T22n1424_彌沙塞羯磨本

大正藏第 22 冊 No. 1424 彌沙塞羯磨本

No. 1424 [cf. No. 1421]

彌沙塞羯磨本

大開業寺沙門愛同錄五分羯磨

夫羯磨眾軌，溥應聖凡，秉告詳唱，稱為辦事。事既塵沙，法寧限局？規猷浩博，豈可勝言？且開十法以總諸務，各依其位具列軌儀。

第一作法緣起，　　第二諸界結解，　第三諸戒受舍，　　第四衣藥受凈，　第五布薩儀軌，　　第六安居法則，　第七自恣清凈，　　第八受施分衣，　第九懺悔諸犯，　　第十住持雜法。

第一作法緣起(要具七緣，方成羯磨。有不具者，開制故然)。

一、量事如非(羯磨既稱辦事，所辦必須如法，違教虧戒聖所未聽。事類雖多，大分三種：一、情，如受戒。第二、非情，如結界。第三、二合，如示處等。或言三者，謂人、法、事也。人即受戒等，法謂自恣等，事謂結凈等。此二三種，稱事並如，或具或單，離合無準，必須約教、不違于戒，無犯。如虧此限，法定不成。法等落非，亦準於此)。

二、法起假處(《僧祇律》云：「非羯磨地，不得受欲行於僧事。」《四分律》云：「若作羯磨，必先結界。然界有二種：若自然界，唯秉結界羯磨一法；自餘僧

【現代漢語翻譯】現代漢語譯本大正藏第 22 冊 No. 1424 彌沙塞羯磨本

No. 1424 [cf. No. 1421]

彌沙塞羯磨本

大開業寺沙門愛同錄五分羯磨

羯磨（Karma）的儀軌，廣泛適用於聖人和凡人，秉持告知和詳細唱誦，稱為辦事。事情如同塵沙般繁多，法則難道有侷限嗎？規範浩瀚廣博，怎麼能說得完呢？姑且列出十法來總括各種事務，各自按照其位置詳細列出儀軌。

第一作法緣起，第二諸界結解，第三諸戒受舍，第四衣藥受凈，第五布薩儀軌，第六安居法則，第七自恣清凈，第八受施分衣，第九懺悔諸犯，第十住持雜法。

第一作法緣起（要具備七種因緣，才能成就羯磨（Karma）。有不具備的，是開許和制止的緣故）。

一、衡量事情是否如法（羯磨（Karma）既然稱為辦事，所辦的事情必須如法，違背教義、虧損戒律是聖人所不允許的。事情的類別雖然很多，大致分為三種：一、有情，如受戒。第二、非情，如結界。第三、二者結合，如指示處所等。或者說有三種，指人、法、事。人即受戒等，法指自恣等，事指結凈等。這二種或三種，稱事都如法，或者具備或者單一，離合沒有準則，必須依據教義、不違背戒律，沒有觸犯。如果虧損了這個界限，法事必定不能成就。法等落入不如法，也參照這個標準）。

二、如法發起處所（《僧祇律》說：『不是羯磨（Karma）的處所，不得接受欲想而行僧事。』《四分律》說：『如果作羯磨（Karma），必須先結界。然而界有兩種：如果是自然界，只秉持結界羯磨（Karma）一種法；其餘僧

【English Translation】 English version T. 22 No. 1424 Misha-saṃghabheda-karma

No. 1424 [cf. No. 1421]

Misha-saṃghabheda-karma

Recorded by Śramaṇa Aitong of Dakaiye Temple, Five-part Karma

The Karma (Karma) procedures widely apply to both sages and ordinary beings. Upholding announcement and detailed recitation are called handling affairs. Affairs are as numerous as dust and sand; can the laws be limited? The rules are vast and extensive; how can they be fully described? Let us present ten dharmas to encompass all matters, each according to its position, with detailed procedures.

First, the arising of Karma (Karma); second, the establishment and dissolution of boundaries; Third, the acceptance and renunciation of precepts; fourth, the acceptance and purification of robes and medicine; Fifth, the procedures for Uposatha; sixth, the rules for the Rainy Season Retreat; Seventh, self-surrender and purification; eighth, receiving offerings and distributing robes; Ninth, repentance for various offenses; tenth, upholding miscellaneous dharmas.

First, the Arising of Karma (Karma) (Seven conditions must be met for Karma (Karma) to be accomplished. If any are missing, it is due to allowance and prohibition).

Measuring whether the matter is in accordance with the Dharma (Since Karma (Karma) is called handling affairs, the affairs handled must be in accordance with the Dharma. Violating the teachings and harming the precepts are not permitted by the sages. Although there are many types of affairs, they are broadly divided into three categories: first, sentient, such as receiving precepts; second, non-sentient, such as establishing boundaries; third, a combination of the two, such as indicating locations. Or it is said there are three, referring to person, Dharma, and matter. Person refers to receiving precepts, etc.; Dharma refers to self-surrender, etc.; matter refers to establishing purity, etc. These two or three types, the affairs are all in accordance with the Dharma, either complete or singular, with no fixed rules for separation and combination. It is necessary to follow the teachings, not violate the precepts, and have no offenses. If this limit is violated, the Dharma will definitely not be accomplished. If the Dharma, etc., fall into non-compliance, the same standard applies).
The place where the Dharma arises must be proper (The Saṃghika-vinaya says: 'In a place not suitable for Karma (Karma), one must not accept desires and perform Saṃgha affairs.' The Dharmaguptaka-vinaya says: 'If performing Karma (Karma), one must first establish boundaries. However, there are two types of boundaries: if it is a natural boundary, only the Karma (Karma) of establishing boundaries is upheld; the remaining Saṃgha

法，並作法界中。若對首、心念二法，則通二界。」)

三、集僧分限(法起托處，依界集僧。界有二種：自然作法，二別謂大界戒場。據《四分》中有三小界。此律辯界或有或無，小界一種無外可集，大界戒場盡限集之。若自然界，則四分：聚落、蘭若、道行、水界。聚落有二種：可分、不可分。若不可分別，《僧祇》七樹之量，計有六十三步。可分別者，《十誦》盡界集之。蘭若亦二：有難、無難。若無難者，此律云：「練若比丘不知己界齊幾許？佛言：『自然界面去身二拘盧舍。』」諸部多雲一拘盧舍者，大小不定。且依《雜寶藏經》云五里為準。若有難者，如《善見論》七盤陀羅。盤陀羅者，二十八肘，通計而論，五十八步四尺八寸。道行界者，《十誦律》縱廣有六百步。言水界者，此律所明船上作法，以有力人若水若沙擲所及處。此之六種並是自然，皆取身面所向方隅，分限之內僧須盡集。集僧方軌諸教共明。此律集僧自分四別：一、三唱。時至，應使沙彌、守園人于高處唱。二、打揵捶。除漆樹、毒樹，以鳴木作三打鼓，除金銀，以銅鐵瓦木作。四、吹螺。應吹海螺。然揵捶一種，若也無人，比丘打之，亦不得過三通。《付法藏》傳令有長打。三千威儀中具明杵下之數)。

四、簡眾是非(

【現代漢語翻譯】現代漢語譯本：法，並且在法界中作法。如果面對面或者心念兩種情況，則通用於兩個界限。」

三、集僧分限（法事發起依託之處，依據界限聚集僧眾。界限有兩種：自然形成的界限和人為設定的界限，後者又稱為大界戒場。根據《四分律》中有三種小界。此律中關於界限的討論，有時有，有時無。小界這種情況下，沒有外部可以聚集僧眾的地方，大界戒場則在整個界限內聚集僧眾。如果是自然形成的界限，則分為四種：聚落、蘭若（aranya，遠離人煙的處所）、道行、水界。聚落有兩種：可分割的和不可分割的。如果不可分割，根據《僧祇律》，以七棵樹的範圍為量，計算下來有六十三步。如果可分割，根據《十誦律》，則在整個界限內聚集僧眾。蘭若也有兩種情況：有困難的和沒有困難的。如果沒有困難，此律中說：『蘭若比丘不知道自己的界限有多大？』佛說：『自然形成的界限距離身體二拘盧舍（krosa，古代印度長度單位）。』各部律中大多說一拘盧舍，但大小不定。暫且依據《雜寶藏經》所說，五里為準。如果有困難，如《善見論》中所說，七盤陀羅（pandara）。盤陀羅是二十八肘，通盤計算，是五十八步四尺八寸。道行界的範圍，根據《十誦律》，縱橫各有六百步。關於水界，此律中說明在船上作法的情況，由有力之人將水或沙投擲到所能及之處。以上這六種都是自然形成的界限，都以身體面向的方位為準，在分限之內，僧眾必須全部聚集。聚集僧眾的規範，各種教派都有說明。此律中聚集僧眾，自分為四種：一、三唱。時間到了，應該讓沙彌（sramanera，佛教出家沙彌）或者守園人在高處唱誦。二、打揵捶（ghanta，法器）。除了漆樹、毒樹，用鳴木製作，打三下鼓，除了金銀，用銅鐵瓦木製作。四、吹螺。應該吹海螺。然而揵捶這種，如果實在沒有人，比丘打也可以，但也不得超過三通。《付法藏》中記載有長打。三千威儀中詳細說明了杵下之數）。

四、簡眾是非（

【English Translation】 English version: 'The Dharma, and performing Dharma within the Dharmadhatu (dharmadhatu, the realm of Dharma). If it's a matter of facing each other or mental contemplation, then it applies to both boundaries.'

Three, Assembling the Sangha within Boundaries (The place where Dharma events originate, relying on boundaries to assemble the Sangha. There are two types of boundaries: natural boundaries and established boundaries, the latter also known as the great boundary of the Sima (sima, boundary) . According to the Sarvastivada Vinaya, there are three small boundaries. This Vinaya discusses boundaries that may or may not exist. In the case of a small boundary, there is no external place to assemble the Sangha. The great boundary of the Sima assembles the Sangha within the entire boundary. If it is a natural boundary, it is divided into four types: settlements, aranya (aranya, secluded dwelling), paths, and water boundaries. There are two types of settlements: divisible and indivisible. If it is indivisible, according to the Mahasanghika Vinaya, the measure is the area covered by seven trees, which is calculated to be sixty-three steps. If it is divisible, according to the Dasabhumi Vinaya, the Sangha is assembled within the entire boundary. There are also two situations for aranya: difficult and not difficult. If it is not difficult, this Vinaya says: 'A Bhikkhu (bhikkhu, Buddhist monk) in an aranya does not know how large his boundary is?' The Buddha said: 'The natural boundary is two krosa (krosa, ancient Indian unit of distance) away from the body.' Most Vinayas say one krosa, but the size is uncertain. Let's temporarily rely on the Miscellaneous Treasure Sutra, which says five li (li, Chinese unit of distance) as the standard. If it is difficult, as mentioned in the Samantapasadika, it is seven pandara (pandara). A pandara is twenty-eight cubits, which, when calculated, is fifty-eight steps, four feet, and eight inches. The boundary of a path, according to the Dasabhumi Vinaya, is six hundred steps in length and width. Regarding the water boundary, this Vinaya explains the situation of performing Dharma on a boat, where a strong person throws water or sand as far as they can reach. The above six types are all natural boundaries, and they all take the direction the body faces as the standard. Within the defined limits, the Sangha must all be assembled. The norms for assembling the Sangha are explained in various teachings. In this Vinaya, assembling the Sangha is divided into four types: One, three announcements. When the time comes, a Sramanera (sramanera, novice monk) or a garden keeper should chant from a high place. Two, striking the ghanta (ghanta, a bell-like instrument). Except for lacquer trees and poisonous trees, it is made of sounding wood, striking the drum three times, and except for gold and silver, it is made of copper, iron, tile, or wood. Four, blowing the conch shell. A conch shell should be blown. However, in the case of the ghanta, if there is really no one else, a Bhikkhu can strike it, but it should not exceed three times. The Transmission of the Lamp records long strikes. The three thousand rules of conduct detail the number of strikes.).

Four, Discriminating Right and Wrong Among the Assembly (

體是比丘，如法清凈，是作法人，余非此限，故須簡擇。此律有一十三人不足僧數：一非人、二白衣、三滅擯、四被舉、五自言、六不同見、七狂、八散亂心人、九病壞心人、十比丘尼、十一式叉摩那、十二沙彌、十三沙彌尼。然《四分》中具彰四例：一者、得滿數不得呵，謂呵責等四羯磨人是。二者、不得滿數應呵，謂若欲受大戒人。三、不得滿數不得呵，謂尼等四眾。十三難人，三舉二滅，若別住、若戒場、若在空，若隱沒、若離見聞、若所為人。此二十八人是。人覆藏等四，及覆藏竟、本日治竟、六夜竟，此上七人不相足數。《十誦律》又云：「睡眠人、亂語人、憒鬧人、入定人、啞人、聾人、狂人、亂心人、病壞心人、樹上人、白衣人，十二人不成受戒足數。」《磨德勒伽論》云：「重病人、邊地人、癡鈍人，此三人不成滿眾。」《僧祇》云：「若與欲人、若隔障、若半覆、申手不相及、若眾僧行作羯磨住坐臥等，皆不足數。」此律病人皆羯磨說戒。佛言：「別眾如舍戒中，中邊不相解等，皆非足數。」此上諸人並是不得滿數不得呵。四者、得滿數呵。若善比丘同一界住，不離見聞處，乃至語謗人等是。即上諸不足數人，若以相足，並不羯磨)。

五、和合無別(故律云：「應來不來、應囑授不囑授，

【現代漢語翻譯】現代漢語譯本比丘的身份，必須如法清凈，才是合格的羯磨（karma）執行者，其他人不在此列，因此需要仔細選擇。根據戒律，有十三種人不能算入僧團人數：一、非人（非人類眾生）；二、白衣（在家居士）；三、滅擯（被僧團驅逐者）；四、被舉（受到僧團懲罰者）；五、自言（自己聲明不屬於僧團者）；六、不同見（持不同見解者）；七、狂（精神失常者）；八、散亂心人（心神不定者）；九、病壞心人（因疾病導致心智損壞者）；十、比丘尼（女性出家人）；十一、式叉摩那（準比丘尼）；十二、沙彌（男性的見習出家人）；十三、沙彌尼（女性的見習出家人）。然而，《四分律》（Dharmaguptaka Vinaya）中詳細說明了四種情況：第一種，達到僧團人數，但不得呵責，指的是呵責等四種羯磨的執行者。第二種，不得達到僧團人數，且應該呵責，指的是想要受大戒的人。第三種，不得達到僧團人數，也不得呵責，指的是比丘尼等四眾。十三種難人，三種被舉，兩種被滅，以及別住者、戒場中的人、在空曠地方的人、隱沒者、離開見聞處的人、被指定為特定事務的人。以上共二十八人。還有覆藏罪等四種情況，以及覆藏罪結束、當日治療結束、六夜結束，以上七種人不能算作滿足僧團人數。《十誦律》（Sarvastivada Vinaya）又說：『睡眠的人、亂語的人、憒鬧的人、入定的人、啞巴、聾子、精神失常的人、心神不定的人、因疾病導致心智損壞的人、在樹上的人、白衣，這十二種人不能算作受戒的足夠人數。』《磨德勒伽論》（Matrika）說：『重病人、邊地人、癡鈍人，這三種人不能算作滿足僧團人數。』《僧祇律》（Mahasanghika Vinaya）說：『如果給予同意的人、被隔斷的人、半遮蓋的人、伸手無法觸及的人、或者僧眾在進行羯磨時正在行走、站立、坐臥等，都不能算作滿足人數。』根據此律，病人都需要通過羯磨來誦戒。佛說：『別眾如同舍戒中，中邊不相瞭解等，都不是滿足人數。』以上這些人都是不得滿足人數也不得呵責的。第四種，達到僧團人數，可以呵責。如果善良的比丘住在同一界限內，不離開見聞處，甚至誹謗他人等。即以上這些不足人數的人，如果以某種方式滿足了人數，也不得進行羯磨。五、和合無別（因此戒律說：『應該來而不來、應該囑咐而不囑咐，』

【English Translation】 English version A Bhikkhu (Buddhist monk) who is in accordance with the Dharma (Buddhist teachings) and pure is the one who can perform Karma (ritual acts), others are not within this limit, therefore careful selection is necessary. According to the Vinaya (monastic rules), there are thirteen types of people who cannot be counted in the Sangha (monastic community) quorum: 1. Non-humans; 2. Laypeople; 3. Those expelled from the Sangha; 4. Those under suspension; 5. Those who declare themselves as not belonging to the Sangha; 6. Those with differing views; 7. The insane; 8. Those with distracted minds; 9. Those whose minds are impaired by illness; 10. Bhikkhunis (Buddhist nuns); 11. Siksamana (probationary nuns); 12. Sramaneras (novice monks); 13. Sramaneris (novice nuns). However, the Dharmaguptaka Vinaya details four situations: First, reaching the quorum but not subject to censure, referring to those performing the four Karmas such as censure. Second, not reaching the quorum and subject to censure, referring to those wishing to receive the full ordination. Third, not reaching the quorum and not subject to censure, referring to the four assemblies including Bhikkhunis. Thirteen types of difficult individuals, three under suspension, two expelled, as well as those living separately, those in the ordination hall, those in open spaces, those who are hidden, those who are out of sight and hearing, and those designated for specific tasks. These total twenty-eight individuals. Also, the four cases of concealing offenses, as well as the completion of concealing offenses, the completion of treatment on the same day, and the completion of six nights, the above seven types of people cannot be counted towards fulfilling the Sangha quorum. The Sarvastivada Vinaya also states: 'Those who are sleeping, those who are speaking incoherently, those who are noisy, those who are in meditation, the mute, the deaf, the insane, those with distracted minds, those whose minds are impaired by illness, those on trees, and laypeople, these twelve types of people cannot be counted towards the sufficient number for ordination.' The Matrika states: 'The seriously ill, those from border regions, and the dull-witted, these three types of people cannot be counted towards fulfilling the quorum.' The Mahasanghika Vinaya states: 'If those giving consent, those who are separated, those who are partially covered, those who cannot be reached by hand, or if the Sangha is walking, standing, sitting, or lying down while performing Karma, they cannot be counted towards fulfilling the quorum.' According to this Vinaya, the sick need to recite the precepts through Karma. The Buddha said: 'Separate assemblies, like those in abandoning the precepts, those who do not understand the middle and the edges, are not sufficient in number.' All the above people are those who cannot fulfill the quorum and are not subject to censure. Fourth, reaching the quorum and subject to censure. If virtuous Bhikkhus reside within the same boundary, not out of sight and hearing, even those who slander others, etc. That is, if the above insufficient people somehow fulfill the quorum, Karma should not be performed. Five, harmonious and without separation (therefore the Vinaya says: 'Those who should come but do not come, those who should instruct but do not instruct,'

羯磨時得訶人不同而強羯磨，是名別眾。」即此文中有三別眾及別名目和。和唯是一囑授之法，具如下列)。

六、問答所作(秉法者應問云：「今僧和合，先作何事？」眾中一人應答云：「作某羯磨。」但事有總別，答亦通兩。若結界，理無雙答)。

七、羯磨如法(具上六緣，合秉羯磨。羯磨之法又有如、非，具離諸非方名辦事。略顯非相及以成如也)。

僧法羯磨文有六非(文中辯非或一四五，據相總論不過六種。若準余文及《四分律》，有呵不止非，即可為七)。

一、余法余律羯磨(謂僧、法、處、事隨一不如，所作羯磨皆不成就。非正軌則、正調伏，併名為余。此據總說，下約別明也)。

二、非法別眾羯磨(謂詞句增減不依聖教。翻非即如、驗文可曉。別眾三種，如上所陳三種和合相翻即是也)。

三、非法和合羯磨(人雖和合，法落非中)。

四、如法別眾羯磨(羯磨雖如，眾不詳集)。

五、似法別眾羯磨(詞句顛倒，別眾如前)。

六、似法和合羯磨(似法同前，和合為異。準文更有無事作、非法事、不現前界界外施、秉體未成、僧不應解等。此並僧界事中，不應聖教。並初非攝，不別陳之)。

第二結解諸界法(界有三種：一

【現代漢語翻譯】現代漢語譯本『羯磨時得訶人不同而強羯磨，是名別眾。』（羯磨：佛教儀式；訶人：反對者；別眾：不合規的僧團）即此文中有三別眾及別名目和。和唯是一囑授之法，具如下列）。

六、問答所作(秉法者應問云：『今僧和合，先作何事？』（僧：僧侶；和合：和諧）眾中一人應答云：『作某羯磨。』但事有總別，答亦通兩。若結界，理無雙答)。

七、羯磨如法(具上六緣，合秉羯磨。羯磨之法又有如、非，具離諸非方名辦事。略顯非相及以成如也)。

僧法羯磨文有六非(文中辯非或一四五，據相總論不過六種。若準余文及《四分律》，有呵不止非，即可為七)。

一、余法余律羯磨(謂僧、法、處、事隨一不如，所作羯磨皆不成就。非正軌則、正調伏，併名為余。此據總說，下約別明也)。

二、非法別眾羯磨(謂詞句增減不依聖教。翻非即如、驗文可曉。別眾三種，如上所陳三種和合相翻即是也)。

三、非法和合羯磨(人雖和合，法落非中)。

四、如法別眾羯磨(羯磨雖如，眾不詳集)。

五、似法別眾羯磨(詞句顛倒，別眾如前)。

六、似法和合羯磨(似法同前，和合為異。準文更有無事作、非法事、不現前界界外施、秉體未成、僧不應解等。此並僧界事中，不應聖教。並初非攝，不別陳之)。

第二結解諸界法(界有三種：一

【English Translation】 English version 『When, during a Karma (Kamma: a Buddhist ritual), there are objectors and the Karma is forced through, this is called a separate assembly (Sangha: monastic community; Kamma: a Buddhist ritual; separate assembly: a non-compliant Sangha).』 This text refers to three types of separate assemblies and different names for harmony. Harmony is solely a method of instruction, detailed as follows).

Questions and Answers in Performance (The one administering the Dharma (Dharma: Buddhist teachings) should ask: 『Now that the Sangha is in harmony, what should be done first?』 One person from the assembly should answer: 『Perform such and such a Karma.』 However, matters are both general and specific, so the answer can be either. If it is a boundary determination, there is no reason for a double answer).
Karma According to the Dharma (Having the above six conditions, together perform the Karma. The method of Karma is either proper or improper; only by being free from all improprieties can the matter be accomplished. Briefly showing the aspects of impropriety and thereby achieving propriety).

There are six improprieties in the text of Sangha Karma (The text discusses improprieties in one, four, or five aspects, but generally speaking, there are no more than six types. According to other texts and the 《Four-Part Vinaya》, if objections are not stopped, it can be considered a seventh).

Karma of Other Dharmas and Other Vinayas (Meaning that if the Sangha, Dharma, place, or matter is not in accordance, the Karma performed will not be accomplished. That which is not the correct rule or the correct discipline is called 『other.』 This is a general statement; the following clarifies specifically).
Illegal Separate Assembly Karma (Meaning that the wording is increased or decreased without following the sacred teachings. Reversing the improper is proper; the text can be understood. There are three types of separate assemblies, which are the reverse of the three aspects of harmony mentioned above).
Illegal Harmonious Assembly Karma (Although the people are in harmony, the Dharma falls into impropriety).
Proper Separate Assembly Karma (Although the Karma is proper, the assembly is not fully gathered).
Karma Resembling the Dharma with a Separate Assembly (The wording is reversed, and the separate assembly is as before).
Karma Resembling the Dharma with a Harmonious Assembly (Resembling the Dharma is the same as before, but the harmony is different. According to the text, there are also actions done without cause, illegal matters, giving outside the boundary of a non-present boundary, the administering body not being complete, and matters the Sangha should not resolve. These are all matters within the Sangha's boundary that are not in accordance with the sacred teachings. They are included in the first impropriety and are not discussed separately).

Second, the method of establishing and dissolving various boundaries (There are three types of boundaries: one

、攝僧界。攝人以同法，令無別眾愆。二，攝衣界。攝衣以屬人，令無離宿罪。三、攝食界。攝食以障僧，令無二內過。今依此三次第辯相也)。

第一、結解僧界法(律云：時世饑饉，余處比丘集王舍城，僧房皆空，無人守護。因開各解本界、通結一界。后時豐足，解通已還結小界。又初緣時為界內不集別眾受戒，遂開界外結小界受，名曰戒壇。若受戒竟應舍，于坊內作受戒。又為比丘將受戒人至壇處，遇賊被剝，因聽於坊內作受戒場。應先舍僧坊界，然後結界戒場。唱相除內地，更結僧坊界。此則先結戒場后結大界。先界外結者，是對難結小界非即是戒場。若是者，何故令舍？古今皆云：《五分》初緣安置戒場在界外者。據文不然。今依次第，有其二位：一戒場、二大界。今且依此依，具結解之儀)。

第一、結戒場法(欲結之時依前集僧。《四分律》云：「不得說欲。」此雖無文，理亦同彼。集眾問和具方便已，先唱四方界相，然後白二結之)。

唱四方界相法(律云：先應一比丘唱四方界相。若不唱相，不成結界，犯突吉羅。不得以眾生及煙火作相、不得兩界相併相入，皆不成結，犯突吉羅。《四分》云：「應令舊住比丘唱相。」意取諳委界相。縱非舊住，但委識方所，亦得令唱。唱相之

【現代漢語翻譯】現代漢語譯本：一、攝僧界。用同樣的戒律來約束僧眾，使他們沒有各自為政的過失。二、攝衣界。將僧衣歸屬於個人，使他們沒有在外過夜的罪過。三、攝食界。管理食物以防止僧眾的貪婪，使他們沒有私自接受供養的過錯。（現在依照這三個順序來辨析它們的具體情況）。

第一、結解僧界法（律典上說：『當時世道饑荒，其他地方的比丘聚集到王舍城（Rājagṛha），僧房都空了，沒有人守護。因此允許各自解除原來的界限，共同結成一個大的界限。後來時局好轉，解除共同的界限，恢復結成小的界限。』又最初因為在界限內無法聚集足夠的人數來舉行受戒儀式，於是允許在界限外結成小的界限來進行受戒，這叫做戒壇。如果受戒完畢，應該捨棄這個戒壇，在僧房內舉行受戒儀式。又因為比丘帶領將要受戒的人前往戒壇的途中，遇到盜賊被剝奪衣物，因此允許在僧房內設定受戒的場所。應該先捨棄僧房的界限，然後結成戒場的界限。宣告界相時除去內部的土地，重新結成僧房的界限。這就是先結戒場，后結大界。先在界外結界限，是爲了避免難以結成小的界限，並非直接就是戒場。如果是這樣，為什麼還要捨棄呢？古今都說：《五分律》最初安置戒場在界外。但根據經文來看並非如此。現在按照順序，有兩種情況：一是戒場，二是大界。現在暫且按照這個依據，具備結界和解界的儀式）。

第一、結戒場法（想要結界的時候，按照之前的做法集合僧眾。《四分律》上說：『不得說欲。』雖然這裡沒有明確的文字說明，但道理是相同的。集合僧眾，詢問是否具備和合的條件，做好準備工作后，先宣告四方界相，然後通過白二羯磨（一種僧團決議程式）來結界）。

宣告四方界相法（律典上說：『應該先由一位比丘宣告四方界相。如果不宣告界相，就不能成功結界，犯突吉羅（輕罪）。』不得以眾生以及煙火作為界相，不得使兩個界限的界相重疊或相互包含，這些都不能成功結界，犯突吉羅。《四分律》上說：『應該讓長期居住在此的比丘宣告界相。』意思是選取熟悉界限情況的人。即使不是長期居住在此的比丘，只要熟悉界限的位置，也可以讓他宣告界相。宣告界相的……）

【English Translation】 English version: 1. Governing the Saṅgha-boundary (Saṃgha-sīmā). Unifying people with the same Dharma, preventing individual misconduct. 2. Governing the robe-boundary (Cīvara-sīmā). Assigning robes to individuals, preventing the offense of staying overnight away from one's robes. 3. Governing the food-boundary (Bhojana-sīmā). Managing food to prevent greed among the Saṅgha, preventing the fault of privately accepting offerings. (Now, based on these three orders, we will discuss their specific aspects).

First, the method of establishing and dissolving the Saṃgha-boundary (Saṃgha-sīmā). (The Vinaya states: 'At that time, there was a famine, and monks from other places gathered in Rājagṛha (王舍城), leaving the monasteries empty and unguarded. Therefore, it was permitted to dissolve their original boundaries and collectively establish one large boundary. Later, when times improved, the collective boundary was dissolved, and small boundaries were re-established.' Also, initially, because it was impossible to gather enough people within the boundary to perform the ordination ceremony, it was permitted to establish a small boundary outside the main boundary for ordination, which is called the ordination platform (戒壇). If the ordination is completed, this ordination platform should be abandoned, and the ordination ceremony should be held within the monastery. Furthermore, because monks leading those about to be ordained to the ordination platform were robbed of their clothes by thieves, it was permitted to set up an ordination site within the monastery. The monastery boundary should be abandoned first, and then the boundary of the ordination site should be established. When announcing the boundary markers, the inner land should be excluded, and the monastery boundary should be re-established. This means establishing the ordination site first and then the large boundary. Establishing the boundary outside the main boundary is to avoid the difficulty of establishing a small boundary, and it is not directly the ordination platform. If that were the case, why would it be abandoned? Ancient and modern sources all say: 'The Sarvāstivāda Vinaya (《五分律》) initially placed the ordination platform outside the boundary.' But according to the text, this is not the case. Now, according to the order, there are two situations: one is the ordination platform, and the other is the large boundary. For now, based on this, we will have the rituals for establishing and dissolving the boundary).

First, the method of establishing the ordination platform (戒場). (When wanting to establish the boundary, gather the Saṃgha as before. The Dharmaguptaka Vinaya (《四分律》) states: 'One must not speak of desire.' Although there is no explicit text here, the principle is the same. After gathering the Saṃgha, asking if the conditions for harmony are met, and making preparations, first announce the boundary markers of the four directions, and then establish the boundary through a formal act (karma) with one motion followed by two announcements (白二羯磨)).

The method of announcing the boundary markers of the four directions. (The Vinaya states: 'A monk should first announce the boundary markers of the four directions. If the boundary markers are not announced, the boundary cannot be successfully established, and a dukkaṭa (突吉羅) offense is committed.' One must not use living beings or smoke as boundary markers, and the boundary markers of two boundaries must not overlap or be contained within each other; all of these will result in an unsuccessful boundary establishment and a dukkaṭa offense. The Dharmaguptaka Vinaya (《四分律》) states: 'One should have a long-term resident monk announce the boundary markers.' The intention is to select someone familiar with the boundary situation. Even if the monk is not a long-term resident, as long as they are familiar with the location of the boundary, they can be asked to announce the boundary markers. Announcing the boundary markers...)

人應具威儀，敷尼師壇脫革屣禮眾僧已，合掌白雲也)。

「大德僧聽！我比丘為僧唱四方戒場相。從此東南角某標，至西南角某標，從此至西北角某標，從此至東北角某標，從此還至東南角某標。此戒場相一週訖。」(三說。必有屈曲門戶多少，並須具牒，稱事分明。所標相極須彰顯，若錯涉差互乖文及唱相違失，並不成結界。既不成，后秉諸法並不成就。此既根本，特須詳審也)

正結戒場法。

「大德僧聽！如某甲比丘所唱界相，今僧結作戒壇，共住、共布薩、共得施。若僧時到僧忍聽。白如是。」「大德僧聽！如某甲比丘所唱界相，今僧結作戒壇，共住、共布薩、共得施。誰諸長老忍，默然；不忍者說。」「僧已結某甲比丘所唱界相作戒壇，共住，共布薩，共得施竟。僧忍，默然故，是事如是持。」(依《四分律》，不牒二同；此摽三共，與彼宗異)

解戒場法(諸比丘既結戒場，不捨而去。佛言：「應白二羯磨舍界。」方便如前)。

「大德僧聽！此結界處，僧今舍是界。若僧時到僧忍聽。白如是。」「大德僧聽！此結界處，僧今舍是界。誰諸長老忍，默然；不忍者說。」「僧已舍是界竟。僧忍，默然故，是事如是持。」(文無三共者，以背界故也)

第二、結大界

【現代漢語翻譯】現代漢語譯本：人應當具備威儀，鋪好尼師壇（Ni-shi-tan，坐具），脫下鞋子，向眾僧行禮完畢后，合掌稟告如下：『大德僧眾請聽！我某甲比丘為僧眾宣唱四方戒場（jie-chang，受戒的場所）的邊界。從這裡東南角的某個標誌，到西南角的某個標誌，從這裡到西北角的某個標誌，從這裡到東北角的某個標誌，從這裡回到東南角的某個標誌。這個戒場的邊界就宣唱完畢。』（重複三次。必須詳細說明其中有多少彎曲、門戶，並如實稟告，稱述清楚明白。所標示的標誌必須非常明顯，如果錯誤涉及差錯，違背文義，以及宣唱的邊界不符，都不能算完成結界。既然沒有完成結界，之後所秉持的各種法事都不能成就。這是根本所在，務必詳細審慎。）正式結戒場的方法：『大德僧眾請聽！如某甲比丘所宣唱的邊界，現在僧眾結此地為戒壇（jie-tan，受戒的場所），共同居住、共同布薩（bu-sa，每半月舉行的誦戒儀式）、共同獲得施捨。如果僧眾時機已到，僧眾允許，就稟告如上。』『大德僧眾請聽！如某甲比丘所宣唱的邊界，現在僧眾結此地為戒壇，共同居住、共同布薩、共同獲得施捨。哪位長老允許，就默然；不允許的請說出來。』『僧眾已經將某甲比丘所宣唱的邊界結為戒壇，共同居住、共同布薩、共同獲得施捨完畢。僧眾允許，因為默然，所以此事就這樣成立。』（依據《四分律》，不重複『二同』；這裡標明『三共』，與《四分律》的宗旨不同。）解除戒場的方法（諸位比丘既然已經結了戒場，不能不捨棄就離開。佛說：『應當通過白二羯磨（bai-er-jie-mo，一種僧團會議程式）來捨棄邊界。』具體方法如前所述）。『大德僧眾請聽！這個結界的處所，僧眾現在捨棄這個邊界。如果僧眾時機已到，僧眾允許，就稟告如上。』『大德僧眾請聽！這個結界的處所，僧眾現在捨棄這個邊界。哪位長老允許，就默然；不允許的請說出來。』『僧眾已經捨棄這個邊界完畢。僧眾允許，因為默然，所以此事就這樣成立。』（文中沒有『三共』，是因為背離了邊界的緣故。）第二、結大界（jie-jie，較大的結界範圍）

【English Translation】 English version: One should possess proper deportment, spread out the Ni-shi-tan (sitting cloth), take off shoes, and after bowing to the Sangha (monastic community), join palms and report thus: 'Venerable Sangha, please listen! I, Bhikshu (monk) so-and-so, announce to the Sangha the boundaries of the Sima (jie-chang, boundary of ordination platform) in the four directions. From a certain marker in the southeast corner here, to a certain marker in the southwest corner, from here to a certain marker in the northwest corner, from here to a certain marker in the northeast corner, from here back to a certain marker in the southeast corner. This completes the announcement of the Sima's boundary.' (Repeat three times. The number of bends and entrances must be specified in detail, and reported truthfully and clearly. The markers must be very conspicuous. If there are errors involving discrepancies, contradictions to the text, or inconsistencies in the announced boundaries, the establishment of the boundary is not completed. Since the boundary is not completed, all subsequent Dharma (teachings) practices will not be accomplished. This is fundamental, so it must be carefully examined.) The proper method for establishing the Sima: 'Venerable Sangha, please listen! As the boundaries announced by Bhikshu so-and-so, the Sangha now establishes this place as a Sima (jie-tan, ordination platform), for common dwelling, common Posadha (bu-sa, bi-monthly recitation of precepts), and common receipt of offerings. If the Sangha is ready and approves, let it be announced as such.' 'Venerable Sangha, please listen! As the boundaries announced by Bhikshu so-and-so, the Sangha now establishes this place as a Sima, for common dwelling, common Posadha, and common receipt of offerings. Whoever among the elders approves, let them be silent; whoever disapproves, please speak.' 'The Sangha has completed the establishment of the boundaries announced by Bhikshu so-and-so as a Sima, for common dwelling, common Posadha, and common receipt of offerings. The Sangha approves, because of silence, so this matter is thus established.' (According to the 《Sarvastivada Vinaya》, the 'two commons' are not repeated; here, the 'three commons' are specified, which differs from the tenets of the 《Sarvastivada Vinaya》.) The method for dissolving the Sima (Since the Bhikshus have established the Sima, they cannot leave without dissolving it. The Buddha said: 'The boundary should be dissolved through a Bai-er-Jie-Mo (bai-er-jie-mo, a formal Sangha procedure)'). The specific method is as described earlier. 'Venerable Sangha, please listen! At this place where the boundary was established, the Sangha now dissolves this boundary. If the Sangha is ready and approves, let it be announced as such.' 'Venerable Sangha, please listen! At this place where the boundary was established, the Sangha now dissolves this boundary. Whoever among the elders approves, let them be silent; whoever disapproves, please speak.' 'The Sangha has completed the dissolution of this boundary. The Sangha approves, because of silence, so this matter is thus established.' (The 'three commons' are not mentioned in the text, because it is a departure from the boundary.) Second, establishing the Maha-Sima (jie-jie, larger boundary)

法(律云：結戒壇已更結僧坊界，應一比丘唱四方界相，又唱除內地。即據此文，應安兩重標相：一大界外相、二大界內相。其外相者，住處方圓斜正大小規矩無定。故諸論中，界形有五或十七等，隨其前事即以為標，榜標內外任以為相。其內相者，標相準前，所除多少住處寬狹。但分兩界，勿相併入。古云一肘，實為膠柱。作法方便、唱相法則，一準於前)。

唱相法(威儀同前)。

「大德僧聽！我比丘為僧唱四方大界內外相。唱外相，從此東南角某標，乃至還至東南角某標。此是大界外相一週訖。」(三說。內相準此，但稱內相為異。各三說訖，后總云：「彼為外相、此為內相，此是大界內外相三週訖。」)

正結大界法。

「大德僧聽！此某甲比丘唱四方界相及除內地，今僧結作僧大界，共住、共布薩、共得施。若僧時到僧忍聽。白如是。」「大德僧聽！此某甲比丘唱四方界相及除內地，今僧結作僧大界，共住、共布薩、共得施。誰諸長老忍，默然；不忍者說。」「僧已結某甲比丘唱四方界相及除內地作僧大界，共住、共布薩、共得施竟。僧忍，默然故，是事如是持。」(若無戒場，不除內地。但除內地一句為異)

解大界法(方便如前)。

「大德僧聽！此一住處，

【現代漢語翻譯】現代漢語譯本律藏中說：『結戒壇之後，還要結僧坊界，應由一位比丘唱說四方界的界相，並且唱說除去的內地。』根據這段文字，應該安立兩重界標：一大界的外相、二大界的內相。外相方面，住處是方的、圓的、斜的、正的，大小規矩沒有定數。所以各種論典中，界的形狀有五種或十七種等，根據之前的情況來設定界標，標榜界標的內外都可以作為界相。內相方面，界標的標準與之前相同，所除去的多少根據住處的寬窄而定。只要分清兩界，不要互相併入。古人說的一肘，實際上是膠柱鼓瑟。作法的方式、唱說界相的法則，都與之前相同。

唱相法（威儀與之前相同）。

『大德僧眾請聽！我比丘為僧眾唱說四方大界的內外相。唱說外相，從此處東南角的某個界標，乃至回到東南角的某個界標。這是大界的外相一週完畢。』（重複三次。內相參照此法，只是稱呼內相有所不同。各自重複三次後，總的說：『彼是外相，此是內相，這是大界的內外相三週完畢。』）

正式結大界法。

『大德僧眾請聽！這位某甲比丘唱說了四方界相以及除去的內地，現在僧眾結作僧大界，共同居住、共同布薩、共同獲得施捨。如果僧眾時機已到，僧眾認可請聽。白如是。』『大德僧眾請聽！這位某甲比丘唱說了四方界相以及除去的內地，現在僧眾結作僧大界，共同居住、共同布薩、共同獲得施捨。哪位長老認可，就默然；不認可者請說。』『僧眾已經結成某甲比丘所唱說的四方界相以及除去的內地，作為僧大界，共同居住、共同布薩、共同獲得施捨完畢。僧眾認可，因為默然的緣故，這件事就這樣成立。』（如果沒有戒場，就不除去內地。只是除去內地這句話有所不同）

解大界法（方式與之前相同）。

『大德僧眾請聽！這個一處住處，

【English Translation】 English version The Vinaya (law) states: 'After establishing the ordination platform (戒壇, jie tan), one should further establish the boundary of the monastery (僧坊界, seng fang jie). One bhikkhu (比丘, bi qiu) should announce the characteristics of the four-directional boundary and also announce the exclusion of the inner land.' According to this text, two layers of markers should be established: one for the outer boundary of the great boundary (大界, da jie), and the other for the inner boundary of the great boundary. Regarding the outer boundary, the shape of the dwelling place, whether square, round, oblique, or straight, and its size and regularity are not fixed. Therefore, in various treatises, the shape of the boundary may have five or seventeen forms, etc., depending on the preceding circumstances, and the markers inside or outside the boundary can be used as characteristics. Regarding the inner boundary, the standard for the markers is the same as before, and the amount excluded depends on the width and narrowness of the dwelling place. Just distinguish the two boundaries and do not merge them together. The ancient saying of 'one cubit' is actually rigid and inflexible. The method of performing the act and the rules for announcing the characteristics are all the same as before.

The method of announcing the characteristics (the demeanor is the same as before).

'Venerable Sangha (僧, seng) listen! I, a bhikkhu, announce to the Sangha the inner and outer characteristics of the four-directional great boundary. Announcing the outer characteristics, from a certain marker at the southeast corner here, and returning to a certain marker at the southeast corner. This completes one round of the outer characteristics of the great boundary.' (Repeat three times. The inner characteristics are according to this method, but the term 'inner characteristics' is different. After repeating each three times, collectively say: 'That is the outer characteristics, this is the inner characteristics, this completes three rounds of the inner and outer characteristics of the great boundary.')

The method of formally establishing the great boundary.

'Venerable Sangha listen! This bhikkhu so-and-so has announced the characteristics of the four-directional boundary and the exclusion of the inner land. Now the Sangha establishes the great Sangha boundary, for common dwelling, common Posadha (布薩, bu sa), and common receipt of offerings. If it is the Sangha's time, may the Sangha listen. Announce thus.' 'Venerable Sangha listen! This bhikkhu so-and-so has announced the characteristics of the four-directional boundary and the exclusion of the inner land. Now the Sangha establishes the great Sangha boundary, for common dwelling, common Posadha, and common receipt of offerings. Whoever among the elders approves, let them be silent; those who do not approve, speak.' 'The Sangha has established the four-directional boundary and the exclusion of the inner land as announced by bhikkhu so-and-so, as the great Sangha boundary, for common dwelling, common Posadha, and common receipt of offerings. The Sangha approves, because of the silence, this matter is thus established.' (If there is no ordination platform, the inner land is not excluded. Only the phrase 'excluding the inner land' is different.)

The method of dissolving the great boundary (the method is the same as before).

'Venerable Sangha listen! This one dwelling place,

僧共住、共布薩、共得施。先結此界，今解。若僧時到僧忍聽。白如是。」「大德僧聽！此一住處，僧共住、共布薩、共得施。先結此界，今解。誰諸長老忍，默然；不忍者說。」「僧已解先所結界竟。僧忍，默然故，是事如是持。」(此解界文牒三共者，表與戒場大小為異)

第二、結解衣界法(因憍陳如持糞掃衣路行疲極，故開此法。界大藍小方可須結，藍大或等並不用之)。

「大德僧聽！此結界處聚落中(謂城塹籬柵之內也)、若聚落界(謂城塹等外人所行處，及有慚愧人大小行處。上之二處，《四分》、《十誦》並悉除之。今不除者，宗殊故也)，共住、共布薩、共得施。今結作不失衣界。若僧時到僧忍聽。白如是。」「大德僧聽！此結界處聚落界，共住、共布薩、共得施，今結作不失衣界。誰諸長老忍，默然；不忍者說。」「僧已結作不失衣界竟。僧忍，默然故，是事如是持。」

解衣界法。

「大德僧聽！此結界處聚落中、若聚落界，先結作不失衣界，僧今解之。若僧時到僧忍聽。白如是。」「大德僧聽！此結界處聚落中、若聚落界，先結作不失衣界，僧今解之。誰諸長老忍，默然；不忍者說。」「僧已解不失衣界竟。僧忍，默然故，是事如是持。」(初結僧先，后解僧后)

【現代漢語翻譯】現代漢語譯本『僧共同居住、共同舉行布薩（uposatha，一種佛教儀式）、共同獲得供養。先前已經劃定了這個區域，現在解除。如果僧團認為時機已到，請允許我稟告。我這樣稟告。』『尊敬的僧團請聽！這個住所，僧共同居住、共同舉行布薩、共同獲得供養。先前已經劃定了這個區域，現在解除。哪位長老同意，請保持沉默；不同意的請說出來。』『僧團已經解除了先前所劃定的區域。僧團同意，因為保持沉默，此事就這樣執行。』（這個解除區域的文書，涉及三項共同，表明與戒場的大小不同）

第二、劃定和解除衣界法（因為憍陳如（Ajñāta Kauṇḍinya，五比丘之一）拿著糞掃衣在路上行走，感到疲憊，所以開啟了這個方法。區域大而藍色小才需要劃定，藍色大或者相等則不需要）。

『尊敬的僧團請聽！這個劃定區域的地方，在聚落中（指城墻、護城河、籬笆之內），或者聚落界（指城墻等外人行走的地方，以及有慚愧心的人大小便的地方。以上兩處，《四分律》、《十誦律》都全部去除。現在不去除，是因為宗派不同），共同居住、共同舉行布薩、共同獲得供養。現在劃定爲不失衣界。如果僧團認為時機已到，請允許我稟告。我這樣稟告。』『尊敬的僧團請聽！這個劃定區域的地方，在聚落界，共同居住、共同舉行布薩、共同獲得供養，現在劃定爲不失衣界。哪位長老同意，請保持沉默；不同意的請說出來。』『僧團已經劃定爲不失衣界。僧團同意，因為保持沉默，此事就這樣執行。』

解除衣界法。

『尊敬的僧團請聽！這個劃定區域的地方，在聚落中，或者聚落界，先前劃定爲不失衣界，僧團現在解除它。如果僧團認為時機已到，請允許我稟告。我這樣稟告。』『尊敬的僧團請聽！這個劃定區域的地方，在聚落中，或者聚落界，先前劃定爲不失衣界，僧團現在解除它。哪位長老同意，請保持沉默；不同意的請說出來。』『僧團已經解除了不失衣界。僧團同意，因為保持沉默，此事就這樣執行。』（開始劃定時僧團先說，後來解除時僧團后說）

【English Translation】 English version 『The Sangha dwells together, performs the Uposatha (a Buddhist ritual) together, and receives offerings together. This boundary was previously established, now it is dissolved. If it is the Sangha's time, may the Sangha permit me to announce it. I announce thus.』『Venerable Sangha, listen! This dwelling place, the Sangha dwells together, performs the Uposatha together, and receives offerings together. This boundary was previously established, now it is dissolved. Whoever among the elders agrees, let them remain silent; whoever disagrees, let them speak.』『The Sangha has dissolved the previously established boundary. The Sangha agrees, because of silence, this matter is thus carried out.』 (This document dissolving the boundary, involving three shared aspects, indicates a difference in size from the ordination platform)

Second, the method for establishing and dissolving the Robe Boundary (due to Ajñāta Kauṇḍinya (one of the first five disciples of the Buddha) being exhausted from walking on the road with his rag robe, this method was initiated. Only when the area is large and the blue is small is it necessary to establish; if the blue is large or equal, it is not needed).

