T22n1425_摩訶僧祇律

大正藏第 22 冊 No. 1425 摩訶僧祇律

No. 1425 [cf. Nos. 1426, 1427]

摩訶僧祇律卷第一(初比丘僧戒法學)

東晉天竺三藏佛陀跋陀羅共法顯譯

明四波羅夷法之一(淫戒之一)

若篤信善男子欲得五事利益者，當盡受持此律。何等五？若善男子欲建立佛法者，當盡受持此律。欲令正法久住者，當盡受持此律。不欲有疑悔請問他人者，當盡受持此律。諸有比丘、比丘尼犯罪恐怖，為作依怙者，當盡受持此律。欲游化諸方而無礙者，當盡受持此律。是名篤信善男子受持此律，得五事利益。

若能盡受持，　　調御威儀戒； 　五事功德利，　　世尊之所說。 　受持此律者，　　如其義善聽； 　若能盡受持，　　調御戒律儀， 　建立世尊教，　　是名真佛子。 　佛法得久住，　　能行正法施， 　亦無疑悔起，　　請問於他人。 　比丘比丘尼，　　犯罪得依怙； 　游化于諸方，　　所往無掛礙。

婆伽婆、三藐三佛陀從本發意所修習者，今已成就，欲度人故住舍衛城，諸天世人恭敬供養、尊重讚歎，名聞十方供養中最。為求福眾生得建立於福，求果眾生得建立於果，苦惱眾生而得安隱，為諸天人開

【現代漢語翻譯】 現代漢語譯本 《摩訶僧祇律》第一卷（初比丘僧戒法學） 東晉天竺三藏佛陀跋陀羅（Buddhabhadra，意為覺賢）共法顯（Faxian）譯 明四波羅夷法之一（淫戒之一） 如果篤信的善男子想要獲得五種利益，應當完全受持此律。哪五種呢？如果善男子想要建立佛法，應當完全受持此律。想要使正法長久住世，應當完全受持此律。不想要有疑惑後悔而請問他人，應當完全受持此律。諸位比丘（bhikkhu，佛教出家男眾）、比丘尼（bhikkhuni，佛教出家女眾）犯罪感到恐懼，想要為他們提供依靠，應當完全受持此律。想要遊歷四方而沒有障礙，應當完全受持此律。這叫做篤信的善男子受持此律，獲得五種利益。 若能完全受持，調伏身心的威儀戒；五種功德利益，是世尊（釋迦牟尼佛的尊稱）所說的。 受持此律的人，應當如其義理好好聽聞；若能完全受持，調伏的戒律威儀，建立世尊的教法，這才是真正的佛子。 佛法得以長久住世，能夠施行正法佈施，也不會有疑惑後悔產生，而需要請問他人。 比丘、比丘尼，犯罪后可以得到依靠；遊歷四方，所到之處沒有牽掛障礙。 婆伽婆（Bhagavan，世尊的稱號）、三藐三佛陀（Samyaksambuddha，正等覺者）從最初發心所修習的，現在已經成就，爲了度化世人而住在舍衛城（Shravasti），諸天世人恭敬供養、尊重讚歎，名聲傳遍十方，是供養中最殊勝的。爲了尋求福報的眾生得以建立福報，尋求果報的眾生得以建立果報，苦惱的眾生得以得到安穩，為諸天人開示

【English Translation】 English version Mahāsaṃghika Vinaya, Volume 1 (Initial Bhikkhu Saṃgha Code) Translated by Buddhabhadra (meaning 'Worthy of Awakening') and Faxian of the Eastern Jin Dynasty Clarifying one of the Four Pārājika Dharmas (First precept regarding sexual misconduct) If a faithful good man wishes to obtain five benefits, he should fully uphold this Vinaya. What are the five? If a good man wishes to establish the Buddha-dharma, he should fully uphold this Vinaya. If he wishes to make the True Dharma long-lasting, he should fully uphold this Vinaya. If he does not want to have doubts and regrets and ask others, he should fully uphold this Vinaya. If there are Bhikkhus (Buddhist monks) and Bhikkhunis (Buddhist nuns) who are afraid of committing offenses and want to provide them with refuge, he should fully uphold this Vinaya. If he wants to travel to various places without hindrance, he should fully uphold this Vinaya. This is called a faithful good man upholding this Vinaya and obtaining five benefits. If one can fully uphold, the disciplinary precepts that tame the mind and body; the five meritorious benefits are what the World-Honored One (a title for Shakyamuni Buddha) has spoken. Those who uphold this Vinaya should listen well to its meaning; if one can fully uphold, the disciplinary precepts that tame, establish the teachings of the World-Honored One, this is called a true child of the Buddha. The Buddha-dharma can last long in the world, able to practice the giving of the True Dharma, and there will be no doubts or regrets arising, needing to ask others. Bhikkhus and Bhikkhunis, can find refuge after committing offenses; traveling to various places, there are no attachments or hindrances wherever they go. The Bhagavan (a title for the Buddha), the Samyaksambuddha (Perfectly Enlightened One), from the initial aspiration cultivated, has now achieved, and dwells in Shravasti (a major city in ancient India) for the sake of liberating people. Gods and humans respectfully make offerings, respect and praise, the name is heard in all directions, and is the most supreme among offerings. For sentient beings seeking blessings, to establish blessings, for sentient beings seeking results, to establish results, for suffering sentient beings to obtain peace and comfort, to reveal to gods and humans

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甘露門，於十六大國莫不宗伏、知見自覺。佛所住者，住于天住、住于梵住、住賢聖住、住最勝住、住一切智心，得自在隨意所住，是故如來住舍衛國。

爾時尊者舍利弗，獨一靜處結加趺坐正受三昧。三昧覺已作是思惟：「有何因緣，諸佛世尊滅度之後法不久住？有何因緣，諸佛世尊滅度之後法教久住？」於是尊者舍利弗，晡時從三昧起詣世尊所，頭面禮足卻坐一面。坐一面已白佛言：「世尊！我于靜處正受三昧，三昧覺已作是思惟：『有何因緣，諸佛世尊滅度之後法不久住？有何因緣，諸佛世尊滅度之後法教久住？』」

爾時佛告舍利弗：「有如來不為弟子廣說修多羅、祇夜、授記、伽陀、憂陀那，如是語、本生、方廣、未曾有經。舍利弗！諸佛如來不為聲聞制戒，不立說波羅提木叉法，是故如來滅度之後法不久住。舍利弗！譬如鬘師、鬘師弟子，以種種色花著于案上，不以線連，若四方風吹則隨風散。何以故？無線連故。如是舍利弗！如來不廣為弟子說九部法，不為聲聞制戒，不立說波羅提木叉法，是故如來滅后法不久住。舍利弗！以如來廣為弟子說九部法，為聲聞制戒，立說波羅提木叉法，是故如來滅度之後教法久住。舍利弗！譬如鬘師、鬘師弟子，以種種色花以線連之，若四方風吹不隨風散。

【現代漢語翻譯】 現代漢語譯本： 甘露之門，在十六大國中無不受到尊崇和信服，人們憑藉自身的知見而自覺修行。佛陀所安住的地方，是安住在天住（Devaloka-vihāra，天人的住所）、梵住（Brahmavihāra，清凈的住所）、賢聖住（āryavihāra，聖者的住所）、最勝住（agre-vihāra，最殊勝的住所）、一切智心（sarvajñacitta，通達一切智慧的心）中，獲得自在，隨心所欲地安住。因此，如來安住在舍衛國（Śrāvastī）。 當時，尊者舍利弗（Śāriputra），獨自一人在安靜的地方結跏趺坐，進入正受三昧（samādhi，禪定）。從三昧中醒來后，他這樣思惟：『是什麼因緣，導致諸佛世尊（Buddha-bhagavat）滅度（parinirvāṇa，圓寂）之後，佛法不能長久住世？又是什麼因緣，導致諸佛世尊滅度之後，佛法教義能夠長久住世？』於是，尊者舍利弗在傍晚時分從三昧中起身，前往世尊所在的地方，以頭面頂禮佛足，然後退坐在一旁。坐定之後，他向佛陀稟告說：『世尊！我在安靜的地方進入正受三昧，從三昧中醒來后，我這樣思惟：『是什麼因緣，導致諸佛世尊滅度之後，佛法不能長久住世？又是什麼因緣，導致諸佛世尊滅度之後，佛法教義能夠長久住世？』 當時，佛陀告訴舍利弗：『如果如來沒有為弟子們廣泛宣說修多羅（sūtra，經）、祇夜（geya，重頌）、授記（vyākaraṇa，預言）、伽陀（gāthā，偈頌）、憂陀那（udāna，自說），以及如是語（itivṛttaka，本事）、本生（jātaka，本生故事）、方廣（vaipulya，方廣經）、未曾有經（adbhūta-dharma，未曾有法）。舍利弗！諸佛如來沒有為聲聞（śrāvaka，弟子）制定戒律，沒有建立和宣說波羅提木叉法（prātimokṣa，戒經），因此如來滅度之後，佛法不能長久住世。舍利弗！譬如花鬘師（mālākara，花匠）或花鬘師的弟子，將各種顏色的花放在案板上，卻不以線串聯起來，如果四面八方的風吹來，這些花就會隨風飄散。為什麼呢？因為沒有用線連線的緣故。同樣地，舍利弗！如果如來沒有為弟子們廣泛宣說九部法（anga，九分教），沒有為聲聞制定戒律，沒有建立和宣說波羅提木叉法，因此如來滅度之後，佛法不能長久住世。舍利弗！如果如來廣泛地為弟子們宣說九部法，為聲聞制定戒律，建立和宣說波羅提木叉法，因此如來滅度之後，教法就能長久住世。舍利弗！譬如花鬘師或花鬘師的弟子，用線將各種顏色的花串聯起來，即使四面八方的風吹來，這些花也不會隨風飄散。

【English Translation】 English version: The gate of nectar is revered and submitted to in the sixteen great countries, with people consciously practicing based on their own knowledge and understanding. The place where the Buddha dwells is in the abode of the Devas (Devaloka-vihāra, the residence of the gods), the abode of Brahma (Brahmavihāra, the pure abode), the abode of the noble ones (āryavihāra, the residence of the saints), the supreme abode (agre-vihāra, the most excellent abode), and the mind of all-knowing wisdom (sarvajñacitta, the mind that understands all wisdom), attaining freedom and dwelling as one pleases. Therefore, the Tathāgata (如來) dwells in Śrāvastī (舍衛國). At that time, Venerable Śāriputra (舍利弗), alone in a quiet place, sat in full lotus posture, entering into the samādhi (三昧, meditation) of right concentration. Having awakened from samādhi, he contemplated thus: 'What is the cause and condition that the Dharma (法) does not long endure after the parinirvāṇa (滅度, passing away) of the Buddhas-Bhagavats (諸佛世尊)? What is the cause and condition that the Dharma teachings can long endure after the parinirvāṇa of the Buddhas-Bhagavats?' Then, Venerable Śāriputra, in the evening, arose from samādhi and went to where the Bhagavan (世尊) was, bowed his head to his feet, and sat to one side. Having sat down, he said to the Buddha: 'Bhagavan! I entered into samādhi of right concentration in a quiet place, and having awakened from samādhi, I contemplated thus: 'What is the cause and condition that the Dharma does not long endure after the parinirvāṇa of the Buddhas-Bhagavats? What is the cause and condition that the Dharma teachings can long endure after the parinirvāṇa of the Buddhas-Bhagavats?' At that time, the Buddha said to Śāriputra: 'If the Tathāgata does not extensively explain to the disciples the sūtras (修多羅, discourses), geyas (祇夜, verses), vyākaraṇas (授記, prophecies), gāthās (伽陀, stanzas), udānas (憂陀那, inspired utterances), as well as the itivṛttakas (如是語, accounts of events), jātakas (本生, birth stories), vaipulyas (方廣, expanded sutras), and adbhūta-dharmas (未曾有經, accounts of wonders). Śāriputra! If the Buddhas-Tathāgatas do not establish precepts for the śrāvakas (聲聞, disciples), and do not establish and recite the prātimokṣa (波羅提木叉法, code of monastic rules), therefore the Dharma does not long endure after the parinirvāṇa of the Tathāgata. Śāriputra! It is like a garland maker (mālākara, 鬘師) or a disciple of a garland maker, placing flowers of various colors on a board without connecting them with a thread; if the wind blows from the four directions, they will scatter with the wind. Why? Because they are not connected by a thread. Likewise, Śāriputra! If the Tathāgata does not extensively explain the nine-part Dharma (anga, 九分教) to the disciples, does not establish precepts for the śrāvakas, and does not establish and recite the prātimokṣa, therefore the Dharma does not long endure after the parinirvāṇa of the Tathāgata. Śāriputra! If the Tathāgata extensively explains the nine-part Dharma to the disciples, establishes precepts for the śrāvakas, and establishes and recites the prātimokṣa, therefore the Dharma teachings can long endure after the parinirvāṇa of the Tathāgata. Śāriputra! It is like a garland maker or a disciple of a garland maker, connecting flowers of various colors with a thread; even if the wind blows from the four directions, they will not scatter with the wind.'

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所以者何？以線連故。如是舍利弗！如來廣說九部經，為聲聞制戒，立說波羅提木叉法，是以如來滅后法得久住。舍利弗！以是因緣故，教法有久住、有不久住者。」

爾時尊者舍利弗白佛言：「唯愿世尊！廣說九部經，善為聲聞制戒，立說波羅提木叉法，令教法久住，為諸天世人開甘露門。」

爾時佛告舍利弗：「如來不以無過患因緣而為弟子制戒、立說波羅提木叉法。舍利弗！譬如轉輪聖王不以無過而為婆羅門居士而制刑罰。如是舍利弗！如來亦復如是，不以無過患因緣而為弟子制戒、立說波羅提木叉法。然舍利弗！當來有正信善男子，于佛法中信家非家舍家出家，或有心亂顛倒起于凈想，三毒熾盛而犯諸罪。舍利弗！是時如來當爲弟子制戒、立說波羅提木叉法。止！舍利弗！如來自當知時。」

舍利弗言：「唯然世尊！如來自當知時。」

是時舍利弗，　　偏袒而合掌， 　隨順轉法輪，　　請求最勝說。 　勸請於世尊：　　「今正是其時， 　愿為弟子眾，　　廣制戒律儀。 　能令佛正法，　　長夜得久住； 　顯示甘露門，　　開化天人眾。」 　彼住最後身，　　作此勸請已； 　爾時最勝告，　　尊者舍利弗： 「弟子未有罪，　　眾僧悉清凈； 　諸佛未曾有，　　無過

【現代漢語翻譯】 現代漢語譯本： 『為什麼呢？因為有線連線的緣故。』 舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如來廣泛宣說九部經（指佛經的九種分類方式），為聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）制定戒律，建立並宣說波羅提木叉法（Prātimokṣa，戒律的總稱），因此如來滅度后佛法得以長久住世。舍利弗！因為這個因緣，教法有長久住世和不能長久住世的差別。

當時，尊者舍利弗對佛說：『唯愿世尊！廣泛宣說九部經，善於為聲聞制定戒律，建立並宣說波羅提木叉法，使教法長久住世，為諸天和世人開啟甘露之門。』

當時，佛告訴舍利弗：『如來不會在沒有過患的因緣下為弟子制定戒律、建立並宣說波羅提木叉法。舍利弗！譬如轉輪聖王（Cakravartin，擁有統治世界的理想君主）不會在沒有過錯的情況下為婆羅門（Brāhmaṇa，印度教祭司階層）和居士制定刑罰。同樣，舍利弗！如來也是如此，不會在沒有過患的因緣下為弟子制定戒律、建立並宣說波羅提木叉法。然而，舍利弗！將來會有具足正信的善男子，在佛法中從在家到出家，或者有人心神錯亂顛倒，對不清凈的事物產生清凈的錯覺，三毒（貪、嗔、癡）熾盛而犯下各種罪行。舍利弗！那時如來才會為弟子制定戒律、建立並宣說波羅提木叉法。停止吧！舍利弗！如來自會知道時機。』

舍利弗說：『是的，世尊！如來自會知道時機。』

當時舍利弗，袒露右肩，合掌恭敬，隨順佛陀所轉的法輪，請求佛陀宣說最殊勝的教法。勸請世尊：『現在正是時候，愿為弟子們，廣泛制定戒律，能夠使佛陀的正法，長久住世，顯示甘露之門，開化天人和世人。』他安住于最後的色身，作了這樣的勸請后；當時最殊勝的佛陀告訴尊者舍利弗：『弟子們還沒有犯錯，僧團都清凈，諸佛未曾有過，沒有過錯的情況。』

【English Translation】 English version: 『Why is that? Because of the connection of the line.』 Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! The Tathagata (如來, another name for the Buddha) extensively expounds the nine-part scriptures (referring to the nine categories of Buddhist scriptures), establishes precepts for the Śrāvakas (聲聞, disciples who attain enlightenment by hearing the Buddha's teachings), and establishes and proclaims the Prātimokṣa (波羅提木叉, the code of monastic rules), so that the Dharma (法, the teachings of the Buddha) can abide long after the Tathagata's Parinirvana (滅度, passing away). Śāriputra! Because of this cause and condition, there is a difference between the Dharma abiding long and not abiding long.

At that time, the Venerable Śāriputra said to the Buddha: 『May the World-Honored One (世尊, another name for the Buddha) extensively expound the nine-part scriptures, be skilled in establishing precepts for the Śrāvakas, and establish and proclaim the Prātimokṣa, so that the Dharma may abide long and open the gate of nectar for the gods and humans.』

At that time, the Buddha told Śāriputra: 『The Tathagata does not establish precepts for disciples or establish and proclaim the Prātimokṣa without a cause and condition of transgression. Śāriputra! For example, a Cakravartin (轉輪聖王, an ideal universal ruler) does not establish punishments for Brahmins (婆羅門, the priestly class in Hinduism) and householders without fault. Likewise, Śāriputra! The Tathagata is also like this, not establishing precepts for disciples or establishing and proclaiming the Prātimokṣa without a cause and condition of transgression. However, Śāriputra! In the future, there will be good men with right faith who, in the Dharma, go from household to homelessness, or some whose minds are confused and inverted, giving rise to pure thoughts about impure things, and whose three poisons (貪、嗔、癡, greed, hatred, and delusion) are rampant and commit various sins. Śāriputra! At that time, the Tathagata will establish precepts for disciples and establish and proclaim the Prātimokṣa. Stop! Śāriputra! The Tathagata will know the time.』

Śāriputra said: 『Yes, World-Honored One! The Tathagata will know the time.』

At that time, Śāriputra, baring his right shoulder, joined his palms in reverence, followed the turning of the Dharma wheel (法輪, the teachings of the Buddha) by the Buddha, and requested the Buddha to proclaim the most excellent Dharma. He entreated the World-Honored One: 『Now is the right time, may you widely establish precepts for the disciples, so that the Buddha's true Dharma may abide long, reveal the gate of nectar, and enlighten gods and humans.』 He, abiding in his last body, having made this entreaty; at that time, the most excellent Buddha told the Venerable Śāriputra: 『The disciples have not yet committed any faults, the Sangha (僧團, the monastic community) is all pure; the Buddhas have never had a situation where there is no fault.』

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而制戒。 　譬如世界主，　　王領其國土； 　無有無過人，　　而加其刑罰。 　彼喻此亦然，　　世尊天人師； 　未有無過患，　　而制弟子戒。 　過患既已起，　　時有犯惡者； 　是時天人師，　　為眾制律儀。 　過去、未來世，　　佛眼靡不見； 　隨其事輕重，　　隨其輕重製。」 　說此正法時，　　在於祇洹林； 　舍利弗勸請，　　世尊答如是。

爾時諸比丘白佛言：「世尊！云何尊者舍利弗，諸比丘未有過患，而請世尊制戒、立說波羅提木叉法？」佛告諸比丘：「舍利弗不但今日未有過患而請制戒，彼于昔時在一城邑聚落，人民居士未有過患，亦曾請我制諸刑罰。」諸比丘白佛言：「世尊！乃往昔時已有此耶？」佛言：「如是。」諸比丘白佛言：「世尊！愿樂欲聞。」

佛告諸比丘：「過去世時有城名波羅奈，國名迦尸。彼時國王號曰大名稱，以法治化，無有怨敵，佈施持戒，泛愛人物、善攝眷屬。法王御世，人民殷盛，富樂豐實，聚落村邑雞飛相接，舉國人民更相敬愛，種種眾伎共相娛樂。時有大臣名曰陶利，多諸策謀，作是思惟：『今此王境自然富樂人民熾盛，城邑聚落雞飛相接，舉國人民更相敬愛，種種眾伎共相娛樂。』時彼大臣往白王言：『今日境界自然富樂人民

【現代漢語翻譯】 現代漢語譯本 於是制定戒律。 譬如世界的統治者（世界主），國王統治著他的國土；沒有沒有過錯的人，卻施加刑罰。 這個比喻也是如此，世尊（世尊）是天人的導師；在沒有出現過錯之前，不會為弟子制定戒律。 一旦出現了過錯，當時有犯惡行的人；這時，天人導師（天人師）為大眾制定律儀。 過去、未來世，佛眼沒有看不到的；根據事情的輕重，隨其輕重而制定。 說這部正法的時候，在祇洹林（祇洹林，Jetavana）；舍利弗（舍利弗，Sariputta）勸請，世尊（世尊）如此回答。

當時，眾比丘（比丘，bhikkhus）稟告佛陀說：『世尊（世尊）！為什麼尊者舍利弗（舍利弗，Sariputta）在眾比丘（比丘，bhikkhus）還沒有過錯的時候，就勸請世尊（世尊）制定戒律、建立波羅提木叉法（波羅提木叉法，Patimokkha）？』佛陀告訴眾比丘（比丘，bhikkhus）說：『舍利弗（舍利弗，Sariputta）不只是今天在沒有過錯的時候勸請制定戒律，他在過去世的時候，在一個城邑聚落，人民居士沒有過錯的時候，也曾勸請我制定各種刑罰。』眾比丘（比丘，bhikkhus）稟告佛陀說：『世尊（世尊）！在很久以前就有這樣的事嗎？』佛陀說：『是的。』眾比丘（比丘，bhikkhus）稟告佛陀說：『世尊（世尊）！我們很想聽聽這件事。』

佛陀告訴眾比丘（比丘，bhikkhus）說：『過去世的時候，有個城市名叫波羅奈（波羅奈，Varanasi），國家名叫迦尸（迦尸，Kasi）。當時的國王名叫大名稱（大名稱，Mahanama），以正法治理國家，沒有怨敵，廣行佈施，嚴持戒律，博愛人民，善待眷屬。法王治理國家，人民興盛，富裕安樂，村落密集，舉國人民互相敬愛，各種娛樂活動豐富多彩。當時有個大臣名叫陶利（陶利，Tauri），足智多謀，他這樣思惟：『現在這個國家自然富裕安樂，人民興盛，城邑村落密集，舉國人民互相敬愛，各種娛樂活動豐富多彩。』當時，這位大臣去稟告國王說：『現在國家自然富裕安樂，人民興盛，'

【English Translation】 English version And established precepts. For example, the lord of the world (世界主, lord of the world), the king rules his kingdom; there is no one without fault, yet punishment is imposed. This analogy is also true, the World Honored One (世尊, World Honored One) is the teacher of gods and humans; before there are faults, he does not establish precepts for his disciples. Once faults have arisen, and there are those who commit evil deeds; at that time, the teacher of gods and humans (天人師, teacher of gods and humans) establishes the rules of conduct for the assembly. The past and future worlds, nothing escapes the Buddha's eye; according to the severity of the matter, he establishes precepts according to their weight. When this Dharma was spoken, it was in the Jeta Grove (祇洹林, Jetavana); Sariputta (舍利弗, Sariputta) requested, and the World Honored One (世尊, World Honored One) answered in this way.

At that time, the bhikkhus (比丘, bhikkhus) said to the Buddha: 'World Honored One (世尊, World Honored One)! Why did the venerable Sariputta (舍利弗, Sariputta) request the World Honored One (世尊, World Honored One) to establish precepts and establish the Patimokkha (波羅提木叉法, Patimokkha) when the bhikkhus (比丘, bhikkhus) had not yet committed any faults?' The Buddha told the bhikkhus (比丘, bhikkhus): 'Sariputta (舍利弗, Sariputta) not only requested the establishment of precepts today when there were no faults, but in the past, in a city and village, when the people and laypeople had no faults, he also requested me to establish various punishments.' The bhikkhus (比丘, bhikkhus) said to the Buddha: 'World Honored One (世尊, World Honored One)! Was this the case in the distant past?' The Buddha said: 'Yes.' The bhikkhus (比丘, bhikkhus) said to the Buddha: 'World Honored One (世尊, World Honored One)! We would like to hear about it.'

The Buddha told the bhikkhus (比丘, bhikkhus): 'In the past, there was a city named Varanasi (波羅奈, Varanasi), and a country named Kasi (迦尸, Kasi). At that time, the king was named Mahanama (大名稱, Mahanama), who ruled the country with righteousness, had no enemies, practiced generosity, upheld the precepts, loved the people, and treated his family well. The Dharma King ruled the country, the people prospered, were wealthy and happy, the villages were densely populated, and the people of the country loved each other, and various entertainment activities were rich and colorful. At that time, there was a minister named Tauri (陶利, Tauri), who was resourceful, and he thought: 'Now this country is naturally wealthy and happy, the people are prosperous, the cities and villages are densely populated, the people of the country love each other, and various entertainment activities are rich and colorful.' At that time, this minister went to report to the king: 'Now the country is naturally wealthy and happy, the people are prosperous,'

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熾盛，城邑聚落雞飛相接，舉國人民更相敬愛，種種伎樂共相娛樂。愿王當爲斯等制立刑罰，莫令極樂生諸過患。』王言：『止！止！此言不可。所以者何？過患未起而欲制罰。』臣復白王：『當防未來，莫令極樂生諸過患。』時王作是思惟：『今此大臣聰明智謀，多諸朋黨不可卒制，今若呵責或生咎釁。』爾時國王欲微誨大臣，即說偈言：

「『勢力喜瞋恚，　　難可卒呵制； 　　橫生人過患，　　此事甚不可。 　　大人多慈愍，　　知人實有過； 　　猶尚復觀察，　　哀愍加其罰。 　　惡人喜惱他，　　不審其過罪； 　　而加其刑罰，　　自損惡名增。 　　如王好威怒，　　枉害加良善； 　　惡名流四遠，　　死則墮惡道。 　　正法化黎庶，　　身口意清凈； 　　忍辱行四等，　　是謂人中王。 　　王為人中上，　　宜制忿怒心： 　　仁愛恕有罪，　　哀愍加刑罰。』

「爾時大臣聞王所說，心大歡喜而說偈言：

「『最勝人中王，　　愿永蔭黎庶； 　　忍辱自調伏，　　道化怨自降。 　　王德被無外，　　祚隆永無窮； 　　以道治天下，　　常為天人王。』」

佛告諸比丘：「爾時國王大名稱者，豈異人乎？則我身是。時大臣陶利者，舍利弗是。爾時城邑聚落長

【現代漢語翻譯】 現代漢語譯本 『（國家）熾盛，城邑聚落雞犬相聞，全國人民互相敬愛，用各種各樣的音樂共同娛樂。希望大王您能為這些情況制定刑罰，不要讓極樂的景象產生各種禍患。』國王說：『停止！停止！這話不可行。為什麼呢？禍患還沒有發生，就想要制定刑罰。』大臣又對國王說：『應當防備未來，不要讓極樂的景象產生各種禍患。』當時國王這樣思考：『現在這位大臣聰明有智謀，黨羽眾多，不可以立刻制裁他，現在如果呵斥他，或許會產生禍端。』當時國王想要委婉地教誨大臣，就說了這幾句偈語： 『依仗權勢就喜歡發怒，很難立刻呵斥制止；橫生事端，給人帶來禍患，這件事非常不可取。德高望重的人大多慈悲憐憫，知道別人確實犯了過錯；尚且還要再三觀察，以哀憐的心情施加懲罰。惡人喜歡惱害他人，不審察別人的過錯和罪行；就施加刑罰，只會損害自己的名聲，增加惡名。如果國王喜歡逞威風發怒，冤枉好人，傷害善良的人；惡名就會傳遍四方，死後就會墮入惡道。 用正法教化百姓，使他們身口意清凈；以忍辱之心行慈、悲、喜、舍四無量心，這才稱得上是人中之王。大王您是人中之尊，應該克制憤怒之心：用仁愛之心寬恕有罪之人，以哀憐之心施加刑罰。』 『當時大臣聽了國王所說的話，心裡非常高興，於是說了這幾句偈語： 『最尊貴的人中之王，希望您永遠庇護百姓；以忍辱之心調伏自己，用道德教化使怨恨自然消弭。大王的恩德普及四方，國運昌隆，永無止境；用正道治理天下，永遠做天人和人間的君王。』 佛告訴各位比丘：『當時那位名叫大名稱的國王，難道是別人嗎？就是我的前身。當時那位大臣陶利（Tauri）(大臣的名字)就是舍利弗（Sariputra）(佛陀的十大弟子之一)。當時城邑聚落的長者

【English Translation】 English version 『(The country) is flourishing, with towns and villages closely connected, the people loving each other, and various kinds of music providing entertainment. May the king establish punishments for these situations, lest various evils arise from this state of extreme happiness.』 The king said, 『Stop! Stop! This is not acceptable. Why? Because the evils have not yet arisen, and you already want to establish punishments.』 The minister said to the king again, 『We should guard against the future, lest various evils arise from this state of extreme happiness.』 At that time, the king thought to himself, 『This minister is clever and resourceful, with many followers, and cannot be easily controlled. If I rebuke him now, it might lead to trouble.』 At that time, the king wanted to subtly instruct the minister, so he spoke these verses: 『Those who rely on power are fond of anger, and are difficult to rebuke and restrain immediately; they create trouble and bring misfortune to others, which is very undesirable. Great people are mostly compassionate and understanding, knowing that others have indeed made mistakes; they still observe carefully, and inflict punishment with compassion. Evil people like to annoy others, without examining their faults and sins; they inflict punishment, only harming their own reputation and increasing their bad name. If a king likes to show off his power and anger, wrongly harming good people and injuring the virtuous; his bad name will spread far and wide, and after death, he will fall into evil realms. Use the righteous Dharma to teach the people, making their body, speech, and mind pure; practice patience and the Four Immeasurables (慈、悲、喜、舍 - loving-kindness, compassion, sympathetic joy, and equanimity), and this is what it means to be a king among people. Your Majesty is the most honored among people, and should restrain the heart of anger: forgive the guilty with benevolence, and inflict punishment with compassion.』 『At that time, the minister heard what the king said, and was very happy, so he spoke these verses: 『The most noble king among people, may you forever protect the people; subdue yourself with patience, and use morality to transform hatred naturally. The king's virtue spreads everywhere, and the country's fortune is prosperous and endless; govern the world with the righteous path, and forever be the king of gods and humans.』 The Buddha told the bhikkhus (monks): 『Was the king named Great Renown at that time someone else? It was my former self. The minister Tauri (name of the minister) at that time was Sariputra (one of the Buddha's ten great disciples). The elders of the towns and villages at that time

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者居士未有過患，而彼請我令制刑罰。今諸比丘過患未起，而復請我為諸弟子制戒、立說波羅提木叉法。」

爾時世尊從舍衛城隨所樂住已，于憍薩羅國人間遊行，與大比丘眾五百人前後圍繞，詣憍薩羅國耕田婆羅門聚落。到已於耕田林中住。於是世尊晡時從三昧起，周遍觀察上下諸方又複視前平地，而發微笑往來經行。時舍利弗見世尊從三昧起周遍觀察上下諸方又複視前平地，而發微笑往來經行，見已往詣眾多比丘所，語比丘言：「諸長老！我向見世尊從三昧起，觀察諸方乃至往來經行。諸長老！如來、應供、正遍知，不以無因緣而起微笑。若往請問，必當聞說過去宿命久遠之事。我等今日當詣世尊問如此義，如佛所說我當奉行。」諸比丘聞舍利弗說已，即與舍利弗，共詣世尊所頭面禮足，禮足已隨佛經行。

時尊者舍利弗白佛言：「向見世尊從三昧起，觀察諸方乃至往來經行，我即往詣眾多比丘所，語比丘言：『諸長老！我向見世尊從三昧起，觀察諸方乃至往來經行。諸長老！如來、應供、正遍知，不以無因緣而笑。若往請問，必當聞說過去宿命久遠之事。我等今日當詣世尊問如此義，如佛所說我當奉行。』不審世尊！有何因緣而發微笑？」

爾時世尊，出金色臂指地告舍利弗：「汝見此地不

【現代漢語翻譯】 現代漢語譯本：『如果一位居士沒有犯任何過錯，卻請我來制定刑罰，這並不合理。現在各位比丘還沒有出現任何過錯，卻請我為弟子們制定戒律，建立波羅提木叉法（Pratimoksha，戒律）。』

當時，世尊從舍衛城（Shravasti）隨意游化后，在憍薩羅國（Kosala）人間遊行教化，與五百位大比丘眾前後圍繞，前往憍薩羅國耕田婆羅門（Brahmin）的聚落。到達后，住在耕田林中。這時，世尊在傍晚時分從禪定中起身，周遍觀察上下四方，又看著面前的平地，露出微笑，來回經行。當時，舍利弗（Shariputra）尊者看見世尊從禪定中起身，觀察四方，乃至來回經行，看見后就前往眾多比丘所在的地方，對比丘們說：『各位長老！我剛才看見世尊從禪定中起身，觀察四方，乃至來回經行。各位長老！如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha），不會無緣無故地微笑。如果前去請問，必定會聽到關於過去宿命久遠的事情。我們今天應當前往世尊那裡詢問這個道理，如佛所說，我們應當奉行。』各位比丘聽了舍利弗所說后，就和舍利弗一起前往世尊所在的地方，以頭面禮拜佛足，禮拜完畢后，跟隨佛陀經行。

當時，尊者舍利弗稟告佛陀說：『我剛才看見世尊從禪定中起身，觀察四方，乃至來回經行，我就前往眾多比丘所在的地方，對比丘們說：「各位長老！我剛才看見世尊從禪定中起身，觀察四方，乃至來回經行。各位長老！如來、應供、正遍知，不會無緣無故地微笑。如果前去請問，必定會聽到關於過去宿命久遠的事情。我們今天應當前往世尊那裡詢問這個道理，如佛所說，我們應當奉行。」』不知道世尊，有什麼因緣而露出微笑？』

當時，世尊伸出金色的手臂，指著地面告訴舍利弗：『你看見這塊地嗎？』

【English Translation】 English version: 'It is not right that a householder has not committed any offense, yet asks me to establish punishments. Now, no offenses have arisen among the monks, yet you ask me to establish precepts for the disciples and establish the Pratimoksha (Pratimoksha, code of monastic discipline).'

At that time, the World Honored One, after dwelling in Shravasti (Shravasti) as he pleased, traveled and taught among the people of Kosala (Kosala), surrounded by a great assembly of five hundred monks, and went to the village of the farming Brahmins (Brahmin) in Kosala. Having arrived, he stayed in the farming grove. Then, the World Honored One arose from samadhi (Samadhi, meditative state) in the evening, observed all directions above and below, and also looked at the flat ground in front of him, and smiled as he walked back and forth. At that time, the Venerable Shariputra (Shariputra) saw the World Honored One arise from samadhi, observe all directions, and walk back and forth. Having seen this, he went to where many monks were and said to the monks: 'Venerable elders! I just saw the World Honored One arise from samadhi, observe all directions, and walk back and forth. Venerable elders! The Tathagata (Tathagata, 'Thus Gone One'), Arhat (Arhat, 'Worthy One'), Samyaksambuddha (Samyaksambuddha, 'Perfectly Enlightened One'), does not smile without a cause. If we go and ask, we will surely hear about past lives and distant events. Today, we should go to the World Honored One and ask about this meaning. We should follow what the Buddha says.' Having heard what Shariputra said, the monks went with Shariputra to where the World Honored One was, bowed their heads to his feet, and followed the Buddha as he walked back and forth.

At that time, the Venerable Shariputra said to the Buddha: 'I just saw the World Honored One arise from samadhi, observe all directions, and walk back and forth. I then went to where many monks were and said to the monks: 「Venerable elders! I just saw the World Honored One arise from samadhi, observe all directions, and walk back and forth. Venerable elders! The Tathagata, Arhat, Samyaksambuddha, does not smile without a cause. If we go and ask, we will surely hear about past lives and distant events. Today, we should go to the World Honored One and ask about this meaning. We should follow what the Buddha says.」' I wonder, World Honored One, what is the cause for your smile?'

At that time, the World Honored One extended his golden arm and pointed to the ground, saying to Shariputra: 'Do you see this ground?'

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？」舍利弗言：「唯然已見。」佛言：「此地是迦葉佛故園林處，此一處是迦葉佛精舍處，此一處是經行處，此一處是坐禪處。」爾時尊者舍利弗，即取僧伽梨襞為四褺，即布是地。布是地已，偏袒右肩、右膝著地，合掌白佛言：「唯愿世尊！坐此座上，當令此地為二佛坐處。」爾時世尊即受而坐，尊者舍利弗禮佛足已，於一面坐而白佛言：「世尊！有幾事利益，如來、應供、正遍知為弟子制戒、立說波羅提木叉法？」佛告舍利弗：「有十事利益故，諸佛如來為諸弟子制戒、立說波羅提木叉法。何等十？一者攝僧故；二者極攝僧故；三者令僧安樂故；四者折伏無羞人故；五者有慚愧人得安隱住故；六者不信者令得信故；七者已信者增益信故；八者于現法中得漏盡故；九者未生諸漏令不生故；十者正法得久住，為諸天人開甘露施門故。以是十事，如來、應供、正遍知為諸弟子制戒、立說波羅提木叉法。」

是時舍利弗，　　偏袒而合掌； 　隨順轉法輪，　　請問于最勝。 　彼住最後身，　　合掌請問已， 　爾時最勝告，　　尊者舍利弗： 「有十功德利，　　如來所知見， 　故為諸弟子，　　廣制戒律儀。 　攝僧、極攝故；　　令僧安樂住； 　折伏無羞人；　　慚愧得安隱； 　不信令入信；　　已信

【現代漢語翻譯】 現代漢語譯本 』舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『是的，我已經看見了。』佛說：『這塊地是過去迦葉佛（Kāśyapa，過去七佛之一）的園林所在，這一處是迦葉佛的精舍所在，這一處是經行（caṅkramaṇa，僧人來回走動以鍛鍊身體或幫助冥想）的地方，這一處是坐禪（dhyāna，冥想）的地方。』當時，尊者舍利弗立即取下僧伽梨（saṃghāṭī，一種袈裟）疊成四層，鋪在這塊地上。鋪好之後，偏袒右肩，右膝著地，合掌對佛說：『唯愿世尊！請坐在這座上，讓這塊地成為兩位佛陀坐過的地方。』當時，世尊接受了他的請求並坐下，尊者舍利弗禮拜佛足后，在一旁坐下，對佛說：『世尊！如來（Tathāgata，佛的稱號之一）、應供（Arhat，阿羅漢的稱號之一）、正遍知（Samyak-saṃbuddha，佛的稱號之一）為弟子制定戒律、建立波羅提木叉（Prātimokṣa，戒律的總稱）法，有哪幾件事能帶來利益？』佛告訴舍利弗：『有十件事能帶來利益，所以諸佛如來為弟子制定戒律、建立波羅提木叉法。是哪十件呢？第一，爲了攝受僧團；第二，爲了更好地攝受僧團；第三，爲了讓僧團安樂；第四，爲了折服無慚愧心的人；第五，爲了讓有慚愧心的人能夠安穩地居住；第六，爲了讓不信的人能夠生起信心；第七，爲了讓已經有信心的人增長信心；第八，爲了在現世中得到煩惱的止息；第九，爲了讓未生的煩惱不再生起；第十，爲了讓正法能夠長久住世，為諸天人開啟甘露之門。因為這十件事，如來、應供、正遍知為諸弟子制定戒律、建立波羅提木叉法。』 當時舍利弗，偏袒而合掌；隨順轉法輪，請問于最勝。 他住在最後的身體里，合掌請問之後，當時最勝者告訴尊者舍利弗： 『有十種功德利益，如來所知所見，所以為諸弟子，廣泛制定戒律。 攝受僧團，更好地攝受僧團；讓僧團安樂居住；折服無慚愧心的人；讓有慚愧心的人得到安穩；讓不信的人進入信仰；已信

【English Translation】 English version 』Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) said, 『Yes, I have seen it.』 The Buddha said, 『This land was the garden of the past Buddha Kāśyapa (one of the past seven Buddhas), this place is where Kāśyapa Buddha's monastery was, this is the place for walking meditation (caṅkramaṇa, monks walking back and forth to exercise or aid meditation), and this is the place for seated meditation (dhyāna, meditation).』 At that time, Venerable Śāriputra immediately took his saṃghāṭī (a type of robe) and folded it into four layers, and spread it on the ground. After spreading it, he bared his right shoulder, knelt on his right knee, and with his palms together, said to the Buddha, 『May the World Honored One please sit on this seat, so that this land may become a place where two Buddhas have sat.』 At that time, the World Honored One accepted his request and sat down, and Venerable Śāriputra bowed at the Buddha's feet, sat on one side, and said to the Buddha, 『World Honored One! What are the benefits of the Tathāgata (one of the titles of the Buddha), Arhat (one of the titles of the Arhat), Samyak-saṃbuddha (one of the titles of the Buddha) establishing precepts and the Prātimokṣa (the collection of precepts) for the disciples?』 The Buddha told Śāriputra, 『There are ten benefits, therefore the Buddhas and Tathāgatas establish precepts and the Prātimokṣa for the disciples. What are the ten? First, to gather the Saṃgha (monastic community); second, to better gather the Saṃgha; third, to bring peace and happiness to the Saṃgha; fourth, to subdue the shameless; fifth, to allow the ashamed to live in peace; sixth, to cause the non-believers to gain faith; seventh, to increase the faith of those who already believe; eighth, to attain the exhaustion of defilements in this present life; ninth, to prevent unarisen defilements from arising; tenth, to allow the Dharma to abide long, and to open the gate of nectar for gods and humans. Because of these ten benefits, the Tathāgata, Arhat, Samyak-saṃbuddha establish precepts and the Prātimokṣa for the disciples.』 At that time, Śāriputra, bared his shoulder and joined his palms; following the turning of the Dharma wheel, asked the Most Excellent One. He dwelt in his last body, after joining his palms and asking, at that time the Most Excellent One told Venerable Śāriputra: 『There are ten meritorious benefits, known and seen by the Tathāgata, therefore for the disciples, the precepts are widely established. To gather the Saṃgha, to better gather the Saṃgha; to allow the Saṃgha to live in peace; to subdue the shameless; to allow the ashamed to attain peace; to cause the non-believers to enter faith; the already believing

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者增益； 　現法得漏盡；　　未生漏不生； 　正法得久住，　　開甘露施門。」 　說是正法時，　　在於耕田林， 　舍利弗請問，　　世尊答如是。

爾時世尊于耕田聚落隨所樂住已，從憍薩羅國遊行向跋耆國。爾時世尊與五百比丘俱，到跋耆國毗舍離城，住大林重閣精舍。爾時毗舍離城，人民饑饉五穀不熟，白骨縱橫乞食難得。毗舍離城有長者子，名曰耶舍，信家非家、舍家出家，其父名迦蘭陀，故諸梵行者皆稱為迦蘭陀子。時世饑饉乞食難得，每至食時多還家食，其母告耶舍言：「子！汝甚為大苦，剃除鬚髮著弊納衣，持缽乞食為世人所笑。今此家中大有財物，汝父母錢及余先祖財寶，恣汝所欲；且汝愛婦今猶故在，當共生活，何以如是受諸勤苦？汝當歸家受五欲樂，自恣佈施、種諸功德、供養三寶。」爾時耶舍白母言：「愿母止！止！我樂修梵行。」其母復第二、第三所勸如初，耶舍答亦如先。母復重言：「汝若不樂在家者，當乞我種以續繼嗣，莫令門戶斷絕、財物沒官。」爾時耶舍即白母言：「今欲使我於此中留種子者，當奉此敕。」母即歡喜疾入婦房語新婦言：「汝速莊嚴，著耶捨本所愛樂嚴身之服，與之相見。」新婦答言：「爾。」即便莊嚴如教所敕。爾時耶舍即與其婦共相娛樂，如其俗

【現代漢語翻譯】 現代漢語譯本： 『這樣能增長他們的利益； 今生就能證得漏盡；未生的煩惱不再生起； 正法得以長久住世，開啟甘露之施的大門。』 當宣說這正法時，世尊在耕田林中， 舍利弗請問，世尊如此回答。

當時，世尊在耕田聚落隨意安住后，從憍薩羅國前往跋耆國。那時，世尊與五百比丘同行，到達跋耆國的毗舍離城，住在位於大林中的重閣精舍。當時毗舍離城，人民遭受饑荒，五穀歉收，到處都是屍骨，乞食非常困難。毗舍離城有一位長者之子，名叫耶舍（Yasha，意為名譽），他厭倦了在家生活，捨棄家庭出家修行。他的父親名叫迦蘭陀（Kalandaka），因此修行者們都稱他為迦蘭陀子。當時正值饑荒，乞食困難，他經常回家吃飯。他的母親對耶舍說：『孩子！你真是自討苦吃，剃除鬚髮，穿著破舊的僧衣，拿著缽乞討，被世人嘲笑。現在家裡有很多財物，你父母的錢財以及祖先遺留的財寶，足夠你隨意使用；而且你心愛的妻子還在，應該一起生活，為什麼要這樣受苦呢？你應該回家享受五欲之樂，隨意佈施，廣種功德，供養三寶。』當時耶舍對母親說：『愿母親停止勸說！我喜歡修行梵行。』他的母親第二次、第三次勸說，和第一次一樣，耶舍的回答也和先前一樣。母親又說：『你如果不喜歡在家生活，就給我留下子嗣以延續香火，不要讓門戶斷絕，財產被官府沒收。』當時耶舍對母親說：『如果現在要我留在這裡留下子嗣，我就遵從您的命令。』母親聽了非常高興，趕緊進入兒媳的房間，對新婦說：『你快點打扮，穿上耶舍最喜歡的衣服，去和他相見。』新婦回答說：『好的。』於是就按照婆婆的吩咐打扮起來。當時耶舍就和他的妻子一起享樂，像世俗之人一樣。

【English Translation】 English version: 『Thus, their benefits increase; In the present life, they attain the exhaustion of outflows; unarisen outflows do not arise; The True Dharma endures long, opening the gate of giving ambrosia.』 When the World Honored One was speaking this True Dharma, he was in the Gengtian Grove, Shariputra inquired, and the World Honored One answered thus.

At that time, the World Honored One, having stayed in the Gengtian village as he pleased, proceeded from the Kosala country towards the Vajjian country. Then, the World Honored One, together with five hundred Bhikkhus, arrived at the city of Vaishali in the Vajjian country and resided in the Double-Gated Hall in the Great Forest. At that time, in the city of Vaishali, the people suffered from famine, the five grains did not ripen, white bones were scattered everywhere, and it was difficult to obtain alms. In the city of Vaishali, there was a son of a wealthy man named Yasha (meaning: fame), who, having lost faith in household life, renounced his home and became a monk. His father was named Kalandaka, so all the Brahmacharis called him Kalandaka's son. At that time, there was a famine, and it was difficult to obtain alms, so he often returned home to eat. His mother said to Yasha: 'Son! You are making yourself suffer greatly, shaving your head and beard, wearing tattered robes, and carrying a bowl to beg for food, which is laughed at by the world. Now, there is great wealth in this house, your parents' money and the treasures left by your ancestors, enough for you to use as you wish; and your beloved wife is still here, you should live together, why do you suffer so much? You should return home and enjoy the pleasures of the five desires, give freely, cultivate merits, and make offerings to the Three Jewels.' At that time, Yasha said to his mother: 'May mother stop! I enjoy practicing the Brahma-faring.' His mother勸說d him a second and third time, as before, and Yasha's answer was the same as before. His mother then said: 'If you do not wish to stay at home, then leave me a descendant to continue the family line, lest the family be cut off and the property be confiscated by the government.' At that time, Yasha said to his mother: 'If you now want me to stay here and leave a descendant, then I will obey your command.' His mother was very happy and quickly entered her daughter-in-law's room, saying to the new bride: 'Quickly adorn yourself, put on the clothes that Yasha loves to see you in, and go to meet him.' The new bride replied: 'Yes.' Then she adorned herself as she was told. At that time, Yasha enjoyed himself with his wife, like ordinary people.

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法，於是其婦遂便有娠，月滿生子。其家議言：「本為乞種故，今當立字名為續種。」爾時世人皆名為續種，父續種、母續種、祖續種，錢財一切皆名續種。所有如是惡名流佈，道俗悉聞。

爾時耶舍聞惡名已，為續種子父，大自慚愧，恥其所聞，作是思惟：「沙門釋種中，未曾見聞有如此事。此為法耶？為非法耶？我今當以此事廣白尊者舍利弗，舍利弗當以此事具白世尊，如世尊教，我當奉行。」時耶舍疾往詣尊者舍利弗所，廣說上事。

尊者舍利弗，與耶舍共詣世尊所，頭面禮足卻坐一面。坐已尊者舍利弗具以上事廣白世尊。佛問耶舍：「汝實有是事不？」答言：「實爾。」佛言：「耶舍！是為大過，比丘僧中未曾有此。汝愚癡人！最初開大罪門，未有漏患而起漏患。天魔波旬常求諸比丘短而不能得，汝今最初開魔徑路。汝今便為毀正法幢、建波旬幢。汝愚癡人！寧以利刀割截身生，若著毒蛇口中、若狂狗口中，若大火中、若灰炭中，不應與女人共行淫慾。耶舍！汝常不聞我無數方便呵責淫慾：欲為迷醉，欲如大火燒人善根，欲為大患。我常種種方便稱歎離欲、斷欲、度欲。汝今云何作是不善？耶舍！此非法、非律、非如佛教，不可以是長養善法。」

時諸比丘白佛言：「世尊！云何是耶舍比

【現代漢語翻譯】 現代漢語譯本：於是他的妻子就懷孕了，足月後生下了一個兒子。他們家人商議說：『原本是爲了求子才這樣做的，現在應當給孩子起名叫續種。』當時世人都稱這個孩子為續種，父親叫續種父，母親叫續種母，祖父叫續種祖，錢財一切都叫續種。所有這些惡名流傳開來，僧俗都知道了。 當時耶舍（Yashe，人名）聽到這個惡名后，因為自己是續種（Xuzhong，孩子名）的父親，感到非常慚愧，以聽到這樣的事情為恥辱，心想：『在沙門釋種（Shamen Shizhong，佛教僧侶）中，從未見過或聽說過這樣的事情。這符合佛法嗎？還是不符合佛法呢？我現在應當將此事詳細稟告尊者舍利弗（Zunzhe Shelifu，佛陀十大弟子之一），舍利弗應當將此事詳細稟告世尊（Shizun，對佛陀的尊稱），我將按照世尊的教導奉行。』當時耶舍迅速前往尊者舍利弗處，詳細地說了上述的事情。 尊者舍利弗和耶舍一同前往世尊處，頭面頂禮佛足，然後退坐在一旁。坐下後，尊者舍利弗將上述的事情詳細地稟告了世尊。佛問耶舍：『你確實做了這樣的事情嗎？』回答說：『確實如此。』佛說：『耶舍！這是很大的過錯，比丘僧團中從未有過這樣的事情。你這個愚癡的人！最初開啟了罪惡的大門，本來沒有漏失的煩惱卻自己製造了漏失的煩惱。天魔波旬（Tianmo Boxun，佛教中的魔王）常常尋找各位比丘的過失卻找不到，你現在最初開啟了魔的道路。你現在就是摧毀正法的旗幟，建立波旬的旗幟。你這個愚癡的人！寧可用鋒利的刀割截身體，或者進入毒蛇口中、或者進入瘋狗口中、或者進入大火中、或者進入灰燼中，也不應該與女人行淫慾。耶舍！你難道沒有常常聽我說用無數的方法呵斥淫慾嗎？淫慾使人迷惑沉醉，淫慾如同大火焚燒人的善根，淫慾是巨大的禍患。我常常用各種方法稱讚遠離淫慾、斷除淫慾、超越淫慾。你現在怎麼能做這樣的不善之事？耶舍！這不符合佛法、不符合戒律、不符合如來的教導，不能用這種方式來增長善法。』 當時各位比丘問佛說：『世尊！耶舍比丘犯了什麼罪？』

【English Translation】 English version: Then his wife became pregnant and gave birth to a son after the full term. The family discussed and said, 'Originally, we did this to seek offspring, so now we should name the child Xuzhong (續種, meaning 'continuing the lineage').' At that time, everyone called the child Xuzhong. The father was called Xuzhong's father, the mother was called Xuzhong's mother, the grandfather was called Xuzhong's grandfather, and all the wealth was called Xuzhong's wealth. All such evil names spread, and both the monastic and lay communities heard of it. At that time, Yashe (耶舍, a personal name) heard the evil name and, being the father of Xuzhong (續種, the child's name), felt very ashamed and disgraced by what he had heard. He thought to himself, 'Among the Shamen Shizhong (沙門釋種, Buddhist monks), I have never seen or heard of such a thing. Is this in accordance with the Dharma or not? I should now report this matter in detail to the Venerable Shariputra (尊者舍利弗, one of the Buddha's ten great disciples), and Shariputra should report this matter in detail to the World Honored One (世尊, a respectful title for the Buddha). I will follow the World Honored One's teachings.' At that time, Yashe quickly went to the Venerable Shariputra and explained the above matter in detail. The Venerable Shariputra and Yashe went together to the World Honored One, bowed their heads to the ground at his feet, and sat to one side. After sitting down, the Venerable Shariputra reported the above matter in detail to the World Honored One. The Buddha asked Yashe, 'Did you really do this?' He replied, 'Indeed, I did.' The Buddha said, 'Yashe! This is a great offense. There has never been such a thing in the Sangha. You foolish man! You have opened the great gate of sin for the first time, creating defilements where there were none before. The Tianmo Boxun (天魔波旬, Mara, the demon king in Buddhism) is always seeking the faults of the monks but cannot find them. Now you have opened the path for Mara for the first time. You are now destroying the banner of the true Dharma and erecting the banner of Mara. You foolish man! It would be better to cut off your own life with a sharp knife, or enter the mouth of a poisonous snake, or the mouth of a mad dog, or enter a great fire, or enter ashes, than to engage in sexual intercourse with a woman. Yashe! Have you not often heard me rebuke lust with countless means? Lust is intoxicating, lust is like a great fire burning people's roots of goodness, lust is a great calamity. I have always praised detachment from lust, the cutting off of lust, and the transcendence of lust with various means. How can you do such an unwholesome thing now? Yashe! This is not in accordance with the Dharma, not in accordance with the Vinaya, not in accordance with the Buddha's teachings, and cannot be used to cultivate good deeds.' At that time, the monks asked the Buddha, 'World Honored One! What offense has the Bhikshu Yashe committed?'