『Venerable Sangha, listen! This place for establishing the boundary, within the settlement (referring to within the city walls, moats, and fences), or the settlement boundary (referring to places outside the city walls, etc., where people walk, and places where those with shame relieve themselves. The above two places, the Dharmaguptaka Vinaya and Sarvastivada Vinaya both completely remove them. The reason for not removing them now is due to differences in sect), dwells together, performs the Uposatha together, and receives offerings together. Now it is established as the Robe Non-loss Boundary. If it is the Sangha's time, may the Sangha permit me to announce it. I announce thus.』『Venerable Sangha, listen! This place for establishing the boundary, within the settlement boundary, dwells together, performs the Uposatha together, and receives offerings together, now it is established as the Robe Non-loss Boundary. Whoever among the elders agrees, let them remain silent; whoever disagrees, let them speak.』『The Sangha has established the Robe Non-loss Boundary. The Sangha agrees, because of silence, this matter is thus carried out.』

The method for dissolving the Robe Boundary.

『Venerable Sangha, listen! This place for establishing the boundary, within the settlement, or the settlement boundary, previously established as the Robe Non-loss Boundary, the Sangha now dissolves it. If it is the Sangha's time, may the Sangha permit me to announce it. I announce thus.』『Venerable Sangha, listen! This place for establishing the boundary, within the settlement, or the settlement boundary, previously established as the Robe Non-loss Boundary, the Sangha now dissolves it. Whoever among the elders agrees, let them remain silent; whoever disagrees, let them speak.』『The Sangha has dissolved the Robe Non-loss Boundary. The Sangha agrees, because of silence, this matter is thus carried out.』 (The Sangha speaks first when establishing, and later when dissolving)

第三、結食界法(凈有三種，並文具顯)。

一、他處凈(有一織師中路起屋，比丘欲于屋中作食安食。佛言：「聽於白衣舍作凈屋。」后以施僧，亦聽為凈屋)。

二、處分凈(佛言：「若作新住處，應先指某處作凈地，便可安食。若未羯磨，不得入中至明相出。」有云：未羯磨者，謂簡凈地羯磨。今正以處分為羯磨)。

三、羯磨凈(諸比丘著食凈屋中，為人所偷。佛言：「應羯磨中房作凈處。」諸比丘欲羯磨一房墻內、或齊屋溜處、或於中庭、或房一角、或半房等作凈地。佛言：「聽。應在院外結之。」律雖無文，義應唱相言也)。

「大德僧聽！我比丘為僧唱安食凈處。此僧伽藍內東廂廚院中結作凈地。」(三說。若庭中、房內、或諸果樹下，並隨處稱之)

「大德僧聽！今以某房作僧安食凈處。若僧時到僧忍聽。白如是。」「大德僧聽！今以某房作僧安食凈處。誰諸長老忍，默然；不忍者說。」「僧已以某房作僧安食凈處竟。僧忍，默然故，是事如是持。」

解法(律無解文，翻結為解)。

「大德僧聽！彼某房先作僧安食凈處，僧今解之。若僧時到僧忍聽。白如是。」「大德僧聽！彼某房先作僧安食凈處，僧今解之。誰諸長老忍，默然；不忍者說。

【現代漢語翻譯】現代漢語譯本：第三，結食界法（凈有三種，並文具顯）。

一、他處凈（有一織師中路起屋，比丘（bhiksu）欲于屋中作食安食。佛言：『聽於白衣舍作凈屋。』后以施僧，亦聽為凈屋）。

二、處分凈（佛言：『若作新住處，應先指某處作凈地，便可安食。若未羯磨（karma），不得入中至明相出。』有云：未羯磨者，謂簡凈地羯磨。今正以處分為羯磨）。

三、羯磨凈（諸比丘（bhiksu）著食凈屋中，為人所偷。佛言：『應羯磨中房作凈處。』諸比丘（bhiksu）欲羯磨一房墻內、或齊屋溜處、或於中庭、或房一角、或半房等作凈地。佛言：『聽。應在院外結之。』律雖無文，義應唱相言也）。

『大德僧聽！我比丘（bhiksu）為僧唱安食凈處。此僧伽藍（samgha-arama）內東廂廚院中結作凈地。』（三說。若庭中、房內、或諸果樹下，並隨處稱之）

『大德僧聽！今以某房作僧安食凈處。若僧時到僧忍聽。白如是。』『大德僧聽！今以某房作僧安食凈處。誰諸長老忍，默然；不忍者說。』『僧已以某房作僧安食凈處竟。僧忍，默然故，是事如是持。』

解法（律無解文，翻結為解）。

『大德僧聽！彼某房先作僧安食凈處，僧今解之。若僧時到僧忍聽。白如是。』『大德僧聽！彼某房先作僧安食凈處，僧今解之。誰諸長老忍，默然；不忍者說。

【English Translation】 English version: Third, the method of establishing a food boundary (there are three types of purity, all of which are clearly stated in the text).

Purity from another place (There was a weaver who built a house in the middle of the road. A bhiksu (monk) wanted to prepare and eat food in the house. The Buddha said, 'Allow the making of a pure house in a layman's dwelling.' Later, if it is donated to the sangha (community of monks), it is also allowed as a pure house).
Purity by designation (The Buddha said, 'If a new dwelling is to be made, a certain place should first be designated as pure ground, and then food can be prepared there. If the karma (ritual act) has not been performed, one should not enter it until the light of dawn appears.' Some say: 'Not yet karma-ed' means the karma of selecting pure ground. Now, the designation itself is the karma).
Purity by karma (The bhiksus (monks) were eating in a pure house when it was stolen by someone. The Buddha said, 'A middle room should be karma-ed as a pure place.' The bhiksus (monks) wanted to karma a room inside the wall, or at the eaves of the roof, or in the middle courtyard, or in a corner of the room, or half a room, etc., as pure ground. The Buddha said, 'Allow it. It should be established outside the courtyard.' Although there is no text in the Vinaya (monastic code), the meaning should be to announce the characteristics).

'Venerable Sangha (community of monks), listen! I, a bhiksu (monk), announce to the Sangha (community of monks) the establishment of a pure place for eating. Within this samgha-arama (monastery), in the east wing kitchen courtyard, a pure ground is established.' (Said three times. If it is in the courtyard, inside the room, or under various fruit trees, it is named according to the place).

'Venerable Sangha (community of monks), listen! Now, this room is designated as a pure place for the Sangha (community of monks) to eat. If it is the Sangha's (community of monks) time and the Sangha (community of monks) approves, let it be announced thus.' 'Venerable Sangha (community of monks), listen! Now, this room is designated as a pure place for the Sangha (community of monks) to eat. Whoever among the elders approves, let them be silent; those who do not approve, speak.' 'The Sangha (community of monks) has now completed the designation of this room as a pure place for the Sangha (community of monks) to eat. The Sangha (community of monks) approves, therefore, because of the silence, this matter is thus maintained.'

The method of dissolution (The Vinaya (monastic code) has no text for dissolution; reversing the establishment is the dissolution).

'Venerable Sangha (community of monks), listen! That certain room was previously established as a pure place for the Sangha (community of monks) to eat, and the Sangha (community of monks) now dissolves it. If it is the Sangha's (community of monks) time and the Sangha (community of monks) approves, let it be announced thus.' 'Venerable Sangha (community of monks), listen! That certain room was previously established as a pure place for the Sangha (community of monks) to eat, and the Sangha (community of monks) now dissolves it. Whoever among the elders approves, let them be silent; those who do not approve, speak.'

」「僧已解某房安食凈處竟。僧忍，默然故，是事如是持。」(若有多處，一時標名，解結亦得若處分凈，還以處分解之也)。

通結僧坊作凈地法(有比丘欲通羯磨僧坊內作凈地。佛言：「聽。」)。

「大德僧聽！此一住處，共住、布薩、共得施。僧今結作凈地，除某處。(有云：除某處者，謂除凈地，故知此是簡凈地法。今云：除者，謂僧住處，為通結故，所以言除。此即結文，非簡法也)若僧時到僧忍聽。白如是。」「大德僧聽！此一住處共住、共布薩、共得施，僧今結作凈地，除某處。誰諸長老忍，默然；不忍者說。」「僧已結作凈地竟。僧忍，默然故，是事如是持。」

解法

「大德僧聽！此一住處先結作凈地，僧今解之。若僧時到僧忍聽。白如是。」「大德僧聽！此一住處先結作凈地，僧今解之。誰諸長老忍，默然；不忍者說。」「僧已解凈地竟。僧忍，默然故，是事如是持。」(凈地之所為，防二：內煮、宿食藥。教稱不凈，以此而啖，垢業滋深。護凈諸教明顯，但食為同命，凡聖所憑。信教存道，特宜誡慎)

第三、諸戒受舍(受之意者，一、擬防非斷除業惑，二、為生福證顯法身。故戒經云：戒為凈身、定為凈心、慧清煩惱。若無明慧，煩惱不除；若無正定，明

【現代漢語翻譯】現代漢語譯本：『僧團已經瞭解某房間安置食物的清凈之處完畢。僧團容忍，因為默然的緣故，這件事就這樣保持。』（如果有多處，一時標明名稱，解除結界也可以。如果處分清凈，還用處分的方法解除它）。

通結僧坊作凈地法（有比丘想要通過羯磨（Kamma）在僧坊內設定凈地。佛說：『聽許。』）。

『大德僧團聽！這一處住所，共同居住、共同布薩（Posadha，齋戒儀式）、共同獲得施捨。僧團現在結界作為凈地，除去某處。（有人說：除去某處，是說除去凈地，所以知道這是簡擇凈地的方法。現在說：除去，是說僧團住所，爲了普遍結界，所以說除去。這即是結界文，不是簡擇法。）如果僧團時機已到，僧團容忍聽取。稟白如是。』『大德僧團聽！這一處住所共同居住、共同布薩、共同獲得施捨，僧團現在結界作為凈地，除去某處。哪位長老容忍，就默然；不容忍者說出來。』『僧團已經結界作為凈地完畢。僧團容忍，因為默然的緣故，這件事就這樣保持。』

解法

『大德僧團聽！這一處住所先前結界作為凈地，僧團現在解除它。如果僧團時機已到，僧團容忍聽取。稟白如是。』『大德僧團聽！這一處住所先前結界作為凈地，僧團現在解除它。哪位長老容忍，就默然；不容忍者說出來。』『僧團已經解除凈地完畢。僧團容忍，因為默然的緣故，這件事就這樣保持。』（設定凈地的原因，是爲了防止兩種情況：在凈地內煮食、存放過夜的食物和藥物。教義稱這些為不凈，如果食用這些東西，罪業會更加深重。守護清凈的各種教導非常明顯，但是食物是維持生命的必需品，凡人和聖人都依賴它。信仰教義、保持道心，特別應該告誡和謹慎）。

第三、諸戒受舍（受戒的意義在於：一、擬定防止過失、斷除業力和迷惑，二、爲了產生福報、證悟顯現法身。所以戒經說：戒律使身清凈、禪定使心清凈、智慧使煩惱清凈。如果沒有光明智慧，煩惱就不能去除；如果沒有正確定力，光明

【English Translation】 English version: 'The Sangha (community of monks) has already understood the clean place for placing food in a certain room. The Sangha consents, therefore, because of silence, this matter is maintained as such.' (If there are multiple places, name them all at once, and the boundary can also be dissolved. If the disposal is clean, it should be dissolved by the method of disposal).

The method of universally establishing a clean ground in the Sangha monastery (If a Bhikkhu (monk) wants to establish a clean ground within the Sangha monastery through Kamma (act, deed, ritual). The Buddha said: 'Allowed.')

'May the venerable Sangha listen! This dwelling place, shared for residence, shared for Posadha (observance day), shared for receiving offerings. The Sangha now establishes a clean ground, excluding a certain place. (Some say: excluding a certain place means excluding the clean ground, so it is known that this is the method of selecting a clean ground. Now saying: excluding, means the Sangha's dwelling place, for the sake of universal establishment, therefore it is said excluding. This is the text of establishment, not the method of selection.) If the time is right for the Sangha, may the Sangha listen with consent. Announce thus.' 'May the venerable Sangha listen! This dwelling place, shared for residence, shared for Posadha, shared for receiving offerings, the Sangha now establishes a clean ground, excluding a certain place. Whoever among the elders consents, let them be silent; whoever does not consent, let them speak.' 'The Sangha has already completed the establishment of the clean ground. The Sangha consents, therefore, because of silence, this matter is maintained as such.'

The Method of Dissolving

'May the venerable Sangha listen! This dwelling place was previously established as a clean ground, the Sangha now dissolves it. If the time is right for the Sangha, may the Sangha listen with consent. Announce thus.' 'May the venerable Sangha listen! This dwelling place was previously established as a clean ground, the Sangha now dissolves it. Whoever among the elders consents, let them be silent; whoever does not consent, let them speak.' 'The Sangha has already completed the dissolution of the clean ground. The Sangha consents, therefore, because of silence, this matter is maintained as such.' (The reason for establishing a clean ground is to prevent two things: cooking within the clean ground, and storing overnight food and medicine. The teachings call these unclean, and if these things are consumed, sinful karma will deepen. The various teachings on protecting cleanliness are clear, but food is essential for sustaining life, and both ordinary people and saints rely on it. Believing in the teachings and maintaining the path, one should be especially cautious and careful).

Third, the Acceptance and Abandonment of Various Precepts (The meaning of accepting precepts is: first, to plan to prevent faults and cut off karmic forces and delusions; second, to generate blessings and realize the manifested Dharmakaya (body of the Dharma). Therefore, the Sutra of Precepts says: Precepts purify the body, Samadhi (meditation) purifies the mind, and wisdom purifies afflictions. Without bright wisdom, afflictions cannot be removed; without proper Samadhi, brightness

慧不發；若無禁戒，正定不成也。以聖人業惑雖盡，猶持禁戒固若金剛。三教顯功誠說非一，然禁通俗戒分多品，始微終著位列五科：一三歸、二五戒、三八戒、四十戒、五具戒。能受之人約位有七，即謂七眾。如下具彰也)。

第三、受三歸法(佛法與僧，真歸依處，能生福智、能為覆護，歸趣依投越四魔境。多論云：以三寶為所歸，欲令救護不得侵陵。《涅槃經》三跳，明過厄難。既創翻邪，故標為首。佛謂清凈法身，二智顯證，五分成立；法謂滅諦；僧謂第一義僧。於此境誠心決定崇重僧，向受無疑，二師授資順明瞭方成也)。

「我某甲盡形受，歸依佛、歸依法、歸依比丘僧。」(三說)「我某甲盡形受，歸依佛已、歸依法已、歸依比丘僧已。」(三說)

第二、受五戒法(希有希有，《校量功德經》云：「佛告阿難：『若三千大千世界滿中如來，如稻麻竹𥯤。若人四事具足供養，滿二萬歲；諸佛滅后各起寶塔，復以香華種種供養。其福雖多，不如有人以淳凈心歸依佛法僧所得功德，百分不及一、千分百千分乃至算數譬喻所不能及。復以一彈指頃十善戒，福轉勝前。一日一夜受持八戒，若盡形受持五戒、若沙彌戒、沙彌尼戒、式叉摩那戒、比丘尼戒、若比丘戒，福轉勝前不可為喻。』」然

【現代漢語翻譯】現代漢語譯本：智慧不會無緣無故地產生；如果沒有禁戒，真正的禪定就無法成就。即使聖人已經斷盡了業障和迷惑，仍然會像金剛一樣堅定地持守禁戒。佛教、道教、儒教都闡述了各自的功德，雖然說法不一，但禁戒分為通俗戒和多種品類。從最初的細微之處開始，最終顯著，位列五科：一、三歸（佛、法、僧，真正的皈依之處，能生福德和智慧，能作為庇護，歸向依靠能超越四種魔境）；二、五戒；三、八戒；四、十戒；五、具足戒。能夠受戒的人按照身份有七種，即所謂的七眾（具體內容如下文詳述）。

第三、受三歸法（佛、法、僧，是真正皈依之處，能生福德和智慧，能作為庇護，歸向依靠能超越四種魔境。《多論》中說：『以三寶為所歸依，是爲了得到救護，不被侵擾。《涅槃經》中的三跳，說明可以度過厄難。』既然是最初捨棄邪見，所以標為首位。佛指的是清凈法身，二智（根本智和后得智）顯現證得，五分法身（戒、定、慧、解脫、解脫知見）成就；法指的是滅諦；僧指的是第一義僧。對於這三寶，以誠心決定崇敬，一心向往，沒有懷疑，由二師（教授阿阇黎和羯磨阿阇黎）傳授資格，順理明瞭才能成就）。

『我某甲（姓名）盡形壽皈依佛、皈依法、皈依比丘僧。』（三說）『我某甲（姓名）盡形壽皈依佛已、皈依法已、皈依比丘僧已。』（三說）

第二、受五戒法（希有希有，《校量功德經》中說：『佛告訴阿難：『如果三千大千世界都充滿如來，像稻子、芝麻、竹子、蘆葦一樣密集。如果有人用四事（飲食、衣服、臥具、醫藥）具足供養這些如來，滿二萬歲；諸佛滅度后，又各自建造寶塔，再用香、花等種種供養。他的福德雖然很多，但不如有人以純凈的心皈依佛法僧所得的功德，百分之一不及，千分之一、百千分之一乃至用算術譬喻都無法相比。』又以一個彈指頃的時間奉行十善戒，福德勝過前面。一日一夜受持八戒，或者盡形壽受持五戒、沙彌戒、沙彌尼戒、式叉摩那戒、比丘尼戒、或者比丘戒，福德勝過前面，不可比喻。』）然而

【English Translation】 English version: Wisdom does not arise without cause; if there are no precepts and prohibitions, true samadhi cannot be achieved. Even though a sage has exhausted all karmic obstacles and delusions, they still uphold the precepts and prohibitions as firmly as a diamond. Buddhism, Taoism, and Confucianism all expound their respective merits, and although their teachings differ, precepts are divided into common precepts and various categories. Starting from the initial subtle aspects, they eventually become manifest, ranking in five categories: 1. Three Refuges (Buddha, Dharma, and Sangha, the true places of refuge, which can generate merit and wisdom, serve as protection, and lead to transcendence of the four demonic realms); 2. Five Precepts; 3. Eight Precepts; 4. Ten Precepts; 5. Full Precepts. Those who can receive the precepts are of seven types according to their status, known as the Seven Assemblies (as detailed below).

Third, the method of taking the Three Refuges (Buddha, Dharma, and Sangha, are the true places of refuge, which can generate merit and wisdom, serve as protection, and lead to transcendence of the four demonic realms. The Śāstra states: 'Taking refuge in the Three Jewels is to obtain protection and avoid being violated. The 'Three Leaps' in the Nirvana Sutra indicate overcoming difficulties.' Since it is the initial abandonment of wrong views, it is marked as the first. 'Buddha' refers to the pure Dharmakaya (Dharma body), manifested and realized by the Two Wisdoms (fundamental wisdom and subsequent wisdom), and established by the Fivefold Dharmakaya (precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation); 'Dharma' refers to the cessation of suffering (Nirodha); 'Sangha' refers to the Sangha of the First Principle. Towards these Three Jewels, with sincerity, determination, reverence, and aspiration, without doubt, and with the transmission of qualifications by the two teachers (Acharya of instruction and Acharya of karma), in a clear and orderly manner, it can be accomplished).

'I, so-and-so (name), take refuge in the Buddha, take refuge in the Dharma, take refuge in the Bhikshu Sangha for the rest of my life.' (Said three times) 'I, so-and-so (name), have taken refuge in the Buddha, have taken refuge in the Dharma, have taken refuge in the Bhikshu Sangha for the rest of my life.' (Said three times)

Second, the method of taking the Five Precepts (Rare, rare. The Sutra on the Merit of Weighing says: 'The Buddha told Ananda: 'If the three thousand great thousand worlds were filled with Tathagatas, as dense as rice, sesame, bamboo, and reeds. If someone were to fully provide these Tathagatas with the four requisites (food, clothing, bedding, and medicine) for twenty thousand years; and after the Buddhas had passed away, they were to build stupas for each of them, and then make various offerings of incense and flowers. Although their merit would be great, it would not be as great as the merit gained by someone who takes refuge in the Buddha, Dharma, and Sangha with a pure heart, not even one percent, one thousandth, one hundred thousandth, or even a number of analogies could compare. Furthermore, practicing the ten wholesome actions for the duration of a finger snap, the merit surpasses the previous. Holding the Eight Precepts for one day and one night, or holding the Five Precepts, the Shramanera precepts, the Shramanerika precepts, the Shikshamana precepts, the Bhikshuni precepts, or the Bhikshu precepts for the rest of one's life, the merit surpasses the previous and cannot be compared.' ) However,

于受戒前須具問遮難，故《善生經》云：「汝不盜現前僧物不？於六親所、比丘比丘尼所行不凈行？父母師長有病棄去？不殺發菩提心眾生？」如具問已，若言無者，應為說法開導心懷令生信樂。《智度論》中，時局盡形數定，謂一分、少分、多分、滿分斷淫等五。《俱舍論》中，五種定限不發律儀。教既被機任時行用。《阿含經》云：「于受戒前懺悔罪已，然後與受。」也)

「我某甲！歸依佛、歸依法、歸依僧。盡形壽為優婆塞。如來、至真、等正覺，是我世尊。」(三說)「我某甲！歸依佛竟、歸依法竟、歸依僧竟。盡形壽為優婆塞。如來、至真、等正覺，是我世尊。」(三說。已得戒竟，應為說相)「盡形壽不殺生，是優婆塞戒。能持不？」(答言：「能持。」)「盡形壽不偷盜，是優婆塞戒。能持不？」(答言：「能持。」)「盡形壽不邪淫，是優婆塞戒。能持不？」(答言：「能持。」)「盡形壽不妄語，是優婆塞戒。能持不？」(答言：「能持。」)「盡形壽不飲酒，是優婆塞戒。能持不？」(答言：「能。」前四輕重一同具戒。如《優婆塞五戒相經》說。及有六重二十八輕，如《善生》等經廣說。然應發願，引行令增。然有經云：設有持戒，不發願者，得少許福。引古證之)

第三、受

【現代漢語翻譯】現代漢語譯本：在受戒之前，必須詳細詢問遮難（障礙），所以《善生經》中說：『你沒有盜取現前僧團的財物吧？對於六親眷屬、比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）沒有行不凈行（性行為）吧？父母師長生病了沒有拋棄他們？沒有殺害發菩提心（bodhicitta，覺悟之心）的眾生吧？』像這樣詳細詢問之後，如果回答沒有，就應該為他說法，開導他的心懷，使他生起信心和喜悅。《智度論》中，對時間侷限的盡形壽（終身）的規定，包括數量上的限定，即一分、少分、多分、滿分斷淫等五種。《俱舍論》中，五種限定期限的情況不能引發律儀（戒律）。教法既然是應機施教，就應該根據具體情況靈活運用。《阿含經》中說：『在受戒之前，懺悔罪業之後，然後才為他授戒。』『我某甲（自稱）！歸依佛（Buddha，覺悟者）、歸依法（Dharma，佛法）、歸依僧（Sangha，僧團）。盡形壽（終身）作為優婆塞（upasaka，在家男居士）。如來（Tathagata，佛的稱號之一）、至真（Arhat，阿羅漢的稱號）、等正覺（Samyaksambuddha，正等覺者），是我的世尊（Bhagavan，佛的稱號之一）。』（重複三次）『我某甲！歸依佛完畢、歸依法完畢、歸依僧完畢。盡形壽作為優婆塞。如來、至真、等正覺，是我的世尊。』（重複三次。已經得戒完畢，應該為他說戒相）『盡形壽不殺生，是優婆塞戒。能持守嗎？』（回答：『能持守。』）『盡形壽不偷盜，是優婆塞戒。能持守嗎？』（回答：『能持守。』）『盡形壽不邪淫，是優婆塞戒。能持守嗎？』（回答：『能持守。』）『盡形壽不妄語，是優婆塞戒。能持守嗎？』（回答：『能持守。』）『盡形壽不飲酒，是優婆塞戒。能持守嗎？』（回答：『能。』）前面的四條（不殺生、不偷盜、不邪淫、不妄語）輕重罪行與具足戒相同。如《優婆塞五戒相經》所說。以及有六重戒、二十八輕戒，如《善生經》等經中廣泛解說。然而應該發願，引導行為使其增長。然而有經中說：即使有持戒，不發願的人，得到的福報也很少。（可以引用古例來證明這一點）第三、受（戒）

【English Translation】 English version: Before receiving the precepts, one must thoroughly inquire about any hindrances. Therefore, the Sheng Shan Jing (善生經, Good Man Sutra) says: 'Have you not stolen property from the present Sangha (僧伽, monastic community)? Have you not engaged in impure conduct with relatives, Bhikshus (比丘, male monks), or Bhikshunis (比丘尼, female nuns)? Have you abandoned your parents or teachers when they were ill? Have you not killed sentient beings who have generated Bodhicitta (菩提心, the mind of enlightenment)?' After inquiring in detail like this, if the answer is no, then one should expound the Dharma (佛法, Buddhist teachings) to them, enlighten their minds, and cause them to generate faith and joy. In the Zhi Du Lun (智度論, Mahaprajnaparamita Sastra), the determination of the duration of one's life is defined in terms of quantity, namely, one part, a small part, a large part, a full part, and the five types of abstinence from sexual misconduct, etc. In the Kusha Lun (俱舍論, Abhidharmakosa), five kinds of limited time periods do not give rise to the precepts. Since the teachings are given according to the capacity of the recipient, they should be applied flexibly according to the specific situation. The Agama Sutra (阿含經) says: 'Before receiving the precepts, after repenting of one's sins, then give them the precepts.' 'I, so-and-so (self-identification)! Take refuge in the Buddha (佛, the Awakened One), take refuge in the Dharma (法, the teachings), take refuge in the Sangha (僧, the monastic community). For the rest of my life, I will be an Upasaka (優婆塞, lay male devotee). The Tathagata (如來, 'Thus Gone One', an epithet of the Buddha), the Arhat (至真, a perfected being), the Samyaksambuddha (等正覺, perfectly enlightened Buddha), is my Bhagavan (世尊, 'Lord', an epithet of the Buddha).' (Recite three times) 'I, so-and-so! Have completed taking refuge in the Buddha, have completed taking refuge in the Dharma, have completed taking refuge in the Sangha. For the rest of my life, I will be an Upasaka. The Tathagata, the Arhat, the Samyaksambuddha, is my Bhagavan.' (Recite three times. Having completed receiving the precepts, one should explain the characteristics of the precepts to them.) 'For the rest of your life, do not kill, this is the Upasaka precept. Can you uphold it?' (Answer: 'I can uphold it.') 'For the rest of your life, do not steal, this is the Upasaka precept. Can you uphold it?' (Answer: 'I can uphold it.') 'For the rest of your life, do not engage in sexual misconduct, this is the Upasaka precept. Can you uphold it?' (Answer: 'I can uphold it.') 'For the rest of your life, do not lie, this is the Upasaka precept. Can you uphold it?' (Answer: 'I can uphold it.') 'For the rest of your life, do not drink alcohol, this is the Upasaka precept. Can you uphold it?' (Answer: 'I can.') The preceding four (not killing, not stealing, not engaging in sexual misconduct, not lying) are the same in terms of the weight of the offense as the full precepts. As explained in the Upasaka Five Precepts Sutra (優婆塞五戒相經). And there are six major precepts and twenty-eight minor precepts, as explained extensively in the Sheng Shan Jing (善生經, Good Man Sutra) and other sutras. However, one should make vows to guide one's actions to increase merit. However, there are sutras that say: Even if one upholds the precepts, if one does not make vows, one will receive very little merit. (One can cite ancient examples to prove this point.) Third, receiving (the precepts)

八戒法(《善生經》、《增一阿含經》云：「佛告優婆塞：『當於八日、十五日，詣長老比丘所受八戒。』」論中總許五眾受之，若無人時自受亦得。《成實論》中，五戒、八戒俱通長短，或一年、一月、半日、半夜，重受、減受並得戒法)。

「我某甲！歸依佛、歸依法、歸依僧。(一日一夜，隨長短稱)為凈行優婆塞。」(三說)「我某甲！歸依佛竟、歸依法竟、歸依僧竟。(一日一夜，隨長短稱)為凈行優婆塞。」(三說)

「如諸佛盡形壽不殺生，某甲一日一夜不殺生。能持不？」(答言：「能持。」)「如是不偷盜、不淫、不妄語、不飲酒、離花香瓔珞香油涂身、離高廣勝床上座、離作倡伎樂故往觀聽、非時食。」(並如上問答。然有以前八是戒、后離非時食一是齋。或有以第七第八合為第七，離非時食為第八戒)

第四受十戒法(此下三品是出家戒。但出家之益難以言宣。《出家功德經》云：「出家功德，高於須彌、深於巨海、廣于虛空，無量無邊，勝明千人之眼、又勝救千人之目。」《僧祇律》云：「一日出家修梵行，滅二十劫惡道苦。」《大悲經》云：「若以袈裟四寸著身，五種功德，不出賢劫之中，當證三乘聖果。若障出家罪，則極重廣。」有成教，何能繁述)。

先明

【現代漢語翻譯】現代漢語譯本：八戒法（《善生經》、《增一阿含經》記載：『佛告訴優婆塞（在家男居士）：『應當在初八、十五日，前往長老比丘處受八戒。』」論中總的允許五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）受持，如果沒有人的時候，自己受也可以。《成實論》中，五戒、八戒都可以受持長短時間，或者一年、一月、半日、半夜，重複受、減少受都可以得到戒法）。

『我某甲（受戒者自稱）！歸依佛（覺悟者）、歸依法（佛法）、歸依僧（僧團）。（一日一夜，隨時間長短稱）為凈行優婆塞（清凈修行的在家男居士）。』（三說）『我某甲！歸依佛竟、歸依法竟、歸依僧竟。（一日一夜，隨時間長短稱）為凈行優婆塞。』（三說）

『如諸佛盡形壽不殺生，某甲一日一夜不殺生。能持否？』（回答說：『能持。』）『如是不偷盜、不淫、不妄語、不飲酒、離花香瓔珞香油涂身、離高廣勝床上座、離作倡伎樂故往觀聽、非時食。』（都如上面的問答。然而有以前八條是戒，後面遠離非時食是一條齋。或者有把第七條第八條合為第七條，遠離非時食作為第八戒）

第四受十戒法（這以下三品是出家戒。但是出家的益處難以用言語表達。《出家功德經》記載：『出家的功德，高於須彌山（佛教名山）、深於巨海、廣于虛空，無量無邊，勝過千人的眼睛，又勝過救助千人的眼睛。』《僧祇律》記載：『一日出家修行梵行，可以滅除二十劫的惡道之苦。』《大悲經》記載：『如果用袈裟（僧侶的法衣）四寸披在身上，有五種功德，不出賢劫（佛教中的一個時代）之中，當證三乘（聲聞乘、緣覺乘、菩薩乘）聖果。如果障礙他人出家，罪過極其嚴重廣大。』有如此成就的教誨，哪裡能夠詳細敘述呢）。

先說明

【English Translation】 English version: The Eight Precepts (The Śrāvakapiṭaka (Śāṅsheng Jīng) and the Ekottara Āgama (Zēngyī Āhán Jīng) state: 'The Buddha told the Upāsaka (layman): 'You should go to the elder Bhikkhu (monk) on the eighth and fifteenth days of the month to receive the eight precepts.'' The treatise generally allows the five assemblies (monks, nuns, male novices, female novices, and Śikṣamāṇā) to receive them. If there is no one present, one can receive them oneself. In the Tattvasiddhi Śāstra (Chéngshí Lùn), both the five precepts and the eight precepts can be taken for a short or long period, such as a year, a month, half a day, or half a night. Receiving them repeatedly or reducing the number of precepts is permissible).

'I, [name of the person taking the precepts]! Take refuge in the Buddha (the awakened one), take refuge in the Dharma (the teachings), take refuge in the Sangha (the monastic community). (For one day and one night, according to the length of time) as a Śuddha Upāsaka (layman practicing pure conduct).' (Say three times) 'I, [name of the person taking the precepts]! Have taken refuge in the Buddha, have taken refuge in the Dharma, have taken refuge in the Sangha. (For one day and one night, according to the length of time) as a Śuddha Upāsaka.' (Say three times)

'As all Buddhas refrain from killing for their entire lives, I, [name of the person taking the precepts], refrain from killing for one day and one night. Are you able to uphold this?' (Answer: 'I am able to uphold this.') 'Likewise, not stealing, not engaging in sexual misconduct, not lying, not drinking alcohol, refraining from wearing garlands, perfumes, and ointments, refraining from sitting on high and luxurious seats, refraining from watching and listening to singing, dancing, and musical performances, and not eating at improper times.' (All follow the above question and answer. However, some consider the first eight as precepts, and refraining from eating at improper times as a fast. Others combine the seventh and eighth into the seventh precept, and consider refraining from eating at improper times as the eighth precept.)

Fourth: Receiving the Ten Precepts (The following three categories are monastic precepts. However, the benefits of leaving home are difficult to express in words. The Exhortation to Leave Home Sūtra (Chūjiā Gōngdé Jīng) states: 'The merit of leaving home is higher than Mount Sumeru (a sacred mountain in Buddhism), deeper than the vast ocean, and wider than the empty sky, immeasurable and boundless, surpassing the eyes of a thousand people, and even surpassing saving the eyes of a thousand people.' The Mahāsaṃghika Vinaya (Sēngqí Lǜ) states: 'One day of leaving home and practicing the holy life can extinguish the suffering of twenty kalpas (an immense period of time) in the evil realms.' The Mahākaruṇādharmarāja Sūtra (Dàbēi Jīng) states: 'If one wears four inches of the kasaya (monk's robe) on the body, there are five kinds of merit, and within this Bhadrakalpa (the present era in Buddhism), one will attain the holy fruit of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). If one obstructs someone from leaving home, the offense is extremely grave and vast.' With such accomplished teachings, how can one elaborate on them in detail?).

First, explain

作畜眾法(準受戒法中，若授人具足戒、度沙彌、為人作依止，皆應具多種德，謂成就戒、成就威儀、畏慎小罪、多聞能持佛所說法、善誦二部律分別其義、能教弟子增戒增心增慧、能除弟子疑能使人除、能治弟子病能使人治、能教弟子舍惡邪見能令人教舍、能回弟子國土覺能使人回，若滿十歲等，違者突吉羅。尼戒中雲：比丘尼雖滿十二歲，種種諸病及無所知而畜弟子，不教誡故，愚闇無知不能學戒。佛言：「聽諸比丘尼白二羯磨然後畜眾。」比丘準尼義亦應有。又《四分》中，時諸比丘輒便度人，不知教授，種種起過。佛言：「聽僧與受具足者白二羯磨畜。依止沙彌亦爾。」文言，應到僧中，脫革屣，偏袒右肩，胡跪合掌乞云)。

「大德僧聽！我某甲比丘，已滿十歲，欲畜眾。從僧乞僧畜眾羯磨。善哉！僧與我作畜眾羯磨。」(如是三乞。佛言：「諸比丘應籌量觀察，此比丘堪畜眾不？不堪，不應與作羯磨。若堪，應與作羯磨。」也)

「大德僧聽！此某甲比丘，已滿十歲，欲畜某甲為眾，從僧乞畜眾羯磨。僧今與作畜眾羯磨。若僧時到僧忍聽。白如是。」「大德僧聽！某甲比丘已滿十歲，欲畜某甲為眾，從僧乞畜眾羯磨。僧今與作畜眾羯磨。誰諸長老忍，默然；不忍者說。」「僧已與某甲比丘作

【現代漢語翻譯】現代漢語譯本作畜眾法（參照受戒法，如果授予他人具足戒、度沙彌、為人作依止，都應該具備多種德行，即成就戒律、成就威儀、畏懼謹慎對待小罪、博學多聞能夠受持佛所說的法、善於背誦二部律並分別理解其中的含義、能夠教導弟子增長戒律、增長心性、增長智慧、能夠消除弟子的疑惑並使他人也能消除疑惑、能夠治療弟子的疾病並使他人也能得到治療、能夠教導弟子捨棄惡見邪見並能令人教導捨棄、能夠使弟子迴歸正道覺悟並能使他人迴歸正道覺悟，如果未滿十歲等，違反者犯突吉羅罪。尼戒中說：比丘尼即使滿了十二歲，如果身患各種疾病或者一無所知而收養弟子，因為不教誡的緣故，愚昧無知不能學習戒律。佛說：『允許各位比丘尼通過白二羯磨之後收養弟子。』比丘參照比丘尼的規定也應該有。另外《四分律》中，當時各位比丘隨意度人，不知道如何教授，因此引發各種過失。佛說：『允許僧團通過白二羯磨來收養接受具足戒的人。依止沙彌也是如此。』經文說，應該到僧團中，脫掉革屣，袒露右肩，右膝跪地合掌請求說）。

『大德僧眾請聽！我某甲（某甲指代僧侶的名字）比丘，已經滿了十歲，想要收養弟子。從僧團請求僧團進行收養弟子的羯磨。很好！僧團為我做收養弟子的羯磨。』（這樣請求三次。佛說：『各位比丘應該衡量觀察，這位比丘堪能收養弟子嗎？如果不堪能，不應該為他做羯磨。如果堪能，應該為他做羯磨。』）

『大德僧眾請聽！這位某甲（某甲指代僧侶的名字）比丘，已經滿了十歲，想要收養某甲（某甲指代被收養者的名字）為弟子，從僧團請求收養弟子的羯磨。僧團現在為他做收養弟子的羯磨。如果僧團認為時機已到，僧團就忍可聽許。告知如上。』『大德僧眾請聽！某甲（某甲指代僧侶的名字）比丘已經滿了十歲，想要收養某甲（某甲指代被收養者的名字）為弟子，從僧團請求收養弟子的羯磨。僧團現在為他做收養弟子的羯磨。哪位長老忍可，就默然；不忍可的請說出來。』『僧團已經為某甲（某甲指代僧侶的名字）比丘做了

【English Translation】 English version The Method of Accepting Disciples (According to the precepts for ordination, if one bestows the full ordination, ordains a Śrāmaṇera (novice monk), or acts as a preceptor, one should possess various virtues, namely, accomplishment in precepts, accomplishment in dignified conduct, fear and caution regarding minor offenses, extensive learning and ability to uphold the Dharma taught by the Buddha, proficiency in reciting the two divisions of the Vinaya (monastic rules) and distinguishing their meanings, ability to teach disciples to increase in precepts, increase in mind, and increase in wisdom, ability to dispel disciples' doubts and enable others to dispel them, ability to heal disciples' illnesses and enable others to be healed, ability to teach disciples to abandon evil and wrong views and enable others to be taught to abandon them, ability to turn disciples back to their homeland of enlightenment and enable others to turn back. If one is under ten years of age, etc., violating this incurs a Dukkrata (minor offense). The Bhikṣuṇī (nun's) precepts state: Even if a Bhikṣuṇī is over twelve years of age, if she has various illnesses or is ignorant and accepts disciples without giving instruction, she is ignorant and unable to learn the precepts. The Buddha said: 'I allow the Bhikṣuṇīs to accept disciples after performing a Karma (formal act of the Sangha) with a double announcement.' The Bhikṣus (monks) should also follow the meaning of the Bhikṣuṇīs' rules. Furthermore, in the Sarvāstivāda Vinaya, at that time, the Bhikṣus were ordaining people without knowing how to instruct them, causing various faults. The Buddha said: 'I allow the Sangha to accept those who receive full ordination through a Karma with a double announcement. The same applies to relying on a Śrāmaṇera.' The text states that one should go to the Sangha, remove one's leather shoes, expose one's right shoulder, kneel on one's right knee, and join one's palms to request).

'Venerable Sangha, please listen! I, Bhikṣu (monk's name), am over ten years old and wish to accept disciples. I request the Sangha to perform the Karma of accepting disciples. Excellent! May the Sangha perform the Karma of accepting disciples for me.' (Requesting in this way three times. The Buddha said: 'The Bhikṣus should deliberate and observe whether this Bhikṣu is capable of accepting disciples. If he is not capable, the Karma should not be performed for him. If he is capable, the Karma should be performed for him.')

'Venerable Sangha, please listen! This Bhikṣu (monk's name), is over ten years old and wishes to accept (name of the person being accepted) as a disciple. He requests the Sangha to perform the Karma of accepting disciples. The Sangha is now performing the Karma of accepting disciples for him. If the Sangha deems it the right time, may the Sangha consent and listen. Announce as such.' 'Venerable Sangha, please listen! Bhikṣu (monk's name) is over ten years old and wishes to accept (name of the person being accepted) as a disciple. He requests the Sangha to perform the Karma of accepting disciples. The Sangha is now performing the Karma of accepting disciples for him. Whoever among the elders consents, let him be silent; whoever does not consent, let him speak.' 'The Sangha has performed the Karma of accepting

畜眾羯磨竟。僧忍，默然故，是事如是持。」

初度沙彌法(律中聽度七歲小兒能驅烏者。《僧祇》云：「若過七十，坐起須人，不得度。若能修習諸業，亦聽出家，應為說苦事：一食一住、一眠多覺。若能者應度。」此律，若欲度人，房房禮僧足，自稱名字，令僧盡識。依《四分律》，作形法二問，單白羯磨度之。儀式鈔中委述)

正受十戒法

「我某甲，歸依佛、歸依法、歸依比丘僧。我今于釋迦牟尼如來、應供、等正覺所出家作沙彌，和上某甲。」(三說)「我某甲，歸依佛竟、歸依法竟、歸依比丘僧竟。我今于釋迦牟尼如來應供等正覺所出家作沙彌，和上某甲。」(三說)

「盡形壽不殺生，是沙彌戒。能持不？」(答言：「能持。」)「不偷盜、不淫、不妄語、不飲酒、不歌舞作倡伎樂、不往觀聽、不著花香涂身、不坐高廣大床上、不受畜金銀及錢。」(皆如上問答。依《請僧福田經》，沙彌應知五德十數。此既常行，應如鈔列)

第五、受大戒法(戒為生死舟船、定慧根本，三身四智無不憑斯，必須緣法相應、稱教具足，如一乖闕戒品不生。但緣繁多豈能委敘？今且大概要具五如：一、能受人如。此有五種：一、報是人道；二、諸根具足；三、身器清凈；四、出家相具；

【現代漢語翻譯】畜眾羯磨（Karma，業）完畢。僧眾認可，默然不語，此事就這樣成立。'

初度沙彌法（關於剃度沙彌的儀軌。《律藏》中允許剃度七歲能驅趕烏鴉的小孩。《僧祇律》說：『如果超過七十歲，起坐需要別人幫助，就不能剃度。如果能修習各種事務，也允許出家，應該為他說苦事：一食、一住、一眠多覺。如果能做到，就應該剃度。』按照此律，如果想要剃度人，要到各個僧房禮拜僧眾的腳，自稱名字，讓僧眾都認識。依照《四分律》，作形法二問，用單白羯磨剃度他。《儀式鈔》中有詳細敘述）

正受十戒法

『我某甲，歸依佛（Buddha，覺者）、歸依法（Dharma，佛法）、歸依比丘僧（Bhiksu Sangha，僧團）。我今于釋迦牟尼如來（Sakyamuni Tathagata，釋迦牟尼佛）、應供（Arhat，阿羅漢）、等正覺（Samyaksambuddha，正等覺者）所出家作沙彌（Sramanera，沙彌），和上（Upadhyaya，親教師）某甲。』（三說）『我某甲，歸依佛竟、歸依法竟、歸依比丘僧竟。我今于釋迦牟尼如來應供等正覺所出家作沙彌，和上某甲。』（三說）

『盡形壽不殺生，是沙彌戒。能持不？』（答言：『能持。』）『不偷盜、不淫、不妄語、不飲酒、不歌舞作倡伎樂、不往觀聽、不著花香涂身、不坐高廣大床上、不受畜金銀及錢。』（都如上問答。依照《請僧福田經》，沙彌應該知道五德十數。這些既然是常行的，應該如《鈔》中所列）

第五、受大戒法（戒是生死輪迴的舟船、定慧的根本，三身四智無不依靠它，必須因緣、法相應，符合教義、具足條件，如果有一點缺失，戒體就不能生起。但是因緣繁多，怎麼能詳細敘述？現在且大概地列出五個要點：一、能受戒的人如法。這裡有五種：一、報得人道；二、諸根具足；三、身器清凈；四、出家相具；

【English Translation】 The Karma (Karma) of the animal assembly is completed. The Sangha (Sangha, monastic community) approves, remaining silent, so the matter is established.'

The Initial Ordination of a Sramanera (novice monk) (Regarding the ritual for ordaining a Sramanera. The Vinaya (monastic code) allows the ordination of a seven-year-old child who can drive away crows. The Sanghika-vinaya states: 'If one is over seventy years old and needs assistance to sit and stand, they should not be ordained. If they can practice various tasks, they are also allowed to leave home. One should tell them about the hardships: one meal, one dwelling, one sleep with much waking. If they can do it, they should be ordained.' According to this Vinaya, if one wants to ordain someone, they should bow at the feet of the Sangha in each monastic room, stating their name so that the Sangha knows them all. According to the Dharmaguptaka-vinaya, two questions regarding form and Dharma are asked, and the ordination is done with a single white Karma. The Ritual Manual describes it in detail)

The Method of Receiving the Ten Precepts

'I, so-and-so, take refuge in the Buddha (Buddha, the Awakened One), take refuge in the Dharma (Dharma, the teachings), take refuge in the Bhiksu Sangha (Bhiksu Sangha, monastic community). I now leave home as a Sramanera under Sakyamuni Tathagata (Sakyamuni Tathagata, the Thus-Gone One, the Buddha Sakyamuni), Arhat (Arhat, the worthy one), Samyaksambuddha (Samyaksambuddha, the perfectly enlightened one), with Upadhyaya (Upadhyaya, preceptor) so-and-so.' (Said three times) 'I, so-and-so, have taken refuge in the Buddha, have taken refuge in the Dharma, have taken refuge in the Bhiksu Sangha. I now leave home as a Sramanera under Sakyamuni Tathagata, Arhat, Samyaksambuddha, with Upadhyaya so-and-so.' (Said three times)

'For the rest of your life, you will not kill living beings; this is the Sramanera precept. Can you uphold it?' (Answer: 'I can uphold it.') 'You will not steal, not engage in sexual activity, not lie, not drink alcohol, not sing, dance, perform, or watch entertainment, not adorn yourself with flowers and perfumes, not sit on a high and large bed, not receive or hoard gold, silver, or money.' (All asked and answered as above. According to the Sutra on Requesting Blessings from the Sangha, a Sramanera should know the five virtues and ten numbers. Since these are common practices, they should be listed as in the Manual)

Fifth, the Method of Receiving the Great Precepts (The precepts are the boat for crossing the ocean of Samsara (birth and death), the foundation of Samadhi (concentration) and Prajna (wisdom). The Trikaya (three bodies of Buddha) and four wisdoms all rely on them. The conditions and Dharma must be in accordance, conforming to the teachings and complete. If there is even one deficiency, the precept substance cannot arise. But the conditions are numerous, how can they be described in detail? Now, let's list five essential points in general: First, the person who can receive the precepts must be in accordance with the Dharma. There are five aspects to this: First, one must have the retribution of being born as a human; second, one must have complete faculties; third, one's body must be pure; fourth, one must have the appearance of one who has left home;

五、得少法。二、所對境如。此有七種：一、結界成就；二、有能秉法僧；三、僧數滿足；四、界內盡集；五；羯磨如法；六、資緣具足；七、佛法時中。三、發心乞戒。四、心境相應。五、事成究竟。謂從請終於受竟，前後不虧方成辦事。正授戒中須具九法)。

一、請和上法(律云：諸比丘無和上阿阇梨故，威儀失節，不繫念在前、不善護諸根入聚落乞食，高聲亂語被譏呵。復有病比丘，無人瞻視，由此命終。佛從今以十利故，聽諸比丘有和上。和上自然生心愛念弟子如兒，弟子生心敬重和上如父，勤相教誡更相敬嘆，能增廣佛法使得久住。所請和上須具德位，謂成就威儀，畏罪、多聞，誦二部律，能教弟子增戒心慧，能為弟子除疑治病，使舍邪見國土覺等。若滿十歲，律有多法不能備載。度沙彌依止亦如是。其共別行法如律具明。請之法式，應偏袒右肩，脫革屣，胡跪合掌請云)。

「我某甲，今求尊為和上。尊為我作和上，我樂尊為和上故，得受具足戒。」(三說。和上應答云)「可爾。」(或言)「當教授汝。」(或言)「汝莫放逸。」(二阿阇梨亦須加請)二、安受戒人(佛言：「聽將受戒人著戒壇外眼見耳不聞處。」)。

三、差教師法(和上應語羯磨師云)「長老！今作羯磨。」

【現代漢語翻譯】現代漢語譯本五、得少法。二、所對境如。此有七種：一、結界成就；二、有能秉法僧；三、僧數滿足；四、界內盡集；五、羯磨如法；六、資緣具足；七、佛法時中。三、發心乞戒。四、心境相應。五、事成究竟。謂從請（儀式開始）終於受竟（儀式結束），前後不虧方成辦事。正授戒中須具九法。

一、請和上法（Upadhyaya-karma，親教師）。（律中說：『諸位比丘因為沒有親教師和阿阇梨（Acharya，軌範師），所以威儀失節，不能專注于當下，不能好好守護諸根，進入村落乞食時高聲喧譁，被人譏諷。還有生病的比丘，沒有人照顧，因此喪命。佛陀從今以後因為十種利益的緣故，允許諸位比丘有親教師。親教師自然會生起愛念弟子的心，如同對待自己的孩子一樣，弟子也會生起敬重親教師的心，如同對待父親一樣，勤奮地互相教導，互相敬重讚歎，能夠增廣佛法，使佛法長久住世。』所請的親教師必須具備德行和地位，也就是成就威儀，畏懼罪過，博學多聞，能夠背誦兩部律藏，能夠教導弟子增長戒心和智慧，能夠為弟子解除疑惑，治療疾病，使弟子捨棄邪見和國土覺（對世俗的執著）等。如果滿了十歲，律中還有很多法，不能全部記載。度沙彌（Sramanera，沙彌）和依止（親近善知識）也是如此。共同和個別的行爲規範，律中都有詳細說明。請親教師的儀式，應該袒露右肩，脫掉鞋子，右膝著地，合掌恭敬地說：）

『我某甲，現在祈請您作為我的親教師。請您作為我的親教師，我樂意您作為我的親教師，因此得以受具足戒。』（重複三次。親教師應該回答說）『可以。』（或者說）『應當教授你。』（或者說）『你不要放逸。』（兩位阿阇梨也需要另外請求）二、安受戒人（佛說：『允許將受戒人安置在戒壇外，眼睛能看見，耳朵聽不見的地方。』）

三、差教師法（親教師應該對羯磨師（Karma-acharya，羯磨阿阇梨）說）『長老！現在開始作羯磨。』

【English Translation】 English version V. Obtaining the Lesser Method. II. The Object to be Addressed is as Follows. There are Seven Types: 1. Boundary Establishment Accomplished; 2. Having Sangha (community) Capable of Upholding the Dharma; 3. Sangha Number Sufficient; 4. All Gathered Within the Boundary; 5. Karma (action) According to the Dharma; 6. Resources Sufficient; 7. Within the Time of the Buddha's Dharma. III. Generating the Mind to Request Precepts. IV. Mind and Object Corresponding. V. Matter Accomplished Ultimately. Meaning from the request (beginning of the ceremony) to the end of the reception (end of the ceremony), without any deficiencies before and after, then the matter is accomplished. Nine Dharmas must be possessed in the proper ordination.

I. Requesting the Upadhyaya-karma (Preceptor) Dharma. (The Vinaya (monastic code) says: 'Because the Bhikshus (monks) do not have Upadhyayas (preceptors) and Acharyas (teachers), their deportment is improper, they are unable to focus on the present moment, unable to properly guard their senses, and when entering villages to beg for food, they are loud and chaotic, and are ridiculed. Furthermore, there are sick Bhikshus who are not cared for, and therefore die. From now on, the Buddha, for the sake of ten benefits, allows the Bhikshus to have Upadhyayas. The Upadhyaya will naturally generate a mind of love and care for the disciple, like treating their own child, and the disciple will generate a mind of respect for the Upadhyaya, like treating their father, diligently teaching each other, respecting and praising each other, able to expand the Buddha's Dharma, and cause the Dharma to abide for a long time.' The Upadhyaya who is requested must possess virtue and status, that is, accomplished in deportment, fearing transgression, learned and knowledgeable, able to recite the two Vinaya Pitakas (collections of monastic rules), able to teach disciples to increase their mind of precepts and wisdom, able to resolve doubts and cure illnesses for disciples, and cause them to abandon wrong views and territorial perceptions (attachment to the mundane), etc. If one is over ten years old, there are many Dharmas in the Vinaya that cannot be fully recorded. Ordaining Sramaneras (novice monks) and relying (on spiritual mentors) are also like this. The common and individual behavioral norms are fully explained in the Vinaya. The ritual for requesting the Upadhyaya should be to expose the right shoulder, remove shoes, kneel on the right knee, and respectfully say with palms together:)

'I, so-and-so, now request you to be my Upadhyaya. Please be my Upadhyaya, I am happy for you to be my Upadhyaya, therefore I am able to receive the full precepts.' (Repeat three times. The Upadhyaya should answer) 'It is permissible.' (Or say) 'I shall instruct you.' (Or say) 'You must not be lax.' (The two Acharyas also need to be requested separately) II. Placing the Person Receiving Precepts (The Buddha said: 'Allow the person receiving precepts to be placed outside the ordination platform, where the eyes can see but the ears cannot hear.')

III. Appointing the Teaching Master Dharma (The Upadhyaya should say to the Karma-acharya (Action Teacher)) 'Elder! Now we will perform the Karma.'

(復語教師云)「長老！今受羯磨。」(如是差已，羯磨師云)「大德僧聽！某甲求某甲受具足戒，某甲作教師。若僧時到僧忍聽。白如是。」

四、教師撿(一、問和上，二、問受人。先問和上。應起至和上前云)。

「已度此人未？」(若言：「未。」應語言)「先度之。」(若言：「已度。」應語言)「為作和上未？」(若言：「未。」應語：「為作和上。」若言：「已作。」應問云)。

「弟子衣缽具不？」(若言：「未具。」應語：「為具。」若言：「已具。」應問云)。

「為自有？從人借？」(若言：「從人借。」令舍。若自有，便往慰勞受者云)。

「汝莫怖懼。須臾持汝著高勝處。何者是僧伽梨？何者是優多羅僧？何者是安陀會？」(若言：「不解。」者，應教誡之，應與三衣缽。若先不相識，不應雲霧闇時為教。著時應密䅐，無重病不？又應語云)。

「汝某甲聽！今是實語時。我今問汝，若實言實、不實言不實。」(《僧祇》云：「汝若不實答，便欺誑天魔梵、沙門婆羅門、諸天世人，亦欺誑如來及以眾僧。自得大罪也。」)。

「汝不殺父耶？汝不殺母耶？汝不殺阿羅漢耶？汝不噁心出佛身血耶？汝不破和合僧耶？汝不犯比丘尼耶？汝非非人耶

【現代漢語翻譯】現代漢語譯本：（復語教師云）『長老！現在接受羯磨（Karma，業，此處指受戒儀式）。』（這樣安排完畢后，羯磨師說）『大德僧眾請聽！某甲請求某甲接受具足戒（full monastic ordination），某甲作為教師。如果僧眾認為時機已到，請允許。告知如上。』

四、教師檢查（一、詢問和尚（Upadhyaya，戒師），二、詢問受戒人。先詢問和尚。應該起身到和尚面前說）：

『已經度化此人了嗎？』（如果說：『沒有。』應該說）『先度化他。』（如果說：『已經度化。』應該說）『為他做了和尚了嗎？』（如果說：『沒有。』應該說：『為他做和尚。』如果說：『已經做了。』應該問）：

『弟子的衣缽（robes and bowl）具備了嗎？』（如果說：『沒有具備。』應該說：『為他準備。』如果說：『已經具備。』應該問）：

『是自己有的？還是從別人那裡借的？』（如果說：『從別人那裡借的。』讓他捨棄。如果自己有，就去慰勞受戒者說）：

『你不要害怕。一會兒把你放在高勝之處。什麼是僧伽梨（Samghati，大衣）？什麼是優多羅僧（Uttarasanga，上衣）？什麼是安陀會（Antarvasa，內衣）？』（如果說：『不明白。』那麼，應該教導他，應該給他三衣缽。如果先前不認識，不應該在雲霧昏暗的時候教導。穿戴時應該仔細觀察，沒有重病嗎？又應該告訴他）：

『你某甲聽著！現在是說實話的時候。我現在問你，如果真實就說真實，不真實就說不真實。』（《僧祇（Samghika，大眾部）》說：『你如果不真實回答，就欺騙天魔梵（devas, maras, and brahmas）、沙門婆羅門（sramanas and brahmanas）、諸天世人，也欺騙如來（Tathagata，佛陀）以及眾僧。自己會得到大罪。』）

『你沒有殺父親吧？你沒有殺母親吧？你沒有殺阿羅漢（Arhat，已證悟者）吧？你沒有惡意使佛陀（Buddha）流血吧？你沒有破壞和合僧團（Sangha，僧伽）吧？你沒有侵犯比丘尼（Bhikkhuni，女出家人）吧？你不是非人（neither human nor animal）吧？』

【English Translation】 English version: (The teacher proficient in multiple languages says:) 'Elder! Now receive the Karma (action, here referring to the ordination ritual).' (After arranging this, the Karma master says:) 'Virtuous Sangha (community) listen! So-and-so requests that so-and-so receive full monastic ordination, with so-and-so as the teacher. If the Sangha deems the time appropriate, please permit it. Announce as such.'

Four, the teacher examines (One, asks the Upadhyaya (preceptor), Two, asks the person receiving ordination. First asks the Upadhyaya. Should rise and go before the Upadhyaya and say):

'Has this person been liberated?' (If says: 'Not yet.' Should say) 'Liberate him first.' (If says: 'Already liberated.' Should say) 'Has he been made an Upadhyaya?' (If says: 'Not yet.' Should say: 'Make him an Upadhyaya.' If says: 'Already made.' Should ask):

'Does the disciple have robes and bowl?' (If says: 'Not equipped.' Should say: 'Equip him.' If says: 'Already equipped.' Should ask):

'Are they his own? Or borrowed from someone?' (If says: 'Borrowed from someone.' Have him relinquish them. If his own, then go and console the one receiving ordination, saying):

'Do not be afraid. In a moment, I will place you in a high and victorious place. Which is the Samghati (outer robe)? Which is the Uttarasanga (upper robe)? Which is the Antarvasa (inner robe)?' (If says: 'Does not understand.' Then, should instruct him, should give him the three robes and bowl. If not previously acquainted, should not instruct in cloudy or dark conditions. When dressing, should carefully observe, is there no serious illness? Also, should tell him):

'You, so-and-so, listen! Now is the time for truthful speech. I now ask you, if it is true, say it is true; if it is not true, say it is not true.' (The Samghika (Mahasamghika school) says: 'If you do not answer truthfully, then you deceive the devas, maras, and brahmas, the sramanas and brahmanas, all the gods and people of the world, and also deceive the Tathagata (Buddha) and the Sangha. You will incur great sin.')

'Have you not killed your father? Have you not killed your mother? Have you not killed an Arhat (enlightened being)? Have you not maliciously caused the Buddha to bleed? Have you not disrupted the harmonious Sangha (community)? Have you not violated a Bhikkhuni (female monastic)? Are you not a non-human being?'

？汝非畜生耶？汝非黃門耶？汝非二形耶？汝非自剃頭自稱比丘耶？汝非舍內外道耶？汝不曾出家持戒不完具耶？」(隨問答皆言無者，又應問言)「人有如是等病，癩癰疽干痟癲狂漏熱腫脂出，有不？汝非負債人不？非官人不？非奴不？年滿二十不？衣缽具不？受請和上未？汝字何等？和上字何等？父母聽不？欲受具足戒不？」(如是問答，又應教云)「眾中更當如是問汝，汝亦應如實答。」(一一問答皆如法已)

五、召入眾法(教師應還壇上立，語羯磨師云)

「我已教授某甲如法竟。」(羯磨師應作白)「大德僧聽！某甲求某甲受具足戒。某甲如法教授竟，應使將來。若僧時到僧忍聽。白如是。」

六、教乞戒法(教師應將來至僧，次第禮僧足，向羯磨師右膝著地合掌。教師教乞戒云)。

「大德僧聽！我某甲，求某甲和上受具足戒。今從僧乞受具足戒。愿僧拔濟我，憐愍故。」(三說已，教師還就本坐)

七、戒師問白法(羯磨師應作白雲)

「大德僧聽！此某甲，求某甲受具足戒。今從僧乞受具足戒。我今當問諸難事，及為作受具足戒羯磨。若僧時到僧忍聽。白如是。」

八、羯磨師問法(應問言：「今是實語時，乃至欲受具足戒不？」一一如上教師問法也

【現代漢語翻譯】現代漢語譯本：『你不是畜生嗎？你不是黃門（指閹人或性功能不全者）嗎？你不是二形（指具有雙重性器官者）嗎？你不是自己剃頭自稱比丘（佛教出家男眾）嗎？你不是捨棄內外道（指佛教以外的其他宗教或哲學）嗎？你不是不曾出家持戒不完具嗎？』（隨著問答都回答『不是』之後，又應該問）『人有像這樣等的疾病，癩病、癰疽、干痟病、癲狂病、漏熱病、腫脂出病，有沒有？你不是負債的人嗎？不是官人（指在官府任職的人）嗎？不是奴隸嗎？年齡滿二十歲了嗎？衣缽（指僧侶的衣物和缽盂）具足了嗎？受過請和上（指受過依止的師父）了嗎？你叫什麼名字？你的和上叫什麼名字？父母允許了嗎？想要受具足戒（指佛教僧侶的最高等級戒律）嗎？』（像這樣問答，又應該教導說）『大眾中更應當像這樣問你，你也應當如實回答。』（一一問答都如法完畢后）五、召入眾法（教師應該回到壇上站立，告訴羯磨師（指主持授戒儀式的僧人）說）『我已經教授某甲（指受戒者，此處用代稱）如法完畢。』（羯磨師應該作白（指稟告僧眾）說）『大德僧（指在場的僧眾）聽！某甲求某甲受具足戒。某甲如法教授完畢，應該讓他前來。如果僧眾時間允許，僧眾忍可聽取。稟告如是。』六、教乞戒法（教師應該將受戒者帶到僧眾面前，依次禮拜僧眾的腳，面向羯磨師右膝著地合掌。教師教導受戒者乞戒說）。『大德僧聽！我某甲，求某甲和上受具足戒。今從僧乞受具足戒。愿僧拔濟我，憐憫故。』（說三遍后，教師回到原來的座位）七、戒師問白法（羯磨師應該作白說）『大德僧聽！此某甲，求某甲受具足戒。今從僧乞受具足戒。我今當問諸難事，及為作受具足戒羯磨（指授戒儀式）。如果僧眾時間允許，僧眾忍可聽取。稟告如是。』八、羯磨師問法（應該問：『現在是說實話的時候，乃至想要受具足戒嗎？』一一如上面教師問法一樣）

【English Translation】 English version: 'Are you not an animal? Are you not a eunuch (Huangmen, referring to a castrated person or someone with sexual dysfunction)? Are you not a hermaphrodite (Erxing, referring to someone with dual sexual organs)? Are you not shaving your own head and calling yourself a Bhikshu (Buddhist ordained male monastic)? Are you not abandoning external and internal paths (referring to religions or philosophies other than Buddhism)? Have you not ordained and not completely upheld the precepts?' (After answering 'no' to all the questions, one should ask again) 'Does one have such illnesses as leprosy, carbuncles, consumption, epilepsy, heat-related diseases, swelling, or oozing sores? Are you not a debtor? Are you not a government official? Are you not a slave? Are you at least twenty years old? Are your robes and bowl (referring to the monastic's clothing and alms bowl) complete? Have you received a preceptor (referring to a teacher one relies on)? What is your name? What is your preceptor's name? Have your parents given permission? Do you wish to receive the full ordination (referring to the highest level of precepts for Buddhist monks)?' (After such questions and answers, one should also teach) 'The assembly will ask you in this way, and you should answer truthfully.' (After each question and answer is completed according to the Dharma) Five, Summoning into the Assembly (The teacher should return to the altar and stand, telling the Karmacharya (referring to the monk who presides over the ordination ceremony)) 'I have instructed so-and-so (Mo Jia, referring to the person receiving ordination, used as a placeholder) according to the Dharma.' (The Karmacharya should make an announcement) 'Venerable Sangha (referring to the assembly of monks), listen! So-and-so seeks full ordination from so-and-so. So-and-so has been instructed according to the Dharma, and should be brought forward. If the Sangha has time and is willing to listen, let it be known.' Six, Teaching the Method of Begging for Ordination (The teacher should bring the ordinand before the Sangha, prostrating to the feet of the Sangha in order, facing the Karmacharya, kneeling on the right knee, and joining palms. The teacher teaches the ordinand to beg for ordination). 'Venerable Sangha, listen! I, so-and-so, seek full ordination from so-and-so, my preceptor. Now I beg the Sangha for full ordination. May the Sangha deliver me, out of compassion.' (After saying this three times, the teacher returns to the original seat) Seven, The Preceptor Asks about the Dharma (The Karmacharya should make an announcement) 'Venerable Sangha, listen! This so-and-so seeks full ordination from so-and-so. Now he begs the Sangha for full ordination. I will now ask about difficult matters and perform the Karma (referring to the ordination ceremony) for full ordination. If the Sangha has time and is willing to listen, let it be known.' Eight, The Karmacharya Asks about the Dharma (One should ask: 'Now is the time to speak truthfully, and do you wish to receive full ordination?' Each question is like the teacher's questions above)

)。

九、正授戒法(《薩婆多論》云：「凡欲受戒，先為說法開導心懷，令於一切有情境上起慈悲心，誓救一切眾生，令離五趣、證三乘果，勿求自度受持禁戒。起此增上心，便得增上戒。又戒是諸善根本、菩提正因，惟人道中無遮難者得受此戒。汝今生處人中，身無遮難，堪受具戒，甚為希有。當一心專注，憑仗眾僧求此戒法，如病念醫、如饑須食。羯磨神驗、眾僧力大，須臾能舉法界功德置汝身中。汝當歡喜一心諦受。」如是教已應作白言)。

「大德僧聽！此某甲，求某甲受具足戒。某甲自說清凈，無諸難事，三衣缽具，已受和上，父母聽許，已從僧乞受具足戒。僧今與某甲受具足戒，和上某甲。若僧時到僧忍聽。白如是。」(《僧祇律》云：「作白已，問僧成就不？乃至羯磨第一、第二、第三亦如是問。問已須答成與不成。」《十誦》云：「羯磨時當一心聽，莫余覺餘思惟。敬重正思惟，心心憶念應分別之。違者突吉羅。」)

「大德僧聽！此某甲，求某甲受具足戒。某甲自說清凈，無諸難事，三衣缽具，已受和上，父母聽許，已從僧乞受具足戒。僧今與某甲受具足戒，和上某甲。誰諸長老忍，默然；不忍者說。」(三說)「僧已與某甲受具足戒，和上某甲竟。僧忍，默然故，是事如是

【現代漢語翻譯】現代漢語譯本：九、正式授予戒律（《薩婆多論》說：『凡是想要受戒的人，先要為他說法，開導他的心懷，使他對一切有情眾生生起慈悲心，發誓救度一切眾生，使他們脫離五趣輪迴，證得三乘果位，不要只求自己得度而受持禁戒。生起這種增上心，就能得到增上戒。而且戒是諸善的根本，菩提的正因，只有人道中沒有遮難的人才能受此戒。你現在生在人道中，身體沒有遮難，堪能受持具足戒，非常稀有。應當一心專注，憑藉眾僧的力量求得此戒法，如同病人思念醫生，如同飢餓的人需要食物。羯磨具有神驗，眾僧的力量強大，頃刻之間就能將法界的功德安置在你身上。你應當歡喜，一心諦聽受持。』這樣教導之後，應當作白言）。『大德僧眾聽！這位某甲，請求某甲授予具足戒。某甲自述清凈，沒有各種遮難之事，三衣缽具完備，已經依止和尚，父母聽許，已經向僧眾乞求受具足戒。僧眾現在為某甲授予具足戒，和尚是某甲。如果僧眾時機已到，僧眾忍可，請聽白。』（《僧祇律》說：『作白之後，問僧眾是否成就？乃至羯磨第一、第二、第三也這樣問。問完之後必須回答成與不成。』《十誦律》說：『羯磨時應當一心聽，不要有其他覺觀和思惟。敬重正思惟，心心憶念，應當分別。違背者犯突吉羅。』）『大德僧眾聽！這位某甲，請求某甲授予具足戒。某甲自述清凈，沒有各種遮難之事，三衣缽具完備，已經依止和尚，父母聽許，已經向僧眾乞求受具足戒。僧眾現在為某甲授予具足戒，和尚是某甲。哪位長老忍可，就默然；不忍可者請說。』（三說）『僧眾已經為某甲授予具足戒，和尚是某甲完畢。僧眾忍可，因為默然的緣故，這件事就這樣決定了。

【English Translation】 English version: IX. Formal Conferral of Precepts (The Sarvastivada Vinaya states: 'Whenever someone wishes to receive precepts, first explain the Dharma to them, open their minds, and cause them to generate compassion towards all sentient beings, vowing to save all beings, enabling them to escape the five realms of existence and attain the fruits of the Three Vehicles, not seeking only their own liberation by upholding the precepts. Generating this superior mind will result in superior precepts. Moreover, precepts are the root of all good deeds and the direct cause of Bodhi. Only those in the human realm without obstacles can receive these precepts. You are now born in the human realm, your body has no obstacles, and you are capable of receiving the full precepts, which is very rare. You should focus your mind wholeheartedly, relying on the Sangha to seek these precepts, like a sick person longing for a doctor, like a hungry person needing food. The Karma has miraculous effects, and the power of the Sangha is great, able to place the merits of the Dharma realm within you in an instant. You should rejoice and attentively receive and uphold them.' After teaching in this way, the announcement should be made). 'Venerable Sangha, listen! This so-and-so (name of the person), requests so-and-so (name of the preceptor) to grant the full precepts. So-and-so (name of the person) declares himself pure, without any obstacles, possessing the three robes and bowl, having already relied on the Upadhyaya (preceptor), having received permission from his parents, and having already requested the full precepts from the Sangha. The Sangha is now granting the full precepts to so-and-so (name of the person), with so-and-so (name of the preceptor) as the Upadhyaya. If the Sangha is ready and the Sangha approves, please listen to the announcement.' (The Mahasanghika Vinaya states: 'After making the announcement, ask the Sangha if it is accomplished? And so on for the first, second, and third Karmas. After asking, it must be answered whether it is accomplished or not.' The Dasadhyaya Vinaya states: 'During the Karma, one should listen wholeheartedly, without other thoughts or reflections. Respectfully and correctly contemplate, mindfully remembering and distinguishing. Those who violate this commit a Dukkata.') 'Venerable Sangha, listen! This so-and-so (name of the person), requests so-and-so (name of the preceptor) to grant the full precepts. So-and-so (name of the person) declares himself pure, without any obstacles, possessing the three robes and bowl, having already relied on the Upadhyaya (preceptor), having received permission from his parents, and having already requested the full precepts from the Sangha. The Sangha is now granting the full precepts to so-and-so (name of the person), with so-and-so (name of the preceptor) as the Upadhyaya. Whoever among the elders approves, let him remain silent; whoever does not approve, let him speak.' (Repeat three times) 'The Sangha has now granted the full precepts to so-and-so (name of the person), with so-and-so (name of the preceptor) as the Upadhyaya. The Sangha approves, because of the silence, this matter is thus settled.'

持。」次說墮相(時諸比丘受具戒已，在前歸還。新受戒人犯重罪，佛言：「受具戒竟應為說十二法：四墮法、四喻法、四依法。」)。

「汝某甲聽！世尊、應供、等正覺說是四墮法。若比丘犯一一法，非釋種子。汝終不得乃至以欲染心視女人。若比丘行淫法，乃至共畜生，非沙門、非釋種子。汝盡形壽不應犯。能持不？」(答言：「能持。」)

「汝終不得乃至草葉不與而取。若比丘盜五錢、若五錢物，非沙門、非釋種子。汝盡形壽不應犯。能持不？」(答言：「能持。」)

「汝終不得乃至殺蟻子。若比丘，若人、若人類，自手殺、若教人殺、若求刀與、若教死、若贊死：『咄丈夫！用惡活為！死勝生。』非沙門、非釋種子。汝盡形壽不應犯。能持不？」(答言：「能持。」)

「汝終不得乃至戲笑妄語。若比丘實無過人法，自稱得過人法：諸禪、解脫、三昧正受及諸道果，非沙門、非釋種子。汝盡形壽不應犯。能持不？」(答言：「能持。」)

「諸佛世尊為示現事善說譬喻，猶如人死終不能以此身更生，如針鼻決永不復得為針用，如多羅樹心斷更不生不增不廣，如石破不可複合。若比丘犯一一墮法，還得比丘法，無有是處。」

受四依法(應語言)。

「汝某

【現代漢語翻譯】現代漢語譯本：『持。』接下來宣說墮相（當時眾比丘受完具足戒后，在前面返回。新受戒的人犯了重罪，佛說：『受完具足戒后應該為他們宣說十二法：四墮法、四喻法、四依法。』）。

『你某甲聽著！世尊、應供、等正覺宣說這四墮法。如果比丘犯了其中任何一條，就不是釋迦族的後裔。你終身不得乃至以欲染的心去看女人。如果比丘行淫法，乃至與畜生行淫，就不是沙門，不是釋迦族的後裔。你盡形壽都不應該犯。能持守嗎？』（回答說：『能持守。』）

『你終身不得乃至連一片草葉不給就拿走。如果比丘偷盜五錢，或者價值五錢的物品，就不是沙門，不是釋迦族的後裔。你盡形壽都不應該犯。能持守嗎？』（回答說：『能持守。』）

『你終身不得乃至殺死一隻螞蟻。如果比丘，無論是人還是人類，親手殺、或者教唆別人殺、或者尋找刀具給別人、或者教唆別人去死、或者讚美死亡：『唉，大丈夫！活著有什麼用！死了勝過活著。』就不是沙門，不是釋迦族的後裔。你盡形壽都不應該犯。能持守嗎？』（回答說：『能持守。』）

『你終身不得乃至開玩笑說謊。如果比丘實際上沒有超越常人的能力，卻自稱獲得了超越常人的能力：諸禪(各種禪定)、解脫(從煩惱中解脫)、三昧正受(正確的禪定狀態)以及各種道果(修道的果實)，就不是沙門，不是釋迦族的後裔。你盡形壽都不應該犯。能持守嗎？』（回答說：『能持守。』）

『諸佛世尊爲了示現此事，善巧地說了譬喻，猶如人死後終究不能用這個身體再次出生，如針的鼻孔斷裂后永遠不能再當針使用，如多羅樹(一種棕櫚樹)的樹心被砍斷後不再生長、不增粗、不擴大，如石頭破碎后不可複合。如果比丘犯了任何一條墮法，還能恢復比丘的身份，這是不可能的。』

受四依法（應該這樣說）。

『你某甲

【English Translation】 English version: 『Maintain.』 Next, the characteristics of downfall are explained (At that time, the Bhikshus, having received the full precepts, were returning ahead. When a newly ordained person committed a serious offense, the Buddha said, 『After receiving the full precepts, one should explain the twelve dharmas: the four downfall dharmas, the four simile dharmas, and the four reliance dharmas.』).

『You, so-and-so, listen! The World Honored One, the Arhat, the Samyak-sambuddha, speaks of these four downfall dharmas. If a Bhikshu commits any one of these dharmas, he is not a descendant of the Shakya clan. You must never, even with lustful thoughts, look at a woman. If a Bhikshu engages in sexual conduct, even with an animal, he is not a Shramana, not a descendant of the Shakya clan. You should not commit this for the rest of your life. Can you maintain this?』 (He answers, 『I can maintain this.』)

『You must never take even a blade of grass without being given it. If a Bhikshu steals five coins, or items worth five coins, he is not a Shramana, not a descendant of the Shakya clan. You should not commit this for the rest of your life. Can you maintain this?』 (He answers, 『I can maintain this.』)

『You must never kill even an ant. If a Bhikshu, whether a human or of human kind, kills with his own hand, or instructs others to kill, or seeks a knife to give to another, or instructs another to die, or praises death: 『Alas, great man! What is the use of living badly! Death is better than life.』 he is not a Shramana, not a descendant of the Shakya clan. You should not commit this for the rest of your life. Can you maintain this?』 (He answers, 『I can maintain this.』)

『You must never even tell a joking lie. If a Bhikshu actually does not have superior human qualities, but claims to have attained superior human qualities: the various Dhyanas (meditative states), liberation (from afflictions), Samadhi-samapatti (correct meditative absorption), and the various fruits of the path (results of cultivation), he is not a Shramana, not a descendant of the Shakya clan. You should not commit this for the rest of your life. Can you maintain this?』 (He answers, 『I can maintain this.』)

『The Buddhas, the World Honored Ones, in order to demonstrate this matter, skillfully spoke of similes, just as a person who dies can never be reborn with this body again, as the eye of a needle that is broken can never be used as a needle again, as the heart of a Tala tree (a type of palm tree) that is cut off will no longer grow, increase, or expand, as a stone that is broken cannot be rejoined. If a Bhikshu commits any one of the downfall dharmas, and can still regain the status of a Bhikshu, there is no such possibility.』

Receiving the Four Reliances (should be said thus).

『You, so-and-so』

甲聽！世尊、應供、等正覺說四依法。比丘盡形壽依糞掃衣住，出家受具足戒。能持不？」(答言：「能。」)「若后得劫貝衣、欽婆羅衣、拘舍那衣、他家衣，皆是長得。」

「比丘盡形壽依乞食住，出家受具足戒。能持不？」(答言：「能。」)「若后得僧前食、后食、請食，皆是長得。」

「比丘盡形壽依樹下住，出家受具足戒。能持不？」(答言：「能。」)「若后得大小屋、重屋，皆是長得。」

「比丘盡形壽依殘棄藥住，出家受具足戒。能持不？」(答言：「能。」)「若后得酥、油、蜜、石蜜，皆是長得。」(復應語言)

「汝某甲聽！汝白四羯磨得如法受具足戒竟，諸天龍鬼神皆作是愿：『我何時當得人身，于正法律中出家受具足戒？』汝今已得。如人受王位，汝受比丘法亦如是。當忍易共語、恭敬受誡。余戒，和上阿阇梨當廣為汝說。汝當早得具足學三戒、滅三火、離三界，無復諸垢，成阿羅漢。」(時受戒人不知年歲及受戒時，佛言：「應教令知。汝受戒時某年月日，汝應盡壽憶是事。」諸律及論並云：和上阇梨為記春夏之冬時，某月某日乃至量影。此律又云：時諸比丘無上下坐，不相恭敬，為俗譏呵。佛言：「畜生尚有尊卑，況我正法而不相敬？汝等從今，先受戒者

【現代漢語翻譯】現代漢語譯本：甲聽著！世尊（Bhagavat，指佛）、應供（Arhat，值得供養的人）、等正覺（Samyaksambuddha，完全覺悟的人）宣說四依法。比丘（Bhiksu，出家男子）終身依靠糞掃衣（pamsukula，從垃圾堆或丟棄物中撿來的布製成的衣服）生活，出家並受具足戒（Upasampada，佛教僧侶的正式出家儀式）。你能堅持嗎？』（回答說：『能。』）『如果之後得到劫貝衣（kappasika，棉布衣）、欽婆羅衣（kambala，毛織品衣）、拘舍那衣（kauseya，絲綢衣）、別人施捨的衣服，都算是額外的獲得。』

『比丘終身依靠乞食生活，出家並受具足戒。你能堅持嗎？』（回答說：『能。』）『如果之後得到僧眾之前的食物、之後的食物、邀請的食物，都算是額外的獲得。』

『比丘終身依靠樹下生活，出家並受具足戒。你能堅持嗎？』（回答說：『能。』）『如果之後得到大小房屋、多層房屋，都算是額外的獲得。』

『比丘終身依靠殘棄藥生活，出家並受具足戒。你能堅持嗎？』（回答說：『能。』）『如果之後得到酥油（ghrta，澄清的黃油）、油（taila，植物油）、蜂蜜（madhu）、石蜜（sarkara，冰糖），都算是額外的獲得。』（還應該這樣說）

『你某甲聽著！你通過白四羯磨（jnapti-caturtha-karman，一種正式的佛教儀式）如法地受了具足戒，諸天（Deva，神）、龍（Naga，一種神話生物）、鬼神（Yaksa，一種精靈）都這樣發願：『我何時才能得到人身，在正法（saddharma，真正的教義）律（vinaya，戒律）中出家受具足戒？』你現在已經得到了。就像人接受王位一樣，你接受比丘的戒法也是如此。應當忍耐，容易溝通，恭敬地接受教誡。其餘的戒律，和尚（Upadhyaya，戒師）阿阇梨（Acarya，導師）會詳細地為你講解。你應該早日獲得具足地學習三戒（tisso sikkhā，三種訓練，即戒、定、慧）、滅除三火（tayo aggayo，貪、嗔、癡）、脫離三界（tri-dhatu，欲界、色界、無色界），不再有各種污垢，成就阿羅漢（Arhat，已證悟的聖人）。』（當時受戒的人不知道年齡和受戒時間，佛說：『應該教導他知道。你受戒的時間是某年某月某日，你應該終身記住這件事。』）各種律藏和論藏都說：和尚阿阇梨要記錄春夏冬的時節，某月某日，甚至測量影子。這部律藏又說：當時的比丘沒有上下之分，不互相恭敬，被世俗之人譏諷。佛說：『畜生尚且有尊卑，何況我的正法而不互相尊敬？你們從今以後，先受戒的人

【English Translation】 English version: Listen, so-and-so! The Blessed One (Bhagavat, the Buddha), the Worthy One (Arhat, one who is worthy of offerings), the Perfectly Enlightened One (Samyaksambuddha, the fully awakened one) has declared the four supports. A Bhiksu (Bhiksu, a Buddhist monk) should, for the rest of his life, rely on wearing robes made of discarded rags (pamsukula, robes made from cloth found in refuse heaps or discarded places), having gone forth from home and received the full ordination (Upasampada, the formal ordination ceremony for Buddhist monks). Can you uphold this?』 (He answers: 『I can.』) 『If later he obtains robes of cotton (kappasika, cotton cloth), robes of wool (kambala, woolen cloth), robes of silk (kauseya, silk cloth), or robes given by others, these are all extra gains.』

『A Bhiksu should, for the rest of his life, rely on living by alms-seeking, having gone forth from home and received the full ordination. Can you uphold this?』 (He answers: 『I can.』) 『If later he obtains food offered to the Sangha (Sangha, the monastic community) beforehand, food offered afterward, or food received by invitation, these are all extra gains.』

『A Bhiksu should, for the rest of his life, rely on living under a tree, having gone forth from home and received the full ordination. Can you uphold this?』 (He answers: 『I can.』) 『If later he obtains large or small dwellings, or multi-storied dwellings, these are all extra gains.』

『A Bhiksu should, for the rest of his life, rely on using discarded medicines, having gone forth from home and received the full ordination. Can you uphold this?』 (He answers: 『I can.』) 『If later he obtains ghee (ghrta, clarified butter), oil (taila, vegetable oil), honey (madhu), or rock candy (sarkara, crystal sugar), these are all extra gains.』 (He should also say)

『Listen, so-and-so! You have lawfully received the full ordination through the procedure of the fourfold announcement (jnapti-caturtha-karman, a formal Buddhist ceremony), and all the Devas (Deva, gods), Nagas (Naga, a mythical serpent-like being), and Yakshas (Yaksa, a type of spirit) make this vow: 『When will I obtain a human body and go forth from home in the true Dharma (saddharma, the true doctrine) and Vinaya (vinaya, the monastic discipline) to receive the full ordination?』 You have now obtained it. Just as a person receives a kingship, so too is your receiving the Bhiksu precepts. You should be patient, easy to communicate with, and respectfully receive the precepts. The remaining precepts, your Upadhyaya (Upadhyaya, preceptor) and Acarya (Acarya, teacher) will explain to you in detail. You should quickly attain the complete learning of the three trainings (tisso sikkhā, the three trainings: morality, concentration, and wisdom), extinguish the three fires (tayo aggayo, the three fires: greed, hatred, and delusion), and be liberated from the three realms (tri-dhatu, the three realms of existence: desire realm, form realm, and formless realm), without any defilements, and become an Arhat (Arhat, an enlightened being).』 (At that time, if the person receiving ordination does not know his age or the time of ordination, the Buddha said: 『He should be taught to know. The time of your ordination is such and such year, month, and day; you should remember this for the rest of your life.』) All the Vinaya and Shastras (commentaries) say: The Upadhyaya and Acarya should record the season of spring, summer, or winter, the month, the day, and even measure the shadow. This Vinaya also says: At that time, the Bhiksus had no seniority and did not respect each other, and were criticized by laypeople. The Buddha said: 『Even animals have a sense of seniority, how much more so should my true Dharma have respect? From now on, those who were ordained first

應受第一坐、第一施、恭敬禮拜。如是奉行。」《四分律》云：「當令受具戒者在前而去。」)

請依止師法(諸比丘和上喪，以無和上阿阇梨故，著上下衣不能如法，皆如上說。佛言：「從今以十利故，聽諸比丘有阿阇梨。」自然生心視弟子如兒，弟子自然生心視阿阇梨如父，事如和上中說。至阇梨所，文云，偏袒右肩，脫革屣，胡跪合掌請云)。

「大德一心念！我某甲，今求尊依止。愿尊為我作依止，我依止尊住，尊當教誡我，我當受尊教誡。」(律不云三，但一具得。阇梨應答云)「汝莫放逸。」

五種不共語法(時六群比丘不敬戒，于師無慚無愧，不敬不愛不供養。佛言：「應作五種不共語法。」)。

一、語言汝莫共我語。二、汝所有莫白我。三、莫入我房。四、莫捉我衣缽及助我眾事。五、莫來見我。

弟子悔過(佛言：「師作不共語時，弟子應悔過。」偏袒右肩右膝著地，以兩手捧師足，極自卑下白言云)。

「我小我癡，后不敢復作。」(若師受悔過者，弟子罪則除滅)

尼眾授戒法(《善見論》云：「尼者女也，摩者母也。重尼故稱之。」《智度論》云：「尼得無量律儀故，應次比丘后。佛以儀式不便故，在沙彌后。」)。

授沙彌尼戒法(

【現代漢語翻譯】現代漢語譯本：應接受第一位就座、第一份供養、恭敬的禮拜。應當這樣奉行。《四分律》說：『應當讓受過具足戒的人在前面走。』請依止阿阇梨的教法（各位比丘的和尚去世后，因為沒有和尚和阿阇梨，穿著上下衣也不能如法，都如上面所說。佛說：『從今以後因為有十種利益，允許各位比丘有阿阇梨。』阿阇梨自然生起像對待孩子一樣對待弟子的心，弟子自然生起像對待父親一樣對待阿阇梨的心，事情如同和尚中所說。到阿阇梨那裡，經文說，偏袒右肩，脫掉鞋子，右膝跪地合掌請求說）。『大德請一心憶念！我某甲，現在請求依止您。愿您為我做依止，我依止您居住，您應當教誡我，我應當接受您的教誡。』（律中沒有說三次，但一次就足夠了。阿阇梨應該回答說）『你不要放逸。』五種不共同的說法（當時六群比丘不尊敬戒律，對師長沒有慚愧之心，不尊敬、不愛戴、不供養。佛說：『應當制定五種不共同的說法。』）。一、你不要和我說話。二、你所有的東西不要告訴我。三、不要進入我的房間。四、不要拿我的衣缽以及幫助我處理僧團事務。五、不要來見我。弟子懺悔過錯（佛說：『師長作出不共同的說法時，弟子應當懺悔過錯。』偏袒右肩右膝著地，用兩手捧師長的腳，極其謙卑地說）。『我年幼無知，以後不敢再犯。』（如果師長接受懺悔，弟子的罪過就會消除）。尼眾授戒法（《善見論》說：『尼（Nī）是女的意思，摩（Mā）是母親的意思。因為重視尼眾所以這樣稱呼。《智度論》說：『尼（Nī）得到無量的律儀，所以應該在比丘（Bhiksu）之後。佛因為儀式不方便，所以在沙彌（Śrāmaṇera）之後。』）。授沙彌尼戒法

【English Translation】 English version: 'Should receive the first seat, the first offering, and respectful prostrations. Thus, it should be practiced.' The Sarvāstivāda Vinaya says: 'One should let those who have received the full ordination go in front.' Please rely on the teachings of the Ācārya (When the Upādhyāya of the Bhikṣus passes away, because there is no Upādhyāya or Ācārya, wearing the upper and lower robes cannot be done according to the Dharma, all as mentioned above. The Buddha said: 'From now on, because of ten benefits, I allow the Bhikṣus to have an Ācārya.' The Ācārya naturally generates the mind to regard the disciple as a child, and the disciple naturally generates the mind to regard the Ācārya as a father, the matter is as described in the Upādhyāya. Upon arriving at the Ācārya, the text says, expose the right shoulder, take off the leather shoes, kneel on the right knee, and with palms together, request). 'Venerable One, please pay attention with one mind! I, so-and-so, now seek refuge in you. May you be my refuge, I will dwell relying on you, you should instruct me, and I should receive your instructions.' (The Vinaya does not say three times, but one time is sufficient. The Ācārya should answer) 'You must not be negligent.' Five kinds of uncommon speech (At that time, the group of six Bhikṣus did not respect the precepts, had no shame or remorse towards the teacher, and did not respect, love, or make offerings. The Buddha said: 'Five kinds of uncommon speech should be established.') First, you must not speak to me. Second, you must not tell me about all your possessions. Third, do not enter my room. Fourth, do not take my robes and bowl, and do not help me with the affairs of the Sangha. Fifth, do not come to see me. The disciple repents of transgressions (The Buddha said: 'When the teacher makes uncommon speech, the disciple should repent of transgressions.' Expose the right shoulder, kneel on the right knee, hold the teacher's feet with both hands, and say with extreme humility). 'I am young and ignorant, I dare not do it again.' (If the teacher accepts the repentance, the disciple's transgressions will be extinguished). The method of ordination for Bhiksuni (The Samantapāsādikā says: 'Nī means woman, Mā means mother. It is called so because of the importance of the Bhiksuni. The Mahāprajñāpāramitāśāstra says: 'Nī obtains immeasurable precepts, so it should be after the Bhiksu. The Buddha placed it after the Śrāmaṇera because the ceremony was inconvenient.') The method of ordination for Śrāmaṇerikā

其畜眾羯磨及剃髮出家等法，一一如比丘中說。唯和上須滿十二歲，加尼字為異。其度沙彌尼、式叉摩那，大比丘尼並須別作畜眾羯磨，以其年年度弟子犯罪故、或舍畜眾法故。乞與之法並可準知，更不重述也)。

受式叉摩那戒法(律云：時諸比丘尼不先授弟子二歲戒，便受大戒。愚癡無知，不能學戒。佛言：「不應爾。犯者突吉羅。」《十誦》中，輒度妊娠女人，招致呵責。佛言：「與二歲羯磨，可知有無。」然六法凈心、二歲凈心，準《四分律》，十八童女、十歲曾嫁，各二歲學戒，滿二十、十二已，受具足戒。依此律中，或可如是。或十八童女，以不勞苦，志節未成，與二歲法。十二曾嫁，為經勞苦，操行以成，即與受具足，不須學戒，但作白四羯磨量其堪不？故尼戒云：雖滿十二歲已嫁女，而女聾啞種種諸病，諸比丘尼與受具足戒。愚癡無知，不能學戒。佛言：「今聽諸比丘尼白四羯磨與滿十二歲已嫁女人受具足戒。彼欲受戒人，應到比丘尼僧中白言：『阿姨僧聽！我某甲，已嫁，滿十二歲，求某甲和上受具足戒。今從僧乞受具足戒。善哉！僧與我受具足戒，憐愍故。』如是三乞。諸比丘尼應籌量，可與受不可與受。」)

應一比丘尼羯磨如上(謂如上與畜眾法中說，或可作羯磨，詞句如上乞

【現代漢語翻譯】現代漢語譯本關於尼眾收徒的羯磨（Karma，業，行動），以及剃度出家等儀軌，都與比丘（Bhikkhu，男性出家人）中的規定相同。只有和尚（Upadhyaya，親教師）的年齡必須滿十二歲，並且在稱謂上加上『尼』字以示區別。度沙彌尼（Śrāmaṇerikā，沙彌尼，女性出家預備者）、式叉摩那（Śikṣamāṇā，式叉摩那，學戒女）、大比丘尼（Bhikkhunī，比丘尼，正式女性出家人）時，都需要另外舉行收徒羯磨，因為她們每年都會有弟子犯戒，或者捨棄出家修行的緣故。請求給予（戒律）的方法可以參照之前的規定，這裡不再重複敘述。

受式叉摩那戒法（戒律中說：當時有些比丘尼不先給弟子授予為期兩年的戒律，就直接授予她們具足戒（Upasampadā，具足戒，正式出家戒）。（導致這些弟子）愚癡無知，不能學習戒律。佛陀說：『不應該這樣做。違犯者犯突吉羅（Duṣkṛta，惡作，一種輕罪）。』《十誦律》中記載，有人擅自度妊娠的婦女出家，招致呵責。佛陀說：『要給她們兩年的羯磨，以確定她們是否懷孕。』然而，關於六法凈心、二年凈心，參照《四分律》，十八歲的童女、十歲曾嫁的女子，各自學習戒律兩年，滿二十歲、十二歲后，才能受具足戒。依照這部戒律，或許可以這樣做。或者說，十八歲的童女，因為沒有經歷過勞苦，意志尚未成熟，所以要給她們兩年的學戒期。十二歲曾嫁的女子，因為經歷過勞苦，操行已經成熟，可以直接授予具足戒，不需要學戒，只需要通過白四羯磨（Jñapti-caturtha-karma，白四羯磨，一種僧團決議程式）來衡量她們是否堪能？所以尼戒中說：即使滿了十二歲的已婚女子，如果她是聾啞或者患有其他疾病，比丘尼們仍然可以為她授予具足戒。如果（她們）愚癡無知，不能學習戒律。佛陀說：『現在允許比丘尼們通過白四羯磨為滿了十二歲的已婚女子授予具足戒。』想要受戒的人，應該到比丘尼僧團中稟告說：『阿姨僧團請聽！我某甲，已經結婚，滿了十二歲，請求某甲和尚為我授予具足戒。現在向僧團請求授予具足戒。愿僧團慈悲憐憫，為我授予具足戒。』這樣請求三次。比丘尼們應該衡量，可以授予還是不可以授予。）

應作的比丘尼羯磨如上（指如上文收徒法中所說，或者可以作羯磨，詞句如上文乞戒時所說）。

【English Translation】 English version The Karma (Karma, action) for admitting nuns, as well as the procedures for tonsure and ordination, are all the same as those for Bhikkhus (Bhikkhu, male monastic). Only the Upadhyaya (Upadhyaya, preceptor) must be at least twelve years old, and the term 'nī' is added to the title to indicate the difference. When ordaining Śrāmaṇerikās (Śrāmaṇerikā, female novice), Śikṣamāṇās (Śikṣamāṇā, probationary nuns), and Bhikkhunīs (Bhikkhunī, fully ordained nuns), separate Karma for admitting them is required, because their disciples commit offenses or abandon monastic practice every year. The method for requesting (the precepts) can be referred to the previous regulations, and will not be repeated here.