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丘，僧中未曾有此，而彼耶舍初開罪門，未有漏患而起漏患？」佛告諸比丘：「是人不但今日於我法中未有漏患而起漏患。」諸比丘白佛言：「彼過去時已曾有是事耶？」佛言：「如是。」諸比丘白佛言：「世尊！愿樂欲聞。」

佛告諸比丘：「過去世時此世界劫盡時，諸眾生生光音天上，而此大地還已成立，諸眾生等從光音天還來至此。時彼眾生身有妙光，神足自在禪悅為食，諸有所須隨意所欲。是諸眾生身光相照，無有日月星宿亦無晝夜，亦無一月、半月、四時歲數。時此大地便有自然地味，色香美味皆悉具足，如天甘露等無有異。時有一輕躁貪慾眾生，嘗此地味覺其香美，漸取食之即生著心。其餘眾生見其如此，展轉相效皆競取食。爾時眾生食地味已，身體沉重光明即滅，貪著五欲退失神足。然後世間便有日月星宿昏明，半月、一月、春秋冬夏。」佛告諸比丘：「爾時輕躁眾生者，豈異人乎？即耶舍比丘是。彼時耶舍于諸眾生，漏患未起而先起漏；今日復于清凈僧中先開漏門。」

諸比丘白佛言：「世尊！彼耶舍比丘先世已來乃如是耶？云何其母巧作方便以淫慾誘誑其子？」佛告諸比丘：「是耶舍母不但今日巧作方便誘誑其子，過去世時亦曾誘誑。」諸比丘白佛言：「世尊！已曾爾耶？」佛言：「

【現代漢語翻譯】 現代漢語譯本 丘（比丘），僧團中從未發生過這樣的事，而那個耶舍（Yasa，人名）最初開啟了罪惡之門，在沒有煩惱隱患的情況下引發了煩惱隱患？」佛陀告訴眾比丘：「這個人不只是今天在我的教法中在沒有煩惱隱患的情況下引發了煩惱隱患。」眾比丘問佛陀：「他在過去世也曾發生過這樣的事嗎？」佛陀說：「是的。」眾比丘問佛陀：「世尊！我們很想聽聽這件事。」 佛陀告訴眾比丘：「在過去世，這個世界處於劫末的時候，所有眾生都生於光音天（Abhasvara，色界天之一），而這片大地重新形成。這些眾生從光音天返回到這裡。當時，這些眾生身上有美妙的光芒，擁有神通，自在飛行，以禪悅為食，他們想要什麼就有什麼。這些眾生身上的光芒相互照耀，沒有日月星辰，也沒有白天黑夜，也沒有一個月、半個月、四季和年份。當時，這片大地自然產生了地味（earthly essence），顏色、香味和味道都非常美好，就像天上的甘露一樣沒有差別。當時，有一個輕浮急躁、貪婪慾望的眾生，嚐了這種地味，覺得它香甜美味，於是逐漸開始食用，併產生了執著之心。其餘的眾生看到他這樣做，互相效仿，都爭相食用。當時，眾生食用了地味之後，身體變得沉重，光明也消失了，他們貪戀五欲，失去了神通。然後，世間才有了日月星辰的昏暗和光明，半個月、一個月、春秋冬夏。」佛陀告訴眾比丘：「當時的那個輕浮急躁的眾生，難道是別人嗎？就是耶舍比丘。當時，耶舍在眾生中，煩惱隱患尚未產生時就率先引發了煩惱；今天又在清凈的僧團中率先開啟了罪惡之門。」 眾比丘問佛陀：「世尊！那個耶舍比丘從前世以來就是這樣嗎？為什麼他的母親如此巧妙地使用手段，用淫慾來誘惑欺騙她的兒子？」佛陀告訴眾比丘：「這個耶舍的母親不只是今天巧妙地使用手段誘惑欺騙她的兒子，在過去世也曾誘惑欺騙過。」眾比丘問佛陀：「已經發生過這樣的事了嗎？」佛陀說：「是的。」

【English Translation】 English version Bhikkhus (monks), this has never happened in the Sangha (monastic community) before, and that Yasa (a proper noun) initially opened the door to transgression, causing defilements where there were no latent defilements?' The Buddha told the bhikkhus, 'This person is not only today causing defilements in my Dharma (teachings) where there were no latent defilements.' The bhikkhus asked the Buddha, 'Has this happened to him in the past?' The Buddha said, 'Yes.' The bhikkhus asked the Buddha, 'Venerable One! We would like to hear about it.' The Buddha told the bhikkhus, 'In the past, when this world was at the end of an eon, all beings were born in the Abhasvara (heaven of radiant light), and this earth was re-established. These beings returned here from the Abhasvara heaven. At that time, these beings had wonderful light on their bodies, had supernatural powers, were free to move around, and ate the food of meditative joy. Whatever they needed, they desired. The light on the bodies of these beings shone on each other, there were no sun, moon, or stars, and there was no day or night, nor a month, half-month, four seasons, or years. At that time, this earth naturally produced earthly essence, with colors, fragrances, and flavors that were all complete, like heavenly nectar without any difference. At that time, there was a frivolous, restless, and greedy being who tasted this earthly essence, found it fragrant and delicious, and gradually began to eat it, and developed attachment. The other beings saw him doing this, imitated each other, and all competed to eat it. At that time, after the beings ate the earthly essence, their bodies became heavy, their light disappeared, they became attached to the five desires, and lost their supernatural powers. Then, the world had the dimness and brightness of the sun, moon, and stars, half-months, months, spring, autumn, winter, and summer.' The Buddha told the bhikkhus, 'Was that frivolous and restless being someone else? It was the bhikkhu Yasa. At that time, Yasa, among the beings, was the first to cause defilements when there were no latent defilements; today, he is again the first to open the door to transgression in the pure Sangha.' The bhikkhus asked the Buddha, 'Venerable One! Has that bhikkhu Yasa been like this since his previous lives? Why did his mother so skillfully use means to seduce and deceive her son with lust?' The Buddha told the bhikkhus, 'This mother of Yasa is not only today skillfully using means to seduce and deceive her son, but she also seduced and deceived him in the past.' The bhikkhus asked the Buddha, 'Has this happened before?' The Buddha said, 'Yes.'

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如是。」諸比丘白佛言：「世尊！愿樂欲聞。」

佛告諸比丘：「過去世時有城名波羅奈，國名迦尸。時彼國王號大名稱，離諸怨敵，佈施泛戒，持愛人物，以法治化，善攝眷屬。時王第一夫人，晨朝上高樓上觀察星宿，見一金色鹿王從南方來陵虛北逝。夫人見已即作是念：『我若得此金色鹿皮持作褥者，沒無遺恨；若不得者，用作此王夫人為？』即自唸曰：『若我語人：「見金色鹿王。」誰當信者？』又作是念：『若言是鹿，不應乘虛；若乘虛行，不應言鹿。』夫人愁憂，恐不信故，即脫瓔珞著垢弊衣入憂惱房。王于殿上治政事訖，還入其室不見第一夫人，即問侍者。侍者答言：『夫人向入憂惱房住。』王便往就，問夫人言：『誰犯汝者？為大臣、王子？為余夫人及余侍者？若犯汝者，我當爲汝重治其罪。汝今將無有所須耶？若欲須金銀、珍寶、香花、瓔珞，當相供給；若欲殺罰，便可見語。』王種種問已，夫人不答。王即出去，告余夫人、大臣、太子及餘人等：『卿等率往問夫人意。』諸人受教各各問已，夫人猶故默然不對。王使耆舊青衣更問夫人，此青衣者生長王宮多有方便，即往入房問夫人言：『王是夫人之所恃怙，如何王問而默然不答？若有所求何緣可得？誰犯夫人？為大臣、王子及余夫人？欲有殺

【現代漢語翻譯】 如是。」眾比丘對佛說：「世尊！我們很樂意聽聞。」

佛告訴眾比丘：『過去世的時候，有個城市名叫波羅奈（Bārāṇasī，古印度城市名），國家名叫迦尸（Kāśī，古印度王國名）。當時的國王名叫大名稱（Mahānāma），遠離各種怨敵，廣行佈施和持戒，愛護百姓，用正法治理國家，善於管理眷屬。當時國王的第一夫人，早晨登上高樓觀察星宿，看見一隻金色的鹿王從南方來，凌空向北飛去。夫人看見后就想：『如果我能得到這金色的鹿皮做褥子，死也無憾；如果得不到，還做什麼王夫人呢？』她又自己想：『如果我告訴別人：「我看見金色的鹿王。」誰會相信呢？』又想：『如果說是鹿，不應該在空中飛行；如果在空中飛行，不應該說是鹿。』夫人因此憂愁，害怕別人不相信，就脫下瓔珞，穿上破舊的衣服，進入憂惱的房間。國王在殿上處理完政事，回到寢宮，沒看見第一夫人，就問侍者。侍者回答說：『夫人剛才進入憂惱的房間了。』國王就前去探望，問夫人說：『是誰冒犯了你？是大臣、王子？還是其他夫人或侍者？如果有人冒犯了你，我一定為你嚴懲他們。你現在是不是有什麼需要？如果想要金銀、珍寶、香花、瓔珞，我都會供給；如果想要懲罰或殺戮，都可以告訴我。』國王問了各種問題，夫人都不回答。國王就出去，告訴其他夫人、大臣、太子和其他人等：『你們都去問問夫人的意思。』眾人接受命令后各自去問，夫人仍然沉默不語。國王派年老的青衣侍女再去問夫人，這個青衣侍女在王宮長大，很有辦法，就進入房間問夫人說：『國王是夫人所依賴的人，為什麼國王問話卻默不作聲呢？如果有什麼要求，怎麼能得到滿足呢？是誰冒犯了夫人？是大臣、王子還是其他夫人？想要殺

【English Translation】 『So it is.』 The Bhikshus said to the Buddha: 『World Honored One! We are eager to hear.』

The Buddha told the Bhikshus: 『In the past, there was a city named Bārāṇasī (name of an ancient Indian city), and a kingdom named Kāśī (name of an ancient Indian kingdom). At that time, the king was named Mahānāma (Great Name), who was free from all enemies, practiced generosity and upheld the precepts, cherished the people, governed with Dharma, and skillfully managed his family. At that time, the king's first wife, in the early morning, ascended to a high tower to observe the stars, and saw a golden deer king coming from the south, flying north in the sky. Upon seeing this, the lady thought: 『If I could obtain the skin of this golden deer to make a mattress, I would have no regrets even if I die; if I cannot obtain it, what is the use of being the king's wife?』 She then thought to herself: 『If I tell people, 「I saw a golden deer king,」 who would believe me?』 She also thought: 『If it is a deer, it should not fly in the sky; if it flies in the sky, it should not be called a deer.』 The lady was worried because she feared that others would not believe her, so she took off her jewelry, put on dirty clothes, and entered the room of sorrow. After the king finished handling state affairs in the palace, he returned to his chamber and did not see his first wife, so he asked the attendant. The attendant replied: 『The lady went into the room of sorrow.』 The king went to visit her and asked: 『Who has offended you? Was it a minister, a prince? Or another wife or attendant? If anyone has offended you, I will severely punish them for you. Is there anything you need now? If you want gold, silver, jewels, fragrant flowers, or necklaces, I will provide them; if you want to punish or kill,』

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罰宜應白王。夫人默恨無乃失耶？夫人若喪，王終不能相與俱死，正可憂惱月日之間，國中自有剎利、婆羅門、長者、居士等，皆各有女端正妙好，與相娛樂足以忘憂。夫人正可徒自死耳！喻若啞人眠中得夢，誰能瞻者？夫人不語，難知亦爾。』爾時夫人聞青衣語，即自惟曰：『此是名語。』便答青衣：『無犯我者，別有所憶故不語耳。汝聽我說，吾近晨朝登樓觀看星宿，時見有一金色鹿王，乘空南來凌虛北逝。若語人言：「鹿能乘虛。」誰能信者？我欲得其皮持用作褥而不能得，是以生惱，自念：「用作王夫人為？」』是時青衣聞此語已，具白大王。王知其意，甚大歡喜，即問傍臣：『誰能得此金色鹿皮？我今須之持用作褥。』諸臣答言：『當問獵者。』王告大臣：『敕我境內國中獵師，盡使令集。』如偈所說：

「『諸天隨念感，　　王者隨聲至； 　　富者以財得，　　貧人以力辦。』

「如是王教出已，國中獵師一切皆集。獵師白王：『何所約敕？』王告獵者：『我今急須金色鹿皮持用作褥，卿等為吾疾速求之。』獵師答王：『愿聽小還共論此事。』王曰：『可爾。』獵師還已共相謂言：『汝等遊獵頗曾見聞金色鹿不？』彼各對曰：『我等先祖已來常行遊獵，未曾有聞金色鹿名，況複眼見！』時諸獵

【現代漢語翻譯】 現代漢語譯本：國王應該責備我。夫人（指王后）默默地怨恨，恐怕會失去恩寵嗎？夫人如果死了，國王最終不能和她一起死，最多隻能憂愁煩惱幾天而已。國內自然有剎利（Kshatriya，印度教種姓制度中的第二等級，武士階層）、婆羅門（Brahmin，印度教種姓制度中的第一等級，祭司階層）、長者（富有的長者）、居士（在家修行的佛教信徒）等，他們都有端莊美麗的好女兒，可以和國王一起娛樂，足以忘記憂愁。夫人你只不過是白白地死去罷了！這就像啞巴在睡夢中做夢一樣，誰能知道呢？夫人你不說話，很難知道你的心思也是這樣。』當時夫人聽到青衣（宮女）的話，就自己想：『這是個好機會。』便回答青衣：『沒有人冒犯我，只是因為想別的事情才不說話罷了。你聽我說，我近日早晨登上樓觀看星宿，當時看見有一隻金色鹿王，乘空從南邊來，凌空向北邊飛去。如果告訴別人說：「鹿能乘空飛行。」誰能相信呢？我想要得到它的皮用來做褥子卻得不到，因此感到煩惱，心裡想：「用作王后又有什麼用呢？」』當時青衣聽到這些話后，全部告訴了大王。大王知道她的意思，非常高興，就問身邊的臣子：『誰能得到這金色鹿皮？我現在需要它用來做褥子。』臣子們回答說：『應該問獵人。』大王告訴大臣：『命令我國境內所有的獵人，全部讓他們集合。』正如偈語所說： 『諸天隨念感， 王者隨聲至； 富者以財得， 貧人以力辦。』 像這樣，國王的命令傳達下去後，國內所有的獵人都集合了。獵人稟告國王：『有什麼吩咐？』國王告訴獵人：『我現在急需金色鹿皮用來做褥子，你們為我快速地找到它。』獵人回答國王：『希望允許我們暫時回去商量這件事。』國王說：『可以。』獵人回去后互相商量說：『你們遊獵的時候有沒有見過或聽說過金色鹿？』他們各自回答說：『我們從先祖以來一直從事遊獵，從未聽說過金色鹿的名字，更何況親眼見過！』當時各位獵人

【English Translation】 English version: 'The king should blame me. Is the lady (referring to the queen) silently resenting, fearing she might lose favor? If the lady dies, the king will ultimately not be able to die with her, at most he will only be sad and troubled for a few days. Within the country, there are naturally Kshatriyas (Kshatriya, the second of the four Hindu castes, the warrior caste), Brahmins (Brahmin, the first of the four Hindu castes, the priestly caste), elders (wealthy elders), lay Buddhists (Buddhist practitioners who are not monks) and others, all of whom have daughters who are beautiful and virtuous, who can entertain the king and be enough to forget his sorrows. Lady, you would only be dying in vain! It's like a mute person having a dream in their sleep, who can know it? If the lady doesn't speak, it's hard to know her mind just like that.』 At that time, the lady heard the words of the maid (palace maid) and thought to herself: 『This is a good opportunity.』 Then she replied to the maid: 『No one has offended me, it's just that I'm not speaking because I'm thinking about other things. Listen to me, I recently went up to the tower in the morning to watch the stars, and at that time I saw a golden deer king, riding through the air from the south, flying north in the sky. If I tell people, 「A deer can fly through the air,」 who would believe it? I want to get its skin to use as a mattress but I can't get it, so I feel troubled, thinking to myself, 「What's the use of being the queen?」』 At that time, the maid heard these words and told the king everything. The king knew what she meant, and was very happy, so he asked the ministers beside him: 『Who can get this golden deer skin? I need it now to use as a mattress.』 The ministers replied: 『We should ask the hunters.』 The king told the ministers: 『Order all the hunters within my country to gather together.』 As the verse says: 『The gods are moved by thought, the king arrives at the sound; The rich obtain with wealth, the poor accomplish with strength.』 Like this, after the king's order was conveyed, all the hunters in the country gathered. The hunters reported to the king: 『What are your instructions?』 The king told the hunters: 『I urgently need golden deer skin to use as a mattress, you must quickly find it for me.』 The hunters replied to the king: 『We hope you will allow us to return temporarily to discuss this matter.』 The king said: 『You may.』 After the hunters returned, they discussed among themselves, saying: 『Have you ever seen or heard of a golden deer while hunting?』 They each replied: 『Since our ancestors, we have always been engaged in hunting, and we have never heard of the name of a golden deer, let alone seen one with our own eyes!』 At that time, all the hunters

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師共作要言：『今往答王，無使不同。』既見王已各白王言：『我先祖已來相承遊獵，初未曾聞金色鹿名，況複眼見。』如所說：

「『王者力自在，　　所求欲如教。』

「王即敕有司令執諸獵者繫著牢獄。時有一獵師名曰刪阇，勇健多力走及奔獸，仰射飛鳥箭無空落，彼即念言：『我諸獵黨自惟無罪而見囚執，當設權計脫此苦難。我當白王應募求鹿，若得者善，若不得者，我且游散，諸伴得出。』便白王言：『頗有見聞金色鹿不？』王告獵者：『汝等自可往問夫人。』爾時獵者即詣王宮白夫人曰：『誰有見聞金色鹿者？』夫人答言：『我親自見。』獵師白言：『見在何處？』夫人答言：『我于樓上觀于星宿，晨朝見一金色鹿王，從南方來陵虛北逝。』時彼獵師善相禽獸，知此鹿王止宿在南、食處在北，止宿之處永無可得，當於食處而求取之。於是獵師便持弓箭，漸次北行到彼雪山。時彼山中有仙人住，流泉浴池花果茂盛。彼中仙人以二事除欲：一者苦行，二者閑居。爾時獵師藏諸獵具假以人服，詣仙人所禮拜問訊。彼仙人者處在山澤久不見人，得獵者至甚大歡喜，命令就坐，與甘果美漿共相慰勞。獵師白言：『止此久近？』答言：『止此以來經爾所時。』復白仙人：『止此已來，頗曾見有奇異事不？』答

【現代漢語翻譯】 師父共同商議要點說：『現在去回答國王，不要有任何不同。』 見到國王后，各自稟告國王說：『我的祖先以來世代相傳以遊獵為生，起初從未聽說過金色鹿的名字，更何況親眼見到。』 正如（偈頌）所說： 『國王權力自在， 所求慾望都能如願。』 國王隨即命令有司將所有獵人逮捕關進監獄。當時有一位獵師名叫刪阇（Shanjia），勇猛健壯力氣很大，奔跑速度能趕上野獸，仰射飛鳥箭無虛發。他心想：『我的這些獵人同伴，自己認為沒有罪過卻被囚禁，應當設法脫離這苦難。我應當稟告國王應募去尋找金色的鹿，如果能找到最好，如果找不到，我就且四處遊蕩，讓同伴們得以脫身。』 便稟告國王說：『（您）有沒有聽說過金色鹿？』 國王告訴獵人：『你們可以去問夫人。』 當時獵人便前往王宮稟告夫人說：『誰聽說過金色鹿？』 夫人回答說：『我親自見過。』 獵師問道：『（它）現在在哪裡？』 夫人回答說：『我在樓上觀看星宿，早晨看見一隻金色的鹿王，從南方飛來向北方飛去。』 當時那位獵師擅長相看禽獸，知道這鹿王晚上住在南方，白天在北方覓食，晚上住的地方永遠無法找到，應當在它覓食的地方尋找。於是獵師便拿著弓箭，逐漸向北走到雪山。當時那座山中有仙人居住，有流動的泉水、沐浴的水池，花草樹木茂盛。那裡的仙人通過兩種方式去除慾望：一是苦行，二是閑居。當時獵師藏起獵具，假裝成普通人的裝束，到仙人那裡禮拜問候。那位仙人住在山澤中很久沒見到人，獵人的到來讓他非常高興，命令他坐下，用甘甜的果實和美酒共同慰勞他。獵師問道：『（您）在這裡住了多久了？』 仙人回答說：『自從住在這裡已經很久了。』 獵師又問仙人：『自從住在這裡，有沒有見過什麼奇異的事情？』 仙人回答

【English Translation】 The teachers jointly made essential remarks: 'Now go and answer the king, do not differ.' After seeing the king, each reported to the king, saying: 'Since our ancestors, we have been hunting for generations, and we have never heard of the name of a golden deer, let alone seen one.' As the (verse) says: 'The king's power is free, and all desires are fulfilled as instructed.' The king then ordered the officials to arrest all the hunters and imprison them. At that time, there was a hunter named Shanjia (刪阇), who was brave and strong, ran as fast as beasts, and shot flying birds with unfailing arrows. He thought to himself: 'My fellow hunters, who believe themselves innocent, are being imprisoned. I must devise a plan to escape this suffering. I should report to the king and volunteer to search for the golden deer. If I find it, that would be good. If I don't, I will wander around, allowing my companions to escape.' He then reported to the king: 'Have you heard of a golden deer?' The king told the hunters: 'You can ask the queen.' At that time, the hunter went to the palace and reported to the queen, saying: 'Who has heard of a golden deer?' The queen replied: 'I have seen it myself.' The hunter asked: 'Where is it now?' The queen replied: 'I was watching the stars on the tower, and in the morning I saw a golden deer king flying from the south to the north.' At that time, the hunter was skilled at observing birds and beasts, and knew that this deer king stayed in the south at night and foraged in the north during the day. The place where it stayed at night could never be found, so he should look for it where it foraged. So the hunter took his bow and arrows and gradually went north to the Snow Mountain. At that time, there were immortals living in that mountain, with flowing springs, bathing pools, and lush flowers and trees. The immortals there removed desires through two means: one is ascetic practice, and the other is seclusion. At that time, the hunter hid his hunting gear, disguised himself as an ordinary person, and went to the immortal to pay respects and inquire. The immortal, who had lived in the mountains and swamps for a long time and had not seen people, was very happy to see the hunter, ordered him to sit down, and comforted him with sweet fruits and delicious drinks. The hunter asked: 'How long have you lived here?' The immortal replied: 'It has been a long time since I lived here.' The hunter then asked the immortal: 'Since you have lived here, have you ever seen anything strange?' The immortal replied

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言：『曾見。』復問：『為見何等？』答曰：『此山南有一樹名尼拘律，常有金色鹿王飛來在上，食彼樹葉飽已而去。』獵師聞此甚大歡喜，作是念言：『必是夫人所見金色鹿王，今已得聞，我願將果。』獵師方便更說餘事，然後乃問：『趣尼俱律樹道在何處？』仙人答言：『從此而去。』中間曲路委悉語之。獵師聞喜，咒愿而去。還執持獵具順道而進，漸次前行，遙見彼樹枝葉扶疏蔭覆彌廣，至彼樹下尋覓鹿王，不見軌跡又無食處。獵師便於樹下潛微伺之，伺之不久便見鹿王，譬如雁王陵虛而來止此樹上，形色光明照耀山谷，食彼樹葉飽則還南。尋復思惟：『此樹高遠，非是網罥弓矢所及，云何可得？我今當還波羅奈城。彼有大臣、王子聰明智德，我當問之。』即還其國便白王言：『如夫人所見，但鹿所止住，非網罥弓矢所及，無由得之。』王告獵師：『汝可自往具白夫人。』獵師即白夫人：『已見金色鹿王，都非網罥弓矢所及，不知何由而得？』夫人問言：『彼鹿所住為在何處？』答言：『住在尼拘律樹上，食彼樹葉飽已還南。』如所說：

「『剎利百方便，　　婆羅門增倍； 　　王有千種計，　　女人策無量。』

「如是王夫人多諸方便，便教獵者：『汝持蜜去，至彼樹上蜜涂樹葉，鹿聞蜜香必食樹

【現代漢語翻譯】 獵師說：『我見到了。』國王又問：『你見到的是什麼？』獵師回答說：『此山南邊有一棵樹名叫尼拘律樹（Nigrodha tree），經常有一隻金色的鹿王飛來停在樹上，吃那樹上的葉子，吃飽后就飛走了。』獵師聽到這些非常高興，心想：『這一定是夫人所見到的金色鹿王，現在我已經打聽到了，我願意去捕捉它。』獵師爲了方便，又說了些其他的事情，然後才問：『去尼拘律樹的路在哪裡？』仙人回答說：『從這裡去。』並詳細地告訴他中間的彎曲道路。獵師聽了非常高興，咒愿仙人後就離開了。他拿著獵具順著路走，漸漸地向前走，遠遠地看見那棵樹枝葉茂盛，樹蔭覆蓋得很廣。他走到樹下尋找鹿王，沒有看見軌跡，也沒有發現鹿吃過樹葉的地方。獵師就在樹下隱藏起來，偷偷地等待著。等了不久，就看見鹿王，像雁王一樣從空中飛來，停在這棵樹上，它的形體和顏色光明照耀著山谷，吃那樹上的葉子，吃飽后就向南飛走了。獵師又想：『這樹又高又遠，不是用網和弓箭能夠得到的，該怎麼辦呢？我現在應當回到波羅奈城（Varanasi）。那裡有大臣、王子，他們聰明有智慧，我可以問問他們。』於是他就回到都城，稟告國王說：『像夫人所見到的那樣，但是鹿所居住的地方，不是用網和弓箭能夠達到的，沒有辦法得到它。』國王告訴獵師：『你可以自己去把情況告訴夫人。』獵師就告訴夫人：『我已經見到金色鹿王了，但它居住的地方，不是用網和弓箭能夠達到的，不知道用什麼辦法才能得到它？』夫人問道：『那鹿住在什麼地方？』獵師回答說：『住在尼拘律樹上，吃那樹上的葉子，吃飽后就向南飛走了。』正如所說： 『剎帝利（Kshatriya）有一百種方便，婆羅門（Brahmin）比他們多一倍；國王有一千種計謀，女人的計策更是數不勝數。』 像這樣，國王的夫人有很多的辦法，就教獵人說：『你拿著蜂蜜去，到那棵樹上把蜂蜜塗在樹葉上，鹿聞到蜂蜜的香味一定會吃樹葉。

【English Translation】 The hunter said, 'I have seen it.' The king further asked, 'What have you seen?' The hunter replied, 'South of this mountain, there is a tree named Nigrodha (Nigrodha tree), and a golden deer king often flies and lands on it, eating its leaves and then flying away.' The hunter was overjoyed upon hearing this, thinking, 'This must be the golden deer king seen by the queen. Now I have found out about it, and I am willing to capture it.' For convenience, the hunter spoke of other matters and then asked, 'Where is the path to the Nigrodha tree?' The hermit replied, 'Go from here,' and told him in detail about the winding paths in between. The hunter was delighted, blessed the hermit, and left. Carrying his hunting gear, he followed the path and gradually moved forward. From afar, he saw the tree with lush branches and broad shade. He went to the tree and searched for the deer king, but found no trace of it, nor any place where it had eaten leaves. The hunter hid under the tree, secretly waiting. Before long, he saw the deer king, like a goose king, flying from the sky and landing on the tree. Its form and color shone brightly, illuminating the valley. It ate the leaves of the tree, and when it was full, it flew south. The hunter then thought, 'This tree is so tall and far away that it cannot be reached with nets and arrows. What should I do? I should now return to Varanasi (Varanasi). There are ministers and princes there who are intelligent and wise. I can ask them.' So he returned to the capital and reported to the king, 'As the queen saw, the place where the deer dwells cannot be reached with nets and arrows. There is no way to obtain it.' The king told the hunter, 'You can go and tell the queen yourself.' The hunter then told the queen, 'I have seen the golden deer king, but the place where it dwells cannot be reached with nets and arrows. I don't know how to obtain it.' The queen asked, 'Where does the deer live?' The hunter replied, 'It lives on the Nigrodha tree, eating its leaves, and when it is full, it flies south.' As it is said: 'Kshatriyas (Kshatriya) have a hundred methods, Brahmins (Brahmin) have twice as many; kings have a thousand schemes, and women's strategies are countless.' In this way, the king's queen had many methods, and she taught the hunter, 'Take honey and go to that tree. Smear the honey on the leaves of the tree. When the deer smells the honey, it will surely eat the leaves.

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葉啖盡，次第涂下至彼施網罥處。』獵師如教還於山中，持蜜上樹涂其樹葉。彼鹿來食隨蜜食盡，蜜不塗處鹿輒不食，隨蜜食葉漸次而下。如所說：

「『野獸信其鼻，　　梵志依相書， 　　王者委有司，　　各各有所信。』

「彼鹿尋香食彼樹葉，漸下到其施網罥處，即便著罥。獵師念言：『我若殺取其皮，不足為貴，當活將去。』於是驅還。獵師籠䩭過仙人處，仙人遙見驚而嘆曰：『咄哉！禍酷。雖能乘虛而不能免此惡人之手。』即問獵者：『惡人！汝用是為？』獵師答言：『迦尸國王第一夫人須此鹿皮持用作褥。』仙人復言：『汝謂此鹿死後色如是耶？內有生氣故外色如是。可活將去，汝可得賞。』仙人復問：『汝作何方便而得此鹿？』答言：『我作如是方便而得此鹿。』爾時仙人自慶善寂無此諸惡，悲念夫人能為巧惡方便，痛彼鹿王貪味受困。爾時仙人即說偈言：

「『世間之大惡，　　莫過於嗜味； 　　欺誑凡夫人，　　及諸林野獸； 　　因風著香味，　　受斯苦惱患。』

「獵師問曰：『我作何方便養育此鹿得生歸我國？』仙人答言：『以蜜涂樹葉而用養之。若到人間以蜜和麨。』如是教令養之。漸漸還國遂到人間。此鹿形貌端正色若天金，角白如珂，目紫紺色，一切人見莫不雅

【現代漢語翻譯】 現代漢語譯本 獵人把所有的葉子都塗上蜜，然後逐漸向下塗到他設定羅網的地方。獵人按照仙人的教導回到山中，拿著蜂蜜上樹塗抹樹葉。那隻鹿來吃樹葉，順著蜜的香味一路吃下去，沒有涂蜜的地方鹿就不吃，就這樣順著蜜的香味逐漸向下。正如經文所說： 『野獸相信它們的鼻子，婆羅門相信相書，國王信任官吏，各自都有所信賴的東西。』 那隻鹿尋著香味吃樹葉，漸漸地走到獵人設定羅網的地方，就被網住了。獵人心想：『如果殺掉它取皮，價值不高，不如活捉了帶走。』於是驅趕著鹿往回走。獵人帶著籠子經過仙人住的地方，仙人遠遠地看見，驚訝地嘆息說：『唉！真是禍事。即使能夠騰雲駕霧，也無法避免落入這個惡人的手中。』就問獵人：『惡人！你抓這鹿做什麼？』獵人回答說：『迦尸（Kāśī）國王的第一夫人需要這張鹿皮做褥子。』仙人又說：『你以為這鹿死後的顏色還是這樣嗎？是因為它體內有生氣，所以外面的顏色才這樣。不如活生生地帶走，你還可以得到賞賜。』仙人又問：『你用什麼方法抓到這鹿的？』獵人回答說：『我用這樣的方法抓到這鹿的。』當時仙人慶幸自己清凈寂滅，沒有這些惡事，悲憫夫人能想出巧妙的惡毒方法，痛惜鹿王貪圖美味而受困。當時仙人就說了偈語： 『世間最大的罪惡，莫過於貪圖美味；欺騙愚昧的凡夫俗子，以及山林中的野獸；因為風帶來的香味，而遭受這樣的痛苦和災難。』 獵人問道：『我用什麼方法餵養這隻鹿，才能讓它活著回到我的國家？』仙人回答說：『用蜜塗在樹葉上餵養它。如果到了人間，就用蜜和著炒麵餵它。』就這樣教導獵人餵養鹿。獵人漸漸回到國都，到達人間。這隻鹿形貌端正，顏色像天上的黃金，角白如珂（貝玉），眼睛是紫紺色，所有見到它的人沒有不讚美的。

【English Translation】 English version He smeared all the leaves with honey, gradually smearing downwards to the place where he had set the net. The hunter, following the instructions, returned to the mountain and went up the tree to smear its leaves with honey. The deer came to eat, following the honey and eating it all up. The deer would not eat where there was no honey, and so it gradually ate the leaves downwards following the honey. As it is said: 'Wild beasts trust their noses, Brahmins rely on books of divination, kings trust their officials, each has something they trust.' The deer, seeking the fragrance, ate the leaves of the tree, gradually descending to the place where the net was set, and was immediately caught. The hunter thought, 'If I kill it and take its skin, it will not be worth much; I should take it alive.' So he drove it back. The hunter, with the deer in a cage, passed by the place where the hermit lived. The hermit saw it from afar and exclaimed in surprise, 'Alas! What a calamity! Even though it can fly through the air, it cannot escape the hands of this evil man.' He then asked the hunter, 'Evil man! What are you going to do with this?' The hunter replied, 'The first queen of King Kāśī (Kāśī, the city of light) needs this deer skin to make a rug.' The hermit then said, 'Do you think the color of this deer will be the same after it dies? It is because it has life within it that its outer color is like this. You should take it alive, and you will receive a reward.' The hermit then asked, 'What means did you use to catch this deer?' The hunter replied, 'I used such and such means to catch this deer.' At that time, the hermit rejoiced in his own peacefulness and freedom from such evils, and felt sorrow for the queen who could devise such clever and evil means, and grieved for the deer king who was trapped by his greed for taste. At that time, the hermit spoke this verse: 'The greatest evil in the world is none other than the craving for taste; it deceives foolish ordinary people, as well as the beasts of the forests; because of the fragrance carried by the wind, they suffer such pain and affliction.' The hunter asked, 'What means should I use to raise this deer so that it can live and return to my country?' The hermit replied, 'Smear honey on the leaves of trees and use that to feed it. When you get to the human world, mix honey with roasted flour.' He instructed him to feed it in this way. Gradually, he returned to the capital and arrived in the human world. This deer had a dignified appearance, its color was like heavenly gold, its horns were as white as crystal (precious stone), and its eyes were dark purple. Everyone who saw it could not help but admire it.

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奇。漸次行詣波羅奈城，王聞鹿至，敕諸城內平治道路，掃灑燒香、捶鐘擊鼓往迎鹿王。觀者如雲莫不歡喜，慶賀大王吉祥遠至。夫人見已歡喜踴躍不能自勝，以愛心重故前抱鹿王，以昔染污心重故，令彼鹿王金色即滅。王告夫人：『此鹿金色忽變當如之何？』夫人答王：『此今便是無施之物，放使令去。』」

爾時佛告諸比丘：「彼時金色鹿王豈異人乎？今耶舍比丘是。時夫人者，今耶舍母是。往昔已來曾作方便誘誑其子，令墮貪著受諸苦惱。」

佛告諸比丘：「依止毗舍離比丘皆悉令集。」爾時世尊以是因緣向諸比丘廣說過患事起，種種因緣呵責過患起已，為諸比丘隨順說法：「有十事利益，如來、應供、正遍知為諸弟子制戒、立說波羅提木叉法。十事利益廣說如上。是故如來從今日當爲諸比丘制戒，未聞者令聞，已聞者當重聞。若比丘于和合僧中受具足戒，行淫法，是比丘得波羅夷，不共住。」

複次佛住毗舍離，廣說如上。時毗舍離城有二離車子，信家非家、舍家出家，于毗耶離眾所知識，能致供養四事具足。彼比丘時至，著入聚落衣持缽入城乞食，不能攝身口意繫念在前，心意馳亂不攝諸根，染著色慾取色凈相，欲心熾盛便作是念：「我著法服為此欲事甚為不可，我當舍於法服著彼俗衣

【現代漢語翻譯】 奇哉！他逐漸前往波羅奈城。國王聽說鹿王到來，命令城內修整道路，灑掃焚香，敲鐘擊鼓，前去迎接鹿王。觀看的人如雲般眾多，無不歡喜，慶賀大王吉祥遠至。王后見到后歡喜踴躍，不能自已，因為愛心深重，上前擁抱鹿王，但因為過去染污的心念深重，使得那鹿王的金色立即消失。國王問王后：『這鹿的金色忽然消失，該怎麼辦？』王后回答國王：『這現在已經是不祥之物，放它離開吧。』

當時佛陀告訴眾比丘：『那時的金色鹿王難道是別人嗎？就是現在的耶舍（Yasa）比丘。當時的王后，就是現在的耶舍的母親。過去以來，她就曾用各種方法誘騙她的兒子，使他沉溺於貪慾，遭受各種苦惱。』

佛陀告訴眾比丘：『讓所有住在毗舍離（Vaishali）的比丘都集合起來。』當時世尊因為這個因緣，向眾比丘廣泛講述了過患產生的原因，用各種因緣呵責過患的產生。之後，爲了眾比丘，隨順著他們的根器說法：『有十種利益，如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）為弟子們制定戒律，建立並宣說波羅提木叉（Pratimoksha）法。這十種利益如前面所說。因此，如來從今天開始，將為眾比丘制定戒律，未聽聞者令聽聞，已聽聞者應當重複聽聞。如果比丘在和合僧團中受了具足戒（Upasampada），行淫慾之事，這位比丘就犯了波羅夷（Parajika），不得與僧團共住。』

再次，佛陀住在毗舍離，廣泛地宣說如上內容。當時，毗舍離城有兩位離車（Licchavi）族的年輕人，他們原本是信徒的家庭，後來捨棄家庭出家，在毗耶離（Vriji）受到大眾的認識，能夠得到充足的四事供養。這兩位比丘到了乞食的時間，穿上進入聚落的衣服，拿著缽進入城中乞食，但不能約束自己的身口意，不能將心念專注于當下，心意散亂，不能收攝諸根，貪戀女色，執取美麗的表象，慾念熾盛，於是就想：『我穿著法服做這種事情實在不應該，我應該捨棄法服，穿上世俗的衣服

【English Translation】 Wonderful! He gradually proceeded to the city of 波羅奈 (Varanasi)。 The king, hearing that the Deer King had arrived, ordered the city to repair the roads, sweep and sprinkle water, burn incense, and beat drums to welcome the Deer King. The onlookers were as numerous as clouds, all rejoicing and congratulating the great king on the auspicious arrival. The queen, seeing him, rejoiced and leaped with joy, unable to restrain herself. Because of her deep love, she stepped forward to embrace the Deer King, but because of her past defiled thoughts, the golden color of the Deer King immediately disappeared. The king asked the queen, 'What should we do if the golden color of this deer suddenly disappears?' The queen replied to the king, 'This is now an inauspicious object; let it go.'

At that time, the Buddha told the Bhikkhus (monks): 'Was the golden Deer King of that time someone else? He is the current Yasa Bhikkhu. The queen of that time is the current Yasa's mother. Since the past, she has used various means to deceive her son, causing him to indulge in greed and suffer various afflictions.'

The Buddha told the Bhikkhus: 'Gather all the Bhikkhus residing in 毗舍離 (Vaishali).' At that time, the World Honored One, because of this cause, extensively explained to the Bhikkhus the causes of faults arising, using various reasons to rebuke the arising of faults. Afterwards, for the sake of the Bhikkhus, he taught according to their capacities: 'There are ten benefits for which the Tathagata (如來), Arhat (應供), Samyaksambuddha (正遍知) establishes precepts for the disciples, establishes and proclaims the Pratimoksha (波羅提木叉) Dharma. These ten benefits are as mentioned before. Therefore, from today onwards, the Tathagata will establish precepts for the Bhikkhus; let those who have not heard, hear; those who have heard should hear again. If a Bhikkhu, having received the Upasampada (具足戒) in the harmonious Sangha (僧團), engages in sexual activity, that Bhikkhu has committed a Parajika (波羅夷) offense and cannot live with the Sangha.'

Again, the Buddha resided in 毗舍離 (Vaishali), extensively proclaiming the above content. At that time, in the city of 毗舍離 (Vaishali), there were two young men of the Licchavi (離車) clan, who originally came from families of believers, later renounced their families to become monks, and were known by the public in Vriji (毗耶離), able to receive sufficient offerings of the four requisites. These two Bhikkhus, when it was time for alms, put on their robes for entering the village, carried their bowls, and entered the city to beg for food, but they could not restrain their body, speech, and mind, could not focus their thoughts on the present moment, their minds were scattered, unable to control their senses, craving female beauty, clinging to beautiful appearances, their desires were intense, and so they thought: 'It is really inappropriate for me to wear the Dharma robes and do such things; I should abandon the Dharma robes and wear secular clothes.'

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，七日之內不還僧中隨意所為。」作是念已，即脫袈裟著彼俗衣便行欲事。過七日已還著法服而來入僧，入僧已還自厭污愧身所行，便作是念：「都不見聞余諸沙門有如是事，我今當以此事白尊者舍利弗，舍利弗當向世尊具陳此事。若佛有所教敕我當奉行。」時二比丘往詣尊者舍利弗所廣說如上。時尊者舍利弗將二比丘往詣世尊，禮足已，卻住一面，以上因緣廣白世尊。佛告舍利弗：「應遣令去。是愚癡人！不復得在如來法中更出家受具戒。」時舍利弗以哀愍故，偏袒右肩胡跪合掌白佛言：「世尊！當來有善男子，於世尊法中信家非家、舍家出家，迷意顛倒起于凈想，無慚無愧三毒熾盛。唯愿世尊為開方便，令是善男子更于如來法中得出家受具足戒。」爾時佛告諸比丘：「依止毗舍離諸比丘皆悉令集。為諸比丘制戒，乃至已聞者當重聞。若比丘于和合僧中受具戒，若不還戒而行淫法，是比丘得波羅夷罪，不應共住。」

複次佛住毗舍離，廣說如上。時諸比丘處處安居，安居已還詣毗舍離，到世尊所禮拜問訊。問訊已次第付房而住。房盡不受，有依屋欄、草菴、空地、樹下住者。爾時有一比丘依樹下坐，作是思惟：「佛法出家甚為大苦，修習梵行亦為甚難。晝則風飄日炙，夜則蚊虻毒蟲所嚙，我欲不堪于佛法中修

【現代漢語翻譯】 現代漢語譯本：他心中想：『七天之內不歸還僧團，可以隨意做我想做的事。』 這樣想后，他便脫下袈裟，穿上世俗的衣服，去行淫慾之事。過了七天後，他又穿上僧服，回到僧團中。回到僧團后，他對自己所做的事感到厭惡和羞愧，便想：『我從未見過或聽說過其他沙門（指修行者）有這樣的事。我現在應當將此事告訴尊者舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），舍利弗會將此事稟告世尊（指釋迦牟尼佛）。如果佛陀有什麼教導，我一定遵行。』 當時，這兩位比丘（bhikṣu，佛教出家男眾）前往尊者舍利弗處，詳細地說了上述情況。尊者舍利弗帶著這兩位比丘去見世尊，禮拜佛足后，退到一旁，將以上因緣詳細地稟告世尊。佛陀告訴舍利弗：『應當讓他離開。這個人太愚癡了！不能再在如來的佛法中出家受具足戒（佛教比丘所受的正式戒律）。』 當時，舍利弗出於哀憫之心，偏袒右肩，右膝跪地，合掌對佛陀說：『世尊！將來會有善男子，在世尊的佛法中，相信出家修行，離開家庭，但心意迷惑顛倒，產生不清凈的想法，沒有慚愧之心，三毒（貪嗔癡）熾盛。唯愿世尊為他們開方便之門，讓這些善男子還能在如來的佛法中出家受具足戒。』 爾時，佛陀告訴諸位比丘：『住在毗舍離（Vaiśālī，古印度城市）的比丘們都集合起來。我為諸位比丘制定戒律，乃至已經聽聞過的，應當重新聽聞。如果比丘在和合僧團中受了具足戒，如果不捨戒而行淫慾之事，這位比丘就犯了波羅夷罪（pārājika，佛教戒律中最重的罪），不應再與他同住。』

再次，佛陀住在毗舍離，詳細情況如上所述。當時，各位比丘在各地安居（雨季期間的修行），安居結束后，回到毗舍離，到世尊處禮拜問訊。問訊后，依次分配房間居住。但房間不夠，有些比丘只能依靠屋檐、住在草菴、空地或樹下。當時，有一位比丘坐在樹下，心中思惟：『在佛法中出家實在太苦了，修習梵行（清凈的行為）也很難。白天被風吹日曬，晚上被蚊蟲叮咬，我無法在佛法中修行下去。』

【English Translation】 English version: He thought to himself, 'Within seven days, without returning to the Sangha (Buddhist monastic community), I can do whatever I want.' Having thought this, he took off his kasaya (monk's robe), put on secular clothes, and went to engage in sexual activity. After seven days, he put on his monastic robes again and returned to the Sangha. Upon returning to the Sangha, he felt disgusted and ashamed of his actions, and thought, 'I have never seen or heard of any other shramanas (ascetics) doing such a thing. I should now tell this matter to the venerable Shariputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom), and Shariputra will report this matter to the World Honored One (referring to Shakyamuni Buddha). If the Buddha has any instructions, I will certainly follow them.' At that time, the two bhikshus (Buddhist monks) went to the venerable Shariputra and explained the situation in detail as described above. The venerable Shariputra took the two bhikshus to see the World Honored One, prostrated at his feet, and stood to one side, reporting the entire matter to the World Honored One in detail. The Buddha told Shariputra, 'He should be made to leave. This person is foolish! He can no longer ordain and receive the full precepts (formal monastic vows taken by a Buddhist monk) in the Dharma of the Tathagata (another name for the Buddha).' At that time, Shariputra, out of compassion, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha, 'World Honored One! In the future, there will be good men who, in the Dharma of the World Honored One, believe in leaving home and family to practice, but whose minds are confused and deluded, giving rise to impure thoughts, without shame or remorse, and with the three poisons (greed, hatred, and delusion) raging. May the World Honored One open a path of expediency for them, so that these good men can still ordain and receive the full precepts in the Dharma of the Tathagata.' At that time, the Buddha told the bhikshus, 'Gather all the bhikshus residing in Vaishali (Vaiśālī, an ancient city in India). I am establishing precepts for the bhikshus, and even those who have already heard them should hear them again. If a bhikshu has received the full precepts in the harmonious Sangha, and if he engages in sexual activity without renouncing the precepts, that bhikshu has committed the pārājika (the most severe offense in Buddhist monastic discipline), and should not live together with him.'

Again, the Buddha was residing in Vaishali, and the details are as described above. At that time, the bhikshus were dwelling in various places for the retreat (a period of intensive practice during the rainy season), and after the retreat, they returned to Vaishali to pay respects and inquire after the well-being of the World Honored One. After inquiring, they were assigned rooms in order. However, there were not enough rooms, and some bhikshus had to rely on the eaves of buildings, live in grass huts, open spaces, or under trees. At that time, one bhikshu was sitting under a tree, thinking to himself, 'Leaving home in the Dharma of the Buddha is very difficult, and practicing brahmacharya (pure conduct) is also very difficult. During the day, I am exposed to the wind and sun, and at night, I am bitten by mosquitoes and poisonous insects. I cannot continue to practice in the Dharma of the Buddha.'