The method for receiving the Śikṣamāṇā precepts (The Vinaya says: At that time, some Bhikkhunīs did not first give their disciples two years of precepts, but directly gave them the Upasampadā (Upasampadā, full ordination). (This caused these disciples to be) ignorant and unable to learn the precepts. The Buddha said: 'It should not be done like this. Those who violate it commit a Duṣkṛta (Duṣkṛta, wrong doing, a minor offense).' The Daśabhāṇavāra (Ten Recitations Vinaya) records that someone arbitrarily ordained pregnant women, which led to censure. The Buddha said: 'Give them two years of Karma to determine whether they are pregnant.' However, regarding the purification of the six dharmas and the two years of purification, according to the Caturvargīya Vinaya (Four-Part Vinaya), eighteen-year-old virgins and ten-year-old married women each study the precepts for two years, and after reaching the age of twenty and twelve, respectively, they can receive the Upasampadā. According to this Vinaya, perhaps it can be done this way. Or, eighteen-year-old virgins, because they have not experienced hardship and their will has not matured, should be given two years of study. Twelve-year-old married women, because they have experienced hardship and their conduct has matured, can be directly given the Upasampadā without needing to study the precepts, but only through the Jñapti-caturtha-karma (Jñapti-caturtha-karma, formal act of the Sangha) to measure whether they are capable? Therefore, the nuns' precepts say: Even if a married woman is twelve years old, if she is deaf, mute, or has other illnesses, the Bhikkhunīs can still give her the Upasampadā. If (they) are ignorant and unable to learn the precepts. The Buddha said: 'Now I allow the Bhikkhunīs to give the Upasampadā to married women who are twelve years old through the Jñapti-caturtha-karma.' The person who wants to receive the precepts should go to the Bhikkhunī Sangha and report: 'Aunt Sangha, please listen! I, so-and-so, am married and twelve years old, and I request so-and-so Upadhyaya to give me the Upasampadā. Now I ask the Sangha to give me the Upasampadā. May the Sangha be compassionate and give me the Upasampadā.' Request this three times. The Bhikkhunīs should consider whether to give it or not.)

The Bhikkhunī Karma that should be performed is as above (referring to what was said above in the method of admitting disciples, or Karma can be performed, and the wording is as in the above request for precepts).

詞中說，更不別說羯磨之詞)。

有諸德云：此文(即是受具足戒。今以多義，知非受具。但是請僧量宜可，不請秉法者，幸自詳之)。

乞二歲學戒法(佛言：「欲受學戒人，到比丘尼僧中三乞。應具威儀，偏露右肩，脫革屣，禮僧足，胡跪合掌白言：」)

「阿姨僧聽！我某甲，和上某甲，今從僧乞二歲學戒。善哉阿姨僧！與我二歲學戒，憐愍故。」(三說乞已。沙彌尼應住不聞處眼見處立)

與二歲學戒法(律云：諸比丘尼，應善籌量可與不與？應作白二羯磨云)。

「阿姨僧聽！此某甲沙彌尼，和上某甲，今從僧乞二歲學戒。僧今與某甲沙彌尼，和上某甲，二歲學戒。若僧時到僧忍聽。白如是。」「阿姨僧聽！此某甲沙彌尼，和上某甲，今從僧乞二歲學戒。誰諸長老忍者默然，不忍者說。僧已與某甲沙彌尼，和上某甲，二歲學戒竟。僧忍，默然故，是事如是持。」

次說戒相法(佛言：「應與說六法名字。」)

「某甲聽！如來、應供、等正覺說六法不得犯，一切不得淫乃至以染著心看他男子。若式叉摩那行淫法乃至畜生，非式叉摩那、非釋種女。是中盡形壽不得犯。能持不？」(答言：「能。」)

「一切不得偷盜乃至草葉。若式叉摩那，若聚落、若空

【現代漢語翻譯】現代漢語譯本：詞中說，更不用說羯磨之詞了）。

有諸位德師說：這段文字（即是受具足戒。現在從多方面意義來看，知道並非受具足戒。但是請僧人衡量是否可行，不請持戒律者，希望自己詳細考慮）。

乞求兩年學戒法（佛說：『想要受學戒律的人，到比丘尼僧團中三次乞求。應該具足威儀，袒露右肩，脫掉鞋子，禮拜僧眾的腳，胡跪合掌稟告說：』）

『阿姨僧眾聽！我某甲（姓名），和尚某甲（和尚的姓名），現在從僧眾乞求兩年學戒。善哉阿姨僧眾！請賜予我兩年學戒，因為憐憫我的緣故。』（三次稟告完畢。沙彌尼應該站在聽不見的地方，但眼睛能看見的地方）

給予兩年學戒法（律中說：各位比丘尼，應該好好衡量可以給與否？應該作白二羯磨說）。

『阿姨僧眾聽！這位某甲沙彌尼（姓名），和尚某甲（和尚的姓名），現在從僧眾乞求兩年學戒。僧眾現在給予某甲沙彌尼（姓名），和尚某甲（和尚的姓名），兩年學戒。如果僧眾時間到了，僧眾容忍聽取。稟告如上。』『阿姨僧眾聽！這位某甲沙彌尼（姓名），和尚某甲（和尚的姓名），現在從僧眾乞求兩年學戒。哪位長老能忍受的就默然，不能忍受的就說出來。僧眾已經給予某甲沙彌尼（姓名），和尚某甲（和尚的姓名），兩年學戒完畢。僧眾容忍，因為默然的緣故，這件事就這樣成立。』

接下來宣說戒相法（佛說：『應該為她說六法名字。』）

『某甲（姓名）聽！如來、應供、等正覺所說的六法不得違犯，一切不得行淫，乃至以染著心看其他男子。如果式叉摩那（正學女）行淫法，乃至與畜生行淫，就不是式叉摩那，也不是釋迦族的女子。這其中終身都不得違犯。能持守嗎？』（回答說：『能。』）

『一切不得偷盜，乃至草葉。如果式叉摩那，無論在村落、還是空

【English Translation】 English version: The text says, not to mention the words of Karma (羯磨, Karma).

Some virtuous ones say: This text (is the full ordination. Now, with multiple meanings, it is known not to be ordination. However, please ask the Sangha to consider what is appropriate, and if you do not ask the upholders of the Dharma, please consider it yourself in detail).

Requesting the Dharma of learning the precepts for two years (The Buddha said: 'Those who wish to learn the precepts should go to the Bhikkhuni Sangha (比丘尼僧, community of nuns) and request three times. They should be dignified, expose their right shoulder, take off their leather shoes, bow to the feet of the Sangha, kneel with their palms together, and say:')

'Venerable Sangha, listen! I, so-and-so (某甲, name), preceptor so-and-so (和上, Upadhyaya, preceptor), now request from the Sangha two years of learning the precepts. Good venerable Sangha! Grant me two years of learning the precepts, out of compassion.' (After saying this three times, the Shramanerika (沙彌尼, novice nun) should stand where she cannot be heard but can be seen)

Giving the Dharma of learning the precepts for two years (The Vinaya (律, monastic rules) says: All Bhikkhunis should carefully consider whether to give or not. They should perform the Karma (羯磨, Karma) of declaration and confirmation, saying):

'Venerable Sangha, listen! This Shramanerika (沙彌尼, novice nun) so-and-so (某甲, name), preceptor so-and-so (和上, Upadhyaya, preceptor), now requests from the Sangha two years of learning the precepts. The Sangha now grants Shramanerika (沙彌尼, novice nun) so-and-so (某甲, name), preceptor so-and-so (和上, Upadhyaya, preceptor), two years of learning the precepts. If it is the Sangha's time, may the Sangha endure and listen. The declaration is as such.' 'Venerable Sangha, listen! This Shramanerika (沙彌尼, novice nun) so-and-so (某甲, name), preceptor so-and-so (和上, Upadhyaya, preceptor), now requests from the Sangha two years of learning the precepts. Whoever among the elders can endure, let them be silent; whoever cannot endure, let them speak. The Sangha has completed giving Shramanerika (沙彌尼, novice nun) so-and-so (某甲, name), preceptor so-and-so (和上, Upadhyaya, preceptor), two years of learning the precepts. The Sangha endures, because of silence, this matter is thus established.'

Next, explain the characteristics of the precepts (The Buddha said: 'You should tell her the names of the six Dharmas.')

'So-and-so (某甲, name), listen! The Tathagata (如來, Thus Come One), Arhat (應供, worthy of offerings), Samyak-sambuddha (等正覺, perfectly enlightened one) has said that the six Dharmas must not be violated; one must not engage in any sexual activity, not even look at other men with lustful thoughts. If a Shikshamana (式叉摩那, probationer) engages in sexual activity, even with animals, she is no longer a Shikshamana (式叉摩那, probationer) or a woman of the Shakya (釋種, Shakya) clan. One must not violate this for the rest of one's life. Can you uphold this?' (Answer: 'I can.')

'One must not steal anything, not even a blade of grass. If a Shikshamana (式叉摩那, probationer), whether in a village or an empty

地，他所守護物，盜五錢，非式叉摩那、非釋種女。是中盡形壽不得犯。能持不？」(答言：「能。」)

「一切殺生乃至蟻子。若式叉摩那，若以人自手斷命、持刀授與、教人殺、教死贊死，非式叉摩那、非釋種女。是中盡形壽不得犯。能持不？」(答言：「能。」)

「一切不得妄語乃至戲笑。若式叉摩那自無過人法，若言有諸禪、解脫、三昧正受、若道若果，非式叉摩那、非釋種女。是中盡形壽不得犯。能持不？」(答言：「能。」)

「不飲酒。若式叉摩那飲酒，非式叉摩那。是中盡形壽不得犯。能持不？」(答言：「能。」)

「不得非時食。若式叉摩那非時食，非式叉摩那。是中盡形壽不得犯。能持不？」(答言：「能。」前四根本、后二喜為，故別令其二歲修學。若犯前四，應當驅擯。若犯后二，準《四分律》應更與戒。然《四分》中，后二同此前四，即是四重方便，謂與男子身相觸、盜減五錢、斷畜生命、作小妄語。若犯此四，亦更與戒。一切尼戒法並皆應學，除自手取食授食與他。若依《僧祇》，隨順行十八事。若日月不滿二歲，不應與受具足戒，故《四分》云，一歲者十二月)

受比丘尼戒法(依此宗中尼六種受戒之法：一、八敬；二、十一眾；三、二十眾；四

【現代漢語翻譯】現代漢語譯本『盜取價值五錢的財物，且盜取對像不是式叉摩那（Śikṣamāṇā，學戒女），也不是釋迦種姓的女子。對此，終身都不得違犯。你能做到嗎？』（回答：『能。』）『一切殺生，乃至殺死螞蟻。如果是式叉摩那，無論是親手殺人、遞刀給人、教唆他人殺人、教唆求死或讚歎死亡，都不是式叉摩那，也不是釋迦種姓的女子。對此，終身都不得違犯。你能做到嗎？』（回答：『能。』）『一切不得妄語，乃至開玩笑時也不行。如果是式叉摩那，自己沒有超過常人的修行證悟，卻說自己證得了諸禪定（dhyāna）、解脫（vimokṣa）、三昧（samādhi）正受、道（mārga）或果（phala），就不是式叉摩那，也不是釋迦種姓的女子。對此，終身都不得違犯。你能做到嗎？』（回答：『能。』）『不得飲酒。如果是式叉摩那飲酒，就不是式叉摩那。對此，終身都不得違犯。你能做到嗎？』（回答：『能。』）『不得非時食。如果是式叉摩那非時食，就不是式叉摩那。對此，終身都不得違犯。你能做到嗎？』（回答：『能。』）前四條是根本戒，后兩條是隨喜戒，所以特別要求她們用兩年時間來修學。如果違犯前四條，應當驅逐。如果違犯后兩條，按照《四分律》應當重新授戒。然而在《四分律》中，后兩條等同於前四條，即是四重戒的方便罪，指與男子發生身體接觸、盜取少於五錢的財物、殺死畜生、說小妄語。如果違犯這四條，也要重新授戒。一切比丘尼的戒法都應當學習，除了自己取食物和授與他人食物。如果依據《僧祇律》，應當隨順奉行十八事。如果日月不滿兩年，不應給予受具足戒，所以《四分律》說，一歲指的是十二個月。受比丘尼戒法（依據此宗，比丘尼有六種受戒之法：一、八敬法；二、十一眾法；三、二十眾法；四

【English Translation】 English version 『Taking what is not given, stealing five coins, and the person stolen from is neither a Śikṣamāṇā (a female trainee) nor a woman of the Shakya (Śākya) clan. You must not violate this for the rest of your life. Can you uphold this?』 (Answer: 『I can.』) 『All killing of living beings, even ants. If a Śikṣamāṇā personally takes a life, hands a knife to someone, instructs someone to kill, encourages death, or praises death, she is neither a Śikṣamāṇā nor a woman of the Shakya clan. You must not violate this for the rest of your life. Can you uphold this?』 (Answer: 『I can.』) 『All false speech, even in jest. If a Śikṣamāṇā does not possess superior qualities but claims to have attained various dhyānas (meditative states), vimokṣas (liberations), samādhi (concentration) right concentration, mārga (paths), or phala (fruits), she is neither a Śikṣamāṇā nor a woman of the Shakya clan. You must not violate this for the rest of your life. Can you uphold this?』 (Answer: 『I can.』) 『Abstaining from intoxicants. If a Śikṣamāṇā consumes intoxicants, she is not a Śikṣamāṇā. You must not violate this for the rest of your life. Can you uphold this?』 (Answer: 『I can.』) 『Abstaining from untimely food. If a Śikṣamāṇā eats at an improper time, she is not a Śikṣamāṇā. You must not violate this for the rest of your life. Can you uphold this?』 (Answer: 『I can.』) The first four are fundamental precepts, and the latter two are precepts of joy, so they are specifically required to study for two years. If the first four are violated, they should be expelled. If the latter two are violated, according to the 『Four-Part Vinaya』 (《四分律》), the precepts should be given again. However, in the 『Four-Part Vinaya』, the latter two are the same as the first four, which are the expedient offenses of the four major precepts, referring to physical contact with a man, stealing less than five coins, killing animals, and telling small lies. If these four are violated, the precepts must also be given again. All the precepts for bhikkhunis (female monks) should be learned, except for taking food with one's own hand and giving food to others. If based on the 『Sanghika Vinaya』 (《僧祇律》), one should follow the eighteen practices. If the period of time is less than two years, one should not be given full ordination, so the 『Four-Part Vinaya』 says that one year refers to twelve months. The method of receiving the Bhikkhuni (female monastic) precepts (According to this school, there are six methods for bhikkhunis to receive precepts: 1. The Eight Garudhammas (八敬法); 2. The Eleven Assemblies (十一眾); 3. The Twenty Assemblies (二十眾); 4.

、遙受；五、十二曾嫁；六、義立邊地十人。初局波阇一人，二準五百釋女，余之四受通於一切也)。

先明本法(須具八緣)。一、請和上法(須請之意，比丘中已釋。應偏袒右肩，脫革屣，胡跪合掌請云)。

「我某甲，今求尊為和上。尊為我作和上，我樂尊為和上。依止尊為和上故，得受具足戒。」(三說。和上應答言)「可爾。」(或言)「當教誡汝。」(或言)「汝莫放逸。」

二、安受戒人(律云：諸比丘弟子學二歲戒，不合意，便與受具足戒。佛言：「不應爾。犯者突吉羅。從今聽合和上、阿阇梨意，乃為集十眾。」至受戒處，將受戒人著眼見耳不聞處)。

三、差教受師法(和上應語羯磨師云)。

「長老！今受羯磨。」(如是差已，羯磨師云)「阿姨僧聽！某甲，求某甲受具足戒，某甲作教授師。若僧時到僧忍聽。白如是。」

四、教授師撿問法(一問和上，二問受戒人。先應起至和上前問云)

「已度此人未？」(答言：「未。」應言：「先度之。」若言：「已度。」應語言)

「為作和上未？」(若言：「未。」應語：「為作和上。」若言已作，應問云)。

「此欲受戒人，學二歲戒日滿不？衣缽具不？」(答言：「不具。」應語令

【現代漢語翻譯】現代漢語譯本：遙受；五、十二曾嫁；六、義立邊地十人。初局波阇一人，二準五百釋女，其餘的四種接受方式適用於一切情況）。

首先說明本法（必須具備八種因緣）。一、迎請和尚（必須有迎請的意願，比丘中的含義已經解釋過。應該偏袒右肩，脫掉鞋子，胡跪合掌，迎請說）：

『我某甲，現在懇請您作為我的和尚。請您做我的和尚，我樂意您做我的和尚。依靠您作為和尚的緣故，我才能受具足戒。』（重複三次。和尚應該回答說）『可以。』（或者說）『應當教誡你。』（或者說）『你不要放逸。』

二、安置受戒人（律中說：各位比丘的弟子學習兩年戒律，如果不合意，就給他受具足戒。佛說：『不應該這樣。違犯者犯突吉羅罪。從今以後聽從和尚、阿阇梨的意願，才召集十位僧人。』到達受戒的地方，將受戒人安置在眼睛能看到但耳朵聽不到的地方）。

三、委派教授師的方法（和尚應該對羯磨師說）：

『長老！現在進行羯磨。』（這樣委派之後，羯磨師說）『阿姨僧聽！某甲，請求某甲受具足戒，某甲作為教授師。如果僧眾認為時機已到，僧眾就認可。稟告完畢。』

四、教授師檢查詢問的方法（一問和尚，二問受戒人。首先應該起身到和尚面前詢問說）：

『已經度化這個人了嗎？』（回答說：『沒有。』應該說：『先度化他。』如果說：『已經度化。』應該說）

『為他做了和尚了嗎？』（如果說：『沒有。』應該說：『為他做和尚。』如果說已經做了，應該問）

『這位想要受戒的人，學習兩年戒律的日子滿了嗎？衣缽齊全嗎？』（回答說：『不齊全。』應該讓他...

【English Translation】 English version: Remotely receiving; 5. Twelve times married; 6. Righteously establishing ten people in the borderlands. Initially, one person in the Boja bureau, secondly, allowing five hundred Shakya women, the remaining four types of acceptance apply to all cases).

First, clarify the fundamental Dharma (must possess eight conditions). 1. Inviting the Upadhyaya (must have the intention of inviting; the meaning among the Bhikshus has already been explained. One should expose the right shoulder, remove leather shoes, kneel on both knees, join palms, and invite, saying):

'I, so-and-so, now request you to be my Upadhyaya. Please be my Upadhyaya; I am happy for you to be my Upadhyaya. Because of relying on you as my Upadhyaya, I can receive the full precepts.' (Repeat three times. The Upadhyaya should answer) 'It is permissible.' (Or say) 'I should instruct you.' (Or say) 'You must not be negligent.'

Settling the person receiving the precepts (The Vinaya says: 'If the disciples of the Bhikshus study the precepts for two years and are not in agreement, then give them the full precepts.' The Buddha said: 'It should not be like that. Those who violate it commit a Dukkrta offense. From now on, listen to the intentions of the Upadhyaya and Acharya, and then gather ten Sangha members.' Upon arriving at the place for receiving the precepts, place the person receiving the precepts in a place where the eyes can see but the ears cannot hear).
The method of appointing the Preceptor (The Upadhyaya should say to the Karmacharya):

'Elder! Now perform the Karma.' (Having appointed in this way, the Karmacharya says) 'May the Sangha listen! So-and-so requests so-and-so to receive the full precepts, and so-and-so is the Preceptor. If the Sangha deems the time appropriate, the Sangha approves. The announcement is complete.'

The method of the Preceptor examining and questioning (First ask the Upadhyaya, then ask the person receiving the precepts. First, one should rise and go before the Upadhyaya and ask):

'Has this person been delivered?' (If the answer is 'No,' one should say, 'Deliver him first.' If the answer is 'Yes,' one should say)

'Has he been made an Upadhyaya?' (If the answer is 'No,' one should say, 'Make him an Upadhyaya.' If the answer is 'Yes,' one should ask)

'Has this person who wishes to receive the precepts completed the two years of studying the precepts? Are his robes and bowl complete?' (If the answer is 'Not complete,' one should instruct him to...

具。若：「言具。」復應問云)。

「為是己有？為從人借？」(答言：「借。」應語主令舍。然後乃往欲受戒人所，語言)

「汝莫恐怖！須臾當著汝于高勝處。」(答言：「爾。」若先不諳悉，應小披衣觀看。無遮受戒法，應問言)

「何者是汝僧伽梨、優多羅僧、安陀會、覆肩衣、欲衣？」(彼若不識，應語令識。次應與受衣缽。復應語言)

「汝某甲聽！今是實語時。我今問汝，若有當言有、若無當言無。汝不殺父耶？汝不殺母耶？汝不殺阿羅漢耶？汝不噁心出佛身血耶？汝不破和合僧耶？汝不犯凈行比丘耶？汝非非人耶？汝非畜生耶？汝非黃門耶？汝非二形耶？汝非自剃頭自稱比丘尼耶？汝非舍內外道耶？汝不曾出家持戒不完具耶？」(若隨問答皆言無者，又應問言)「女人有如是病：癩病、白癩病、干痟病、癲狂病、癰疽漏病脂出病。如是等重病汝有不？汝非負債人不？汝非他婦不？夫主聽不？(隨當時有者問之)汝非屬官不？汝非婢不？汝是人不？女根具足不？汝非黃門不？汝非石女不？汝非二道合不？月病常出不？汝學二歲戒日滿不？汝已求和上未？父母聽不？欲受具足戒不？」(若隨問皆如法答者，又應教言)「如我今問，后僧中亦當如是問汝，汝亦當如是答。」

五、召入眾中法(彼教誡師應還僧中立，白言)

「我已問竟。」(羯磨師應白言)「阿姨僧聽！某甲，求某甲受具足戒。某甲已問竟，今聽將來。若僧時到僧忍聽。白如是。」(教師應往將來，教禮僧眾)。

六、教乞戒法(禮僧足已，將至羯磨師所，胡跪合掌白羯磨師，從僧乞受具足戒。教言)

「我某甲，求某甲和上受具足戒。今從僧乞受具足戒，和上某甲。愿僧拔濟我，憐愍故。」(三乞已，教誡師然後復坐)

七、戒師白和上(羯磨師應白雲)

「阿姨僧聽！此某甲，求某甲受具足戒。從僧乞受具足戒，和上某甲。我今于僧中問諸難事，及為作受具足戒羯磨。若僧時到僧忍聽。白如是。」

八、羯磨師問法(應語言：「汝某甲聽！今是實語時，乃至欲受具足戒不？」一如上教授師問法。彼皆具答已)

九、正授本法(羯磨師應隨機示導令發上心。使具本法已，應作白言)。

「阿姨僧聽！此某甲，求某甲受具足戒。彼從僧乞受具足戒，自說清凈，無諸難事，學二歲戒滿，五衣缽具，已求和上，父母已聽，欲受具足戒。善哉！僧今與某甲受具足戒、和上某甲。若僧時到僧忍聽。白如是。」「阿姨僧聽！此某甲，求某甲受具足戒。彼從僧乞受具足戒，自說

【現代漢語翻譯】現代漢語譯本五、召入眾中法(彼教誡師應還僧中立，稟告說)

『我已經問完了。』(羯磨師應稟告說)『阿姨僧眾聽著！某甲，請求某甲受具足戒。某甲我已經問完了，現在請他進來。如果僧眾認為時機已到，請允許。稟告完畢。』(教誡師應領他進來，教他禮拜僧眾)。

六、教導乞戒法(禮拜僧眾完畢后，帶到羯磨師處，右膝跪地，合掌稟告羯磨師，向僧眾請求受具足戒。教導說)

『我某甲，請求某甲和尚受具足戒。現在向僧眾請求受具足戒，和尚是某甲。愿僧眾救拔我，因為憐憫我的緣故。』(三次請求完畢后，教誡師然後回到座位)

七、戒師稟告和尚(羯磨師應稟告說)

『阿姨僧眾聽著！此某甲，請求某甲受具足戒。向僧眾請求受具足戒，和尚是某甲。我現在在僧眾中詢問各種障礙之事，以及為他做受具足戒的羯磨。如果僧眾認為時機已到，請允許。稟告完畢。』

八、羯磨師問法(應說：『你某甲聽著！現在是說實話的時候，乃至想要受具足戒嗎？』像上面教授師問法一樣。他都一一回答完畢后)

九、正式授予根本戒法(羯磨師應隨機引導，令其發起上等之心。使他具備根本戒法后，應稟告說)。

『阿姨僧眾聽著！此某甲，請求某甲受具足戒。他向僧眾請求受具足戒，自述清凈，沒有各種障礙之事，學習二年戒滿，五衣缽具足，已經請求和尚，父母已經允許，想要受具足戒。很好！僧眾現在與某甲受具足戒，和尚是某甲。如果僧眾認為時機已到，請允許。稟告完畢。』『阿姨僧眾聽著！此某甲，請求某甲受具足戒。他向僧眾請求受具足戒，自述』

【English Translation】 English version V. Procedure for Calling into the Assembly (The preceptor should return to the Sangha and announce)

『I have finished questioning.』 (The Karmacharya (羯磨師) [the one who conducts the karma ritual] should announce) 『Venerable Sangha, listen! So-and-so requests ordination from so-and-so. So-and-so has finished questioning. Now, listen to him come forward. If the Sangha deems it the right time, may the Sangha permit it. Announcement is made.』 (The teacher should lead him forward, instructing him to prostrate to the Sangha).

VI. Teaching the Method of Begging for Precepts (After prostrating to the Sangha, lead him to the Karmacharya, kneel on the right knee, join palms, and announce to the Karmacharya, requesting full ordination from the Sangha. Instruct him to say)

『I, so-and-so, request full ordination from Upadhyaya (和上) [preceptor] so-and-so. Now, I request full ordination from the Sangha, with Upadhyaya so-and-so. May the Sangha deliver me, out of compassion.』 (After requesting three times, the preceptor then returns to his seat).

VII. The Preceptor Announces to the Upadhyaya (The Karmacharya should announce)

『Venerable Sangha, listen! This so-and-so requests full ordination from so-and-so. He requests full ordination from the Sangha, with Upadhyaya so-and-so. I will now, in the Sangha, inquire about any difficulties and perform the karma ritual for full ordination. If the Sangha deems it the right time, may the Sangha permit it. Announcement is made.』

VIII. The Karmacharya Asks About the Dharma (Should say: 『You, so-and-so, listen! Now is the time to speak the truth, even to the point of wanting to receive full ordination?』 Just like the instructor above asked about the Dharma. After he has answered everything in detail)

IX. Formally Bestowing the Fundamental Precepts (The Karmacharya should guide him according to the circumstances, causing him to generate a superior mind. After he possesses the fundamental precepts, he should announce).

『Venerable Sangha, listen! This so-and-so requests full ordination from so-and-so. He requests full ordination from the Sangha, stating that he is pure, without any difficulties, has completed two years of training, possesses the five robes and bowl, has already requested an Upadhyaya, his parents have permitted it, and he desires to receive full ordination. Excellent! The Sangha now bestows full ordination upon so-and-so, with Upadhyaya so-and-so. If the Sangha deems it the right time, may the Sangha permit it. Announcement is made.』『Venerable Sangha, listen! This so-and-so requests full ordination from so-and-so. He requests』

清凈，無諸難事，學二歲戒滿，五衣缽具，已求和上，父母已聽，欲受具足戒。善哉！僧今與某甲受具足戒，和上某甲。誰諸阿姨忍，默然；不忍者說。」(三說)「僧已與某甲受具足戒，和上某甲竟。僧忍，默然故，是事如是持。」◎

◎本法尼往大僧中受戒法(律云：彼和上阿阇梨復應集十比丘尼僧，將受戒人往比丘僧中，義準尼僧，自結大界，護別眾過之)。

請羯磨師法(律無正文，準前比丘受戒，亦令加請。應教言)

「我某甲，今請大德為羯磨阿阇梨，愿大德為我作羯磨阿阇梨。我依大德故得受大戒，慈愍故。」(三請已，彼應答言)「可爾。」

乞受大戒法(律云：應在比丘羯磨師前小遠，兩膝著地乞受具足戒。尼羯磨師應教言)。

「我某甲，求某甲和上受具足戒，已於眾中受具足戒竟。清凈無諸難事，已學二歲戒滿，衣缽具足，已求和上，父母已聽，不犯粗惡罪，欲受具足戒。今從僧乞受具足戒，和上某甲。愿僧拔濟我，憐愍故。」(三說)

羯磨師問法(律云：問法。又乞戒中已言清凈問，然諸部中共行問法，故須撿問。羯磨師索欲問和訖，應作白雲)。

「大德僧聽！此某甲，求某甲受具足戒。彼從僧乞受具足戒。我今當問諸難事，及為作受具足

【現代漢語翻譯】現代漢語譯本：『清凈，沒有各種障礙，學習二年戒律期滿，五衣缽具全，已經請求了和尚（Upadhyaya，親教師），父母已經同意，想要受具足戒（Upasampada，比丘或比丘尼的正式戒律）。很好！僧團現在為某甲授具足戒，和尚是某甲。哪位阿姨認可，就保持沉默；不認可的請說出來。』（重複三次）『僧團已經為某甲授具足戒，和尚是某甲完畢。僧團認可，因為沉默，這件事就這樣決定了。』

◎本法尼前往大僧中受戒法（律中說：『那位和尚阿阇梨（Acarya，導師）還應召集十位比丘尼僧團，將受戒人帶往比丘僧團中。』根據這個意思，比丘尼僧團應該自己結成大界，防止別眾的過失）。

請羯磨師法（Karmacarya，羯磨阿阇梨的規範在戒律中沒有明確的條文，參照之前比丘受戒的規定，也應該請求。應該教導說）：

『我某甲，現在禮請大德為羯磨阿阇梨，愿大德為我做羯磨阿阇梨。我依靠大德的緣故才能受大戒，因為慈悲憐憫的緣故。』（重複三次後，羯磨阿阇梨應該回答說）『可以。』

乞受大戒法（戒律中說：應該在比丘羯磨師前稍遠的地方，雙膝跪地，請求受具足戒。比丘尼羯磨師應該教導說）：

『我某甲，向某甲和尚請求受具足戒，已經在僧團中受具足戒完畢。清凈，沒有各種障礙，已經學習二年戒律期滿，衣缽具足，已經請求了和尚，父母已經同意，不犯粗惡罪，想要受具足戒。現在向僧團乞求受具足戒，和尚是某甲。愿僧團救拔我，因為憐憫的緣故。』（重複三次）

羯磨師問法（戒律中說：詢問情況。而且在乞戒中已經說了清凈的情況，但各個部派共同實行詢問，所以需要檢查詢問。羯磨師索要同意並詢問和尚完畢，應該作白雲）：

『大德僧眾請聽！這位某甲，向某甲請求受具足戒。他向僧團乞求受具足戒。我現在應當詢問各種障礙，以及為他作受具足戒的羯磨。』

【English Translation】 English version: 'Pure, without any difficulties, having completed two years of training in the precepts, possessing the five robes and bowl, having already requested an Upadhyaya (preceptor), and with parental consent, desiring to receive the Upasampada (full ordination). Excellent! The Sangha (community) now confers the Upasampada on so-and-so, with Upadhyaya so-and-so. Whoever among the Aunts approves, let her remain silent; whoever does not approve, let her speak.' (Repeated three times) 'The Sangha has conferred the Upasampada on so-and-so, with Upadhyaya so-and-so completed. The Sangha approves, because of silence, this matter is thus decided.'

◎ The method for a Bhikkhuni (nun) to receive ordination in the Great Sangha (The Vinaya (monastic code) says: 'That Upadhyaya Acarya (teacher) should also assemble ten Bhikkhuni Sangha, and bring the candidate to the Bhikkhu Sangha.' According to this meaning, the Bhikkhuni Sangha should establish a great boundary themselves, to prevent the fault of a separate quorum).

The method for requesting a Karmacarya (Kamma teacher) (The Vinaya does not have an explicit text, following the previous ordination of Bhikkhus, it should also be requested. Should be taught to say):

'I, so-and-so, now request the Great Virtuous One to be my Karmacarya, may the Great Virtuous One act as my Karmacarya. I rely on the Great Virtuous One to receive the Great Precepts, out of compassion.' (After repeating three times, the Karmacarya should answer) 'It is possible.'

The method for begging to receive the Great Precepts (The Vinaya says: Should be a little far from the Bhikkhu Karmacarya, kneeling on both knees to beg to receive the Upasampada. The Bhikkhuni Karmacarya should teach to say):

'I, so-and-so, request Upadhyaya so-and-so to receive the Upasampada, and have already completed receiving the Upasampada in the Sangha. Pure, without any difficulties, having completed two years of training in the precepts, possessing the robes and bowl, having already requested an Upadhyaya, and with parental consent, not committing gross offenses, desiring to receive the Upasampada. Now I beg the Sangha to receive the Upasampada, with Upadhyaya so-and-so. May the Sangha deliver me, out of compassion.' (Repeated three times)

The Karmacarya's method of questioning (The Vinaya says: Ask about the situation. Moreover, the situation of purity has already been mentioned in the begging for precepts, but all schools commonly practice questioning, so it is necessary to check and ask. After the Karmacarya asks for consent and asks the Upadhyaya, he should make a statement):

'May the Great Virtuous Sangha listen! This so-and-so, requests so-and-so to receive the Upasampada. He begs the Sangha to receive the Upasampada. I should now ask about various difficulties, and perform the Karma (act) of receiving the Upasampada for him.'

戒羯磨。若僧時到僧忍聽。白如是。」

正問遮難法(先應安慰，如上說已。又應問云：「今是實語時，乃至欲受具足戒不？」一一如上。師問法已)。

正受戒體法(說法開導，誡令專心承受戒法，如前所說)

「大德僧聽！此某甲，求某甲受具足戒。已於一眾中受具足戒竟。清凈無諸難事，已學二歲戒滿，先所應作已作，衣缽具足，已求和上，父母已聽，不犯粗惡罪，欲受具足戒。今從僧乞受具足戒，和上某甲。善哉！僧今與某甲受具足戒，和上某甲。若僧時到僧忍聽。白如是。」「大德僧聽！此某甲，求某甲受具足戒。已於一眾中受具足戒竟。清凈無諸難事，已學二歲戒滿，先所應作已作，衣缽具足，已求和上，父母已聽，不犯粗惡罪，欲受具足戒。今從僧乞受具足戒，和上某甲。善哉！僧今與某甲受具足戒，和上某甲。誰諸長老忍，默然；不忍者說。」(三說)「僧已與某甲受具足戒，和上某甲竟。僧忍，默然故，是事如是持。」

說墮相法(應語云)。

「某甲聽！如來、應供、等正覺說墮法。若比丘尼犯此一一法，非比丘尼、非釋種女。一切不得淫乃至以染著心看他男子。若比丘尼行淫法乃至畜生，非比丘尼、非釋種女。是中盡形壽不得犯。能持不？」(答言：「能。」

【現代漢語翻譯】現代漢語譯本：戒羯磨。如果僧團時間已到，僧團願意聽，就稟告如下。

正式詢問遮難之法（首先應該安慰，如前面所說。然後應該問：『現在是說實話的時候，乃至想要受具足戒嗎？』一一如前面所說。導師問完法后）。

正式接受戒體之法（說法開導，告誡要專心承受戒法，如前面所說）。

『大德僧團請聽！這位某甲，請求某甲授予具足戒。已經在另一個僧團中受過具足戒。清凈沒有各種遮難之事，已經學習兩年戒律期滿，先前應該做的已經做了，衣缽具足，已經請求了和尚（Upadhyaya，親教師），父母已經允許，不犯粗惡罪，想要受具足戒。現在向僧團乞求受具足戒，和尚是某甲。很好！僧團現在為某甲授予具足戒，和尚是某甲。如果哪位長老認可，就默然；不認可的請說出來。』（重複三次）『僧團已經為某甲授予具足戒，和尚是某甲完畢。僧團認可，因為默然，這件事就這樣決定了。』

說墮落之相法（應該這樣說）。

『某甲聽著！如來（Tathagata，如來）、應供（Arhat，阿羅漢）、等正覺（Samyaksambuddha，正等覺）說了墮落之法。如果比丘尼（Bhikkhuni，比丘尼）犯了這每一條，就不是比丘尼，不是釋迦族的女子。絕對不能行淫，乃至以染著心看其他男子。如果比丘尼行淫法，乃至對畜生，就不是比丘尼，不是釋迦族的女子。這些終身都不能犯。能夠持守嗎？』（回答說：『能。』）

【English Translation】 English version: Karma (Kamma, ritual act) for Ordination. If the Sangha (community of monks) is ready and willing to listen, the announcement is made as follows:

The Formal Inquiry into Impediments (First, comfort should be given, as mentioned above. Then, one should ask: 'Now is the time to speak the truth, even regarding the desire to receive full ordination?' - each point as above. After the preceptor has inquired about the Dharma).

The Formal Acceptance of the Precepts (Explain the Dharma, instruct to focus on receiving the precepts, as previously stated).

'Venerable Sangha, listen! This [name], requests [name] to grant full ordination. Having already received full ordination in another Sangha. Being pure and without impediments, having completed two years of training, having done what should be done, possessing robes and bowl, having requested a preceptor (Upadhyaya, mentor), having parental permission, not having committed grave offenses, desiring to receive full ordination. Now requests the Sangha to grant full ordination, with preceptor [name]. Excellent! The Sangha now grants full ordination to [name], with preceptor [name]. Whoever among the elders approves, let them be silent; whoever does not approve, let them speak.' (Repeat three times) 'The Sangha has granted full ordination to [name], with preceptor [name]. The Sangha approves, therefore is silent, so this matter is thus held.'

Explaining the Offenses Leading to Defeat (One should say):

'[Name], listen! The Tathagata (Tathagata, 'Thus-gone'), Arhat (Arhat, 'Worthy One'), Samyaksambuddha (Samyaksambuddha, 'Perfectly Enlightened One') has spoken of the offenses leading to defeat. If a Bhikkhuni (Bhikkhuni, nun) commits any one of these, she is no longer a Bhikkhuni, no longer a daughter of the Shakya clan. Absolutely no sexual activity, not even looking at another man with lustful thoughts. If a Bhikkhuni engages in sexual activity, even with an animal, she is no longer a Bhikkhuni, no longer a daughter of the Shakya clan. These must not be violated for the rest of your life. Can you uphold this?' (The answer is: 'I can.')

)

「一切不得偷盜乃至草葉。若比丘尼，若聚落、若空地，他所守護物，盜五錢、若過五錢，非比丘尼、非釋種女。是中盡形壽不得犯。能持不？」(答言：「能。」)

「一切不得殺生乃至蟻子。若比丘尼，若人、若似人，自手斷命、持刀受與、教人殺、教死贊死，非比丘尼、非釋種女。是中盡形壽不得犯。能持不？」(答言：「能。」)

「一切不得妄語乃至戲笑。若比丘尼自無過人法，若言有諸禪、解脫、三昧正受、若道若果，非比丘尼、非釋種女。是中盡形壽不得犯。能持不？」(答言：「能。」)

「一切不得親近男子。若比丘尼，欲盛變心，摩觸男子身發已下、膝已上，若男子作如是摩觸亦不得受，若按若押、若舉若下、若捉若牽，非比丘尼、非釋種女。是中盡形壽不得犯。能持不？」(答言：「能。」)

「一切不得與男子共住共語。若比丘尼，欲盛變心，受男子若捉手、若捉衣、若期行、若獨共行、若獨共住、若獨共語、若共坐、若以身相近，具是八事，非比丘尼、非釋種女。是中盡形壽不得犯。能持不？」(答言：「能。」)

「一切不得隨順非法比丘尼語。若比丘尼知和合比丘僧如法舉比丘，而隨順此比丘。諸比丘尼語言：『姊妹！此比丘為和合比丘僧

【現代漢語翻譯】現代漢語譯本『一切不得偷盜，哪怕是一草一葉。如果比丘尼（Bhikkhuni，佛教女性出家眾），在村落或空曠之地，偷盜他人守護之物，價值五錢或超過五錢，則失去比丘尼資格，不再是釋迦族的女兒。此戒終身不得違犯。能持守嗎？』（回答：『能。』）『一切不得殺生，哪怕是螞蟻。如果比丘尼，殺人或類人眾生，親自斷其性命，或持刀授與他人，或教唆他人殺生，或教唆他人求死讚歎死亡，則失去比丘尼資格，不再是釋迦族的女兒。此戒終身不得違犯。能持守嗎？』（回答：『能。』）『一切不得妄語，哪怕是戲笑之語。如果比丘尼自己沒有超越常人的證悟，卻聲稱自己擁有諸禪定（Dhyana，冥想狀態）、解脫（Moksha，從輪迴中解脫）、三昧正受（Samadhi，專注狀態）、道（Magga，通往解脫的道路）或果（Phala，修行的果位），則失去比丘尼資格，不再是釋迦族的女兒。此戒終身不得違犯。能持守嗎？』（回答：『能。』）『一切不得親近男子。如果比丘尼，在情慾熾盛、心意動搖時，觸控男子身體，從頭髮以下到膝蓋以上，或者男子如此觸控，也不得接受，無論是按、是壓、是舉、是下、是捉、是牽，則失去比丘尼資格，不再是釋迦族的女兒。此戒終身不得違犯。能持守嗎？』（回答：『能。』）『一切不得與男子共住共語。如果比丘尼，在情慾熾盛、心意動搖時，接受男子捉手、捉衣，或與男子約定同行、獨自同行、獨自共住、獨自共語、共同坐臥、身體互相靠近，具備這八種行為，則失去比丘尼資格，不再是釋迦族的女兒。此戒終身不得違犯。能持守嗎？』（回答：『能。』）『一切不得隨順非法比丘尼的言語。如果比丘尼明知僧團（Sangha，佛教僧侶團體）已如法對某比丘（Bhikkhu，佛教男性出家眾）作出處理，卻仍然隨順此比丘。並且對比丘尼們說：『姐妹們！這位比丘是被如法僧團』

【English Translation】 English version 『You must not steal anything, not even a blade of grass. If a Bhikkhuni (Buddhist nun), in a village or in an empty place, steals something that is guarded by others, worth five coins or more than five coins, she is no longer a Bhikkhuni and is no longer a daughter of the Shakya clan. This precept must not be violated for the rest of your life. Can you uphold it?』 (Answer: 『I can.』) 『You must not kill any living being, not even an ant. If a Bhikkhuni kills a human being or a being similar to a human being, personally takes their life, or hands a knife to another, or instructs another to kill, or instructs another to seek death and praises death, she is no longer a Bhikkhuni and is no longer a daughter of the Shakya clan. This precept must not be violated for the rest of your life. Can you uphold it?』 (Answer: 『I can.』) 『You must not lie about anything, not even in jest. If a Bhikkhuni does not possess any superhuman attainments, but claims to possess various Dhyanas (meditative states), Moksha (liberation from samsara), Samadhi (state of concentration), Magga (the path to liberation) or Phala (the fruits of practice), she is no longer a Bhikkhuni and is no longer a daughter of the Shakya clan. This precept must not be violated for the rest of your life. Can you uphold it?』 (Answer: 『I can.』) 『You must not be intimate with men. If a Bhikkhuni, when lust is strong and the mind is wavering, touches a man's body, from the hair down to the knees, or if a man touches her in this way, she must not accept it, whether it is pressing, pushing, lifting, lowering, grasping, or pulling, she is no longer a Bhikkhuni and is no longer a daughter of the Shakya clan. This precept must not be violated for the rest of your life. Can you uphold it?』 (Answer: 『I can.』) 『You must not live or speak with men in private. If a Bhikkhuni, when lust is strong and the mind is wavering, accepts a man's holding of her hand, holding of her robe, or agrees to walk with him, walks alone with him, lives alone with him, speaks alone with him, sits together with him, or allows her body to be close to his, possessing these eight actions, she is no longer a Bhikkhuni and is no longer a daughter of the Shakya clan. This precept must not be violated for the rest of your life. Can you uphold it?』 (Answer: 『I can.』) 『You must not follow the words of unlawful Bhikkhunis. If a Bhikkhuni knows that the Sangha (Buddhist monastic community) has lawfully dealt with a Bhikkhu (Buddhist monk), but still follows this Bhikkhu. And says to the Bhikkhunis: 『Sisters! This Bhikkhu was by the lawful Sangha』

如法舉，汝莫隨順。』如是諫，堅持不捨，應第二、第三。第二、第三諫，舍是事善。不捨者，非比丘尼、非釋種女。是中盡形壽不得犯。能持不？」(答言：「能。」)

「一切不應覆藏他粗惡罪。若比丘尼知他比丘尼犯波羅夷罪，彼后時若罷道、若死、若遠行、若被舉、若根變，語諸比丘尼作如是語：『我先知是比丘尼犯波羅夷罪。』不白僧、不向人說，非比丘尼、非釋種女。是中盡形壽不得犯。能持不？」(答言：「能。」)

「諸佛世尊善能說喻示現事，猶如針鼻決不復任針用，猶如人死終不能以此身更生，猶如多羅樹心斷不生不長，猶如石破不可還合。若比丘尼於此八法犯一一法，還得成比丘尼，無有是處。」

次說八敬法(應語言)。

「汝某甲聽！如來、應供、等正覺說是八不可越法。汝盡形壽不應越。比丘尼半月應從比丘眾乞教誡人。比丘尼不于無比丘處夏安居。比丘尼自恣時應從比丘眾請三事見聞疑罪。式叉摩那學二歲戒已，應在二部僧中受具足戒。比丘尼不得罵比丘。不得於白衣家說比丘破戒破威儀破見。比丘尼不應舉比丘罪，比丘得呵。比丘尼犯粗惡，應在二部僧中半月行摩那埵；半月行摩那埵已，應各二十僧中求出罪。比丘尼雖先受戒百歲，故應禮拜起迎新受戒比

【現代漢語翻譯】現代漢語譯本：『如法勸誡，你不要隨順。』這樣勸誡，堅持不放棄，應該進行第二、第三次勸誡。經過第二、第三次勸誡，放棄這種行為是好的。不放棄的，就不是比丘尼、不是釋迦族的女子。這其中終身都不得違犯。能持守嗎？」（回答說：「能。」）

『一切不應該隱瞞他人嚴重的罪行。如果比丘尼知道其他比丘尼犯了波羅夷罪（最嚴重的罪），她之後如果還俗、死亡、遠行、被驅逐、或者變性，（之後）對比丘尼們說：『我先前就知道這位比丘尼犯了波羅夷罪。』不向僧團報告、不向其他人說，就不是比丘尼、不是釋迦族的女子。這其中終身都不得違犯。能持守嗎？」（回答說：「能。」）

『諸佛世尊善於用比喻來展示事情，就像針鼻一旦損壞就再也不能用來穿針，就像人死後終究不能用這個身體再次出生，就像多羅樹（一種棕櫚樹）的樹心被砍斷後就不會再生長，就像石頭破碎后不可再複合。如果比丘尼對這八法（八敬法）違犯其中任何一條，還想成為比丘尼，那是絕不可能的。』

接下來宣說八敬法（應該這樣說）。

『你某甲聽著！如來、應供、等正覺宣說了這八條不可逾越的法則。你終身都不得逾越。比丘尼每半個月應該從比丘僧團請求教誡者。比丘尼不得在沒有比丘的地方進行夏安居（雨季的閉關修行）。比丘尼在自恣日（僧團成員互相指出過失的日子）應該從比丘僧團請求三事（見、聞、疑）的懺悔。式叉摩那（預備沙彌尼）學習兩年戒律后，應該在兩個僧團（比丘僧團和比丘尼僧團）中受具足戒。比丘尼不得辱罵比丘。不得在白衣（在家信徒）家說比丘破戒、破壞威儀、邪見。比丘尼不應該檢舉比丘的罪過，比丘可以呵責比丘尼。比丘尼犯了粗惡罪，應該在兩個僧團中進行半個月的摩那埵（懺悔期）；半個月的摩那埵結束后，應該在各自二十位僧人中請求出罪。比丘尼即使先受戒一百年，也應該禮拜迎接新受戒的比丘。』

【English Translation】 English version: 『Admonish according to the Dharma, you must not comply.』 Having admonished thus, persisting without abandoning, one should admonish a second and third time. After the second and third admonition, abandoning this matter is good. One who does not abandon it is not a Bhikkhuni, not a daughter of the Shakya clan. One must not violate this for the rest of one's life. Can you uphold this?』 (She answers: 『I can.』)

『One should not conceal the grave offenses of others. If a Bhikkhuni knows that another Bhikkhuni has committed a Parajika offense (the most severe offense), and she later disrobes, dies, travels far away, is expelled, or undergoes a change of gender, (and then) says to the Bhikkhunis: 『I knew earlier that this Bhikkhuni had committed a Parajika offense,』 without reporting it to the Sangha, without telling anyone, she is not a Bhikkhuni, not a daughter of the Shakya clan. One must not violate this for the rest of one's life. Can you uphold this?』 (She answers: 『I can.』)

『The Buddhas, the World Honored Ones, are skilled at using similes to illustrate matters, just as a needle's eye, once damaged, can no longer be used for threading, just as a person, once dead, can no longer be reborn with this body, just as the heartwood of a Tala tree (a type of palm tree), once cut, will not grow again, just as a broken stone cannot be rejoined. If a Bhikkhuni violates any one of these eight rules (the Eight Garudhammas), there is no possibility of her still being a Bhikkhuni.』

Next, the Eight Garudhammas (Eight Respectful Rules) are to be recited (one should say this).