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凈梵行。」彼比丘作是心念口言，諸比丘聞已便謂此比丘言：「汝舍戒耶？」答言：「不捨！我但作是念：『我不堪于如來法中修凈梵行。』」諸比丘以是因緣往白世尊：「是比丘舍戒。」爾時世尊告諸比丘：「喚彼比丘來。」來已，佛問比丘：「汝實舍戒耶？」答言：「不捨。」佛言：「何緣致此？」「世尊！我于樹下作是心念口言：『于佛法中舍家出家甚為大苦，我不堪于如來法中修凈梵行。』」佛告比丘：「汝云何于如來法中信家非家、舍家出家，而作是念：『我不堪忍于如來法中修凈梵行。』」佛言：「是比丘不名舍戒，是名戒羸。彼作戒羸說語，得偷蘭罪。」爾時佛告諸比丘：「依止毗舍離比丘皆悉令集，乃至未聞者當聞、已聞者重聞。若比丘于和合僧中受具足戒，不還戒，戒羸，不捨戒便行淫法，是比丘得波羅夷罪，不應共住。」

複次佛住舍衛城，廣說如上。時舍衛城有長老名難提，信家非家、舍家出家，于舍衛城眾所知識，能致供養四事具足。余多有名難提是，但是長老行時亦禪、住時亦禪、坐時亦禪、臥時亦禪，時人名之為禪難提。時難提于開眼林中作草菴舍，彼于其中初中后夜修行自業，得世俗正受乃經七年。過七年已退失禪定，復依一樹下還習正受乃求本定。時魔眷屬常作方便，於行正

【現代漢語翻譯】 現代漢語譯本：『清凈的梵行。』那位比丘這樣想，也這樣說。其他比丘聽了，就問這位比丘：『你舍戒了嗎？』他回答說：『沒有舍戒！我只是這樣想：我不適合在如來的教法中修習清凈的梵行。』眾比丘因為這件事去稟告世尊：『這位比丘舍戒了。』當時，世尊告訴眾比丘：『把那位比丘叫來。』叫來后，佛問比丘：『你真的舍戒了嗎？』他回答說：『沒有舍戒。』佛說：『什麼原因導致你說這樣的話？』『世尊！我在樹下這樣想，也這樣說：在佛法中離開家庭出家是非常痛苦的，我不適合在如來的教法中修習清凈的梵行。』佛告訴比丘：『你既然在如來的教法中相信出家的好處，離開家庭出家，怎麼會這樣想：我不堪忍在如來的教法中修習清凈的梵行呢？』佛說：『這位比丘不叫舍戒，這叫戒律薄弱。他因為戒律薄弱而說出這樣的話，犯了偷蘭遮罪。』當時，佛告訴眾比丘：『住在毗舍離的比丘都要集合起來，沒聽過的要聽，聽過的要重聽。如果比丘在僧團中受了具足戒，沒有還戒，戒律薄弱，沒有舍戒就進行淫慾行為，這位比丘犯了波羅夷罪，不應該和他一起居住。』 再次，佛住在舍衛城，廣泛地講述了像上面一樣的事情。當時，舍衛城有一位長老名叫難提（Nandi），他相信出家的好處，離開家庭出家，在舍衛城被大眾所熟知，能夠得到充足的四事供養。還有很多也叫難提的人，但是這位長老行走時也在禪定中，站立時也在禪定中，坐著時也在禪定中，躺臥時也在禪定中，當時的人們稱他為禪難提。當時，難提在開眼林中建造草菴，他在那裡初夜、中夜、后夜都修行自己的功課，獲得了世俗的正受，經歷了七年。過了七年之後，他退失了禪定，又在一棵樹下重新修習正受，以求恢復原來的禪定。當時，魔王的眷屬經常想方設法，在他修行正

【English Translation】 English version: 『Pure Brahmacharya (梵行, pure conduct).』 That Bhikshu (比丘, monk) thought and spoke thus. The other Bhikshus (比丘, monks), having heard this, asked this Bhikshu (比丘, monk): 『Have you renounced the precepts?』 He replied: 『I have not renounced! I only thought: 『I am not capable of practicing pure Brahmacharya (梵行, pure conduct) in the Dharma (法, teachings) of the Tathagata (如來, Thus Come One).』』 The Bhikshus (比丘, monks), because of this matter, went and reported to the World Honored One (世尊, Bhagavan): 『This Bhikshu (比丘, monk) has renounced the precepts.』 At that time, the World Honored One (世尊, Bhagavan) told the Bhikshus (比丘, monks): 『Summon that Bhikshu (比丘, monk) here.』 Having come, the Buddha (佛) asked the Bhikshu (比丘, monk): 『Have you truly renounced the precepts?』 He replied: 『I have not renounced.』 The Buddha (佛) said: 『What caused this?』 『World Honored One (世尊, Bhagavan)! Under a tree, I thought and spoke thus: 『Renouncing the household and leaving home in the Buddha's (佛) Dharma (法, teachings) is very painful; I am not capable of practicing pure Brahmacharya (梵行, pure conduct) in the Dharma (法, teachings) of the Tathagata (如來, Thus Come One).』』 The Buddha (佛) told the Bhikshu (比丘, monk): 『Since you believe in the benefits of leaving home in the Dharma (法, teachings) of the Tathagata (如來, Thus Come One), and have renounced the household and left home, how can you think thus: 『I am not capable of enduring the practice of pure Brahmacharya (梵行, pure conduct) in the Dharma (法, teachings) of the Tathagata (如來, Thus Come One)?』』 The Buddha (佛) said: 『This Bhikshu (比丘, monk) is not called renouncing the precepts; this is called weak precepts. Because of his weak precepts, he spoke such words and committed a Sthulanacitta (偷蘭遮, a type of offense) offense.』 At that time, the Buddha (佛) told the Bhikshus (比丘, monks): 『Gather all the Bhikshus (比丘, monks) residing in Vaishali (毗舍離, a city), so that those who have not heard may hear, and those who have heard may hear again. If a Bhikshu (比丘, monk) has received the full precepts in the Sangha (僧, monastic community), has not returned the precepts, has weak precepts, and engages in sexual conduct without renouncing the precepts, this Bhikshu (比丘, monk) has committed a Parajika (波羅夷, defeat) offense and should not live together.』 Again, the Buddha (佛) resided in Shravasti (舍衛城, a city), extensively explaining as above. At that time, in Shravasti (舍衛城, a city), there was an elder named Nandi (難提, Joyful), who believed in the benefits of leaving home, renounced the household and left home, and was well-known to the public in Shravasti (舍衛城, a city), able to obtain sufficient offerings of the four necessities. There were many others named Nandi (難提, Joyful), but this elder was in Samadhi (禪, meditative state) while walking, in Samadhi (禪, meditative state) while standing, in Samadhi (禪, meditative state) while sitting, and in Samadhi (禪, meditative state) while lying down. People at that time called him 'Samadhi (禪, meditative state) Nandi (難提, Joyful)'. At that time, Nandi (難提, Joyful) built a grass hut in the Open Eye Forest (開眼林, a forest), where he practiced his own duties during the early, middle, and late nights, obtaining mundane right concentration for seven years. After seven years, he lost his Samadhi (禪, meditative state), and again practiced right concentration under a tree, seeking to restore his original Samadhi (禪, meditative state). At that time, the retinue of Mara (魔, demon) constantly devised ways to hinder his practice of right

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法人伺求其短，變為人形端正無比，種種花香瓔珞以嚴其身，于難提前住，謂難提言：「比丘！共相娛樂行淫事來。」時難提言：「惡邪速滅！惡邪速滅！」口作此言而目不視。天女復第二、第三所說如上。時難提第二、第三亦如是說：「惡邪速滅！惡邪速滅！」而不觀視。時天女便脫瓔珞之服露其形體，立難提前語難提言：「共行淫來。」時難提見其形相而生欲心，答言：「可爾。」時天女漸漸卻行，難提喚言：「汝可小住，共相娛樂。」難提往就，天女疾疾而去。難提追逐到祇洹塹，塹中有王家死馬，天女到死馬所隱形不現。時難提欲心熾盛即淫死馬。欲心息已便作是念：「我甚不善，非沙門法，以信出家而犯波羅夷罪，用著法服食人信施為？」即脫法服著右手中，左手掩形而趣祇洹語比丘言：「長老！我犯波羅夷！我犯波羅夷！」時諸比丘在祇洹門間經行仿佯思惟自業，共相謂言：「此是坐禪難提，修梵行人不應犯波羅夷。」難提復言：「諸長老！不爾，我實犯波羅夷。」諸比丘即問其因緣，難提具說上事。諸比丘以是事具白世尊。佛告諸比丘：「是難提善男子自說所犯重罪，應當驅出。」時諸比丘如教驅出。諸比丘白佛言：「世尊！云何長老難提久修梵行，而為此天女之所誑惑？」佛告諸比丘：「是難提比丘

【現代漢語翻譯】 現代漢語譯本： 有人伺機尋找難提的過失，於是變化成端正無比的人形，用各種花香和瓔珞裝飾自己的身體，在難提面前停住，對難提說：『比丘！來一起行淫作樂吧。』當時難提說：『邪惡之物快快消失！邪惡之物快快消失！』口中這樣說著，眼睛卻不看她。天女又第二次、第三次像上面那樣說。當時難提第二次、第三次也像那樣說：『邪惡之物快快消失！邪惡之物快快消失！』而不去看她。當時天女便脫去瓔珞和衣服，露出自己的形體，站在難提面前對難提說：『來一起行淫吧。』當時難提看見她的形相而生起欲心，回答說：『可以。』當時天女漸漸後退，難提呼喚說：『你可以稍微停一下，一起行樂。』難提前去接近，天女迅速離去。難提追逐到祇洹（Jetavana）的壕溝邊，壕溝中有王家死馬，天女到死馬那裡就隱身不見了。當時難提欲心熾盛，就與死馬行淫。欲心平息后，便這樣想：『我非常不好，不符合沙門（Sramana，出家修行者）的身份，以信心出家卻犯了波羅夷（Parajika，佛教戒律中最重的罪），怎麼能穿著法服食用人們的供養呢？』於是脫下法服拿在右手中，左手遮掩身體，前往祇洹，對比丘們說：『長老們！我犯了波羅夷！我犯了波羅夷！』當時眾比丘在祇洹的門間來回走動，思考自己的修行，互相說道：『這位是坐禪的難提，修梵行的人不應該犯波羅夷。』難提又說：『諸位長老！不是這樣的，我確實犯了波羅夷。』眾比丘便問他原因，難提詳細說了上面的事情。眾比丘將這件事全部稟告了世尊（Bhagavan，佛陀）。佛告訴眾比丘：『這位難提善男子自己說出了所犯的重罪，應當驅逐出去。』當時眾比丘按照佛的教導將他驅逐出去。眾比丘問佛說：『世尊！為什麼長老難提長期修行梵行，卻被這位天女所迷惑呢？』佛告訴眾比丘：『這位難提比丘……』

【English Translation】 English version: Someone sought to find fault with Nandi (Nandi, name of a monk), and transformed into a supremely beautiful human form, adorning herself with various fragrant flowers and necklaces. She stopped in front of Nandi and said to him, 'Bhikkhu (Bhikkhu, Buddhist monk)! Come, let us engage in sexual pleasure together.' At that time, Nandi said, 'Evil one, quickly vanish! Evil one, quickly vanish!' He spoke these words but did not look at her. The celestial woman repeated the same words a second and third time. At that time, Nandi also said the same thing a second and third time, 'Evil one, quickly vanish! Evil one, quickly vanish!' and did not look at her. Then the celestial woman took off her necklaces and clothes, revealing her form, and stood in front of Nandi, saying to Nandi, 'Come, let us engage in sexual intercourse.' At that time, Nandi saw her form and developed lustful thoughts, replying, 'Okay.' Then the celestial woman gradually retreated, and Nandi called out, 'You can stop for a moment and enjoy ourselves together.' Nandi went to approach her, but the celestial woman quickly left. Nandi chased after her to the moat of Jetavana (Jetavana, a monastery), where there was a dead horse belonging to the royal family in the moat. The celestial woman reached the dead horse and disappeared. At that time, Nandi's lustful desire was intense, and he engaged in sexual intercourse with the dead horse. After his lustful desire subsided, he thought, 'I am very bad, not befitting the status of a Sramana (Sramana, wandering ascetic), having left home with faith but committing a Parajika (Parajika, the most severe offense in Buddhist monastic rules), how can I wear the monastic robes and eat the offerings of the people?' Then he took off his monastic robes and held them in his right hand, covering his body with his left hand, and went to Jetavana, saying to the bhikkhus, 'Venerable elders! I have committed a Parajika! I have committed a Parajika!' At that time, the bhikkhus were walking back and forth between the gates of Jetavana, contemplating their own practice, and said to each other, 'This is Nandi who meditates, a practitioner of the holy life should not commit a Parajika.' Nandi again said, 'Venerable elders! It is not so, I have indeed committed a Parajika.' The bhikkhus then asked him the reason, and Nandi explained the above events in detail. The bhikkhus reported this matter in full to the Bhagavan (Bhagavan, the Blessed One, referring to the Buddha). The Buddha told the bhikkhus, 'This good man Nandi has confessed the serious offense he has committed, he should be expelled.' At that time, the bhikkhus expelled him according to the Buddha's instructions. The bhikkhus asked the Buddha, 'Bhagavan! Why was the elder Nandi, who had practiced the holy life for a long time, deceived by this celestial woman?' The Buddha told the bhikkhus, 'This bhikkhu Nandi...'

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不但今日為天女所惑退失梵行，過去世時亦為彼所惑失於梵行。」諸比丘白佛言：「已曾爾耶？」佛言：「如是。」佛告諸比丘：「過去世時有城名波羅奈，國名迦尸。時南方阿槃提國，有迦葉氏外道出家，聰明博識綜練群籍，眾技妙術靡不開達，彼外道者助王治國。時彼國王執持奸賊種種治罪，或截手足、髡其耳鼻，治之甚苦。時彼外道深自惟念：『我已出家云何與王共參此事？』便白王言：『聽我出家。』王即答言：『師已出家，云何方言復欲出家？』答言：『大王！我今豫此種種刑罰苦惱眾生，何名出家？』王即問言：『師今欲於何道出家？』答言：『大王！欲學仙人出家。』王言：『可爾，隨意出家。』去城不遙有百巖山，有流泉浴池花果茂盛，即造彼山起立精舍。彼于山中修習外道，得世俗定起五神通。于春后月食諸果蓏四大不適，因其小行不凈流出。時鹿愛群共相馳逐，渴乏求水飲此小便，不凈著舌舐其產道，眾生行報不可思議因是受胎，常在廬側食草飲水，至期月滿產一小兒。爾時仙人出行採果，鹿產難故即大悲鳴，仙人聞鹿鳴急謂為惡蟲所害，欲往救之，遂見生一小兒。仙人見已怪而唸曰：『云何畜生而生於人？』尋入定思惟，見本因緣，即是我子。于彼小兒便生愛心，裹以皮衣持歸養之。仙人抱舉

{ "translations": [ "現代漢語譯本：『不僅今天被天女迷惑而退失了梵行，過去世也曾被她們迷惑而失去梵行。』眾比丘問佛：『過去也發生過這樣的事嗎？』佛說：『是的。』佛告訴眾比丘：『過去世時，有個城市名叫波羅奈（Bārāṇasī，古印度城市名），國家名叫迦尸（Kāśī，古印度王國名）。當時，南方阿槃提國（Avanti，古印度王國名）有位迦葉氏（Kaśyapa，人名）外道出家，他聰明博學，精通各種典籍，各種技藝和法術沒有不通達的。這位外道幫助國王治理國家。當時，國王抓捕奸賊，用各種刑罰懲治他們，有的被砍斷手腳，有的被剃光頭髮、割掉耳朵和鼻子，懲治得非常殘酷。當時，這位外道深深地思考：『我已經出家了，怎麼能和國王一起參與這些事情呢？』於是就對國王說：『請允許我出家。』國王回答說：『您已經出家了，為什麼現在又說要出家呢？』外道回答說：『大王！我現在參與這些對眾生施加種種刑罰和苦惱的事情，怎麼能叫出家呢？』國王就問：『您現在想在哪種道中出家呢？』外道回答說：『大王！我想學習仙人出家。』國王說：『可以，隨你出家吧。』離城不遠的地方有座百巖山（Śataparvata，山名），那裡有流動的泉水、浴池，花草樹木茂盛，外道就在那座山上建造精舍。他在山中修習外道法術，獲得了世俗的禪定，生起了五神通。春天過後，他吃了各種水果和蔬菜，四大不調，因為小便時沒有清潔乾淨，有少量不凈物流出。當時，一群鹿正在互相追逐，它們又渴又乏，就去喝這些小便，不凈物沾到了它們的舌頭上，舔舐了它們的產道，眾生的行為果報真是不可思議，因此鹿就懷孕了。它經常在茅屋旁邊吃草喝水，到了預產期，生下了一個小男孩。當時，仙人外出採摘水果，鹿因為難產而大聲悲鳴，仙人聽到鹿的叫聲，以為是被惡蟲傷害了，想去救它，結果卻看到生了一個小男孩。仙人看到後感到奇怪，心想：『為什麼畜生會生下人呢？』於是就入定思惟，看到了事情的本末因緣，知道這是自己的兒子。於是對這個小男孩產生了愛心，用獸皮將他包裹起來，抱回家撫養。", "English version: 'Not only today am I deluded by celestial maidens and have lost my pure conduct, but in past lives, I was also deluded by them and lost my pure conduct.' The monks asked the Buddha, 'Has this happened before?' The Buddha said, 'Yes.' The Buddha told the monks, 'In the past, there was a city named Bārāṇasī (city in ancient India), and a kingdom named Kāśī (kingdom in ancient India). At that time, in the southern Avanti (kingdom in ancient India), there was a Kaśyapa (personal name) heretic who had renounced the world. He was intelligent, knowledgeable, and well-versed in various scriptures. There was no skill or art that he did not understand. This heretic helped the king govern the country. At that time, the king arrested traitors and punished them with various tortures, such as cutting off their hands and feet, shaving their heads, and cutting off their ears and noses. The punishments were very cruel. At that time, this heretic deeply contemplated, \'I have already renounced the world, how can I participate in these matters with the king?\'. So he said to the king, \'Please allow me to renounce the world.\' The king replied, \'You have already renounced the world, why do you say you want to renounce the world again?\'. The heretic replied, \'Great King! I am now involved in inflicting various punishments and suffering on sentient beings. How can this be called renunciation?\'. The king asked, \'In which path do you want to renounce the world?\'. The heretic replied, \'Great King! I want to learn from the hermits and renounce the world.\' The king said, \'Alright, you may renounce the world as you wish.\' Not far from the city was a mountain called Śataparvata (mountain name), with flowing springs, bathing ponds, and lush flowers and trees. He built a hermitage on that mountain. He practiced heretical arts in the mountain, attained worldly samādhi, and developed the five supernormal powers. After spring, he ate various fruits and vegetables, and his four elements became imbalanced. Because he did not clean himself properly after urinating, some impure matter flowed out. At that time, a herd of deer was chasing each other, thirsty and exhausted, and they drank this urine. The impure matter touched their tongues and licked their birth canals. The karmic retribution of sentient beings is truly inconceivable. As a result, the deer became pregnant. It often ate grass and drank water near the hut. When the time came, it gave birth to a baby boy. At that time, the hermit went out to pick fruits. The deer cried out in great pain because of the difficult labor. The hermit heard the deer's cry and thought it was being harmed by evil insects. He wanted to save it, but instead saw a baby boy being born. The hermit was surprised and thought, \'How can a beast give birth to a human?\'. Then he entered samādhi and contemplated, and saw the cause and condition of the matter, and knew that this was his son. He then developed love for this baby boy, wrapped him in animal skin, and took him home to raise him.'" ] }

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鹿母乳之，漸漸長大名為鹿斑。依母生故體斑似母，是故作字名曰鹿斑。是童子漸漸長大至年七歲，遜弟尊長、仁愛孝慈，採取水果供養仙人。是時仙人念言：『天下可畏無過女人。』即便教誡子言：『可畏之甚無過女人，敗正毀德靡不由之。』於是教以禪定化以五通。如所說：

「『一切眾生類，　　靡不歸於死； 　　隨其業所趣，　　自受其果報。 　　為善者生天，　　惡行入地獄； 　　行道修梵行，　　漏盡得泥洹。』

「爾時仙人便即命終，於是童子凈修梵行得外道四禪，起五神通有大神力，能移山住流捫摸日月。爾時釋提桓因乘白龍象案行世間，誰有孝順父母、供養沙門婆羅門，有能佈施持戒修梵行者？案行世界時見是仙人童子，天帝念言：『若是童子欲求帝釋梵王，皆悉能得，宜應早壞。』如所說：

「『諸天及世人，　　一切眾生類； 　　莫不為結縛，　　命終墮惡道。』

「皆為慳嫉二結所縛。諸天有三時鼓：諸天阿修羅共戰時打第一鼓；俱毗羅園眾花開敷時打第二鼓；集善法講堂聽善法時打第三鼓。釋提桓因扣說法鼓，無數百千天子皆悉來集，俱白帝釋：『何所誨敕？』帝釋告言：『閻浮提有仙人童子，名曰鹿斑，有大功德，欲方便壞之。』時無數天子聞此不樂，便自念

【現代漢語翻譯】 現代漢語譯本：鹿用乳汁餵養他，他漸漸長大，名字叫鹿斑（Lùbān，因像鹿而得名）。因為是母親所生，所以身上的斑紋像母親，因此取字名為鹿斑。這個童子漸漸長大到七歲，謙遜對待弟弟和長輩，仁愛孝順，採摘水果供養仙人。當時仙人心中想：『天下最可怕的莫過於女人。』就告誡童子說：『最可怕的莫過於女人，敗壞正道、毀壞德行沒有不是因為她們的。』於是教他禪定，用五神通教化他。正如所說： 『一切眾生，沒有不歸於死亡的；隨著各自的業力所趨向，自己承受相應的果報。行善的人昇天，作惡的人墮入地獄；修行正道、修持梵行的人，煩惱漏盡就能證得涅槃（Níhuán，佛教術語，指解脫）。』 當時仙人就去世了，於是童子清凈地修持梵行，獲得了外道的四禪，生起了五神通，有很大的神力，能夠移動山嶽、阻止河流、撫摸日月。當時釋提桓因（Shìtíhuányīn，佛教護法神）乘坐白龍象巡視世間，看誰孝順父母、供養沙門（Shāmén，出家修道者）和婆羅門（Póluómén，古印度僧侶），誰能夠佈施、持戒、修持梵行。巡視世界時，看見了這個仙人童子，天帝心中想：『這個童子如果想要求得帝釋（Dìshì，即釋提桓因）或梵王（Fànwáng，婆羅門教主），都完全能夠得到，應該及早破壞他。』正如所說： 『諸天和世人，一切眾生，沒有不被結縛的，命終之後墮入惡道。』 都被慳吝和嫉妒這兩種結縛所束縛。諸天有三種擊鼓的時候：諸天和阿修羅（Āxiūluó，一種神道）共同作戰時，擊打第一種鼓；俱毗羅園（Jùpíluóyuán）中的眾花開放時，擊打第二種鼓；聚集在善法講堂聽聞善法時，擊打第三種鼓。釋提桓因敲響說法鼓，無數百千的天子都來聚集，一起問帝釋：『有什麼教誨？』帝釋告訴他們：『在閻浮提（Yánfútí，佛教用語，指我們所居住的這個世界）有一個仙人童子，名叫鹿斑，有很大的功德，我想用方便法門來破壞他。』當時無數的天子聽到這些話都不高興，心中想

【English Translation】 English version: He was nourished with milk by a doe, and gradually grew up, named Loka-cchada (Lùbān, named because he resembled a deer). Because he was born of a mother, his spots resembled his mother, hence the name Loka-cchada. This boy gradually grew up to the age of seven, being humble to his younger brothers and elders, benevolent, loving, filial, and kind, gathering fruits to offer to the hermit. At that time, the hermit thought: 'Nothing in the world is more to be feared than women.' He then admonished the boy, saying: 'Nothing is more to be feared than women, the ruin of righteousness and the destruction of virtue are all due to them.' Thereupon, he taught him meditation and transformed him with the five supernormal powers. As it is said: 'All beings, without exception, are destined to die; according to their karma, they receive their respective retributions. Those who do good are born in heaven, those who do evil enter hell; those who practice the path and cultivate pure conduct, with the exhaustion of defilements, attain Nirvana (Níhuán, Buddhist term for liberation).' At that time, the hermit then passed away. Thereupon, the boy purely cultivated pure conduct, attained the four dhyanas (chán, meditative states) of the non-Buddhists, and arose with the five supernormal powers, possessing great divine power, able to move mountains, stop streams, and touch the sun and moon. At that time, Sakra, Lord of the Devas (Shìtíhuányīn, Buddhist protector deity), riding a white dragon elephant, surveyed the world, seeking who was filial to their parents, offered to Sramanas (Shāmén, wandering ascetics) and Brahmins (Póluómén, ancient Indian priests), and was able to give alms, uphold precepts, and cultivate pure conduct. While surveying the world, he saw this hermit boy. The Lord of the Devas thought: 'If this boy desires to seek to become Sakra (Dìshì, i.e., Sakra, Lord of the Devas) or Brahma (Fànwáng, Brahmanical god), he will be able to attain it completely; it is fitting to destroy him early.' As it is said: 'All devas and humans, all beings, without exception, are bound by fetters, and upon death, fall into evil destinies.' All are bound by the two fetters of stinginess and jealousy. The devas have three times for drumming: when the devas and Asuras (Āxiūluó, a type of deity) fight together, they beat the first drum; when the flowers in the Kubera Garden (Jùpíluóyuán) bloom, they beat the second drum; when they gather in the Good Dharma Hall to listen to the Good Dharma, they beat the third drum. Sakra, Lord of the Devas, struck the Dharma-teaching drum, and countless hundreds of thousands of devas all gathered together, and together asked Sakra: 'What is your instruction?' Sakra told them: 'In Jambudvipa (Yánfútí, Buddhist term for the world we live in) there is a hermit boy named Loka-cchada, who has great merit. I wish to destroy him by expedient means.' At that time, countless devas, hearing this, were displeased, and thought to themselves

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言：『壞此人者，將減損諸天眾、增益阿修羅。』中有平心無當成敗無在，又復歡喜助欲壞之。有一天子而唱是言：『誰應行者？』時有答言：『是天女應行。是諸天人遊觀諸園，在歡喜園者、在雜色園者、在粗澀園者，天女應行。』而便召之。應時百千天女皆悉來集。有一天女名阿藍浮，其發雜色，發有四色青黃赤白，故名雜色，差此天女往閻浮提壞鹿斑童子。時彼天女白帝釋言：『我自昔以來數壞人梵行令失神通，愿更遣余天女端正嚴好令人樂者。』時天帝釋復于眾中種種說偈勸喻天女：『阿藍浮！汝可使行壞俱舍頻頭。』如《生經》中說。於是天女即壞仙人童子。」佛告諸比丘：「爾時仙人童子俱舍頻頭者豈異人乎？即今禪難提是。天女阿藍浮者，今此天女是。而難提曾已為其所壞，今作比丘復為其所壞。」爾時世尊語諸比丘：「乃至非人中亦犯波羅夷，不應共住。」

複次佛住王舍城，廣說如上。時諸比丘處處夏安居，安居已來詣王舍城禮拜問訊世尊，各隨所樂住，或住毗婆羅精舍、或住白山精舍、或住方山精舍、或住仙人窟、或住耆阇崛山窟、或住辯才巖窟、或住拘利園精舍、或住賴咤園精舍、或住師子園精舍、或住七葉園精舍、或住溫泉精舍、或住散蓋窟、或住庵羅窟、或住卑尸窟、或住猿猴精舍

【現代漢語翻譯】 現代漢語譯本： 他們說：『破壞這個人，將會減少諸天眾的數量，增加阿修羅的數量。』他們心中沒有公正，不考慮事情的成敗，卻又歡喜地幫助，想要破壞他。當時有一天子唱言：『誰應該去執行這個任務？』當時有人回答說：『應該是天女去執行。這些天人在各個園林遊玩觀賞，在歡喜園的、在雜色園的、在粗澀園的，天女應該去執行。』於是便召集天女。當時成百上千的天女都聚集起來。其中有一天女名叫阿藍浮（Ālambuṣā，意為雜色），她的頭髮顏色駁雜，有青、黃、赤、白四種顏色，所以名叫雜色。派遣這位天女前往閻浮提（Jambudvīpa，指我們所居住的這個世界）去破壞鹿斑童子。當時那位天女對帝釋（Indra，天神之王）說：『我自從以前就多次破壞人的梵行，使他們失去神通，希望您能再派遣其他端正美好、令人喜愛的天女去。』當時天帝釋又在眾人中用各種偈頌勸說天女：『阿藍浮！你可以去破壞俱舍頻頭（Kuśa-bindu）。』如同《生經》中所說。於是天女就破壞了仙人童子。」佛陀告訴眾比丘：「當時的仙人童子俱舍頻頭難道是別人嗎？就是現在的禪難提（Zenandi）啊。天女阿藍浮，就是現在的這位天女。而難提曾經已經被她破壞過一次，現在做了比丘又被她破壞。」當時世尊告訴眾比丘：「乃至非人（指天龍八部等）中也有犯波羅夷（Pārājika，斷頭罪）的，不應該與他們同住。」

再次，佛陀住在王舍城（Rājagṛha），廣泛地講述瞭如上面的內容。當時眾比丘在各處結夏安居，安居結束后，來到王舍城禮拜問訊世尊，各自住在自己喜歡的地方，有的住在毗婆羅精舍（Vipula-vihāra），有的住在白山精舍（Pāṇḍava-vihāra），有的住在方山精舍（Vamśakūṭa-vihāra），有的住在仙人窟（Indrasāla-guhā），有的住在耆阇崛山窟（Gṛdhrakūṭa-parvata-guhā），有的住在辯才巖窟，有的住在拘利園精舍（Koliya-ārāma-vihāra），有的住在賴咤園精舍（Lāṭhi-vana-vihāra），有的住在師子園精舍（Siṃha-vana-vihāra），有的住在七葉園精舍（Saptaparṇa-vana-vihāra），有的住在溫泉精舍（Tapodārāma-vihāra），有的住在散蓋窟，有的住在庵羅窟（Ambalaṭṭhikā-guhā），有的住在卑尸窟（Bhesakalā-vana），有的住在猿猴精舍（Markaṭa-hrada-vana）。

【English Translation】 English version: They said: 'Destroying this person will diminish the hosts of devas (gods), and increase the asuras (demons).' In their hearts, there was no fairness, no consideration of success or failure, yet they rejoiced in helping and desired to destroy him. At that time, a deva (god) proclaimed: 'Who should carry out this task?' Someone replied: 'The deva maiden should carry it out. These devas and people are touring and viewing the various gardens, those in the Joyful Garden, those in the Variegated Garden, those in the Coarse Garden; the deva maiden should carry it out.' So they summoned the deva maiden. At that time, hundreds and thousands of deva maidens gathered. There was a deva maiden named Ālambuṣā (meaning 'variegated'), whose hair was of mixed colors, having four colors: blue, yellow, red, and white, hence the name 'Variegated.' They dispatched this deva maiden to Jambudvīpa (the world we inhabit) to destroy the brahmacarya (pure conduct) of the Deer-Marked Youth. At that time, that deva maiden said to Indra (king of the gods): 'Since long ago, I have repeatedly destroyed people's brahmacarya, causing them to lose their supernatural powers. I wish you would send another deva maiden who is beautiful and pleasing.' At that time, Indra again used various verses to persuade the deva maiden in the assembly: 'Ālambuṣā! You can go and destroy Kuśa-bindu.' As it is said in the 'Birth Sutra.' Thereupon, the deva maiden destroyed the ascetic youth.' The Buddha told the bhikshus (monks): 'Was the ascetic youth Kuśa-bindu at that time someone else? He is the current Zenandi. The deva maiden Ālambuṣā is this deva maiden now. And Nandi had already been destroyed by her once, and now, as a bhikshu, he has been destroyed by her again.' At that time, the World-Honored One told the bhikshus: 'Even among non-humans (referring to beings like nagas, yakshas, etc.), there are those who commit Pārājika (expulsion offense), and one should not live with them.'

Furthermore, the Buddha was staying in Rājagṛha, and extensively explained as above. At that time, the bhikshus were observing the rainy season retreat (vassa) in various places. After the retreat, they came to Rājagṛha to pay respects and inquire after the World-Honored One, each staying in the place they preferred. Some stayed in the Vipula-vihāra (Vipula Monastery), some stayed in the Pāṇḍava-vihāra (Pandava Monastery), some stayed in the Vamśakūṭa-vihāra (Vulture Peak Monastery), some stayed in the Indrasāla-guhā (Indrasala Cave), some stayed in the Gṛdhrakūṭa-parvata-guhā (Vulture Peak Mountain Cave), some stayed in the Cave of Eloquence, some stayed in the Koliya-ārāma-vihāra (Koliya Garden Monastery), some stayed in the Lāṭhi-vana-vihāra (Lathi Forest Monastery), some stayed in the Siṃha-vana-vihāra (Lion Forest Monastery), some stayed in the Saptaparṇa-vana-vihāra (Seven-Leaf Forest Monastery), some stayed in the Tapodārāma-vihāra (Tapoda Monastery), some stayed in the Scattered Cover Cave, some stayed in the Ambalaṭṭhikā-guhā (Mango Grove Cave), some stayed in the Bhesakalā-vana (Bhesakala Forest), some stayed in the Markaṭa-hrada-vana (Monkey Pond Forest).

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。時有客比丘到此猿猴精舍，詣先住知識比丘所共相慰勞。相慰勞已，彼舊住比丘供給澡水洗于手足，與中后漿示房舍處，時客比丘各得止息。爾時山頭有一雌猿猴，從上來下到舊比丘前背住，現受淫相。時舊比丘呵叱令去，如是復至余比丘前背住，現受淫相。時客比丘作是念：「野獸之法甚易恐怖，而今驅遣不能令去，此必有以，是中將無有共此雌猿猴作不凈行耶？」時客比丘語舊比丘言：「長老！我今欲去，汝可還攝床褥。」舊比丘言：「諸長老！今此住處有好床褥前食后食，安隱快樂，幸可留意共於此住。」答言：「不住！」舊比丘慇勤三請，客比丘不受彼請，於是而去。時客比丘心無疑者出便即去，心有疑者便於近處隱身各共伺之。時舊比丘見客比丘去已便攝臥具，攝臥具已洗足而坐。爾時山頂雌猿猴，復從山上下至比丘前背住。時舊比丘便共此猿猴行於非法，客比丘遙見已共相謂言：「如我所疑，今已顯露。」以是因緣往白世尊：「長尾園中舊住比丘作如是惡法。」佛言：「呼是比丘來！」來已，佛問比丘：「汝實作是事不？」答言：「實爾。世尊！」佛告比丘：「汝不知佛制戒不得行淫法耶？」「世尊！我知制戒，自謂不得與人非人，不謂畜生。」佛言：「比丘犯畜生者，亦波羅夷。比丘當知有三事犯波

【現代漢語翻譯】 現代漢語譯本：當時有一位客比丘來到這猿猴精舍，去拜訪先前住在這裡的比丘，彼此慰問。慰問完畢后，那舊住的比丘供給他洗澡水，清洗手腳，並提供中午後的飲料，指示房間住所，讓客比丘各自休息。當時山頂上有一隻雌猿猴，從山上下來到舊比丘面前，背對著他，顯露出接受淫慾的樣子。當時舊比丘呵斥讓它離開，這樣又到其他比丘面前，背對著他們，顯露出接受淫慾的樣子。當時客比丘心想：『野獸的習性很容易被驚嚇，現在驅趕卻不能讓它離開，這其中必定有原因，莫非這裡有人和這雌猿猴行不凈之行嗎？』當時客比丘對舊比丘說：『長老！我現在要離開了，您可以收回床鋪了。』舊比丘說：『各位長老！現在這住處有好的床鋪，有前食后食，安穩快樂，希望你們能留下來一起住。』回答說：『不住了！』舊比丘慇勤地三次邀請，客比丘不接受他的邀請，於是離開了。當時心中沒有疑慮的客比丘離開后就走了，心中有疑慮的就在附近隱蔽起來，各自暗中觀察。當時舊比丘見客比丘離開后，便收拾臥具，收拾好臥具后洗腳坐下。這時山頂上的雌猿猴，又從山上下來到比丘面前，背對著他。當時舊比丘便和這猿猴行非法之事，客比丘遠遠地看見后，互相說道：『正如我所懷疑的，現在已經顯露出來了。』因為這個緣故，前去稟告世尊：『在長尾園中的舊住比丘做了這樣的惡事。』佛說：『叫那個比丘來！』叫來后，佛問比丘：『你真的做了這件事嗎？』回答說：『確實如此。世尊！』佛告訴比丘：『你不知道佛制定的戒律，不得行淫慾之法嗎？』『世尊！我知道制定的戒律，自己認為不得與人或非人行淫，沒想到包括畜生。』佛說：『比丘與畜生行淫，也是波羅夷罪。比丘應當知道有三件事會犯波羅夷罪， 現代漢語譯本：』 English version: At that time, a guest Bhikshu (monk) arrived at this Monkey Grove and visited the Bhikshu (monk) who had resided there previously, exchanging greetings. After the greetings, the former resident Bhikshu (monk) provided him with bathing water to wash his hands and feet, offered a drink after midday, and showed him to his room, allowing the guest Bhikshus (monks) to rest. At that time, a female monkey from the top of the mountain came down to the former Bhikshu (monk), turned her back to him, and displayed signs of wanting to engage in sexual activity. The former Bhikshu (monk) scolded her to leave, but she went to other Bhikshus (monks) and turned her back to them, displaying the same signs. The guest Bhikshus (monks) thought, 'The nature of wild animals is easily frightened, but now, even when driven away, she does not leave. There must be a reason for this. Could it be that someone here is engaging in impure acts with this female monkey?' Then the guest Bhikshu (monk) said to the former Bhikshu (monk), 'Elder! I wish to leave now. You can take back the bedding.' The former Bhikshu (monk) said, 'Venerable ones! This place has good bedding, pre-meal and post-meal refreshments, and is peaceful and pleasant. Please consider staying here together.' They replied, 'We will not stay!' The former Bhikshu (monk) earnestly invited them three times, but the guest Bhikshus (monks) did not accept his invitation and left. Those guest Bhikshus (monks) who had no doubts left immediately, while those who had doubts hid nearby to observe secretly. When the former Bhikshu (monk) saw that the guest Bhikshus (monks) had left, he gathered his bedding, washed his feet, and sat down. At that time, the female monkey from the top of the mountain came down to the Bhikshu (monk) again and turned her back to him. The former Bhikshu (monk) then engaged in unlawful acts with the monkey. The guest Bhikshus (monks), seeing this from afar, said to each other, 'As I suspected, it has now been revealed.' Because of this, they went to report to the World Honored One (Buddha): 'The former resident Bhikshu (monk) in the Long-tailed Garden is committing such evil deeds.' The Buddha said, 'Summon that Bhikshu (monk)!' After he was brought, the Buddha asked the Bhikshu (monk), 'Did you really do this?' He replied, 'Indeed, I did, World Honored One (Buddha)!' The Buddha told the Bhikshu (monk), 'Do you not know that the Buddha's precepts forbid engaging in sexual acts?' 'World Honored One (Buddha)! I know the precepts, but I thought it meant not with humans or non-humans, not including animals.' The Buddha said, 'Bhikshu (monk), committing sexual acts with animals is also Parajika (expulsion from the Sangha). Bhikshu (monk), you should know that there are three things that constitute Parajika (expulsion from the Sangha),' English version: '

【English Translation】 English version: At that time, a guest Bhikshu (monk) arrived at this Monkey Grove and visited the Bhikshu (monk) who had resided there previously, exchanging greetings. After the greetings, the former resident Bhikshu (monk) provided him with bathing water to wash his hands and feet, offered a drink after midday, and showed him to his room, allowing the guest Bhikshus (monks) to rest. At that time, a female monkey from the top of the mountain came down to the former Bhikshu (monk), turned her back to him, and displayed signs of wanting to engage in sexual activity. The former Bhikshu (monk) scolded her to leave, but she went to other Bhikshus (monks) and turned her back to them, displaying the same signs. The guest Bhikshus (monks) thought, 'The nature of wild animals is easily frightened, but now, even when driven away, she does not leave. There must be a reason for this. Could it be that someone here is engaging in impure acts with this female monkey?' Then the guest Bhikshu (monk) said to the former Bhikshu (monk), 'Elder! I wish to leave now. You can take back the bedding.' The former Bhikshu (monk) said, 'Venerable ones! This place has good bedding, pre-meal and post-meal refreshments, and is peaceful and pleasant. Please consider staying here together.' They replied, 'We will not stay!' The former Bhikshu (monk) earnestly invited them three times, but the guest Bhikshus (monks) did not accept his invitation and left. Those guest Bhikshus (monks) who had no doubts left immediately, while those who had doubts hid nearby to observe secretly. When the former Bhikshu (monk) saw that the guest Bhikshus (monks) had left, he gathered his bedding, washed his feet, and sat down. At that time, the female monkey from the top of the mountain came down to the Bhikshu (monk) again and turned her back to him. The former Bhikshu (monk) then engaged in unlawful acts with the monkey. The guest Bhikshus (monks), seeing this from afar, said to each other, 'As I suspected, it has now been revealed.' Because of this, they went to report to the World Honored One (Buddha): 'The former resident Bhikshu (monk) in the Long-tailed Garden is committing such evil deeds.' The Buddha said, 'Summon that Bhikshu (monk)!' After he was brought, the Buddha asked the Bhikshu (monk), 'Did you really do this?' He replied, 'Indeed, I did, World Honored One (Buddha)!' The Buddha told the Bhikshu (monk), 'Do you not know that the Buddha's precepts forbid engaging in sexual acts?' 'World Honored One (Buddha)! I know the precepts, but I thought it meant not with humans or non-humans, not including animals.' The Buddha said, 'Bhikshu (monk), committing sexual acts with animals is also Parajika (expulsion from the Sangha). Bhikshu (monk), you should know that there are three things that constitute Parajika (expulsion from the Sangha),' English version: '

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羅夷。何等三？人、非人、畜生是為三。」

複次佛住舍衛城，廣說如上。有一比丘，時到著入聚落衣持缽入城，次行乞食至一家。有一女人語比丘言：「可入大德共作是事。」比丘答言：「世尊制戒不得行淫。」女人復言：「我知不得常道中行，自可於非道中行。」時此比丘即共女人于非道行淫。行淫已尋起疑悔，往白世尊。佛告比丘：「汝不知佛制戒不得行淫耶？」「世尊我知制戒，自謂不得常道行淫，不謂非道。」佛告比丘：「非道亦犯波羅夷。」

複次佛住舍衛城，廣說如上。有一比丘，時到著入聚落衣持缽入城，次行乞食至一家。爾時家中有一男子謂比丘言：「可前大德共作如是事來。」比丘答言：「世尊制戒不得行淫。」彼言：「我知制戒，不得與女人行淫，而我是男子。」是比丘便隨彼意。隨彼意已尋生疑悔，具白世尊。佛告比丘：「汝不知佛制戒不得行淫耶？」「世尊我知制戒，自謂不得與女人行淫，不謂男子。」佛言：「比丘、男子亦犯波羅夷。」

複次佛住舍衛城，廣說如上。有一比丘，時到著入聚落衣持缽入城，次行乞食至一家。有一黃門謂比丘言：「可前大德共作如是事來。」比丘言：「世尊制戒不得行淫。」彼言：「我知制戒，不得與男女行淫，我非男非女。」是比丘

【現代漢語翻譯】 現代漢語譯本： 羅夷（Parajika，斷頭罪）。哪三種？人、非人、畜生，這便是三種。

再次，佛陀住在舍衛城（Shravasti），廣泛地宣說如上的教義。有一位比丘，當時穿著進入聚落的衣服，拿著缽進入城中，依次乞食到一家。有一位女人對比丘說：『可以進來，大德，一起做這件事。』比丘回答說：『世尊制定戒律，不得行淫。』那人又說：『我知道不得在常道中行淫，可以在非道中行淫。』當時這位比丘就和女人在非道中行淫。行淫之後隨即產生疑惑和後悔，前往稟告世尊。佛陀告訴比丘：『你不知道佛陀制定戒律不得行淫嗎？』『世尊，我知道制定戒律，只是認為不得在常道行淫，沒想到非道也不可以。』佛陀告訴比丘：『非道也犯波羅夷（Parajika，斷頭罪）。』

再次，佛陀住在舍衛城（Shravasti），廣泛地宣說如上的教義。有一位比丘，當時穿著進入聚落的衣服，拿著缽進入城中，依次乞食到一家。當時家中有一位男子對比丘說：『可以過來，大德，一起做這樣的事。』比丘回答說：『世尊制定戒律，不得行淫。』那人說：『我知道制定戒律，不得與女人行淫，而我是男子。』這位比丘便順從了他的意思。順從他的意思后隨即產生疑惑和後悔，詳細地稟告世尊。佛陀告訴比丘：『你不知道佛陀制定戒律不得行淫嗎？』『世尊，我知道制定戒律，只是認為不得與女人行淫，沒想到男子也不可以。』佛陀說：『比丘，與男子行淫也犯波羅夷（Parajika，斷頭罪）。』

再次，佛陀住在舍衛城（Shravasti），廣泛地宣說如上的教義。有一位比丘，當時穿著進入聚落的衣服，拿著缽進入城中，依次乞食到一家。有一位黃門（eunuch）對比丘說：『可以過來，大德，一起做這樣的事。』比丘說：『世尊制定戒律，不得行淫。』那人說：『我知道制定戒律，不得與男女行淫，我非男非女。』這位比丘...

【English Translation】 English version: Parajika (Parajika, expulsion). What are the three? Human beings, non-human beings, and animals, these are the three.

Again, the Buddha was dwelling in Shravasti, expounding extensively as above. There was a certain Bhikkhu (monk), who at the time, wearing his robes for entering a village, carried his bowl and entered the city, proceeding in order to beg for food until he reached a certain house. There was a woman who said to the Bhikkhu: 'Please come in, venerable sir, let us do this thing together.' The Bhikkhu replied: 'The World-Honored One has established a precept against engaging in sexual intercourse.' The person then said: 'I know that it is not permitted to engage in sexual intercourse in the proper way, but it is permissible to do so in an improper way.' At that time, this Bhikkhu then engaged in sexual intercourse with the woman in an improper way. After engaging in sexual intercourse, he immediately felt doubt and remorse, and went to report to the World-Honored One. The Buddha said to the Bhikkhu: 'Did you not know that the Buddha established a precept against engaging in sexual intercourse?' 'World-Honored One, I knew that the precept was established, but I thought that it was not permitted to engage in sexual intercourse in the proper way, and did not think that it was forbidden in an improper way.' The Buddha said to the Bhikkhu: 'Engaging in sexual intercourse in an improper way also constitutes a Parajika (Parajika, expulsion).'

Again, the Buddha was dwelling in Shravasti, expounding extensively as above. There was a certain Bhikkhu (monk), who at the time, wearing his robes for entering a village, carried his bowl and entered the city, proceeding in order to beg for food until he reached a certain house. At that time, there was a man in the house who said to the Bhikkhu: 'Please come forward, venerable sir, let us do such a thing together.' The Bhikkhu replied: 'The World-Honored One has established a precept against engaging in sexual intercourse.' He said: 'I know that the precept is established, and that it is not permitted to engage in sexual intercourse with a woman, but I am a man.' This Bhikkhu then followed his intention. After following his intention, he immediately felt doubt and remorse, and reported everything in detail to the World-Honored One. The Buddha said to the Bhikkhu: 'Did you not know that the Buddha established a precept against engaging in sexual intercourse?' 'World-Honored One, I knew that the precept was established, but I thought that it was not permitted to engage in sexual intercourse with a woman, and did not think that it was forbidden with a man.' The Buddha said: 'Bhikkhu, engaging in sexual intercourse with a man also constitutes a Parajika (Parajika, expulsion).'

Again, the Buddha was dwelling in Shravasti, expounding extensively as above. There was a certain Bhikkhu (monk), who at the time, wearing his robes for entering a village, carried his bowl and entered the city, proceeding in order to beg for food until he reached a certain house. There was a eunuch who said to the Bhikkhu: 'Please come forward, venerable sir, let us do such a thing together.' The Bhikkhu said: 'The World-Honored One has established a precept against engaging in sexual intercourse.' He said: 'I know that the precept is established, and that it is not permitted to engage in sexual intercourse with a man or a woman, and I am neither a man nor a woman.' This Bhikkhu...

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便隨彼意。隨彼意已即生疑悔，具白世尊。佛告比丘：「汝不知佛制戒不得行淫耶？」「世尊我知制戒，自謂不得與男女行淫，今此黃門非男非女。」佛言：「比丘淫黃門亦犯波羅夷。」佛言：「比丘三處犯波羅夷。何等三？男、女、黃門是為三。」

複次佛住毗舍離，廣說如上。時有一比丘，時至著入聚落衣持缽入城，次行乞食至一家。有一女人語比丘言：「可前大德共作如是事來。」比丘答言：「世尊制戒不得行淫。」女言：「我知不得，汝可裹身我便露形。」是比丘便隨彼意。隨彼意已即生疑悔，具白世尊，佛告比丘：「汝不知佛制戒不得行淫耶？」「世尊我知制戒，但我裹身彼則露形。」佛告比丘：「裹身、露形亦犯波羅夷。」

複次佛住毗舍離，廣說如上。有一比丘，時至著入聚落衣持缽入城，次行乞食至一家。時有一女人語比丘言：「可入大德共作此事。」比丘答言：「世尊制戒不得行淫。」女言：「我知，汝但露形我自覆身。」比丘便隨彼意。隨彼意已尋生疑悔，具白世尊。佛告比丘：「汝不知佛制戒不得行淫耶？」「世尊我知制戒，但彼覆身我露形。」佛言：「彼覆汝露，亦犯波羅夷。乃至齊如胡麻，亦犯波羅夷」

複次佛住舍衛城，廣說如上。爾時有比丘從異方來，身生長大自

【現代漢語翻譯】 現代漢語譯本 於是比丘順從了她的意願。順從之後，比丘心生疑惑和後悔，便將此事詳細稟告了世尊（Buddha，佛陀）。佛陀告訴比丘：『你不知道佛陀制定的戒律是禁止行淫的嗎？』比丘回答：『世尊，我知道有這條戒律，但我認為這條戒律是禁止與男女行淫的，而這個黃門（eunuch，指無性別的閹人）既不是男人也不是女人。』佛陀說：『比丘，與黃門行淫也犯波羅夷（Pārājika，斷頭罪）。』佛陀說：『比丘，在三種情況下犯波羅夷。哪三種？男人、女人、黃門，這就是三種。』 再次，佛陀住在毗舍離（Vaishali，古印度城市），廣泛地宣說如上的教義。當時有一位比丘，時間到了，穿好進入村落的衣服，拿著缽進入城裡，依次乞食到一家。有一位女人對比丘說：『大德，可以過來一起做這樣的事嗎？』比丘回答說：『世尊制定了戒律，禁止行淫。』女人說：『我知道禁止行淫，你可以裹住身體，我便露出身體。』這位比丘便順從了她的意願。順從之後，比丘心生疑惑和後悔，便將此事詳細稟告了世尊。佛陀告訴比丘：『你不知道佛陀制定的戒律是禁止行淫的嗎？』比丘回答：『世尊，我知道有這條戒律，但我裹住身體，而她則露出身體。』佛陀告訴比丘：『裹住身體或露出身體，都犯波羅夷。』 再次，佛陀住在毗舍離，廣泛地宣說如上的教義。有一位比丘，時間到了，穿好進入村落的衣服，拿著缽進入城裡，依次乞食到一家。當時有一位女人對比丘說：『大德，可以進來一起做這件事嗎？』比丘回答說：『世尊制定了戒律，禁止行淫。』女人說：『我知道，你只要露出身體，我自己遮蓋身體。』比丘便順從了她的意願。順從之後，比丘立刻心生疑惑和後悔，便將此事詳細稟告了世尊。佛陀告訴比丘：『你不知道佛陀制定的戒律是禁止行淫的嗎？』比丘回答：『世尊，我知道有這條戒律，但她遮蓋身體，我露出身體。』佛陀說：『她遮蓋身體，你露出身體，也犯波羅夷。乃至像胡麻（sesame，芝麻）那麼小，也犯波羅夷。』 再次，佛陀住在舍衛城（Shravasti，古印度城市），廣泛地宣說如上的教義。當時有一位比丘從其他地方來，身材高大。

【English Translation】 English version Then the Bhikkhu (monk) complied with her wishes. After complying with her wishes, he immediately felt doubt and remorse, and reported the matter in detail to the Buddha (the Awakened One). The Buddha said to the Bhikkhu: 'Do you not know that the Buddha has established a precept prohibiting sexual intercourse?' The Bhikkhu replied: 'Venerable Sir, I know the precept, but I thought it prohibited sexual intercourse with men and women, and this eunuch (a person who has been castrated) is neither male nor female.' The Buddha said: 'Bhikkhu, having sexual intercourse with a eunuch also constitutes a Pārājika (defeat).' The Buddha said: 'Bhikkhu, there are three instances of committing a Pārājika. What three? Male, female, and eunuch. These are the three.' Again, the Buddha was dwelling in Vaishali (an ancient city in India), extensively expounding the teachings as above. At that time, there was a Bhikkhu who, when the time came, put on his robes for entering the village, carried his bowl, and entered the city, going from house to house for alms. A woman said to the Bhikkhu: 'Venerable Sir, can you come forward and do such a thing together?' The Bhikkhu replied: 'The Buddha has established a precept prohibiting sexual intercourse.' The woman said: 'I know it is prohibited, but you can wrap your body while I expose mine.' The Bhikkhu then complied with her wishes. After complying with her wishes, he immediately felt doubt and remorse, and reported the matter in detail to the Buddha. The Buddha said to the Bhikkhu: 'Do you not know that the Buddha has established a precept prohibiting sexual intercourse?' The Bhikkhu replied: 'Venerable Sir, I know the precept, but I wrapped my body while she exposed hers.' The Buddha said: 'Whether wrapping the body or exposing it, it also constitutes a Pārājika.' Again, the Buddha was dwelling in Vaishali, extensively expounding the teachings as above. There was a Bhikkhu who, when the time came, put on his robes for entering the village, carried his bowl, and entered the city, going from house to house for alms. At that time, a woman said to the Bhikkhu: 'Venerable Sir, can you come in and do this thing together?' The Bhikkhu replied: 'The Buddha has established a precept prohibiting sexual intercourse.' The woman said: 'I know, you just expose your body and I will cover myself.' The Bhikkhu then complied with her wishes. After complying with her wishes, he immediately felt doubt and remorse, and reported the matter in detail to the Buddha. The Buddha said to the Bhikkhu: 'Do you not know that the Buddha has established a precept prohibiting sexual intercourse?' The Bhikkhu replied: 'Venerable Sir, I know the precept, but she covered her body while I exposed mine.' The Buddha said: 'She covers her body, you expose yours, it also constitutes a Pārājika. Even as small as a sesame (a flowering plant in the genus Sesamum) seed, it also constitutes a Pārājika.' Again, the Buddha was dwelling in Shravasti (an ancient city in India), extensively expounding the teachings as above. At that time, there was a Bhikkhu who came from another region, and was tall and large.

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於後道行欲。行欲已然後疑悔，具白世尊，佛告比丘：「汝不知佛制戒不得行淫耶？」「世尊！我知制戒，謂為制他，不謂自己。」佛言：「于自己行欲，亦犯波羅夷。」

複次佛住舍衛城，廣說如上。有一比丘從南方來，先是伎兒，支節調柔淫慾熾盛，便於自口中行淫。行淫已即生疑悔，具白世尊，佛告比丘：「汝不知佛制戒不得行淫耶？」「世尊！我知制戒，非謂自口。」佛言：「自口亦犯波羅夷。比丘於三處行淫：口、大、小便道，盡犯波羅夷。」

複次佛住王舍城，廣說如上。有一比丘，時到著入聚落衣持缽，次行乞食到一淫女家。淫女語比丘言：「大德可前共作是事。」比丘言：「世尊制戒不得行淫。」女人答言：「我亦知不得行淫，但身內行欲、外出不凈。」比丘便隨彼意。隨彼意已心生疑悔，具白世尊，佛告比丘：「汝不知我制戒不得行淫耶？」答言：「世尊！我知制戒，但身內行淫、外出不凈。」佛言：「內行於欲、外出不凈，外行於欲、內出不凈，乃至齊如胡麻，亦犯波羅夷」

複次佛住王舍城，廣說如上。時北方有諸商客，從遠方來到，作是思惟：「我從彼來安隱至此，不逢賊難宜應自慶。」便辦種種飲食，集諸伎樂欲自娛樂。爾時王舍城中有五百淫女共在一處，時商人遣信

【現代漢語翻譯】 現代漢語譯本：之後，他產生了行淫的慾望。行淫之後，他感到疑惑和後悔，於是向世尊（Bhagavan，佛陀的尊稱）坦白。佛陀告訴比丘（bhiksu，佛教出家男眾）：「你不知道佛陀制定的戒律是禁止行淫的嗎？」比丘回答：「世尊！我知道有這條戒律，但我以為這是約束別人的，不是約束自己的。」佛陀說：「對自己行淫，也犯波羅夷（Parajika，佛教戒律中最重的罪）。」

再次，佛陀住在舍衛城（Sravasti，古印度城市），像之前一樣廣泛地說法。有一位比丘從南方來，他以前是藝人，身體柔軟，淫慾強烈，於是對自己口中行淫。行淫之後，他立刻感到疑惑和後悔，於是向世尊坦白。佛陀告訴比丘：「你不知道佛陀制定的戒律是禁止行淫的嗎？」比丘回答：「世尊！我知道有這條戒律，但沒說是不能對自己口中行淫。」佛陀說：「對自己口中行淫也犯波羅夷。比丘在三個地方行淫：口、大便道、小便道，都犯波羅夷。」

再次，佛陀住在王舍城（Rajagrha，古印度城市），像之前一樣廣泛地說法。有一位比丘，當時穿著進入村落的衣服，拿著缽，依次乞食，來到一家妓女（此處原文為*，為避免歧義使用妓女代替）家。妓女對比丘說：「大德（bhadanta，對出家人的尊稱）可以過來一起做這件事。」比丘說：「世尊制定戒律，禁止行淫（此處原文為，為避免歧義使用行淫代替）。」妓女回答說：「我也知道不能行淫，但在身體內部行淫，外面沒有不凈。」比丘便順從了她的意思。順從她的意思后，心中產生疑惑和後悔，於是向世尊坦白。佛陀告訴比丘：「你不知道我制定的戒律是禁止行淫的嗎？」比丘回答：「世尊！我知道有這條戒律，但只是身體內部行淫，外面沒有不凈。」佛陀說：「在身體內部行淫，外面沒有不凈，在身體外部行淫，身體內部沒有不凈，乃至像胡麻一樣小，也犯波羅夷。」

再次，佛陀住在王舍城，像之前一樣廣泛地說法。當時，北方有一些商人，從遠方來到，心想：「我從那麼遠的地方平安到達這裡，沒有遇到盜賊的災難，應該慶祝一下。」於是準備了各種飲食，聚集了各種伎樂，想要自己娛樂。當時，王舍城中有五百妓女聚集在一處，當時商人派人送信

【English Translation】 English version: Afterwards, he developed a desire for sexual intercourse. After engaging in sexual intercourse, he felt doubt and remorse, and confessed everything to the Bhagavan (the Blessed One, a title for the Buddha). The Buddha told the bhiksu (monk): 'Do you not know that the Buddha has established a precept prohibiting sexual intercourse?' The bhiksu replied: 'Venerable Sir! I know there is this precept, but I thought it was to restrain others, not myself.' The Buddha said: 'Engaging in sexual intercourse with oneself also constitutes a Parajika (the gravest offense in Buddhist monastic rules).'

Again, the Buddha was staying in Sravasti (an ancient Indian city), expounding the Dharma extensively as before. There was a bhiksu who came from the South. He had previously been a performer, his limbs were flexible, and his sexual desire was intense. Therefore, he engaged in sexual intercourse with his own mouth. After engaging in sexual intercourse, he immediately felt doubt and remorse, and confessed everything to the Bhagavan. The Buddha told the bhiksu: 'Do you not know that the Buddha has established a precept prohibiting sexual intercourse?' The bhiksu replied: 'Venerable Sir! I know there is this precept, but it did not say anything about one's own mouth.' The Buddha said: 'Engaging in sexual intercourse with one's own mouth also constitutes a Parajika. A bhiksu who engages in sexual intercourse in three places: the mouth, the anus, and the urethra, all constitute a Parajika.'

Again, the Buddha was staying in Rajagrha (an ancient Indian city), expounding the Dharma extensively as before. There was a bhiksu who, at that time, wearing his robes for entering the village and carrying his bowl, went in order to beg for food, and arrived at the house of a prostitute (original text uses ** which is replaced by 'prostitute' to avoid ambiguity). The prostitute said to the bhiksu: 'Venerable Sir (bhadanta, a respectful term for monks), please come forward and do this thing together.' The bhiksu said: 'The Bhagavan has established a precept prohibiting sexual intercourse (original text uses * which is replaced by 'sexual intercourse' to avoid ambiguity).' The prostitute replied: 'I also know that sexual intercourse is not allowed, but engaging in desire within the body, without external impurity.' The bhiksu then followed her intention. After following her intention, he felt doubt and remorse in his heart, and confessed everything to the Bhagavan. The Buddha told the bhiksu: 'Do you not know that I have established a precept prohibiting sexual intercourse?' The bhiksu replied: 'Venerable Sir! I know there is this precept, but only engaging in sexual intercourse within the body, without external impurity.' The Buddha said: 'Engaging in desire within the body, without external impurity, engaging in desire outside the body, without internal impurity, even as small as a sesame seed, also constitutes a Parajika.'

Again, the Buddha was staying in Rajagrha, expounding the Dharma extensively as before. At that time, there were some merchants from the North who had come from afar, thinking: 'I have arrived here safely from so far away, without encountering the calamity of thieves, I should celebrate.' Therefore, they prepared various foods and gathered various performers, wanting to entertain themselves. At that time, there were five hundred prostitutes gathered together in Rajagrha, and the merchants sent a messenger

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喚彼最勝第一淫女言：「汝來娛樂我等。」淫女答言：「我先與王期夜輒往宿，君若見喚晝當相詣。」商人忿言：「無知弊物！汝常到王所為何所得？汝今若來娛樂我等，我等當多與汝種種寶物。」時淫女貪寶物故即許商人，便詐莊嚴一端正婢遣令詣王，便敕婢言：「汝詣王所善作方便如我形相，莫令王覺知非我身。」時王沐浴莊嚴待彼淫女，遲想其至須臾便到。王遙見婢來便知其非，即逆罵言：「汝是何人而來至此？」婢時惶怖以實白王：「北方商人持寶遠至，大持寶物與我大家。大家利其財重，故遣我來以副先期，冀王不覺。」王聞婢言即大瞋罵：「何弊女人敢見輕欺。」即遣使者割去女形。時商人等遙見使來，知王所遣即便奔走。使者即捉淫女割去女形，王使既返。商人即還見淫女如此心各憐念，重賞良醫以治其患，此醫多方瘡遂平復。時尊者優波離，因此淫女知時而問：「世尊！若有人割去其形，若有比丘于壞形中行淫，犯波羅夷罪不？」佛言：「波羅夷。」又復問言：「世尊！若形離其身，就此離形行淫，波羅夷不？」佛言：「得偷蘭罪。」又復問言：「世尊！此形還合瘡未癒于中行淫，犯波羅夷不？」佛言：「波羅夷。」

複次佛住王舍城，廣說如上。時阿阇世王生一童子，字優陀夷跋陀羅。此兒

{ "translations": [ "現代漢語譯本", "喚彼最勝第一（指代某個身份尊貴的人）言：『你來娛樂我們。』答言：『我先前與國王約定每晚都去住宿，君若要見我，白天當去拜訪。』商人忿怒地說：『無知的卑賤東西！你常去國王那裡能得到什麼？你現在如果來娛樂我們，我們當多多給你各種寶物。』當時（此人）貪圖寶物，就答應了商人，便假意打扮一個端正的婢女派去見國王，並告誡婢女說：『你到國王那裡要好好設法裝扮得像我的樣子，不要讓國王發覺不是我。』當時國王沐浴打扮等待此人，盼望他到來，一會兒婢女就到了。國王遠遠看見婢女前來，就知道不是他，就迎上去罵道：『你是什麼人，竟敢來到這裡？』婢女當時惶恐，如實告訴國王：『北方商人帶著寶物遠道而來，拿出很多寶物送給我的主人。我的主人貪圖他們的錢財，所以派我前來以應先前的約定，希望國王不會發覺。』國王聽了婢女的話，非常生氣地罵道：『什麼卑賤的女人，竟敢輕視欺騙我！』就派使者割去婢女的女性器官。當時商人們遠遠看見使者前來，知道是國王派來的，就趕緊逃跑。使者就捉住了（此人），割去了婢女的女性器官，國王的使者返回了。商人們就回來探望，看見（此人）如此，心中各自憐憫，重金聘請良醫來醫治他的病，這位醫生想盡辦法，瘡傷終於平復。當時尊者優波離，因此事知道時機成熟，就問：『世尊！如果有人割去了（另一個人）的女性器官，如果有比丘在被割去女性器官的（人）身上行淫，犯波羅夷罪嗎？』佛說：『犯波羅夷罪。』又問：『世尊！如果（女性的）器官離開了她的身體，就在這離開了身體的器官上行淫，犯波羅夷罪嗎？』佛說：『得偷蘭罪。』又問：『世尊！這器官還接合著，瘡傷還沒有痊癒，就在這上面行淫，犯波羅夷罪嗎？』佛說：『犯波羅夷罪。』", "再次，佛住在王舍城，廣泛地講述瞭如上的事情。當時阿阇世王（Ajatasattu，一位國王）生了一個兒子，名叫優陀夷跋陀羅（Udayibhadda，人名）。這個孩子" ], "english_translations": [ "English version", "He called that most excellent first one (referring to someone of noble status), saying, 'Come and entertain us.' He replied, 'I have previously agreed with the king to stay overnight every night. If you wish to see me, I will visit during the day.' The merchants angrily said, 'Ignorant and lowly thing! What do you gain by constantly going to the king? If you come and entertain us now, we will give you many kinds of treasures.' At that time, greedy for the treasures, he agreed to the merchants. He then falsely adorned a beautiful maid and sent her to the king, instructing the maid, 'When you go to the king, skillfully make yourself appear as I do, so that the king does not realize it is not me.' At that time, the king bathed and adorned himself, waiting for him, longing for his arrival. After a while, the maid arrived. The king saw the maid coming from afar and knew it was not him. He went to meet her and scolded, 'Who are you to come here?' The maid, frightened, told the king the truth: 'Northern merchants have come from afar with treasures, bringing many treasures to my master. My master is greedy for their wealth, so he sent me to fulfill the previous agreement, hoping the king would not notice.' Upon hearing the maid's words, the king angrily scolded, 'What a vile woman, daring to slight and deceive me!' He then sent messengers to cut off the woman's genitals. At that time, the merchants saw the messengers coming from afar, knowing they were sent by the king, and fled. The messengers then seized (him) and cut off the maid's genitals. The king's messengers returned. The merchants then returned to visit and, seeing (him) in such a state, each felt pity in their hearts, and hired skilled doctors with great rewards to treat his illness. The doctor tried every means, and the wound finally healed. At that time, Venerable Upali, knowing the time was right because of this incident, asked, 'World Honored One! If someone cuts off (another person's) genitals, and if a Bhikkhu engages in sexual intercourse with someone whose genitals have been cut off, does he commit a Pārājika offense?' The Buddha said, 'He commits a Pārājika offense.' He further asked, 'World Honored One! If the (female) organ is separated from her body, and one engages in sexual intercourse with this separated organ, does he commit a Pārājika offense?' The Buddha said, 'He commits a Thullaccaya offense.' He further asked, 'World Honored One! If this organ is still attached, and the wound has not healed, and one engages in sexual intercourse with it, does he commit a Pārājika offense?' The Buddha said, 'He commits a Pārājika offense.'" "Furthermore, the Buddha stayed in Rājagṛha, extensively explaining the above matters. At that time, King Ajatasattu (Ajatasattu, a king) had a son named Udayibhadda (Udayibhadda, a personal name). This child" ] }

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陰為蟲所食，以種種藥治不能令差。見兒患此瘡故，時抱養者常以口含其陰，暖氣噓之其痛小差。數數含之不止，彼得暖氣便失不凈，失不凈時蟲便隨精而出。此兒於是得差苦痛除愈，從是已后常習此法。口中行淫如是轉久，乃至強牽余母人于口中行淫。其兒有婦即作是念：「彼習此不已當復及我，宜豫作方便止此惡法。」於是脫衣裹面露其形體，往詣姑所禮拜問訊。時姑呵言：「汝癡狂耶？何得如是？」答言：「不狂，但大家子舍于常道而用其口，是故覆之。」即向其姑具說上事。爾時宮內展轉相語，乃至外舍盡共聞知，多共為此口中行欲。時王舍城婆羅門居士，詣阿阇世王所白言：「大王！國中有此惡法流行，云何口中是飲食處而行不凈？」王聞此言甚用不可，即作教令：「從今已去若有作此及教他者，當重治其罪。」爾時尊者優波離知時而問：「世尊！若比丘比丘共口中行淫者，犯波羅夷不？」佛言：「俱波羅夷。」又復白佛言：「世尊！比丘與沙彌共口中行淫，犯波羅夷不？」佛言：「比丘波羅夷，沙彌驅出。」又復白言：「世尊！比丘與白衣共口中行淫云何？」佛言：「比丘波羅夷，白衣知如之何。」又白：「世尊！比丘、比丘尼共口中行淫，犯波羅夷不？」佛言：「俱波羅夷。」乃至「外道出家、比丘共

【現代漢語翻譯】 現代漢語譯本： 有一個人的陰部被蟲子侵蝕，用各種藥物治療都無法痊癒。他看到孩子患有這種瘡，所以經常讓抱養孩子的人用口含住孩子的陰部，用暖氣呵護，這樣疼痛會稍微減輕。多次含住而不停止，孩子得到暖氣后就會失去不凈之物，失去不凈之物時，蟲子便會隨著精液排出。這孩子因此得以痊癒，痛苦消除，從此以後便經常習慣這種方法。在口中行淫，這樣持續了很久，甚至強行拉著其他母親在口中行淫。他的兒子有妻子后，就想：『他習慣這樣不停止，將來一定會對我下手，應該預先想辦法阻止這種惡行。』於是脫下衣服，用衣服裹住臉，露出形體，前往婆婆那裡禮拜問訊。當時婆婆呵斥說：『你瘋了嗎？怎麼能這樣？』兒子回答說：『沒有瘋，只是父親捨棄正常的道路而用口，所以遮蓋起來。』隨即向婆婆詳細講述了上述事情。當時宮內輾轉相傳，乃至外面的住所都知道了，很多人都用口行淫。當時王舍城（Rājagṛha，古代印度城市）的婆羅門（Brahmin，古印度僧侶階層）居士，前往阿阇世王（Ajātasattu，古印度國王）那裡稟告說：『大王！國家中有這種惡法流行，怎麼能用口這個飲食的地方行不凈之事？』國王聽到這些話非常不悅，立即下令：『從今以後，如果有人做這種事或者教唆他人做這種事，將嚴懲其罪。』當時尊者優波離（Upāli，佛陀十大弟子之一，持戒第一）適時地問道：『世尊！如果比丘（bhikkhu，佛教出家男眾）和比丘（bhikkhu，佛教出家男眾）互相用口行淫，是否犯波羅夷（Pārājika，佛教戒律中最重的罪）？』佛說：『都犯波羅夷。』又稟告佛說：『世尊！比丘（bhikkhu，佛教出家男眾）和沙彌（śrāmaṇera，佛教出家男眾見習僧）互相用口行淫，是否犯波羅夷（Pārājika，佛教戒律中最重的罪）？』佛說：『比丘（bhikkhu，佛教出家男眾）犯波羅夷（Pārājika，佛教戒律中最重的罪），沙彌（śrāmaṇera，佛教出家男眾見習僧）被驅逐。』又稟告說：『世尊！比丘（bhikkhu，佛教出家男眾）和白衣（avadata-vasana，在家信徒）互相用口行淫怎麼樣？』佛說：『比丘（bhikkhu，佛教出家男眾）犯波羅夷（Pārājika，佛教戒律中最重的罪），白衣（avadata-vasana，在家信徒）知道後會怎麼樣。』又稟告說：『世尊！比丘（bhikkhu，佛教出家男眾）、比丘尼（bhikkhunī，佛教出家女眾）互相用口行淫，是否犯波羅夷（Pārājika，佛教戒律中最重的罪）？』佛說：『都犯波羅夷（Pārājika，佛教戒律中最重的罪）。』乃至『外道出家、比丘（bhikkhu，佛教出家男眾）互相……』

【English Translation】 English version: A man's genitals were eaten by worms, and various medicines could not cure him. Seeing his child suffering from this sore, the person who often held and cared for the child would often hold the child's genitals in his mouth, and the warm air would slightly relieve the pain. He would hold it in his mouth repeatedly without stopping. When the child received the warm air, he would lose impure substances, and when he lost impure substances, the worms would come out with the semen. The child was thus cured and the pain was relieved. From then on, he became accustomed to this method. He practiced sexual intercourse in his mouth, and this continued for a long time, even to the point of forcibly pulling other mothers to perform sexual acts in his mouth. When his son had a wife, he thought, 'If he continues this habit without stopping, he will eventually do it to me. I should find a way to stop this evil practice in advance.' So he took off his clothes, wrapped his face, and exposed his body, and went to his mother-in-law to pay respects and inquire. At that time, the mother-in-law scolded him, saying, 'Are you crazy? How can you do this?' The son replied, 'I am not crazy, but my father has abandoned the normal path and uses his mouth, so I cover myself.' Then he told his mother-in-law in detail about the above matter. At that time, the story spread from one person to another within the palace, and even the outer residences knew about it. Many people were engaging in sexual desire in their mouths. At that time, the Brahmin (Brahmin, ancient Indian priestly class) householders of Rājagṛha (Rājagṛha, ancient Indian city) went to King Ajātasattu (Ajātasattu, ancient Indian king) and reported, 'Great King! This evil practice is prevalent in the country. How can the mouth, which is a place for food, be used for impure acts?' The king was very displeased when he heard these words and immediately issued an order: 'From now on, if anyone does this or instigates others to do this, they will be severely punished.' At that time, the Venerable Upāli (Upāli, one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked at the appropriate time, 'World Honored One! If a bhikkhu (bhikkhu, Buddhist monk) and a bhikkhu (bhikkhu, Buddhist monk) engage in oral sex with each other, do they commit Pārājika (Pārājika, the most serious offense in Buddhist precepts)?' The Buddha said, 'Both commit Pārājika (Pārājika, the most serious offense in Buddhist precepts).' He further reported to the Buddha, 'World Honored One! If a bhikkhu (bhikkhu, Buddhist monk) and a śrāmaṇera (śrāmaṇera, novice Buddhist monk) engage in oral sex with each other, do they commit Pārājika (Pārājika, the most serious offense in Buddhist precepts)?' The Buddha said, 'The bhikkhu (bhikkhu, Buddhist monk) commits Pārājika (Pārājika, the most serious offense in Buddhist precepts), and the śrāmaṇera (śrāmaṇera, novice Buddhist monk) is expelled.' He further reported, 'World Honored One! What if a bhikkhu (bhikkhu, Buddhist monk) and a layperson (avadata-vasana, lay devotee) engage in oral sex with each other?' The Buddha said, 'The bhikkhu (bhikkhu, Buddhist monk) commits Pārājika (Pārājika, the most serious offense in Buddhist precepts). What will the layperson (avadata-vasana, lay devotee) know?' He further reported, 'World Honored One! If a bhikkhu (bhikkhu, Buddhist monk) and a bhikkhunī (bhikkhunī, Buddhist nun) engage in oral sex with each other, do they commit Pārājika (Pārājika, the most serious offense in Buddhist precepts)?' The Buddha said, 'Both commit Pārājika (Pārājika, the most serious offense in Buddhist precepts).' Even 'heretics who have left home, bhikkhus (bhikkhu, Buddhist monk) together...'

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口中行淫云何？」佛言：「比丘波羅夷，外道知如之何。」

摩訶僧祇律卷第一 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第二

東晉天竺三藏佛陀跋陀羅共法顯譯明四波羅夷法之二(淫戒之餘)

複次佛住舍衛城，廣說如上。時郁阇尼國有一男子，其婦邪行與人共通，其夫瞋恨面相呵責：「后復爾者要苦相治。」其婦不止。夫伺其淫時，執彼男子俱送與王，白言：「大王！此婦不良與是人通，愿王苦治以肅將來。」時王大怒，敕其有司令兀其手足棄于冢間。時治罪者，即于冢間兀其手足仰臥著地。時有比丘在冢間行，見此女人裸身在地，彼不正思惟便生欲想，語此女言：「共作是事。」女即答言：「此形如是猶可爾耶？」比丘言：「可爾。」女人即許便共行欲，行欲已而去。爾時此女親里知識共相謂言：「當往冢間看此女人，為死為活？」便共俱行往詣冢間，見彼兀女仰臥在地，身上猶有新行欲處，皆共瞋言：「汝于苦痛中猶復為此，人之無恥乃至如是耶？」彼女答言：「人來見逼，此非我咎。」問言：「逼者何人？」答言：「沙門釋子。」眾人驚怪自相謂言：「沙門釋子是女人身壞如是猶故不捨，況復全形者！宜共防護無令近門，此等敗人何道之有。」彼

【現代漢語翻譯】 現代漢語譯本 『口中行淫』是什麼意思？」佛說：『對比丘來說，這是波羅夷罪（Parajika，斷頭罪），外道怎麼會知道呢？』

《摩訶僧祇律》卷第一 大正藏第 22 冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第二

東晉天竺三藏佛陀跋陀羅（Buddhabhadra）共法顯（Faxian）譯明四波羅夷法之二（淫戒之餘）

再次，佛陀住在舍衛城（Shravasti），像之前一樣廣泛說法。當時郁阇尼國（Ujjeni）有一個男子，他的妻子行為不端，與人私通。她的丈夫生氣地當面責罵她：『以後再這樣，一定要嚴厲懲罰你。』但他的妻子並沒有停止。丈夫伺機在她行淫時，抓住那個男子，一起送到國王那裡，稟告說：『大王！這個婦人不貞，與這個人私通，希望大王嚴厲懲罰她，以整肅風氣。』當時國王大怒，命令有關官員砍斷他們的手腳，丟棄在墳地裡。執行刑罰的人，就在墳地裡砍斷了那個女人的手腳，讓她仰面躺在地上。當時有一個比丘（Bhikkhu）在墳地行走，看到這個女人赤身裸體地躺在地上，他不正思惟，便生起了淫慾之想，對這個女人說：『一起做那種事吧。』女人回答說：『我這個樣子還可以嗎？』比丘說：『可以。』女人就答應了，便一起行了淫慾，行淫之後比丘就離開了。當時這個女人的親戚朋友們互相商量說：『我們應該去墳地看看這個女人，是死是活？』便一起前往墳地，看到那個被砍斷手腳的女人仰臥在地，身上還有新行淫慾的痕跡，都生氣地說：『你在如此痛苦之中，竟然還做這種事，人的**竟然到了這種地步嗎？』那個女人回答說：『是有人來逼迫我，這不是我的過錯。』他們問：『逼迫你的是什麼人？』回答說：『是沙門釋子（Shramana Shakya）。』眾人驚怪，互相議論說：『沙門釋子連女人身體殘破成這樣都不放過，更何況是完整的身體呢！應該一起防範，不要讓他們靠近家門，這些人敗壞道德，還有什麼道義可言。』他們

【English Translation】 English version 『What does 『committing sexual acts in the mouth』 mean?』 The Buddha said, 『For a Bhikkhu (monk), it is a Parajika (defeat, expulsion) offense. How would outsiders know about such things?』

Mahāsaṃghika-vinaya, Volume 1 Taishō Tripiṭaka, Volume 22, No. 1425, Mahāsaṃghika-vinaya

Mahāsaṃghika-vinaya, Volume 2

Translated by Buddhabhadra (an Indian Tripiṭaka master of the Eastern Jin Dynasty) and Faxian, explaining the second of the four Parajika laws (remaining of the precept against sexual misconduct)

Again, the Buddha was staying in Shravasti (a major city in ancient India), expounding the Dharma extensively as before. At that time, in the country of Ujjeni (an ancient city in central India), there was a man whose wife was unchaste and had illicit relations with another man. Her husband angrily rebuked her face to face, saying, 『If you do this again, I will punish you severely.』 But his wife did not stop. The husband waited for the opportunity when she was committing adultery, seized the man, and brought them both to the king, reporting, 『Great King! This woman is unfaithful and has relations with this man. I beseech the Great King to punish her severely to rectify morals.』 At that time, the king was furious and ordered the officials to cut off their hands and feet and abandon them in the cemetery. The executioners then cut off the woman's hands and feet in the cemetery and left her lying face up on the ground. At that time, a Bhikkhu (monk) was walking in the cemetery and saw this woman lying naked on the ground. He did not think properly and lustful thoughts arose. He said to the woman, 『Let's do that thing together.』 The woman replied, 『Can it still be done in this condition?』 The Bhikkhu said, 『It can.』 The woman agreed, and they engaged in sexual intercourse. After the act, the Bhikkhu left. At that time, the woman's relatives and acquaintances discussed among themselves, saying, 『We should go to the cemetery to see if this woman is dead or alive.』 They went together to the cemetery and saw the woman with her hands and feet cut off, lying face up on the ground, with fresh signs of sexual intercourse on her body. They were all angry and said, 『Even in such pain, you still do such things. Is human ** really so extreme?』 The woman replied, 『Someone came and forced me; it is not my fault.』 They asked, 『Who forced you?』 She replied, 『A Shramana Shakya (a Buddhist monk).』 The people were astonished and discussed among themselves, saying, 『The Shramana Shakya does not let go of a woman's body even when it is so broken. How much more so with a complete body! We should all be on guard and not let them near our doors. These people are morally corrupt; what morality is left in them?』 They

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比丘尋自疑悔，具白世尊，佛言：「比丘！汝不聞我制戒不得行淫耶？」比丘答言：「我知制戒，謂為全身，但此兀女形壞。」佛言：「兀者若左手及右腳、若右手及左腳，是名兀女，若淫者犯波羅夷。」

複次佛住舍衛城，廣說如上。有一比丘于祇洹中食已，入開眼林中坐禪。時祇洹開眼林中間，有一女狂發眠地，風吹衣起形體露現。時比丘不正思惟欲心內發，便共行淫。行淫已尋即疑悔，具白世尊，佛告比丘：「汝不知我制戒不得行淫耶？」比丘答言：「我知制戒，但是女狂眠。」佛言：「淫狂眠女者，亦犯波羅夷。」

複次佛住毗舍離，廣說如上。時有一居士婦父母家住久，夫家遣信呼婦令速還，婦將欲還作種種飲食自送之具。時風刀起吹裂女身，即便命終。毗舍離土地下濕，死人不得久停。時宗親都集，即時送此死屍，往著曠野送死屍出，共相謂言：「當速疾去，莫令壞爛使人厭污。」送出死屍值大風雨，置尸一處以草覆之，明當來燒。夜則雨止天清月出。時有比丘，夜遊冢間過到是處，聞新死屍身有涂香，便謂是生人。是比丘不正思惟欲心即起，便淫死屍。行欲已猶故不厭，即擔死屍到自住處通夜行欲。晨朝閉戶入村乞食。死女親里明日持香油樵火欲燒死屍，到其本處不見死屍，復不見鳥獸所

【現代漢語翻譯】 現代漢語譯本： 比丘心生疑惑和後悔，便將此事詳細稟告世尊。佛陀說：『比丘！你沒聽過我制定的戒律中，禁止行淫嗎？』比丘回答說：『我知道有這條戒律，但我以為必須是全身完整的女子，而這個女子是殘缺的。』佛陀說：『所謂殘缺的女子，如果缺少左手和右腳，或者右手和左腳，就稱為殘缺的女子。如果與這樣的女子行淫，就犯了波羅夷罪。』

又有一次，佛陀住在舍衛城，（說法內容）大致如上所述。有一位比丘在祇洹精舍吃完飯後，進入開眼林中坐禪。當時，在祇洹精舍和開眼林之間，有一個女子發狂，倒在地上睡覺，風吹起她的衣服，身體顯露出來。這位比丘生起了不正當的念頭，內心生起淫慾之心，便與她行淫。行淫之後，立刻感到疑惑和後悔，便將此事詳細稟告世尊。佛陀告訴比丘：『你不知道我制定的戒律中，禁止行淫嗎？』比丘回答說：『我知道有這條戒律，但這個女子是發狂而睡著的。』佛陀說：『與發狂而睡著的女子行淫，也犯波羅夷罪。』

又有一次，佛陀住在毗舍離，（說法內容）大致如上所述。當時，有一位居士的妻子在孃家住了很久，丈夫家派人送信讓她趕快回去。這位妻子準備回去時，做了各種飲食，作為自己送行的物品。當時，颳起了風刀，吹裂了女子的身體，她立刻就死了。毗舍離的土地潮濕，死人不能久放。她的宗親們都聚集起來，立刻將這具屍體送到曠野中丟棄，他們互相說道：『我們應該趕快離開，不要讓屍體腐爛，讓人厭惡。』送出屍體后，遇到了大風雨，他們將屍體放在一處，用草蓋上，說明天再來燒掉。晚上雨停了，天空晴朗，月亮出來了。當時，有一位比丘，夜晚在墳墓間遊蕩，經過這個地方，聞到新死屍身上有涂香，便以為是活人。這位比丘生起了不正當的念頭，淫慾之心立刻生起，便與死屍行淫。行淫之後仍然不滿足，便將死屍扛到自己住的地方，整夜行淫。第二天早晨，他關上門，進入村莊乞食。死者的親屬們第二天拿著香油、柴火，想要燒掉屍體，到了原來的地方，卻不見屍體，也不見鳥獸所食的痕跡。

【English Translation】 English version: A Bhikkhu (Buddhist monk) felt doubt and remorse, and reported the matter in detail to the World-Honored One (Buddha). The Buddha said, 'Bhikkhu! Have you not heard that I have established a precept prohibiting sexual intercourse?' The Bhikkhu replied, 'I know the precept, but I thought it applied to women with complete bodies, while this woman is incomplete.' The Buddha said, 'A woman is considered incomplete if she lacks the left hand and right foot, or the right hand and left foot. If one engages in sexual intercourse with such a woman, one commits the Pārājika (defeat) offense.'

Again, the Buddha was residing in Shravasti (ancient Indian city), and spoke extensively as above. A Bhikkhu, after eating in Jeta Grove (monastery near Shravasti), entered the Opening-Eye Forest to meditate. At that time, between Jeta Grove and the Opening-Eye Forest, there was a woman who was mad, lying on the ground asleep. The wind blew her clothes up, revealing her body. The Bhikkhu had improper thoughts, and lust arose within him, so he engaged in sexual intercourse with her. After engaging in sexual intercourse, he immediately felt doubt and remorse, and reported the matter in detail to the World-Honored One. The Buddha told the Bhikkhu, 'Do you not know that I have established a precept prohibiting sexual intercourse?' The Bhikkhu replied, 'I know the precept, but this woman was mad and asleep.' The Buddha said, 'Engaging in sexual intercourse with a mad and sleeping woman also constitutes a Pārājika offense.'

Again, the Buddha was residing in Vaishali (ancient city in India), and spoke extensively as above. At that time, a householder's wife had been staying at her parents' home for a long time. Her husband's family sent a message urging her to return quickly. As the wife was about to return, she prepared various foods as provisions for her journey. At that time, a 'wind knife' (sudden illness) arose, tearing apart the woman's body, and she died immediately. The land of Vaishali was damp, and corpses could not be kept for long. Her relatives all gathered together and immediately sent the corpse to the wilderness to be discarded. They said to each other, 'We should leave quickly, lest the corpse rot and cause disgust.' After sending out the corpse, they encountered a great wind and rain. They placed the corpse in one place, covered it with grass, and said they would come back to burn it the next day. At night, the rain stopped, the sky cleared, and the moon came out. At that time, a Bhikkhu was wandering among the tombs at night and passed by this place. He smelled the fragrance of sandalwood oil on the newly dead corpse and thought it was a living person. The Bhikkhu had improper thoughts, and lust immediately arose, so he engaged in sexual intercourse with the corpse. After engaging in sexual intercourse, he was still not satisfied, so he carried the corpse to his dwelling and engaged in sexual intercourse with it throughout the night. In the morning, he closed the door and entered the village to beg for food. The relatives of the dead woman, the next day, carrying fragrant oil, firewood, and fire, wanted to burn the corpse. When they arrived at the original place, they did not see the corpse, nor did they see any signs of birds or beasts having eaten it.

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食軌跡，遍求不得。開比丘草菴，見死屍在中，尸上看見新行欲處。見已便相謂言：「異哉！沙門釋子死者尚不捨，況復生人！從今已去宜各防護，莫令沙門得入人舍，此等敗物，有何道哉？」彼比丘尋自疑悔，具白世尊，佛言：「比丘！汝不聞佛制戒不得行淫耶？」比丘答言：「我知制戒，但彼是死女。」佛言：「淫死女，亦犯波羅夷。有三事比丘行淫犯波羅夷。何等三？死、眠、覺。」

爾時世尊告諸比丘：「依止毗舍離比丘皆使令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘于和合僧中受具足戒，不還戒、戒羸不出、相行淫法，乃至共畜生，是比丘得波羅夷，不應共住。」初波羅夷緣訖。

比丘者，受具足善受具足；如法非不如法；和合非不和合；可稱歎非不可稱歎；滿二十非不滿，是名比丘義。

于和合僧中受戒者，若比丘受具足時善受具足，一白三羯磨無障法，和合僧非別眾，滿十僧、若過十，是為比丘于和合僧中受戒。

不還戒者，欲先明還戒。還戒者，是比丘還戒時，若愁憂不樂，心定欲舍沙門法，不樂行比丘事，不樂釋種子，言：「我欲作沙彌、我欲作外道、我欲作俗人受本五欲。」若向比丘、比丘尼、式叉摩尼、沙彌、沙彌尼、外道、出家、在家俗人言：「我

【現代漢語翻譯】 現代漢語譯本： 有比丘外出乞食，尋找食物的軌跡，四處尋找也沒有找到。打開比丘的草菴，看見一具屍體在裡面，屍體上看見新近發生性行為的痕跡。看見后他們互相說道：『奇怪啊！沙門釋子（Śākyaputra，釋迦牟尼的弟子）連死人都不放過，更何況是活人！從今以後應該各自防備，不要讓沙門進入人的住所，這些敗壞的東西，有什麼道義可言？』那位比丘隨即自己懷疑後悔，詳細地稟告世尊，佛說：『比丘！你沒聽說佛制定的戒律不得行淫嗎？』比丘回答說：『我知道制定的戒律，但那是死去的女子。』佛說：『與死去的女子行淫，也犯波羅夷（Pārājika，斷頭罪）。有三種情況比丘行淫犯波羅夷。哪三種？死、眠、覺。』

當時世尊告訴眾比丘：『凡是依止毗舍離（Vaiśālī）的比丘都要讓他們集合，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘在和合僧（saṃgha，僧團）中受具足戒（upasampadā，比丘戒），不捨戒、戒行軟弱不離開僧團、行淫法，乃至與畜生行淫，這個比丘得波羅夷，不應該共同居住。』最初的波羅夷罪緣完畢。

比丘（bhikkhu）的含義是：受具足戒，善於受持具足戒；如法而非不如法；僧團和合而非不和合；可以稱讚而非不可稱讚；年滿二十歲而非未滿，這就是比丘的含義。

在和合僧中受戒是指：如果比丘受具足戒時善於受持具足戒，一白三羯磨（jñapti-karma，一種僧團儀式）沒有障礙法，和合僧而非別眾，滿十位比丘、或者超過十位，這就是比丘在和合僧中受戒。

不捨戒是指：先要說明舍戒。舍戒是指，這個比丘舍戒時，如果愁悶憂慮不快樂，心意已定想要捨棄沙門法，不樂意行比丘的事，不樂意做釋迦族的後裔，說：『我想要做沙彌（śrāmaṇera，沙彌）、我想要做外道、我想要做俗人接受原本的五欲（pañca kāmaguṇā，色聲香味觸）。』如果向比丘、比丘尼（bhikkhunī，比丘尼）、式叉摩尼（śikṣamāṇā，學戒女）、沙彌、沙彌尼（śrāmaṇerikā，沙彌尼）、外道、出家、在家俗人說：『我

【English Translation】 English version: A bhikkhu went out begging for food, seeking traces of food, but could not find any anywhere. Opening a bhikkhu's grass hut, he saw a corpse inside, and on the corpse he saw traces of recent sexual activity. Having seen this, they said to each other: 'Strange! The Śākyaputra (disciple of Śākyamuni) does not even spare the dead, let alone the living! From now on, we should each be on guard, and not let śramaṇas (wandering ascetics) enter people's homes. What morality can these corrupt things have?' That bhikkhu then suspected himself and regretted it, and reported it in detail to the Blessed One. The Buddha said: 'Bhikkhu! Have you not heard that the Buddha has established a precept against engaging in sexual intercourse?' The bhikkhu replied: 'I know the established precept, but that was a dead woman.' The Buddha said: 'Engaging in sexual intercourse with a dead woman also constitutes a Pārājika (defeat). There are three circumstances in which a bhikkhu engaging in sexual intercourse commits a Pārājika. What three? Dead, sleeping, and awake.'

At that time, the Blessed One told the bhikkhus: 'All the bhikkhus residing in Vaiśālī should be assembled, because of ten benefits, precepts are established for the bhikkhus, and those who have already heard them should hear them again. If a bhikkhu, having received full ordination (upasampadā) in a harmonious saṃgha (community), does not renounce the precepts, is weak in discipline and does not leave the community, engages in sexual conduct, even with an animal, that bhikkhu has committed a Pārājika and should not be lived with.' The first instance of a Pārājika is concluded.

The meaning of bhikkhu (bhikkhu) is: having received full ordination, well-received full ordination; according to the Dharma and not contrary to the Dharma; a harmonious saṃgha and not a discordant one; praiseworthy and not blameworthy; twenty years old and not less than twenty, this is the meaning of bhikkhu.

Receiving ordination in a harmonious saṃgha means: if a bhikkhu, when receiving full ordination, is good at receiving full ordination, one announcement and three karmas (jñapti-karma, a type of monastic procedure) without obstructing factors, a harmonious saṃgha and not a separate group, with ten bhikkhus or more than ten, this is a bhikkhu receiving ordination in a harmonious saṃgha.

Not renouncing the precepts means: first, it is necessary to explain renouncing the precepts. Renouncing the precepts means, when this bhikkhu renounces the precepts, if he is worried, distressed, and unhappy, and is determined to abandon the śramaṇa Dharma, is unwilling to practice the duties of a bhikkhu, is unwilling to be a descendant of the Śākya clan, and says: 'I want to become a śrāmaṇera (novice), I want to become a heretic, I want to become a layman and enjoy the original five desires (pañca kāmaguṇā, five objects of sense).』 If he says to a bhikkhu, bhikkhunī (nun), śikṣamāṇā (probationary nun), śrāmaṇera, śrāmaṇerikā (female novice), heretic, monastic, or layperson: 'I

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舍佛、舍法、舍僧、舍學、舍說、舍共住、舍共利、舍經論、舍比丘、舍沙門、舍釋種，我非比丘、非沙門、非釋種，我是沙彌、是外道、是俗人，如本五欲我今受之。」是名還戒。

云何舍佛？舍佛者，舍正覺、舍最勝、舍一切智身、舍一切見、舍無餘智見、舍羅睺羅父、舍金色身、舍圓光、舍三十二相、舍八十種好。若舍一一佛名號，皆名舍佛，如是舍佛是名舍戒。若言：「舍過去、未來佛。」是不名舍戒，得偷蘭罪。若不言：「舍過去、未來佛。」直言：「舍佛。」者，是名舍戒。若言：「舍辟支佛。」是名舍戒。過去、未來同如舍佛。又外道一切出家、六師弟子各言：「有佛。」若比丘實欲舍此佛，假言：「舍外道佛。」是不名舍戒，得偷蘭罪。若戲笑舍佛，得越比尼罪。若誤說、心狂，無罪。

云何舍法？法者，非三世所攝，其相常住。所謂無為涅槃、離眾煩惱，一切苦患永盡無餘。若言：「舍此法。」者，是名舍戒。若言：「舍過去、未來法。」是不名舍戒，得偷蘭罪。若不稱過去、未來，直言：「舍法。」是名舍戒。一切外道各自有法，若比丘實欲舍此正法，假言：「舍彼法。」者，是不名舍戒，得偷蘭罪。若戲笑舍法者，越比尼罪。若誤說、心狂，無罪。

云何舍僧？僧者，世尊

【現代漢語翻譯】 現代漢語譯本：『我捨棄佛（Buddha，覺悟者）、捨棄法（Dharma，佛法）、捨棄僧（Sangha，僧團）、捨棄學（學習）、捨棄說（說法）、捨棄共住（共同生活）、捨棄共利（共同利益）、捨棄經論（經典和論著）、捨棄比丘（bhikkhu，出家男眾）、捨棄沙門（śrāmaṇa，出家修行者）、捨棄釋種（Śākya，釋迦族），我不是比丘、不是沙門、不是釋種，我是沙彌（śrāmaṇera，沙彌）、是外道（tīrthika，非佛教修行者）、是俗人（layman），像以前一樣享受五欲（pañca kāmaguṇa，色、聲、香、味、觸）。』這叫做還戒（disavowal of precepts）。

什麼是舍佛？舍佛就是捨棄正覺（samyak-saṃbodhi，正確的覺悟）、捨棄最勝（the most excellent）、捨棄一切智身（sarvajñātā-kāya，擁有所有智慧的身體）、捨棄一切見（sarva-darśana，對一切的洞察力）、捨棄無餘智見（unobstructed knowledge and vision）、捨棄羅睺羅（Rāhula，佛陀之子）的父親、捨棄金色身（golden body）、捨棄圓光（halo）、捨棄三十二相（lakṣaṇa，佛的三十二種殊勝的身體特徵）、捨棄八十種好（anuvyañjana，佛的八十種較小的身體特徵）。如果捨棄佛的任何一個名號，都叫做舍佛，這樣舍佛就叫做舍戒。如果說：『捨棄過去、未來的佛。』這不叫做舍戒，會犯偷蘭罪（sthūlātyaya，一種較重的罪）。如果不說：『捨棄過去、未來的佛。』直接說：『捨棄佛。』，這就叫做舍戒。如果說：『捨棄辟支佛（pratyekabuddha，緣覺佛）。』這就叫做舍戒。捨棄過去、未來的辟支佛與捨棄佛相同。此外，外道的一切出家人、六師（six heretical teachers）的弟子都說：『有佛。』如果比丘確實想要捨棄此佛，假裝說：『捨棄外道的佛。』這不叫做舍戒，會犯偷蘭罪。如果戲笑舍佛，會犯越比尼罪（atikrama，一種較輕的罪）。如果誤說、心神錯亂，則無罪。

什麼是舍法？法是指非三世（過去、現在、未來）所包含的，其相是常住的。所謂無為涅槃（asaṃskṛta-nirvāṇa，不生不滅的涅槃）、遠離各種煩惱，一切痛苦永遠滅盡無餘。如果說：『捨棄此法。』，這就叫做舍戒。如果說：『捨棄過去、未來的法。』這不叫做舍戒，會犯偷蘭罪。如果不稱過去、未來，直接說：『捨棄法。』，這就叫做舍戒。一切外道各自有法，如果比丘確實想要捨棄此正法，假裝說：『捨棄他們的法。』，這不叫做舍戒，會犯偷蘭罪。如果戲笑舍法，會犯越比尼罪。如果誤說、心神錯亂，則無罪。

什麼是舍僧？僧是指世尊（Śākyamuni，釋迦牟尼佛）

【English Translation】 English version: 'I renounce the Buddha (Buddha, the awakened one), I renounce the Dharma (Dharma, the teachings), I renounce the Sangha (Sangha, the monastic community), I renounce learning, I renounce teaching, I renounce communal living, I renounce shared benefits, I renounce the Sutras and Shastras (scriptures and treatises), I renounce the Bhikkhu (bhikkhu, ordained male monastic), I renounce the Shramana (śrāmaṇa, ascetic), I renounce the Shakya (Śākya, the Shakya clan); I am not a Bhikkhu, not a Shramana, not a Shakya, I am a Shramanera (śrāmaṇera, novice monk), a Tirthika (tīrthika, non-Buddhist ascetic), a layman; I will now enjoy the five desires (pañca kāmaguṇa, forms, sounds, smells, tastes, and tactile objects) as before.' This is called renouncing the precepts (disavowal of precepts).

What is renouncing the Buddha? Renouncing the Buddha is renouncing perfect enlightenment (samyak-saṃbodhi, perfect awakening), renouncing the most excellent, renouncing the body of omniscient wisdom (sarvajñātā-kāya, the body possessing all wisdom), renouncing all-seeing (sarva-darśana, all-seeing), renouncing unobstructed knowledge and vision, renouncing the father of Rahula (Rāhula, Buddha's son), renouncing the golden body, renouncing the halo, renouncing the thirty-two marks (lakṣaṇa, the thirty-two auspicious bodily marks of a Buddha), renouncing the eighty minor marks (anuvyañjana, the eighty minor bodily characteristics of a Buddha). If one renounces any of the Buddha's names, it is called renouncing the Buddha; thus renouncing the Buddha is called renouncing the precepts. If one says, 'I renounce the Buddhas of the past and future,' this is not called renouncing the precepts, and one incurs a sthūlātyaya offense (sthūlātyaya, a serious offense). If one does not say, 'I renounce the Buddhas of the past and future,' but directly says, 'I renounce the Buddha,' this is called renouncing the precepts. If one says, 'I renounce the Pratyekabuddha (pratyekabuddha, a solitary Buddha),' this is called renouncing the precepts. Renouncing the Pratyekabuddhas of the past and future is the same as renouncing the Buddha. Furthermore, all ascetics of other sects and disciples of the six teachers (six heretical teachers) say, 'There is a Buddha.' If a Bhikkhu truly wishes to renounce this Buddha but falsely says, 'I renounce the Buddha of other sects,' this is not called renouncing the precepts, and one incurs a sthūlātyaya offense. If one renounces the Buddha in jest, one incurs an atikrama offense (atikrama, a minor offense). If one speaks mistakenly or is mentally deranged, there is no offense.

What is renouncing the Dharma? The Dharma refers to that which is not contained within the three times (past, present, and future), and whose nature is permanent. It is called unconditioned Nirvana (asaṃskṛta-nirvāṇa, unconditioned Nirvana), being free from all afflictions, with all suffering completely extinguished without remainder. If one says, 'I renounce this Dharma,' this is called renouncing the precepts. If one says, 'I renounce the Dharma of the past and future,' this is not called renouncing the precepts, and one incurs a sthūlātyaya offense. If one does not mention the past and future but directly says, 'I renounce the Dharma,' this is called renouncing the precepts. All other sects have their own Dharma; if a Bhikkhu truly wishes to renounce this true Dharma but falsely says, 'I renounce their Dharma,' this is not called renouncing the precepts, and one incurs a sthūlātyaya offense. If one renounces the Dharma in jest, one incurs an atikrama offense. If one speaks mistakenly or is mentally deranged, there is no offense.

What is renouncing the Sangha? The Sangha refers to the World Honored One (Śākyamuni, Shakyamuni Buddha)

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弟子僧，等向政向智向、法次法向、隨順法行，謂四雙八輩，信成就、戒成就、聞成就、三昧成就、慧成就、解脫成就、解脫智見成就，應所恭敬，為無上福田。若比丘言：「我舍是僧。」是名舍戒。若言：「舍過去、未來僧。」是不名舍戒，得偷蘭罪。若不稱過去、未來，直言：「舍僧。」是名舍戒。如比丘僧、比丘尼僧亦如是。若言：「我舍眾多比丘。」是不名舍戒，得偷蘭罪。若言：「我舍過去、未來眾多比丘。」是不名舍戒，得越比尼罪。若不稱舍過去、未來眾多比丘，直言：「舍眾多比丘者。」是不名舍戒，得偷蘭罪；如眾多比丘，眾多比丘尼亦如是。若言：「我舍一比丘。」是不名舍戒，得越比尼罪。若言：「舍過去、未來一比丘。」是不名舍戒，得越比尼心悔。若不稱言：「我舍過去、未來一比丘。」直言：「舍一比丘。」是不名舍戒，得越比尼罪。如一比丘，一比丘尼亦如是。若言：「舍和上。」是名舍戒。差別如舍僧中說。若言：「舍阿阇梨。」是不名舍戒，得偷蘭罪。若言：「舍過去、未來阿阇梨。」是不名舍戒，得越比尼罪。若不稱過去、未來，直言：「舍阿阇梨。」是不名舍戒，得偷蘭罪。若戲笑言舍，得越毗尼罪。若誤說、心狂，無罪。如彼外道名自稱為僧，若比丘實欲舍此僧，假言：「

【現代漢語翻譯】 現代漢語譯本 弟子僧（指跟隨佛陀教導的出家人），以正直之心向往政向智向（正直的政治智慧），依法修行，遵循佛法，指的是四雙八輩（四種果位，每種果位有入果和住果兩種階段，共八種人），在信、戒、聞、三昧（禪定）、慧、解脫、解脫智見上有所成就，是值得恭敬的對象，是無上的福田。如果比丘（男性出家人）說：『我捨棄這個僧團。』這就被認為是舍戒。如果說：『我捨棄過去、未來的僧團。』這不被認為是舍戒，但會犯下偷蘭罪（一種較輕的罪過）。如果不提過去、未來，直接說：『捨棄僧團。』這就被認為是舍戒。比丘尼僧（女性出家人僧團）的情況也是如此。 如果說：『我捨棄眾多的比丘。』這不被認為是舍戒，會犯下偷蘭罪。如果說：『我捨棄過去、未來眾多的比丘。』這不被認為是舍戒，會犯下越比尼罪（一種更輕微的罪過）。如果不提捨棄過去、未來眾多的比丘，直接說：『捨棄眾多的比丘。』這不被認為是舍戒，會犯下偷蘭罪；眾多的比丘尼的情況也是如此。 如果說：『我捨棄一個比丘。』這不被認為是舍戒，會犯下越比尼罪。如果說：『捨棄過去、未來一個比丘。』這不被認為是舍戒，會產生越比尼心悔（因違犯戒律而產生的後悔）。如果不說：『我捨棄過去、未來一個比丘。』直接說：『捨棄一個比丘。』這不被認為是舍戒，會犯下越比尼罪。一個比丘尼的情況也是如此。 如果說：『捨棄和上（戒師）。』這被認為是舍戒。具體情況如同捨棄僧團中所說。如果說：『捨棄阿阇梨（導師）。』這不被認為是舍戒，會犯下偷蘭罪。如果說：『捨棄過去、未來阿阇梨。』這不被認為是舍戒，會犯下越比尼罪。如果不提過去、未來，直接說：『捨棄阿阇梨。』這不被認為是舍戒，會犯下偷蘭罪。如果是開玩笑說捨棄，會犯下越毗尼罪。如果是誤說、心神錯亂，則沒有罪。如果其他外道自稱是僧人，如果比丘真的想捨棄這個僧團，假裝說：

【English Translation】 English version Disciples who are monks, aspiring towards righteousness, wisdom, and the Dharma, practicing the Dharma accordingly, referring to the four pairs and eight types of individuals (the four stages of enlightenment, each with two phases: entering and abiding, totaling eight types of people), who have achieved accomplishment in faith, discipline, learning, samadhi (meditative absorption), wisdom, liberation, and the knowledge and vision of liberation, are worthy of respect and are supreme fields of merit. If a Bhikshu (male monastic) says: 'I renounce this Sangha (monastic community),' this is considered renouncing the precepts. If he says: 'I renounce the Sangha of the past and future,' this is not considered renouncing the precepts, but he commits a Thullan অপরাধ (a minor offense). If he does not mention the past and future, but directly says: 'Renounce the Sangha,' this is considered renouncing the precepts. The same applies to the Bhikshuni Sangha (female monastic community). If he says: 'I renounce the many Bhikshus,' this is not considered renouncing the precepts, and he commits a Thullan অপরাধ. If he says: 'I renounce the many Bhikshus of the past and future,' this is not considered renouncing the precepts, and he commits a Dukkritta (a lighter offense). If he does not mention renouncing the many Bhikshus of the past and future, but directly says: 'Renounce the many Bhikshus,' this is not considered renouncing the precepts, and he commits a Thullan অপরাধ; the same applies to the many Bhikshunis. If he says: 'I renounce one Bhikshu,' this is not considered renouncing the precepts, and he commits a Dukkritta. If he says: 'Renounce one Bhikshu of the past and future,' this is not considered renouncing the precepts, and he experiences Dukkritta mental regret (regret due to violating the precepts). If he does not say: 'I renounce one Bhikshu of the past and future,' but directly says: 'Renounce one Bhikshu,' this is not considered renouncing the precepts, and he commits a Dukkritta. The same applies to one Bhikshuni. If he says: 'Renounce the Upadhyaya (preceptor),' this is considered renouncing the precepts. The specific details are as described in the case of renouncing the Sangha. If he says: 'Renounce the Acharya (teacher),' this is not considered renouncing the precepts, and he commits a Thullan অপরাধ. If he says: 'Renounce the Acharya of the past and future,' this is not considered renouncing the precepts, and he commits a Dukkritta. If he does not mention the past and future, but directly says: 'Renounce the Acharya,' this is not considered renouncing the precepts, and he commits a Thullan অপরাধ. If he jokingly says he renounces, he commits a Dukkritta. If it is a mistake or due to mental derangement, there is no offense. If other heretics claim to be monks, if a Bhikshu truly wants to renounce this Sangha, pretending to say:

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舍外道僧。」是不名舍戒，得偷蘭罪。若戲笑言舍僧，得越比尼罪。若誤說、心狂，無罪。

云何舍學？學有三種：有增上戒學、增上意學、增上慧學。增上戒學者，謂波羅提木叉廣略說。增上意學者，所謂九次第正受。增上慧學者，所謂四真諦。彼增上戒學、增上意學、增上慧學，盡名為學。若比丘言：「舍此學。」皆名舍戒。如前舍佛中說。世間各自有學，如工巧、書算、技術等，皆名為學，若比丘欲舍此學，假言：「舍彼學。」者，是不名舍戒，得偷蘭罪。如外道各自有學，若比丘欲舍此學，假言：「舍外道學。」是不名舍戒，得偷蘭罪。若戲笑言：「舍學。」得越比尼罪。若誤說、心狂、舍戒，無罪。

云何舍說？說有三種：若十四日、若十五日、若中間布薩。十四日者，冬第三、第七布薩，春第三第、七布薩，夏第三、第七布薩。一歲中此六布薩，是名十四日。餘十八布薩十五日，合二十四布薩，是名十四日、十五日布薩。中間布薩者，有比丘布薩時，若僧不和合，一比丘于僧中唱：「若僧和合時，當作布薩。」若無一比丘唱者，一切僧得越比尼罪。一比丘唱者，一切僧無罪。若十五日不和合，應初日布薩。初日不和合者，二日乃至應十二日布薩。若十二日不和合，應十三日布薩。若十四日應

【現代漢語翻譯】 現代漢語譯本： 『舍外道僧』，這不稱為舍戒，犯偷蘭罪（Thullacaya，一種較輕的罪）。如果開玩笑說捨棄僧人，犯越比尼罪（Dukkata，一種輕罪）。如果是誤說或心神狂亂，則無罪。

什麼是舍學？學有三種：增上戒學（Adhisila-sikkha，更高的戒律訓練）、增上意學（Adhicitta-sikkha，更高的心智訓練）、增上慧學（Adhipanna-sikkha，更高的智慧訓練）。增上戒學，是指波羅提木叉（Patimokkha，戒律）的廣說和略說。增上意學，是指九次第定（Navanupubbavihara，九種次第的禪定）。增上慧學，是指四真諦（Cattari Ariya Saccani，四聖諦）。這增上戒學、增上意學、增上慧學，都稱為學。如果比丘說：『捨棄此學。』都稱為舍戒。如前面舍佛中所說。世間各自有學，如工巧、書算、技術等，都稱為學，如果比丘想要捨棄此學，假說：『捨棄彼學。』，這不稱為舍戒，犯偷蘭罪。如外道各自有學，如果比丘想要捨棄此學，假說：『捨棄外道學。』，這不稱為舍戒，犯偷蘭罪。如果開玩笑說：『捨棄學。』，犯越比尼罪。如果是誤說、心狂、舍戒，則無罪。

什麼是舍說？說有三種：十四日布薩（Uposatha，齋戒日）、十五日布薩、中間布薩。十四日布薩，是指冬季的第三、第七布薩，春季的第三、第七布薩，夏季的第三、第七布薩。一年中這六個布薩，稱為十四日。其餘十八個布薩是十五日，合起來二十四個布薩，稱為十四日、十五日布薩。中間布薩，是指比丘在布薩時，如果僧團不和合，一個比丘在僧團中唱言：『如果僧團和合時，應當作布薩。』如果沒有一個比丘唱言，一切僧人都犯越比尼罪。一個比丘唱言，一切僧人都無罪。如果十五日不和合，應當在初日布薩。初日不和合，二日乃至應當在十二日布薩。如果十二日不和合，應當在十三日布薩。如果十四日應當

【English Translation】 English version: 『Abandoning a non-Buddhist monk,』 this is not considered abandoning the precepts, and incurs a Thullacaya (a minor offense). If one jokingly says they abandon a monk, it incurs a Dukkata (a minor offense). If it is said by mistake or due to insanity, there is no offense.