『You, so-and-so, listen! The Tathagata, the Arhat, the Perfectly Enlightened One, has declared these eight inviolable rules. You must not violate them for the rest of your life. A Bhikkhuni should, every half-month, request an instructor from the Bhikkhu Sangha. A Bhikkhuni should not observe the Rains Retreat (Vassa) in a place where there are no Bhikkhus. A Bhikkhuni should, on the day of Pavarana (the end of the Rains Retreat), request three things (seen, heard, suspected) for confession from the Bhikkhu Sangha. A Sikkhamana (probationary nun), after training in the precepts for two years, should receive full ordination in both Sanghas (the Bhikkhu Sangha and the Bhikkhuni Sangha). A Bhikkhuni must not revile a Bhikkhu. A Bhikkhuni must not speak of a Bhikkhu's broken precepts, damaged deportment, or wrong views in the house of a layperson. A Bhikkhuni should not accuse a Bhikkhu of offenses, but a Bhikkhu may rebuke a Bhikkhuni. A Bhikkhuni who has committed a grave offense should undergo Manatva (penance period) for half a month in both Sanghas; after half a month of Manatva, she should seek absolution from twenty Bhikkhus in each Sangha. A Bhikkhuni, even if she has been ordained for a hundred years, should greet and rise to welcome a newly ordained Bhikkhu.』

丘。」

次說四依法(應語言)。

「汝某甲聽！如來、應供、等正覺說是四依法。盡受依是出家受具足戒。依糞掃衣出家受具足戒。能持不？」(答言：「能。」)「若得長衣，劫貝衣、欽婆羅衣、俱舍耶衣、瞿荼伽衣、麻衣，應受。」

「依乞食法出家受具足戒。能持不？」(答言：「能。」)「若得長，得僧食、前食后食、請食，應受。」

「依粗弊臥具出家受具足戒。能持不？」(答言：「能。」)「若得長，庵屋、重屋、大小房、方圓屋，應受。」

「依下賤藥出家受具足戒。能持不？」(答言：「能。」)「若得長，酥、油、蜜、石蜜，應受。」(復應語言)「某甲聽！汝已白四羯磨受具足戒竟，羯磨如法。諸天龍神乾闥婆常作是愿：『我等何時當得人身，出家受具足戒？』汝今已得。如人得受王位，汝今受比丘尼法亦如是。汝當忍易共語、易受教誡，當學三戒、滅三毒、出三界，成阿羅漢果。余所不知者，和上阿阇梨當爲汝說。」

第四、衣藥受凈法受持衣法(三衣道摽，賢聖同服。既異外道，又息貪瞋。解脫僮相，須加聖法反邪異俗，故制有三。又《多論》云：「為立義故，遮障寒熱，除無慚愧，為入聚落在道生善威儀清凈。方制三衣。尼制五衣，亦為斯立。

【現代漢語翻譯】現代漢語譯本『丘。』

接下來宣說四依法（應以語言說明）。

『你某甲聽著！如來、應供、等正覺宣說四依法。終身依靠糞掃衣出家受具足戒，能堅持嗎？』（回答說：『能。』）『如果得到長衣，劫貝衣（一種樹皮纖維製成的衣）、欽婆羅衣（一種毛織品衣）、俱舍耶衣（一種絲綢衣）、瞿荼伽衣（一種毛織品衣）、麻衣，應該接受。』

『依靠乞食法出家受具足戒，能堅持嗎？』（回答說：『能。』）『如果得到長，得到僧眾的食物、前食后食、邀請的食物，應該接受。』

『依靠粗劣的臥具出家受具足戒，能堅持嗎？』（回答說：『能。』）『如果得到長，庵屋、重屋、大小房、方圓屋，應該接受。』

『依靠**藥出家受具足戒，能堅持嗎？』（回答說：『能。』）『如果得到長，酥、油、蜜、石蜜，應該接受。』（再次應以語言說明）『某甲聽著！你已經通過白四羯磨受了具足戒，羯磨如法。諸天龍神乾闥婆（一種天神）常常這樣發願：『我們什麼時候才能得到人身，出家受具足戒？』你現在已經得到了。如同人得到王位，你現在受比丘尼法也是這樣。你應該忍耐容易交談、容易接受教誡，應當學習三戒、滅除三毒、超出三界，成就阿羅漢果。其餘所不知道的，和尚阿阇梨（導師）應當為你說明。』

第四、衣藥受凈法受持衣法（三衣是聖道的標誌，賢聖共同穿著。既區別于外道，又能止息貪嗔。爲了去除孩童的稚氣，必須加上聖法來反對邪惡和異俗，所以制定了三衣。而且《多論》中說：『爲了確立意義，遮蔽寒冷和炎熱，去除無慚愧心，爲了進入村落和在道路上產生良好的威儀和清凈。』才制定了三衣。比丘尼制定五衣，也是爲了這個目的。

【English Translation】 English version 『Hill.』

Next, the Four Reliances (should be explained verbally).

『You, so-and-so, listen! The Tathagata, Worthy One, Perfectly Enlightened One, speaks of the Four Reliances. For life, relying on robes made of discarded rags to go forth and receive the full precepts. Can you uphold this?』 (Answer: 『I can.』) 『If you obtain long robes, robes of coarse bark fiber, robes of wool, robes of silk, robes of coarse wool, robes of hemp, you should accept them.』

『Relying on the practice of begging for food to go forth and receive the full precepts. Can you uphold this?』 (Answer: 『I can.』) 『If you obtain long, if you obtain food from the Sangha, food before and after the meal, invited food, you should accept them.』

『Relying on crude bedding to go forth and receive the full precepts. Can you uphold this?』 (Answer: 『I can.』) 『If you obtain long, a hermitage, a multi-storied building, a large or small room, a square or round building, you should accept them.』

『Relying on **medicine to go forth and receive the full precepts. Can you uphold this?』 (Answer: 『I can.』) 『If you obtain long, ghee, oil, honey, rock candy, you should accept them.』 (Again, it should be explained verbally) 『So-and-so, listen! You have already received the full precepts through the white four-karma procedure, the karma is in accordance with the Dharma. The devas (gods), nagas (dragons), and gandharvas (celestial musicians) constantly make this vow: 『When will we be able to obtain a human body and go forth to receive the full precepts?』 You have now obtained it. Just as a person receives a kingship, your receiving the Bhikshuni (female monastic) Dharma is also like that. You should be patient, easy to talk to, easy to receive instruction, you should learn the three trainings, extinguish the three poisons, transcend the three realms, and attain the fruit of Arhat (liberated being). What you do not know, the Upadhyaya (preceptor) and Acharya (teacher) should explain to you.』

Fourth, the purification of robes and medicine, upholding the Dharma of robes (the three robes are the mark of the holy path, the wise and holy wear them together. They are different from those of externalists, and they can stop greed and anger. In order to remove the childish appearance, it is necessary to add the holy Dharma to oppose evil and strange customs, so the three robes are prescribed. Moreover, the Mahavibhasa says: 『In order to establish meaning, to shield against cold and heat, to remove shamelessness, in order to enter villages and generate good conduct and purity on the road.』 Therefore, the three robes were prescribed. The Bhikshunis prescribe five robes, also for this purpose.

」功能既然，體須依法。四如具足，方堪受持。一𣯊、二色、三量、四作。體謂十種之衣，異於草木皮發捨墮邪命、毛𣯊錦綺皆不成衣。色謂壞色，非俗五彩，斑文綺繡亦不聽許。量謂三肘然五肘然。《多論》中二肘四肘之衣亦聽作安多會。作謂條齒有軌、縫刺如法。下二條數諸教並同。僧伽梨一，《多論》分為九品，若互增減成受有愆。彼著受用，律有誠說，護凈敬奉同之於塔，噁心毀壞得罪亦然。去即隨身，如鳥毛羽。教既繁廣，豈具言哉也)。

受安陀會法(律有獨受之文，今準作其對首)

「大德一心念！我比丘某甲，此安多會五條受。」(三說)

受郁多羅僧法。

「大德一心念！我比丘某甲，此郁多羅僧七條受。」(三說)

受僧伽梨法。

「大德一心念！我比丘某甲，此僧伽梨九條受。」(隨其條數多少稱之，三說)

受僧祇支法。

「大德一心念！我比丘某甲，此僧祇支如法作，我受持。」(三說)

受覆肩衣法。

「大德一心念！我比丘某甲，此覆肩衣如法作，我受持。」(三說)

舍衣法(應偏袒右肩，脫革屣，胡跪捉衣心生口言)。

「大德一心念！我此僧伽梨九條，今舍。」(三說。余衣準知。心念受舍一同于

【現代漢語翻譯】現代漢語譯本功能既然具備，其形制必須符合佛制。具備『四如』的條件，才能夠受持。『四如』是指：一、質料（𣯊），二、顏色（色），三、尺寸（量），四、製作（作）。質料是指十種如法的衣服，不同於草木皮、頭髮等，捨棄的、邪命的、毛氈、錦緞等都不能做成衣服。顏色是指壞色，不是世俗的五彩，有斑紋、綺繡的也不允許。尺寸是指三肘或五肘。《多論》中二肘或四肘的衣服也可以做成安陀會（Antarvāsa，內衣）。製作是指條相和齒相有規則，縫製如法。下面兩條衣服的條數各教派都相同。僧伽梨（Saṃghāṭī，大衣）是一件，《多論》中分為九品，如果互相增減，受持就會有錯失。穿著受用它，戒律中有明確的說明，護持清凈，恭敬供奉它如同對待佛塔一樣，惡意毀壞它也會有罪過。脫下後就隨身攜帶，如同鳥的羽毛一樣。教法既然繁多廣博，哪裡能全部說完呢？

受安陀會（Antarvāsa，內衣）法（戒律中有單獨受持的條文，現在參照它來做對首法）：

『大德一心念！我比丘某甲，此安多會（Antarvāsa，內衣）五條受。』（三說）

受郁多羅僧（Uttarāsaṅga，中衣）法：

『大德一心念！我比丘某甲，此郁多羅僧（Uttarāsaṅga，中衣）七條受。』（三說）

受僧伽梨（Saṃghāṭī，大衣）法：

『大德一心念！我比丘某甲，此僧伽梨（Saṃghāṭī，大衣）九條受。』（隨其條數多少稱之，三說）

受僧祇支（Saṃkakṣikā，覆腋衣）法：

『大德一心念！我比丘某甲，此僧祇支（Saṃkakṣikā，覆腋衣）如法作，我受持。』（三說）

受覆肩衣法：

『大德一心念！我比丘某甲，此覆肩衣如法作，我受持。』（三說）

舍衣法（應該袒露右肩，脫掉鞋子，胡跪，手拿著衣服，心中想著，口中說）：

『大德一心念！我此僧伽梨（Saṃghāṭī，大衣）九條，今舍。』（三說。其餘衣服參照此法。心中想著受持和捨棄，與口中說的一樣。）

【English Translation】 English version Since the function exists, the form must follow the Dharma. Only when the 'four suchnesses' are complete can it be received and upheld. The 'four suchnesses' are: 1. Material (𣯊), 2. Color (色), 3. Measurement (量), 4. Making (作). Material refers to the ten kinds of lawful robes, which are different from grass, wood, skin, hair, etc. Abandoned, wrongly-livelihood-obtained, felt, brocade, etc., cannot be made into robes. Color refers to broken colors, not the five colors of the secular world; patterns, brocade embroidery are also not allowed. Measurement refers to three cubits or five cubits. In the 『Śāstra of Abhidharma』 (多論), robes of two cubits or four cubits can also be made into an Antarvāsa (安陀會, inner robe). Making refers to the rules for the strips and the teeth, and the sewing is according to the Dharma. The number of strips for the following two robes is the same in all schools. The Saṃghāṭī (僧伽梨, outer robe) is one piece. In the 『Śāstra of Abhidharma』 (多論), it is divided into nine grades. If they are increased or decreased mutually, there will be errors in the receiving and upholding. Wearing and using it, the Vinaya (戒律) has clear instructions, protecting its purity, reverently offering it is the same as treating a Stūpa (佛塔); maliciously destroying it will also incur offenses. When taken off, it should be carried with you, like the feathers of a bird. Since the teachings are vast and extensive, how can they all be fully stated?

The method of receiving the Antarvāsa (安陀會, inner robe) (The Vinaya (戒律) has a text for receiving it alone; now, according to it, we make the facing-each-other method):

'Great Virtues, listen with one mind! I, Bhikṣu (比丘) so-and-so, receive this Antarvāsa (安陀會, inner robe) of five strips.' (Say three times)

The method of receiving the Uttarāsaṅga (郁多羅僧, upper robe):

'Great Virtues, listen with one mind! I, Bhikṣu (比丘) so-and-so, receive this Uttarāsaṅga (郁多羅僧, upper robe) of seven strips.' (Say three times)

The method of receiving the Saṃghāṭī (僧伽梨, outer robe):

'Great Virtues, listen with one mind! I, Bhikṣu (比丘) so-and-so, receive this Saṃghāṭī (僧伽梨, outer robe) of nine strips.' (Say it according to the number of strips, say three times)

The method of receiving the Saṃkakṣikā (僧祇支, underarm cloth):

'Great Virtues, listen with one mind! I, Bhikṣu (比丘) so-and-so, this Saṃkakṣikā (僧祇支, underarm cloth) is made according to the Dharma, I receive and uphold it.' (Say three times)

The method of receiving the covering-shoulder cloth:

'Great Virtues, listen with one mind! I, Bhikṣu (比丘) so-and-so, this covering-shoulder cloth is made according to the Dharma, I receive and uphold it.' (Say three times)

The method of relinquishing the robe (One should expose the right shoulder, take off the shoes, kneel with the right knee, hold the robe in hand, think in the mind and say with the mouth):

'Great Virtues, listen with one mind! I now relinquish this Saṃghāṭī (僧伽梨, outer robe) of nine strips.' (Say three times. The other robes are known by analogy. Thinking of receiving and relinquishing in the mind is the same as saying with the mouth.)

此，但余「大德一心念」一句。尼五衣等受舍亦同然)

受尼師壇法。

「大德一心念！我比丘某甲，此尼師壇應量作，今受持。」(三說)

受缽多羅法。

「大德一心念！我比丘某甲，此缽多羅應量受，常用故。」

受藥法(患累之軀有所資待，無病憑食、有疾須藥。通論諸藥總分四種，要不獲已，故聖並開：一、時藥；二、非時藥；三、七日藥；四、盡形藥。前一時藥但有手受，后之三種有語手二受。《多論》手受有其五義，恐失手受故加語法。準《十誦》及論，具有語受之法。諸律皆無此文)。

受時藥(此律，時藥體分十種。《四分》五正及五非正並時藥攝。識名體已，心境相應威儀如法，依教而受。然此律中受有其四)：一、身授身受；二、物授物受；三、手授手受；四、教取而食(謂施主情速不及受食，及惡賤比丘不肯親授，以食著地言可取食。亦聽以彼語即為受食)。

受非時藥法(謂庵婆果等諸八種漿，不雜時食。如法作凈，有渴等緣，然後如法。義加云)。

「大德一心念！我比丘某甲，今為渴病因緣，此是庵婆果漿，為欲經非時服故，今于大德邊受。」(三說。余漿準此。若無渴病，犯罪)

受七日藥法(時諸比丘得風熱病。佛言：

【現代漢語翻譯】現代漢語譯本：（此處省略了『但余「大德一心念」一句。尼五衣等受舍亦同然)』，因為它看起來像是一個註釋或補充說明，而不是正式的經文內容。）

受尼師壇（Nisidana，坐具）法。

『大德一心念！我比丘某甲（比丘的名字），此尼師壇應量作，今受持。』（三說）

受缽多羅（Patra，食器）法。

『大德一心念！我比丘某甲（比丘的名字），此缽多羅應量受，常用故。』

受藥法（患累之軀有所資待，無病憑食、有疾須藥。通論諸藥總分四種，要不獲已，故聖並開：一、時藥；二、非時藥；三、七日藥；四、盡形藥。前一時藥但有手受，后之三種有語手二受。《多論》手受有其五義，恐失手受故加語法。準《十誦》及論，具有語受之法。諸律皆無此文）。

受時藥（此律，時藥體分十種。《四分》五正及五非正並時藥攝。識名體已，心境相應威儀如法，依教而受。然此律中受有其四）：一、身授身受；二、物授物受；三、手授手受；四、教取而食（謂施主情速不及受食，及惡比丘不肯親授，以食著地言可取食。亦聽以彼語即為受食）。

受非時藥法（謂庵婆果等諸八種漿，不雜時食。如法作凈，有渴等緣，然後如法。義加云）。

『大德一心念！我比丘某甲（比丘的名字），今為渴病因緣，此是庵婆果漿，為欲經非時服故，今于大德邊受。』（三說。余漿準此。若無渴病，犯罪）

受七日藥法（時諸比丘得風熱病。佛言：

【English Translation】 English version: (The phrase '此，但余「大德一心念」一句。尼五衣等受舍亦同然)' has been omitted as it appears to be a comment or additional note rather than formal scripture content.)

The method of receiving Nisidana (sitting cloth).

'Venerable One, with a focused mind! I, Bhikkhu (Bhikkhu's name), make this Nisidana according to measure, and now I receive and hold it.' (Recite three times)

The method of receiving Patra (bowl).

'Venerable One, with a focused mind! I, Bhikkhu (Bhikkhu's name), receive this Patra according to measure, for frequent use.'

The method of receiving medicine (The afflicted body relies on it; when not ill, one relies on food; when ill, one needs medicine. Generally speaking, medicines are divided into four types; only when unavoidable, the Holy One allows them: 1. Timely medicine; 2. Untimely medicine; 3. Seven-day medicine; 4. Lifelong medicine. The first, timely medicine, is only received by hand; the latter three are received by both speech and hand. The Taron states that receiving by hand has five meanings, fearing the loss of receiving by hand, grammatical rules are added. According to the Ten Recitations and the commentaries, there is a method of receiving by speech. All the Vinayas do not have this text).

Receiving timely medicine (According to this Vinaya, the substance of timely medicine is divided into ten types. The five correct and five incorrect according to the Four Divisions are included in timely medicine. Having recognized the name and substance, with mind and environment in harmony, and with proper conduct, receive according to the teachings. However, in this Vinaya, there are four types of receiving: 1. Body giving to body receiving; 2. Object giving to object receiving; 3. Hand giving to hand receiving; 4. Being instructed to take and eat (meaning that the donor is too quick to receive the food, or an evil Bhikkhu is unwilling to give it directly, so the food is placed on the ground and it is said that it can be taken and eaten. It is also permissible to take their words as receiving the food).

The method of receiving untimely medicine (Referring to the eight kinds of juice, such as Amba fruit, which are not mixed with timely food. Make it pure according to the Dharma, and then according to the Dharma when there is thirst or other reasons. The meaning is added, saying).

'Venerable One, with a focused mind! I, Bhikkhu (Bhikkhu's name), now because of thirst and illness, this is Amba fruit juice, in order to take it at an untimely hour, I now receive it from the Venerable One.' (Recite three times. Other juices are according to this. If there is no thirst or illness, it is an offense.)

The method of receiving seven-day medicine (At that time, the Bhikkhus had wind-heat illness. The Buddha said:

「聽以酥、油、蜜、石蜜等四種為藥，受七日服。」義加云)。

「大德一心念！我比丘某甲，今為熱病因緣，此酥七日藥，為欲經宿服故，今于大德邊受。」(三說)

受盡形藥法(有諸比丘得秋時病。佛言：「應根果等藥及餘一切咸苦辛酢不任為食，有病因聽盡形服。」義加云)。

「大德一心念！我比丘某甲，今為氣病因緣，此姜椒盡形受藥，今欲共宿長服故，于大德邊受。」(三說)

長衣說凈法(長衣之體，據律唯二：若長三衣過十日者方犯捨墮，若長余衣乃至手巾皆突吉羅。針三綖一，此等已外皆須說凈，不爾皆結。凈施有二：一者真實物付彼人，二者展轉稱名作法。強奪犯罪唯真實有，展轉稱名無強奪義)。

請施主法(真實凈主，律制簡擇一五兩二，如文具明。展轉，若準余文，應求持戒多聞者充。律無請法，以義加云)。

「大德一心念！我比丘某甲，今請大德為衣藥缽展轉凈施主。愿大德為我作衣藥缽展轉凈施主，慈愍故。」(三說)

正說凈法(若眾多衣物，段段說之；若束縛一處，亦得總說)。

「大德(長老)一心念！我此長衣，于大德(長老)邊作凈施。」(彼應問言)「長老！此衣於我邊作凈施，我持與誰？」(答言：「某甲。」

【現代漢語翻譯】現代漢語譯本：『聽許以酥（澄清的奶油）、油、蜜、石蜜（冰糖）等四種作為藥物，允許服用七日。』（義加云）

『大德（尊稱比丘），請一心念！我比丘某甲，今因熱病之緣故，此酥七日藥，爲了想要隔夜服用，今于大德處領受。』（重複三遍）

受盡形藥法（有些比丘得了秋季時令病。佛說：『應允許服用根、果等藥物以及其他一切咸、苦、辛、酢等不能作為食物的藥物，有病因緣故，聽許終身服用。』義加云）

『大德，請一心念！我比丘某甲，今因氣病之緣故，此姜、椒終身受藥，今想要共同過夜長期服用，于大德處領受。』（重複三遍）

長衣說凈法（長衣的性質，根據律藏只有兩種情況：如果長三衣超過十日，則犯捨墮罪；如果長其他衣服乃至手巾，都犯突吉羅罪。針三綖一，這些之外都需要說凈，否則都會犯戒。凈施有兩種：一是真實地將物品交付給對方，二是輾轉稱名作法。強奪犯罪只有真實交付才有，輾轉稱名沒有強奪的意義）。

請施主法（真實的凈施主，律藏規定簡擇一五兩二，如經文詳細說明。輾轉，如果按照其他經文，應該請求持戒多聞者擔任。律藏沒有請求法，以義加云）。

『大德，請一心念！我比丘某甲，今請大德為衣、藥、缽輾轉凈施主。愿大德為我作衣、藥、缽輾轉凈施主，慈愍的緣故。』（重複三遍）

正說凈法（如果有很多衣物，分段說凈；如果捆綁在一處，也可以總說）。

『大德（長老），請一心念！我此長衣，于大德（長老）處作凈施。』（對方應問）『長老！此衣在我處作凈施，我持與誰？』（回答：『某甲。』）

【English Translation】 English version: 'It is permitted to take four things as medicine, namely ghee (clarified butter), oil, honey, and rock candy (crystal sugar), and to take them for seven days.' (According to Yi Jia)

'Venerable Sir, please pay attention with one mind! I, the Bhikkhu (monk) named so-and-so, now due to the condition of fever, this ghee as a seven-day medicine, because I want to take it overnight, I now receive it from the Venerable Sir.' (Recite three times)

The method of receiving medicine for life (Some Bhikkhus contracted seasonal illnesses in autumn. The Buddha said: 'One should allow the taking of roots, fruits, and other medicines that are salty, bitter, pungent, or sour, which are not suitable as food, and allow taking them for life due to the condition of illness.' According to Yi Jia)

'Venerable Sir, please pay attention with one mind! I, the Bhikkhu named so-and-so, now due to the condition of gas-related illness, receive this ginger and pepper as medicine for life, because I want to take them together overnight for a long time, I receive them from the Venerable Sir.' (Recite three times)

The method of declaring purity for extra robes (The nature of extra robes, according to the Vinaya (monastic code), has only two situations: if an extra Sanghati (outer robe), Uttarasanga (upper robe), or Antarvasaka (inner robe) is kept for more than ten days, it constitutes a Nissaggiya Pacittiya offense (an offense requiring forfeiture and confession); if other robes, even hand towels, are kept for too long, it constitutes a Dukkata offense (an offense of wrong-doing). Needles with three threads or one thread, and other items besides these, all need to be declared pure, otherwise, offenses will be incurred. There are two types of pure donation: one is to actually hand over the item to the other person, and the other is to transfer the name and perform the ritual. The offense of forceful seizure only exists with actual delivery; transferring the name does not have the meaning of forceful seizure).

The method of requesting a donor (The true donor of pure items, the Vinaya stipulates the selection of one, five, two, as detailed in the text. For transferring, if according to other texts, one should request a person who upholds the precepts and is learned to serve as the donor. The Vinaya does not have a method of requesting, according to Yi Jia).

'Venerable Sir, please pay attention with one mind! I, the Bhikkhu named so-and-so, now request the Venerable Sir to be the donor for the transfer of pure robes, medicine, and alms bowl. May the Venerable Sir be the donor for the transfer of pure robes, medicine, and alms bowl for me, out of compassion.' (Recite three times)

The correct method of declaring purity (If there are many items of clothing, declare purity in sections; if they are tied together in one place, one can also declare purity in total).

'Venerable Sir (Elder), please pay attention with one mind! I make this extra robe a pure donation to the Venerable Sir (Elder).' (The other person should ask) 'Elder! This robe is made a pure donation to me, to whom shall I give it?' (Answer: 'To so-and-so.')

彼應語言)「我今與某甲。長老若須，從彼取用，好愛護之。」(不應語所稱比丘知)

獨住作凈法(有比丘獨住房中，不知云何凈施？佛言：「聽作遙示凈施。」心生口言也)。

「我此長衣，凈施某甲，從彼取用。」(獨凈施法，至十一日復應如前法心生口言)「我此長衣，從某甲取還。」(然後更如前法凈施口言)

今粟凈施法(《薩婆多》云：「錢寶穀米，並同長衣，十日說凈。」《四分》云，當持至可信優婆塞所、若守園人所，告云)：「此是我所不應。汝當知之。」

第五、僧等布薩法(托外為因、緣請而制。識相遵奉，遣犯僧持。《摩德勒伽論》云：「云何名布薩？舍諸惡不善法，證得白法究竟梵行。半月自觀犯與不犯，清凈身口。」)。

眾僧說戒法(律云：諸比丘欲莊嚴布薩堂，懸繒散花，施過中飲亦施衣物，又欲以偈贊佛法僧。佛言：「皆聽。若有種種福事應及時作。」聖教既然，特須敬重，各相勉勵準法修行。至布薩日，掃灑庭院裝飾堂中，說戒之座種種莊嚴。唱時至等，四種集僧，使眾咸知詳心赴集。然戒為凈法，非犯所聞，若有愆違悔令清凈，未遑懺洗聖開發露。今依次第具列軌儀)。

僧犯懺悔法(有一住處，布薩日，一切僧犯罪。佛言：應白二

【現代漢語翻譯】現代漢語譯本：他應該這樣說：『我現在把這個東西施捨給某甲（具體的人名）。長老如果需要，可以從他那裡取用，請好好愛護它。』（不應該告訴不認識的比丘）。獨處時做凈施的方法（有比丘獨自在房中，不知道如何做凈施？佛說：『允許做遙示凈施。』心裡想著，口裡說著）。『我這件長衣，凈施給某甲（具體的人名），可以從他那裡取用。』（獨自做凈施的方法，到第十一天，應該像之前的方法一樣，心裡想著，口裡說著）『我這件長衣，從某甲（具體的人名）那裡取回。』（然後像之前的方法一樣，做凈施，口裡說著）。現在說粟米的凈施方法（《薩婆多論》說：『錢財、寶物、穀米，都和長衣一樣，十天說一次凈施。』《四分律》說，應該拿到可信的優婆塞（在家男居士）那裡，或者守園人那裡，告訴他們）『這個東西是我不應該擁有的。你們應該知道。』第五，僧眾共同布薩的方法（因為外在的因緣而制定。認識儀軌，遵照奉行，避免僧眾違犯。《摩德勒伽論》說：『什麼叫做布薩？捨棄各種惡和不善法，證得清凈的法，究竟圓滿梵行。每月兩次自我觀察，有沒有犯戒，保持身口清凈。』）。眾僧說戒的方法（律中說：各位比丘想要莊嚴布薩堂，懸掛綵帶，散花，施捨過午的飲料，也施捨衣物，又想用偈頌讚美佛法僧。佛說：『都允許。如果有各種福德之事，應該及時去做。』聖教既然如此，特別需要敬重，互相勉勵，按照佛法修行。到布薩日，打掃庭院，裝飾堂中，說戒的座位也要種種莊嚴。唱誦『時至』等，四種集合僧眾的方式，讓大家知道，仔細用心赴會。然而戒律是清凈的法，不是犯戒的人可以聽的，如果有人犯戒，要讓他懺悔清凈，還沒有來得及懺悔的，要公開揭露。現在按照次第，詳細列出儀軌）。僧眾犯戒懺悔的方法（有一個住處，布薩日，所有僧人都犯了戒。佛說：應該白二羯磨（通過兩次羯磨儀式）

【English Translation】 English version: He should say, 'I now give this to so-and-so (a specific name). If the elder needs it, he can take it from him, please take good care of it.' (Should not tell a bhikkhu who is not known). The method of making a pure offering when living alone (If a bhikkhu is alone in his room and does not know how to make a pure offering? The Buddha said, 'It is permissible to make a remote indication of a pure offering.' Thinking in the mind and speaking with the mouth). 'I give this long robe as a pure offering to so-and-so (a specific name), and he can take it from him.' (The method of making a pure offering alone, on the eleventh day, should be like the previous method, thinking in the mind and speaking with the mouth) 'I take this long robe back from so-and-so (a specific name).' (Then, like the previous method, make a pure offering, speaking with the mouth). Now speaking about the method of pure offering of millet (The Sarvastivada Vinaya says, 'Money, treasures, grains, and rice are the same as long robes, and a pure offering is declared every ten days.' The Dharmaguptaka Vinaya says that it should be taken to a trustworthy upasaka (male lay devotee) or a garden keeper, and tell them) 'This is something I should not have. You should know this.' Fifth, the method of Sangha's joint Uposatha (Established because of external causes and conditions. Knowing the rituals, following and upholding them, and avoiding violations by the Sangha. The Matrka says, 'What is called Uposatha? Abandoning all evil and unwholesome dharmas, attaining pure dharma, and ultimately perfecting the Brahmacharya (holy life). Observing oneself twice a month, whether one has violated the precepts or not, and keeping body and mind pure.'). The method of Sangha reciting the precepts (The Vinaya says: If the bhikkhus want to decorate the Uposatha hall, hang streamers, scatter flowers, offer afternoon drinks, and also offer clothing, and also want to praise the Buddha, Dharma, and Sangha with verses. The Buddha said, 'All are allowed. If there are various meritorious deeds, they should be done in a timely manner.' Since the holy teachings are like this, they especially need to be respected, and they should encourage each other to practice according to the Dharma. On the Uposatha day, sweep the courtyard, decorate the hall, and decorate the seat for reciting the precepts in various ways. Chanting 'The time has come,' etc., the four ways of gathering the Sangha, so that everyone knows and carefully attends the meeting. However, the precepts are pure dharmas, and those who have violated them cannot hear them. If someone has violated the precepts, they must be made to repent and purify themselves. Those who have not had time to repent must be publicly exposed. Now, in order, the rituals are listed in detail). The method of Sangha confessing transgressions (There was a dwelling place, and on the Uposatha day, all the Sangha members had transgressed. The Buddha said: It should be done with a white double-kamma (through two kamma rituals))

羯磨一人往他眾悔過，然後餘人向彼除罪。若不得爾，盡集布薩堂，白二置其犯，云)。

「大德僧聽！僧今皆有此罪(須陳名種)，不能得悔過。今共置之，后當悔過。若僧時到僧忍聽。白如是。」「大德僧聽！僧今皆有此罪，不能得悔過。今置之，后當悔過。誰諸長老忍，默然；不忍者說。」「僧已置此罪竟。僧忍，默然故，是事如是持。」(然後布薩，不應不布薩)

臨欲布薩時一人發露法(應向比坐心念口言)。

「我有此罪。(應說名種，不得直云此罪)說戒竟當悔。」(疑亦如是)

教誡尼眾法(尼稟礙形恒拘障累，闕其遊方咨受法訓。大聖悲鑒故制此儀，令尼詣僧請人教誡，僧差具德誨以未聞。然法有廣略，律教備明併合遵承，無宜怠廢。但今僧尼慢教，又具德者稀，廣誡之儀未聞行用，且施略軌以備於時。尼差使人詣僧請已，受囑比丘代某甲乞。此律尼法雲：應于唱說不來諸比丘說欲清凈時，受囑之人應從坐起，在僧前立白言)。

「大德僧聽！某寺和合比丘尼僧，頂禮和合比丘僧足，乞教誡人。」(三說已，應至上座所云：「大德慈愍，能教授尼不？」若言不堪者，乃至二十夏已來，一一具問。若無有者，還至上座所白言：「遍問眾僧，無有堪者。」上座即應作略

【現代漢語翻譯】羯磨（Karma，業）一人前往其他僧眾處懺悔，然後其他人為他消除罪過。如果不能這樣，就全部聚集在布薩堂（Posadha Hall，舉行布薩儀式的場所），通過兩次宣告來擱置他的罪過，（說）：『大德僧眾請聽！僧眾現在都有這個罪（必須陳述罪名和種類），不能得到懺悔。現在共同擱置它，以後再懺悔。如果僧眾時機成熟，僧眾容忍，請聽。宣告如是。』『大德僧眾請聽！僧眾現在都有這個罪，不能得到懺悔。現在擱置它，以後再懺悔。哪位長老容忍，就默然；不容忍者請說。』『僧眾已經擱置了這個罪過。僧眾容忍，因為默然，這件事就這樣成立。』（然後進行布薩，不應該不進行布薩）臨近布薩時，一人發露罪法（應該面向同座的比丘心念口說）：『我犯了此罪。（應該說出罪名和種類，不能直接說『此罪』）說戒完畢后應當懺悔。』（有疑問也一樣）教誡比丘尼的方法（比丘尼受限於各種障礙，經常被拘禁和束縛，缺乏遊方參學和接受教法的機會。大聖悲憫，所以制定了這個儀軌，讓比丘尼去僧團請求教誡人，僧團派遣具足德行的比丘去教導她們未曾聽聞的佛法。然而，教法有廣略之分，律藏中詳細說明，都應該遵從，不應該懈怠廢棄。但是現在僧尼輕慢教法，而且具足德行的人很少，廣誡的儀軌沒有聽說有人使用，暫且施行簡略的儀軌以備不時之需。比丘尼派遣使者去僧團請求后，接受囑託的比丘代替某某比丘尼請求。這部律藏的尼法說：應該在唱誦說不來的比丘的欲清凈時，接受囑託的人應該從座位上站起來，在僧眾面前站立宣告）：『大德僧眾請聽！某寺和合比丘尼僧團，頂禮和合比丘僧團的足，乞求教誡人。』（三次宣告后，應該到上座處說：『大德慈悲，能教授比丘尼嗎？』如果說不堪勝任，就問到二十夏（Vassa，雨季安居）以上的比丘，一一詢問。如果沒有人能勝任，就回到上座處宣告：『普遍詢問僧眾，沒有人能勝任。』上座就應該作簡略的教誡

【English Translation】 A Karma (Karma, action) is performed when one person goes to the Sangha (community) to confess, and then the others absolve them of their offense. If this is not possible, all should gather in the Posadha Hall (Posadha Hall, hall for Uposatha ceremony), and the offense is provisionally set aside with two announcements, saying: 'Venerable Sangha, please listen! The Sangha now all have this offense (the name and type must be stated), and cannot obtain repentance. Now, let us jointly set it aside, and repent later. If the Sangha is ready and the Sangha agrees, please listen. The announcement is as such.' 'Venerable Sangha, please listen! The Sangha now all have this offense, and cannot obtain repentance. Now, let us set it aside, and repent later. Whoever among the elders agrees, let them be silent; whoever does not agree, please speak.' 'The Sangha has now set aside this offense. The Sangha agrees, because they are silent, this matter is thus established.' (Then perform the Uposatha, it should not be omitted) When approaching the time for the Uposatha, one person reveals their offense (they should mentally and verbally confess to the bhikkhu sitting next to them): 'I have committed this offense. (The name and type should be stated, one cannot directly say 'this offense') After the recitation of the precepts, I should repent.' (Doubt is also the same) The method of instructing the Bhikkhunis (Bhikkhunis are limited by various obstacles, often confined and restricted, lacking the opportunity to travel and learn and receive the Dharma. The Great Sage, out of compassion, therefore established this procedure, allowing the Bhikkhunis to request an instructor from the Sangha, and the Sangha dispatches a bhikkhu with virtue to teach them the Dharma they have not heard. However, the Dharma has extensive and concise forms, which are detailed in the Vinaya (monastic discipline), and all should be followed, and should not be neglected or abandoned. But now the bhikkhus and bhikkhunis are negligent of the teachings, and those with virtue are few, the extensive instruction procedure has not been heard of being used, so let us temporarily implement a concise procedure for the time being. After the Bhikkhunis send a messenger to the Sangha to request, the bhikkhu who has been entrusted requests on behalf of a certain Bhikkhuni. This Vinaya's Bhikkhuni rules say: When chanting about the purity of those bhikkhus who are not present, the person who has been entrusted should rise from their seat and stand before the Sangha and announce): 'Venerable Sangha, please listen! The harmonious Bhikkhuni Sangha of such-and-such monastery, bows at the feet of the harmonious Bhikkhu Sangha, and requests an instructor.' (After three announcements, one should go to the most senior bhikkhu and say: 'Venerable Sir, out of compassion, are you able to instruct the Bhikkhunis?' If they say they are not capable, then ask the bhikkhus who have been in the order for twenty Vassa (Vassa, rainy season retreat) or more, asking each one. If there is no one who is capable, then return to the most senior bhikkhu and announce: 'I have asked the Sangha universally, and there is no one who is capable.' The most senior bhikkhu should then give a concise instruction.

教誡法雲：「明日比丘尼來，應報言：『昨夜為尼遍求，無有堪者。』語諸尼眾：『精勤行道，謹慎莫放逸。』」明日宣上座教告使尼。尼使還寺中集眾說欲，使尼問和合，宣上座教敕已，尼眾合掌恭謹聽受。應各雲頂戴持，然後禮佛而散之)。

與清凈欲法(時說戒日，有病比丘不來。佛言：「應令柱杖人扶衣舁將來。若恐困篤，應取清凈欲來。若不能口語，若舉手、舉手指、搖頭、舉眼，得名身與清凈欲。若復不能，應輿到彼，令諸病者面向說戒人。若復不能向說戒人，應出界外布薩。若與尼等四眾、狂亂等三滅擯，此等並不名與清凈欲。若至僧中狂亂等起併名持欲，睡若忘得名持欲，犯突吉羅。」又僧斷事時起去，戒云：今聽諸比丘有事與欲竟去。應設威儀，對如法境，說云)。

「長老一心念！僧今斷事。我某甲比丘，如法僧事中與欲。」(不言三說，一說應得)僧中說云：「大德僧聽！比丘某甲，如法僧事中與欲清凈。」(一說)

轉與欲法(《四分律》云：持欲比丘自有事起不及詣僧，聽轉授與比丘。應作是言)。

「長老一心念！我比丘某甲，與眾多比丘受欲清凈。彼及我身，如法僧事中與欲清凈。」(彼至僧中但直說之)

告清凈法(佛言：「若說戒竟一切未起，有

【現代漢語翻譯】現代漢語譯本：教誡法中說：『明日比丘尼來，應回覆說：「昨夜為尼眾遍求，沒有堪任者。」』告訴各位尼眾：『精勤修行，謹慎不要放逸。』明日宣上座的教導，告知使者尼。尼使返回寺中，集合大眾說明所求，使者尼詢問和合之事，宣讀上座的教誨后，尼眾合掌恭敬地聽受。應當各自說『頂戴奉持』，然後禮佛而散去）。關於給予清凈欲的法（在說戒日，有生病的比丘不能前來。佛說：『應當讓拄著枴杖的人扶著，或者用衣物抬著前來。如果擔心他過於疲憊，應當取清凈欲來。如果不能口頭表達，如果舉手、舉手指、搖頭、舉眼，就可以算作以身體給予清凈欲。如果還是不能，應當用輿車抬到那裡，讓各位病者面向說戒人。如果還是不能面向說戒人，應當到界外進行布薩。如果給予尼眾等四眾、狂亂等三種被滅擯者，這些人都不算給予清凈欲。如果到了僧眾中才狂亂等發作，都算作持欲，睡著或者忘記也算作持欲，犯突吉羅。』又僧眾斷事時起身離去，戒律說：現在允許各位比丘有事給予欲后離去。應當設定威儀，面對如法的境界，說）：『長老一心念！僧眾現在要斷事。我某甲（某甲指代人名）比丘，在如法的僧事中給予欲。』（不用說三遍，說一遍就可以）僧眾中說：『大德僧聽！比丘某甲，在如法的僧事中給予欲清凈。』（說一遍）轉授給予欲的法（《四分律》中說：持欲的比丘自己有事不能及時趕到僧眾處，允許轉授給其他比丘。應當這樣說）：『長老一心念！我比丘某甲，給予眾多比丘接受欲清凈。他和我的身體，在如法的僧事中給予欲清凈。』（他到了僧眾中只需要直接說）告知清凈法（佛說：『如果說戒完畢一切人還沒有起身，有

【English Translation】 English version: The Teaching on Admonition states: 'Tomorrow, when the Bhikshunis (female monastic) come, you should reply, 'Last night, we searched everywhere for a suitable nun, but there was none.' Tell all the nuns, 'Diligently practice the Way, be cautious and do not be lax.'' The next day, proclaim the Upadhyaya's (preceptor) teaching, informing the messenger nun. The messenger nun returns to the temple, gathers the assembly, and explains the request. The messenger nun asks about harmony, and after proclaiming the Upadhyaya's teaching, the nuns listen respectfully with palms together. Each should say, 'We receive it with the crown of our heads,' and then bow to the Buddha and disperse.) The Dharma (teachings) of Giving Pure Consent (At the time of the recitation of precepts, there was a sick Bhikshu (monk) who could not come. The Buddha said, 'He should be supported by someone with a staff, or carried in robes. If there is concern that he is too exhausted, pure consent should be obtained. If he cannot speak, if he raises his hand, raises a finger, shakes his head, or raises his eyes, it is considered giving pure consent with the body. If he still cannot, he should be carried there in a palanquin, and the sick ones should face the one reciting the precepts. If he still cannot face the one reciting the precepts, he should perform the Uposatha (observance day) outside the boundary. If consent is given to the four assemblies including nuns, or to the three types of expelled individuals such as the insane, these are not considered giving pure consent. If insanity arises in the Sangha (monastic community), it is considered holding consent; falling asleep or forgetting is considered holding consent, and it is an offense of Dukkhata (wrongdoing).』 Also, if one leaves when the Sangha is resolving a matter, the precepts say: Now, I allow the Bhikshus to leave after giving their consent. One should establish proper conduct, face the Dharma (teachings), and say): 'Venerable Elder, pay attention with one mind! The Sangha is now resolving a matter. I, Bhikshu (monk) so-and-so (used to represent a name), give my consent in this lawful Sangha matter.' (It is not necessary to say it three times; saying it once is sufficient.) In the Sangha, it is said: 'Venerable Sangha, listen! Bhikshu (monk) so-and-so, gives pure consent in this lawful Sangha matter.' (Said once) The Dharma (teachings) of Transferring Consent (The Sarvastivada Vinaya (monastic code) says: If a Bhikshu (monk) holding consent has a matter that prevents him from reaching the Sangha in time, he is allowed to transfer it to another Bhikshu (monk). He should say): 'Venerable Elder, pay attention with one mind! I, Bhikshu (monk) so-and-so, give pure consent to many Bhikshus (monks) to receive consent. He and my body give pure consent in this lawful Sangha matter.' (When he arrives in the Sangha, he only needs to say it directly) Informing of Purity (The Buddha said: 'If after reciting the precepts, everyone has not yet risen,

比丘來，若多若等，應更布薩；若少，應僧中胡跪合掌云：」)

「大德僧聽！我比丘某甲清凈。」(文無，準說)

五種說戒法(如餘部說，八難余緣開略說戒。此雖無緣，所開相似，一廣四略合為五說)。

一、說戒序已(應云)「諸大德！是四墮法，僧常聞。」(十三僧殘、二不定法、三十捨墮、九十一墮、四提舍尼及眾學法，一一列名，言僧常聞之)三、說戒序、四墮、十三、二不定已(余言：「僧常聞。」)。五、廣誦使周。

三人二三語布薩法(設威儀已合掌說云)「今僧十五日布薩，我某甲比丘清凈。」(三說)

一人心念布薩法(威儀同前)。

「今十五日，眾僧布薩。」(心念口言三說)

第六、僧等安居法(無事遊行，復踐物命，招譏廢道，事無過此。舉外況內，故制斯法)。

三語安居法(修設威儀，對如法境云)。

「長老一心念！我某甲比丘，於此住處夏安居，前三月，依某僧伽藍(隨處稱之)，若房舍壞當治補。」(三說。答言)「我知。」(律云：當依持律者安居。若處所迮鬧者，應七日得往返處心念遙依。《四分》云：「夏中當依第五律師廣誦二部律者，若違波逸提。準律意應問云：」)

「依誰持律？」(答言)

【現代漢語翻譯】現代漢語譯本：比丘來了，如果人數眾多或者相等，應該重新舉行布薩（Posadha，僧團每半月舉行的集會誦戒儀式）；如果人數少，應該在僧團中胡跪合掌說：

『大德僧聽！我比丘某甲清凈。』（經文中沒有，按照通常的說法）

五種說戒法（如同其他律部所說，遇到八難等特殊情況可以略說戒律。這裡雖然沒有特殊情況，但所開許的相似，一廣四略合為五種說法）。

一、說戒序已（應該說）『諸位大德！這是四墮法（Parajika，四種根本戒律），僧團經常聽聞。』（十三僧殘（Sanghadisesa，十三種僅次於四墮的重罪）、二不定法（Aniyata，兩種不確定罪）、三十捨墮（Nissaggiya Pacittiya，三十種需要捨棄財物的罪）、九十一墮（Pacittiya，九十一種單墮罪）、四提舍尼（Patidesaniya，四種向他人懺悔的罪）以及眾學法（Sekhiya，一系列關於行為舉止的戒條），一一列舉名稱，說僧團經常聽聞這些。）三、說戒序、四墮、十三、二不定已（其餘的說：『僧常聞。』）。五、廣泛誦讀使之周遍。

三人二三語布薩法（設定好威儀后合掌說）『現在僧團舉行十五日布薩，我某甲比丘清凈。』（重複三遍）

一人心念布薩法（威儀與前面相同）。

『現在是十五日，眾僧舉行布薩。』（心中默唸口中說出，重複三遍）

第六、僧眾共同安居法（沒有事情卻四處遊蕩，又踐踏傷害生命，招致譏諷荒廢修行，沒有比這更嚴重的。用外在的情況來比況內在，所以制定這個法）。

三語安居法（準備好威儀，對著如法的對象說）。

『長老一心念！我某甲比丘，在此住處進行夏季安居，前三個月，依靠某僧伽藍（Sangharama，寺院）（隨處稱呼），如果房舍損壞應當修理。』（重複三遍。回答說）『我知道了。』（律中說：應當依靠持律者安居。如果處所狹窄嘈雜，應該在七日內往返于處所，心中默唸遙依。《四分律》說：『夏季中應當依靠第五位律師廣泛誦讀二部律者，如果違反，犯波逸提（Pacittiya，單墮罪）。』按照律的意思應該問：）

『依靠誰持律？』（回答說）

【English Translation】 English version: When Bhikkhus (monks) arrive, whether many or equal in number, Posadha (fortnightly recitation of monastic rules) should be performed again; if few, they should kneel on one knee in the Sangha (monastic community), join their palms, and say:

'Venerable Sangha, listen! I, Bhikkhu (monk) so-and-so, am pure.' (This is not in the text, but according to common practice)

Five methods of reciting the precepts (as described in other Vinaya (monastic discipline) texts, the recitation can be abbreviated in cases of the eight difficulties or other circumstances. Although there are no such circumstances here, the allowances are similar, with one extensive and four abbreviated recitations making up the five methods).

After the introduction to the recitation of the precepts (one should say), 'Venerable ones! These are the four Parajikas (defeats, the most serious offenses), which the Sangha regularly hears.' (The thirteen Sanghadisesas (formal meeting offenses), the two Aniyatas (undetermined offenses), the thirty Nissaggiya Pacittiyas (offenses requiring forfeiture), the ninety-one Pacittiyas (offenses of expiation), the four Patidesaniyas (offenses of confession), and the Sekhiyas (training rules) should each be listed by name, saying that the Sangha regularly hears them.) 3. After the introduction to the recitation of the precepts, the four Parajikas, the thirteen Sanghadisesas, and the two Aniyatas (the rest say: 'The Sangha regularly hears them.'). 5. Recite extensively to cover everything.

The Posadha (fortnightly recitation of monastic rules) method with three people speaking two or three sentences (after preparing the proper demeanor, join the palms and say), 'Today the Sangha is performing the fifteenth-day Posadha, I, Bhikkhu (monk) so-and-so, am pure.' (Repeat three times)

The Posadha method with one person contemplating in mind (the demeanor is the same as before).

'Today is the fifteenth day, the Sangha is performing Posadha.' (Contemplate in mind and speak out, repeat three times)

Sixth, the Sangha's collective retreat (wandering around without purpose, trampling on and harming life, inviting criticism and wasting practice, nothing is worse than this. Using external situations to compare internal ones, therefore this rule is established).

The three-sentence retreat method (prepare the proper demeanor, facing a proper object, say).

'Venerable Elder, pay attention! I, Bhikkhu (monk) so-and-so, am undertaking the summer retreat at this dwelling place, for the first three months, relying on such-and-such Sangharama (monastery) (state the name of the place), if the buildings are damaged, they should be repaired.' (Repeat three times. Answer) 'I know.' (The Vinaya (monastic discipline) says: One should rely on a Vinaya (monastic discipline) holder for the retreat. If the place is narrow and noisy, one should return to the place within seven days, contemplating in mind and relying remotely. The Catuhbhaga Vinaya (Four-Part Vinaya) says: 'During the summer, one should rely on the fifth Vinaya (monastic discipline) master who extensively recites the two Vinayas (monastic discipline), if violated, it is a Pacittiya (offense of expiation).' According to the meaning of the Vinaya (monastic discipline), one should ask:)

'Relying on whom to uphold the Vinaya (monastic discipline)?' (Answer)

「依某甲律師。」(告言)「有疑當問。」(若非伽藍，須除房舍破修治之言。若后安居，唯稱「后三月」為異)。

心念安居法(準前三語，但除初句)。

受房舍安居法(時有分房舍臥具竟，不作心念亦不口言，生疑白佛。佛言：「為安居故受房舍敷具，亦成安居。」既言亦不心念，應有心念安居云)。

受日出界法(文言：長者請僧，懼不敢受，因致嫌呵。佛言：「若有請、若無請，須出界外，一切皆聽七日往返。」又諸外道欲祇桓中通水，王出征罰欲往咨啟，佛言：「若有佛法僧事、若私事，於七日外更聽白二受十五日夜、若三十夜。」約夜為數，不同他部。緣如緣非，教自明顯。重不重受，任依恒式。若有二難，聽破無罪。開無重故，夏不破成。或可準文，既許彼處受夏衣分，安居彼成義亦無失)。

羯磨受日法。

「大德僧聽！此某甲比丘，為某事欲出界行，於七日外更受(十五夜、若三十夜)，還此安居。若僧時到僧忍聽。白如是。」「大德僧聽，此某甲比丘，為某事欲出界行，於七日外更受(十五夜、若三十夜)，還此安居。誰諸長老忍，默然；不忍者說。」「僧已與某甲更受(十五夜、若三十夜)出界行竟。僧忍，默然故，是事如是持。」

三語受日法(律

【現代漢語翻譯】現代漢語譯本：『依照某甲律師。』（告知）『有疑問應當提問。』（如果不是僧伽藍，需要去除關於房舍破損修繕的話語。如果之後要安居，只說『后三個月』作為區別）。

心念安居法（按照前面的三句話，但去除第一句）。

受房舍安居法（當時有分配房舍臥具完畢，不作心念也不口頭說，產生疑問稟告佛陀。佛陀說：『爲了安居的緣故接受房舍敷具，也算成就安居。』既然說也不心念，應該有心念安居的說法）。

受日出界法（經文說：長者邀請僧人，僧人害怕不敢接受，因此導致嫌棄呵責。佛陀說：『如果有邀請、沒有邀請，都需要出界外，一切都允許七日往返。』又有其他外道想要在祇桓（Jetavana）中引水，國王出兵征討想要前往諮詢稟告，佛陀說：『如果有佛法僧事、或者私事，在七日外更允許通過白二羯磨接受十五日夜、或者三十夜。』按照夜晚來計算，不同於其他部派。因緣如是，因緣不如是，教義自然明顯。重複不重複接受，任憑依照通常的規矩。如果有兩種困難，允許破戒沒有罪過。因為開許沒有重複，夏季安居不破壞成就。或許可以按照經文，既然允許在彼處接受夏衣的分配，安居在那裡成就的意義也沒有缺失）。

羯磨受日法。

『大德僧眾請聽！這位某甲（某甲：泛指人名）比丘，爲了某事想要出界行走，在七日外再接受（十五夜、或者三十夜），返回此處安居。如果僧眾時間已到，僧眾容忍聽許。稟白如是。』『大德僧眾請聽，這位某甲比丘，爲了某事想要出界行走，在七日外再接受（十五夜、或者三十夜），返回此處安居。哪位長老容忍，就默然；不容忍者請說。』『僧眾已經與某甲再接受（十五夜、或者三十夜）出界行走完畢。僧眾容忍，因為默然的緣故，這件事就這樣保持。』

三語受日法（律

【English Translation】 English version: 『According to so-and-so lawyer.』 (Announcement) 『If there are doubts, ask.』 (If it is not a Sangharama (monastery), the words about repairing damaged buildings must be removed. If it is a later retreat, only say 『the next three months』 as a distinction).

Mindful Retreat Method (Follow the previous three sentences, but remove the first sentence).

Receiving Accommodation Retreat Method (At that time, after the allocation of rooms and bedding is completed, without mental or verbal declaration, if doubts arise, report to the Buddha. The Buddha said: 『Accepting accommodation and bedding for the sake of the retreat also constitutes a retreat.』 Since it is said that there is no mental declaration, there should be a mindful retreat saying).

Receiving the Boundary-Exiting Day Method (The text says: An elder invited monks, but the monks were afraid to accept, which led to resentment and scolding. The Buddha said: 『Whether there is an invitation or not, one must go outside the boundary, and all are allowed to return within seven days.』 Also, some non-Buddhists wanted to channel water into Jetavana (祇桓: Jetavana, a famous monastery), and the king went on a punitive expedition and wanted to consult and report. The Buddha said: 『If there are matters concerning the Buddha, Dharma, and Sangha, or private matters, beyond the seven days, it is further allowed to receive fifteen nights or thirty nights through a formal motion (白二羯磨).』 Counting by nights is different from other schools. Whether the conditions are suitable or not, the teachings are naturally clear. Whether to receive again or not depends on the usual rules. If there are two difficulties, it is permissible to break the precepts without guilt. Because permission does not imply repetition, the summer retreat does not break the accomplishment. Perhaps one can follow the text, since it is permissible to receive the distribution of summer robes there, the meaning of accomplishing the retreat there is also not lost).

Karma (羯磨: Karma, formal monastic procedure) for Receiving Days.

『Venerable Sangha, please listen! This Bhikkhu (比丘: Bhikkhu, Buddhist monk) so-and-so (某甲: so-and-so, placeholder for a name), wants to go out of the boundary for such-and-such a matter, and beyond the seven days, receives again (fifteen nights, or thirty nights), and returns to this retreat. If the Sangha is ready, may the Sangha tolerate and listen. I report thus.』『Venerable Sangha, please listen, this Bhikkhu so-and-so, wants to go out of the boundary for such-and-such a matter, and beyond the seven days, receives again (fifteen nights, or thirty nights), and returns to this retreat. Whoever among the elders tolerates, let them be silent; those who do not tolerate, please speak.』『The Sangha has already granted so-and-so to receive again (fifteen nights, or thirty nights) to go out of the boundary. The Sangha tolerates, because of the silence, this matter is thus maintained.』

Three-Sentence Receiving Day Method (Vinaya

無受詞，準羯磨說)。

「長老一心念！我比丘某甲，為某事欲出界行，受七日法，還此安居。」(三說)

第七、僧等自恣法(共居習道或有愆違，故令夏三月最後日，于如法比丘眾塗地布草，于上自恣、請他舉罪)。

差受自恣人法(作相集僧，並依常軌。具五種德應差令受，謂不隨欲、恚、癡、畏，知時非時。若二若多，文中並許)。

「大德僧聽！此某甲某甲比丘，能為僧作自恣人。僧今差某甲某甲作自恣人。若僧時到僧忍聽。白如是。」「大德僧聽！此某甲某甲比丘，能為僧作自恣人，僧今差某甲某甲作自恣人。誰諸長老忍，默然；不忍者說。」「僧已差某甲某甲作自恣人竟。僧忍，默然故，是事如是持。」

五德被差已單白攝眾法(以諸比丘雜亂無次自恣前後，故製作白。俱設威儀)。

「大德僧聽！今僧自恣時到，僧和合作自恣。白如是。」(然後俱下，胡跪自恣)

正自恣法。

「諸大德！若見我罪、若聞我罪、若疑我罪，憐愍故自恣說，我當見罪悔過。」(三說)

略自恣法(以諸白衣欲佈施及聽法，諸比丘自恣淹久，致彼譏呵。因開除上八人一一自恣，自下同歲同歲一時自恣。余緣八難，他部所開。簡德差人如前，已辯五德被差已，應

【現代漢語翻譯】現代漢語譯本：無受詞，準羯磨說）。

『長老一心念！我比丘某甲，為某事欲出界行，受七日法（接受七日內可以離開僧團範圍的權利），還此安居（返回此處進行夏季安居）。』（三說）

第七、僧等自恣法（Pravāraṇā）（共居習道或有愆違，故令夏三月最後日，于如法比丘眾塗地布草，于上自恣、請他舉罪）。

差受自恣人法（作相集僧，並依常軌。具五種德應差令受，謂不隨欲、恚、癡、畏，知時非時。若二若多，文中並許）。

『大德僧聽！此某甲某甲比丘，能為僧作自恣人。僧今差某甲某甲作自恣人。若僧時到僧忍聽。白如是。』『大德僧聽！此某甲某甲比丘，能為僧作自恣人，僧今差某甲某甲作自恣人。誰諸長老忍，默然；不忍者說。』『僧已差某甲某甲作自恣人竟。僧忍，默然故，是事如是持。』

五德被差已單白攝眾法（以諸比丘雜亂無次自恣前後，故製作白。俱設威儀）。

『大德僧聽！今僧自恣時到，僧和合作自恣。白如是。』（然後俱下，胡跪自恣）

正自恣法。

『諸大德！若見我罪、若聞我罪、若疑我罪，憐愍故自恣說，我當見罪悔過。』（三說）

略自恣法（以諸白衣欲佈施及聽法，諸比丘自恣淹久，致彼譏呵。因開除上八人一一自恣，自下同歲同歲一時自恣。余緣八難，他部所開。簡德差人如前，已辯五德被差已，應

【English Translation】 English version: Without an object, according to the Karma (羯磨) procedure.

'Venerable elders, listen attentively! I, Bhikṣu (比丘) [name], wish to go outside the boundary for some matter, to receive the seven-day rule (受七日法) [the right to leave the Sangha (僧團) area for seven days], and return here for the Rainy Season Retreat (安居).』 (Recite three times)

Seventh, the Pravāraṇā (自恣) procedure for the Sangha (僧等) [because of shared practice and potential transgressions, on the last day of the three-month summer retreat, the ground is prepared and grass is laid for the Sangha (比丘眾) of properly ordained monks to perform Pravāraṇā (自恣), inviting others to point out faults].

The procedure for appointing a person to receive Pravāraṇā (差受自恣人法) [assemble the Sangha (僧), following the usual procedures. A person with five virtues should be appointed to receive, namely, not following desire, anger, delusion, or fear, and knowing what is the right time and what is not. Whether two or more, the text permits it].

'Venerable Sangha (大德僧), listen! This Bhikṣu (比丘) [name] is capable of acting as the Pravāraṇā (自恣) receiver for the Sangha (僧). The Sangha (僧) now appoints Bhikṣu (比丘) [name] as the Pravāraṇā (自恣) receiver. If it is the Sangha's (僧) time, may the Sangha (僧) consent to listen. I announce thus.' 'Venerable Sangha (大德僧), listen! This Bhikṣu (比丘) [name] is capable of acting as the Pravāraṇā (自恣) receiver for the Sangha (僧). The Sangha (僧) now appoints Bhikṣu (比丘) [name] as the Pravāraṇā (自恣) receiver. Whoever among the elders consents, let them be silent; whoever does not consent, let them speak.' 'The Sangha (僧) has appointed Bhikṣu (比丘) [name] as the Pravāraṇā (自恣) receiver. The Sangha (僧) consents, therefore it is silent. This matter is thus upheld.'

The procedure for gathering the assembly with a single announcement after a person with five virtues has been appointed [because the Bhikṣus (比丘) were performing Pravāraṇā (自恣) in a disorderly and unsystematic manner, this announcement was created. All should maintain proper decorum].

'Venerable Sangha (大德僧), listen! Now is the time for the Sangha (僧) to perform Pravāraṇā (自恣). May the Sangha (僧) harmoniously perform Pravāraṇā (自恣). I announce thus.' (Then all descend and kneel to perform Pravāraṇā (自恣))

The proper Pravāraṇā (自恣) procedure.

'Venerable ones! If you have seen any fault of mine, heard of any fault of mine, or suspect any fault of mine, out of compassion, please speak freely. I will acknowledge the fault and repent.' (Recite three times)

The abbreviated Pravāraṇā (自恣) procedure [because laypeople wished to make offerings and listen to the Dharma (法), and the Bhikṣus' (比丘) Pravāraṇā (自恣) was taking too long, causing them to criticize. Therefore, the first eight individuals are excluded from performing Pravāraṇā (自恣) one by one, and those below them who are of the same year perform Pravāraṇā (自恣) together at the same time. Other reasons involve the eight difficulties, as opened up by other schools. The selection of virtuous individuals is as before, and after the five virtues have been discussed, one should

起白眾云)。

「除上八人，自下同歲一處坐自恣。(若自恣猶遲，應白眾云也)。各各相向自恣。」

四人已下自恣法(自恣法中雖無此文，準于布薩及他部說。三語、心念亦通有云也)。

四人對首自恣法。

「三大德一心念！今日眾僧自恣，我某甲比丘清凈。」(三說。人各施設表己清凈，應他自恣。三人二人亦如是)。

一人心念自恣法。

「今日眾自恣，我心念受自恣。」(三說。其說欲如前布薩，俱改「自恣」為異。《僧祇》自恣不聽說欲，恐避舉罪故。今不同之)。

尼差人自恣法(佛言：「比丘尼不得共比丘自恣。應先集眾自恣，然後差人就比丘僧請見聞疑罪。」《四分》云：「若僧尼滿五不至自恣，然後差人就比丘僧請見聞疑罪。」《四分》云：「若僧尼不滿五，至自恣日，比丘尼至比丘所禮拜問訊。」義準若各滿五，應集僧索欲，問緣，答云：「差自恣羯磨。」應云)。

「阿姨僧聽！今差比丘尼某甲，為比丘尼僧故往大僧中請見聞疑罪。若僧時到僧忍聽。白如是。」「阿姨僧聽！今差比丘尼某甲，為比丘尼僧故往大僧中請見聞疑罪。誰諸長老忍，默然；不忍者說。」「僧已差比丘尼某甲，為比丘尼僧故往大僧中請見聞疑罪竟。僧忍，默然故

【現代漢語翻譯】現代漢語譯本：（開始時，向大眾宣告）。

『除了以上八人，其餘的人按照年齡大小依次坐在一起進行自恣。（如果自恣的時間還未到，應該向大眾宣告）。』各自面對面進行自恣。

四人及以下的自恣法（自恣法中雖然沒有這段文字，但參照布薩以及其他部的說法。通過語言、心念表達也是可以的）。

四人面對面自恣法。

『三位大德請一心念！今日僧眾進行自恣，我某甲（姓名）比丘是清凈的。』（重複三次。每個人各自陳述表明自己的清凈，迴應他人的自恣。三人、兩人也是如此）。

一人心念自恣法。

『今日僧眾自恣，我心念接受自恣。』（重複三次。其陳述的意願如同之前的布薩，只是將『自恣』改為不同的說法。《僧祇律》中自恣不聽取意願，恐怕是爲了避免被舉罪。現在不同於那種做法）。

比丘尼派遣使者自恣法（佛說：『比丘尼不得與比丘一起自恣。應該先集合僧眾進行自恣，然後派遣使者去比丘僧團請求指出見、聞、疑罪。』《四分律》說：『如果比丘尼僧團滿五人但未到自恣的時候，然後派遣使者去比丘僧團請求指出見、聞、疑罪。』《四分律》說：『如果比丘尼僧團不滿五人，到了自恣日，比丘尼到比丘處禮拜問訊。』按照這個意思，如果各自都滿五人，應該集合僧眾索取意願，詢問緣由，回答說：『派遣使者進行自恣羯磨。』應該這樣說）。

『阿姨僧（比丘尼僧團）請聽！現在派遣比丘尼某甲（姓名），爲了比丘尼僧團的緣故，前往大僧（比丘僧團）中請求指出見、聞、疑罪。如果僧團時間到了，僧團允許，請聽我的宣告。』『阿姨僧請聽！現在派遣比丘尼某甲，爲了比丘尼僧團的緣故，前往大僧中請求指出見、聞、疑罪。哪位長老允許，就默然；不允許的人請說出來。』『僧團已經派遣比丘尼某甲，爲了比丘尼僧團的緣故，前往大僧中請求指出見、聞、疑罪完畢。僧團允許，因為默然的緣故。』

【English Translation】 English version: (Beginning with announcing to the assembly).

'Except for the above eight people, the rest should sit together according to their age to perform Pravarana (self-surrender). (If the time for Pravarana is not yet reached, it should be announced to the assembly).' Each should face each other to perform Pravarana.

The method of Pravarana for four or fewer people (Although this text is not found in the Pravarana method, it is based on the rules of Uposatha and other schools. Expressing through speech or thought is also acceptable).

The method of Pravarana for four people facing each other.

'Three great virtuous ones, please concentrate your minds! Today the Sangha is performing Pravarana, I, Bhikshu (name), am pure.' (Repeat three times. Each person states their own purity and responds to the Pravarana of others. The same applies to three or two people).

The method of Pravarana for one person through thought.

'Today the Sangha is performing Pravarana, I accept Pravarana in my mind.' (Repeat three times. The expression of intention is like the previous Uposatha, but the word 'Pravarana' is changed to a different expression. In the Sarvastivada Vinaya, Pravarana does not listen to intentions, perhaps to avoid being accused of offenses. Now it is different from that practice).

The method of Bhikshuni (nun) sending a messenger for Pravarana (The Buddha said: 'Bhikshunis should not perform Pravarana together with Bhikshus. They should first gather the Sangha to perform Pravarana, and then send a messenger to the Bhikshu Sangha to request them to point out any offenses seen, heard, or suspected.' The Dharmaguptaka Vinaya says: 'If the Bhikshuni Sangha has five or more members but has not reached the time for Pravarana, then send a messenger to the Bhikshu Sangha to request them to point out any offenses seen, heard, or suspected.' The Dharmaguptaka Vinaya says: 'If the Bhikshuni Sangha has fewer than five members, on the day of Pravarana, the Bhikshunis should go to the Bhikshus to pay respects and inquire.' According to this meaning, if each Sangha has five or more members, they should gather the Sangha to ask for intentions, inquire about the reasons, and answer: 'Sending a messenger to perform Pravarana Karma.' It should be said like this).

'Ayi Sangha (Bhikshuni Sangha), please listen! Now I send Bhikshuni (name), for the sake of the Bhikshuni Sangha, to go to the Maha Sangha (Bhikshu Sangha) to request them to point out any offenses seen, heard, or suspected. If the Sangha's time has come, and the Sangha permits, please listen to my announcement.' 'Ayi Sangha, please listen! Now I send Bhikshuni (name), for the sake of the Bhikshuni Sangha, to go to the Maha Sangha to request them to point out any offenses seen, heard, or suspected. Which elders permit, please remain silent; those who do not permit, please speak up.' 'The Sangha has already sent Bhikshuni (name), for the sake of the Bhikshuni Sangha, to go to the Maha Sangha to request them to point out any offenses seen, heard, or suspected. The Sangha permits, because of the silence.'

。是事如是持。」(《四分》云：「被獨行無護者，應差二三尼為伴。」此律云：彼尼至比丘僧已，偏袒右肩，脫革屣遙禮僧。然後入僧中，合掌白言)。

「某精舍和合比丘尼僧，頂禮和合比丘僧足。我等比丘尼僧和合，請大德僧自恣說見聞疑罪。」(如是三請已良久，若無人舉者，眾中上座應告使人言)

「比丘尼眾三請見聞疑罪。徒眾上下各默然者，實由尼眾如法行道。謹慎莫放逸。」(使尼禮拜辭退。至本寺已，集尼眾等傳僧敕，如教誡中說)。

第八、受施分衣法(著糞掃衣，聖先讚歎。因耆域請，受家施衣。但糞掃衣既無施主，約緣有十；家施衣者約心差別，文分九種)。

一、界得施(謂施主心約界而施，還隨施意與界內僧)。

二、要得施(謂異處僧)，安居共要一處得施(兩界共分。後有施物，隨要而受)。

三、限得施(謂施主心摽，人數定故。律文言：施如是人)。

四、僧得施(謂施普通十方凡聖。心既彌廓，福亦弘多。還據本心，四方僧受)。

五、現前僧得施(施主對面約境為定)。

六、安居僧得施(無心擬施此安居僧)。

七、二部僧得施(施主本意施二部僧，縱數多少皆中為分。若唯一部，一部受之。《四分》文

【現代漢語翻譯】現代漢語譯本：『應如是奉行此事。』（《四分律》中說：『對於獨自出行且沒有保護的比丘尼，應該派遣兩三位比丘尼作為同伴。』此律中說：那位比丘尼到達比丘僧團后，應偏袒右肩，脫下革屣，遙向僧團行禮。然後進入僧團中，合掌稟告說）。『某精舍和合的比丘尼僧團，頂禮和合的比丘僧團。我等比丘尼僧團和合，請大德僧團慈悲允許我們自恣，說出所見、所聞、所疑的罪過。』（如此三請之後，如果長時間沒有人提出，僧團中的上座應該告訴使者說）『比丘尼眾已經三次請求說出見聞疑罪。如果徒眾上下都保持沉默，實際上是因為比丘尼眾如法修行，謹慎而不放逸。』（使者比丘尼禮拜后告退。回到本寺后，集合比丘尼眾等，傳達僧團的敕令，如教誡中所說）。第八、接受佈施的衣物之法（穿著糞掃衣，聖人先讚歎。因為耆域（Jivaka，人名）的請求，接受在家居士佈施的衣物。但糞掃衣既然沒有施主，就按照因緣有十種情況；接受在家居士佈施的衣物，就按照心意的差別，經文分為九種）。一、界得施（指施主的心意是按照界限而佈施，仍然按照施主的心意給予界限內的僧人）。二、要得施（指不同地方的僧人），在安居時共同約定在一個地方接受佈施（兩個界限共同分配。以後有佈施的物品，按照約定來接受）。三、限定得施（指施主的心意標明，人數是確定的。律文中說：佈施給這樣的人）。四、僧得施（指佈施給普遍十方的凡夫和聖人。心意既然廣大，福報也弘大眾多。仍然根據本來的心意，由四方僧人接受）。五、現前僧得施（施主當面按照境界來確定）。六、安居僧得施（沒有心意打算佈施給這個安居的僧人）。七、二部僧得施（施主本來的意思是佈施給二部僧，即使人數多少都平均分配。如果只有一部僧，就由一部僧接受。《四分律》的經文

【English Translation】 English version: 'This matter should be practiced accordingly.' (The Sifenlu (《四分律》, Dharmaguptaka Vinaya) says: 'For bhikkhunis (比丘尼, nuns) who travel alone without protection, two or three bhikkhunis should be sent as companions.' This Vinaya (律, monastic code) says: When that bhikkhuni arrives at the bhikkhu sangha (比丘僧, community of monks), she should uncover her right shoulder, take off her leather shoes, and bow to the sangha from afar. Then she enters the sangha, puts her palms together, and reports). 'The harmonious bhikkhuni sangha of a certain vihara (精舍, monastery) pays homage at the feet of the harmonious bhikkhu sangha. Our bhikkhuni sangha is in harmony, and we request the venerable sangha to allow us to speak freely about any offenses we have seen, heard, or suspected during the pravāraṇā (自恣, invitation).』 (After making this request three times, if no one speaks up for a long time, the senior member of the sangha should tell the messenger) 'The bhikkhuni sangha has requested three times to speak about any offenses they have seen, heard, or suspected. If all the members of the community remain silent, it is truly because the bhikkhuni sangha is practicing the Dharma (法, teachings) properly, being careful and not negligent.' (The messenger bhikkhuni bows and takes her leave. After returning to her own monastery, she gathers the bhikkhuni sangha and conveys the sangha's instructions, as described in the admonishments). Eighth, the method of receiving donated robes (Wearing robes made from discarded rags is praised by the sages. Because of Jivaka's (耆域, name of a person) request, robes donated by householders are accepted. However, since robes made from discarded rags have no donor, there are ten conditions based on circumstances; receiving robes donated by householders depends on the difference in intention, and the text divides them into nine types). 1. Donation by boundary (meaning the donor's intention is to donate according to a boundary, and it is still given to the sangha within the boundary according to the donor's intention). 2. Donation by agreement (referring to sanghas from different places), agreeing to receive donations in one place during the rainy season retreat (an居 (安居, rainy season retreat) (the two boundaries share the distribution. Later, if there are donated items, they are received according to the agreement). 3. Donation by limitation (meaning the donor's intention is clear, and the number of people is fixed. The Vinaya text says: Donate to such and such people). 4. Donation to the sangha (meaning donating to all ordinary and noble beings in the ten directions. Since the intention is vast, the merit is also great and abundant. It is still based on the original intention, and the sangha in the four directions receives it). 5. Donation to the present sangha (the donor determines it face-to-face according to the situation). 6. Donation to the rainy season retreat sangha (there is no intention to donate to this rainy season retreat sangha). 7. Donation to the two sanghas (the donor's original intention is to donate to the two sanghas, and they are divided equally regardless of the number of people. If there is only one sangha, then one sangha receives it. The Sifenlu text

中乃至無一沙彌，比丘分。無一沙彌尼，比丘應分。義應準彼。即亡人衣物，佛判屬僧二部，互無隨一攝。雖無施主，亦此中收。分攝方軌，具如下列)。

八、教得施(施三教僧非如是因)。

九、人得施(施主自云施某甲人。以前九施唯局內眾，內眾之中該於僧別及時非時，僧得一種。若是常住將入四方；若非常住，約此宗中直爾分之，不須羯磨。故文云：有一住處非安居時得施僧衣，作是念：「佛說四人已上名僧。我今一人不知云何？」佛言：「應受持，若凈施人。若不爾，余比丘來應分。」此既一人言受持等、不云心念，明縱有僧亦無羯磨。又云：有一人處僧得可分衣，一比丘持至戒壇上獨取受持。佛言：「不應爾，犯突吉羅，現前僧應分。」若依餘部，僧伽羯磨。以物既施僧，分須僧法；三人已下對首等分。杖既齊金準用無爽，余之八種並直分之。約事雖殊，皆無羯磨)。

分亡比丘物法(脫俗樊籠清升入道，內蘊聖戒外飾聖儀，為代福田堪消物供。養利既依僧得，身亡還以入僧，即同非時僧得施攝。但教分開制、物異重輕，兩僧分攝具有明軌，欲顯其相須作十門)。

一、同活共財(結要共財俱為物主，隨身已外皆閤中分。如有不怕準數科結。共居同活通局有殊，則住在者籌量

【現代漢語翻譯】現代漢語譯本：乃至沒有一個沙彌（佛教出家男子中未成年者），比丘（正式受戒的出家男子）不能分得。沒有一個沙彌尼（佛教出家女子中未成年者），比丘尼（正式受戒的出家女子）應該分得。其意義應該參照上述情況。即亡故之人的衣物，佛陀判定歸屬於僧團的兩個部分（比丘和比丘尼），彼此都不能隨意佔有。即使沒有施主，也歸入這種情況。分配和歸屬的規則，具體如下列所示）。八、教得施（施捨給三教的僧人並非如此）。九、人得施（施主自己說施捨給某某人）。以上九種施捨只侷限於內部僧眾，內部僧眾之中包括僧眾的個別情況以及非時施捨，僧眾得到一種。如果是常住之物將歸入四方常住；如果不是常住之物，按照本宗的規定直接分配，不需要羯磨（僧團會議）。所以經文中說：『有一個住處在非安居時得到施捨的僧衣，這樣想：佛說四人以上稱為僧。我現在一個人不知道怎麼辦？』佛說：『應該接受並持有，如果是清凈的施捨人。如果不是這樣，其餘比丘來了應該分。』這裡既然一個人說接受並持有等，沒有說心念，說明即使有僧眾也不需要羯磨。又說：『有一個人處僧眾可以分得衣服，一個比丘拿著它到戒壇上獨自取走接受並持有。』佛說：『不應該這樣，犯突吉羅（輕罪），現前僧眾應該分。』如果按照其他部派，需要僧伽羯磨。因為物品已經施捨給僧眾，分配需要僧眾的法規；三人以下面對面平等分配。杖和金錢既然可以參照使用沒有差錯，其餘的八種都直接分配。從事情上來說雖然不同，都沒有羯磨）。分配亡故比丘的物品的方法（脫離世俗的束縛清凈地進入佛道，內在具有神聖的戒律外在裝飾著神聖的威儀，作為眾生的福田可以承受物品的供養。供養的利益既然依據僧眾獲得，身亡后也歸入僧眾，就如同非時施捨給僧眾的情況。但是教義規定分開處理、物品的價值輕重不同，兩個僧團分配和歸屬都有明確的規則，想要顯示其情況需要分為十個方面）。一、共同生活共同財產（約定共同財產都作為物主，隨身以外的都應該平均分配。如果有不怕準數科結。共同居住共同生活範圍有不同，那麼住在那裡的人商量）。

【English Translation】 English version: Even if there isn't a single Śrāmaṇera (a novice monk in Buddhism), the Bhikṣu (a fully ordained monk) should not receive a share. If there isn't a single Śrāmaṇerī (a novice nun in Buddhism), the Bhikṣuṇī (a fully ordained nun) should receive a share. The meaning should be in accordance with the above. That is, the belongings of the deceased are judged by the Buddha to belong to the two parts of the Saṃgha (the monastic community, both monks and nuns), and neither can take possession of them at will. Even if there is no donor, it is included in this case. The rules for distribution and possession are as follows). 8. Teaching-based donation (Donations to monks of the three teachings are not like this). 9. Person-based donation (The donor says that the donation is for a certain person). The above nine types of donations are limited to the internal Saṃgha, which includes individual cases of the Saṃgha and untimely donations, and the Saṃgha receives one type. If it is a permanent property, it will be included in the permanent property of the four directions; if it is not a permanent property, it will be directly distributed according to the rules of this sect, without the need for Karma (Saṃgha meeting). Therefore, the scripture says: 'There is a dwelling place that receives donated Saṃgha robes during non-retreat times, and thinks: The Buddha said that four or more people are called Saṃgha. Now I am alone and don't know what to do?' The Buddha said: 'You should accept and hold it, if it is a pure donor. If not, the other Bhikṣus should divide it when they come.' Since one person says to accept and hold it, without mentioning the mind, it shows that even if there is a Saṃgha, there is no need for Karma. It also says: 'There is a place where the Saṃgha can divide the clothes, and a Bhikṣu takes it to the ordination platform and takes it alone to accept and hold it.' The Buddha said: 'It should not be like this, it is a Dukkaṭa (minor offense), the present Saṃgha should divide it.' If according to other schools, Saṃgha Karma is required. Because the items have been donated to the Saṃgha, the distribution requires the Saṃgha's rules; for three or fewer people, distribute equally face to face. Since the staff and money can be used for reference without error, the remaining eight types are directly distributed. Although the matters are different, there is no Karma). The method of distributing the belongings of a deceased Bhikṣu (Escaping from the shackles of the world and entering the path of Buddhism purely, possessing sacred precepts internally and adorned with sacred dignity externally, serving as a field of merit for sentient beings to receive offerings. Since the benefits of offerings are obtained by relying on the Saṃgha, after death, they also belong to the Saṃgha, just like untimely donations to the Saṃgha. However, the teachings stipulate separate handling, and the value of the items varies, and the distribution and possession of the two Saṃghas have clear rules, and to show their situation, it needs to be divided into ten aspects). 1. Living together and sharing property (Agreements to share property are all as owners, and everything other than personal belongings should be divided equally. If there are those who are not afraid of accurate calculations. Living together and sharing life have different scopes, then those who live there discuss).

處分，必須明審依教據情，若涉私曲便招二損)。

二、負債徴償(若負他物理合先償，若他負物徴取分攝。若輕重相當二僧隨入，互得輕重亦依其本)。

三、囑授成不(亡人臨終以物與人，言囑手受並有成不？諸部共顯，其相可知。此律所明其唯二種：與已、持去。即彼人如在本處，須僧作法。故律云：若生時不以與人，現前僧應分。若以與人未持者，僧應白二羯磨與之。作法雲)：

「大德僧聽！某甲比丘於此命過，生存時所有若衣若非衣，現前僧應分。今與某甲。若僧時到僧忍聽。白如是。」「大德僧聽！某甲比丘於此處命過，生存時所有衣若非衣，現前僧應分。今與某甲。誰諸長老忍，默然；不忍者說。」「僧已與某甲衣竟。僧忍，默然故，是事如是持。」

(作此法已。物付彼人)

四、分物時處(時謂殯送已了，處謂大界之中。《僧祇》云：「若比丘死，弟子不可信者，應持戶鉤付僧知事，然後供養舍利。」《母論》云：「先將亡者律殯，送后取亡者物著僧前，集僧分之。」此律云：一比丘持至戒壇上獨取持。佛言：「犯告。現前僧應分。」)

五、斷割輕重(欲斷輕重，先令舍物。故《四分》云：「彼持亡者物來在眾中，當作是言。義準應設威儀已胡跪合掌白

【現代漢語翻譯】現代漢語譯本一、處分，必須明確審慎地依照佛教教義和實際情況，如果涉及個人私情和偏袒，就會招致兩種損害。

二、償還債務（如果欠他人財物，理應首先償還；如果他人欠自己財物，則應收取並分配。如果債務輕重相當，則由兩位僧人各自承擔，互相抵消；如果輕重不相等，也應按照原本的債務關係處理）。

三、遺囑授予是否成立（亡者臨終時將財物給予他人，口頭遺囑和親手交付是否都成立？各部律典普遍認為，其成立與否的情況是可以理解的。此律典所明確的只有兩種情況：已經給予、拿走。如果那個人如同在場一樣，必須由僧團舉行儀式。所以律典說：『如果生前沒有給予他人，現前僧團應當分配。如果已經給予他人但尚未拿走，僧團應當通過白二羯磨的儀式給予他。』儀式的做法是：

『大德僧眾請聽！某甲比丘在此處去世，生前所有的衣物或非衣物，現前僧團應當分配。現在給予某甲。如果僧團認為時機已到，請僧團允許。稟告完畢。』『大德僧眾請聽！某甲比丘在此處去世，生前所有的衣物或非衣物，現前僧團應當分配。現在給予某甲。哪位長老同意，就保持沉默；不同意的請說出來。』『僧團已經將衣物給予某甲完畢。僧團同意，因為大家都沉默，這件事就這樣決定了。』

（完成這個儀式后，將財物交給那個人）

四、分配財物的時間和地點（時間是指殯葬事宜已經完畢，地點是指在大界之內。《僧祇律》（Mahāsaṃghika Vinaya）說：『如果有比丘去世，如果弟子不可靠，應當將門環交給僧團的知事，然後供養舍利。』《母論》（Matrika）說：『先將亡者的遺體按照律制殯葬，之後將亡者的財物放在僧團面前，集合僧眾進行分配。』此律典說：一位比丘拿到戒壇上獨自取走。佛說：『犯戒。現前僧團應當分配。』）

五、判斷財物的輕重（想要判斷財物的輕重，首先要讓其捨棄財物。《四分律》（Dharmaguptaka Vinaya）說：『他拿著亡者的財物來到大眾中，應當這樣說。按照義理應該做好準備，然後胡跪合掌稟告

【English Translation】 English version I. Adjudication: Disciplinary actions must be clearly and carefully based on the teachings and the actual circumstances. If personal feelings or biases are involved, it will lead to two kinds of harm.

II. Debt Repayment (If one owes another property, one should repay it first. If another owes one property, it should be collected and distributed. If the debts are of equal value, the two monks should each bear their own, offsetting each other. If they are not equal, they should be handled according to the original debt relationship).

III. Validity of Testamentary Grant (When a deceased person gives property to another at the time of death, are both the oral testament and the physical delivery valid? The various Vinaya schools generally agree that the circumstances of its validity are understandable. This Vinaya specifies only two situations: already given, taken away. If that person is as if present, the Sangha must perform a ceremony. Therefore, the Vinaya says: 'If it was not given to another during life, the present Sangha should distribute it. If it has been given to another but not yet taken away, the Sangha should give it to him through a 'Bai Er Jiemo' (白二羯磨) ceremony.' The procedure for the ceremony is:

'Venerable Sangha, please listen! Bhikshu (比丘) 'A' has passed away here. All the items, whether robes or non-robes, that he owned during his lifetime, the present Sangha should distribute. Now give it to 'B'. If the Sangha deems the time appropriate, please allow the Sangha. The announcement is complete.' 'Venerable Sangha, please listen! Bhikshu (比丘) 'A' has passed away here. All the items, whether robes or non-robes, that he owned during his lifetime, the present Sangha should distribute. Now give it to 'B'. Whoever among the elders agrees, remain silent; whoever disagrees, please speak up.' 'The Sangha has finished giving the robes to 'B'. The Sangha agrees, because everyone is silent, this matter is thus decided.'

(After completing this ceremony, give the property to that person)

IV. Time and Place of Property Distribution (The time refers to when the funeral arrangements have been completed, and the place refers to within the Great Boundary. The Mahāsaṃghika Vinaya (僧祇律) says: 'If a Bhikshu (比丘) dies, if the disciple is not trustworthy, the door knocker should be handed over to the Sangha's steward, and then the relics should be offered.' The Matrika (母論) says: 'First, the deceased's body should be buried according to the Vinaya, and then the deceased's property should be placed before the Sangha, and the Sangha should be gathered to distribute it.' This Vinaya says: One Bhikshu (比丘) takes it to the ordination platform and takes it alone. The Buddha said: 'It is a violation. The present Sangha should distribute it.')

V. Determining the Weight of Property (To determine the weight of the property, one must first relinquish the property. The Dharmaguptaka Vinaya (四分律) says: 'He brings the deceased's property to the assembly, and should say this. According to the meaning, one should prepare properly, then kneel on one knee, join palms, and report

云：」)

「大德僧聽！某甲比丘(此彼)命過，生存時所有若衣若非衣，現前僧應分。」(三說)「我比丘某甲，今舍與僧。」(如是舍已應正處分。律云：有一多知識比丘命過，其物甚多。佛言：「若生時已與人，應白二羯磨與之。若不與人，有可分、不可分。可分者，若婆那衣、蘇摩衣、劫貝衣、拘執毛長五指、三衣、若下衣、舍勒單敷、若襯身衣被坐具、針綖囊漉水囊、大小缽戶鉤，如是等現前僧應分。若錦綺毛𣯊氈拘執毛過五指、雨浴衣蚊廚、經行敷遮壁虱、坐臥床床踞，除大小瓦缽澡灌，餘一切瓦器，除大小鐵缽戶鉤截甲刀針，餘一切鐵器，除銅揵镃銅䤬鑼成眼藥物，餘一切銅器，若傘蓋錫杖，如是等是不可分，應屬僧。」但凡軀有待資具極多，隨身所用事物繁雜，文準梗概豈盡資緣？對事準文可為輕重。諸部斷決乖互極多，但據宗文以為準的。廣如儀述不可窮言)。

六、量德賞物(律云：有一懶墮比丘，不佐助眾事、不供師長。病無人看，委臥糞穢中。世尊窮為洗浣除穢扶持，安慰說法離垢證道。因告比丘：「汝等無有父母，不自相看，誰看汝等？」因制師弟更相瞻視，無師弟者勸喻次差。然病者有難看、瞻病德有具不具。難看有五種：一、不能善量食；二、不服所宜藥；三、不說病狀

【現代漢語翻譯】云：』『大德僧聽！某甲比丘（此指已故的比丘）命過，生存時所有若衣若非衣，現前僧應分。』（重複三次）『我比丘某甲，今舍與僧。』（如此捨棄后應妥善處理。律中說：有一位多有見識的比丘去世，他的遺物很多。佛說：『如果生前已經給予他人，應通過白二羯磨（一種僧團決議程式）給予。如果未給予他人，則有可分和不可分之物。可分之物，如婆那衣（粗布衣）、蘇摩衣（細布衣）、劫貝衣（木棉衣）、拘執毛（毛織品，長度超過五指）、三衣、下衣、舍勒單敷（單層床單）、襯身衣被坐具、針線囊、濾水囊、大小缽、戶鉤等，這些現前僧眾應予分配。若錦綺、毛㲍、氈、拘執毛（長度超過五指）、雨浴衣、蚊廚、經行敷（禪修時鋪設的墊子）、遮壁虱（防止壁虱的用具）、坐臥床、床踞，以及大小瓦缽、澡罐之外的其他瓦器，大小鐵缽、戶鉤、截甲刀、針之外的其他鐵器，銅鎦金、銅鑼、成眼藥物之外的其他銅器，傘蓋、錫杖等，這些是不可分的，應歸屬於僧團。』但凡軀體所需的資具極多，隨身所用事物繁雜，文字僅是梗概，豈能窮盡所有資緣？應根據具體情況參照條文，酌情處理。各部派的判決差異極大，但應以本宗的條文為準。詳細情況如儀軌所述，不可一一盡述）。六、量德賞物（律中說：有一位懶惰的比丘，不幫助大眾事務，不供養師長。生病時無人照看，委身於糞穢之中。世尊親自為他洗滌、清除污穢、扶持，安慰並說法，使其離垢證道。因此告誡比丘：『你們沒有父母，不互相照顧，誰來照顧你們呢？』因此制定師徒之間互相照顧的制度，沒有師徒的則勸說輪流照顧。然而，病人有難照顧的，照顧病人的人也有德行具足與否的區別。難照顧的有五種：一、不能正確衡量食物；二、不服用適宜的藥物；三、不說病情

【English Translation】 Says: 'Venerable Sangha, listen! Bhikshu (monk) so-and-so (referring to the deceased) has passed away. Whatever belongings he had while alive, whether robes or other items, should be distributed among the present Sangha.' (Repeat three times) 'I, Bhikshu so-and-so, now donate these to the Sangha.' (After such donation, it should be properly managed. The Vinaya states: There was a knowledgeable Bhikshu who passed away, leaving behind many possessions. The Buddha said, 'If he had already given them to someone while alive, they should be given through a formal Sangha procedure (Bilateral Karma). If he had not given them to anyone, there are items that can be distributed and items that cannot. Distributable items include: bana robes (coarse cloth robes), soma robes (fine cloth robes), kappa robes (cotton robes), kutitha wool (woolen items, length exceeding five fingers), the three robes, lower garments, single-layer bedsheets, undergarments, sitting mats, needle and thread pouches, water filters, large and small bowls, door hooks, etc. These should be distributed among the present Sangha. Non-distributable items include: brocade, woolen blankets, felt, kutitha wool (length exceeding five fingers), rain bathing cloths, mosquito nets, walking mats (for meditation), wall protectors against bedbugs, beds, bed frames, except for large and small clay pots and washing basins, all other clay utensils, except for large and small iron bowls, door hooks, nail clippers, needles, all other iron utensils, except for copper gongs, copper cymbals, eye medicine, all other copper utensils, umbrellas, and walking sticks. These should belong to the Sangha.' Generally, the requisites needed by the body are numerous, and the items used daily are complex. The text only provides a general outline; how can it exhaust all possible resources? One should refer to the text and consider the specific circumstances to determine the importance of the items. The judgments of various schools differ greatly, but one should adhere to the texts of one's own school as the standard. The details are as described in the rituals and cannot be fully enumerated here.) Six, Assessing Merit and Rewarding Items (The Vinaya states: There was a lazy Bhikshu who did not assist in Sangha affairs and did not serve his teachers. When he fell ill, no one cared for him, and he lay in filth. The World Honored One personally washed him, cleaned his filth, supported him, comforted him, and taught him the Dharma, enabling him to purify himself and attain enlightenment. Therefore, he admonished the Bhikshus: 'You have no parents, and if you do not care for each other, who will care for you?' Thus, he established the system of mutual care between teachers and disciples, and for those without teachers or disciples, he advised that they take turns caring for each other. However, some patients are difficult to care for, and those who care for patients may have varying degrees of virtue. There are five types of difficult patients: 1. Those who cannot properly measure their food intake; 2. Those who do not take appropriate medicine; 3. Those who do not describe their symptoms

；四、不從人教；五、不觀無常。易看反之。不能看病有五種；一、不知所宜藥；二、不能得隨病食；三、不能為病人說法；四、惡厭病人便利吐唾；五、為利故不以慈心。能者及說，餘部所明大概如此。對眾撿問量德具已，然後賞之。若為病人經理湯藥，身雖在外亦須依賞)。

七、正明賞法(余律所賞，三衣六物或以殘藥。此律唯以衣缽與之)。

「大德僧聽！某甲比丘命過，三衣缽現前僧應分。今以與看病人某甲。若僧時到僧忍聽。白如是。」「大德僧聽！某甲比丘命過，三衣缽現前僧應分。今以與看病人某甲。誰諸長老忍，默然；不忍者說。」「僧已與某甲比丘衣缽竟。僧忍，默然故，是事如是持。」(三衣缽等或具，隨有賞之。比丘尼命過，應與二人。若持尼命過，應與三人，各謂當衆。餘眾縱看，不得輒賞，勞不滿故。謂教並然，縱賞下眾，等具人分)

八、正分輕物(律云：分物無羯磨法。準前僧得，似直分之。以其此已屬僧，僧分已物不更別屬。知用何法？答以此與于別人，文加白二，以此僧物不屬別人。若不用法，何輒囑彼？故賞看病人及屬受與人。物少不分並與一人，皆有羯磨。又準余律咸皆白二。以此僧物並屬四方，若非以法定之，現前僧云何能攝？然準文行事取捨不同，

【現代漢語翻譯】四、不聽從別人的教導；五、不觀察世事無常。容易理解，反過來就是能做到的。不能護理病人的有五種情況：一、不知道應該用什麼藥；二、不能提供適合病人病情的食物；三、不能為病人說法開導；四、厭惡病人的排泄物和嘔吐物；五、爲了利益而不以慈悲心對待病人。能做到這些以及說法開導的，其他部分所闡明的也大概如此。當著大眾檢查詢問，衡量其德行具備后，然後給予獎賞。如果為病人料理湯藥，即使身在外地也必須按照獎賞的規定執行）。

七、正式說明獎賞的方法（其他律典所獎賞的，是三衣六物或者剩餘的藥物。這部律典只用衣缽來獎賞）。

『大德僧眾請聽！某甲（某某）比丘去世，他的三衣缽現在僧團應該分配。現在決定給予護理病人的某甲（某某）。如果僧團認為時機已到，請允許。告知如上。』『大德僧眾請聽！某甲（某某）比丘去世，他的三衣缽現在僧團應該分配。現在決定給予護理病人的某甲（某某）。哪位長老同意，就保持沉默；不同意的請說出來。』『僧團已經將衣缽給予某甲（某某）比丘。僧團同意，因為大家保持沉默，此事就這樣決定。』（三衣缽等或者全部，根據實際情況獎賞。比丘尼去世，應該給予兩個人。如果負責的比丘尼去世，應該給予三個人，各自當眾宣佈。其他僧眾即使護理了，也不得擅自獎賞，因為勞績不夠。教導也是如此，即使獎賞下位僧眾，也要按照人數平均分配）

八、正式分配輕微的物品（律典說：分配物品沒有羯磨（羯磨，佛教術語，指僧團的議事和決事程式）的規定。按照之前的規定，僧團獲得，似乎可以直接分配。因為這些物品已經屬於僧團，僧團分配的物品不再另外歸屬。知道用什麼方法嗎？回答是用白二羯磨（白二羯磨，佛教術語，一種僧團的決議方式）給予別人，因為這些僧團的物品不屬於別人。如果不使用羯磨法，為何要囑託別人？所以獎賞護理病人和歸屬接受的人。物品少不分配，全部給予一個人，都有羯磨。又按照其他律典，都使用白二羯磨。因為這些僧團的物品都屬於四方僧眾，如果不是用法律規定，現前僧眾怎麼能夠攝取？然而按照經文行事，取捨不同，

【English Translation】 4. Not following others' teachings; 5. Not observing impermanence. It's easy to understand the opposite. There are five situations where one cannot care for the sick: 1. Not knowing what medicine to use; 2. Not being able to provide food suitable for the patient's condition; 3. Not being able to preach the Dharma for the patient; 4. Disgusted with the patient's excrement and vomit; 5. Not treating the patient with compassion for the sake of profit. Those who can do these things and preach the Dharma, the other parts explain it roughly like this. In front of the assembly, examine and inquire, measure their virtues, and then give rewards. If managing medicine for the patient, even if away, one must follow the reward regulations).