What is abandoning learning? There are three types of learning: higher discipline training (Adhisila-sikkha), higher mind training (Adhicitta-sikkha), and higher wisdom training (Adhipanna-sikkha). Higher discipline training refers to the detailed and concise explanations of the Patimokkha (code of monastic discipline). Higher mind training refers to the nine successive stages of meditative absorption (Navanupubbavihara). Higher wisdom training refers to the Four Noble Truths (Cattari Ariya Saccani). These higher discipline training, higher mind training, and higher wisdom training are all called learning. If a bhikkhu (monk) says, 『I abandon this learning,』 it is all considered abandoning the precepts, as described earlier in the section on abandoning the Buddha. In the world, there are various types of learning, such as crafts, writing, arithmetic, and skills, all of which are called learning. If a bhikkhu wants to abandon this learning and falsely says, 『I abandon that learning,』 this is not considered abandoning the precepts, and incurs a Thullacaya. Similarly, non-Buddhists have their own learning. If a bhikkhu wants to abandon this learning and falsely says, 『I abandon non-Buddhist learning,』 this is not considered abandoning the precepts, and incurs a Thullacaya. If one jokingly says, 『I abandon learning,』 it incurs a Dukkata. If it is said by mistake, due to insanity, or abandoning the precepts, there is no offense.

What is abandoning recitation? There are three types of recitation: the fourteenth-day Uposatha (fortnightly observance day), the fifteenth-day Uposatha, and the intermediate Uposatha. The fourteenth-day Uposatha refers to the third and seventh Uposatha of winter, the third and seventh Uposatha of spring, and the third and seventh Uposatha of summer. These six Uposatha days in a year are called the fourteenth day. The remaining eighteen Uposatha days are the fifteenth day, making a total of twenty-four Uposatha days, which are called the fourteenth and fifteenth-day Uposatha. The intermediate Uposatha refers to when bhikkhus are performing the Uposatha, if the Sangha (monastic community) is not in harmony, one bhikkhu recites in the Sangha, 『If the Sangha is in harmony, the Uposatha should be performed.』 If no bhikkhu recites, all the Sangha members incur a Dukkata. If one bhikkhu recites, all the Sangha members are without offense. If there is no harmony on the fifteenth day, the Uposatha should be performed on the first day. If there is no harmony on the first day, the Uposatha should be performed on the second day, up to the twelfth day. If there is no harmony on the twelfth day, the Uposatha should be performed on the thirteenth day. If it should be on the fourteenth day

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正布薩者，十三日不應作中間布薩，便就十四日布薩，亦是中間布薩，亦名正布薩。若月大者，乃至十三日和合得作中間布薩，若不和合，不得十四日，應就十五日布薩，亦名中間布薩，亦名正布薩。何以故？不得頻日布薩，應當隔日布薩，是名中間布薩。應十四日布薩者，不得停至十五日；應十五日布薩者，不得逆十四日。若有因緣者，得作布薩。若十四日、若十五日、若中間布薩，盡名為說。若如是言：「我舍是說。」是名舍戒，如前舍佛中說。彼諸外道亦各有說，若實欲舍此說，假言：「舍外道說。」者，是不名舍戒，得偷蘭罪。若戲笑舍說者，得越比尼罪。若誤說、心狂舍說，無罪。

云何舍共住？共住有二種：一者清凈共住，二者相似共住。清凈共住者，眾悉清凈、共作布薩，是名清凈共住。相似共住者，不清凈作清凈相，與清凈者共作布薩，是名相似共住。彼清凈共住、相似共住，盡名共住。若言：「我舍共住。」是名舍戒，如上舍佛中廣說。彼諸外道亦有共住，若實欲舍此共住，假言：「舍彼共住。」是不名舍戒，得偷蘭罪。若戲笑說舍共住，得越比尼罪。若誤說、心狂舍共住者，無罪。

云何舍共利？共利者有二種：一者法利，二者衣食利。法利者，名受誦問答。衣食利者，同受一施。

【現代漢語翻譯】 現代漢語譯本 對於正在進行布薩（Posadha，齋戒）的人來說，如果十三日不進行中間布薩，那麼在十四日進行布薩，這也被認為是中間布薩，也稱為正布薩。如果月份較大，那麼在十三日能夠和合（Samagga，和諧一致）的情況下可以進行中間布薩；如果不能和合，那麼就不能在十四日進行，而應該在十五日進行布薩，這也被認為是中間布薩，也稱為正布薩。為什麼呢？因為不能連續兩天進行布薩，應當隔一天進行布薩，這被稱為中間布薩。應該在十四日進行布薩的，就不能拖延到十五日；應該在十五日進行布薩的，就不能提前到十四日。如果有什麼因緣（Hetu，原因），可以進行布薩。無論是十四日、十五日，還是中間布薩，都統稱為『說』（recitation）。如果有人這樣說：『我捨棄這個說。』這就叫做舍戒，就像前面舍佛（Buddha）中說的那樣。那些外道（Titthiya，非佛教修行者）也有各自的『說』，如果真的想要捨棄這個『說』，卻假裝說：『捨棄外道的說。』這不叫做舍戒，會犯偷蘭罪（Thullaccaya，一種較輕的罪）。如果開玩笑地捨棄『說』，會犯越比尼罪（Dukkata，一種輕微的罪）。如果誤說、或者心神錯亂而捨棄『說』，就沒有罪。

什麼是捨棄共住（Samvasa，共同生活）？共住有兩種：一種是清凈共住，一種是相似共住。清凈共住是指大眾都清凈，共同進行布薩，這叫做清凈共住。相似共住是指不清凈卻裝作清凈的樣子，與清凈的人共同進行布薩，這叫做相似共住。這清凈共住、相似共住，都統稱為共住。如果有人說：『我捨棄共住。』這就叫做舍戒，就像上面舍佛中詳細說的那樣。那些外道也有共住，如果真的想要捨棄這個共住，卻假裝說：『捨棄他們的共住。』這不叫做舍戒，會犯偷蘭罪。如果開玩笑地說捨棄共住，會犯越比尼罪。如果誤說、或者心神錯亂而捨棄共住，就沒有罪。

什麼是捨棄共利（Samana-labha，共同利益）？共利有兩種：一種是法利，一種是衣食利。法利是指接受、背誦、提問和回答。衣食利是指共同接受一份供養。

【English Translation】 English version For one observing Posadha (Uposatha, day of fasting), if the intermediate Posadha is not observed on the thirteenth day, then Posadha should be observed on the fourteenth day, which is also considered an intermediate Posadha and is also called a proper Posadha. If the month is long, then if there is Samagga (harmony, agreement) on the thirteenth day, the intermediate Posadha can be observed; if there is no harmony, then it should not be observed on the fourteenth day, but should be observed on the fifteenth day, which is also called an intermediate Posadha and is also called a proper Posadha. Why? Because Posadha should not be observed on consecutive days, it should be observed every other day, which is called an intermediate Posadha. One who should observe Posadha on the fourteenth day should not delay until the fifteenth day; one who should observe Posadha on the fifteenth day should not advance to the fourteenth day. If there is a Hetu (cause, reason), Posadha may be observed. Whether it is the fourteenth day, the fifteenth day, or the intermediate Posadha, all are called 'recitation'. If someone says: 'I renounce this recitation,' this is called renouncing the precepts, as described earlier in the section on renouncing the Buddha. Those Titthiya (non-Buddhist ascetics) also have their own 'recitations'; if one truly wants to renounce this 'recitation' but pretends to say: 'I renounce the recitation of the non-Buddhists,' this is not called renouncing the precepts, and one incurs a Thullaccaya (serious offense). If one jokingly renounces the 'recitation,' one incurs a Dukkata (minor offense). If one mistakenly speaks or is mentally deranged and renounces the 'recitation,' there is no offense.

What is renouncing Samvasa (dwelling together)? There are two kinds of dwelling together: one is pure dwelling together, and the other is similar dwelling together. Pure dwelling together means that the Sangha (community) is entirely pure and jointly performs Posadha; this is called pure dwelling together. Similar dwelling together means that one is not pure but pretends to be pure, and jointly performs Posadha with those who are pure; this is called similar dwelling together. This pure dwelling together and similar dwelling together are both called dwelling together. If someone says: 'I renounce dwelling together,' this is called renouncing the precepts, as explained in detail above in the section on renouncing the Buddha. Those non-Buddhists also have dwelling together; if one truly wants to renounce this dwelling together but pretends to say: 'I renounce their dwelling together,' this is not called renouncing the precepts, and one incurs a Thullaccaya. If one jokingly says one renounces dwelling together, one incurs a Dukkata. If one mistakenly speaks or is mentally deranged and renounces dwelling together, there is no offense.

What is renouncing Samana-labha (sharing of benefits)? There are two kinds of shared benefits: one is the benefit of the Dharma, and the other is the benefit of clothing and food. The benefit of the Dharma means receiving, reciting, questioning, and answering. The benefit of clothing and food means jointly receiving an offering.

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彼法利、衣食利者盡名共利。若比丘言：「我舍此利。」是名舍戒，余如上舍佛中廣說。若言：「舍法利。」是名舍戒，如上舍佛中廣說。若但言：「我舍衣食利。」是不名舍戒，得偷蘭罪。若言：「我舍過去、未來衣食利。」是不名舍戒，得越比尼罪。若不稱過去、未來，直言：「舍衣食利。」者，是不名舍戒，得偷蘭罪。彼諸外道亦有共利，若實欲舍此共利，假言：「舍彼共利。」者，不名舍戒，得偷蘭罪。若戲笑言舍共利者，得越比尼罪。若誤說、心狂舍共利者，無罪。

云何舍經論？諸經論有九部，若比丘言：「我舍此經論。」者，是名舍戒。若言：「我舍過去、未來經論。」者，是不名舍戒，得偷蘭罪。若不稱過去、未來，直言：「舍經論。」者，是名舍戒。若作伎中，以佛語作歌頌，若言：「我舍此歌頌中佛語。」者，是名舍戒。彼諸外道亦有經論，若實欲舍此經論，假言：「舍彼經論。」者，是不名舍戒，得偷蘭罪。若戲笑言舍經論者，不名舍戒，得越比尼罪。若誤說、心狂舍經論者，無罪。

複次若比丘言：「我舍佛、佛舍我，我離佛、佛離我，我遠佛、佛遠我，我厭佛、佛厭我，我休佛、佛休我。」如是皆名舍戒，乃至舍諸經論亦如是，是名還戒。

不還戒者，若瞋恚、若卒說

【現代漢語翻譯】 現代漢語譯本：

凡是關於供養、衣物、食物的利益，都稱為共同利益。如果比丘說：『我捨棄這些利益。』這稱為舍戒，其餘的如同上面捨棄佛的章節中詳細說明。如果說：『我捨棄佛法的利益。』這稱為舍戒，如同上面捨棄佛的章節中詳細說明。如果只說：『我捨棄衣物食物的利益。』這不稱為舍戒，犯偷蘭罪。如果說：『我捨棄過去、未來的衣物食物的利益。』這不稱為舍戒，犯越比尼罪。如果不提及過去、未來，直接說：『捨棄衣物食物的利益。』這不稱為舍戒，犯偷蘭罪。那些外道也有共同利益，如果確實想要捨棄這些共同利益，假裝說：『捨棄那些共同利益。』這不稱為舍戒，犯偷蘭罪。如果開玩笑說捨棄共同利益，犯越比尼罪。如果誤說、心神錯亂而捨棄共同利益，則無罪。

什麼是捨棄經論？各種經論有九個部分，如果比丘說：『我捨棄這些經論。』這稱為舍戒。如果說：『我捨棄過去、未來的經論。』這不稱為舍戒，犯偷蘭罪。如果不提及過去、未來，直接說：『捨棄經論。』這稱為舍戒。如果在表演中，用佛語作歌頌，如果說：『我捨棄這些歌頌中的佛語。』這稱為舍戒。那些外道也有經論，如果確實想要捨棄這些經論，假裝說：『捨棄那些經論。』這不稱為舍戒，犯偷蘭罪。如果開玩笑說捨棄經論，不稱為舍戒，犯越比尼罪。如果誤說、心神錯亂而捨棄經論，則無罪。

再者，如果比丘說：『我捨棄佛（Buddha，覺悟者），佛捨棄我，我離開佛，佛離開我，我遠離佛，佛遠離我，我厭惡佛，佛厭惡我，我停止信奉佛，佛停止信奉我。』這樣都稱為舍戒，乃至捨棄各種經論也是如此，這稱為還戒（abandoning the precepts）。

不還戒的情況，如果是由於嗔恚、或者突然說出。

【English Translation】 English version:

All benefits pertaining to offerings, clothing, and food are collectively termed 'common benefits.' If a Bhikshu (monk) says, 'I renounce these benefits,' it is considered abandoning the precepts, as elaborated in the section on renouncing the Buddha (the awakened one). If one says, 'I renounce the benefits of the Dharma (teachings),' it is considered abandoning the precepts, as elaborated in the section on renouncing the Buddha. If one merely says, 'I renounce the benefits of clothing and food,' it is not considered abandoning the precepts, but incurs a Sthulanakritya (serious offense). If one says, 'I renounce the past and future benefits of clothing and food,' it is not considered abandoning the precepts, but incurs a Vyatikrama (minor offense). If one does not specify past or future, but directly says, 'Renounce the benefits of clothing and food,' it is not considered abandoning the precepts, but incurs a Sthulanakritya. Those heretics also have common benefits; if one genuinely intends to renounce these common benefits but falsely says, 'Renounce those common benefits,' it is not considered abandoning the precepts, but incurs a Sthulanakritya. If one jokingly says they renounce common benefits, it incurs a Vyatikrama. If one mistakenly speaks or is mentally deranged and renounces common benefits, there is no offense.

What constitutes renouncing Sutras (discourses) and Shastras (treatises)? Various Sutras and Shastras have nine parts; if a Bhikshu says, 'I renounce these Sutras and Shastras,' it is considered abandoning the precepts. If one says, 'I renounce the past and future Sutras and Shastras,' it is not considered abandoning the precepts, but incurs a Sthulanakritya. If one does not specify past or future, but directly says, 'Renounce Sutras and Shastras,' it is considered abandoning the precepts. If, during a performance, one uses the Buddha's words in songs, and says, 'I renounce the Buddha's words in these songs,' it is considered abandoning the precepts. Those heretics also have Sutras and Shastras; if one genuinely intends to renounce these Sutras and Shastras but falsely says, 'Renounce those Sutras and Shastras,' it is not considered abandoning the precepts, but incurs a Sthulanakritya. If one jokingly says they renounce Sutras and Shastras, it is not considered abandoning the precepts, but incurs a Vyatikrama. If one mistakenly speaks or is mentally deranged and renounces Sutras and Shastras, there is no offense.

Furthermore, if a Bhikshu says, 'I renounce the Buddha (Buddha, the awakened one), the Buddha renounces me, I depart from the Buddha, the Buddha departs from me, I distance myself from the Buddha, the Buddha distances himself from me, I detest the Buddha, the Buddha detests me, I cease to believe in the Buddha, the Buddha ceases to believe in me,' all such statements are considered abandoning the precepts, and the same applies to renouncing various Sutras and Shastras; this is called abandoning the precepts.

The circumstances under which one does not abandon the precepts are if it is due to anger or a sudden utterance.

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、若獨說、若不了說、若因諍說、若獨想說、若說前人不解、若向眠者說、向狂者說、向苦惱者說、向嬰兒說、向非人說、向畜生說，如是諸說還戒，是不名舍戒。

戒羸者，彼作是念：「我不如舍佛法僧，乃至舍諸經論。」彼復作是念：「我當作沙彌、作俗人、作外道。」彼心念口言：「未決定向他人說。」是名戒羸。若說戒羸事者，語語得偷蘭罪。復作心念口言：「我不如舍佛。」乃至言：「我不如作本俗人。」復作是言：「我舍佛者勝、乃至我習本俗人者勝。」是名戒羸。若說戒羸事，語語得偷蘭罪，是名戒羸。

若戒羸行淫法，淫法者，謂與女人有命三處中行淫、初中后受樂，是名行淫法。若比丘戒羸行淫法，得波羅夷罪，不應共住。人女有命及死，三處行淫、初中后受樂，如是非人女有命及死，畜生女有命及死，三處行淫、三時受樂，是比丘得波羅夷罪，不應共住。若人男有命及死，非人男有命及死，畜生男有命及死，二處行淫、三時受樂，是比丘得波羅夷罪，不應共住。人黃門有命及死，非人黃門有命及死，畜生黃門有命及死，二處、初中后三時受樂，得波羅夷罪。畜生者，從象馬乃至雞，是名畜生。若犯此畜生者，得波羅夷罪。像身大乃至雞身小，得偷蘭罪。若象身小乃至雞身大者，得波

【現代漢語翻譯】 現代漢語譯本：如果獨自說、如果不了知地說、如果因為爭論而說、如果獨自臆想而說、如果說給不理解的人聽、如果向睡眠者說、向瘋狂的人說、向痛苦煩惱的人說、向嬰兒說、向非人（指天龍八部等）說、向畜生說，像這樣說的種種情況都不能算作舍戒。

戒羸（戒律薄弱）者，他這樣想：『我不如捨棄佛、法、僧（三寶），乃至捨棄諸經論。』他又這樣想：『我不如去做沙彌、做俗人、做外道。』他心裡想，口裡說：『還沒有決定，先向他人說說。』這叫做戒羸。如果說戒羸的事情，每句話都犯偷蘭罪。又心裡想，口裡說：『我不如捨棄佛。』乃至說：『我不如做回原來的俗人。』又這樣說：『我捨棄佛更好，乃至我做回原來的俗人更好。』這叫做戒羸。如果說戒羸的事情，每句話都犯偷蘭罪，這叫做戒羸。

如果戒羸者行淫法，淫法是指與女人在有生命的三個部位（指女性的三個性器官）行淫，在開始、中間、最後都感受快樂，這叫做行淫法。如果比丘（出家男眾）戒羸而行淫法，就犯波羅夷罪（斷頭罪），不應該和他一起居住。人女，無論有生命還是死亡，在三個部位行淫，在開始、中間、最後都感受快樂；像這樣，非人女，無論有生命還是死亡，畜生女，無論有生命還是死亡，在三個部位行淫，在三個時間段感受快樂，這個比丘就犯波羅夷罪，不應該和他一起居住。如果人男，無論有生命還是死亡，非人男，無論有生命還是死亡，畜生男，無論有生命還是死亡，在兩個部位（指男性性器官和肛門）行淫，在三個時間段感受快樂，這個比丘就犯波羅夷罪，不應該和他一起居住。人黃門（指沒有效能力的人），無論有生命還是死亡，非人黃門，無論有生命還是死亡，畜生黃門，無論有生命還是死亡，在兩個部位，在開始、中間、最後三個時間段感受快樂，就犯波羅夷罪。畜生，從象、馬乃至雞，這叫做畜生。如果侵犯這些畜生，就犯波羅夷罪。如果對像身體像大象一樣大，乃至像雞一樣小，就犯偷蘭罪。如果對像身體像大象一樣小，乃至像雞一樣大，就犯波

【English Translation】 English version: If one speaks alone, if one speaks without understanding, if one speaks because of disputes, if one speaks based on one's own thoughts, if one speaks to someone who does not understand, if one speaks to someone who is sleeping, to someone who is insane, to someone who is suffering, to an infant, to a non-human being (Devas, Nagas, etc.), or to an animal, such statements do not constitute renouncing the precepts.

One who is weak in precepts, they think: 'I might as well abandon the Buddha, the Dharma, the Sangha (the Three Jewels), and even abandon the scriptures.' They further think: 'I might as well become a Shramanera (novice monk), a layman, or a heretic.' They think in their heart and say with their mouth: 'I have not decided yet, let me talk to others about it first.' This is called weakness in precepts. If one speaks about matters of weakness in precepts, each word incurs a Sthulanacitta (serious offense) crime. Again, they think in their heart and say with their mouth: 'I might as well abandon the Buddha,' and even say: 'I might as well return to my original lay life.' They further say: 'It is better for me to abandon the Buddha, or it is better for me to return to my original lay life.' This is called weakness in precepts. If one speaks about matters of weakness in precepts, each word incurs a Sthulanacitta crime, this is called weakness in precepts.

If one who is weak in precepts engages in sexual activity, sexual activity refers to engaging in sexual intercourse with a woman in the three vital areas (referring to the three sexual organs of a female), experiencing pleasure in the beginning, middle, and end, this is called engaging in sexual activity. If a Bhikshu (ordained male monastic) who is weak in precepts engages in sexual activity, he commits a Parajika (defeat) offense, and should not be allowed to live with the Sangha. With a human female, whether alive or dead, engaging in sexual intercourse in the three areas, experiencing pleasure in the beginning, middle, and end; similarly, with a non-human female, whether alive or dead, with an animal female, whether alive or dead, engaging in sexual intercourse in the three areas, experiencing pleasure in the three periods, this Bhikshu commits a Parajika offense, and should not be allowed to live with the Sangha. If with a human male, whether alive or dead, with a non-human male, whether alive or dead, with an animal male, whether alive or dead, engaging in sexual intercourse in the two areas (referring to the male sexual organ and anus), experiencing pleasure in the three periods, this Bhikshu commits a Parajika offense, and should not be allowed to live with the Sangha. With a human eunuch (referring to someone without sexual capacity), whether alive or dead, with a non-human eunuch, whether alive or dead, with an animal eunuch, whether alive or dead, in the two areas, experiencing pleasure in the beginning, middle, and end three periods, one commits a Parajika offense. Animals, from elephants and horses to chickens, these are called animals. If one violates these animals, one commits a Parajika offense. If the object's body is as large as an elephant or as small as a chicken, one commits a Sthulanacitta offense. If the object's body is as small as an elephant or as large as a chicken, one commits a Para-

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羅夷罪，是故說乃至共畜生，得波羅夷罪。

波羅夷者，謂於法智退沒墮落、無道果分，是名波羅夷。如是未知智、等智、他心智、苦習盡道智、盡智、無生智，于彼諸智退沒墮落、無道果分，是名波羅夷。又復波羅夷者，于涅槃退沒墮落、無證果分，是名波羅夷。又復波羅夷者，于梵行退沒墮落、無道果分，是名波羅夷。又復波羅夷者，所可犯罪不可發露悔過，故名波羅夷。若比丘以染污心，欲看女人，得越比尼心悔。若眼見、若聞聲，犯越比尼罪。各各裸身相觸，得偷蘭罪。乃至入如胡麻，波羅夷。若彼身大，雖入不觸其邊者，得偷蘭罪。有眾生一道，從是處食、是處大小便，若生若死，若淫此眾生、初中后受樂者，波羅夷。若女人身裂為二分，就一一分行淫者，得偷蘭罪。若繫縛令合行淫者，波羅夷。若女人段為三分，比丘于下分行淫，波羅夷；中分行淫，偷蘭罪；上分行淫，波羅夷。若女人身青瘀膀脹，於此行淫者，波羅夷；身若壞爛，偷蘭罪；身全枯乾者亦偷蘭罪。若以酥油水漬潤不壞行淫者，波羅夷。若形壞，偷闌罪。骨瑣相連膿血塗著行淫者，犯越比尼罪。白骨枯乾者，越比尼心悔。石木女人、畫女人，越比尼罪。若比丘不說還戒、不說不還戒，若戒羸不說還戒、不說不還戒，便作俗人，隨其所

犯如法治罪，若作外道亦如是。若裹不覆、若覆不裹、亦覆亦裹、不覆不裹，乃至入如胡麻，波羅夷。若比丘不還戒、若戒羸不出相，便作俗人形服而犯罪者，隨其所犯得罪。若比丘于比丘尼邊強行淫者，比丘得波羅夷；若比丘尼受樂者，亦波羅夷。若比丘尼于比丘邊強行淫者，比丘尼波羅夷；若比丘受樂者，亦波羅夷。若比丘、比丘展轉共行淫，俱波羅夷。若比丘、比丘尼共行淫者，俱波羅夷。比丘、沙彌展轉共行淫，比丘波羅夷、沙彌驅出。比丘、俗人展轉共行淫，比丘波羅夷，俗人不犯，乃至外道亦如是。若比丘三種行淫，人、非人、畜生，復有三種：女、男、黃門，復有三種：上、中、下道，復有三種：若覺、若眠、若死，皆波羅夷。若比丘眠、心狂、入定，有母人強就比丘行淫，比丘若覺初、中、后受樂者，波羅夷。是比丘若眠乃至入定，若母人強就比丘行淫，彼覺已初不受樂、中后受樂，亦波羅夷。是比丘若眠乃至入定，若母人強就比丘行淫，彼覺已初中不受樂、后受樂者，波羅夷。是比丘若眠乃至入定，若母人就比丘行淫，若比丘覺已初、中、后不受樂，無罪。云何名受樂？云何名不受樂？受樂者。譬如饑人得種種美食，彼以食為樂；又如渴人得種種好飲，彼以飲為樂受；欲樂者亦復如是。不受樂者，

【現代漢語翻譯】 現代漢語譯本 犯如法治罪，如果（比丘）成為外道也是一樣（要治罪）。如果（用衣物）包裹但不遮蓋，如果遮蓋但不包裹，如果又遮蓋又包裹，如果不遮蓋也不包裹，乃至（陽具）進入如胡麻（般大小），判波羅夷罪（Parajika，斷頭罪）。 如果比丘不歸還戒律，或者戒律衰弱不能顯現（戒相），便裝扮成俗人的形貌服飾而犯罪，根據他所犯的罪行判罪。如果比丘對比丘尼（Bhikkhuni，女比丘）強行性行為，比丘判波羅夷罪；如果比丘尼享受其中，也判波羅夷罪。 如果比丘尼對比丘強行性行為，比丘尼判波羅夷罪；如果比丘享受其中，也判波羅夷罪。如果比丘和比丘互相進行性行為，都判波羅夷罪。如果比丘和比丘尼共同進行性行為，都判波羅夷罪。比丘和沙彌（Sramanera，出家男眾）互相進行性行為，比丘判波羅夷罪，沙彌被驅逐。 比丘和俗人互相進行性行為，比丘判波羅夷罪，俗人不犯罪，乃至外道也是一樣。如果比丘以三種方式進行性行為，人、非人、畜生，又有三種對像：女人、男人、黃門（Hermaphrodite，陰陽人），又有三種途徑：上道（口）、中道（陰道）、下道（肛門），又有三種狀態：清醒、睡眠、死亡，都判波羅夷罪。 如果比丘在睡眠、精神錯亂、入定（Samadhi，禪定）的狀態下，有女人強行與比丘發生性行為，比丘如果醒來后在開始、中間、結束時都感受到快樂，判波羅夷罪。如果比丘在睡眠乃至入定的狀態下，有女人強行與比丘發生性行為，他醒來后開始時沒有感受到快樂，中間和結束時感受到快樂，也判波羅夷罪。 如果比丘在睡眠乃至入定的狀態下，有女人強行與比丘發生性行為，他醒來后開始和中間沒有感受到快樂，結束時感受到快樂，判波羅夷罪。如果比丘在睡眠乃至入定的狀態下，有女人與比丘發生性行為，如果比丘醒來后在開始、中間、結束時都沒有感受到快樂，無罪。 什麼叫做感受到快樂？什麼叫做沒有感受到快樂？感受到快樂，譬如飢餓的人得到各種美食，他以食物為快樂；又如口渴的人得到各種好飲料，他以飲料為快樂；性慾的快樂也是這樣。沒有感受到快樂，（以下解釋）。

【English Translation】 English version If (a Bhikkhu) commits an offense according to the Dharma, he shall be punished; if he becomes a heretic, it is the same. If (the genitals are) wrapped but not covered, if covered but not wrapped, if both covered and wrapped, if neither covered nor wrapped, even if (the penis) enters as small as a sesame seed, it is Parajika (Parajika, Defeat). If a Bhikkhu does not return the precepts, or if the precepts are weak and cannot be manifested, and then he dresses in the form and clothing of a layman and commits an offense, he shall be judged according to the offense he has committed. If a Bhikkhu forces sexual intercourse with a Bhikkhuni (Bhikkhuni, female Bhikkhu), the Bhikkhu is guilty of Parajika; if the Bhikkhuni enjoys it, she is also guilty of Parajika. If a Bhikkhuni forces sexual intercourse with a Bhikkhu, the Bhikkhuni is guilty of Parajika; if the Bhikkhu enjoys it, he is also guilty of Parajika. If a Bhikkhu and a Bhikkhu engage in sexual intercourse with each other, both are guilty of Parajika. If a Bhikkhu and a Bhikkhuni engage in sexual intercourse together, both are guilty of Parajika. If a Bhikkhu and a Sramanera (Sramanera, novice monk) engage in sexual intercourse with each other, the Bhikkhu is guilty of Parajika, and the Sramanera is expelled. If a Bhikkhu and a layman engage in sexual intercourse with each other, the Bhikkhu is guilty of Parajika, but the layman is not guilty, and it is the same even for heretics. If a Bhikkhu engages in sexual intercourse in three ways, with humans, non-humans, or animals, and with three types of individuals: women, men, or hermaphrodites (Hermaphrodite, intersex), and through three orifices: the upper passage (mouth), the middle passage (vagina), or the lower passage (anus), and in three states: awake, asleep, or dead, all are guilty of Parajika. If a Bhikkhu is asleep, mentally disturbed, or in Samadhi (Samadhi, meditative state), and a woman forces sexual intercourse with the Bhikkhu, if the Bhikkhu, upon awakening, experiences pleasure at the beginning, middle, and end, he is guilty of Parajika. If a Bhikkhu is asleep or even in Samadhi, and a woman forces sexual intercourse with the Bhikkhu, and he awakens and does not experience pleasure at the beginning but experiences pleasure in the middle and at the end, he is also guilty of Parajika. If a Bhikkhu is asleep or even in Samadhi, and a woman forces sexual intercourse with the Bhikkhu, and he awakens and does not experience pleasure at the beginning or in the middle but experiences pleasure at the end, he is guilty of Parajika. If a Bhikkhu is asleep or even in Samadhi, and a woman engages in sexual intercourse with the Bhikkhu, if the Bhikkhu, upon awakening, does not experience pleasure at the beginning, middle, or end, he is not guilty. What is called experiencing pleasure? What is called not experiencing pleasure? Experiencing pleasure is like a hungry person obtaining various delicious foods, and he finds pleasure in the food; or like a thirsty person obtaining various good drinks, and he finds pleasure in the drink; sexual pleasure is also like this. Not experiencing pleasure, (explained below).

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譬如好凈之人以種種死屍系其頸上；又如破癰熱鐵鑠身；不受樂者亦復如是。若比丘行淫，若買得、若雇得、若恩義得、知識得、調戲得、試弄得、未更事得，如是一切得而行淫者，皆波羅夷。若心狂不自覺者，無罪。是故說，若比丘于和合僧中受具戒，不還戒、戒羸不出相行淫法，乃至共畜生，是比丘犯波羅夷，不應共住。

世尊于毗舍離城成佛五年冬分第五半月十二日中食后，東向坐一人半影為長老耶舍迦蘭陀子制此戒。已制當隨順行，是名隨順法。(淫戒竟)

盜戒之一

佛住王舍城，廣說如上。爾時瓦師子長老達膩伽，勸化立僧房，種種莊嚴、高大妙好、雕文刻鏤、香油塗地，如紺琉璃色，常有供辦種種飲食。時有長老比丘來問達膩伽：「長老幾歲？」答言：「爾所歲。」客比丘言：「汝小，我應是中住。」達膩伽既與上座房住，復更勸化起立第二房。復有長老比丘來，如前次第與房。復更勸化起第三房，復有長老比丘來，亦復如前。是時達膩伽念言：「我種種辛苦作房而不得住，我當何處復得材木人功更造房舍？常為風雨寒熱蚊虻所困苦，辦此房始得成已，傍人常待如貓伺鼠，成便見奪，奈何可辦。」便作是念：「我自工巧並有身力，當於仙人山窟邊黑石上，燒作完成瓦屋。」時達膩伽

【現代漢語翻譯】 現代漢語譯本：譬如一個愛乾淨的人，用各種各樣的死屍纏繞在他的脖子上；又好像用燒紅的鐵去燙潰爛的癰瘡；不受快樂的人也是這樣。如果比丘行淫，無論是買來的、雇來的、因為恩義得到的、通過熟人得到的、調戲得到的、試探得到的、未經人事得到的，像這樣一切方式得到而行淫的，都犯了波羅夷罪（Parajika，斷頭罪）。如果心智癲狂而沒有自覺的，就沒有罪。所以說，如果比丘在和合僧團中受了具足戒（Upasampada，比丘戒），不捨戒、戒行衰弱也不離開，仍然行淫法，乃至與畜生行淫，這個比丘就犯了波羅夷罪，不應該和他一起居住。

世尊在毗舍離城（Vaishali）成佛五年後的冬季，第五個半月的十二日中午飯後，面向東方坐著，一人半的影子長短的時候，為長老耶舍迦蘭陀子（Yashakalandaka）制定了這條戒律。已經制定了就應當隨順奉行，這叫做隨順法。（淫戒結束）

盜戒之一

佛陀住在王舍城（Rajagrha），廣泛講述的內容如上所述。當時，瓦師子長老達膩伽（Dāṇika），勸募化緣建造僧房，各種裝飾莊嚴、高大美好、雕刻花紋、用香油塗地，像紺青琉璃的顏色一樣，常常有各種飲食供養。當時有長老比丘來問達膩伽：「長老您多少歲了？」達膩伽回答說：「這麼多歲。」客比丘說：「你年紀小，我應該住在這裡。」達膩伽既然把上座房給了他住，又再次勸募化緣建造第二間房。又有長老比丘來，像之前的順序一樣把房舍給了他。又再次勸募化緣建造第三間房，又有長老比丘來，也像之前一樣。這時達膩伽心想：「我辛辛苦苦地建造房舍卻不能住，我應該到哪裡再去得到木材和人工來建造房舍呢？常常被風雨寒冷和蚊蟲叮咬所困擾，好不容易把房舍建成了，旁邊的人常常像貓盯著老鼠一樣，一建成就要奪走，這可怎麼辦啊。」於是就想：「我既有工巧的技術又有力氣，應該在仙人山窟（Isigili）邊的黑石頭上，燒製完成瓦屋。」當時達膩伽

【English Translation】 English version: For example, it is like a clean person tying various corpses around their neck; or like using a red-hot iron to cauterize a festering sore; those who do not receive pleasure are also like this. If a Bhikkhu engages in sexual intercourse, whether obtained by purchase, hire, favor, acquaintance, dalliance, testing, or inexperience, whoever obtains it in any such way and engages in sexual intercourse, commits a Parajika (defeat). If one is insane and not self-aware, there is no offense. Therefore, it is said that if a Bhikkhu, having received full ordination (Upasampada) in a harmonious Sangha (community), does not renounce the precepts, is weak in precepts and does not leave, and continues to engage in sexual practices, even with an animal, that Bhikkhu has committed a Parajika, and should not live together with him.

The World Honored One, in the city of Vaishali (Vaishali), five years after enlightenment, in the winter season, on the twelfth day of the fifth half-month, after the midday meal, sitting facing east when the shadow was one and a half persons long, established this precept for the Elder Yashakalandaka (Yashakalandaka). Having established it, it should be followed accordingly, this is called following the Dharma. (End of the precept on sexual misconduct)

The First Precept on Stealing

The Buddha resided in Rajagrha (Rajagrha), and the extensive teachings were as mentioned above. At that time, the Elder Danika (Dāṇika), the potter, encouraged and solicited donations to build a monastery, with various decorations, tall and beautiful, with carved patterns, and the floor anointed with fragrant oil, like the color of sapphire, and there were always various foods offered. At that time, an elder Bhikkhu came and asked Danika: 'Elder, how old are you?' Danika replied: 'So many years old.' The visiting Bhikkhu said: 'You are young, I should live here.' Since Danika had given him the senior seat's room to live in, he again encouraged and solicited donations to build a second room. Another elder Bhikkhu came, and in the same order as before, he gave him the room. Again, he encouraged and solicited donations to build a third room, and another elder Bhikkhu came, also as before. At that time, Danika thought: 'I have worked so hard to build rooms but cannot live in them, where should I go to get wood and labor to build rooms again? I am constantly troubled by wind, rain, cold, heat, and mosquitoes, and only after much effort can I complete a room, but those nearby are always waiting like a cat watching a mouse, and as soon as it is completed, they seize it, what can I do?' Then he thought: 'I have both skillful techniques and strength, I should burn and complete a tile house on the black stone near the Isigili (Isigili) mountain cave.' At that time, Danika

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作是念已，便於仙人窟邊黑石上，燒作完成瓦屋，種種刻畫、安施戶牖，唯除戶扇、戶鑰、衣架，餘者一時燒成，其色純赤如優曇缽花。爾時世尊雨後天晴，于耆闇崛山側往來經行——如來佛眼，無事不見、無事不聞、無事不識，以是因緣欲說契經令毗尼久住——知而故問諸比丘：「仙人山窟邊黑石上，如優曇缽色，為是何等？」諸比丘白佛言：「世尊！是達膩伽比丘先勸化作僧房，雕文刻鏤極好莊嚴，成已上坐次受，復作第二、第三亦復如是。便於仙人山窟邊黑石上，私作燒成瓦屋，其色妙好如優曇缽花，今仙人山窟邊黑石上者是。」爾時世尊告阿難：「持我衣來。」阿難持衣授與如來。爾時世尊著衣已，往到仙人山窟黑石上，世尊成就最上威儀，所謂行住坐臥，世尊不復用心行此威儀。所以者何？業行功德自然殊勝，非是諸天梵王所能及者，如《威儀修多羅》中廣說。爾時世尊以殊勝威儀，往到達膩伽燒成瓦屋所，天神令屋戶自開。其戶下小，如來平入，雖下不礙、小而不迮。爾時世尊入達膩伽燒成屋已，便以金色手合縵掌摩捫屋壁語諸比丘：「汝等觀此達膩伽比丘善能嚴飾作此好屋，是達膩伽比丘，雖得出家猶故不能厭本所習，工巧技術猶未能捨，而復焚燒傷殺眾生。又此瓦屋寒則大寒、熱則大熱、能壞人眼、

【現代漢語翻譯】 現代漢語譯本：他這樣想后，便在仙人窟旁的黑石頭上，燒製成完整的瓦屋，雕刻各種花紋，安裝門窗，只除了門扇、門閂、衣架，其餘的都一次燒成，顏色純紅，像優曇缽花一樣。當時世尊在雨後天晴的時候，在耆阇崛山（Grdhakuta，鷲峰山）旁來回走動——如來的佛眼，沒有看不到的、沒有聽不到的、沒有不知道的，因為這個緣故想要宣說契經，使毗奈耶（Vinaya，戒律）長久住世——明知故問眾比丘：『仙人山窟旁的黑石頭上，像優曇缽花顏色的，是什麼東西？』眾比丘稟告佛說：『世尊！是達膩伽（Darnika）比丘先前勸人化緣建造僧房，雕樑畫棟，極其莊嚴，建成后按僧臘次第受用，又建造第二座、第三座，也是這樣。現在他在仙人山窟旁的黑石頭上，私自燒製成瓦屋，顏色美妙，像優曇缽花一樣，現在仙人山窟旁黑石頭上的就是。』當時世尊告訴阿難（Ananda）：『拿我的袈裟來。』阿難拿袈裟給如來。當時世尊穿上袈裟后，前往仙人山窟旁的黑石頭上，世尊成就最上威儀，也就是行、住、坐、臥，世尊不再用心去行這些威儀。為什麼呢？業行功德自然殊勝，不是諸天梵王所能達到的，如《威儀修多羅》（Vinyasutra，威儀經）中廣說。當時世尊以殊勝的威儀，前往達膩伽燒成的瓦屋處，天神使屋門自動打開。那門很矮小，如來平身進入，雖然矮小卻不妨礙，雖狹窄卻不擁擠。當時世尊進入達膩伽燒成的屋子后，便用金色的手掌撫摸屋壁，對眾比丘說：『你們看這達膩伽比丘多麼擅長裝飾，建造這麼好的屋子，這達膩伽比丘，雖然已經出家，仍然不能厭棄原本所學的工巧技術，仍然不能捨棄，而且又焚燒殺害眾生。而且這瓦屋，冷的時候非常冷，熱的時候非常熱，能損害人的眼睛。』

【English Translation】 English version: Having thought thus, he then, on the black stone beside the hermitage of the Immortal, burned and completed a tiled house, with various carvings and the installation of doors and windows, except for the door leaves, door latches, and clothes racks; the rest were all burned at once, its color purely red like the Udumbara (auspicious flower) flower. At that time, after the rain cleared, the World-Honored One was walking back and forth on the side of Mount Grdhrakuta (Vulture Peak) – the Tathagata's (Thus Come One) Buddha-eye, there is nothing unseen, nothing unheard, nothing unknown; because of this cause and condition, he wished to speak the sutra to make the Vinaya (discipline) long-lasting – knowingly asked the bhikshus (monks): 'On the black stone beside the hermitage of the Immortal, what is that which is the color of the Udumbara flower?' The bhikshus replied to the Buddha: 'World-Honored One! It is the bhikshu Darnika (name of a monk) who previously encouraged people to donate to build a sangharama (monastery), with carved beams and painted rafters, extremely adorned; after it was completed, they were received in order of seniority, and then a second and third were built in the same way. Now, on the black stone beside the hermitage of the Immortal, he has privately burned and completed a tiled house, its color beautiful like the Udumbara flower; that which is on the black stone beside the hermitage of the Immortal is that.' At that time, the World-Honored One told Ananda (Buddha's attendant): 'Bring me my robe.' Ananda brought the robe and gave it to the Tathagata. At that time, after the World-Honored One put on the robe, he went to the black stone beside the hermitage of the Immortal; the World-Honored One achieved the supreme deportment, namely walking, standing, sitting, and lying down; the World-Honored One no longer needed to consciously perform these deportments. Why? The merit of karmic actions is naturally supreme, not attainable by the devas (gods) and Brahma kings; as extensively explained in the Vinyasutra (Discipline Sutra). At that time, the World-Honored One, with supreme deportment, went to the place where Darnika had burned the tiled house; the devas caused the house door to open by itself. The door was small and low; the Tathagata entered upright, although low it was not obstructed, although small it was not cramped. At that time, after the World-Honored One entered the house burned by Darnika, he then used his golden hand to gently stroke the walls of the house and said to the bhikshus: 'You see how skilled this bhikshu Darnika is at decorating, building such a fine house; this bhikshu Darnika, although he has left home, still cannot tire of his original learned skills, still cannot abandon them, and furthermore burns and kills living beings. Moreover, this tiled house, when it is cold, is very cold; when it is hot, is very hot; it can harm people's eyes.'

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令人多病，有是諸患。汝等當壞此屋，莫使當來諸比丘習此屋法。來世比丘當言：『世尊在時諸比丘各各自作屋住。』是故宜壞。」時諸比丘即壞此屋。世尊壞此屋已還耆阇崛山。

時長老達膩伽比丘從村乞食還見屋已壞，即作是言：「誰壞此屋？」時有比丘語達膩伽：「汝今大得善利。何以故？如來降屈顧臨此屋，汝蒙此屋受用之福，世尊知時故壞此屋。」時達膩伽聞是語已，喜悅情至，七日之中忘其飢渴。過七日後便作是念：「我當何處更得材木起立房舍？瓶沙王木匠大臣耶輸陀者是我本知識，必有材木。」即便著入聚落衣持缽，詣耶輸陀家，共相慰勞言：「無病長壽！我欲起立房舍，未有材木，汝能見施材木不？」大臣答言：「家自無材，王材亦盡，若迎材至當相給與。」達膩伽復言：「莫作是語！云何王家而言材盡？」大臣又言：「尊者！若不見信，可自往看。」時達膩伽即便往詣作所求諸材木，見有五枚飛梯材，即便取二枚持歸作屋。先王舊法，五日一遊歷觀府庫，金銀寶藏宮人倚直，像馬欄廄車輿武效。次行木坊，見飛梯材少無二枚，即問耶輸陀：「飛梯材何以少無二枚？」答言：「大王！盡在不少。」如是第二、第三案行。復問耶輸陀：「飛梯材何故少無二枚？」答言：「大王！盡在不少。」王

【現代漢語翻譯】 現代漢語譯本：令人多病，產生各種疾病。你們應當拆毀這房屋，不要讓未來的比丘學習這種建屋居住的方法。未來的比丘會說：『世尊在世的時候，比丘們各自建造房屋居住。』所以應該拆毀它。」當時，眾比丘就拆毀了這房屋。世尊拆毀這房屋后，返回耆阇崛山（Grdhrakuta）。

當時，長老達膩伽（Darnika）比丘從村裡乞食回來，看見房屋已經被拆毀，就說：「是誰拆毀了這房屋？」當時有比丘告訴達膩伽（Darnika）：「你現在真是獲得了很大的利益。為什麼呢？如來（Tathagata）降臨並關顧這房屋，你蒙受這房屋帶來的福報，世尊（Bhagavan）知道時機到了，所以拆毀了這房屋。」當時，達膩伽（Darnika）聽到這些話后，歡喜激動，七天之中忘記了飢渴。過了七天後，他便想：「我應當在哪裡才能得到木材來建造房舍呢？瓶沙王（Bimbisara）的木匠大臣耶輸陀（Yasodhara）是我的老朋友，一定會有木材。」於是他穿上進入聚落的衣服，拿著缽，前往耶輸陀（Yasodhara）家，互相慰問說：「無病長壽！我想要建造房舍，還沒有木材，你能否佈施一些木材給我？」大臣回答說：「我家自己沒有木材，國王的木材也用完了，如果運來木材，應當分給你一些。」達膩伽（Darnika）又說：「不要這樣說！怎麼能說國王家裡的木材用完了呢？」大臣又說：「尊者！如果不相信，可以自己去看。」當時，達膩伽（Darnika）就前往工匠處尋找木材，看見有五枚飛梯的木材，就取了兩枚拿回去建造房屋。先王的舊規矩，每五天巡視一次府庫，觀看金銀寶藏、宮人儀仗、象馬欄廄、車輿武備。接著巡視木工坊，看見飛梯的木材少了二枚，就問耶輸陀（Yasodhara）：「飛梯的木材為什麼少了二枚？」回答說：「大王！都在，沒有少。」這樣第二次、第三次巡視。又問耶輸陀（Yasodhara）：「飛梯的木材為什麼少了二枚？」回答說：「大王！都在，沒有少。」

【English Translation】 English version: It causes many illnesses, and there are various sufferings. You should destroy this house, lest future Bhikshus learn this way of building and dwelling. Future Bhikshus will say: 'When the World-Honored One was alive, the Bhikshus each built their own houses to live in.' Therefore, it should be destroyed.' At that time, the Bhikshus destroyed the house. After the World-Honored One destroyed the house, he returned to Grdhrakuta (Vulture Peak).

At that time, the elder Bhikshu Darnika (Darnika) returned from begging for food in the village and, seeing that the house had been destroyed, said, 'Who destroyed this house?' At that time, a Bhikshu said to Darnika (Darnika), 'You have now gained great benefit. Why? The Tathagata (Tathagata) descended and cared for this house, and you received the blessings of using this house. The Bhagavan (Bhagavan) knew the time had come, so he destroyed this house.' At that time, Darnika (Darnika), hearing these words, was filled with joy and excitement, and for seven days he forgot his hunger and thirst. After seven days, he thought, 'Where can I get wood to build a house? Yasodhara (Yasodhara), the carpenter minister of King Bimbisara (Bimbisara), is an old friend of mine, and he must have wood.' So he put on his robes for entering the village, took his bowl, and went to Yasodhara's (Yasodhara) house, where they greeted each other, saying, 'May you be free from illness and live long! I want to build a house, but I don't have any wood. Can you give me some wood?' The minister replied, 'My house has no wood, and the king's wood is also used up. If wood is brought in, I will give you some.' Darnika (Darnika) said again, 'Don't say that! How can you say that the king's house has no wood?' The minister said again, 'Venerable one! If you don't believe me, you can go and see for yourself.' At that time, Darnika (Darnika) went to the workshop to look for wood and saw five pieces of flying ladder wood. He took two pieces and brought them back to build a house. It was the old custom of the former king to inspect the treasury every five days, viewing the gold and silver treasures, the palace women's regalia, the elephant and horse stables, the carriages, and the military displays. Next, he inspected the woodworking shop and saw that two pieces of flying ladder wood were missing. He asked Yasodhara (Yasodhara), 'Why are two pieces of flying ladder wood missing?' He replied, 'Your Majesty! They are all here, none are missing.' He inspected a second and third time. He asked Yasodhara (Yasodhara) again, 'Why are two pieces of flying ladder wood missing?' He replied, 'Your Majesty! They are all here, none are missing.'