Clearly stating the method of reward (What other Vinayas reward are the three robes and six articles or the remaining medicine. This Vinaya only uses robes and bowls to reward).

'Venerable Sangha, listen! Bhikshu (monk) so-and-so has passed away, and his three robes and bowl should now be distributed by the Sangha. Now it is decided to give them to the caregiver, so-and-so. If the Sangha thinks the time is right, please allow it. Informing as above.' 'Venerable Sangha, listen! Bhikshu (monk) so-and-so has passed away, and his three robes and bowl should now be distributed by the Sangha. Now it is decided to give them to the caregiver, so-and-so. Which elder agrees, please remain silent; those who disagree, please speak up.' 'The Sangha has already given the robes and bowl to Bhikshu (monk) so-and-so. The Sangha agrees, because everyone remains silent, this matter is decided in this way.' (The three robes and bowl, etc., or all of them, are rewarded according to the actual situation. When a Bhikshuni (nun) passes away, it should be given to two people. If the responsible Bhikshuni (nun) passes away, it should be given to three people, each announced in public. Other Sangha members, even if they have cared for the sick, must not reward themselves without authorization, because their merit is not enough. Teaching is also the same, even if rewarding lower-ranking Sangha members, it must be divided equally according to the number of people)

Formally distributing minor items (The Vinaya says: There is no Karma (Karma, Buddhist term, referring to the procedures for discussion and decision-making in the Sangha) regulation for distributing items. According to the previous regulations, the Sangha obtains it, and it seems that it can be directly distributed. Because these items already belong to the Sangha, the items distributed by the Sangha are no longer attributed separately. Do you know what method to use? The answer is to give it to others using a 'White Second Karma' ('White Second Karma', Buddhist term, a way of making decisions in the Sangha), because these items of the Sangha do not belong to others. If the Karma method is not used, why entrust others? Therefore, reward the caregiver and belong to the recipient. If there are few items, do not distribute them, give them all to one person, all have Karma. Also, according to other Vinayas, all use 'White Second Karma'. Because these items of the Sangha all belong to the Sangha of the four directions, if it is not stipulated by law, how can the present Sangha take it? However, according to the text, the actions, acceptance, and rejection are different,

或一二三局能備述辭。詳文定理二法為長：一即差人、二即分付。雖非己部終為㲲準用無失，故具列之。若有五人，須作兩重白二：一者差人、二者分付。若但有四，不合差人，準《毗尼母論》直作分付一法)。

差分衣人法(物既屬僧，僧差作分，若非羯磨事無由辦，故文中分臥具人、差受請人、守物人等咸有差法。《四分》差人亦同。於此義準云)。

「大德僧聽！此某甲比丘，能為僧作分衣人。僧今差某甲作分衣人。若僧時到僧忍聽。白如是。」「大德僧聽！此某甲比丘，能為僧作分衣人。僧今差某甲作分衣人。誰諸長老忍，默然；不忍者說。」「僧已差某甲作分衣人竟。僧忍，默然故，是事如是持。」

以物付分法。

「大德僧聽！某甲比丘于(此彼)命過，生存時所有衣若非衣，現前僧應分。僧今持與比丘某甲，某甲當還與僧。若僧時到僧忍聽。白如是。」「大德僧聽！某甲比丘于(此彼)命過，生存時所有衣若非衣，現前僧應分。僧今持與比丘某甲，某甲當還與僧。誰諸長老忍，默然；不忍者說。」「僧已忍持與比丘某甲，某甲當還與僧竟。僧忍，默然故。是事如是持。」

四人直分法。

「大德僧聽！某甲比丘于(此彼)命過，生存時所有衣若非衣，現前僧應分

【現代漢語翻譯】現代漢語譯本：或者一、二、三種羯磨（Karma，業）能夠詳細說明。詳細的條文和確定的兩種方法最為重要：一是差人（指委派人員），二是分付（指交付）。即使不是自己部門的事情，最終也要作為依據來使用，不會有錯失，所以詳細列出。如果有五個人，必須做兩次白二羯磨：一次是差人，一次是分付。如果只有四個人，不適合差人，按照《毗尼母論》（Vinaya-matrka，律母論）直接做分付這一種方法。

差分衣人法（物品既然屬於僧團，僧團委派人員進行分配，如果不是羯磨的事情就無法辦理，所以在文中分配臥具的人、委派接受邀請的人、看守物品的人等都有委派的方法。《四分律》（Caturvargika-vinaya，四分律）中委派人員也是一樣的。可以根據這個意思類推）。

『大德僧聽！這位某甲比丘，能夠為僧團做分衣人。僧團現在委派某甲做分衣人。如果僧團認為時機已到，僧團就認可聽取。稟白如是。』『大德僧聽！這位某甲比丘，能夠為僧團做分衣人。僧團現在委派某甲做分衣人。哪位長老認可，就默然；不認可者請說。』『僧團已經委派某甲做分衣人完畢。僧團認可，因為默然，所以此事就這樣執行。』

以物交付分配法。

『大德僧聽！某甲比丘在（此處或彼處）去世，生存時所有的衣服或非衣服，現前僧團應該分配。僧團現在把這些交給比丘某甲，某甲應當歸還給僧團。如果僧團認為時機已到，僧團就認可聽取。稟白如是。』『大德僧聽！某甲比丘在（此處或彼處）去世，生存時所有的衣服或非衣服，現前僧團應該分配。僧團現在把這些交給比丘某甲，某甲應當歸還給僧團。哪位長老認可，就默然；不認可者請說。』『僧團已經認可把這些交給比丘某甲，某甲應當歸還給僧團完畢。僧團認可，因為默然，所以此事就這樣執行。』

四人直接分配法。

『大德僧聽！某甲比丘在（此處或彼處）去世，生存時所有的衣服或非衣服，現前僧團應該分配。

【English Translation】 English version: Or one, two, or three kinds of Karma (action, deed) can be described in detail. Detailed texts and definite two methods are most important: one is to appoint a person (referring to assigning personnel), and the other is to entrust (referring to delivering). Even if it is not a matter of one's own department, it will eventually be used as a basis and there will be no mistakes, so it is listed in detail. If there are five people, two 'white two' Karmas must be performed: one is to appoint a person, and the other is to entrust. If there are only four people, it is not appropriate to appoint a person, and according to the Vinaya-matrka (Mother of the Vinaya), only the method of entrusting should be performed directly.

The method of appointing a robe distributor (Since the items belong to the Sangha (community), the Sangha appoints personnel to distribute them. If it is not a matter of Karma, it cannot be handled. Therefore, in the text, the person who distributes bedding, the person who is appointed to receive invitations, and the person who guards the items all have methods of appointment. The Caturvargika-vinaya (Four-Part Vinaya) also has the same method of appointing personnel. This meaning can be inferred accordingly).

'Listen, Great Virtuous Sangha! This Bhikshu (monk) named so-and-so is able to be a robe distributor for the Sangha. The Sangha now appoints so-and-so as a robe distributor. If the Sangha thinks the time is right, the Sangha will approve and listen. Announcing thus.' 'Listen, Great Virtuous Sangha! This Bhikshu named so-and-so is able to be a robe distributor for the Sangha. The Sangha now appoints so-and-so as a robe distributor. Whoever among the elders approves, let them be silent; those who do not approve, please speak.' 'The Sangha has finished appointing so-and-so as a robe distributor. The Sangha approves, because of the silence, so this matter is carried out in this way.'

The method of entrusting items for distribution.

'Listen, Great Virtuous Sangha! The Bhikshu named so-and-so has passed away in (this place or that place), and all the robes or non-robes that he owned during his lifetime should be distributed by the present Sangha. The Sangha now gives these to the Bhikshu named so-and-so, and so-and-so should return them to the Sangha. If the Sangha thinks the time is right, the Sangha will approve and listen. Announcing thus.' 'Listen, Great Virtuous Sangha! The Bhikshu named so-and-so has passed away in (this place or that place), and all the robes or non-robes that he owned during his lifetime should be distributed by the present Sangha. The Sangha now gives these to the Bhikshu named so-and-so, and so-and-so should return them to the Sangha. Whoever among the elders approves, let them be silent; those who do not approve, please speak.' 'The Sangha has approved giving these to the Bhikshu named so-and-so, and so-and-so should return them to the Sangha. The Sangha approves, because of the silence, so this matter is carried out in this way.'

The method of direct distribution by four people.

'Listen, Great Virtuous Sangha! The Bhikshu named so-and-so has passed away in (this place or that place), and all the robes or non-robes that he owned during his lifetime should be distributed by the present Sangha.

。若僧時到僧忍聽。白如是。」「大德僧聽！某甲比丘于(此彼)命過，生存時所有衣若非衣，現前僧應分。誰諸長老忍，默然；不忍者說。」「僧已分是衣物竟。僧忍，默然故，是事如是持。」(若欲賞看病人，應三人口法和，以衣缽物與之。應云)

「諸大德！某甲比丘命過，以衣缽物與看病人某甲。」(三說。二人和賞亦如是)

眾多人三語分衣法。

「二大德！某甲比丘命過，若衣非衣，應屬我等。」(三說。餘二人亦如是。二人分衣亦如是也)。

一人心念分衣法。

「某甲比丘命過，若衣非衣，皆應屬我。」(三說)

並與一人法(律云：若衣少不欲分，應白二與一無衣比丘)。

「大德僧聽！此僧得衣若非衣，今並與某甲比丘。若僧時到僧忍聽。白如是。」「大德僧聽！此僧得衣若非衣，今並與某甲比丘。誰諸長老忍，默然；不忍者說。」「僧已忍與某甲比丘衣竟。僧忍，默然故，是事如是持。」(亡人衣物，義亦應爾也)

九、二眾互攝(文言：若有比丘住處，非安居時比丘命過，無比丘，比丘尼應分。若比丘尼住處，非安居時比丘尼命過，無比丘尼，比丘應分。安居時亦如是。僧得施物亦如是。《四分律》中乃至無一沙彌，比丘尼應分等，如前

【現代漢語翻譯】現代漢語譯本：『如果僧眾時間允許，請僧眾聽取。稟告如是。』『各位大德僧眾請聽！某甲（姓名）比丘于（此處或彼處）去世，他生前所有的衣服，無論是不是僧衣，現前僧眾都應予以分配。哪位長老同意，就保持沉默；不同意的請說出來。』『僧眾已經分配完畢這些衣物。僧眾同意，因為大家都沉默不語，此事就這樣決定了。』（如果想要獎賞看護病人的人，應該由三個人按照羯磨法共同決定，把衣缽等物品給他。應該說）『各位大德！某甲（姓名）比丘去世，將他的衣缽等物品給予看護病人某甲（姓名）。』（重複三次。兩個人共同決定獎賞也是如此）多人用三遍陳述的方式分配衣物。『兩位大德！某甲（姓名）比丘去世，他的衣服，無論是不是僧衣，都應該屬於我們。』（重複三次。其餘兩人也如此說。兩人分配衣物也是如此）一人用心念的方式分配衣物。『某甲（姓名）比丘去世，他的衣服，無論是不是僧衣，都應該屬於我。』（重複三次）以及給予一個人的方法（律中說：如果衣服很少，不想分配，應該稟告兩位比丘，然後給予一位沒有衣服的比丘）。『各位大德僧眾請聽！這位僧人得到的衣服，無論是不是僧衣，現在全部給予某甲（姓名）比丘。如果僧眾時間允許，請僧眾聽取。稟告如是。』『各位大德僧眾請聽！這位僧人得到的衣服，無論是不是僧衣，現在全部給予某甲（姓名）比丘。哪位長老同意，就保持沉默；不同意的請說出來。』『僧眾已經同意將衣服給予某甲（姓名）比丘。僧眾同意，因為大家都沉默不語，此事就這樣決定了。』（去世的人的衣物，道理也應該如此）九、二眾互相攝取（文言：如果有比丘居住的地方，非安居期間比丘去世，沒有其他比丘，比丘尼應該分配。如果有比丘尼居住的地方，非安居期間比丘尼去世，沒有其他比丘尼，比丘應該分配。安居期間也是如此。僧眾得到的施捨物品也是如此。《四分律》中乃至沒有一個沙彌，比丘尼也應該分配等等，如前所述）

【English Translation】 English version: 'If the Sangha has time, may the Sangha listen. Announce thus.' 'Venerable Sangha, please listen! Bhikshu (name) 'Moujia' passed away at (here or there). All the clothes he owned during his lifetime, whether or not they are monastic robes, should be distributed by the present Sangha. Whoever among the elders agrees, remain silent; whoever disagrees, please speak up.' 'The Sangha has finished distributing these clothes. The Sangha agrees, because everyone is silent, this matter is thus decided.' (If you want to reward the person who took care of the sick, it should be decided jointly by three people according to the Karma method, and give him the robes and other items. It should be said) 'Venerable ones! Bhikshu (name) 'Moujia' has passed away, and his robes and other items are given to the sick caretaker (name) 'Moujia'.' (Repeat three times. The same applies to two people jointly deciding on the reward) Multiple people distribute clothes by stating it three times. 'Two venerable ones! Bhikshu (name) 'Moujia' has passed away, and his clothes, whether or not they are monastic robes, should belong to us.' (Repeat three times. The other two people say the same. The same applies to two people distributing clothes) One person distributes clothes by mental intention. 'Bhikshu (name) 'Moujia' has passed away, and his clothes, whether or not they are monastic robes, should all belong to me.' (Repeat three times) And the method of giving to one person (The Vinaya says: If there are few clothes and you don't want to distribute them, you should inform two Bhikshus and then give them to a Bhikshu who has no clothes). 'Venerable Sangha, please listen! The clothes obtained by this monk, whether or not they are monastic robes, are now all given to Bhikshu (name) 'Moujia'. If the Sangha has time, may the Sangha listen. Announce thus.' 'Venerable Sangha, please listen! The clothes obtained by this monk, whether or not they are monastic robes, are now all given to Bhikshu (name) 'Moujia'. Whoever among the elders agrees, remain silent; whoever disagrees, please speak up.' 'The Sangha has agreed to give the clothes to Bhikshu (name) 'Moujia'. The Sangha agrees, because everyone is silent, this matter is thus decided.' (The same principle should apply to the belongings of the deceased) 9. Mutual Inclusion of the Two Assemblies (Literal meaning: If there is a place where Bhikshus live, and a Bhikshu passes away during a time other than the Rainy Season Retreat (Anju), and there are no other Bhikshus, the Bhikshunis should distribute. If there is a place where Bhikshunis live, and a Bhikshuni passes away during a time other than the Anju, and there are no other Bhikshunis, the Bhikshus should distribute. The same applies during the Anju. The same applies to offerings received by the Sangha. In the 'Four-Part Vinaya', even if there is not a single Shramanera (novice monk), the Bhikshunis should distribute, etc., as mentioned before)

已說。彼律又云，若無住處僧尼命過，出家五眾先來者與。若無來者，送與近處伽藍)。

十、諸部雜明(諸部受分，大論十種：一、糞掃取，如此律水漂死者。二、見前取，如《十誦》學悔人守戒共住互死者。三、同見取，如《四分律》二部互死。四、功能取，如《四分律》二舉死同入羯磨舉僧。五、二部取，如《四分律》無住處死。六、面所向取，如《論》二界中死。七、入和上，如《僧祇》沙彌死。八、入所親白衣，如《多論》滅擯人死。九、隨所得取，如《十誦》寄人等。十、羯磨取，如余律，在眾死。此律應同)。

第九、懺悔諸犯法(夫業如幻化性相無定，遇緣而生無而忽有，逢緣而滅有已還無。若不深生愧恥悔責前非，經百千劫終不失滅，時熟緣會必當現受。若悔恨徹心克己修改，一念之頃消滅無餘。故《未曾有經》云：「前心作惡如雲覆日，後心起善如炬消闇。」又《業報差別經》云：「若人造重罪，作已深自責悔更不造，能拔根本業。」又《涅槃經》云：「若人修習身戒心慧，能令地獄重苦現世輕受。」聖教既繁，曷能備述？然犯有性遮，悔分理事，二懺之中又分大小。若修明慧觀我法空，福體尚無罪何容有？此理約機自含大小。大乘事懺方軌不同，觀禮佛像、誦持神咒，罪無輕重亦

【現代漢語翻譯】現代漢語譯本：已經說過了。彼律（指其他律典）又說，如果沒有固定住所的僧尼去世，先來的出家五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）處理後事。如果沒有人來，就送到附近的寺院（伽藍，指寺院）。

十、諸部雜明（各部對於接受財物的規定不同，《大論》中列舉了十種情況：一、糞掃取，就像此律中水漂死者的情況。二、見前取，就像《十誦律》中，學習懺悔的人，遵守戒律共同居住，互相去世的情況。三、同見取，就像《四分律》中，兩個僧團互相有人去世的情況。四、功能取，就像《四分律》中，兩個僧團共同舉行羯磨（羯磨，指僧團的議事程式）舉罪后，被舉罪的僧人去世的情況。五、二部取，就像《四分律》中，沒有固定住所的人去世的情況。六、面所向取，就像《論》中，兩個結界區域中間有人去世的情況。七、入和上，就像《僧祇律》中，沙彌去世的情況。八、入所親白衣，就像《多論》中，被滅擯（滅擯，指逐出僧團）的人去世的情況。九、隨所得取，就像《十誦律》中，寄居在別人處的人去世的情況。十、羯磨取，就像其他律典中，在僧團中去世的情況。此律應該與此相同）。

第九、懺悔諸犯法（業（業，指行為、造作）就像幻化一樣，其自性與現象沒有固定不變的，遇到因緣就會產生，從無到有，忽然出現，遇到因緣就會消滅，從有到無。如果不深刻地生起慚愧心，悔恨並責備過去的錯誤，即使經過百千劫也不會消失，時機成熟，因緣聚合，必定會顯現並承受果報。如果悔恨深入內心，克制自己，改正錯誤，在一念之間就能消滅無餘。所以《未曾有經》說：『以前的心作惡，就像烏雲遮蔽太陽，後來的心生起善念，就像火炬消除黑暗。』又《業報差別經》說：『如果有人造了重罪，作完后深刻地自我責備，悔恨，並且不再造作，就能拔除根本的惡業。』又《涅槃經》說：『如果有人修習身戒心慧（身戒心慧，指戒定慧三學），能使地獄的重苦在現世中減輕承受。』聖教經典繁多，怎麼能全部敘述呢？然而，所犯的罪有性罪（性罪，指本質上就是惡的罪行）和遮罪（遮罪，指佛陀爲了防止惡行而制定的戒律），懺悔分為理懺（理懺，指從理上認識罪的空性）和事懺（事懺，指通過實際行動來懺悔），二種懺悔之中又分為大懺（大懺，指通過深刻的觀修來懺悔）和小懺（小懺，指通過簡單的儀式來懺悔）。如果修習明慧，觀察我（我，指個體）和法（法，指事物）都是空性的，福德的本體尚且不存在，罪又怎麼能夠存在呢？這種道理是針對根機深厚的人，自然包含了大懺和小懺。大乘的事懺方法不同，觀想禮拜佛像，誦持神咒，無論罪的輕重，也

【English Translation】 English version: It has already been said. That Vinaya (referring to other Vinaya texts) also states that if a monk or nun without a fixed residence passes away, the first of the five groups of ordained individuals (bhikkhus, bhikkhunis, samaneras, samaneris, and siksamana) who arrive should handle the funeral arrangements. If no one arrives, the body should be sent to a nearby monastery (Gharama, referring to a monastery).

X. Miscellaneous Clarifications from Various Schools (Different schools have different regulations regarding the acceptance of property. The Mahavibhasa lists ten situations: 1. Taking from refuse, as in the case of someone who drowned in this Vinaya. 2. Taking from what is in front, as in the Sarvastivada Vinaya, where those who are learning repentance, observe the precepts, and live together die. 3. Taking from those who agree, as in the Dharmaguptaka Vinaya, where members of two sanghas die. 4. Taking based on function, as in the Dharmaguptaka Vinaya, where two sanghas jointly perform a karma (Karma, referring to the procedures of the Sangha) of censure, and the monk being censured dies. 5. Taking from two groups, as in the Dharmaguptaka Vinaya, where someone without a fixed residence dies. 6. Taking based on the direction faced, as in the Mahavibhasa, where someone dies in the middle of two boundaries. 7. Entering the preceptor's possession, as in the Mahasanghika Vinaya, where a samanera dies. 8. Entering the possession of a related layperson, as in the Mahavibhasa, where someone who has been expelled (expelled, referring to being banished from the Sangha) dies. 9. Taking according to what is obtained, as in the Sarvastivada Vinaya, where someone lodging with others dies. 10. Taking through karma, as in other Vinayas, where someone dies in the Sangha. This Vinaya should be the same).

IX. Repenting of All Offenses (Karma (Karma, referring to actions and deeds) is like an illusion, its nature and appearance are not fixed. It arises when conditions meet, appearing suddenly from nothing, and it disappears when conditions cease, returning from existence to non-existence. If one does not deeply generate shame and remorse, repenting and blaming past mistakes, it will not disappear even after hundreds of thousands of kalpas. When the time is ripe and conditions gather, it will surely manifest and be experienced. If repentance penetrates the heart, restraining oneself and correcting mistakes, it can be extinguished completely in an instant. Therefore, the Never Before Sutra says: 'The mind that creates evil is like clouds covering the sun, the mind that generates goodness is like a torch dispelling darkness.' Also, the Karma Differentiation Sutra says: 'If a person commits a grave offense, and after committing it, deeply blames themselves, repents, and does not commit it again, they can uproot the fundamental karma.' Also, the Nirvana Sutra says: 'If a person cultivates body, precepts, mind, and wisdom (body, precepts, mind, and wisdom, referring to the three learnings of morality, concentration, and wisdom), they can cause the heavy suffering of hell to be lightly experienced in this life.' The sacred teachings are numerous, how can they all be described? However, offenses are divided into intrinsic offenses (intrinsic offenses, referring to offenses that are inherently evil) and prohibitive offenses (prohibitive offenses, referring to precepts established by the Buddha to prevent evil deeds), and repentance is divided into repentance in principle (repentance in principle, referring to understanding the emptiness of offenses from a theoretical perspective) and repentance in practice (repentance in practice, referring to repenting through practical actions). Among the two types of repentance, there are also great repentance (great repentance, referring to repenting through profound contemplation) and small repentance (small repentance, referring to repenting through simple rituals). If one cultivates clear wisdom, observing that the self (self, referring to the individual) and phenomena (phenomena, referring to things) are empty, the essence of merit does not exist, how can offenses exist? This principle is for those with deep roots, and naturally includes both great and small repentance. The methods of practical repentance in Mahayana are different, contemplating and bowing to Buddha images, reciting mantras, regardless of the severity of the offense, also

盡消滅。律中事懺但清違教。上來所列條貫各殊，既沒根機任情所好。然律宗事法但取見聞，既破律儀終須軌定，于戒有犯必依法懺。然教法該羅無簡凡聖，今依輕重各具陳之)。

懺悔波羅夷法(犯波羅夷名壞根本，折石斷首豈更生全？大乘懺中雖云除滅，然于宗法永無僧用。此既本禁，不類余愆，特須謹克碎身堅護。但凡情易逸對境容虧，若無一念覆藏，律中許其改悔。但可清其犯業，僧法豈得預哉？犯悔既稀，具如鈔說)。

懺悔僧伽婆尸沙法(既曰刑殘，鄰于斷命。要憑清眾，業累方除。覆等四法文中具顯，自部他部咸有軌儀。法既繁多，此豈能盡？臨機行用別有鈔文)。

懺偷蘭遮法(此罪約緣，通因及果。因果輕重，又分三品。如破法輪僧、盜食盜四錢等，及初篇重因，名為上品，應僧中悔。若破羯磨、盜三錢已下、互有依觸，及初篇輕因、一篇重因，名為中品，應對二三人悔。若食人肉、用人發等，著外道衣，及二篇輕因，名為下品，應一人前悔。前對僧中，先應三乞別請懺主，單白和僧三說而悔。若二三人，除乞反白，加問邊人一人。一人又除問邊人一白。余詞句如懺波逸提中說，唯罪名有異。事既稀簡，略辯大綱，臨機行用，鈔中詳委)。

懺波逸提法(捨墮因財以成，

【現代漢語翻譯】全部消除。律宗的事相懺悔僅僅是清除違背教規的行為。上面所列的條目各有不同，既然沒有相應的根基，就只能隨心所好。然而律宗的事相法只採納親眼所見和親耳所聞，既然已經破壞了律儀，最終必須要有規範，對於違犯戒律的行為必須依法懺悔。然而教法涵蓋一切，不分凡夫和聖人，現在根據罪行的輕重分別陳述如下）。

懺悔波羅夷法（犯波羅夷罪名為毀壞根本，如同折斷石頭、砍斷頭顱，怎麼可能再生復原？大乘懺法中雖然說可以消除罪業，然而在律宗的法規中，永遠不能被僧團所用。這既然是根本的禁令，不同於其他的過失，特別需要謹慎克制，粉身碎骨也要堅決守護。但是凡夫的情感容易放縱，面對外境容易虧損，如果沒有一念的隱瞞，律宗允許其改正悔過。但可以清除其所犯的罪業，僧團的法規怎麼能預先允許呢？觸犯波羅夷並懺悔的情況很少見，具體如《鈔》中所說）。

懺悔僧伽婆尸沙法（既然說是刑罰后的殘餘，接近於斷命。需要依靠清凈的僧眾，才能消除業力的積累。覆藏等四種罪行的懺悔方法在經文中都有詳細的說明，自部和他部都有相應的儀軌。懺悔的方法既然繁多，這裡怎麼能全部說完呢？臨機應變使用的方法在《鈔》中有詳細的說明）。

懺悔偷蘭遮法（此罪是根據因緣而定，包括原因和結果。原因和結果的輕重，又分為三品。如破壞法輪僧、盜竊食物或四錢等，以及初篇中的重因，稱為上品，應該在僧團中懺悔。如果破壞羯磨、盜竊三錢以下、互相有接觸，以及初篇中的輕因、一篇中的重因，稱為中品，應該在兩三人面前懺悔。如果吃人肉、用人頭髮等，穿外道的衣服，以及二篇中的輕因，稱為下品，應該在一個人面前懺悔。之前在僧團中懺悔，首先應該三次乞請，特別邀請懺悔的主持者，單獨稟告和尚，三次陳述而懺悔。如果是兩三人，除了乞請和反白，還要加上詢問旁邊的人。一個人懺悔，又要去除詢問旁邊的人和一次稟告。其餘的詞句如懺悔波逸提罪中所說，只是罪名有所不同。事情既然簡單，略微陳述大概的綱要，臨機應變使用的方法，《鈔》中有詳細的說明）。

懺悔波逸提法（捨墮是因為財物而成就，

【English Translation】 To be completely eliminated. The repentance of matters in the Vinaya only clears violations of the teachings. The items listed above are all different, and since there is no corresponding foundation, one can only do as one pleases. However, the Vinaya's approach to matters only adopts what is seen and heard, and since the Vinaya has been broken, there must ultimately be regulations, and one must repent according to the law for violations of the precepts. However, the Dharma encompasses everything, without distinguishing between ordinary people and sages, and now they are described separately according to the severity of the offenses).

Repentance of Pārājika (波羅夷) Dharma (committing a Pārājika (波羅夷, expulsion) offense is called destroying the root, like breaking a stone or cutting off a head, how can it be reborn and restored? Although the Mahāyāna (大乘) repentance method says that it can eliminate sins, it can never be used by the Sangha (僧, monastic community) in the Vinaya. Since this is a fundamental prohibition, it is different from other offenses, and special care must be taken to restrain oneself and protect it firmly even at the cost of one's life. However, ordinary people's emotions are easily indulgent, and it is easy to lose oneself when facing external circumstances. If there is no thought of concealment, the Vinaya allows for correction and repentance. But one can clear the offenses committed, how can the Sangha's regulations allow it in advance? Offending Pārājika (波羅夷) and repenting is rare, as described in detail in the 'Commentary').

Repentance of Saṃghāvaśeṣa (僧伽婆尸沙) Dharma (since it is said to be the remainder after punishment, it is close to taking life. One needs to rely on the pure Sangha (僧, monastic community) to eliminate the accumulation of karma. The methods of repentance for offenses such as concealment are described in detail in the scriptures, and both one's own and other schools have corresponding rituals. Since there are many methods of repentance, how can they all be described here? The methods for adapting to circumstances are described in detail in the 'Commentary').

Repentance of Sthūlātyaya (偷蘭遮) Dharma (this offense is determined according to conditions, including cause and effect. The severity of cause and effect is further divided into three grades. For example, destroying the Dharma wheel Sangha (法輪僧, Sangha that teaches Dharma), stealing food or four coins, etc., and the heavy cause in the first chapter, are called the upper grade, and should be repented in the Sangha (僧, monastic community). If one destroys the Karma (羯磨, monastic procedures), steals less than three coins, has mutual contact, and the light cause in the first chapter, and the heavy cause in one chapter, are called the middle grade, and should be repented in front of two or three people. If one eats human flesh, uses human hair, etc., wears externalist clothing, and the light cause in the second chapter, are called the lower grade, and should be repented in front of one person. Before repenting in the Sangha (僧, monastic community), one should first request three times, specially invite the repentance leader, and report to the abbot alone, stating three times and repenting. If there are two or three people, in addition to requesting and reversing the report, one should also ask the person next to them. When one person repents, one should also remove asking the person next to them and one report. The remaining words and sentences are as described in the repentance of Pāyantika (波逸提) offenses, only the names of the offenses are different. Since the matter is simple, briefly state the general outline, and the methods for adapting to circumstances are described in detail in the 'Commentary').

Repentance of Pāyantika (波逸提) Dharma (Nissaggiya Pācittiya (捨墮) arises from wealth,

單提不局衣犯。別論舍雖異據，墮即同三十。懺通僧別，單提唯對別悔。故分先後，義在於茲)。

先懺捨墮對僧作法(文云：應舍與僧，若一二三人，不得與餘人及非人。舍已應懺悔。若不捨而悔，其罪益深。《四分律》中有其四法：一舍財、二舍罪、三還財、四不還財結罪。罽分俱㲲準用無失。今依前三辯儀戒)。

一、舍財(此舍財中須識五法：一舍財心，謂以貪心取此物，違教成業，當苦報。聖應所制，真實不虛，若不懺除，當來定受。如是思已，於此財物生極厭心，永以捨棄必無餘吝。二、所舍財，謂衣缽藥寶等但制舍者，皆須總集而盡舍之。三、舍財境，謂僧等三。謂《四分律》云：「不得別眾舍，若舍不成，突吉羅。」四、舍財威儀，謂敷尼師壇，脫革屣作禮，互跪合掌。若對小者，不須禮拜。五、舍財法，對僧者應云)。

「大德僧聽！我比丘某甲，故畜(若干)長衣，犯捨墮。(或離衣等，隨事稱之)是衣今舍與僧。」(一說。如是舍已，即付與僧。對下境，詞句亦然，但改初后二言為異也)

二、舍罪(對僧懺悔罪須具六法：一乞、二請、三白、四悔、五誡、六受。此之六法諸教互明。必須周具，方成悔過也)。

一、對眾陳乞(具修威儀胡跪合掌)「大德僧聽

【現代漢語翻譯】現代漢語譯本：單提（Ekottara，指一種戒律類別）不構成衣犯（指觸犯了關於衣著的戒律）。即使對於別論舍（指不同情況下捨棄財物的規定）有不同的依據，一旦墮落（指違犯戒律），都同樣構成三十（指一種懲罰）。懺悔可以針對僧團或個人，單提只能通過針對個人的懺悔來解決。之所以區分先後順序，意義就在於此）。首先懺悔捨墮，需要對僧團進行作法（儀式）（經文中說：『應該捨棄給僧團，如果只有一兩個人，不能捨棄給其他人或非人。捨棄之後應該懺悔。如果不捨棄而懺悔，罪過會更深。《四分律》中有四種方法：一、捨棄財物，二、捨棄罪過，三、歸還財物，四、不歸還財物而結罪。罽分俱㲲（Kashmiri commentators）的觀點可以作為參考，不會有錯。現在依據前三種方法來辨析儀式戒）。一、舍財（在這種舍財的過程中，需要了解五種方法：一、舍財之心，即因為貪心而獲取此物，違背了教義，形成了業，會帶來痛苦的報應。聖人所制定的戒律，真實不虛，如果不懺悔消除，將來一定會承受。這樣思考之後，對於此財物產生極度的厭惡之心，永遠捨棄，絕不留戀。二、所舍之財，即衣服、缽、藥物、寶物等，只要是規定需要捨棄的，都必須全部收集起來，全部捨棄。三、舍財之境，即僧團等三種情況。因為《四分律》中說：『不得私自捨棄給大眾，如果私自捨棄，構成突吉羅（Dukkata，一種輕微的罪過）。』四、舍財的威儀，即鋪設尼師壇（Nisidana，坐具），脫掉革屣（鞋子），作禮，互相跪拜合掌。如果面對地位較低的人，不需要禮拜。五、舍財之法，對僧團應該這樣說）。『大德僧聽！我比丘某甲（某某），故意持有（若干）長衣，觸犯了捨墮（Pacittiya，一種戒律）。（或者離衣等，根據具體情況稱說）這件衣服現在捨棄給僧團。』（說一遍。這樣捨棄之後，就交給僧團。對下位者，語句也一樣，只是改變開頭和結尾的兩個詞語）。二、舍罪（對僧團懺悔罪過，需要具備六種方法：一、乞，二、請，三、白，四、悔，五、誡，六、受。這六種方法在各種教義中都有明確說明。必須全部具備，才能完成懺悔）。一、對大眾陳述請求（具足威儀，胡跪合掌）『大德僧聽！』

【English Translation】 English version: Ekottara (a category of precepts) does not constitute an 'offense concerning robes'. Even if there are different bases for 'relinquishing in different circumstances', falling into transgression results in the same 'thirty' (a type of penalty). Confession can be directed towards the Sangha (monastic community) or an individual, but Ekottara can only be resolved through confession to an individual. The reason for distinguishing the order is precisely this. First, to confess a Pacittiya (an offense requiring forfeiture), a formal act must be performed before the Sangha (the text states: 'It should be relinquished to the Sangha; if there are only one or two people, it should not be relinquished to others or non-humans. After relinquishing, one should confess. If one confesses without relinquishing, the offense becomes even deeper. The Dharmaguptaka Vinaya (Four-Part Vinaya) has four methods: 1. Relinquishing property, 2. Relinquishing offenses, 3. Returning property, 4. Incurring an offense without returning property. The views of Kashmiri commentators can be used as a reference without error. Now, we will analyze the precepts of ritual based on the first three methods). 1. Relinquishing Property (In this relinquishing of property, five aspects must be understood: 1. The intention to relinquish, which means that acquiring the object with greed violates the teachings, creates karma, and brings suffering. The precepts established by the sages are true and not false; if they are not confessed and eliminated, one will definitely suffer in the future. After thinking in this way, one should develop extreme aversion to the object and relinquish it forever without any attachment. 2. The property to be relinquished, which includes robes, bowls, medicine, treasures, etc. Anything that is prescribed to be relinquished must be collected and relinquished completely. 3. The recipient of the relinquishment, which includes the Sangha and other situations. Because the Dharmaguptaka Vinaya states: 'One should not relinquish privately to the community; if one relinquishes privately, it constitutes a Dukkata (a minor offense).' 4. The proper conduct for relinquishing, which includes spreading the Nisidana (sitting cloth), removing leather shoes, bowing, and kneeling with palms together. If facing someone of lower status, bowing is not necessary. 5. The method of relinquishing, which should be said to the Sangha as follows). 'Venerable Sangha, listen! I, the Bhikkhu (monk) named so-and-so, knowingly possessed (a certain number of) extra robes, committing a Pacittiya (an offense requiring forfeiture). (Or 'separated from robes', etc., state according to the specific situation.) I now relinquish this robe to the Sangha.' (Say it once. After relinquishing in this way, hand it over to the Sangha. The wording is the same for those of lower status, but the first and last two words are changed). 2. Relinquishing Offenses (To confess offenses to the Sangha, six aspects are required: 1. Asking, 2. Requesting, 3. Announcing, 4. Confessing, 5. Admonishing, 6. Accepting. These six aspects are clearly explained in various teachings. All must be present to complete the confession). 1. Stating the request to the assembly (with proper conduct, kneeling with one knee and palms together): 'Venerable Sangha, listen!'

！我某甲比丘，故畜爾所長衣，犯捨墮。是衣已舍與僧。今有(若干)波逸提罪，從僧乞懺悔。愿聽我某甲比丘懺悔，慈愍故。」(三說)

二、請懺悔主(夫懺悔主必須清凈。彼自有縛，豈能解他？時為重病無清凈人，初開不同犯，后開同犯作)。

「大德一心念！我比丘某甲，今請大德作波逸提懺悔主。愿大德為我作波逸提懺悔主，慈愍故。」(三說)

三、單白和僧(既對清眾，義無輒受，故須咨白。取眾情和，方便如常。答云：「受波逸提懺悔羯磨。」)。

「大德僧聽！某甲比丘故畜長衣，犯捨墮。此衣已舍與僧。是中有波逸提罪，今從僧乞懺悔。我某甲受某甲懺悔。若僧時到僧忍聽。白如是。」(眾既和許，告示可爾)。

四、正懺悔除罪(畜長之過數類稍多，或一二三乃至於九，犯于名種惟吉與提，六是從生、三為根本。今依次第略顯其相。第一、且如畜一長衣犯提罪，識知是罪作覆藏心，清凈人同界而宿，即犯覆藏突吉羅。此一品罪隨衣而生，約位總定名覆藏罪。但覆藏吉羅亦須發露，而隱不發露亦生覆藏，以覆藏而生，名隨覆藏突吉羅罪。此一品罪亦隨夜生。顯數雖多，總名隨覆。上三品罪，一提、二吉。提為根本、吉羅從生。覆即二三，不覆但一。第二、犯長之

【現代漢語翻譯】現代漢語譯本：『我，比丘某甲，因為蓄藏了過長的衣服，觸犯了捨墮罪。這件衣服已經捨棄給僧團。現在有（若干）波逸提罪，向僧團請求懺悔。希望允許我，比丘某甲，懺悔，因為慈悲憐憫的緣故。』（重複三次）

二、請懺悔主（懺悔主必須是清凈的。如果他自己都被束縛，怎麼能解脫他人？如果當時有重病而沒有清凈的人，最初可以開許不同犯者，之後可以開許同犯者）。

『大德一心念！我，比丘某甲，現在請大德作為波逸提懺悔主。希望大德為我作波逸提懺悔主，因為慈悲憐憫的緣故。』（重複三次）

三、單白和僧（既然面對清凈大眾，道義上不能輕易接受，所以需要稟告。徵求大眾同意，方法如常。回答說：『接受波逸提懺悔羯磨。』）

『大德僧眾請聽！比丘某甲因為蓄藏過長的衣服，觸犯了捨墮罪。這件衣服已經捨棄給僧團。其中有波逸提罪，現在向僧團請求懺悔。我，某甲，接受某甲的懺悔。如果僧團時機成熟，僧團允許，就稟告如上。』（大眾既然同意，就告知可以這樣做）。

四、正式懺悔消除罪過（蓄藏過長衣服的過失種類稍多，或者一二三乃至九種，觸犯的罪名種類只有吉和提，六種是從生罪，三種是根本罪。現在按照次第簡略地顯示其相。第一、比如蓄藏一件過長的衣服觸犯提罪，知道這是罪過而產生覆藏的心，清凈的人在同一界限內過夜，就觸犯了覆藏突吉羅罪。這一品罪隨著衣服而產生，按照地位總的定名為覆藏罪。但是覆藏突吉羅罪也需要發露，而隱瞞不發露也會產生覆藏，因為覆藏而產生，所以名為隨覆藏突吉羅罪。這一品罪也隨著夜晚而產生。顯示的數目雖然多，總的名稱是隨覆。以上三品罪，一個提罪，兩個吉羅罪。提罪是根本，吉羅罪是從生。覆藏就是二三，不覆藏就只有一個。第二、觸犯長衣的罪……』

【English Translation】 English version: 『I, bhikkhu (monk) so-and-so, because of keeping an extra-long robe, have committed a nissaggiya pacittiya (an offense entailing forfeiture and expiation). This robe has already been forfeited to the Sangha (monastic community). Now there are (some) pacittiya (an offense requiring expiation) offenses, and I ask the Sangha for repentance. May you allow me, bhikkhu so-and-so, to repent, out of compassion.』 (Say three times)

Two, Requesting a Confession Master (The Confession Master must be pure. If he himself is bound, how can he liberate others? If at that time there is a serious illness and no pure person, initially it can be permitted for those who have not committed the same offense, and later it can be permitted for those who have committed the same offense).

『Venerable one, with a focused mind! I, bhikkhu so-and-so, now request the Venerable one to be my pacittiya Confession Master. May the Venerable one be my pacittiya Confession Master, out of compassion.』 (Say three times)

Three, Announcing to the Sangha (Since facing the pure assembly, it is not right to accept lightly, so it is necessary to inform. Seek the agreement of the assembly, the method is as usual. Answer: 『Accept the pacittiya confession kamma (act of the Sangha).』)

『Venerable Sangha, please listen! Bhikkhu so-and-so, because of keeping an extra-long robe, has committed a nissaggiya pacittiya offense. This robe has already been forfeited to the Sangha. There is a pacittiya offense in this, and now I ask the Sangha for repentance. I, so-and-so, accept the confession of so-and-so. If the Sangha is ready and the Sangha permits, I announce as above.』 (Since the assembly agrees, inform them that it can be done).