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即瞋言：「汝不燒我材耶？不持我材與敵國耶？」即使有司攝系耶輸陀。耶輸陀被攝已，即便思念：「近尊者達膩伽曾來索材，無乃持去？」即便遣信白達膩伽言：「尊者！曾來索材，不持此二枚飛梯材去耶？」答言：「持來。」復遣使白尊者：「我坐失此飛梯材故，被攝在獄。尊者！當作方便，自得無過令我早出。」達膩伽即報言：「汝但白王：『先達膩伽比丘從我索材，脫能持去？愿敕撿挍。』」王即遣使喚達膩伽。達膩伽便至王所，長老達膩伽為人端正，儀容詳雅天人所敬。王見歡喜即問言：「尊者達膩伽，不取我二枚飛梯材耶？」答言：「我取。」王言：「尊者！云何出家人不與而取？」達膩伽言：「大王先與，非是不與。」王問：「誰與？」答言：「王自見與。」王言：「尊者！我為國王，雖復多事，不憶相見。云何言與？」達膩伽言：「王不憶初受位時，國中大臣集聚一切河池泉水、一切諸藥、一切種子以水漬之，白象牙上水渧灌頂拜之為王。王時口自發言：『我今為王，國中所有水草樹木，施與沙門婆羅門。』是故王與，非是不與。」王言：「尊者！我與國中無守護者，不與有守護者。何得倚傍先言偽辭見誣？」王言：「放此耶輸陀令去。」國中諸婆羅門及敬信士女皆歡喜言：「善哉！尊者達膩伽，方

【現代漢語翻譯】 現代漢語譯本 即（國王）嗔怒地說：『你不燒我的木材嗎？你不把我的木材拿去給敵國嗎？』 隨即命令官吏逮捕耶輸陀（Yashodhara，人名）。耶輸陀被捕后，立刻想到：『之前尊者達膩伽（Dhanika，比丘名）曾經來索要木材，莫非是他拿走了？』 隨即派人送信告訴達膩伽說：『尊者！您之前來索要木材，是不是拿走了那兩塊飛梯木材？』 達膩伽回答說：『拿走了。』 耶輸陀又派使者告訴尊者說：『我因為丟失了這兩塊飛梯木材的緣故，被關在監獄裡。尊者！請您想個辦法，讓自己沒有過錯，也讓我早點出去。』 達膩伽隨即回覆說：『你只需告訴國王：『先前達膩伽比丘向我索要木材，或許是他拿走了？請您下令檢查。』』 國王隨即派人召見達膩伽。達膩伽便來到國王那裡，長老達膩伽相貌端正，儀容詳和文雅，為天人所敬仰。國王見到他很高興，便問道：『尊者達膩伽，你拿了我的兩塊飛梯木材嗎？』 達膩伽回答說：『我拿了。』 國王說：『尊者！為什麼出家人不經允許就拿取（別人的東西）？』 達膩伽說：『大王先前已經給予了，並非是不給。』 國王問：『誰給的？』 達膩伽回答說：『大王您自己給的。』 國王說：『尊者！我身為國王，即使事務繁多，也不記得見過你。怎麼說是我給的呢？』 達膩伽說：『大王不記得當初您登基的時候，國內的大臣們聚集了所有河流池塘的泉水、所有各種藥物、所有種子，用水浸泡，用白象牙滴水灌頂，拜您為王。那時您口中親自發誓說：『我現在成為國王，國內所有的水草樹木，都施捨給沙門（Shramana，出家修道者）和婆羅門（Brahmana，古印度僧侶）。』 所以是大王您給予的，並非是不給。』 國王說：『尊者！我所給予的是國內沒有守護者的東西，不是給予有守護者的東西。怎麼能倚仗先前（登基時）的虛假言辭來誣陷我呢？』 國王說：『放了耶輸陀讓他走。』 國內的婆羅門以及敬信的士女都歡喜地說：『太好了！尊者達膩伽，

【English Translation】 English version Then (the king) angrily said: 'Did you not burn my wood? Did you not take my wood to the enemy country?' Immediately, he ordered the officials to arrest Yashodhara (Yashodhara, a name). After Yashodhara was arrested, he immediately thought: 'Venerable Dhanika (Dhanika, a bhikkhu's name) had previously come to ask for wood, could it be that he took it?' He immediately sent a message to Dhanika, saying: 'Venerable! You came to ask for wood before, did you take those two pieces of ladder wood?' Dhanika replied: 'I took them.' Yashodhara again sent a messenger to tell the Venerable: 'I am imprisoned because I lost these two pieces of ladder wood. Venerable! Please find a way to make yourself without fault and let me out early.' Dhanika immediately replied: 'You only need to tell the king: 'Previously, the bhikkhu Dhanika asked me for wood, perhaps he took it? Please order an inspection.'' The king immediately sent someone to summon Dhanika. Dhanika then came to the king's place. The elder Dhanika had a dignified appearance, and his demeanor was peaceful and elegant, respected by gods and humans. The king was very happy to see him and asked: 'Venerable Dhanika, did you take my two pieces of ladder wood?' Dhanika replied: 'I took them.' The king said: 'Venerable! Why does a renunciant take (other people's things) without permission?' Dhanika said: 'Your Majesty gave it earlier, it was not that you did not give it.' The king asked: 'Who gave it?' Dhanika replied: 'Your Majesty gave it yourself.' The king said: 'Venerable! I am the king, and even though I have many affairs, I do not remember seeing you. How can you say that I gave it?' Dhanika said: 'Does Your Majesty not remember when you first ascended the throne, the ministers of the country gathered all the spring water from rivers and ponds, all kinds of medicines, and all the seeds, soaked them in water, and poured water on your head with white ivory, and worshiped you as king. At that time, you personally vowed in your mouth: 'Now that I have become king, all the water, grass, trees, and wood in the country are given to the Shramanas (Shramana, ascetics) and Brahmanas (Brahmana, ancient Indian monks).' Therefore, Your Majesty gave it, it was not that you did not give it.' The king said: 'Venerable! What I give is what is in the country without guardians, not what is given to those with guardians. How can you rely on the false words of the past (when ascending the throne) to slander me?' The king said: 'Release this Yashodhara and let him go.' The Brahmanas and faithful men and women in the country all rejoiced and said: 'Excellent! Venerable Dhanika,'

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便智慧巧答大王得免斯過，又令耶輸陀安隱得出。」時王舍城諸不信佛法者，咸有恚言：「云何是沙門達膩伽倚傍偽理，欺罔于王茍得免罪，恐自今已往我等家中所有材木亦當取去，而言王先見與，當奈之何！如是敗人何道之有！」

諸比丘以是因緣具白世尊，佛言：「呼達膩伽比丘來。」來已，佛問達膩伽：「汝實取王家飛梯材不？」答言：「實取。」佛言：「汝出家人云何他物不與而取。」達膩伽言：「世尊！王先見與非是不與。」佛言：「云何王與？」達膩伽言：「王初登位時，口自發言：『國中所有水草樹木，施與沙門婆羅門。』是故言與，非是不與。」佛言：「癡人！王與無守護者，不與有守護者。今此王材有守護者，云何言與？達膩伽！汝常不聞佛種種因緣呵責不與取，種種稱讚與而後取耶？云何汝今不與而取？達膩伽！此非法非律非是佛教，不可以是事增長善法。」

諸比丘白佛言：「世尊！云何是達膩伽比丘最初開不與取？」佛告諸比丘：「是達膩伽不但今日犯最初不與取，過去世時已曾最初犯不與取。」諸比丘白佛言：「已曾爾耶？」佛言：「如是。過去世時，此世界劫盡時，諸眾生生光音天上；世界還成，光音諸天來下世間，時諸天人行住虛空，以禪悅為食，快樂善住所在遊行，身

【現代漢語翻譯】 現代漢語譯本：於是達膩伽憑藉智慧巧妙地回答國王，得以免除過失，又使耶輸陀（Yashodhara，佛陀的妻子）平安地離開。」當時王舍城（Rajagriha，古印度城市）中那些不信佛法的人，都心懷怨恨地說：「這個沙門（Shramana，出家修行者）達膩伽（Datanika，比丘的名字）倚仗虛假的道理，欺騙國王，僥倖免罪，恐怕從今以後我們家中的所有木材也要被他取走，然後說國王事先已經答應給他了，這可怎麼辦！像這樣敗壞他人的人，還有什麼道理可講！」

眾比丘將這件事詳細地稟告了世尊（Bhagavan，佛陀的尊稱），佛陀說：「把達膩伽比丘叫來。」達膩伽來后，佛陀問他：「你真的拿了王家的飛梯木材嗎？」達膩伽回答說：「確實拿了。」佛陀說：「你作為出家人，怎麼能不經允許就拿別人的東西呢？」達膩伽說：「世尊！國王事先已經答應給我了，所以不是不經允許拿取。」佛陀問：「國王怎麼答應給你的？」達膩伽回答說：「國王剛登基的時候，親口說過：『國內所有的水草樹木，都施捨給沙門和婆羅門（Brahmana，古印度祭司）。』所以說是已經答應給我了，不是不經允許拿取。」佛陀說：「愚癡的人！國王給予沒有守護者的東西，不給予有守護者的東西。現在這些王家的木材是有守護者的，怎麼能說是已經答應給你了呢？達膩伽！你難道沒聽過我用各種因緣來呵斥不經允許拿取，用各種方式稱讚給予之後再拿取嗎？你為什麼現在不經允許就拿取？達膩伽！這不符合佛法，不符合戒律，不是我的教導，不能用這種事來增長善法。」

眾比丘稟告佛陀說：「世尊！達膩伽比丘是從什麼時候開始犯下不與取的呢？」佛陀告訴眾比丘：「達膩伽不只是今天才犯下最初的不與取，過去世的時候就已經犯過最初的不與取了。」眾比丘問：「已經犯過了嗎？」佛陀說：「是的。過去世的時候，這個世界劫盡的時候，眾生都生到光音天（Abhasvara，色界天之一）；世界重新形成，光音天的諸天來到地獄，當時諸天人在虛空中行走居住，以禪悅為食物，快樂地安住在那裡，身體...

【English Translation】 English version: Thereupon, Datanika, with his wisdom, cleverly answered the king, thus avoiding the transgression, and also enabled Yashodhara (Yashodhara, Buddha's wife) to leave peacefully.' At that time, those in Rajagriha (Rajagriha, an ancient Indian city) who did not believe in the Buddha's teachings, all harbored resentment, saying, 'How can this Shramana (Shramana, a renunciate practitioner) Datanika (Datanika, name of a Bhikkhu) rely on false reasoning, deceiving the king to僥倖 escape punishment? I fear that from now on, all the wood in our homes will also be taken away by him, and he will say that the king had given it to him beforehand. What can we do? What principle is there in ruining others like this!'

The Bhikkhus (Bhikkhus, Buddhist monks) reported this matter in detail to the Bhagavan (Bhagavan, an epithet of the Buddha), the Buddha said, 'Summon the Bhikkhu Datanika.' After Datanika arrived, the Buddha asked him, 'Did you really take the royal ladder wood?' Datanika replied, 'Indeed, I took it.' The Buddha said, 'As a renunciate, how can you take what is not given?' Datanika said, 'Bhagavan! The king had given it beforehand, so it is not taking what is not given.' The Buddha asked, 'How did the king give it?' Datanika replied, 'When the king first ascended the throne, he proclaimed with his own mouth: 'All the water, grass, trees, and wood in the kingdom are given to the Shramanas and Brahmanas (Brahmana, ancient Indian priests).' Therefore, it is said to be given, not taking what is not given.' The Buddha said, 'Foolish one! The king gives what has no guardian, and does not give what has a guardian. Now this royal wood has a guardian, how can it be said to be given? Datanika! Have you not often heard me, through various causes and conditions, rebuke taking what is not given, and in various ways praise taking after giving? Why do you now take what is not given? Datanika! This is not in accordance with the Dharma, not in accordance with the Vinaya (Vinaya, monastic rules), not my teaching, and this cannot be used to increase good deeds.'

The Bhikkhus reported to the Buddha, 'Bhagavan! When did the Bhikkhu Datanika first commit taking what is not given?' The Buddha told the Bhikkhus, 'Datanika not only committed the first instance of taking what is not given today, but also committed the first instance of taking what is not given in a past life.' The Bhikkhus asked, 'Had he committed it before?' The Buddha said, 'Yes. In a past life, when this world was at the end of a kalpa (kalpa, an aeon), beings were born in the Abhasvara heaven (Abhasvara, one of the heavens in the Form Realm); when the world was reformed, the Devas (Devas, gods) of the Abhasvara heaven came down to the lower realm. At that time, the Devas walked and lived in the sky, taking the joy of meditation as food, happily dwelling there, their bodies...

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光相照不以日月為明。爾時眾生無有晝夜日月、歲數時節。時水既去，地味便生，如天甘露。時有一貪味輕躁眾生，嘗此地味覺色香美味，心便貪著。其餘眾生效而食之，亦覺其美皆共取食。食已其身粗重，退失神通光明悉滅，世間便有日月昏明、歲數時節。爾時眾生非男非女，食地味久形色並異，其食多者身色粗丑，其食少者身色端正。時端正者自言己勝，見粗丑者輕彼不如。恃端正故便起憍慢，起憍慢罪故地味即滅，更生地膚味如純蜜。時諸眾生皆驚歎言：『如何地味忽然而滅。』便復相與共食地膚，其食多者形色粗丑，其食少者身色端正。其端正者憍慢轉增，如是已后地膚覆滅。地膚滅已次生地脂味如石蜜，其食多者丑，食少者好，亦復如前。其端正者倍起慢心，於是地脂忽然覆滅。地脂滅已，次有自然化生粳米，取已還復不覺增減，朝取暮復、暮取朝復。比丘當知，時諸眾生，見地脂滅已遂生憂惱，譬如丈夫憂惱所逼。彼時眾生雖心憂怖，而自不知己之過罪。爾時眾生復食彼自然粳米，食米漸久便有男女形生，更相染著，淫慾轉熾遂成夫婦。餘眾生見已瞋恚打擲：『云何世間非法忽生？是會非生天法，從今已后當修善法生天之會。』」

佛告比丘：「時有眾生為非法者，慚愧厭污藏隱不出，或一日、二

【現代漢語翻譯】 現代漢語譯本：光明的照耀不依賴於太陽和月亮。那時，眾生沒有白天黑夜、日月、年歲和時節的概念。當洪水退去後，大地生出甘美的味道，如同天上的甘露。當時，有一個貪圖味道且輕浮躁動的眾生，品嚐到這大地甘美的味道，覺得色香味俱全，內心便貪戀執著。其餘的眾生也效仿他食用，也覺得味道美好，便一起取食。食用之後，他們的身體變得粗重，失去了神通，光明也全部消失，世間便有了太陽月亮的昏暗和明亮，以及年歲時節的概念。那時，眾生沒有男女之分，食用大地甘美的味道時間長了，形體和顏色也發生了變化，吃得多的眾生身體顏色粗糙醜陋，吃得少的眾生身體顏色端正美好。當時，那些長相端正的眾生自認為自己勝過別人，看到長相粗醜的眾生就輕視他們，認為他們不如自己。因為仗著自己長相端正的緣故，便生起了驕傲自滿之心，因為生起驕傲自滿的罪過，大地甘美的味道就消失了，轉而生出地膚的味道，如同純正的蜂蜜。當時，所有的眾生都驚歎道：『為什麼大地甘美的味道忽然消失了？』便又互相一起食用地膚，吃得多的眾生形體顏色粗糙醜陋，吃得少的眾生身體顏色端正美好。那些長相端正的眾生，驕慢之心更加增長。像這樣之後，地膚又消失了。地膚消失之後，接著生出地脂的味道，如同石蜜，吃得多的醜陋，吃得少的則美好，也和之前一樣。那些長相端正的眾生，更加生起傲慢之心，於是地脂忽然又消失了。地脂消失之後，接著有了自然化生的粳米，取走之後還會恢復，不覺得增多或減少，早上取走晚上恢復，晚上取走早上恢復。比丘們應當知道，當時那些眾生，看到地脂消失後，就產生了憂愁煩惱，譬如一個男子被憂愁煩惱所逼迫一樣。那時，眾生雖然內心憂愁恐懼，卻不知道自己所犯的過錯和罪過。當時，眾生又食用那些自然生長的粳米，食用粳米的時間長了，便有了男女的形體產生，互相之間產生愛戀染著，淫慾越來越強烈，於是就結成了夫婦。其餘的眾生看到后，瞋恚地打罵他們：『為什麼世間突然產生了這種非法的事情？這種行為不是生天的行為，從今以後應當修習善法，才能參與生天的集會。』 佛陀告訴比丘們：『當時有眾生因為做了非法的事情，感到慚愧厭惡，便藏起來不出來，或者一天兩天。』

【English Translation】 English version: The illumination of light does not rely on the sun and moon for brightness. At that time, sentient beings had no concept of day and night, sun and moon, years, or seasons. When the flood receded, the earth produced a delicious flavor, like heavenly nectar. At that time, there was a taste-craving and restless sentient being who tasted this delicious flavor of the earth, finding it pleasing in color, fragrance, and taste, and became attached to it. The other sentient beings followed suit and ate it, also finding it delicious, and they all took and ate it together. After eating it, their bodies became coarse and heavy, their supernatural powers were lost, and their light was completely extinguished. The world then had the dimness and brightness of the sun and moon, as well as the concept of years and seasons. At that time, sentient beings were neither male nor female. After eating the delicious flavor of the earth for a long time, their forms and colors changed. Those who ate more had coarse and ugly body colors, while those who ate less had upright and beautiful body colors. At that time, those with upright appearances considered themselves superior, and looked down on those with coarse appearances, thinking they were inferior. Because they relied on their upright appearances, they became arrogant and conceited. Because of the sin of arrogance and conceit, the delicious flavor of the earth disappeared, and the flavor of earth-skin, like pure honey, was produced instead. At that time, all sentient beings exclaimed: 'Why has the delicious flavor of the earth suddenly disappeared?' Then they ate the earth-skin together again. Those who ate more had coarse and ugly body colors, while those who ate less had upright and beautiful body colors. Those with upright appearances became even more arrogant. After this, the earth-skin disappeared again. After the earth-skin disappeared, the flavor of earth-fat, like rock candy, was produced next. Those who ate more were ugly, while those who ate less were beautiful, just as before. Those with upright appearances became even more arrogant. Then the earth-fat suddenly disappeared again. After the earth-fat disappeared, naturally produced uncultivated rice appeared next. After taking it, it would be restored without any increase or decrease. Taking it in the morning, it would be restored in the evening; taking it in the evening, it would be restored in the morning. Monks, you should know that at that time, those sentient beings, seeing the earth-fat disappear, became worried and distressed, just like a man oppressed by worry and distress. At that time, although sentient beings were worried and fearful, they did not know their own faults and sins. At that time, sentient beings ate that naturally growing uncultivated rice again. After eating the rice for a long time, male and female forms were produced, and they became attached to each other. Lust became increasingly intense, and they became husband and wife. The other sentient beings, seeing this, angrily beat and scolded them: 'Why has this unlawful thing suddenly arisen in the world? This behavior is not the behavior of being born in the heavens. From now on, we should cultivate good deeds in order to participate in the assembly of being born in the heavens.' The Buddha told the monks: 'At that time, some sentient beings, because they had done unlawful things, felt ashamed and disgusted, and hid themselves and did not come out, for a day or two.'

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日乃至一月，於是便興屋舍而自障蔽，為非法故。彼時眾生便作是念：『我等何為竟日疲苦？不如晨旦並取粳米兼明日食。』明日有眾生來喚共取粳米，此眾生答言：『我昨並取。』彼眾生言：『此是好法。』便相效並取，乃至十日、二十日、一月、二月。以貪意儲畜故，粳米變生糠糩，朝取處暮則不生。爾時眾生便共聚會，聚會已便相謂言：『我等本時皆自然飛行、禪悅為食快樂安隱；轉食地味，時彼眾生未有惡法，以惡法起故地味即滅而地膚生，地膚既生猶香且美。次生地脂乃至粳米猶故香美，我等今日當立制限，分其米地令有畔界。』即便封之，此分屬我，彼分屬汝。時有一眾生作是念：『若我自取己分不久當盡，寧可少取他分，令我分久在。』彼諸眾生見此眾生不與而取，便語之言：『汝今云何不與而取？勿復更作。』然此眾生猶取不止，乃至再三。然彼眾生重見如此，便言：『云何眾生行不與取，乃至再三？從今已往若不與取者，當加刑罰。』彼遂不已，便即捉得痛加鞭杖。彼得杖已便大喚言：『云何世間有此惡法，使是眾生以杖見打？』是時打者投杖放地，亦大喚言：『云何世間有是惡法，何種眾生不與而取？妄有所說不知羞愧。』於是世間便有三惡法出。何等為三？一者不與取；二者妄言；三者以杖打

【現代漢語翻譯】 現代漢語譯本：從一天到一個月，他們開始建造房屋來遮蔽自己，因為他們做了非法的事情。那時，眾生便這樣想：『我們為何要整天如此疲憊辛苦？不如早晨一起拿取粳米，連同明天的食物一起拿走。』第二天，有眾生來叫他一起拿粳米，這個眾生回答說：『我昨天已經一起拿了。』那個眾生說：『這是個好辦法。』於是他們互相效仿，一起拿取，乃至十天、二十天、一個月、兩個月。因為貪婪地儲藏，粳米開始變成糠秕，早上取過的地方晚上就不再長出。那時，眾生便聚集在一起，聚會後互相說道：『我們原本都能自然飛行，以禪悅為食，快樂安穩；後來轉而食用地味，那時眾生還沒有惡法，因為惡法產生，地味就消失了，而地膚生了出來，地膚既香又美。接著又生出地脂，乃至粳米，仍然香美，我們今天應當設立限制，劃分米地，使其有邊界。』於是他們便劃分土地，這塊地屬於我，那塊地屬於你。當時有一個眾生這樣想：『如果我只拿取自己的那份，不久就會用盡，不如少拿取別人的一份，讓我的那份可以維持更久。』那些眾生看到這個眾生不經允許就拿取，便對他說：『你現在為何不經允許就拿取？不要再這樣做了。』然而這個眾生仍然不停地拿取，乃至再三。那些眾生再次看到他這樣做，便說：『為何有眾生做出不經允許就拿取的行為，乃至再三？從今以後，如果不經允許就拿取的人，應當加以刑罰。』那個人最終還是沒有停止，於是他們便抓住他，狠狠地鞭打。那個人被打后便大喊道：『為何世間會有這種惡法，使得眾生用棍杖打人？』這時打人的人把棍杖扔在地上，也大喊道：『為何世間會有這種惡法，什麼樣的眾生會不經允許就拿取？胡說八道，不知羞愧。』於是世間便出現了三種惡法。是哪三種呢？第一種是不與取（未經允許拿取）；第二種是妄言（說謊）；第三種是用棍杖打人。

【English Translation】 English version: From one day to a month, they began to build houses to shield themselves, because of their unlawful deeds. At that time, the beings thought: 'Why should we be so tired and weary all day long? It would be better to take the 'geng mi' (粳米, a type of rice) together in the morning, taking enough for tomorrow's food as well.' The next day, some beings came and called him to take 'geng mi' together, and this being replied: 'I already took it together yesterday.' That being said: 'This is a good method.' So they imitated each other and took it together, even for ten days, twenty days, a month, two months. Because of their greedy hoarding, the 'geng mi' began to turn into chaff, and the place where they took it in the morning would not grow again in the evening. At that time, the beings gathered together, and after gathering, they said to each other: 'We were originally able to fly naturally, taking the joy of 'chan' (禪, meditation) as food, happy and peaceful; then we turned to eating the taste of the earth. At that time, the beings did not have evil 'dharma' (法, teachings/laws), but because evil 'dharma' arose, the taste of the earth disappeared, and 'di fu' (地膚, earth skin/crust) grew, which was fragrant and delicious. Next, 'di zhi' (地脂, earth fat) grew, and even 'geng mi' was still fragrant and delicious. Today, we should establish restrictions and divide the rice fields, giving them boundaries.' So they divided the land, saying, 'This part belongs to me, and that part belongs to you.' At that time, one being thought: 'If I only take my own share, it will soon be exhausted. It would be better to take a little of someone else's share, so that my share can last longer.' Those beings saw this being taking without permission, and said to him: 'Why are you taking without permission now? Do not do it again.' However, this being still kept taking, even repeatedly. When those beings saw him doing this again, they said: 'Why does this being act by taking without permission, even repeatedly? From now on, if anyone takes without permission, they should be punished.' That person ultimately did not stop, so they caught him and whipped him severely. After being beaten, that person shouted loudly: 'Why is there such an evil 'dharma' in the world, causing beings to beat people with sticks?' At this time, the person who beat him threw the stick on the ground and also shouted loudly: 'Why is there such an evil 'dharma' in the world, what kind of being would take without permission? Speaking nonsense, without shame.' Thus, three evil 'dharmas' appeared in the world. What are the three? The first is 'bu yu qu' (不與取, taking without permission); the second is 'wang yan' (妄言, false speech/lying); and the third is beating with sticks.

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人。是為最初三惡法出。」

佛告諸比丘：「是時眾生最初不與取者，豈異人乎！今瓦師子達膩伽比丘是也。是達膩伽，從過去最初時不與取，今復於我正法中亦最初不與而取。」

時諸比丘復白佛言：「云何是達膩伽比丘，蒙世尊恩被袈裟，瓶沙王見已便放令去？」佛言：「如是。諸比丘！是達膩伽比丘，不但今日蒙我袈裟而得免罪，過去世時已蒙我恩著袈裟亦得度脫。過去世時，大海邊有睒婆梨樹，上有金翅鳥。是鳥身大，兩翅相去百五十由旬。是金翅鳥法，以龍為食。欲食龍時，先以兩翅摶海令水兩辟，龍身便現，即取食之。諸龍常法，畏金翅鳥，常求袈裟著宮門上；鳥見袈裟生恭敬心，便不復前食彼諸龍。爾時是鳥以翅摶海見龍欲食，龍甚驚怖，便取袈裟戴著頂上尋岸而走。是時彼龍化為人像，金翅鳥化為婆羅門像，追逐此龍而並種種罵言：『汝何不早放袈裟。』此龍畏死急捉袈裟死死不放。爾時海邊有仙人住處，花果茂盛，時龍恐怖無所依怙，便往投趣仙人住處。仙人有大威德，金翅鳥不敢便入，遙向仙人而說偈言：

「『今此弊惡龍，　　自變為人身； 　　畏死求解脫，　　而來入是中。 　　仙人德力故，　　我當忍飢渴； 　　寧自失身命，　　不復食此龍。』

「爾時仙人

【現代漢語翻譯】 現代漢語譯本： 『這就是最初出現的三種惡法。』

佛陀告訴眾比丘：『那時最初不予而取的眾生，難道是別人嗎？就是現在的瓦師子達膩伽（Dāniya，人名）比丘。這達膩伽，從過去最初時不予而取，現在又在我的正法中最初不予而取。』

當時，眾比丘又稟告佛陀說：『這位達膩伽比丘，蒙受世尊的恩德披上袈裟，瓶沙（Bimbisāra）王看見后就放他離開了，這是怎麼回事呢？』佛陀說：『是的。諸位比丘！這位達膩伽比丘，不只是今天蒙受我的袈裟而得以免罪，過去世時也蒙受我的恩德穿著袈裟而得以解脫。過去世時，大海邊有一棵睒婆梨（Śalmali）樹，樹上住著金翅鳥（Garuda）。這鳥身形巨大，兩翅之間的距離有一百五十由旬（Yojana，長度單位）。這金翅鳥的習性是以龍為食物。想要吃龍的時候，先用兩翅拍打海水使海水分開，龍的身形便顯露出來，就取來吃掉。眾龍通常畏懼金翅鳥，常常求得袈裟掛在宮門上；鳥看見袈裟，生起恭敬心，便不再上前吃這些龍。當時，這鳥用翅膀拍打海水，看見一條龍想要吃掉，龍非常驚恐，便取來袈裟戴在頭頂上，沿著岸邊逃跑。當時，這條龍變化成人形，金翅鳥變化成婆羅門（Brahmin）的形象，追趕這條龍並且種種辱罵說：『你為什麼不早點放下袈裟。』這條龍害怕死亡，緊緊抓住袈裟死也不放。當時，海邊有仙人居住的地方，花果茂盛，當時龍驚恐無所依靠，便前往投奔仙人居住的地方。仙人有很大的威德，金翅鳥不敢貿然進入，遠遠地向仙人說了偈語：

『如今這條卑鄙惡劣的龍，自己變成人的身形；畏懼死亡尋求解脫，所以來到這裡面。因為仙人的德行和力量，我應當忍受飢渴；寧願自己失去生命，也不再吃這條龍。』

『當時仙人』

【English Translation】 English version: 『These are the initial three evil dharmas.』

The Buddha told the Bhikkhus: 『The being who initially took what was not given at that time, is it different from anyone else? It is the current potter Dāniya (personal name) Bhikkhu. This Dāniya, from the initial time in the past when he took what was not given, now again in my True Dharma, he initially takes what is not given.』

At that time, the Bhikkhus again reported to the Buddha, saying: 『How is it that this Dāniya Bhikkhu, having received the World Honored One's grace and donned the kasaya (robe), was seen by King Bimbisāra (personal name) and then released to leave?』 The Buddha said: 『It is so. Bhikkhus! This Dāniya Bhikkhu, not only today receives my kasaya and is thus exempt from punishment, but in past lives he also received my grace, wore the kasaya, and was thus liberated. In a past life, by the sea there was a Śalmali (silk-cotton tree) tree, and on the tree lived a Garuda (mythical bird). This bird had a large body, and the distance between its two wings was one hundred and fifty Yojana (ancient Indian unit of distance). The Garuda's habit was to eat dragons. When it wanted to eat a dragon, it would first flap its wings to split the sea water, and the dragon's body would then appear, and it would take it and eat it. The dragons usually feared the Garuda, and often sought kasayas to hang on the palace gates; when the bird saw the kasaya, it would develop a respectful mind and would no longer come forward to eat these dragons. At that time, this bird flapped its wings to split the sea water and saw a dragon that it wanted to eat. The dragon was very frightened, and took a kasaya, put it on its head, and ran along the shore. At that time, this dragon transformed into the form of a human, and the Garuda transformed into the form of a Brahmin (priest), chasing after this dragon and scolding in various ways, saying: 『Why didn't you release the kasaya earlier.』 This dragon, fearing death, tightly grasped the kasaya and would not let go even if it died. At that time, there was a place where immortals lived by the sea, with lush flowers and fruits. At that time, the dragon was terrified and had no one to rely on, so it went to seek refuge in the place where the immortals lived. The immortal had great power and virtue, and the Garuda did not dare to enter rashly, and said a verse to the immortal from afar:

『Now this vile and evil dragon, has transformed itself into the form of a human; fearing death and seeking liberation, it has come into this place. Because of the immortal's virtue and power, I should endure hunger and thirst; I would rather lose my own life, than eat this dragon again.』

『At that time, the immortal』

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作是念：『誰說是偈？』便起出看。見此龍為金翅鳥所逐，即便說偈答金翅鳥言：

「『當令汝長壽，　　常食天甘露； 　　忍饑不食龍，　　敬心於我故。』

「時金翅鳥蒙仙人威神飢渴即除。是時仙人復告金翅鳥：『汝坐犯戒受此鳥身，今複習殺當墮地獄，廣說十惡乃至邪見。如是一一皆墮地獄、畜生、餓鬼及阿修羅。汝今宜當共此龍更相懺悔，后無餘怨。』彼即懺悔，懺悔已各還本處。」

佛告諸比丘：「爾時仙人者，豈異人乎？即我身是。金翅鳥者，瓶沙王是。龍者，達膩伽比丘是。是達膩伽比丘，本已蒙我袈裟，得脫金翅鳥難，今復蒙我袈裟得脫王難。」

時諸比丘白佛言：「云何是瓶沙王，見是達膩伽比丘著袈裟故，放令解脫。」佛告諸比丘：「不但今日，本已曾爾。」諸比丘白佛言：「已曾爾耶？」佛言：「如是。過去世時有王，善化人物離諸怨敵，五穀豐熟民多受樂，節義恩良仁德孝慈佈施持戒。時彼國有獵象師，其家貧窮又多兒子，兒子各各求索飲食。時獵師婦語其夫言：『居家貧窮飢寒如是，何不勤於家業？』獵師答婦：『欲作何等？』婦言：『何不勤修先人之業？』時彼獵師即辦糧食執持獵具到雪山邊，時有六牙白象住在山下。凡生象中有如是智，便自念言：『以何等

【現代漢語翻譯】 作是念：『誰說是偈？』便起出看。見此龍為金翅鳥（Garuda，一種神鳥）所逐，即便說偈答金翅鳥言： 『當令汝長壽，　　常食天甘露； 　　忍饑不食龍，　　敬心於我故。』 時金翅鳥（Garuda，一種神鳥）蒙仙人威神飢渴即除。是時仙人復告金翅鳥（Garuda，一種神鳥）：『汝坐犯戒受此鳥身，今複習殺當墮地獄，廣說十惡乃至邪見。如是一一皆墮地獄、畜生、餓鬼及阿修羅（Asura，一種好戰的神）。汝今宜當共此龍更相懺悔，后無餘怨。』彼即懺悔，懺悔已各還本處。 佛告諸比丘（Bhikkhus，佛教僧侶）: 『爾時仙人者，豈異人乎？即我身是。金翅鳥（Garuda，一種神鳥）者，瓶沙王（King Bimbisara）是。龍者，達膩伽比丘（Dantika Bhikkhu）是。是達膩伽比丘（Dantika Bhikkhu），本已蒙我袈裟，得脫金翅鳥（Garuda，一種神鳥）難，今復蒙我袈裟得脫王難。』 時諸比丘（Bhikkhus，佛教僧侶）白佛言：『云何是瓶沙王（King Bimbisara），見是達膩伽比丘（Dantika Bhikkhu）著袈裟故，放令解脫。』佛告諸比丘（Bhikkhus，佛教僧侶）：『不但今日，本已曾爾。』諸比丘（Bhikkhus，佛教僧侶）白佛言：『已曾爾耶？』佛言：『如是。過去世時有王，善化人物離諸怨敵，五穀豐熟民多受樂，節義恩良仁德孝慈佈施持戒。時彼國有獵象師，其家貧窮又多兒子，兒子各各求索飲食。時獵師婦語其夫言：『居家貧窮飢寒如是，何不勤於家業？』獵師答婦：『欲作何等？』婦言：『何不勤修先人之業？』時彼獵師即辦糧食執持獵具到雪山邊，時有六牙白象住在山下。凡生象中有如是智，便自念言：『以何等

【English Translation】 Thinking thus: 'Who is reciting this verse?' He then got up to look and saw this dragon being pursued by a Garuda (a mythical bird). He immediately spoke a verse in response to the Garuda: 'May you have long life, always eating heavenly nectar; Enduring hunger, do not eat the dragon, out of respect for me.' At that time, the Garuda, through the power of the immortal, had his hunger and thirst immediately removed. Then the immortal further told the Garuda: 'You received this bird body because you violated precepts. Now, if you continue to kill, you will fall into hell,' extensively explaining the ten evils, even to wrong views. In this way, one by one, you will fall into hell, the animal realm, the realm of hungry ghosts, and the Asura (a type of warring deity) realm. You should now together with this dragon repent to each other, so that there will be no remaining resentment.' They then repented, and after repenting, each returned to their original place. The Buddha told the Bhikkhus (Buddhist monks): 'The immortal at that time, was he someone else? It was myself. The Garuda was King Bimbisara. The dragon was the Bhikkhu Dantika. This Bhikkhu Dantika, originally having been protected by my robe, escaped the difficulty from the Garuda, and now again, protected by my robe, escapes the difficulty from the king.' At that time, the Bhikkhus (Buddhist monks) said to the Buddha: 'How is it that King Bimbisara, seeing that Bhikkhu Dantika was wearing the robe, released him?' The Buddha told the Bhikkhus (Buddhist monks): 'It is not only today, it has been like this before.' The Bhikkhus (Buddhist monks) said: 'Has it been like this before?' The Buddha said: 'It is so. In the past, there was a king who was good at transforming people, free from enemies, with abundant harvests and the people enjoying much happiness, with integrity, kindness, benevolence, filial piety, charity, and adherence to precepts. At that time, in that country, there was an elephant hunter whose family was poor and had many children, and each of the children sought food and drink. Then the hunter's wife said to her husband: 'The household is poor, hungry, and cold like this, why don't you work diligently in the family business?' The hunter replied to his wife: 'What do you want me to do?' The wife said: 'Why don't you diligently cultivate the business of our ancestors?' At that time, the hunter prepared food and, holding hunting tools, went to the edge of the Snow Mountains, where a six-tusked white elephant lived at the foot of the mountain. Generally, elephants are born with such wisdom, and it thought to itself: 'With what

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故人慾殺我？欲殺我者以我牙故。』是時彼象其祖先死，像取其牙藏著一處。其父續死，復取其牙藏著一處，出羣象外仿佯遊食。彼時獵師次第遊獵，歷諸山林遂至象所，像遙見獵師便生念言：『是何丈夫乃至此中，將非獵者欲來見殺？』即便舉鼻招喚獵師，獵師明練相像之法：『若我不去，此必見害。』便至象所，像即問言：『汝來何求？』獵師即向說其來意，像言：『汝更不來者，當給汝所須。』獵師答言：『我有所得不欲出門，何況至此。』時象即以先藏祖牙與之。獵師得已歡喜還國，彼作是念：『我持此牙歸，妻子衣食未得幾時，我當屏處獨自食之。若我強健便有婦兒，一旦無我、無五錢分。』便持象牙詣酤酒家。時沽酒者遙見彼來，便作是念：『此何處來？我於今日必得少利。』便敷床褥代擔象牙請彼令坐，乘彼飢渴與酒令醉，醉復更索便共書券，得酒甚少上券甚多。後日醉醒復更索酒，酤酒者言：『何故更索？君似未解當共計錢，若錢有餘當更相與。』算計既竟，無一餘錢。彼即念言：『我當何處更得錢財？正當入山還殺彼象。』即便入山至先象所，像見獵師，問言：『何故復來？』獵師對像說其來意，像言：『先與汝者，今為所在？』答言：『無智所致，放逸用盡。』象言：『汝能更不放逸者，當復與

【現代漢語翻譯】 現代漢語譯本： 『難道是有人想要殺我嗎？想殺我的人是因為我的牙齒。』當時，這頭象想起它的祖先就是因為牙齒而死的，於是它取下自己的牙齒藏在一個地方。它的父親後來也死了，它又取下父親的牙齒藏在同一個地方，然後離開象群獨自遊蕩覓食。當時，有個獵人依次遊獵，走遍各處山林來到了這頭象所在的地方。像遠遠地看見獵人，便心想：『這個人是誰，竟然來到這裡，莫非是獵人想要來殺我？』於是就舉起鼻子召喚獵人。獵人精通相像之法，心想：『如果我不去，它必定會加害於我。』便走到象的面前。像就問他說：『你來這裡有什麼要求？』獵人便向象說明了他的來意。像說：『如果你以後不再來，我就給你你所需要的。』獵人回答說：『我即使有所得也不想出門，更何況是到這裡來。』當時，像就把先前藏起來的祖先的牙齒給了獵人。獵人得到象牙后，歡歡喜喜地回到了國都，他心裡想：『我拿著這些象牙回去，妻子兒女的衣食也維持不了多久，我不如找個僻靜的地方獨自享用。如果我身體強健，自然會有妻子兒女，一旦我死了，他們連五文錢都分不到。』於是他拿著象牙去到賣酒的人家。 當時，賣酒的人遠遠地看見他來，便心想：『這個人是從哪裡來的？我今天一定能得到一點好處。』便鋪設床鋪代替他扛象牙，請他坐下，趁他飢渴給他酒喝，讓他喝醉，喝醉后又繼續要酒，於是就和他寫了契約，得到的酒很少，欠下的債卻很多。第二天，獵人酒醒后又去要酒，賣酒的人說：『為什麼又要酒？你好像不明白，應該一起算算賬，如果錢有剩餘，再給你酒。』算計完畢，沒有一文錢剩餘。獵人便心想：『我到哪裡再去弄到錢財呢？不如進山再去殺了那頭象。』於是他就進山來到先前那頭象所在的地方。像看見獵人，問道：『你為什麼又來了？』獵人向象說明了他的來意。像說：『先前給你的象牙，現在在哪裡？』獵人回答說：『因為我沒有智慧，放縱享樂用光了。』象說：『如果你能保證以後不再放縱享樂，我就再給你。』

【English Translation】 English version: 『Could it be that someone wants to kill me? Those who want to kill me do so because of my tusks.』 At that time, the elephant remembered that its ancestors had died because of their tusks, so it took its own tusks and hid them in one place. Its father later died, and it took its father's tusks and hid them in the same place, then left the herd to wander and forage alone. At that time, a hunter was hunting in turn, traveling through the mountains and forests until he reached the place where the elephant was. The elephant saw the hunter from afar and thought: 『Who is this man who has come here? Could it be a hunter who wants to kill me?』 So it raised its trunk and summoned the hunter. The hunter was well-versed in the art of judging elephants, and thought: 『If I don't go, it will surely harm me.』 So he went to the elephant. The elephant asked him: 『What do you seek here?』 The hunter explained his intentions to the elephant. The elephant said: 『If you don't come again, I will give you what you need.』 The hunter replied: 『Even if I have something, I don't want to go out, let alone come here.』 At that time, the elephant gave the hunter the tusks of its ancestors that it had hidden earlier. The hunter received the tusks and happily returned to the capital, thinking: 『If I take these tusks back, my wife and children's food and clothing will not last long. I might as well find a secluded place to enjoy them myself. If I am strong, I will naturally have a wife and children, but once I die, they won't even get five coins.』 So he took the tusks to a wine seller. At that time, the wine seller saw him coming from afar and thought: 『Where did this person come from? I will surely get some benefit today.』 So he laid out a bed and carried the tusks for him, invited him to sit down, and gave him wine to drink while he was hungry and thirsty, getting him drunk. After he was drunk, he continued to ask for wine, so he wrote a contract with him, getting very little wine but owing a lot of debt. The next day, the hunter woke up from his drunkenness and went to ask for wine again. The wine seller said: 『Why do you want more wine? You don't seem to understand, we should settle the accounts together. If there is any money left over, I will give you more wine.』 After calculating, there was no money left. The hunter thought: 『Where can I get more money? I might as well go back to the mountains and kill that elephant.』 So he went into the mountains to the place where the elephant was. The elephant saw the hunter and asked: 『Why have you come again?』 The hunter explained his intentions to the elephant. The elephant said: 『Where are the tusks I gave you earlier?』 The hunter replied: 『Because I had no wisdom, I indulged in pleasure and used them all up.』 The elephant said: 『If you can guarantee that you will no longer indulge in pleasure, I will give you more.』

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汝。』獵師答言：『我已悔前所為，何緣重爾？若能更惠，真不出門。』象復持父牙而用與之。獵師即持象牙還國，復如前法無道用盡，即作是念：『當殺彼象，今若往者不令見我。』彼大象者于春后月天時大熱入池洗浴，浴已還出，在眾象前涼息樹下。爾時獵師便以藥水箭射彼大象，中其眉間血流入眼。像便舉頭看箭來處，即見獵師便遙誨之：『汝弊惡人無有反覆，如我今者力能相殺，但恭敬袈裟故不殺汝。』即喚獵師：『汝可速來擷取我牙。』以身障彼獵師不令余象害之。爾時林中有諸天神，即說偈言：

「『內不離癡服，　　外托被袈裟； 　　心常懷毒害，　　袈裟非所應。 　　三昧寂無想，　　永滅煩惱患； 　　內心常寂滅，　　袈裟應其服。』」

佛告諸比丘：「爾時大象王者，豈異人乎？即今瓶沙王是。獵師者，今比丘達膩伽是。瓶沙王曾已恭敬袈裟，故恕彼獵師。今復以達膩伽被袈裟故而不與罪。」

諸比丘復白佛言：「世尊！云何是瓶沙王，見達膩伽威儀庠序不起噁心？」佛告諸比丘：「是瓶沙王不但今日愛樂威儀不起噁心。」諸比丘白佛言：「世尊！已曾爾耶？」佛言：「如是！過去世時有王，善化人物離諸怨敵，五穀豐熟民多受樂，節義恩良仁德孝慈，佈施持戒泛愛人物。王

【現代漢語翻譯】 現代漢語譯本： 『你。』獵師回答說：『我已經後悔之前的所作所為，怎麼會再做那種事呢？如果能再給我像牙，我真的不會出門了。』大象又拿出父親的象牙給他使用。獵師拿著象牙回到國家，又像之前一樣無道地用盡了，就想：『應該殺了那頭象，現在如果去的話，不能讓他看見我。』那頭大象在春末夏初天氣炎熱的時候進入池塘洗澡，洗完澡出來，在眾象面前的樹下乘涼。這時獵師就用毒箭射那頭大象，射中了他的眉間，血流進了眼睛。大象就抬頭看箭射來的地方，看見了獵師，就遠遠地告誡他說：『你這卑鄙惡劣的人，沒有信義反覆無常，像我現在這樣有能力殺死你，但因為恭敬袈裟的緣故，所以不殺你。』就叫獵師：『你可以快來擷取我的象牙。』用身體擋住獵師，不讓其他的象傷害他。當時林中有很多天神，就說了這首偈語： 『內心不離愚癡，外表假託穿著袈裟；心中常常懷著毒害，袈裟不適合他穿。三昧寂靜沒有妄想，永遠滅除煩惱憂患；內心常常寂靜滅除，袈裟才適合他穿。』 佛告訴眾比丘：『當時的大象王者，難道是別人嗎？就是現在的瓶沙王（Bimbisara，古印度摩揭陀國國王）啊。獵師，就是現在的比丘達膩伽（Dāniya）啊。瓶沙王曾經恭敬袈裟，所以饒恕了那個獵師。現在又因為達膩伽穿著袈裟的緣故，而不給他定罪。』 眾比丘又問佛說：『世尊！為什麼瓶沙王看見達膩伽威儀莊重，沒有生起噁心呢？』佛告訴眾比丘：『這位瓶沙王不只是今天才喜愛莊重的威儀，沒有生起噁心。』眾比丘問佛說：『世尊！過去也曾這樣嗎？』佛說：『是的！過去世的時候，有一位國王，善於教化百姓，遠離各種怨敵，五穀豐收，百姓多受快樂，講究節義恩情，仁德孝順慈愛，佈施持戒，廣泛地愛護百姓。國王

【English Translation】 English version: 『You.』 The hunter replied, 『I already regret what I did before, why would I do it again? If you can give me more tusks, I truly won't go out.』 The elephant then took out his father's tusks and gave them to him to use. The hunter took the tusks back to his country, and as before, used them up without righteousness. He then thought: 『I should kill that elephant. If I go now, I must not let him see me.』 That great elephant, during the hot weather of late spring and early summer, entered a pond to bathe. After bathing, he came out and rested under a tree in front of the other elephants. At that time, the hunter shot the great elephant with a poisoned arrow, hitting him between the eyebrows, and the blood flowed into his eyes. The elephant then raised his head to see where the arrow came from, and seeing the hunter, he warned him from afar: 『You vile and wicked person, without faith and constantly changing, though I now have the power to kill you, I will not kill you out of respect for the kasaya (袈裟，monastic robe).』 He then called to the hunter: 『You can quickly come and cut off my tusks.』 He shielded the hunter with his body, preventing the other elephants from harming him. At that time, there were many devas (天神，gods) in the forest, who spoke this verse: 『Inwardly not departing from ignorance, outwardly pretending to wear the kasaya; constantly harboring malice in the heart, the kasaya is not suitable for him. Samadhi (三昧，state of meditative consciousness) is quiet and without thought, forever extinguishing the suffering of afflictions; the inner mind is always quiet and extinguished, the kasaya is suitable for him to wear.』 The Buddha told the bhiksus (比丘，monks): 『Was the elephant king of that time someone else? He is the present King Bimbisara (瓶沙王，King of Magadha in ancient India). The hunter is the present bhiksu Dāniya (達膩伽). King Bimbisara once respected the kasaya, so he forgave that hunter. Now, because Dāniya wears the kasaya, he is not punished.』 The bhiksus then asked the Buddha: 『World Honored One! Why did King Bimbisara not give rise to evil thoughts when he saw Dāniya's dignified demeanor?』 The Buddha told the bhiksus: 『This King Bimbisara does not only today love dignified demeanor and not give rise to evil thoughts.』 The bhiksus asked the Buddha: 『World Honored One! Was it like this in the past?』 The Buddha said: 『Yes! In the past, there was a king who was good at teaching the people, far from all enemies, the five grains were abundant, the people enjoyed much happiness, he valued integrity and kindness, benevolence, filial piety, and love, giving alms, upholding the precepts, and widely loving the people. The king

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有一象，名曰大身，兇惡難伏威震遠近。時諸敵國莫能當者，有所討伐皆悉摧破；諸有犯王法者，皆令此象足蹈殺之，王有此象恃之無畏。彼象廄壞，像便逸走到精舍邊，見諸比丘威儀庠序。又聞誦經殺生受苦不殺獲福，像聞此言，心即調柔。時有罪人犯法應死，王敕有司令象蹈殺，時象以鼻三嗅罪人都無殺心。彼監殺者即以白王：『象見罪人直以鼻嗅絕無殺意。』王聞此言甚大愁怖，便語來者：『象審爾耶？』答言：『實爾。』王召大臣共論此事。大臣既集，王告之言：『吾今為王無能勝者正恃此象，今忽如是當如之何？』大臣是時即呼象子而問之言：『近象廄壞象至何處？』象子答言：『至精舍所。』大臣聰明，豫知此象見諸比丘必聞經法，心意柔軟不欲殺生。便教象子近象廄邊，作博戲舍、作屠兒舍、作囚繫舍：『汝便系象近此諸舍。』彼象見博者張目舞手高聲大喚；見彼屠者殘殺眾生；又見獄囚考掠楚毒。像見是已噁心還生，王送罪人像即蹈殺。爾時諸天即說偈言：

「『象見善律儀，　　又聞罪福聲； 　　善心日夜增，　　惡行漸得滅。 　　習近諸惡業，　　先心還復起； 　　唯有明智人，　　直進而不還。』」

佛告諸比丘：「爾時大身象者，豈異人乎？即瓶沙王是。瓶沙王宿世時曾見比

【現代漢語翻譯】 現代漢語譯本：有一頭名叫大身的象，兇猛殘暴難以馴服，威名遠揚。當時各敵對國家沒有能抵擋它的，所有討伐對象都被摧毀；凡是觸犯國王法律的人，都讓這頭象用腳踩死，國王因為有這頭象而無所畏懼。後來象圈壞了，像便逃跑到精舍（Vihara，佛教寺院）旁邊，看見眾比丘（Bhikkhu，佛教僧侶）威儀莊重，秩序井然。又聽到誦經的內容，講的是殺生受苦，不殺獲福，像聽到這些話，內心立刻變得調順柔和。當時有個罪人犯法應當處死，國王命令手下讓象去踩死他，當時象用鼻子三次嗅罪人，都沒有殺害的心。負責監刑的人立刻稟告國王：『象看見罪人只是用鼻子嗅，完全沒有殺害的意思。』國王聽了這話非常擔憂害怕，便問來人：『象真的是這樣嗎？』回答說：『確實是這樣。』國王召集大臣們共同商議此事。大臣們到齊后，國王告訴他們說：『我現在作為國王，沒有能戰勝我的，正是依仗這頭象，現在它忽然變成這樣，該怎麼辦呢？』大臣當時就叫來象奴詢問：『最近象圈壞了，像去了哪裡？』象奴回答說：『去了精舍那裡。』大臣聰明，預先知道這頭象見到眾比丘，必定聽聞了經法，心意變得柔軟，不想殺生。便教象奴在靠近象圈的地方，建造賭博場所、屠宰場、囚禁犯人的地方：『你把象拴在靠近這些地方。』那頭象看見賭徒們瞪大眼睛，手舞足蹈，高聲叫喊；看見那些屠夫殘殺眾生；又看見獄中的囚犯遭受拷打和毒刑。像看到這些后，兇惡的心又重新生起，國王把罪人送來，像立刻就踩死了他。當時諸天（Deva，天神）就說了這首偈（Gatha，佛教詩歌）： 『象見善律儀， 又聞罪福聲； 善心日夜增， 惡行漸得滅。 習近諸惡業， 先心還復起； 唯有明智人， 直進而不還。』 佛告訴眾比丘：『當時的大身象，難道是別人嗎？就是頻婆娑羅王（Bimbisara，古印度摩揭陀國王）啊。頻婆娑羅王前世曾經見過比丘。』

【English Translation】 English version: There was an elephant named Mahakaya (Mahakaya, meaning 'Great Body'), fierce and difficult to subdue, whose威震遠近 (prestige shook far and wide). At that time, no enemy state could withstand it; all those it was sent to conquer were crushed. Anyone who violated the king's law was trampled to death by this elephant. The king relied on this elephant and had no fear. Later, the elephant's stable broke, and the elephant escaped to the vicinity of the Vihara (Vihara, Buddhist monastery), where it saw the Bhikkhus (Bhikkhu, Buddhist monks) with dignified deportment and orderly conduct. It also heard the recitation of scriptures, which spoke of suffering from killing and gaining blessings from not killing. Upon hearing these words, the elephant's heart immediately became tamed and gentle. At that time, there was a criminal who had violated the law and was to be executed. The king ordered his officers to have the elephant trample him to death. The elephant, however, sniffed the criminal three times with its trunk but had no intention of killing him. The executioner immediately reported to the king: 'The elephant only sniffed the criminal with its trunk and showed no intention of killing him.' The king was greatly worried and frightened upon hearing this and asked the messenger: 'Is the elephant really like that?' The messenger replied: 'Indeed, it is.' The king summoned his ministers to discuss the matter. After the ministers had gathered, the king told them: 'As king, I have no one who can defeat me, and I rely on this elephant. Now that it has suddenly become like this, what should we do?' The minister then called the elephant trainer and asked him: 'Recently, the elephant's stable broke. Where did the elephant go?' The elephant trainer replied: 'It went to the Vihara.' The minister, being intelligent, knew in advance that the elephant must have heard the scriptures upon seeing the Bhikkhus, and its heart had become gentle, and it did not want to kill. He then instructed the elephant trainer to build gambling houses, slaughterhouses, and prisons near the elephant's stable: 'Tie the elephant near these places.' The elephant saw the gamblers with wide eyes, waving their hands, and shouting loudly; it saw the butchers cruelly killing living beings; and it saw the prisoners in jail being tortured and subjected to cruel punishments. After seeing these things, the elephant's evil heart was revived, and when the king sent the criminal, the elephant immediately trampled him to death. At that time, the Devas (Deva, gods) spoke this Gatha (Gatha, Buddhist verse): 'The elephant saw good discipline, and heard the sound of sin and merit; Its good heart increased day and night, and its evil deeds gradually diminished. Accustomed to evil deeds, its former heart returned; Only the wise advance straight ahead and do not turn back.' The Buddha told the Bhikkhus: 'Was the elephant Mahakaya someone else? It was King Bimbisara (Bimbisara, King of Magadha in ancient India). King Bimbisara had seen Bhikkhus in a previous life.'

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丘威儀庠序愛樂歡喜，今具達膩伽威儀庠序，甚大歡喜不問其罪。」

時達膩伽即作是念：「我作第一房，上坐次受，驅我令出；第二、第三亦驅我出。後續作燒成瓦屋，世尊復敕令壞。取王家材持用作舍，世尊復見種種呵責，徒自辛苦用多事為？自今已后止此苦事，依隨眾僧苦樂任意。」時達膩伽便習無事，晝夜精誠專修道業，得諸禪定成就道果，起六神通自知作證。時達膩伽深自慶慰，而說偈言：

「欲得寂滅樂，　　當習沙門法； 　止則支身命，　　如蛇入鼠穴。 　欲得寂滅樂，　　當習沙門法； 　衣食系身命，　　精粗隨眾等。 　欲得寂滅樂，　　當習沙門法； 　一切知止足，　　專修涅槃道。」

爾時佛告諸比丘：「依止王舍城諸比丘皆悉令集，乃至已聞者當重聞。若比丘不與盜取者，波羅夷，不應共住。」

複次佛住王舍城廣說如上。有一比丘時至著入聚落衣持缽，入城求糞掃衣。于王舍城遍求不得，便至冢間亦復不得，尋水而求亦復不得。最後至浣衣處求，時浣衣者浣衣已竟，別在一處與人共語。時比丘往至衣所，有異男子語浣衣者言：「彼出家人欲取汝衣。」衣主問言：「何道出家？」答言：「釋種出家。」浣衣者言：「無苦，沙門釋子不與不取。」須臾比丘便取此

【現代漢語翻譯】 現代漢語譯本： 『丘威儀庠序愛樂歡喜，今具達膩伽（Dānìqié）威儀庠序，甚大歡喜不問其罪。』意思是說，因為丘（Qiū）的威儀庠序而愛樂歡喜，現在因為達膩伽（Dānìqié）的威儀庠序，非常歡喜而不追究他的罪過。

當時達膩伽（Dānìqié）心中想：『我建造第一間房，本應按資歷順序接受供養，卻被驅趕出來；建造第二間、第三間也被驅趕出來。後來又建造燒製的瓦屋，世尊又命令拆毀。拿取王家的木材用來建造房屋，世尊又見到后種種呵責，白白辛苦，做了許多無用的事情。從今以後停止這些苦事，跟隨大眾僧侶，苦樂隨緣。』當時達膩伽（Dānìqié）便學習無事，日夜精進，專心修行道業，得到各種禪定，成就道果，生起六神通，自己證悟。當時達膩伽（Dānìqié）深深地自我慶幸安慰，於是說了這幾句偈語：

『想要得到寂滅的快樂，應當學習沙門的修行方法；停止一切外務，維持生命，就像蛇進入鼠穴一樣。想要得到寂滅的快樂，應當學習沙門的修行方法；衣服和食物維繫生命，粗細好壞都隨大眾一樣。想要得到寂滅的快樂，應當學習沙門的修行方法；一切知足，專心修行涅槃之道。』

這時佛告訴各位比丘：『居住在王舍城（Wángshěchéng）的比丘們都應當集合，乃至已經聽過的，應當重新聽聞。如果比丘不經允許拿取別人的東西，就是波羅夷（Bōluóyí，斷頭罪），不應當共同居住。』

再次，佛住在王舍城（Wángshěchéng），廣泛地宣說如上內容。有一位比丘，時間到了，穿好進入村落的衣服，拿著缽，進入城中尋找糞掃衣。在王舍城（Wángshěchéng）到處尋找都找不到，便到墳墓間尋找，也沒有找到，沿著水邊尋找，也沒有找到。最後到達洗衣的地方尋找，當時洗衣人洗完衣服，把衣服放在一邊，與人交談。當時這位比丘走到放衣服的地方，有一個男子對洗衣人說：『那位出家人想要拿你的衣服。』衣主問道：『是什麼道上的出家人？』回答說：『是釋迦種姓的出家人。』洗衣人說：『沒關係，沙門釋子不經允許是不會拿取東西的。』過了一會兒，比丘便拿了這件衣服。

【English Translation】 English version: 『Qiū's dignified demeanor brings joy and delight. Now, Dānìqié's dignified demeanor brings great joy, and his offenses will not be questioned.』 This means that because of Qiū's dignified demeanor, there is love and joy. Now, because of Dānìqié's dignified demeanor, there is great joy, and his offenses will not be pursued.

At that time, Dānìqié thought to himself: 『I built the first dwelling, and should have received offerings according to seniority, but I was driven out. I was driven out after building the second and third dwellings as well. Later, I built a tile-roofed house, but the World Honored One ordered it to be destroyed. I took materials from the royal family to build a house, but the World Honored One saw it and scolded me in various ways. Is it not just wasted effort to do so many useless things? From now on, I will stop these troublesome activities and follow the monastic community, sharing in their joys and sorrows.』 At that time, Dānìqié practiced non-action, diligently cultivating the path day and night, attaining various samādhis, realizing the fruit of the path, and developing the six supernormal powers, realizing enlightenment for himself. At that time, Dānìqié deeply rejoiced and comforted himself, and then spoke these verses:

『If you want to attain the joy of tranquility, you should practice the Dharma of a śrāmaṇa (monk); ceasing all external affairs, sustaining life, like a snake entering a rat hole. If you want to attain the joy of tranquility, you should practice the Dharma of a śrāmaṇa (monk); clothing and food sustain life, coarse or fine, like the rest of the community. If you want to attain the joy of tranquility, you should practice the Dharma of a śrāmaṇa (monk); be content with everything, and diligently cultivate the path to nirvāṇa.』

At that time, the Buddha told the bhikṣus (monks): 『All the bhikṣus (monks) residing in Rājagṛha (Wángshěchéng) should gather together, and even those who have already heard this should hear it again. If a bhikṣu (monk) takes something without permission, it is a pārājika (Bōluóyí, expulsion offense), and he should not live with us.』

Again, the Buddha stayed in Rājagṛha (Wángshěchéng) and extensively expounded the above content. There was a bhikṣu (monk) who, when the time came, put on his robe for entering the village, took his bowl, and went into the city to seek discarded rags for clothing. He searched everywhere in Rājagṛha (Wángshěchéng) but could not find any, so he went to the graveyard to search, but still could not find any. He searched along the water, but still could not find any. Finally, he arrived at the laundry place to search. At that time, the launderer had finished washing the clothes and placed them aside, talking with someone. Then the bhikṣu (monk) went to the place where the clothes were, and a man said to the launderer: 『That renunciate wants to take your clothes.』 The owner of the clothes asked: 『What kind of renunciate is he?』 The man replied: 『He is a renunciate of the Śākya (Shìjiā) clan.』 The launderer said: 『It's okay, a śrāmaṇa (monk) of the Śākya (Shìjiā) clan will not take anything without permission.』 After a while, the bhikṣu (monk) took the clothes.

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衣，向異男子復告浣衣者言：「沙門已取汝衣。」浣衣者猶故答言：「無苦，沙門釋子不與不取。」時彼比丘便挾衣而去，彼男子復告浣衣者：「沙門釋子已擔衣去。」衣主便起看之：「咄哉！實持衣去。」便逐喚言：「尊者！尊者！是衣是王大臣許、長者許，各各有主，愿莫擔去。」比丘故去猶不放衣，主便罵言：「敗行沙門，若不還我衣，當如是如是治汝。」比丘持衣往至住處，開戶以衣敷繩床上閉戶而坐。時浣衣者持五種灰逐入祇洹，有餘比丘在祇洹門間經行，復有坐思惟者，比丘便謂浣衣者言：「何以高聲大喚？」浣衣者言：「今我失衣，何以問我高聲喚為？」諸比丘言：「誰持汝衣去？」答言：「出家人。」即問：「何道出家？」答言：「釋種子。」諸比丘問言：「持至何處？」浣衣者言：「入此房中。」諸比丘便往彼房以指打戶，喚言：「長老開戶！」彼比丘默然不應，有年少比丘多力強排戶入，盜衣比丘即大慚愧低頭不語。時年少比丘便於床上取衣而出，以其領數謂浣衣者言：「衣數相應不？」答言：「相應。」時諸比丘語浣衣者言：「此中出家有種種人，譬如一手五指不齊，雜姓出家何得一種？汝好賢者莫廣語人，我等自當上白世尊。」時浣衣者即作是言：「沙門釋子有王者力、婆羅門長者力，我向

【現代漢語翻譯】 現代漢語譯本 那人走到洗衣婦那裡，又對她說：『有沙門拿了你的衣服。』洗衣婦還是回答說：『沒關係，沙門釋子（Śākyaputra，釋迦之子，指佛教出家人）不給他們是不會拿的。』當時那個比丘就夾著衣服走了，那人又告訴洗衣婦說：『沙門釋子已經扛著衣服走了。』衣服的主人便起身去看，驚呼：『哎呀！真的拿走了。』便追上去喊道：『尊者！尊者！這衣服是國王大臣允許的、長者允許的，各有各的主人，希望您不要拿走。』比丘還是走，不肯放下衣服，主人便罵道：『敗壞行為的沙門，如果不還我衣服，我就要這樣這樣地懲治你。』比丘拿著衣服回到住處，打開門把衣服鋪在繩床上，關上門坐下。當時洗衣婦拿著五種灰追入祇洹（Jetavana，祇樹給孤獨園，佛教寺院），有其他比丘在祇洹門口經行，也有坐著思惟的比丘，比丘便問洗衣婦說：『你為什麼高聲大喊？』洗衣婦說：『現在我丟了衣服，為什麼問我高聲喊叫的原因？』眾比丘問：『誰拿了你的衣服去？』回答說：『出家人。』又問：『哪種出家人？』回答說：『釋種子。』眾比丘問：『拿到哪裡去了？』洗衣婦說：『進入這個房間里了。』眾比丘便走到那個房間，用手指敲門，喊道：『長老開門！』那個比丘沉默不應，有個年輕力壯的比丘強行推開門進去，偷衣服的比丘非常慚愧，低頭不語。當時年輕的比丘便從床上拿起衣服出來，用衣領的數量告訴洗衣婦說：『衣服的數量對嗎？』回答說：『對。』當時眾比丘告訴洗衣婦說：『這裡出家的人有各種各樣的人，譬如一隻手上的五個手指長短不齊，雜姓出家怎麼可能都一樣呢？你最好息事寧人，不要到處亂說，我們自會稟告世尊（Bhagavan，佛陀）。』當時洗衣婦便這樣說：『沙門釋子有國王的勢力、婆羅門（Brahmin）長者的勢力，我向誰』

【English Translation】 English version The man went to the washerwoman and further told her: 'A Śramaṇa (ascetic) has taken your clothes.' The washerwoman still replied: 'It's alright, the Śākyaputra (son of Śākya, referring to a Buddhist monk) will not take them if they are not given.' At that time, that Bhikṣu (monk) then went away with the clothes tucked under his arm. The man again told the washerwoman: 'The Śākyaputra has already carried the clothes away.' The owner of the clothes then got up to look and exclaimed: 'Alas! He really took them away.' He then chased after him, shouting: 'Venerable one! Venerable one! These clothes are permitted by the king's ministers and permitted by the elders, each having its own owner, I hope you will not take them away.' The Bhikṣu still went on, not releasing the clothes. The owner then cursed, saying: 'Corrupt Śramaṇa, if you do not return my clothes, I will punish you in such and such a way.' The Bhikṣu took the clothes back to his dwelling, opened the door, spread the clothes on the rope bed, closed the door, and sat down. At that time, the washerwoman, carrying five kinds of ashes, chased after him into Jetavana (Jetavana Anathapindika Monastery, a Buddhist monastery). There were other Bhikṣus walking back and forth at the gate of Jetavana, and there were also Bhikṣus sitting in contemplation. The Bhikṣu then asked the washerwoman: 'Why are you shouting so loudly?' The washerwoman said: 'Now that I have lost my clothes, why do you ask me why I am shouting loudly?' The Bhikṣus asked: 'Who took your clothes away?' She replied: 'A renunciant.' They asked: 'What kind of renunciant?' She replied: 'A Śākyaputra.' The Bhikṣus asked: 'Where did he take them?' The washerwoman said: 'He went into this room.' The Bhikṣus then went to that room, knocked on the door with their fingers, and shouted: 'Elder, open the door!' That Bhikṣu remained silent and did not respond. A young and strong Bhikṣu forcefully pushed the door open and entered. The Bhikṣu who stole the clothes was very ashamed and lowered his head, not speaking. At that time, the young Bhikṣu then picked up the clothes from the bed and came out, telling the washerwoman the number of collars, saying: 'Is the number of clothes correct?' She replied: 'Correct.' At that time, the Bhikṣus told the washerwoman: 'There are all kinds of people who have renounced here. Just as the five fingers on one hand are not all the same length, how can those who have renounced from various clans be all the same? You should keep this quiet and not spread it around. We will report this to the Bhagavan (Buddha) ourselves.' At that time, the washerwoman then said: 'The Śākyaputra have the power of kings and the power of Brahmin elders, who can I turn to?'

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但恐都失此衣，今既還得何所復說。」

時諸比丘以是因緣廣白世尊，佛言：「喚是比丘來。」即便喚來。佛問比丘：「汝實爾不？」答言：「實爾世尊！」佛告比丘：「汝不聞佛制戒不得不與取耶？」「世尊！我知制戒，自謂城邑聚落，不謂空地。」佛言：「癡人！聚落中不與、空地不與，有何等異？此非法、非律、非是佛教，不可以是長養善法。」

諸比丘白佛言：「世尊！云何是浣衣者不信傍人，為彼比丘所欺耶？」佛告諸比丘：「是浣衣者，不但今世不信，過去世時亦曾不信。」諸比丘白佛言：「世尊！已曾爾耶？」佛言：「如是！過去世時有二婆羅門，往南天竺學外道經論，學已還其本國。當其還時，道由曠野經放牧處，見二羝羊當道共鬥。羊相觸法，將前而更卻。時在前行者專愚直信，語后伴言：『看是羝羊四腳之獸而用議讓，知我婆羅門持戒多聞，數數為我卻行開路。』后伴答言：『婆羅門！汝莫輕信謂羊有議，此非相重開路相避，羊斗之法，將前而更卻。』在前行者不信其語，為羊所觸即時絕倒，傷破兩膝悶絕躄地，衣服傘蓋裂壞蕩盡。彼時有天而說偈言：

「『衣服裂壞盡，　　體傷悶躄地； 　　此患癡所招，　　斯由愚信故。』」

佛告諸比丘：「時前行婆羅門豈異人乎

【現代漢語翻譯】 現代漢語譯本： 『只是擔心完全失去這件衣服，現在既然已經拿回來了，還說什麼呢？』

當時，眾比丘將此事詳細稟告了世尊。佛說：『把那個比丘叫來。』 隨即叫來了那個比丘。佛問比丘：『你真的這樣做了嗎？』 回答說：『確實如此，世尊！』 佛告誡比丘：『你沒聽說過佛制定的戒律，不得未經允許拿取東西嗎？』 『世尊！我知道有這條戒律，但我認為戒律針對的是城鎮聚落，不包括空曠之地。』 佛說：『愚癡的人啊！在聚落中未經允許拿取和在空曠之地未經允許拿取，有什麼區別呢？這不合乎佛法、不合乎戒律、不是佛教的教義，不能用這種行為來增長善法。』

眾比丘稟告佛說：『世尊！為什麼那個洗衣人不信任旁邊的人，而被那個比丘欺騙了呢？』 佛告訴眾比丘：『這個洗衣人，不僅僅是今生不信任別人，過去世也曾不信任別人。』 眾比丘稟告佛說：『世尊！過去世也發生過這樣的事嗎？』 佛說：『是的！過去世有兩個婆羅門（Brahman，古印度僧侶），前往南天竺（Southern India）學習外道經論，學成后返回自己的國家。當他們返回時，路過一片曠野，經過放牧的地方，看見兩隻公羊在路中間互相爭鬥。羊互相碰撞的規律是，向前衝然後退后。當時走在前面的人特別愚蠢，輕信他人，對後面的同伴說：『你看這些四隻腳的羊都知道互相謙讓，何況我婆羅門持戒多聞，應該多次為我讓路。』 後面的同伴回答說：『婆羅門！你不要輕易相信，認為羊懂得謙讓，這不是互相尊重讓路，羊爭鬥的規律是，向前衝然後退后。』 走在前面的人不相信他的話，被羊撞倒，立刻摔倒在地，摔傷了雙膝，昏迷不醒，癱倒在地，衣服傘蓋都被撕裂損壞，蕩然無存。當時有天人說了這樣一首偈語：

『衣服撕裂損壞殆盡，身體受傷昏迷倒地； 這災禍是愚癡招來的，都是由於愚蠢輕信的緣故。』

佛告訴眾比丘：『當時走在前面的婆羅門難道是別人嗎？』

【English Translation】 English version: 'I was just afraid of losing this garment completely. Now that I've gotten it back, what more is there to say?'

Then the Bhikshus (monks) reported this matter in detail to the World-Honored One (世尊, Śākyamuni Buddha). The Buddha said, 'Summon that Bhikshu (monk) here.' So they summoned him. The Buddha asked the Bhikshu (monk), 'Is this really what you did?' He replied, 'It is indeed so, World-Honored One!' The Buddha admonished the Bhikshu (monk), 'Have you not heard the precept established by the Buddha that one must not take what is not given?' 'World-Honored One! I know the precept, but I thought it applied to towns and villages, not to open ground.' The Buddha said, 'Foolish man! What difference is there between taking what is not given in a village and taking what is not given in open ground? This is not in accordance with the Dharma (佛法, Buddhist teachings), not in accordance with the Vinaya (戒律, monastic rules), and not in accordance with the Buddha's teachings. It is not a way to cultivate good qualities.'

The Bhikshus (monks) asked the Buddha, 'World-Honored One! Why did the launderer not trust the person beside him and was deceived by that Bhikshu (monk)?' The Buddha told the Bhikshus (monks), 'This launderer is not only untrusting in this life, but he was also untrusting in past lives.' The Bhikshus (monks) asked the Buddha, 'World-Honored One! Did such a thing happen in the past?' The Buddha said, 'Yes! In the past, there were two Brahmins (婆羅門, ancient Indian priests) who went to Southern India (南天竺) to study non-Buddhist scriptures and treatises. After completing their studies, they returned to their own country. On their return journey, they passed through a wilderness and came to a grazing area, where they saw two rams fighting in the middle of the road. The way rams fight is to charge forward and then retreat. The one walking in front was particularly foolish and gullible. He said to his companion behind him, 'Look at these four-legged rams showing deference to each other. How much more should I, a Brahmin (婆羅門) who observes the precepts and is learned, be given way to?' The companion behind him replied, 'Brahmin (婆羅門)! Do not be so quick to believe that the rams are showing deference. This is not mutual respect and yielding. The way rams fight is to charge forward and then retreat.' The one walking in front did not believe him and was knocked down by the rams. He immediately fell to the ground, injuring both knees, losing consciousness, and collapsing. His clothes and umbrella were torn and scattered. At that time, a Deva (天, celestial being) spoke this verse:

'Clothes torn and scattered, body injured and unconscious on the ground; This suffering is brought about by foolishness, all due to foolish credulity.'

The Buddha told the Bhikshus (monks), 'Was the Brahmin (婆羅門) walking in front someone else?'

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？今失衣者是。時後行婆羅門者，今告異男子是。時羝羊者，取衣比丘是。失衣人先已不信為羊所困，今復不信自致失衣。本曾不信後行者語，今雖告誠亦復不信。」

佛告諸比丘：「依止舍衛城比丘皆悉令集，乃至已聞者當重聞。若比丘聚落空地，不與盜數取者，波羅夷，不應共住。」

摩訶僧祇律卷第二 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第三

東晉天竺三藏佛陀跋陀羅共法顯譯明四波羅夷法之三(盜戒之餘)

複次佛住王舍城，廣說如上。瓶沙王先祖時治罪人法，有作賊者，以手拍頭以為嚴教；賊大慚愧與死無異，后更不作。至祖王時治罪人法，有作賊者，以灰圍之，須臾放去；賊大慚愧與死無異，后更不作。至父王時治罪人法，有作賊者，驅令出城；賊自慚愧與死無異，后更不作。瓶沙王法，有作賊者，驅令出國，以是為教。時有一賊七反驅出，猶故來還劫殺村城。爾時有人捉得此賊縛送與王，白王言：「此賊七反驅出，猶故來還劫殺村城，愿王苦治。」王告大臣：「將是賊去，以罪治之。」大臣白言：「止！止！大王，王自治罪莫付臣下。何有舍王，臣下專輒？大王教令時所尊重，正出于王，治法久存。」王言：「將去，截其小指。」

【現代漢語翻譯】 現代漢語譯本： 『現在丟失衣服的人就是他。』當時後來行走的婆羅門（Brahman，印度教祭司），現在指認的那個奇怪的男子就是他。當時的那隻公綿羊，就是拿走衣服的比丘（bhikkhu，佛教僧侶）。丟失衣服的人先前已經不相信是被羊所困擾，現在又不相信自己導致了丟失衣服。原本就不相信後來行走的人說的話，現在即使誠實地告訴他，也還是不相信。」

佛陀告訴眾比丘（bhikkhu，佛教僧侶）們：『凡是依止在舍衛城（Śrāvastī）的比丘（bhikkhu，佛教僧侶）都要全部集合起來，乃至已經聽聞過的內容應當重新聽聞。如果比丘（bhikkhu，佛教僧侶）在村落、空地，不通過給予的方式，像盜竊一樣拿取財物，犯波羅夷（Pārājika，佛教戒律中最重的罪），不應當和他一起居住。』

《摩訶僧祇律》卷第二 大正藏第 22 冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第三

東晉天竺三藏佛陀跋陀羅（Buddhabhadra）共法顯（Faxian）譯明四波羅夷法之三(盜戒之餘)

再次，佛陀住在王舍城（Rājagṛha），廣泛地講述如前所述的內容。瓶沙王（Bimbisāra）的先祖在治理罪人的時候，對於做賊的人，用手拍打他們的頭部作為嚴厲的教訓；賊人感到非常慚愧，如同死去一般，之後便不再作案。到了祖父那一輩的國王治理罪人的時候，對於做賊的人，用灰土在他們周圍畫圈，一會兒之後就放他們離開；賊人感到非常慚愧，如同死去一般，之後便不再作案。到了父親那一輩的國王治理罪人的時候，對於做賊的人，驅逐他們出城；賊人感到非常慚愧，如同死去一般，之後便不再作案。瓶沙王（Bimbisāra）的法令是，對於做賊的人，驅逐他們出國，以此作為教訓。當時有一個賊人被驅逐了七次，仍然回來搶劫殺害村莊和城鎮。當時有人抓住了這個賊人，捆綁起來送給國王，稟告國王說：『這個賊人被驅逐了七次，仍然回來搶劫殺害村莊和城鎮，希望大王嚴厲懲治他。』國王告訴大臣：『把這個賊人帶走，用刑罰懲治他。』大臣稟告說：『停止！停止！大王，大王您自己懲治罪犯，不要交給臣下。哪裡有捨棄國王，臣下擅自做主的道理？大王的教令是當時所尊重的，正是出自於大王，治理的方法才能長久存在。』國王說：『帶走他，砍掉他的小指。』

【English Translation】 English version: 'The one who lost the clothes is him.' The Brahmin (Brahman, a priest in Hinduism) who walked behind at that time, the strange man now being accused is him. The ram at that time is the bhikkhu (Buddhist monk) who took the clothes. The person who lost the clothes did not believe he was troubled by a sheep, and now he does not believe that he lost the clothes himself. He originally did not believe the words of the person who walked behind, and now even if he tells him truthfully, he still does not believe it.'

The Buddha told the bhikkhus (Buddhist monks): 'All the bhikkhus (Buddhist monks) residing in Śrāvastī should gather together, and even those who have already heard the content should hear it again. If a bhikkhu (Buddhist monk) in a village or an empty place takes property without being given, like stealing, he commits a Pārājika (the most serious offense in Buddhist monastic rules) and should not live with him.'

Mahāsaṃghika Vinaya, Volume 2 Taisho Tripitaka Volume 22, No. 1425, Mahāsaṃghika Vinaya

Mahāsaṃghika Vinaya, Volume 3

Translated by Buddhabhadra, a Tripitaka master from India of the Eastern Jin Dynasty, together with Faxian, clarifying the third of the four Pārājika laws (remainder of the precept against stealing)

Furthermore, the Buddha stayed in Rājagṛha, extensively explaining as above. When King Bimbisāra's ancestors governed criminals, those who committed theft were slapped on the head as a severe lesson; the thieves felt very ashamed, as if they were dead, and did not commit crimes again. When the grandfather king governed criminals, those who committed theft were surrounded with ash, and released after a while; the thieves felt very ashamed, as if they were dead, and did not commit crimes again. When the father king governed criminals, those who committed theft were driven out of the city; the thieves felt very ashamed, as if they were dead, and did not commit crimes again. King Bimbisāra's law was to drive those who committed theft out of the country as a lesson. At that time, there was a thief who was driven out seven times, but still returned to rob and kill villages and towns. At that time, someone caught this thief, tied him up, and sent him to the king, reporting to the king: 'This thief has been driven out seven times, but still returns to rob and kill villages and towns. May the great king punish him severely.' The king told the minister: 'Take this thief away and punish him with the law.' The minister reported: 'Stop! Stop! Great King, Your Majesty should punish criminals yourself, do not entrust it to your ministers. Where is the reason to abandon the king and let the ministers act arbitrarily? Your Majesty's teachings are respected at the time, and they come from Your Majesty, so the method of governance can last long.' The king said: 'Take him away and cut off his little finger.'

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爾時有司速將罪人急截其指，恐王有悔。時王即自試咬指看，痛殊難忍，即便遣信敕語大臣：「莫截彼指。」臣答王言：「已截其指。」王甚愁悔即自念言：「我今便為法王之末，非法王始。夫為王者憂念民物，何有人王傷截人指？」爾時瓶沙王疾敕嚴駕往詣世尊，頂禮佛足卻坐一面，白佛言：「世尊！我曾祖先王治罪人法，唯以手拍頭。次第諸王及至我身，惡法日滋正化漸薄，謬得為王傷截人體，自惟無道愧懼實深。」佛告：「大王治國，盜齊幾錢罪應至死？盜齊幾錢應驅出國？盜齊幾錢應用刑罰？」爾時瓶沙王白佛言：「世尊！以十九錢為一罽利沙槃，分一罽利沙槃為四分，若盜一分、若一分直，罪應至死。」爾時世尊為瓶沙王隨順說法示教利喜，示教利喜已，憂憒即除，禮佛而退。

王去不久，爾時世尊往眾多比丘所，敷座而坐告諸比丘：「向瓶沙王來至我所，為我作禮於一面坐，而白我言：『世尊！我先曾祖治罪人法以手拍頭，正化相承乃至我身。』我即問言：『大王！盜至幾錢罪應至死，乃至應罰？』王言：『十九錢為一罽利沙槃，分一罽利沙槃以為四分，若盜一分、若一分直，罪應至死。』我為瓶沙王隨順說法，歡喜而去。」佛告諸比丘：「從今當知十九故錢名一罽利沙槃，分一罽利沙槃為四分，

【現代漢語翻譯】 現代漢語譯本： 當時，行刑的人員迅速地砍斷了罪犯的手指，害怕國王后悔。當時，國王就自己嘗試咬自己的手指，疼痛難忍，於是立刻派人送信告誡大臣：『不要砍斷他的手指。』大臣回覆國王說：『已經砍斷了手指。』國王非常憂愁後悔，就自己思量說：『我現在就成了壞國王的末代，而不是好國王的開端。作為國王，應該憂慮百姓的生計，怎麼會有國王傷害砍斷別人的手指呢？』 當時，瓶沙王（Bimbisara，古印度摩揭陀國國王）迅速命令準備車駕前往世尊（Bhagavan，對佛的尊稱）處，頂禮佛足后在一旁坐下，對佛說：『世尊！我的曾祖父懲治罪人的方法，只是用手拍打頭部。歷代國王直到我，惡法日益增多，正法教化逐漸衰微，錯誤地當了國王，傷害砍斷人的身體，自己反省沒有德行，愧疚恐懼實在很深。』 佛告訴瓶沙王：『大王治理國家，盜竊多少錢財應該判處死刑？盜竊多少錢財應該驅逐出境？盜竊多少錢財應該施以刑罰？』 當時，瓶沙王對佛說：『世尊！十九個錢為一罽利沙槃（Karshapana，古印度貨幣單位），一罽利沙槃分為四份，如果盜竊一份，或者一份的價值，就應該判處死刑。』 當時，世尊為瓶沙王隨順他的根器說法，開示教導，使他得到利益和歡喜，開示教導完畢，他的憂愁煩悶就消除了，向佛頂禮後退下。 國王離開后不久，當時世尊前往眾多比丘（bhiksu，佛教出家男眾）所在的地方，鋪設座位坐下，告訴各位比丘：『剛才瓶沙王來到我這裡，向我頂禮后在一旁坐下，對我說：『世尊！我的先曾祖父懲治罪人的方法是用手拍打頭部，正法教化相承直到我。』我就問他說：『大王！盜竊多少錢財應該判處死刑，乃至應該施以刑罰？』國王說：『十九個錢為一罽利沙槃，一罽利沙槃分為四份，如果盜竊一份，或者一份的價值，就應該判處死刑。』我為瓶沙王隨順他的根器說法，他歡喜地離開了。』 佛告訴各位比丘：『從今以後應當知道，十九個舊錢叫做一罽利沙槃，一罽利沙槃分為四份。

【English Translation】 English version: At that time, the officers quickly cut off the criminal's fingers, fearing the king might regret it. Then the king tried biting his own finger to test it, and the pain was unbearable. He immediately sent a message instructing his ministers: 'Do not cut off his fingers.' The ministers replied to the king, 'His fingers have already been cut off.' The king was very worried and remorseful, and he thought to himself: 'Now I have become the last of the wicked kings, not the beginning of a good king. As a king, I should be concerned about the people's livelihood. How can a king harm and cut off someone's fingers?' At that time, King Bimbisara (Bimbisara, King of Magadha in ancient India) quickly ordered his chariot to be prepared and went to the World Honored One (Bhagavan, a respectful title for the Buddha). He prostrated himself at the Buddha's feet and sat to one side, saying to the Buddha: 'World Honored One! My great-grandfather's method of punishing criminals was only to slap their heads. Successive kings, up to my own reign, have seen evil laws increase daily and righteous teachings gradually decline. I have wrongly become king and harmed and cut off people's bodies. I reflect on my lack of virtue, and my shame and fear are profound.' The Buddha said to King Bimbisara: 'Great King, in governing the country, how much stolen money should be punishable by death? How much stolen money should be punishable by expulsion from the country? How much stolen money should be punishable by other penalties?' At that time, King Bimbisara said to the Buddha: 'World Honored One! Nineteen coins are equivalent to one Karshapana (Karshapana, an ancient Indian currency unit). One Karshapana is divided into four parts. If one part, or the value of one part, is stolen, the punishment should be death.' At that time, the World Honored One expounded the Dharma in accordance with King Bimbisara's capacity, instructing and benefiting him, causing him to rejoice. After the instruction, his worries and vexations were eliminated, and he bowed to the Buddha and withdrew. Not long after the king left, the World Honored One went to the place where many bhiksus (bhiksu, Buddhist monks) were, spread out a seat and sat down, and told the bhiksus: 'Just now, King Bimbisara came to me, prostrated himself before me, and sat to one side, saying to me: 'World Honored One! My great-grandfather's method of punishing criminals was to slap their heads, and the righteous teachings have been passed down to me.' I then asked him: 'Great King! How much stolen money should be punishable by death, and how much should be punishable by other penalties?' The king said: 'Nineteen coins are equivalent to one Karshapana. One Karshapana is divided into four parts. If one part, or the value of one part, is stolen, the punishment should be death.' I expounded the Dharma in accordance with King Bimbisara's capacity, and he left joyfully.' The Buddha told the bhiksus: 'From now on, you should know that nineteen old coins are called one Karshapana, and one Karshapana is divided into four parts.'

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若盜一分、若一分直，犯波羅夷。」

時諸比丘白佛言：「世尊！云何是瓶沙王畏罪乃爾？」佛告諸比丘：「是瓶沙王，不但今世如是畏罪，過去世時亦曾畏罪。」諸比丘白佛言：「世尊！已曾爾耶？」佛言：「如是！過去世時，有城名波羅奈，國名迦尸。爾時有王，號曰名稱。時國人民皆工巧技術以自生活，所謂伎樂歌頌，或作金銀寶器、花鬘瓔珞嚴飾之具，或調象馬及諸道術，種種工巧無不備悉，以是生活。若無工巧技術者，謂之愚癡。若有作賊者，亦名愚癡。時有一人作賊，國人縛送與王，白言：『大王！此人作愚癡事，愿王治之。』王言：『止！止！世人失財世人作賊，我復何用共作惡為？』王便思惟：『當作何方便我治王事，令群臣不知、惡法不起？』復更思惟：『自昔以來始有一愚癡人，是愚癡人不能滿千我便命終。』即將愚人付一大臣：『我須千愚癡人用作大會，若當數滿白我令知。』臣即執持愚人繫在一處。王尋念言：『是愚癡者，將無饑死。』便告大臣：『將愚人來。』重告臣曰：『好看此人莫令羸瘦，著我無憂園中，五欲娛樂伎樂供給。』大臣受教，即將愚人如王所敕。爾時復有愚人，聞王捕得愚人，乃至安置無憂園中伎樂供給，便自送身詣大臣所。白言：『我是愚癡人！』大臣欲取王意

【現代漢語翻譯】 現代漢語譯本 『如果盜取一分錢，或者價值一分錢的東西，就犯了波羅夷罪（Pārājika，斷頭罪）。』

當時，眾比丘稟告佛陀說：『世尊！為什麼頻婆娑羅王（Bimbisāra，古印度摩揭陀國王）如此畏懼罪過呢？』佛陀告訴眾比丘：『頻婆娑羅王不僅今生如此畏懼罪過，過去世時也曾畏懼罪過。』眾比丘稟告佛陀說：『世尊！過去世時也曾這樣嗎？』佛陀說：『是的！過去世時，有個城市名叫波羅奈（Varanasi），國家名叫迦尸（Kashi）。當時有個國王，名叫名稱。當時，國內人民都擅長工巧技術來維持生計，比如演奏音樂歌唱，或者製作金銀寶器、花鬘瓔珞等裝飾品，或者馴養象馬以及各種道術，各種工巧技術沒有不精通的，以此為生。如果沒有工巧技術的人，就被稱為愚癡。如果有做賊的人，也被稱為愚癡。當時有個人做了賊，國人把他捆綁起來送到國王那裡，稟告說：『大王！這個人做了愚癡的事情，希望大王懲治他。』國王說：『住手！住手！世人丟失了財物，世人做了賊，我又何必跟著一起作惡呢？』國王便思考：『應當用什麼方法來治理國家，才能讓群臣不知道，惡法不興起呢？』又進一步思考：『自從以前到現在才出現一個愚癡的人，如果愚癡的人不滿一千，我就會命終。』於是就把這個愚人交給一位大臣：『我需要一千個愚癡的人用來舉辦大會，如果人數滿了就告訴我。』大臣就拘禁了這個愚人，把他關在一個地方。國王隨即想到：『這個愚癡的人，恐怕會餓死。』便告訴大臣：『把那個愚人帶來。』又鄭重地告訴大臣說：『好好看管這個人，不要讓他瘦弱了，把他安置在我的無憂園（Ashoka Garden）中，用五欲（色、聲、香、味、觸）來娛樂他，並提供伎樂。』大臣接受了教令，就把這個愚人按照國王的命令安置好了。當時又有愚人，聽說國王抓到了愚人，甚至安置在無憂園中，提供伎樂娛樂，便自己跑到大臣那裡，稟告說：『我是愚癡的人！』大臣想要探知國王的意圖』

【English Translation】 English version 『If one steals even a fraction of a monetary unit, or something worth that much, one commits a Pārājika (defeat).』

Then the Bhikshus said to the Buddha, 『Venerable One! Why is King Bimbisāra so afraid of offenses?』 The Buddha told the Bhikshus, 『King Bimbisāra is not only afraid of offenses in this life, but he was also afraid of offenses in the past.』 The Bhikshus said to the Buddha, 『Venerable One! Was it so in the past?』 The Buddha said, 『Yes! In the past, there was a city named Varanasi, and a country named Kashi. At that time, there was a king named Name. At that time, the people of the country were all skilled in crafts and techniques to support themselves, such as playing music and singing, or making gold and silver treasures, flower garlands, and ornaments, or training elephants and horses, and various arts. There was no craft or technique that they were not proficient in, and they used these to make a living. Those who did not have crafts or techniques were called foolish. If there were thieves, they were also called foolish. At that time, there was a person who became a thief, and the people of the country bound him and sent him to the king, saying, 『Great King! This person has done a foolish thing, may the King punish him.』 The King said, 『Stop! Stop! The people have lost their wealth, and the people have become thieves, why should I join them in doing evil?』 The King then thought, 『What method should I use to govern the country so that the ministers will not know, and evil laws will not arise?』 He further thought, 『Since the beginning, there has only been one foolish person. If there are not a thousand foolish people, I will die.』 So he handed this fool over to a minister, 『I need a thousand foolish people to hold a great assembly. If the number is full, let me know.』 The minister then detained this fool and locked him in a place. The King then thought, 『This fool, I am afraid he will starve to death.』 He told the minister, 『Bring the fool here.』 He solemnly told the minister, 『Take good care of this person, do not let him become thin, place him in my Ashoka Garden, entertain him with the five desires (form, sound, smell, taste, touch), and provide him with music.』 The minister accepted the instruction and placed the fool according to the King's command. At that time, there were other fools who heard that the King had caught a fool, and even placed him in the Ashoka Garden, providing music and entertainment, so they went to the minister themselves and said, 『I am a fool!』 The minister wanted to find out the King's intention』

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，來便送著無憂園中，如是不久其數滿千。臣白王言：『愚人者數已滿千，更須何等？當速辦之。』王聞此言甚大愁憂：『昔來久遠始有一愚癡人，如何今者未經幾時已有千數？將是末世惡法增長？』王敕群臣于無憂園中，灑掃燒香懸繒幡蓋，備辦種種肴膳飲食。臣即如教備王所敕。時王出遊，與諸群臣十八部眾詣無憂園中，王既坐已問諸群臣：『愚人今在何處？可喚將來。』愚人盡至，王見愚人久在園中，衣被垢膩爪長髮亂，即敕群臣：『將愚人去，沐浴新衣剪髮截甲，然後將來。來已與種種飲食，賜以財寶恣其所須。』即敕愚人：『汝等還家供養父母，勤修家業莫復作賊。』爾時愚人聞王告敕，歡喜奉行。時彼國王即以王位授與太子，出家入山學仙人法，是時國王而說偈言：

「『本求千愚人，　　作會謂難得； 　　如何未幾時，　　千數忽已滿？ 　　惡法日夜增，　　大會於是止； 　　欲離世惡人，　　宜時當出家。』」

佛告諸比丘：「爾時國王名稱者，豈異人乎？即瓶沙王是。瓶沙王先世以來常畏罪報，今既為王續亦畏罪。」諸比丘白佛言：「世尊！云何是瓶沙王教令行已尋復還悔？」佛告諸比丘：「是瓶沙王，不但今日教令行已尋復還悔，過去世時亦曾還悔。」諸比丘白佛言：「已曾爾耶

【現代漢語翻譯】 現代漢語譯本 來人便將他們送到無憂園中，這樣不久就湊滿了千人。大臣稟告國王說：『愚人的人數已經滿了千人，還需要什麼呢？應當儘快處理他們。』國王聽了這話非常憂愁：『過去很久才出現一個愚癡的人，為什麼現在沒過多久就已經有上千個了？難道是末世惡法增長的緣故嗎？』國王命令群臣在無憂園中灑掃、燒香、懸掛幡蓋，準備各種美味佳餚。大臣立即按照國王的命令準備妥當。當時國王出遊，與各位大臣和十八部眾來到無憂園中，國王坐定后問各位大臣：『愚人現在在哪裡？可以叫他們過來。』愚人都來了，國王看到愚人們長期在園中，衣服骯髒油膩，指甲很長，頭髮散亂，就命令群臣：『把愚人們帶去，沐浴更衣，剪髮修甲，然後帶過來。』帶過來后，給他們各種飲食，賞賜財寶，滿足他們的需求。』然後命令愚人：『你們回家供養父母，勤奮經營家業，不要再做盜賊。』當時愚人們聽了國王的命令，歡喜地遵照執行。那時，那位國王就把王位傳給太子，出家入山學習仙人的法術。當時國王說了這樣的偈語： 『本來想找一千個愚人， 舉辦聚會認為很難得； 如何沒過多久， 千人的人數忽然滿了？ 惡法日夜增長， 聚會於是停止； 想要遠離世間的惡人， 應該及時出家。』 佛告訴各位比丘：『當時的國王名稱，難道是別人嗎？就是瓶沙王（Bimbisara，古印度摩揭陀國國王）啊。瓶沙王前世以來常常畏懼罪報，現在做了國王仍然畏懼罪報。』各位比丘稟告佛說：『世尊！為什麼瓶沙王頒佈的命令執行后又很快後悔呢？』佛告訴各位比丘：『這位瓶沙王，不只是今天頒佈命令后又很快後悔，過去世的時候也曾經後悔過。』各位比丘稟告佛說：『已經有過這樣的事了嗎？』

【English Translation】 English version Then they were sent to the Worry-Free Garden, and before long, their number reached a thousand. The minister reported to the king: 'The number of fools has reached a thousand; what else is needed? We should deal with them quickly.' The king was greatly distressed upon hearing this: 'It took a long time to find one foolish person in the past, but how is it that there are already thousands in such a short time? Is it because evil doctrines are increasing in this degenerate age?' The king ordered his ministers to clean and sweep the Worry-Free Garden, burn incense, and hang banners and canopies, preparing all kinds of delicious food and drink. The minister immediately prepared everything as the king had commanded. At that time, the king went on an excursion, and with his ministers and the eighteen divisions of people, he went to the Worry-Free Garden. After the king was seated, he asked his ministers: 'Where are the fools now? Summon them here.' All the fools arrived, and the king saw that the fools had been in the garden for a long time, their clothes were dirty and greasy, their nails were long, and their hair was disheveled. He immediately ordered his ministers: 'Take the fools away, bathe them, give them new clothes, cut their hair, and trim their nails, and then bring them back.' After they were brought back, give them all kinds of food and drink, bestow wealth and treasures upon them, and satisfy their needs.' Then he ordered the fools: 'Return home to support your parents, diligently manage your family business, and do not be thieves again.' At that time, the fools, hearing the king's command, joyfully obeyed. Then, that king abdicated the throne to his crown prince and went into the mountains to practice the ways of the immortals. At that time, the king spoke this verse: 'Originally seeking a thousand fools, Thinking it difficult to hold a gathering; How is it that in such a short time, The number of a thousand has suddenly been filled? Evil doctrines increase day and night, The gathering thus comes to an end; Wanting to leave the evil people of the world, One should promptly renounce the world.' The Buddha told the monks: 'Was the king named at that time someone different? He was King Bimbisara (Bimbisara, King of Magadha in ancient India). King Bimbisara has always feared the retribution of sins since his previous lives, and now that he is king, he still fears the retribution of sins.' The monks said to the Buddha: 'World Honored One! Why does King Bimbisara regret the orders he has issued so quickly after they have been carried out?' The Buddha told the monks: 'This King Bimbisara not only regrets the orders he has issued so quickly today, but he also regretted them in past lives.' The monks said to the Buddha: 'Has this happened before?'

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？」佛言：「如是！」佛告諸比丘：「過去世時有婆羅門，無有錢財以乞自活，是婆羅門有婦不生兒子，家有那俱羅蟲便生一子。時婆羅門以無子故，念彼那俱羅子如其兒想，那俱羅子于婆羅門亦如父想。時婆羅門於他舍會，或得乳酪及得餅肉，持還歸家與那俱羅。又於後時婆羅門婦忽便有娠，月滿生子便作是念：『是那俱羅生吉祥子，能使我有兒。』時婆羅門欲出行乞食，時便敕婦言：『汝若出行，當將兒去，慎莫留後。』婆羅門婦與兒食已，便至比舍借碓舂穀。是時小兒有酥酪香，時有毒蛇乘香來至，張口吐毒欲殺小兒。那俱羅蟲便作是念：『我父出行，母亦不在，云何毒蛇欲殺我弟？』如所說：

「『毒蛇那俱羅，　　飛烏及兔梟； 　　沙門婆羅門，　　系母及前子， 　　常共相憎嫉，　　懷毒欲相害。』

「時那俱羅便防毒蛇，段為七分，復作是念：『我今殺蛇令弟得活，父母知者必當賞我。』以血涂口當門而住，欲令父母見之歡喜。時婆羅門始從外來，遙見其婦在於舍外，便瞋恚言：『我教行時當將兒去，何以獨行？』父欲入門，見那俱羅口中有血，便作是念：『我夫婦不在，是那俱羅於後將無殺食我兒？』瞋恚而言：『徒養此蟲為其所害。』即前以杖打殺那俱羅。既入門內，自見其兒坐于庭

{ "translations": [ "現代漢語譯本", "佛說：『是的！』佛告訴各位比丘：『過去世的時候，有一位婆羅門（Brahman，古印度僧侶），沒有錢財，靠乞討為生。這位婆羅門有個妻子，但沒有生兒子。家裡有一隻mongoose（那俱羅蟲），後來生了一個兒子。當時，婆羅門因為沒有兒子，就把那俱羅蟲當成自己的兒子看待，那俱羅蟲也把婆羅門當成父親看待。當時，婆羅門到別人家參加聚會，有時得到乳酪，有時得到餅肉，帶回家給那俱羅蟲吃。後來，婆羅門婦忽然懷孕，足月後生了一個兒子，她就想：『是那俱羅蟲生了一個吉祥的兒子，才能使我有兒子。』當時，婆羅門要出去乞討食物，就囑咐妻子說：『你如果出門，應當帶著兒子去，千萬不要把他留在家裡。』婆羅門婦給兒子餵了食物后，就到鄰居家借石臼舂米。當時，小兒身上有酥酪的香味，一條毒蛇聞到香味就來了，張開嘴巴吐毒，想要殺死小兒。那俱羅蟲心想：『我父親出門了，母親也不在，怎麼能讓毒蛇殺死我的弟弟呢？』正如經文所說：", "『毒蛇和mongoose（那俱羅），飛鳥和貓頭鷹，沙門（Shramana，古印度出家求道者）和婆羅門，母親和前妻的兒子，常常互相憎恨嫉妒，心懷毒意想要互相殘害。』", "當時，那俱羅蟲就殺死了毒蛇，把蛇身份成七段，又想：『我今天殺了蛇，讓弟弟活了下來，父母知道了，一定會獎賞我的。』於是它用血塗滿嘴巴，站在門口，想要讓父母看到后高興。當時，婆羅門剛從外面回來，遠遠地看見他的妻子在屋外，就生氣地說：『我讓你出門的時候帶著兒子去，為什麼你獨自一人？』父親想要進門，看見那俱羅蟲口中有血，就想：『我夫婦不在家，難道是那俱羅蟲後來殺吃了我的兒子？』生氣地說：『白養了這隻蟲，竟然被它所害。』立刻上前用棍子打死了那俱羅蟲。進到屋裡，看見他的兒子坐在院子里。" ], "english_translations": [ "English version", 'The Buddha said, \'So it is!\' The Buddha told the Bhikshus (monks): \'In the past, there was a Brahman (priest in ancient India) who had no wealth and lived by begging. This Brahman had a wife but no son. There was a mongoose (Nakula worm) in the house, and later she gave birth to a son. At that time, because the Brahman had no son, he thought of the Nakula worm as his own son, and the Nakula worm also thought of the Brahman as his father. At that time, the Brahman would attend gatherings at other people\'s houses, and sometimes he would get milk and cheese, and sometimes he would get cakes and meat, which he would bring home and give to the Nakula worm. Later, the Brahman\'s wife suddenly became pregnant, and after a full term, she gave birth to a son. She thought, \'It was the Nakula worm that gave birth to an auspicious son, which enabled me to have a son.\' At that time, the Brahman wanted to go out to beg for food, so he instructed his wife, \'If you go out, you should take the child with you, and be careful not to leave him behind.\' After the Brahman\'s wife fed the child, she went to a neighbor\'s house to borrow a mortar to pound rice. At that time, the little child had the fragrance of ghee and cheese, and a poisonous snake came because of the fragrance, opened its mouth, and spat venom, wanting to kill the little child. The Nakula worm thought, \'My father has gone out, and my mother is not here either. How can I let the poisonous snake kill my younger brother?\' As it is said:', '\'Poisonous snakes and mongooses (Nakula), flying birds and owls, Shramanas (wandering ascetics in ancient India) and Brahmans, stepmothers and the children of former wives, often hate and are jealous of each other, harboring poison and wanting to harm each other.\'', 'At that time, the Nakula worm killed the poisonous snake, cut the snake\'s body into seven pieces, and thought, \'Today I killed the snake and saved my younger brother\'s life. If my parents know about it, they will surely reward me.\' So it smeared its mouth with blood and stood at the door, wanting to make its parents happy when they saw it. At that time, the Brahman had just returned from outside and saw his wife outside the house from afar. He angrily said, \'I told you to take the child with you when you went out, why are you alone?\' The father wanted to enter the door and saw that the Nakula worm had blood in its mouth. He thought, \'My wife and I are not at home, could it be that the Nakula worm later killed and ate my son?\'. Angrily he said, \'I raised this worm in vain, and it was harmed by it.\' He immediately stepped forward and beat the Nakula worm to death with a stick. After entering the house, he saw his son sitting in the courtyard.' ] }

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中𠲿指而戲，又見毒蛇七分在地，見是事已即大憂悔。時婆羅門深自苦責：『是那俱羅善有人情救我子命，我不善觀察卒便殺之。可痛！可憐！』即便迷悶躄地。時空中有天，即說偈言：

「『宜審諦觀察，　　勿行卒威怒； 　　善友恩愛離，　　枉害傷良善； 　　喻如婆羅門，　　殺彼那俱羅。』」

佛告諸比丘：「爾時婆羅門者豈異人乎？即瓶沙王是。彼于昔時，以曾輕躁作事尋悔，今復如是。」佛告諸比丘：「依止王舍城比丘皆悉令集，乃至已聞者當重聞。若比丘于聚落、空地，不與取。隨盜物，王或捉、或殺、或縛、或擯出言：『咄！男子！汝賊耶？汝癡耶？』比丘如是不與取者，波羅夷，不應共住。」(第二戒緣竟)

比丘者，比丘名受具足、善受具足，一白三羯磨，無遮法和合十眾、十眾已上，年滿二十，此名比丘。

聚落者，聚落名若都墻圍繞、若水渠溝塹籬柵圍繞。又復聚落者，放牧聚落、伎兒聚落、營車聚落、牛眠聚落、四家及一積薪亦名聚落。

空地者，空地名垣墻院外，除聚落界餘者盡名空地。聚落界者，去籬不遠，多人所行軌跡到處，是名聚落界。如是水渠溝塹籬柵外，除聚落界餘者盡名空地。放牧聚落者，最邊巷舍外，除聚落界餘者盡名空地。伎兒聚落者

【現代漢語翻譯】 現代漢語譯本： 中𠲿指著屍體開玩笑，又看見一條七分長的毒蛇在地上，見到這件事後就非常憂愁後悔。當時婆羅門深深地責備自己：『是那俱羅（Nakula，一種動物的名字）善解人意，救了我兒子的性命，我不善於觀察，竟然殺了他。可悲啊！可憐啊！』隨即昏迷倒地。當時空中有天神，就說了這首偈語： 『應該審慎地觀察，不要輕率地發怒；善友的恩愛離開了，枉自傷害善良的人；譬如這位婆羅門，殺死了那俱羅。』 佛陀告訴眾比丘：『當時的婆羅門難道是別人嗎？就是頻婆娑羅王（King Bimbisara）啊。他過去輕率做事，事後後悔，現在又這樣。』佛陀告訴眾比丘：『依止王舍城（Rajagriha）的比丘都應當集合，乃至已經聽聞過的應當重新聽聞。如果比丘在村落、空地，不予而取（偷盜）。隨著所盜的物品，國王或者捉拿、或者殺害、或者捆綁、或者驅逐，說：『咄！男子！你是賊嗎？你真是愚癡啊！』比丘如果這樣不予而取，就犯了波羅夷（Parajika，斷頭罪），不應當共同居住。』（第二戒緣終） 比丘，比丘的名稱是受具足戒、善於受具足戒，一白三羯磨（one declaration and three motions），沒有遮法的和合十眾、十眾以上，年齡滿二十歲，這稱為比丘。 村落，村落的名稱是如果都有墻壁圍繞、或者水渠溝塹籬笆圍繞。又，村落是指放牧的村落、藝人的村落、營車的村落、牛眠的村落、四戶人家以及一堆柴火，也稱為村落。 空地，空地的名稱是圍墻院子外面，除了村落的邊界，其餘都稱為空地。村落的邊界，距離籬笆不遠，多數人行走留下的軌跡到達的地方，這稱為村落的邊界。像這樣水渠溝塹籬笆外面，除了村落的邊界，其餘都稱為空地。放牧的村落，最邊上的巷子房屋外面，除了村落的邊界，其餘都稱為空地。藝人的村落……

【English Translation】 English version: While joking and pointing at the corpse, he then saw a seven-part venomous snake on the ground. Upon seeing this, he became greatly worried and remorseful. At that time, the Brahmin deeply reproached himself: 'It was Nakula (Nakula, name of an animal) who was so understanding and saved my son's life, but I, lacking in observation, killed him. How painful! How pitiable!' He then fainted and collapsed to the ground. At that time, a deity in the sky spoke this verse: 'One should observe carefully and thoughtfully, do not act with rash anger; when the kindness and love of a good friend is lost, one wrongly harms the virtuous; like this Brahmin, who killed Nakula.' The Buddha told the Bhikkhus: 'Was the Brahmin of that time someone else? He was King Bimbisara (King Bimbisara). In the past, he acted rashly and regretted it afterward, and now he is doing the same.' The Buddha told the Bhikkhus: 'All the Bhikkhus residing in Rajagriha (Rajagriha) should assemble, and those who have already heard this should hear it again. If a Bhikkhu, in a village or in an empty place, takes what is not given (stealing). Depending on the stolen object, the king may seize, kill, bind, or expel him, saying: 'Hey! Man! Are you a thief? Are you foolish?' If a Bhikkhu takes what is not given in this way, he has committed Parajika (Parajika, expulsion offense), and should not live together.' (End of the second precept) Bhikkhu, the name Bhikkhu means one who has received full ordination, well-received full ordination, one declaration and three motions, a harmonious assembly of ten or more without impediments, and is twenty years of age, this is called a Bhikkhu. Village, the name Village refers to places that are surrounded by walls, or by ditches, moats, or fences. Furthermore, a village refers to a herding village, an entertainers' village, a caravan village, a cattle-sleeping village, four households, and even a pile of firewood can be called a village. Empty place, the name Empty place refers to outside the walls and courtyards, everything except the village boundary is called an empty place. The village boundary is not far from the fence, where the traces of many people walking reach, this is called the village boundary. Like this, outside the ditches, moats, and fences, everything except the village boundary is called an empty place. A herding village, outside the outermost alley houses, everything except the village boundary is called an empty place. An entertainers' village...