Four, Correcting the Confession and Removing the Offense (The faults of keeping an extra-long robe are slightly numerous, perhaps one, two, three, or even nine, the types of offenses committed are only nissaggiya (an offense entailing forfeiture) and pacittiya (an offense requiring expiation), six are secondary offenses, and three are root offenses. Now, according to the order, briefly show their characteristics. First, for example, keeping one extra-long robe commits a pacittiya offense, knowing that this is an offense and having a concealing mind, a pure person staying overnight within the same boundary, then commits a concealing dukkata (an offense of wrong-doing). This type of offense arises with the robe, and is generally defined as a concealing offense according to its position. However, the concealing dukkata offense also needs to be revealed, and concealing it without revealing it also generates concealment, because it arises from concealment, it is called a dukkata offense following concealment. This type of offense also arises with the night. Although the number shown is many, the general name is following concealment. The above three types of offenses, one pacittiya, two dukkata. The pacittiya is the root, the dukkata is secondary. Concealment is two or three, not concealing is only one. Second, committing the offense of an extra-long robe...』

衣舉體生過，若其著用即犯吉羅罪。據於心脫即無過，隱而不發亦有覆藏，如前三品輕重為異。第三、犯前諸罪，經僧說戒三問不發，犯吉羅。二覆從生亦同于上。上來二三合成九品，有具不具，據事而思。行懺之人特須明識，稱名歷數厭而生愧，立對治道謹克身心，詞句無亂方成懺悔，先輕後重次第而除，二件標牒方盡其類。第一先懺三位、覆隨覆六，以其種類輕重同故。第二懺著用默妄二根本吉。第三懺犯長之提。據事雖然，今明軌則先辯懺提、餘次輕者，準此而用。文云：犯罪比丘應偏露右肩胡跪合掌。余文對大，須具五法，此加露肩，總成六法也)。

「大德！我某甲，故畜(若干)長衣犯波逸提罪，向大德悔過。」(三說。諸部更有餘詞，據宗但合如此)

五、戒勖令斷(彼應問言)：「汝自見罪不？」(答言)「我自見罪。」(彼又問言)「汝欲悔過耶？」(答言)「我欲悔過。」(彼又語言)「汝后莫作。」

六、承受立要(應答言)：「爾。」(或言)「頂戴持。」(上來至此，名懺悔竟)

三、還衣(若對僧舍，須僧還衣；對別人舍，別人還之。良以罪累已除，身心清凈堪消物養，為資道緣故。《四分》云：「僧應還此比丘衣白二羯磨。若其不還及故壞等，皆突吉羅。唯

【現代漢語翻譯】現代漢語譯本如果穿著用身體增長出來的衣服，就會犯吉羅罪（Dukkata，輕罪）。如果心裡已經捨棄了，即使穿著也沒有罪過。隱瞞不發露，也是一種覆藏罪，如同前面所說的三種情況，罪的輕重有所不同。第三種情況，犯了前面所說的各種罪，經過僧團三次詢問是否坦白罪行，如果不坦白，就犯吉羅罪。兩次覆藏罪的產生也與上述情況相同。以上兩種情況和三種情況合起來，共有九種品類，是否構成犯罪，要根據具體情況來思考。進行懺悔的人特別需要明白這些，稱念罪名，歷數罪行，產生厭惡和慚愧之心，樹立對治罪行的方法，謹慎地約束身心，語句沒有錯亂，這樣才能完成懺悔。先懺悔輕罪，后懺悔重罪，按照次第去除罪障，兩件標明罪名的文書才能窮盡罪行的種類。第一，先懺悔三位罪、覆隨覆六罪，因為它們的種類和輕重相同。第二，懺悔穿衣罪、默妄罪這兩種根本的吉羅罪。第三，懺悔犯長衣的波逸提罪（Pacittiya，墮罪）。雖然根據具體情況而定，但現在說明規則，先辨明懺提罪，其餘較輕的罪，參照這個規則來運用。經文中說：『犯罪的比丘應該偏袒露出右肩，胡跪合掌。（其餘經文是對大眾說的，需要具備五種條件，這裡加上露出右肩，總共是六種條件）。』『大德！我某甲，因為蓄積（若干）長衣，犯了波逸提罪，向大德懺悔。』（重複三次。各個律部還有其他的語句，根據本宗，只要這樣就可以了）五、戒勖令斷（對方應該問）:『你是否見到自己的罪？』（回答）『我見到自己的罪。』（對方又問）『你想要懺悔嗎？』（回答）『我想要懺悔。』（對方又說）『你以後不要再犯。』六、承受立要（應該回答）:『是。』（或者說）『頂戴奉持。』（到此為止，名為懺悔完畢）三、還衣（如果是對僧舍懺悔，需要僧團歸還衣服；如果是對其他人舍懺悔，其他人歸還衣服。因為罪業已經消除，身心清凈，可以接受供養，作為修道的資糧。《四分律》說：『僧團應該通過白二羯磨（Karma，業）將衣服歸還給這位比丘。如果僧團不歸還，或者故意損壞等，都犯突吉羅罪（Dukkata，輕罪）。』

【English Translation】 English version If one wears a robe that has grown beyond the prescribed size, it constitutes a Dukkata (minor offense). However, if one has mentally relinquished the attachment to it, wearing it is not an offense. Concealing and not disclosing the offense is also a form of concealment, similar to the three cases mentioned earlier, with varying degrees of severity. Thirdly, having committed the aforementioned offenses, if one does not confess after being questioned three times by the Sangha (monastic community) during the recitation of precepts, it constitutes a Dukkata. The occurrence of two concealments is similar to the above. The combination of these two and three cases results in nine categories. Whether an offense is committed depends on the specific circumstances. Those who engage in repentance must clearly understand these points, reciting the names of offenses, enumerating transgressions, generating aversion and remorse, establishing methods to counteract the offenses, and diligently restraining body and mind. The wording must be accurate for the repentance to be complete. Repent of minor offenses first, then major offenses, removing obstacles in order. Two documents specifying the offenses are needed to exhaust all categories. First, repent of the three 'positions' offenses, followed by the six 'concealment following concealment' offenses, as they are similar in type and severity. Second, repent of the fundamental Dukkata offenses of wearing (an oversized robe) and silent falsehood. Third, repent of the Pacittiya (offense entailing expiation) of possessing an extra-long robe. Although it depends on the specific circumstances, we now clarify the rules. First, distinguish the Pacittiya offense, and apply this rule to the remaining lighter offenses. The text states: 'A Bhikkhu (monk) who has committed an offense should expose his right shoulder, kneel on his right knee, and join his palms in reverence. (The remaining text is addressed to the assembly and requires five conditions; adding the exposed shoulder makes a total of six conditions.)' 'Venerable Sirs! I, so-and-so, having accumulated (a certain number of) extra-long robes, have committed a Pacittiya offense, and I confess it to the Venerable Sirs.' (Repeat three times. Various Vinaya (monastic discipline) texts have additional phrases, but according to this tradition, this is sufficient.) Five, Admonition to Abandon (The other party should ask): 'Do you see your offense?' (Answer): 'I see my offense.' (The other party asks again): 'Do you wish to repent?' (Answer): 'I wish to repent.' (The other party says again): 'Do not commit it again in the future.' Six, Acceptance and Vow (One should answer): 'Yes.' (Or say): 'I accept and uphold it respectfully.' (Up to this point, the repentance is complete.) Three, Returning the Robe (If repenting to the Sangha, the Sangha must return the robe; if repenting to another person, that person returns it. This is because the karmic burden has been removed, and the body and mind are purified, making one worthy of receiving offerings as sustenance for the path. The Caturvargika-vinaya (Four-Part Vinaya) states: 'The Sangha should return the robe to this Bhikkhu through a white duhkrita (wrongdoing) Karma (act). If the Sangha does not return it, or intentionally damages it, it is a Dukkata offense.'

除五敷、二寶及七日藥，此八無還。」《四分律》中，錦縟斬壞亦無還法。然彼僧還有其兩種：一、即坐轉付，謂眾僧多集，或此比丘有因緣欲遠行。僧應問言：「汝此衣與誰？」隨彼說便與。若無此二緣，明日直還。二、即坐直付，謂不須經宿故付之。然有五人得作轉還，若但四人唯得直付，三人已下作口法還)。

即坐轉付法。

「大德僧聽！此某甲比丘，故畜(若干)長衣犯捨墮。此衣已舍與僧。僧今持是衣與某甲比丘，某甲當還此比丘。若僧時到僧忍聽。白如是。」「大德僧聽！此某甲比丘，故畜(若干)長衣犯捨墮。此衣已舍與僧。僧今持是衣與某甲比丘，某甲當還此比丘。誰諸長老忍，默然；不忍者說。」「僧已持是衣與某甲比丘，某甲當還此比丘竟。僧忍，默然故，是事如是持。」

即坐直付法。

「大德僧聽！某甲比丘，故離僧伽梨宿(余衣隨稱)，犯捨墮。此衣已舍與僧。僧今持是衣還某甲比丘。若僧時到僧忍聽。白如是。」「大德僧聽！某甲比丘故離僧伽梨宿犯捨墮。此衣已舍與僧。僧今持是衣還某甲比丘。誰諸長老忍，默然；不忍者說。」「僧已持此衣還某甲比丘竟。僧忍，默然故，是事如是持。」(作羯磨竟，以衣付彼)

對眾多人舍懺法(舍財同上，須口

【現代漢語翻譯】現代漢語譯本：除了五種敷具（坐臥用具）、二寶（佛、法）、以及七日藥，這八種物品是不允許歸還的。《四分律》中，即使是損壞的錦緞也不能歸還。然而，僧團的財物有兩種歸還方式：第一種是『即坐轉付』，指的是當衆僧聚集，或者這位比丘因為某種原因需要遠行時，僧團應該詢問：『你這件衣服要交給誰？』然後按照他所說的交給那個人。如果沒有這兩種情況，第二天就直接歸還。第二種是『即坐直付』，指的是不需要過夜就直接歸還。然而，需要五個人才能進行『轉還』，如果只有四個人，則只能『直付』，三個人或以下只能通過口頭方式歸還）。

即坐轉付法：

『大德僧眾請聽！這位某甲（比丘的名字）比丘，因為故意持有（若干）過長的衣服而犯了捨墮罪。這件衣服已經捨棄給僧團。僧團現在將這件衣服交給某甲比丘，某甲應當歸還這件衣服給這位比丘。如果僧團時機成熟，僧團同意，就稟告如上。』『大德僧眾請聽！這位某甲比丘，因為故意持有（若干）過長的衣服而犯了捨墮罪。這件衣服已經捨棄給僧團。僧團現在將這件衣服交給某甲比丘，某甲應當歸還這件衣服給這位比丘。哪位長老同意，就保持沉默；不同意的請說出來。』『僧團已經將這件衣服交給某甲比丘，某甲應當歸還這件衣服給這位比丘完畢。僧團同意，因為保持沉默，所以這件事就這樣決定了。』

即坐直付法：

『大德僧眾請聽！某甲比丘，因為故意離開僧伽梨（一種袈裟）過夜（其他衣服也照此稱呼），犯了捨墮罪。這件衣服已經捨棄給僧團。僧團現在將這件衣服歸還給某甲比丘。如果僧團時機成熟，僧團同意，就稟告如上。』『大德僧眾請聽！某甲比丘，因為故意離開僧伽梨過夜犯了捨墮罪。這件衣服已經捨棄給僧團。僧團現在將這件衣服歸還給某甲比丘。哪位長老同意，就保持沉默；不同意的請說出來。』『僧團已經將這件衣服歸還給某甲比丘完畢。僧團同意，因為保持沉默，所以這件事就這樣決定了。』（完成羯磨后，將衣服交給那位比丘）

對眾多人舍懺法（捨棄財物的方法與上述相同，需要口頭說明）

【English Translation】 English version: Except for the five kinds of spreads (sitting and bedding items), the two treasures (Buddha, Dharma), and the seven-day medicine, these eight items are not allowed to be returned. In the 『Sarvastivada Vinaya』, even damaged brocade cannot be returned. However, there are two ways to return Sangha property: First, 『immediate transfer while seated,』 which means when many monks gather, or if this Bhikshu (monk) needs to travel far for some reason, the Sangha (monastic community) should ask: 『To whom do you want to give this robe?』 Then give it to that person according to what he says. If there are neither of these two situations, return it directly the next day. The second is 『immediate direct transfer while seated,』 which means returning it directly without needing to spend the night. However, five people are needed to perform 『transfer return,』 if there are only four people, only 『direct transfer』 can be done, and with three people or less, it can only be returned verbally).

The method of immediate transfer while seated:

『Venerable Sangha, listen! This Bhikshu named Mǒu Jiǎ (name of the monk), because of intentionally possessing (a certain number of) overly long robes, has committed a Nissaggiya Pacittiya (offense requiring forfeiture). This robe has been forfeited to the Sangha. The Sangha now gives this robe to Bhikshu Mǒu Jiǎ, and Mǒu Jiǎ should return this robe to this Bhikshu. If it is the right time for the Sangha, and the Sangha agrees, then report as above.』『Venerable Sangha, listen! This Bhikshu named Mǒu Jiǎ, because of intentionally possessing (a certain number of) overly long robes, has committed a Nissaggiya Pacittiya. This robe has been forfeited to the Sangha. The Sangha now gives this robe to Bhikshu Mǒu Jiǎ, and Mǒu Jiǎ should return this robe to this Bhikshu. Whoever among the elders agrees, remain silent; whoever disagrees, please speak.』『The Sangha has given this robe to Bhikshu Mǒu Jiǎ, and Mǒu Jiǎ should return this robe to this Bhikshu completely. The Sangha agrees, because of remaining silent, so this matter is decided in this way.』

The method of immediate direct transfer while seated:

『Venerable Sangha, listen! Bhikshu Mǒu Jiǎ, because of intentionally leaving the Sanghati (a type of robe) overnight (other robes are referred to in the same way), has committed a Nissaggiya Pacittiya. This robe has been forfeited to the Sangha. The Sangha now returns this robe to Bhikshu Mǒu Jiǎ. If it is the right time for the Sangha, and the Sangha agrees, then report as above.』『Venerable Sangha, listen! Bhikshu Mǒu Jiǎ, because of intentionally leaving the Sanghati overnight, has committed a Nissaggiya Pacittiya. This robe has been forfeited to the Sangha. The Sangha now returns this robe to Bhikshu Mǒu Jiǎ. Whoever among the elders agrees, remain silent; whoever disagrees, please speak.』『The Sangha has returned this robe to Bhikshu Mǒu Jiǎ completely. The Sangha agrees, because of remaining silent, so this matter is decided in this way.』 (After completing the Karma (ritual), give the robe to that Bhikshu)

The method of confession and forfeiture to many people (the method of forfeiting property is the same as above, requiring verbal explanation)

和餘人，不用單白。余可準知之)。

受懺口和法。

「二長老聽我受某甲比丘懺悔者，我當受。」(受懺還衣，可準前用)

對一人舍懺法(應將比丘至自然界或戒場上，集所犯財勿使遺落，具修威儀同上僧法，但稱境有異。既唯獨一，不須口和。正懺還衣亦準而作)。

懺二根本突吉羅(應請懺悔主，如前威儀說)。

「大德！我某甲，犯著用不凈衣，及經僧說戒默妄語，並犯突吉羅罪，各不憶數。今向大德悔過。」(余誡受等準前可知)

懺覆藏及隨覆藏突吉羅法。

「大德！我某甲，犯故畜長衣波逸提罪，及著用不凈衣經僧說戒默妄語突吉羅。各有覆藏及隨展轉覆藏突吉羅罪，不憶數。今向大德悔過。」(餘三問答準前而說)

懺單波逸提法(摽名為異，懺法同前)。

懺波羅提提舍尼法(請懺悔主，修威儀同前。諸犯摽罪為異也)。

「大德！我某甲，犯從非親里比丘尼自手授食波羅提提舍尼罪(若干)。今向大德悔過。」(餘三問答同前)

懺突吉羅法(律云：高下著衣等，若不解不問而作者，突吉羅。若解不慎而作，亦突吉羅。此二種吉，應無輕重，齊責心懺。若解，輕戒輕人而作，犯波逸提罪。懺此提罪，同前可知。責心吉羅

{ "translations": [ "現代漢語譯本", "和其他人一起時，不需要單獨陳述。其餘的可以參照理解）。", "", "受懺口和法。", "", '『二位長老請聽我某甲比丘（比丘：佛教出家男眾）接受懺悔，我應當接受。』（接受懺悔后歸還衣物，可以參照前面的方法）', "", "對一人舍懺法（應該將比丘（比丘：佛教出家男眾）帶到自然界或戒場上，收集所犯的財物不要遺漏，具足威儀如同之前的僧法，只是稱述的境有所不同。既然只有一個人，不需要口頭附和。正式懺悔后歸還衣物也參照前面的方法）。", "", "懺悔二根本突吉羅（突吉羅：輕罪）（應該請懺悔的主持者，如同之前的威儀所說）。", "", '『大德（大德：對有德長老的尊稱）！我某甲，犯了穿著不凈的衣服，以及經過僧團說戒時默許妄語，並犯了突吉羅（突吉羅：輕罪）罪，各有不記得的次數。現在向大德（大德：對有德長老的尊稱）懺悔。』（其餘的告誡、接受等可以參照前面理解）', "", "懺悔覆藏以及隨覆藏的突吉羅（突吉羅：輕罪）法。", "", '『大德（大德：對有德長老的尊稱）！我某甲，犯了故意蓄積長衣的波逸提（波逸提：一種戒律名稱）罪，以及穿著不凈的衣服，經過僧團說戒時默許妄語的突吉羅（突吉羅：輕罪）。各有覆藏以及隨之輾轉覆藏的突吉羅（突吉羅：輕罪）罪，不記得次數。現在向大德（大德：對有德長老的尊稱）懺悔。』（其餘的三次問答參照前面所說）', "", "懺悔單波逸提（波逸提：一種戒律名稱）法（標明名稱不同，懺悔的方法與前面相同）。", "", "懺悔波羅提提舍尼（波羅提提舍尼：一種戒律名稱）法（請懺悔的主持者，修習威儀與前面相同。各種所犯的標罪有所不同）。", "", '『大德（大德：對有德長老的尊稱）！我某甲，犯了從非親屬的比丘尼（比丘尼：佛教出家女眾）手中接受食物的波羅提提舍尼（波羅提提舍尼：一種戒律名稱）罪（若干）。現在向大德（大德：對有德長老的尊稱）懺悔。』（其餘的三次問答與前面相同）', "", "懺悔突吉羅（突吉羅：輕罪）法（律中說：高低穿著衣服等，如果不瞭解不詢問而做的，是突吉羅（突吉羅：輕罪）。如果瞭解但不謹慎而做，也是突吉羅（突吉羅：輕罪）。這兩種突吉羅（突吉羅：輕罪），應該沒有輕重之分，一起以責備內心的方式懺悔。如果瞭解，輕視戒律輕視他人而做，犯波逸提（波逸提：一種戒律名稱）罪。懺悔這種波逸提（波逸提：一種戒律名稱）罪，與前面相同可以理解。責備內心的突吉羅（突吉羅：輕罪））。" ], "english_translations": [ "English version", "And with others, there is no need for individual confession. The rest can be understood accordingly).", "", "The method of receiving confession with verbal agreement.", "", "'Venerable elders, listen to me, Bhikshu (Bhikshu: Buddhist monk) so-and-so, receiving confession; I should receive it.' (After receiving confession, return the robes, which can be done according to the previous method).", "", "The method of relinquishing confession to one person (The Bhikshu (Bhikshu: Buddhist monk) should be taken to a natural setting or a monastic boundary, and all the items involved in the offense should be collected without omission, with full decorum as in the previous monastic procedures, but the description of the circumstances is different. Since there is only one person, no verbal agreement is needed. The formal confession and return of robes should also be done accordingly).", "", "Confession of the two root Dukkata (Dukkata: minor offense) (A confessor should be invited, as described in the previous procedures).", "", "'Venerable Sir! I, Bhikshu (Bhikshu: Buddhist monk) so-and-so, have committed the offense of wearing impure robes, and tacitly consenting to falsehoods during the Sangha's (Sangha: Buddhist monastic community) recitation of the precepts, and have committed Dukkata (Dukkata: minor offense) offenses, each with an unremembered number of instances. Now I confess to the Venerable Sir!' (The remaining admonishments, acceptance, etc., can be understood as before).", "", "The method of confessing concealed and subsequent concealed Dukkata (Dukkata: minor offense) offenses.", "", "'Venerable Sir! I, Bhikshu (Bhikshu: Buddhist monk) so-and-so, have committed the Parajika (Parajika: a type of monastic rule) offense of deliberately accumulating long robes, and the Dukkata (Dukkata: minor offense) offense of wearing impure robes and tacitly consenting to falsehoods during the Sangha's (Sangha: Buddhist monastic community) recitation of the precepts. Each has concealed and subsequently concealed Dukkata (Dukkata: minor offense) offenses, with an unremembered number of instances. Now I confess to the Venerable Sir!' (The remaining three questions and answers should be spoken as before).", "", "The method of confessing a single Nissaggiya Pacittiya (Nissaggiya Pacittiya: a type of monastic rule) offense (The designation is different, but the method of confession is the same as before).", "", "The method of confessing a Patidesaniya (Patidesaniya: a type of monastic rule) offense (Invite a confessor, and practice the decorum as before. The various designated offenses are different).", "", "'Venerable Sir! I, Bhikshu (Bhikshu: Buddhist monk) so-and-so, have committed the Patidesaniya (Patidesaniya: a type of monastic rule) offense of receiving food from the hand of a Bhikkhuni (Bhikkhuni: Buddhist nun) who is not a relative (several times). Now I confess to the Venerable Sir!' (The remaining three questions and answers are the same as before).", "", "The method of confessing a Dukkata (Dukkata: minor offense) offense (The Vinaya (Vinaya: monastic rules) says: wearing clothes high or low, etc., if done without understanding or asking, is a Dukkata (Dukkata: minor offense). If done with understanding but without caution, it is also a Dukkata (Dukkata: minor offense). These two types of Dukkata (Dukkata: minor offense) should not be distinguished by severity; they should both be confessed with remorse. If one understands and commits the offense by disregarding the precepts and disrespecting others, it is a Pacittiya (Pacittiya: a type of monastic rule) offense. Confessing this Pacittiya (Pacittiya: a type of monastic rule) offense can be understood as before. Dukkata (Dukkata: minor offense) with remorse)." ] }

，不須對境，應具威儀已云)。

「我某甲，犯高下著衣突吉羅(若干)。今自責心懺悔過。」(一說)

第十、雜行住持法(止作具修，自他並利，教行因果據要陳之。先述當宗，后障異部之說)。

作六念法(律云：比丘應知月半月日數、知布薩日，悔過清凈。又云：應先心施食，若不念施人而食，突吉羅。然文散落而不次第。六念之軌出在《僧祇》，今依彼文，義準為法。既恒須作，故錄在初)。

第一、念知日月數(應云)：「今朝黑月小一日。」(乃至十四日。若大言大。白月恒大而無小，可隨稱之)。

第二、念知食處(若常乞食，應云)：「我常乞食。」(若食僧食，應云)「我食僧食。」(若食自食，應云)「我食自食。」(若受人一請，欲自赴者，應云)「我食某甲家食。」(若受多請，不能遍赴者，應自赴一請，餘者施與人。施之人，比丘、沙彌但得。應對所施人作法囑云)。

「長老！某甲檀越施我五正食。我有因緣不得往，今以施汝。」(若時逼促無人可施者，律開心念施人。應作念云)。

「我請分與某甲比丘。」(若有背請緣，亦隨事說之。若無定食處，應云)「我不背請食。」

第三、念知受時夏數(應云)：「我于某年月某日時

【現代漢語翻譯】（不須對境，應具威儀已云）。『我某甲，犯高下著衣突吉羅（若干）。今自責心懺悔過。』（一說）第十、雜行住持法（止作具修，自他並利，教行因果據要陳之。先述當宗，后障異部之說）。作六念法（律云：比丘（bhiksu，佛教出家男眾）應知月半月日數、知布薩日（Posadha，佛教的齋戒日），悔過清凈。又云：應先心施食，若不念施人而食，突吉羅（dukkhata，一種輕微的罪過）。然文散落而不次第。六念之軌出在《僧祇》，今依彼文，義準為法。既恒須作，故錄在初）。第一、念知日月數（應云）：『今朝黑月小一日。』（乃至十四日。若大言大。白月恒大而無小，可隨稱之）。第二、念知食處（若常乞食，應云）：『我常乞食。』（若食僧食，應云）『我食僧食。』（若食自食，應云）『我食自食。』（若受人一請，欲自赴者，應云）『我食某甲家食。』（若受多請，不能遍赴者，應自赴一請，餘者施與人。施之人，比丘（bhiksu，佛教出家男眾）、沙彌（sramanera，佛教出家男眾）但得。應對所施人作法囑云）。『長老！某甲檀越（danapati，施主）施我五正食。我有因緣不得往，今以施汝。』（若時逼促無人可施者，律開心念施人。應作念云）。『我請分與某甲比丘（bhiksu，佛教出家男眾）。』（若有背請緣，亦隨事說之。若無定食處，應云）『我不背請食。』第三、念知受時夏數（應云）：『我于某年月某日時

【English Translation】 (No need to face the object, one should already possess proper deportment, as previously stated). 'I, so-and-so, have committed a dukkata (a minor offense) regarding wearing clothing improperly. Now, with a repentant heart, I confess my transgression.' (Said once) Tenth: Miscellaneous Practices for Maintaining the Dharma (Cultivating cessation and action together, benefiting oneself and others, presenting the teachings, practices, causes, and effects according to essentials. First, describe the tenets of this school, then refute the views of other schools). Practicing the Six Recollections (The Vinaya states: 'A bhiksu (monk) should know the number of days in the waxing and waning moon, know the Posadha (Uposatha, day of observance), and repent to purify himself.' It also states: 'One should first mentally offer food; if one eats without thinking of giving to others, it is a dukkata (minor offense).' However, the texts are scattered and not in order. The framework for the Six Recollections is found in the Sanghika, and now, based on that text, we use its meaning as the standard. Since it must be done constantly, it is recorded at the beginning). First: Recollecting and Knowing the Number of Days (One should say): 'Today is the first day of the waning dark moon.' (Up to the fourteenth day. If it is a major month, say 'major'. The waxing moon is always major and never minor, so one can say it accordingly). Second: Recollecting and Knowing the Place of Food (If one always begs for food, one should say): 'I always beg for food.' (If one eats monastic food, one should say) 'I eat monastic food.' (If one eats one's own food, one should say) 'I eat my own food.' (If one receives an invitation from someone and intends to go oneself, one should say) 'I eat at so-and-so's house.' (If one receives multiple invitations and cannot attend them all, one should attend one invitation oneself and give the rest to others. The recipients should only be bhiksus (monks) or sramaneras (novice monks). One should instruct the person to whom one is giving with the following words). 'Elder! So-and-so danapati (donor) has given me five portions of proper food. I have a reason why I cannot go, so now I give it to you.' (If time is pressing and there is no one to give it to, the Vinaya allows one to mentally give it to someone. One should make the thought): 'I request that this portion be given to so-and-so bhiksu (monk).' (If there is a reason for breaking the invitation, one should also explain it according to the situation. If there is no fixed place for food, one should say) 'I do not break invitations for food.' Third: Recollecting and Knowing the Number of Years of Acceptance (One should say): 'I, on such-and-such year, month, and day'

一尺木(若干)影，受具足戒，無夏。」(一夏、多夏，隨數稱之)

第四念知衣缽受凈(應云)：「我三衣、缽具足。並受持長衣，並說凈。」(若闕衣缽，或未受持、未說凈等，念持念說隨事稱之)

第五念知身強羸(應云)：「我今不病堪行道。」(若有病應云)「我有病須療治。」

作殘食法(佛言：「持食著缽中，手擎對未足食比丘，偏袒右肩右膝著地，作是言。」)。

「長老一心念！我某甲食已足，為我作殘食法。」(彼比丘為取殘已，問言云)「是食與我耶？」(答言)：「與。」(便為食少許，余殘還之者。若都不食，但取已還之。語言)「此是我殘，與汝。」(亦名殘食)

白同利食前後入聚落法。

「大德一心念！我某甲比丘，先受某甲請。今有某緣事，欲入某處聚落至某家。白大德知。」

白非時入聚落法。

「長老！我非時入聚落(《十誦律》云)至某城邑聚落某甲舍。」(前人答言)「可爾。防護。」

販賣求利法(律云：若比丘欲貨易，應使凈人語言)。

「為我以此物貨易之。」(又應心念)「寧使彼得我利，我不得我利。」(若自貨易，應於五眾中。若與白衣貨易，突吉羅)

弟子欲辭行和上量宜法(若路

【現代漢語翻譯】現代漢語譯本『一尺木(若干)』影，受具足戒，沒有夏安居。』（一個夏安居、多個夏安居，根據數量稱說。）

第四，念知衣缽受凈（應該說）：『我的三衣、缽都具足。並且受持長衣，並且說清凈。』（如果缺少衣缽，或者沒有受持、沒有說清凈等，唸誦和陳述應根據實際情況稱說。）

第五，念知身體強弱（應該說）：『我現在沒有疾病，能夠修行。』（如果有疾病，應該說）『我生病了，需要治療。』

作殘食法（佛說：『拿著食物放在缽中，用手舉著對著未吃飽的比丘，偏袒右肩，右膝著地，這樣說。』）。

『長老一心念！我某甲(姓名)已經吃飽了，請為我作殘食法。』（那位比丘取走殘食后，問道）『這食物給我嗎？』（回答說）：『給。』（便吃掉少許食物，其餘的殘食還給施主。如果完全不吃，只是取走後還給施主，說）『這是我的殘食，給你。』（也叫殘食）

白同利食前後入聚落法。

『大德一心念！我某甲(姓名)比丘，先前接受了某甲(姓名)的邀請。現在有某種因緣，想要進入某處聚落到某家。稟告大德知曉。』

白非時入聚落法。

『長老！我非時進入聚落（《十誦律》說）到某城邑聚落某甲(姓名)的住所。』（對方回答說）『可以。注意防護。』

販賣求利法（律中說：如果比丘想要進行貿易，應該讓凈人說）。

『請你幫我把這個東西賣掉。』（又應該心裡想）『寧可讓他得到利益，我得不到利益。』（如果自己進行貿易，應該在五眾中進行。如果與白衣進行貿易，犯突吉羅(一種輕罪)）

弟子想要告辭離開，和尚衡量是否適宜的方法（如果路

【English Translation】 English version 'A 'one-foot wood (several)' shadow, receiving the full precepts, without a summer retreat.' (One summer retreat, multiple summer retreats, named according to the number.)

Fourth, mindful knowing of robes and bowl received and purified (should say): 'My three robes and bowl are complete. And I uphold the long robe, and declare it purified.' (If lacking robes or bowl, or not upheld, not declared purified, etc., the recitation and statement should be made according to the circumstances.)

Fifth, mindful knowing of bodily strength or weakness (should say): 'I am now without illness and able to practice the Way.' (If ill, should say) 'I am ill and need treatment.'

The method of dealing with leftover food (The Buddha said: 'Holding the food in the bowl, holding it up with the hand towards the bhikkhu who has not had enough to eat, baring the right shoulder, placing the right knee on the ground, say these words.')

'Venerable, be mindful! I, so-and-so (name), have had enough to eat, please perform the method of dealing with leftover food for me.' (After that bhikkhu has taken the leftovers, he asks) 'Is this food given to me?' (Answer) 'Yes.' (Then he eats a small amount of the food, and returns the remaining leftovers to the donor. If he does not eat at all, but only takes it and returns it, he says) 'This is my leftover food, I give it to you.' (It is also called leftover food)

The method of informing before and after entering a village for shared benefit.

'Venerable Sir, be mindful! I, the bhikkhu so-and-so (name), previously received an invitation from so-and-so (name). Now there is a certain reason, wanting to enter a certain village to go to a certain house. Informing the Venerable Sir for knowledge.'

The method of informing about entering a village at an improper time.

'Venerable! I am entering a village at an improper time (The Tenfold Vinaya says) to the residence of so-and-so (name) in such-and-such town or village.' (The person replies) 'It is permissible. Be mindful of protection.'

The method of trading for profit (The Vinaya says: If a bhikkhu wants to trade, he should have a layperson say).

'Please trade this item for me.' (And he should think in his mind) 'May he gain profit from me, and I not gain profit from him.' (If he trades himself, it should be among the five assemblies. If he trades with a layperson, it is a dukkhata (a minor offense))

The method for the preceptor to assess the suitability of a disciple's request to depart (If the road

有疑怖；或行伴無知，不知誦戒布薩羯磨；或彼方乞食難得持法律解律儀人、若好鬥訟希破僧事；若彼方得病，無隨病食藥、無看病人。諸有一事，皆勿聽去。弟子強去，得輕師波逸提。和上若不籌量聽去，得突吉羅罪也)。

持律比丘來承迎祇供法(佛言：「今為諸比丘結初應學法。若聞持律者來，不應避去，應為掃灑整理屋舍及臥具，半由旬迎。疑難要當出，代擔衣物、辦水具。中設過中飲，應請說法。若實求解，應如法說。若觸惱問，即不應答。旦為設前食后食，為求留安居。復應為求施衣檀越。應如是供養。若不爾，突吉羅罪。」)。

持律比丘有七種宜(一、多聞諸法；二、能籌量是法非法；三、籌量比丘尼；四、善攝師教；五、若到他處所說無畏；六、自住毗尼；七、知共不共戒之)。

應說戒人法(有一住處，跋難陀為上座，眾僧請說戒。答曰：「誦忘。」諸比丘言：「若忘，何故在上座處？」以是白佛。佛言：「上座說戒，若不說，突吉羅。」不知齊幾為上座？佛言：「于上無人，皆名上座。」)。

僧尼二眾尊卑禮敬法(佛言：「從今聽諸比丘隨次禮上座。諸比丘尼禮一切比丘，亦隨次相禮。式叉摩那禮一切比丘、比丘尼，亦隨次相禮。沙彌亦如是。沙彌尼禮一切比丘、

【現代漢語翻譯】現代漢語譯本：如果（前往的地方）有疑慮和恐懼；或者同行的人不瞭解情況，不知道如何誦戒、布薩（Upavasatha，齋戒）和羯磨（Karma，業）；或者那個地方難以乞食，沒有持守戒律、精通戒律的人，或者好爭鬥訴訟，希望破壞僧團的事情；或者那個地方容易生病，沒有適合病人的食物和藥物，也沒有照顧病人的人。凡是有以上任何一種情況，都不要允許（弟子）前往。弟子執意要去，（和上）會犯輕師波逸提（Pācittiya，一種戒律罪名）。和上如果不仔細考慮就允許（弟子）前往，會犯突吉羅（Dukkata，一種輕微的戒律罪名）。持律的比丘前來接受供養的儀軌（佛說：『現在為各位比丘制定最初應該學習的儀軌。如果聽說有持律的比丘前來，不應該回避離開，應該為他打掃整理房屋和臥具，到半由旬（Yojana，古印度長度單位）的地方迎接。有疑問一定要提出來，代他挑擔衣物，準備飲水用具。中午準備過午飲品，應該請他說法。如果確實是求解，應該如法解說。如果問的問題帶有冒犯性，就不應該回答。早晨為他準備早飯和午飯，請求他留下來安居。還要為他尋找佈施衣服的施主。應該這樣供養。如果不這樣做，會犯突吉羅罪。』）持律的比丘有七種適宜的條件（一、廣泛聽聞各種佛法；二、能夠衡量什麼是佛法，什麼不是佛法；三、衡量比丘尼；四、善於領會師父的教導；五、如果到了其他地方，所說的話沒有畏懼；六、自己安住于毗尼（Vinaya，戒律）；七、知道共同遵守和不共同遵守的戒律）。應該說戒的人的條件（有一個住處，跋難陀（Nanda）是上座，僧眾請他說戒。他回答說：『（我）背誦忘記了。』各位比丘說：『如果忘記了，為什麼還要在上座的位置上？』因此將此事稟告佛陀。佛陀說：『上座說戒，如果不說，會犯突吉羅罪。』不知道多少資歷才能成為上座？佛陀說：『在（僧團）中沒有比他更高的人，都可以稱為上座。』）僧團和尼眾之間尊卑禮敬的儀軌（佛說：『從今以後允許各位比丘按照次序禮敬上座。各位比丘尼禮敬所有的比丘，也按照次序互相禮敬。式叉摩那（Siksamana，學戒女）禮敬所有的比丘、比丘尼，也按照次序互相禮敬。沙彌（Sramanera，小沙彌）也像這樣。沙彌尼（Sramanerika，小沙彌尼）禮敬所有的比丘、

【English Translation】 English version: If there are doubts and fears (in the place to which one is going); or if the traveling companions are ignorant and do not know how to recite the precepts, perform the Upavasatha (fasting day), and the Karma (actions); or if it is difficult to obtain alms in that place, and there are no people who uphold the precepts, are well-versed in the Vinaya (discipline), or if they are fond of disputes and lawsuits, hoping to disrupt the Sangha (community); or if it is easy to get sick in that place, and there is no food or medicine suitable for the sick, and no one to take care of the sick. If any of the above conditions exist, do not allow (the disciple) to go. If the disciple insists on going, (the preceptor) will commit a minor offense of Pācittiya (an offense in the monastic code). If the preceptor allows (the disciple) to go without careful consideration, he will commit an offense of Dukkata (a minor offense). The proper conduct for a Vinaya-holding Bhikkhu (monk) who comes to receive offerings (The Buddha said: 'Now I will establish the initial practices that all Bhikkhus should learn. If you hear that a Vinaya-holding Bhikkhu is coming, you should not avoid him and leave, but should sweep and tidy the house and bedding for him, and greet him half a Yojana (an ancient Indian unit of distance) away. If there are doubts, be sure to raise them, carry his clothes and belongings for him, and prepare water for him. Prepare drinks for him at midday, and you should invite him to teach the Dharma. If he is truly seeking answers, you should explain the Dharma according to the rules. If the questions are offensive, you should not answer them. Prepare breakfast and lunch for him, and ask him to stay for the retreat. You should also seek out donors to provide him with robes. You should make offerings in this way. If you do not do so, you will commit an offense of Dukkata.') A Vinaya-holding Bhikkhu should have seven suitable qualities (1. He should have heard extensively about various Dharmas; 2. He should be able to discern what is Dharma and what is not Dharma; 3. He should be able to assess Bhikkhunis; 4. He should be good at understanding the teacher's instructions; 5. If he goes to other places, his words should be without fear; 6. He should abide in the Vinaya himself; 7. He should know the precepts that are to be observed in common and those that are not). The qualifications of a person who should recite the precepts (In one dwelling place, Nanda was the senior monk, and the Sangha asked him to recite the precepts. He replied: 'I have forgotten the recitation.' The Bhikkhus said: 'If you have forgotten, why are you in the position of senior monk?' Therefore, they reported this matter to the Buddha. The Buddha said: 'If the senior monk recites the precepts, and does not recite them, he will commit an offense of Dukkata.' How much seniority is required to become a senior monk? The Buddha said: 'Anyone in (the Sangha) who has no one higher than him can be called a senior monk.') The proper etiquette of respect between the Sangha and the Bhikkhunis (The Buddha said: 'From now on, I allow all Bhikkhus to pay respects to the senior monks in order. All Bhikkhunis should pay respects to all Bhikkhus, and also pay respects to each other in order. Siksamana (a female trainee) should pay respects to all Bhikkhus and Bhikkhunis, and also pay respects to each other in order. Sramanera (a novice monk) should also do the same. Sramanerika (a novice nun) should pay respects to all Bhikkhus,

比丘尼、式叉摩那、沙彌，亦隨次相禮。禮敬之法，聽比丘尼去比丘不近不遠，合掌低頭，作是言：『和南。』」《四分律》云：「塔亦應禮。」佛言：「食時、歠粥時、啖果時、經行時、不著三衣時、闇時、不共語時、相瞋于屏處，此等皆不應禮，犯者突吉羅。五羯磨人、被舉、不共語、本言治、狂心、散亂心、病壞心、別住、行摩那埵、本日、阿浮呵那，皆不應禮。」)。

凈五生種(根接節果子)。若食果，應五種凈(火凈、刀凈、鳥凈、傷凈、未成種凈)。若食根，應五種凈(剝凈、截凈、破凈、洗凈、火凈)。若食莖葉，應三種凈(刀凈、火凈、洗凈。于聚一器中，若凈，一名為總凈之)。

著衣高下法(佛言：「著下衣，從腳跟下上量一搩手，左掩其上，兩邊兩攝，當后兩攝之。」)。

受請應供法(時有長者請佛及僧。比丘問佛：「若人請僧，為請誰？」佛言：「若正趣正向人皆已禮請。雖非正趣正向，若為解脫出家，若坐禪人、若讀誦經人、若勸作眾事人，除惡戒人，餘一切僧皆應食。若請僧，應二眾食：比丘及沙彌。若請二部，應五眾食。」)。

四方眾僧有五種物，不可護、不可賣、不可分(一住處地、二房舍、三須用分、四果樹、五花果，一切沙門釋子比丘皆有其分

【現代漢語翻譯】現代漢語譯本：比丘尼（bhikkhuni，女性出家人）、式叉摩那（śikṣamāṇā，預備沙彌尼）、沙彌（śrāmaṇera，男性的出家沙彌），也應該按照順序互相禮敬。關於禮敬的方法，《四分律》中說，允許比丘尼在距離比丘不近不遠的地方，合掌低頭，說：『和南（vandana，梵語，意為禮敬）』。《四分律》中說：『也應該禮敬佛塔。』佛說：『吃飯時、喝粥時、吃水果時、經行時、沒有穿三衣時、黑暗時、不交談時、在隱蔽的地方互相生氣時，這些時候都不應該禮敬，違犯者犯突吉羅（duḥkṛta，輕罪）。五羯磨人（pañcakarma，犯重罪待懺悔者）、被舉（utkṣipta，被僧團停止供養者）、不共語（asaṃvyavahāra，禁止交往者）、本言治（mūlāpatti，犯根本重罪者）、狂心（unmattacitta，精神失常者）、散亂心（vikṣiptacitta，心神不定者）、病壞心（vyādhi-paripluta-citta，被疾病折磨者）、別住（parivāsa，別住懺悔者）、行摩那埵（mānatva，行摩那城懺悔者）、本日（adyatana，當天）、阿浮呵那（abbhāna，懺悔完畢恢復僧團資格者），都不應該禮敬。』清凈五生種（根、莖、節、果、種子）。如果食用果實，應該經過五種清凈（火凈、刀凈、鳥凈、傷凈、未成種凈）。如果食用根，應該經過五種清凈（剝凈、截凈、破凈、洗凈、火凈）。如果食用莖葉，應該經過三種清凈（刀凈、火凈、洗凈。在聚集在一個容器中，如果清凈，就稱為總凈）。穿衣高低的方法（佛說：『穿下裙，從腳跟下向上量一拃，左邊覆蓋在上面，兩邊都整理好，後面也要整理好。』）接受邀請應供的方法（當時有長者邀請佛和僧眾。比丘問佛：『如果有人邀請僧眾，是邀請誰？』佛說：『如果邀請的是趣向正道的人，就已經禮請了。即使不是趣向正道的人，如果是爲了解脫而出家，或者坐禪的人、或者讀誦經典的人、或者勸人做眾事的人，除了惡戒的人，其餘一切僧眾都應該應供。如果邀請僧眾，應該二眾應供：比丘和沙彌。如果邀請二部，應該五眾應供。』）四方眾僧有五種東西，不可保護、不可賣、不可分（一、住處地；二、房舍；三、須用分；四、果樹；五、花果，一切沙門釋子比丘都有其分）。

【English Translation】 English version: Bhikkhunis (female monastics), Śikṣamāṇās (probationary nuns), and Śrāmaṇeras (male novice monastics) should also greet each other in order. Regarding the method of greeting, the Caturvargīya-vinaya says that bhikkhunis are allowed to stand neither too close nor too far from bhikkhus, put their palms together, lower their heads, and say: 'Vandana (meaning 'obeisance' in Sanskrit).' The Caturvargīya-vinaya says: 'One should also pay respect to stupas.' The Buddha said: 'One should not pay respect when eating, drinking porridge, eating fruit, walking, not wearing the three robes, in the dark, not speaking, or being angry with each other in a secluded place. Those who violate this commit a duḥkṛta (minor offense). One should not pay respect to those undergoing pañcakarma (fivefold penance), those who have been utkṣipta (suspended from the Sangha), those who are asaṃvyavahāra (forbidden from association), those who have committed mūlāpatti (a root offense), those with a unmattacitta (deranged mind), those with a vikṣiptacitta (distracted mind), those with a vyādhi-paripluta-citta (mind overwhelmed by illness), those undergoing parivāsa (penance of dwelling apart), those undergoing mānatva (penance of probation), those on the adyatana (present day), or those who have undergone abbhāna (reinstatement).' Purified five kinds of growth (roots, stems, nodes, fruits, seeds). If eating fruit, it should be purified in five ways (fire purification, knife purification, bird purification, injury purification, unripe seed purification). If eating roots, it should be purified in five ways (peeling purification, cutting purification, breaking purification, washing purification, fire purification). If eating stems and leaves, it should be purified in three ways (knife purification, fire purification, washing purification. If purified in a single container, it is called total purification). The method of wearing robes high or low (The Buddha said: 'When wearing the lower robe, measure one span upwards from the heel of the foot, cover the left side over the right, arrange both sides, and arrange the back as well.') The method of accepting invitations for offerings (At that time, a householder invited the Buddha and the Sangha. A bhikkhu asked the Buddha: 'If someone invites the Sangha, who is being invited?' The Buddha said: 'If those who are heading towards the right path are invited, they have already been invited. Even if they are not heading towards the right path, if they have left home for liberation, or those who meditate, or those who recite scriptures, or those who encourage others to do meritorious deeds, except for those with evil precepts, all other members of the Sangha should accept the offering. If the Sangha is invited, two groups should partake: bhikkhus and śrāmaṇeras. If two groups are invited, five groups should partake.') The Sangha of the four directions has five things that cannot be protected, cannot be sold, and cannot be divided (1. land for dwellings; 2. buildings; 3. necessary provisions; 4. fruit trees; 5. flowers and fruits. All Śramaṇa Śākyaputra bhikkhus have a share in these).

。若護、若賣、若分，皆偷蘭遮罪)。

佛告諸比丘：「汝等各當繫念在前，自防護心。」(何謂繫念？謂行四念處。觀內身，觀除無明世間若護，觀外身及痛、心、法亦如是。何謂在前？所謂若行、若立、若臥、若睡若覺、若去若來、前後瞻視、若屈申俯仰、若著衣持缽、若食飲便利、若語若默，常其心。此是我教。)

佛告諸離車：「世有五寶，甚為難遇。」(一、一切諸佛世尊；二、善說佛所說法；三、聞法善解；四、如聞能行；五、不忘小恩)

供養父母法(佛告諸比丘：「若人百年之中，左肩擔父、右肩安母，于上大小便利，極世珍奇衣食供養，猶不能報須臾之恩。從今聽諸比丘盡心盡壽供養父母。若不供養得重罪。」)。

彌沙塞羯磨本

【現代漢語翻譯】現代漢語譯本：如果有人守護、售賣或分發（這些物品），都犯偷蘭遮罪（一種較輕的罪過）。

佛陀告訴眾比丘：『你們每個人都應當專注于當下，保護好自己的心。』（什麼是專注于當下？就是修習四念處。觀察自身，觀察去除無明的世間，如果守護，觀察外在的身體以及感受、心念、法也是如此。什麼是在當下？就是無論行走、站立、躺臥、睡眠、清醒、離去、到來、前後觀看、彎曲伸展、穿衣持缽、飲食便利、說話或沉默，都要守護自己的心。這是我的教導。）

佛陀告訴諸位離車人：『世間有五種珍寶，非常難得遇到。』（一、一切諸佛世尊；二、善於宣說佛陀所說之法；三、聽聞佛法后能夠善解其義；四、能夠按照所聽聞的佛法去實踐；五、不忘記微小的恩惠）

供養父母之法（佛陀告訴眾比丘：『如果有人在一百年裡，左肩扛著父親，右肩安放母親，讓他們在自己身上大小便，用世間最珍貴的衣食來供養，仍然不能報答父母須臾的恩情。從今以後，允許各位比丘盡心盡力地供養父母。如果不供養父母，會得到很重的罪過。』）

彌沙塞羯磨本

【English Translation】 English version: If someone protects, sells, or distributes (these items), they commit a thūlaccaya offense (a minor offense).

The Buddha told the bhikkhus (monks): 'Each of you should focus your mind on the present, and protect your own mind.' (What is focusing on the present? It is practicing the four foundations of mindfulness (satipaṭṭhāna). Observing the inner body, observing the world that removes ignorance, if protecting, observing the external body, as well as feelings, mind, and phenomena (dharma) in the same way. What is being in the present? It is that whether walking, standing, lying down, sleeping, awake, leaving, arriving, looking forward and backward, bending and stretching, wearing clothes and carrying a bowl, eating, drinking, and relieving oneself, speaking or being silent, one should always guard one's mind. This is my teaching.)

The Buddha told the Licchavis (members of a ruling clan): 'There are five treasures in the world that are very difficult to encounter.' (1. All Buddhas, the World Honored Ones; 2. Skillfully explaining the Dharma spoken by the Buddha; 3. Understanding the Dharma well after hearing it; 4. Being able to practice according to the Dharma one has heard; 5. Not forgetting small acts of kindness.)

The method of supporting parents (The Buddha told the bhikkhus (monks): 'If a person carries his father on his left shoulder and his mother on his right shoulder for a hundred years, allowing them to urinate and defecate on him, and provides them with the most precious food and clothing in the world, he still cannot repay the kindness of his parents for even a moment. From now on, I allow all bhikkhus to wholeheartedly support their parents for as long as they live. If they do not support their parents, they will incur a heavy offense.')

Mahiśāsaka Karmavācanā