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，最邊車外，除聚落界餘者盡名空地。營車聚落者，最邊車外，除聚落界餘者盡名空地。牛眠聚落者，最邊家外，除聚落界餘者盡名空地。四家及一積薪聚落者，最邊家外，除聚落界餘者盡名空地。

不與者，若男、若女、若黃門、二形、在家、出家，無有與者，盜心取。隨盜物者，物有八種：一者時藥；二者夜分藥；三者七日藥；四者盡壽藥；五者隨物；六者重物；七者不凈物；八者凈不凈物，是名為八。

取者，取名捉物移離本處，是名為取。

隨其所盜者，不如十六督監，盜取王家一枚小錢，買瓜食之為王所殺。王無定法自隨其意，或小盜便殺、或盜多不死。當如世尊問瓶沙王法：「大王治國，盜齊幾錢至死？幾錢驅出？幾錢刑罰？」瓶沙王答佛：「十九錢為一罽利沙槃，一罽利沙槃分為四分，若取一分、若取一分直，罪應至死。」今隨所盜義以此為準。

王者，王名剎利、婆羅門、長者、居士，受職為王。

王捉者，王使人執，或捉其手及余身份，是名捉。

殺者，奪其命是名為殺。

縛者，或以屋縛、或以城縛、或以材縛、或著鎖絆、或著杻械，是名為縛。

擯出者，驅出聚落、驅出城、驅出國，是名擯出。

咄！男子！汝賊！汝癡！汝愚癡者，

呵責之辭。

比丘如是者，犯波羅夷，不應共住。波羅夷者，謂於法智退沒墮落，無道果分，是名波羅夷。如是乃至盡智、無生智，于彼諸智退沒墮落，無道果分，是名波羅夷。又復波羅夷者，于涅槃退沒墮落，無證果分，是名波羅夷。又復波羅夷者，離於不盜法退沒墮落，是名波羅夷。又復波羅夷者，所可犯罪不可發露悔過故，名波羅夷。

時藥者，一切根、一切谷、一切肉。根者。治毒草根、藕根、[竺-二+兒]樓根、芋根、蘿葡根、蔥根，是名根。谷者，有十七種：一稻、二赤稻、三小麥、四𪍿麥、五小豆、六胡豆、七大豆、八豌豆、九粟、十黍。十一麻子、十二姜句、十三阇致、十四波薩陀、十五莠子、十六脂那句、十七俱陀婆，是名十七種谷。肉者，水陸蟲肉。云何水蟲？水蟲者，魚龜、提彌、祇羅、修羅、修修羅、修修磨羅，如是等水中諸蟲可食者，是名水蟲。云何陸蟲？陸蟲者，兩足、四足、無足、多足，如是等名陸蟲。如是根食、穀食、肉食，皆名時食。何以故？時得食，非時不得食，是名時食。若比丘盜心，觸時藥，犯越比尼罪；動彼物，得偷蘭罪；離本處滿者，波羅夷。

夜分藥者，十四種漿：一庵羅漿、二拘梨漿、三安石榴漿、四巔哆梨漿、五蒲桃漿、六波樓沙漿、七揵

【現代漢語翻譯】 現代漢語譯本 呵責之辭。

比丘如果犯了以下罪行，就觸犯了波羅夷（Pārājika，斷頭罪），不應該再在一起生活。波羅夷的意思是，對於佛法智慧的退失、沉淪和墮落，失去了證得道果的資格，這叫做波羅夷。像這樣，乃至對於盡智（knowledge of destruction of defilements）、無生智（knowledge of non-arising of defilements）的退失、沉淪和墮落，失去了證得道果的資格，這叫做波羅夷。還有，波羅夷的意思是，對於涅槃（Nirvana，寂滅）的退失、沉淪和墮落，失去了證得果位的資格，這叫做波羅夷。還有，波羅夷的意思是，脫離了不盜戒，退失、沉淪和墮落，這叫做波羅夷。還有，波羅夷的意思是，所犯的罪行無法坦白陳述並懺悔，所以叫做波羅夷。

時藥包括一切根、一切谷、一切肉。根指的是：可以治療毒草的根、藕根、[竺-二+兒]樓根、芋根、蘿葡根、蔥根，這些叫做根。谷有十七種：一、稻；二、赤稻；三、小麥；四、𪍿麥；五、小豆；六、胡豆；七、大豆；八、豌豆；九、粟；十、黍；十一、麻子；十二、姜句；十三、阇致；十四、波薩陀；十五、莠子；十六、脂那句；十七、俱陀婆，這叫做十七種谷。肉包括水生和陸生動物的肉。什麼是水生動物？水生動物包括魚、龜、提彌、祇羅、修羅、修修羅、修修磨羅，像這樣水中可以食用的動物，叫做水生動物。什麼是陸生動物？陸生動物包括兩足、四足、無足、多足的動物，像這樣叫做陸生動物。像這樣，根食、穀食、肉食，都叫做時食。為什麼呢？因為在規定的時間內可以食用，不在規定的時間內不可以食用，這叫做時食。如果比丘心懷盜心，觸碰了時藥，就犯了越比尼罪（a transgression of monastic rules）；移動了那些東西，就犯了偷蘭罪（sthulatyaya，重罪）；如果將東西從原處拿走且價值達到一定標準，就犯了波羅夷罪。

夜分藥包括十四種漿：一、庵羅漿；二、拘梨漿；三、安石榴漿；四、巔哆梨漿；五、蒲桃漿；六、波樓沙漿；七、揵

【English Translation】 English version Words of rebuke.

If a Bhikkhu (monk) commits the following offenses, he commits a Pārājika (defeat), and should not live together [with other monks]. Pārājika means that one has regressed, sunk, and fallen from the wisdom of the Dharma, and has lost the qualification to attain the fruit of the Path; this is called Pārājika. Likewise, even with regard to the knowledge of destruction of defilements (盡智) and the knowledge of non-arising of defilements (無生智), if one regresses, sinks, and falls from these knowledges, and loses the qualification to attain the fruit of the Path, this is called Pārājika. Furthermore, Pārājika means that one has regressed, sunk, and fallen from Nirvana (涅槃), and has lost the qualification to attain the fruit of the attainment. Furthermore, Pārājika means that one has departed from the precept of not stealing, and has regressed, sunk, and fallen; this is called Pārājika. Furthermore, Pārājika means that the offenses committed cannot be confessed and repented, therefore it is called Pārājika.

'Timely medicine' includes all roots, all grains, and all meats. Roots refer to: roots that can treat poisonous herbs, lotus roots, [竺-二+兒]樓 roots, taro roots, radish roots, and onion roots; these are called roots. There are seventeen kinds of grains: 1. rice, 2. red rice, 3. wheat, 4. barley, 5. small beans, 6. broad beans, 7. soybeans, 8. peas, 9. millet, 10. glutinous millet, 11. hemp seeds, 12. ginger stalks, 13. jathi, 14. posatha, 15. foxtail millet, 16. zhina stalks, 17. kudrava; these are called the seventeen kinds of grains. Meat includes the meat of aquatic and terrestrial animals. What are aquatic animals? Aquatic animals include fish, turtles, timi, ghila, sura, susura, susumara, and other edible aquatic animals; these are called aquatic animals. What are terrestrial animals? Terrestrial animals include bipeds, quadrupeds, apods, and myriapods; these are called terrestrial animals. Thus, root food, grain food, and meat food are all called 'timely food'. Why? Because they can be eaten at the appointed time, but cannot be eaten at other times; this is called 'timely food'. If a Bhikkhu has a thieving mind and touches 'timely medicine', he commits a transgression of monastic rules (越比尼罪); if he moves those things, he commits a sthulatyaya (偷蘭罪); if he removes the things from their original place and the value reaches a certain standard, he commits a Pārājika offense.

'Nightly medicine' includes fourteen kinds of juice: 1. amra juice, 2. kurari juice, 3. pomegranate juice, 4. dentali juice, 5. grape juice, 6. parusa juice, 7. gandha juice

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揵漿、八芭蕉漿、九罽伽提漿、十劫頗羅漿、十一婆籠渠漿、十二甘蔗漿、十三呵梨陀漿、十四呿波梨漿。此諸漿，初夜受初夜飲，中夜受中夜飲，后夜受后夜飲，食前受至初夜飲，是故名夜分藥。若比丘盜心，觸夜分藥，犯越比尼罪；動彼物，偷蘭遮罪；離本處滿者，波羅夷。

七日藥者，酥、油、蜜、石蜜、脂、生酥。酥者，牛、水牛酥，羖羊、羺羊酥，駱駝酥。油者，胡麻油、蕪菁油、黃藍油、阿陀斯油、菎麻油、比樓油、比周縵陀油、迦蘭遮油、差羅油、阿提目多油、縵頭油、大麻油，及餘種種油，是名為油。蜜者，軍荼蜜、布底蜜、黃蜂蜜、黑蜂蜜，是名為蜜。石蜜者，槃拖蜜、那羅蜜、縵阇蜜、摩訶毗梨蜜，是名石蜜。脂者，魚脂、熊脂、羆脂、修修羅脂、豬脂，此諸脂無骨、無肉、無血、無臭香、無食氣，頓受聽七日病比丘食，是名脂。生酥者，牛羊等諸生酥，凈漉洗無食氣，頓受聽七日病比丘食。此諸藥清凈無食氣，一時頓受得七日服，故名七日藥。若比丘盜心，觸七日藥，越比尼罪；動彼物，偷蘭罪；離本處滿者，波羅夷。

盡壽藥者，呵梨、勒毗醯勒、阿摩勒、蓽茇、胡椒、姜、長壽果、仙人果、乳果、豆色果、波羅悉多果、槃那果、小五根、大五根、一切鹽，除八種灰餘一切灰，

【現代漢語翻譯】 現代漢語譯本 揵漿、八芭蕉漿、九罽伽提漿、十劫頗羅漿、十一婆籠渠漿、十二甘蔗漿、十三呵梨陀漿、十四呿波梨漿。這些漿，可以在初夜接受並在初夜飲用，中夜接受並在中夜飲用，后夜接受並在后夜飲用，或者在飯前接受並飲用到初夜，因此稱為夜分藥。如果比丘（bhiksu，佛教出家男眾）心懷盜心，觸碰夜分藥，就犯了越比尼罪（atyaya，一種輕罪）；移動這些東西，犯偷蘭遮罪（stulatyaya，一種中等罪）；如果將這些東西從原處拿走且價值達到一定標準，則犯波羅夷罪（parajika，一種重罪，會導致喪失比丘資格）。

七日藥包括：酥、油、蜜、石蜜、脂、生酥。酥包括：牛酥、水牛酥、羖羊酥、羺羊酥、駱駝酥。油包括：胡麻油、蕪菁油、黃藍油、阿陀斯油、菎麻油、比樓油、比周縵陀油、迦蘭遮油、差羅油、阿提目多油、縵頭油、大麻油，以及其他各種油，這些都稱為油。蜜包括：軍荼蜜、布底蜜、黃蜂蜜、黑蜂蜜，這些都稱為蜜。石蜜包括：槃拖蜜、那羅蜜、縵阇蜜、摩訶毗梨蜜，這些都稱為石蜜。脂包括：魚脂、熊脂、羆脂、修修羅脂、豬脂，這些脂沒有骨頭、沒有肉、沒有血、沒有臭味、沒有食物的氣味，可以一次性接受並允許生病的比丘在七日內食用，這稱為脂。生酥包括：牛羊等各種生酥，經過乾淨的過濾和清洗，沒有食物的氣味，可以一次性接受並允許生病的比丘在七日內食用。這些藥清凈且沒有食物的氣味，可以一次性接受並在七日內服用，因此稱為七日藥。如果比丘心懷盜心，觸碰七日藥，就犯了越比尼罪；移動這些東西，犯偷蘭罪；如果將這些東西從原處拿走且價值達到一定標準，則犯波羅夷罪。

盡壽藥包括：呵梨勒（haritaki，訶子）、毗醯勒（bibhitaki，毗黎勒）、阿摩勒（amalaki，庵摩羅果）、蓽茇（pippali，一種香料）、胡椒（marica，一種香料）、姜（srngavera，一種香料）、長壽果、仙人果、乳果、豆色果、波羅悉多果、槃那果、小五根、大五根、一切鹽，以及除了八種灰以外的所有灰。

【English Translation】 English version 'Khen Jiang, eight banana juice, nine Ji Jia Ti juice, ten Jie Po Luo juice, eleven Po Long Qu juice, twelve sugarcane juice, thirteen He Li Tuo juice, fourteen Qu Bo Li juice. These juices can be received and drunk in the first night, received and drunk in the middle night, received and drunk in the last night, or received before meals and drunk until the first night, hence they are called night-dividing medicines. If a bhiksu (Buddhist monk) has a thieving mind and touches night-dividing medicine, he commits an atyaya (minor offense); moving these things constitutes a stulatyaya (moderate offense); if these things are taken away from their original place and the value meets a certain standard, he commits a parajika (major offense, leading to expulsion from the monastic order).'

'Seven-day medicines include: ghee, oil, honey, rock candy, fat, and fresh ghee. Ghee includes: cow ghee, buffalo ghee, ewe ghee, ram ghee, and camel ghee. Oil includes: sesame oil, turnip oil, safflower oil, linseed oil, castor oil, Bilou oil, Bi Zhou Man Tuo oil, Jialan Zha oil, Cha Luo oil, Ati Mu Duo oil, Man Tou oil, hemp oil, and various other oils, these are all called oil. Honey includes: Jun Tu honey, Bu Di honey, yellow honey, and black honey, these are all called honey. Rock candy includes: Pan Tuo honey, Na Luo honey, Man Zha honey, and Maha Pili honey, these are called rock candy. Fat includes: fish fat, bear fat, brown bear fat, Susura fat, and pig fat. These fats have no bones, no meat, no blood, no foul smell, and no food odor, they can be received all at once and allowed for sick bhiksus to eat within seven days, this is called fat. Fresh ghee includes: various fresh ghee from cows, sheep, etc., which is cleanly filtered and washed without food odor, it can be received all at once and allowed for sick bhiksus to eat within seven days. These medicines are pure and have no food odor, they can be received all at once and taken within seven days, hence they are called seven-day medicines. If a bhiksu has a thieving mind and touches seven-day medicine, he commits an atyaya; moving these things constitutes a stulatyaya; if these things are taken away from their original place and the value meets a certain standard, he commits a parajika.'

'Life-long medicines include: haritaki (chebulic myrobalan), bibhitaki (belleric myrobalan), amalaki (Indian gooseberry), pippali (long pepper), marica (pepper), srngavera (ginger), longevity fruit, immortal fruit, milk fruit, bean-colored fruit, Parasita fruit, Panna fruit, small five roots, large five roots, all salts, and all ashes except for eight kinds of ashes.'

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除石蜜滓地餘一切地。此諸藥無食氣，頓受病比丘終身服，是名終身藥。若比丘盜心，觸終身藥，越比尼罪；動彼物，偷蘭罪；離本處滿者，波羅夷。

隨物者，三衣、尼師檀、覆瘡衣、雨浴衣、缽、大揵镃、小揵镃、缽囊、絡囊、漉水囊、二種腰帶、刀子、銅匙、缽支、針筒、軍持、澡罐、盛油、支瓶、錫杖、革屣、傘蓋、扇，及餘種種所應畜物，是名隨物。復有俗人隨物、軍器、刀杖、衣服，及餘種種白衣所畜眾物，亦名隨物。若比丘盜心，觸隨物，得越比尼罪；動彼物，偷蘭罪；離本處滿者，波羅夷。

重物者，床、臥具及余重物。床臥具者，臥床、坐床、小褥、大褥、拘㲲枕，及余重物者，一切銅器、一切木器、竹器、一切瓦器。銅器名者，銅瓶、銅釜、銅鑊、銅杓，及餘種種銅器，是名銅器。木器竹器者，木臼、木瓶、木瓫、木碗、木杓，竹筐、竹蓆乃至竹筥，及餘種種一切木器竹器，是名竹器木器。瓦器者，從大甕乃至燈盞，是名瓦器。床臥具及種種余物，是名重物。若比丘盜心，觸此重物等，得越比尼罪；動彼物，偷蘭罪；離本處滿者，波羅夷。

不凈物者，錢金銀，比丘不得觸故名不凈物。若比丘盜心，觸不凈物，得越比尼罪；若動彼物，偷蘭罪；若離本處滿者，波羅夷。

【現代漢語翻譯】 現代漢語譯本： 除石蜜滓地以外的一切土地。這些藥物沒有食物的氣味，長期生病的比丘可以終身服用，這叫做終身藥。如果比丘心懷盜心，觸碰終身藥，犯越比尼罪；移動它，犯偷蘭罪；將它完全從原處移開，犯波羅夷罪（Parajika，斷頭罪）。 隨物包括：三衣（Tricivara，三種袈裟）、尼師檀（Nisidana，坐具）、覆瘡衣、雨浴衣、缽（Patra，食器）、大揵镃（大犍椎，召集僧眾的法器）、小揵镃（小犍椎，報時法器）、缽囊、絡囊、漉水囊、兩種腰帶、刀子、銅匙、缽支、針筒、軍持（Kundika，水瓶）、澡罐、盛油器、支瓶、錫杖（Khakkhara，比丘的杖）、革屣（鞋子）、傘蓋、扇子，以及其他種種應該擁有的物品，這叫做隨物。還有俗人的隨物，如軍器、刀杖、衣服，以及其他種種在家居士所擁有的物品，也叫做隨物。如果比丘心懷盜心，觸碰隨物，犯越比尼罪；移動它，犯偷蘭罪；將它完全從原處移開，犯波羅夷罪。 重物包括：床、臥具以及其他重物。床臥具包括：臥床、坐床、小褥、大褥、拘㲲枕（Kusa grass pillow，用拘舍草做的枕頭），以及其他重物，包括一切銅器、一切木器、竹器、一切瓦器。銅器包括：銅瓶、銅釜、銅鑊、銅杓，以及其他種種銅器，這叫做銅器。木器竹器包括：木臼、木瓶、木瓫、木碗、木杓，竹筐、竹蓆乃至竹筥，以及其他種種一切木器竹器，這叫做竹器木器。瓦器包括：從大甕乃至燈盞，這叫做瓦器。床臥具以及種種其他物品，這叫做重物。如果比丘心懷盜心，觸碰這些重物等，犯越比尼罪；移動它，犯偷蘭罪；將它完全從原處移開，犯波羅夷罪。 不凈物包括：錢、金銀，比丘不得觸碰，所以叫做不凈物。如果比丘心懷盜心，觸碰不凈物，犯越比尼罪；如果移動它，犯偷蘭罪；如果將它完全從原處移開，犯波羅夷罪。

【English Translation】 English version: Everything except the land containing residue of rock candy. These medicines have no food odor, and a sick Bhikkhu (monk) can take them for life; this is called 'lifelong medicine'. If a Bhikkhu, with a thieving mind, touches lifelong medicine, he commits a Dukkaṭa (wrongdoing) offense; if he moves it, a Thullaccaya (serious offense) offense; if he removes it completely from its original place, a Parajika (defeat) offense. Belongings include: the three robes (Tricivara), the sitting cloth (Nisidana), a cloth for covering wounds, a bathing robe, a bowl (Patra), a large gavel (used to summon the Sangha), a small gavel (used to announce the time), a bowl bag, a carrying bag, a water strainer bag, two kinds of belts, a knife, a copper spoon, a bowl stand, a needle case, a water pot (Kundika), a washing pot, an oil container, a bottle stand, a staff (Khakkhara), leather sandals, an umbrella, a fan, and various other items that should be owned; these are called 'belongings'. Also, the belongings of laypeople, such as military equipment, knives, staffs, clothing, and various other items owned by laypeople, are also called 'belongings'. If a Bhikkhu, with a thieving mind, touches belongings, he commits a Dukkaṭa offense; if he moves it, a Thullaccaya offense; if he removes it completely from its original place, a Parajika offense. Heavy items include: beds, bedding, and other heavy items. Bedding includes: sleeping beds, sitting beds, small mats, large mats, Kusa grass pillows, and other heavy items, including all copper utensils, all wooden utensils, bamboo utensils, and all earthenware utensils. Copper utensils include: copper bottles, copper pots, copper cauldrons, copper ladles, and various other copper utensils; these are called 'copper utensils'. Wooden and bamboo utensils include: wooden mortars, wooden bottles, wooden jars, wooden bowls, wooden ladles, bamboo baskets, bamboo mats, and even bamboo containers, and various other wooden and bamboo utensils; these are called 'bamboo and wooden utensils'. Earthenware utensils include: from large urns to oil lamps; these are called 'earthenware utensils'. Beds, bedding, and various other items are called 'heavy items'. If a Bhikkhu, with a thieving mind, touches these heavy items, he commits a Dukkaṭa offense; if he moves it, a Thullaccaya offense; if he removes it completely from its original place, a Parajika offense. Impure items include: money, gold, and silver, which a Bhikkhu is not allowed to touch, hence they are called 'impure items'. If a Bhikkhu, with a thieving mind, touches impure items, he commits a Dukkaṭa offense; if he moves it, a Thullaccaya offense; if he removes it completely from its original place, a Parajika offense.

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凈不凈物者，真珠、琉璃、珂貝、珊瑚、頗梨、車𤦲、馬瑙、璧玉，是諸寶物得觸不得著故，名凈不凈物。若比丘盜心，觸此凈不凈物，得越比尼罪；若動彼物，偷蘭罪；若離本處滿者，波羅夷。

復有十六種物：地、地中物，水、水中物，船、船中物，乘、乘中物，四足、四足上物，兩足、兩足上物，無足、無足上物，虛空、虛空中物。

云何地？金礦、銀礦、赤銅礦、鉛錫礦、白镴礦、空青、雌黃石、膽鹽石、灰赤土、白墡，乃至瓦師取土地，是名地。若比丘盜心，觸此諸地者，得越比尼罪；若動彼物，偷蘭罪；若離本處滿者，波羅夷。

地中物者，若人藏物著地中，所謂錢、金銀、頗梨、珂貝、真珠、車𤦲、馬瑙；酥瓶、油瓶、石蜜瓶；根、莖、枝、葉、果等諸藥，乃至八種物藏著地中，是名地中物。若比丘盜心，觸此地中物者，得越比尼罪；若動彼物，偷蘭罪；若離本處滿者，波羅夷。

水者，水有十種：河水、池水、井水、龍淵水、清水、溫泉水、不病水、雨澇水、空中水、長流水，有處水貴、有處水賤，或一錢得四五瓶，或一切所有物得一瓶；如近村城邑而有好水，一錢得五六瓶；有估客遠行路由曠遠，或五由旬、或十乃至五百由旬，道路無水，彼諸估客皆各負水去，或有自

供或有賣者。時有一估客水少不足，為熱渴所逼，便作是念：「若我存者自能得錢，若我渴死錢復何用？」盡以錢物買一瓶水。時有比丘隨估客行，估客常供給比丘水，未至所在水便欲盡。時估客語比丘言：「道路猶遠，水復欲盡，爾許水以供尊者，爾許水我自當飲。」如估客所施，比丘應當如其量飲，若盜心多飲，滿者，波羅夷；不滿者，偷蘭罪。估客復言：「今供給尊者水飲，愿莫與他。」時有老病人，為熱渴所逼，來從比丘乞水飲。比丘慈心給彼病者，作是思惟：「主人雖作是言，彼病可愍，我今以水施之，主人故當不見怪責。」以同意故不犯。有人乘船載水，比丘為渴所逼，盜心，觸彼船上水者，得越比尼罪；若以缽、若揵镃盛彼水，未離船者，偷蘭罪；若持水去，身衣盡離船，滿者，波羅夷。穿彼水器，得越比尼罪；若以筒就穿孔飲水，滿者，波羅夷。若稍稍飲、數數止者，口口偷蘭罪。若水器先有塞孔，以盜心拔塞，得越比尼罪。水注器中，得偷蘭罪。若水注斷，滿者，波羅夷。若水連注未斷，即起悔心畏犯重罪，還以水倒本器中者，偷蘭罪。若欲合船盜者，順牽船尾過船頭處，波羅夷。若倒牽船者，船頭過船尾處、若右邊傍牽左過右者，波羅夷。若左邊傍牽亦如是。若小船易動，比丘盜心，觸者，得越

比尼罪；若動彼小船，偷蘭罪；若離本處滿者，波羅夷。若人有溉灌渠流水，或一宿直一錢，乃至二、三、四、五錢，若比丘若為佛法僧自為有盜心壞彼渠者，得越比尼罪；水流入田，偷蘭罪；滿者，波羅夷。若比丘不欲直壞渠，方便假牽磚木令水決出，牽時得越比尼罪；水流入田，偷蘭罪；滿者，波羅夷。若作方便驅牛羊駱駝壞渠者亦如是。若比丘嫉妒心壞渠棄水者，得越比尼罪。若比丘共估客行曠野中，有人言：「明後日當至水。」時有估客大擔水行，比丘甚渴乞水不得，便瞋恚言：「弊惡人汝何乃慳貪？多持水行亦不能自飲，亦不與畜生，亦不與沙門婆羅門。不久當棄，何用水為？」比丘便壞彼水器，以噁心故得越比尼罪。若人家中以器儲水，若比丘親里知識被燒，比丘以盜心，取水救火，若觸，得越比尼罪；動彼水器，得偷蘭罪；以水澆火滿者，波羅夷。若憶念言：「當還水。」若與直取用，不犯。若彼家被燒，即以彼水助澆火者，不犯。若時世遭旱十年、二十年，有人守護池水、若井水，比丘以盜心持器取水，觸彼水者越比尼罪；盛水時，偷蘭罪；若擔水離池，滿者，波羅夷。若池有院閉門，比丘以盜心持筒遙飲水，水連續不斷，滿者，波羅夷；口口飲息者，口口偷蘭罪。若井水，比丘以盜心下罐時，得越

【現代漢語翻譯】 現代漢語譯本： 比尼罪（越比尼罪，一種輕罪）；如果移動那個小船，偷蘭罪（一種中等罪）；如果離開原來的地方滿了，波羅夷（一種重罪，逐出僧團）。如果有人有灌溉用的水渠流水，或者一晚上值一錢，乃至二、三、四、五錢，如果有比丘爲了佛法僧（佛、法、僧三寶）自己，因為有盜心而破壞那個水渠，得越比尼罪；水流入田地，偷蘭罪；滿了，波羅夷。如果比丘不想直接破壞水渠，用方便的方法，假裝牽引磚木，讓水決堤流出，牽引的時候得越比尼罪；水流入田地，偷蘭罪；滿了，波羅夷。如果用方便的方法驅趕牛羊駱駝破壞水渠的，也像這樣判罪。如果比丘因為嫉妒心破壞水渠，丟棄水的，得越比尼罪。如果比丘和商人一起在曠野中行走，有人說：『明天后天應當到達有水的地方。』當時有商人用大擔子挑水行走，比丘非常口渴，乞討水卻得不到，於是嗔恨地說：『卑鄙惡劣的人，你為什麼這麼慳吝貪婪？挑這麼多水行走，自己也不能喝，也不給畜生喝，也不給沙門（出家修道者）婆羅門（古印度祭司）。不久就要丟棄了，要水有什麼用？』比丘就破壞了那個水器，因為噁心的緣故，得越比尼罪。如果人家中用器皿儲存水，如果有比丘的親戚朋友被火燒，比丘因為盜心，取水救火，如果碰到水，得越比尼罪；移動那個水器，得偷蘭罪；用水澆火滿了，波羅夷。如果記得說：『應當還水。』或者付錢取用，不犯戒。如果那家被火燒，就用那些水幫助澆火的，不犯戒。如果時世遭遇旱災十年、二十年，有人守護池水、或者井水，比丘因為盜心拿著器皿取水，碰到那個水，越比尼罪；盛水的時候，偷蘭罪；如果挑水離開池子，滿了，波羅夷。如果池子有院墻關閉大門，比丘因為盜心拿著筒子遠遠地飲水，水連續不斷，滿了，波羅夷；口口喝一口停一下的，口口偷蘭罪。如果是井水，比丘因為盜心放下罐子的時候，得越

【English Translation】 English version: Baini offense (a minor offense); if moving that small boat, Thulan offense (a moderate offense); if departing from the original place full, Parajika (a major offense, expulsion from the Sangha). If someone has irrigation canal water flowing, or one night's worth is one coin, even two, three, four, five coins, if a Bhikkhu (Buddhist monk) for the sake of the Buddha Dharma Sangha (the Three Jewels: Buddha, Dharma, Sangha) himself, because of having a stealing mind, destroys that canal, he commits a Baini offense; if water flows into the field, Thulan offense; if full, Parajika. If the Bhikkhu does not want to directly destroy the canal, using expedient means, pretending to pull bricks and wood, causing the water to breach and flow out, when pulling, he commits a Baini offense; if water flows into the field, Thulan offense; if full, Parajika. If using expedient means to drive cattle, sheep, and camels to destroy the canal, it is also judged in this way. If the Bhikkhu, out of jealousy, destroys the canal and discards the water, he commits a Baini offense. If the Bhikkhu travels with merchants in the wilderness, someone says: 'Tomorrow or the day after tomorrow, we should reach a place with water.' At that time, there are merchants carrying water with large loads, the Bhikkhu is very thirsty, begging for water but not getting it, so he angrily says: 'Despicable and evil people, why are you so stingy and greedy? Carrying so much water, you cannot even drink it yourselves, nor give it to livestock, nor give it to Shramanas (ascetics) and Brahmins (ancient Indian priests). Soon it will be discarded, what is the use of water?' The Bhikkhu then destroys that water container, because of the evil mind, he commits a Baini offense. If people store water in containers in their homes, if the Bhikkhu's relatives and friends are being burned, the Bhikkhu, because of a stealing mind, takes water to put out the fire, if touching the water, he commits a Baini offense; moving that water container, he commits a Thulan offense; using water to extinguish the fire fully, Parajika. If remembering to say: 'I should return the water.' Or paying for it to use, he does not violate the precepts. If that house is being burned, and he uses that water to help extinguish the fire, he does not violate the precepts. If the times encounter a drought for ten or twenty years, someone is guarding pond water or well water, the Bhikkhu, because of a stealing mind, takes water with a container, touching that water, Baini offense; when filling the water, Thulan offense; if carrying water away from the pond, if full, Parajika. If the pond has a courtyard with a closed gate, the Bhikkhu, because of a stealing mind, uses a tube to drink water from afar, the water is continuous and unbroken, if full, Parajika; drinking mouthful by mouthful with pauses, mouthful by mouthful Thulan offense. If it is well water, the Bhikkhu, because of a stealing mind, when lowering the jar, commits a

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比尼罪；若水入器時，得偷蘭罪；持水離井，滿者，波羅夷。有諸外道家以器儲水，其家被燒外道荒懼，比丘爾時便作是念：「如是如是子惡邪外道，常妒佛法毀呰沙門釋子，今當中汝。」便前以杖打水器破，以噁心壞他物故，得越比尼罪。有諸名水，所謂瞻波國有恒水、王舍城有溫泉水、巴連弗邑有恕奴河水、波羅奈國有佛遊行池水、沙祇國有玄注水、舍衛城有蒲多梨水、摩偷羅國有搖蒲那水、僧伽舍國有石蜜水。有諸貴人，遣使取此諸水在道止息，有比丘為渴所逼，以盜心，觸彼水者，得越比尼罪；水入器中，偷蘭罪；若水注斷滿者，波羅夷。若水注未斷，中起悔心畏犯重罪，以水還倒本器者，得偷蘭罪。有諸貴人，遊戲園中作香池水，有比丘以盜心取彼水，而水不直錢，計其香價隨時犯罪，是謂水。

水中物者，有物在水中生，所謂優缽羅、缽曇摩、拘物頭、分陀利、須健提、藕根等，及餘種種水生物。若比丘以盜心，觸此諸水中生物者，得越比尼罪；若動彼物，得偷蘭罪；若離本處滿者，波羅夷。若一花直滿者，波羅夷；不滿者，一一偷蘭罪。但取花著地，未波羅夷；花束大重不能勝，曳去雖遠，未波羅夷；舉離地，波羅夷。乃至一切水生物亦復如是。若諸貴人于遊戲浴池中，作金銀花及諸戲船、鳧雁

、鴛鴦異類之鳥，若比丘以盜心，觸彼物時，得越比尼罪；若動彼物，得偷蘭罪；若離本處滿者，波羅夷。若復持金銀、琉璃、車渠、馬瑙、珊瑚、琥珀、珂貝、赤寶及餘八種，若人持此眾物藏著水中，比丘以盜心，觸彼物者，得越比尼罪；若動彼物，偷蘭罪；若離本處滿者，波羅夷。是名水中物。

船物者，毗俱羅船、俱呵吒船、拔瞿梨船、毗尸伽船、馬面船、象面船、魚面船、羊面船；或一重乃至七重，或有壁、或無壁者，若載象船、載馬船、載財物船、載瓦器船、載皮船、載鐵器船乃至[竺-二+稗]筏。若是船筏繫著一處，若比丘盜心，觸彼船，得越比尼罪；若動彼船，偷蘭罪；離本處，波羅夷。雖復斷繩、船未離本處者，偷蘭罪；雖復離處、未斷繩者，亦偷蘭罪；若斷繩、離本處者，波羅夷。若本欲盜船不盜物，畏人覺故合物乘去，雖離本處，未波羅夷；若舍物已船離本處，波羅夷。若本欲盜物不盜船，畏人覺故合船乘去，未波羅夷；舍船已持物去者，波羅夷。若欲船物合盜者，船離本處，波羅夷。若欲水底持去者，沒時波羅夷。若有人系船岸邊于屏處坐，有比丘欲盜船，時有餘人語船主言：「有出家人欲盜汝船。」時船主問言：「何道出家？」答言：「沙門釋子。」船主言：「無苦！沙門釋子不與

【現代漢語翻譯】 現代漢語譯本：鴛鴦這種特殊的鳥類，如果比丘（bhiksu，佛教出家男眾）以盜竊的心思觸碰它們，會犯越比尼罪（atyaya，一種輕罪）；如果移動它們，會犯偷蘭罪（stulatyaya，一種中等罪）；如果將它們完全從原來的地方移走，就犯波羅夷罪（parajika，一種重罪，會導致喪失比丘資格）。如果有人將金、銀、琉璃（vaiḍūrya，一種寶石）、車渠（śaṅkha，一種貝殼）、瑪瑙（aśmagarbha，一種寶石）、珊瑚（pravāla，一種寶石）、琥珀（ambara，一種寶石）、珂貝（karkaṭaka，一種貝殼）、赤寶以及其他八種寶物藏在水中，比丘以盜竊的心思觸碰這些東西，會犯越比尼罪；如果移動它們，會犯偷蘭罪；如果將它們完全從原來的地方移走，就犯波羅夷罪。這些被稱為水中的物品。

船隻的種類包括：毗俱羅船（vikula boat）、俱呵吒船（kuhata boat）、拔瞿梨船（bakkuli boat）、毗尸伽船（visika boat）、馬面船、象面船、魚面船、羊面船；這些船可能有一層到七層，可能有墻壁，也可能沒有墻壁。船上可能載有大象、馬匹、財物、瓦器、皮革、鐵器，甚至竹筏。如果這些船筏繫在同一個地方，比丘如果以盜竊的心思觸碰這些船，會犯越比尼罪；如果移動這些船，會犯偷蘭罪；如果將船隻從原來的地方移走，就犯波羅夷罪。即使繩子斷了，船隻還沒有離開原來的地方，也犯偷蘭罪；即使船隻離開了原來的地方，繩子還沒有斷，也犯偷蘭罪；如果繩子斷了，船隻也離開了原來的地方，就犯波羅夷罪。如果原本想偷船，但沒有偷東西，因為害怕被人發現，所以把東西放在船上一起開走，即使船隻離開了原來的地方，也沒有犯波羅夷罪；如果丟棄了東西，船隻才離開原來的地方，就犯波羅夷罪。如果原本想偷東西，但沒有偷船，因為害怕被人發現，所以把船和東西一起開走，沒有犯波羅夷罪；如果丟棄了船隻，只拿走了東西，就犯波羅夷罪。如果想把船和東西一起偷走，船隻離開了原來的地方，就犯波羅夷罪。如果想把東西從水底拿走，東西沒入水中時，就犯波羅夷罪。如果有人把船繫在岸邊，坐在隱蔽的地方，有比丘想偷船，這時有人告訴船主說：『有個出家人想偷你的船。』船主問：『是什麼樣的出家人？』回答說：『是沙門釋子（śrāmaṇa śākyaputra，釋迦牟尼佛的出家弟子）。』船主說：『沒關係！沙門釋子不會偷東西。』

【English Translation】 English version: The mandarin duck is a bird of a different kind. If a bhiksu (Buddhist monk) touches them with the intention of stealing, he commits an atyaya (a minor offense); if he moves them, he commits a stulatyaya (a moderate offense); if he completely removes them from their original place, he commits a parajika (a major offense, resulting in expulsion from the monastic order). If someone hides gold, silver, vaiḍūrya (lapis lazuli), śaṅkha (conch shell), aśmagarbha (agate), pravāla (coral), ambara (amber), karkaṭaka (cowrie shell), red jewels, and other eight kinds of treasures in the water, and a bhiksu touches these items with the intention of stealing, he commits an atyaya; if he moves them, he commits a stulatyaya; if he completely removes them from their original place, he commits a parajika. These are called items in the water.

Types of boats include: vikula boat, kuhata boat, bakkuli boat, visika boat, horse-faced boat, elephant-faced boat, fish-faced boat, sheep-faced boat; these boats may have one to seven decks, with or without walls. The boat may carry elephants, horses, goods, earthenware, leather, ironware, or even bamboo rafts. If these boats and rafts are tied together in one place, and a bhiksu touches the boat with the intention of stealing, he commits an atyaya; if he moves the boat, he commits a stulatyaya; if he removes the boat from its original place, he commits a parajika. Even if the rope is broken, but the boat has not left its original place, he commits a stulatyaya; even if the boat has left its original place, but the rope has not been broken, he also commits a stulatyaya; if the rope is broken and the boat has left its original place, he commits a parajika. If he originally intended to steal the boat but not the goods, and because he was afraid of being discovered, he took the goods and sailed away together, even if the boat has left its original place, he has not committed a parajika; if he abandons the goods and then the boat leaves its original place, he commits a parajika. If he originally intended to steal the goods but not the boat, and because he was afraid of being discovered, he took the boat and goods together, he has not committed a parajika; if he abandons the boat and takes the goods away, he commits a parajika. If he intends to steal both the boat and the goods, and the boat leaves its original place, he commits a parajika. If he intends to take the items from underwater, he commits a parajika when the items are submerged. If someone ties a boat to the shore and sits in a secluded place, and a bhiksu intends to steal the boat, someone tells the boat owner, 'A renunciate wants to steal your boat.' The boat owner asks, 'What kind of renunciate?' The person replies, 'A śrāmaṇa śākyaputra (a disciple of Shakyamuni Buddha).' The boat owner says, 'It's okay! A śrāmaṇa śākyaputra would not steal.'

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不取。」是時比丘身以觸船時，異人復語船主言：「是比丘已取汝船。」船主便疑：「是比丘將無慾盜我船耶？」即起問言：「尊者！欲作何等？」時比丘默然不應，便以篙擿船而去。船主追喚言：「尊者！莫乘船去，是船是王、若大臣、若婆羅門、長者、居士許，是作福船、是渡人船。」又復恐怖比丘言：「弊惡人！汝若乘我船去者，我后當苦治汝。」是比丘雖乘船去遠，而船主不作失想，比丘亦不作得想，未波羅夷；船主若作失想，比丘作得想者，波羅夷。若船主系船著岸邊，有客比丘來語船主言：「長壽！借我船渡。」船主答言：「我獨一人，那得相渡？」比丘復言：「長壽！我食時欲至，莫令我失食。汝今渡我者，便為與我食，便為施我樂。我今與汝今世後世更互相渡。」船主復言：「汝亦無雇直，云何而欲虛渡？汝腳如餓烏東西不住，誰當渡汝？」比丘又復卑辭苦求，船主復言：「自可度，尊者今正一人，何辦相渡？」比丘答言：「長壽！汝但捉柁，我自作力。」船主即許，便喚大德上船。彼至河中，比丘捉杖便打彼船主罵言：「弊惡人敢毀辱沙門釋子。」罵訖傷打船主手臂腳腨傷破勞熟，已便排著水中，得偷蘭罪；船主若死，比丘先有殺心者，波羅夷；若先無殺心，偷蘭罪。爾時比丘若盜彼船，若盜行具

滿者，波羅夷；不滿，偷蘭罪。若比丘噁心沈彼船、若破彼船、若放隨流去，以壞失他物故，得越比尼罪。有人為福故，常以船渡人。比丘若渡，應繫著岸邊，令後人得渡。若比丘盜彼船，若行具滿者，波羅夷；若沒著水中，若破、若放令隨流去，得越比尼罪。比丘若乘筏渡至彼岸，當牽筏著岸上現處，令後人得渡，莫著屏猥處，是名船物。

船上物者，船上所有諸物，謂金銀、真珠、錢財、虎珀、琉璃、珂貝、珊瑚、車𤦲、赤寶縷、劫貝，乃至一切衣服穀食及八種物，若覆藏、若不覆藏，比丘以盜心，觸彼船上諸物，得越比尼罪；若動彼物者，偷蘭罪；若離本處滿者，波羅夷。

乘者，若車乘、若輿、若輦、若步挽車，乃至小兒戲車，是名為乘。若盜兩輪車，順牽後過前，滿者，波羅夷。若逆推前過，后滿者，波羅夷。若傍牽左輪過右輪、右輪過左輪，滿者，波羅夷。若比丘壞彼乘，稍稍取，若盜一一木，滿者，波羅夷；不滿者，偷蘭罪。若小乘可全檐去者，若觸，得越比尼罪；動彼乘，偷蘭罪；若離本處滿者，波羅夷。是名乘物。

乘上物者，若師子皮覆、虎皮覆、黃欽婆羅覆，及諸種種覆物，一切敷具、一切莊嚴乘物。乘上一切物者，所謂金銀、琉璃、車𤦲、馬瑙、真珠、珂貝、珊瑚、琥珀

【現代漢語翻譯】 現代漢語譯本： 滿者（指價值滿足一定數量），波羅夷（一種極重的罪）；不滿，偷蘭罪（一種較輕的罪）。如果比丘（佛教僧侶）惡毒地沉沒別人的船、或者破壞別人的船、或者放任船隻隨水流漂走，因為損壞或丟失他人的物品，就犯了越比尼罪（一種較輕的罪）。如果有人爲了行善積德，經常用船隻渡人，比丘如果乘坐此船渡河，應該將船繫在岸邊，讓後面的人可以渡河。如果比丘偷盜別人的船，如果偷盜的物品價值滿足一定數量，就犯波羅夷罪；如果將船沉入水中，或者破壞船隻，或者放任船隻隨水流漂走，就犯越比尼罪。比丘如果乘坐木筏渡到對岸，應當將木筏拉到岸上顯眼的地方，讓後面的人可以渡河，不要放在隱蔽的地方，這些都叫做船物。 船上物：船上所有的物品，例如金銀、珍珠、錢財、琥珀、琉璃、珂貝、珊瑚、車𤦲（一種裝飾品）、赤寶縷（紅色的寶石線）、劫貝（一種布料），乃至一切衣服穀物食物以及八種物品，無論是覆蓋著的還是沒有覆蓋著的，比丘如果以盜竊的心，觸碰船上的這些物品，就犯越比尼罪；如果移動這些物品，就犯偷蘭罪；如果將這些物品從原來的地方拿走，價值滿足一定數量，就犯波羅夷罪。 乘：指的是車乘、轎子、輦、步挽車，乃至小孩子的玩具車，這些都叫做乘。如果偷盜兩輪車，順著方向拉，後輪超過前輪，價值滿足一定數量，就犯波羅夷罪。如果逆著方向推，前輪超過後輪，價值滿足一定數量，就犯波羅夷罪。如果從旁邊拉，左輪超過右輪、右輪超過左輪，價值滿足一定數量，就犯波羅夷罪。如果比丘破壞別人的車乘，一點一點地拿取，如果偷盜的木頭價值滿足一定數量，就犯波羅夷罪；如果不滿足，就犯偷蘭罪。如果是小的車乘可以完全抬走，如果觸碰它，就犯越比尼罪；移動它，就犯偷蘭罪；如果將它從原來的地方拿走，價值滿足一定數量，就犯波羅夷罪。這些都叫做乘物。 乘上物：指的是用獅子皮覆蓋、虎皮覆蓋、黃欽婆羅（一種毛織品）覆蓋，以及各種各樣的覆蓋物，一切鋪設的用具、一切裝飾車乘的物品。乘上的一切物品，例如金銀、琉璃、車𤦲、馬瑙（瑪瑙）、珍珠、珂貝、珊瑚、琥珀。

【English Translation】 English version: If the value is sufficient, it's a Pārājika (a very serious offense); if insufficient, it's a Thullaccaya (a less serious offense). If a Bhikkhu (Buddhist monk) maliciously sinks a boat, or destroys a boat, or lets it drift away, causing damage or loss to another's property, he commits a Dukkaṭa (a minor offense). If someone regularly ferries people across a river for the sake of merit, a Bhikkhu, if he uses the boat, should tie it to the shore so that others can use it later. If a Bhikkhu steals that boat, if the value of the stolen goods is sufficient, he commits a Pārājika; if he sinks it in the water, or destroys it, or lets it drift away, he commits a Dukkaṭa. If a Bhikkhu crosses to the other shore on a raft, he should pull the raft onto the shore in a visible place so that others can use it later, not in a hidden place; these are called boat properties. Items on a boat: All items on a boat, such as gold, silver, pearls, money, amber, lapis lazuli, cowrie shells, coral, carnelian (a type of ornament), red gemstone threads, hemp cloth, and even all clothing, grains, food, and eight types of items, whether covered or uncovered, if a Bhikkhu, with the intention to steal, touches these items on the boat, he commits a Dukkaṭa; if he moves these items, he commits a Thullaccaya; if he removes these items from their original place and the value is sufficient, he commits a Pārājika. Carriages: This refers to carriages, palanquins, litters, hand-pulled carts, and even children's toy carts; these are called carriages. If stealing a two-wheeled cart, pulling it forward so that the rear wheel passes the front wheel, and the value is sufficient, he commits a Pārājika. If pushing it backward so that the front wheel passes the rear wheel, and the value is sufficient, he commits a Pārājika. If pulling it sideways so that the left wheel passes the right wheel, or the right wheel passes the left wheel, and the value is sufficient, he commits a Pārājika. If a Bhikkhu destroys another's carriage, taking it piece by piece, if the value of the stolen wood is sufficient, he commits a Pārājika; if it is insufficient, he commits a Thullaccaya. If a small carriage can be carried away completely, if he touches it, he commits a Dukkaṭa; moving it, he commits a Thullaccaya; if he removes it from its original place and the value is sufficient, he commits a Pārājika. These are called carriage properties. Items on a carriage: This refers to coverings of lion skin, coverings of tiger skin, coverings of yellow woolen cloth (Kambala), and various other coverings, all furnishings, and all decorative items for the carriage. All items on the carriage, such as gold, silver, lapis lazuli, carnelian, agate (Māṇikya), pearls, cowrie shells, coral, and amber.

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及赤寶等，衣被飲食及八種物，若覆藏、若不覆藏，比丘以盜心，觸彼物者，越比尼罪；若動彼物，偷蘭罪；若離本處滿者，波羅夷。是名乘上物。

四足物者，所謂象馬、駝牛、驢騾、羊乃至鼠狼。若比丘欲盜象，若牽、若驅、舉一足乃至三腳，偷蘭罪；四足離本處滿者，波羅夷。如是馬駝乃至羊亦如是。若小可全擔者，若觸，得越比尼罪；若動者，偷蘭罪；若離本處滿者，波羅夷。是名四足物。

四足上物者，莊嚴象具乃至莊嚴鼠狼具及八種物，若覆藏、若不覆藏，若比丘以盜心，觸此諸物，越比尼罪；若動彼物，得偷蘭罪；若離本處滿者，波羅夷。是名四足上物。

兩足物者，所謂人及鳥等，若比丘盜彼人，及誘去、若刀杖驅，舉一足偷蘭罪，舉兩足波羅夷。若小可擔負者，若觸，越比尼罪；若動偷蘭罪；若離本處滿者，波羅夷。乃至鳥亦如是。是為兩足物。

兩足上物者，所謂女人莊嚴具，男子莊嚴具，乃至鸚鵡鳥莊嚴具。女人莊嚴具者，釵釧衣服等，男子莊嚴具者，衣冠瓔珞等，乃至鸚鵡鳥莊嚴具者，種種珠鈴等系其頸腳，及餘八種物，若覆藏、若不覆藏，比丘以盜心，觸彼兩足上物者，得越比尼罪；若動彼物，偷蘭罪；若離本處滿者，波羅夷。是名兩足上物。

無足物者

【現代漢語翻譯】 現代漢語譯本 關於乘上物，例如赤寶（貴重的珠寶），以及衣物、飲食和八種物品，如果比丘以盜竊的心，觸碰這些被隱藏或未被隱藏的物品，就犯了越比尼罪（輕罪）；如果移動這些物品，就犯了偷蘭罪（中等罪）；如果將這些物品完全移離原處，就犯了波羅夷罪（重罪，逐出僧團）。這被稱為乘上物。

關於四足物，例如象、馬、駱駝、牛、驢、騾、羊，甚至鼠狼。如果比丘想要盜竊象，無論是牽引、驅趕，只要抬起一隻腳乃至三隻腳，就犯了偷蘭罪；如果四隻腳都完全離開原處，就犯了波羅夷罪。馬、駱駝乃至羊的情況也是如此。如果體積小可以完全擔負的，如果觸碰，就犯了越比尼罪；如果移動，就犯了偷蘭罪；如果完全移離原處，就犯了波羅夷罪。這被稱為四足物。

關於四足上物，例如裝飾象的用具，乃至裝飾鼠狼的用具，以及八種物品，無論是否被隱藏，如果比丘以盜竊的心，觸碰這些物品，就犯了越比尼罪；如果移動這些物品，就犯了偷蘭罪；如果完全移離原處，就犯了波羅夷罪。這被稱為四足上物。

關於兩足物，例如人和鳥等，如果比丘盜竊人，或者誘拐，或者用刀杖驅趕，抬起一隻腳就犯了偷蘭罪，抬起兩隻腳就犯了波羅夷罪。如果體積小可以擔負的，如果觸碰，就犯了越比尼罪；如果移動，就犯了偷蘭罪；如果完全移離原處，就犯了波羅夷罪。乃至鳥的情況也是如此。這被稱為兩足物。

關於兩足上物，例如女人的裝飾品，男子的裝飾品，乃至鸚鵡鳥的裝飾品。女人的裝飾品，例如釵、釧、衣服等；男子的裝飾品，例如衣冠、瓔珞等；乃至鸚鵡鳥的裝飾品，例如用各種珠子和鈴鐺繫在頸部和腳上，以及其他八種物品，無論是否被隱藏，如果比丘以盜竊的心，觸碰這些兩足上物，就犯了越比尼罪；如果移動這些物品，就犯了偷蘭罪；如果完全移離原處，就犯了波羅夷罪。這被稱為兩足上物。

關於無足物

【English Translation】 English version Regarding items carried upon something, such as 'chibao' (precious jewels), as well as clothing, food, and eight kinds of items, if a 'bhikshu' (Buddhist monk) with a thieving mind touches these items, whether hidden or not, he commits a 'tyagbhini' offense (minor offense); if he moves these items, he commits a 'stulana' offense (moderate offense); if he completely removes these items from their original place, he commits a 'parajika' offense (major offense, expulsion from the monastic order). This is called an item carried upon something.

Regarding four-legged creatures, such as elephants, horses, camels, cattle, donkeys, mules, sheep, and even weasels. If a 'bhikshu' wants to steal an elephant, whether by pulling, driving, or raising one foot or even three feet, he commits a 'stulana' offense; if all four feet are completely removed from their original place, he commits a 'parajika' offense. The same applies to horses, camels, and even sheep. If it is small enough to be carried completely, if touched, a 'tyagbhini' offense is committed; if moved, a 'stulana' offense is committed; if completely removed from its original place, a 'parajika' offense is committed. This is called a four-legged creature.

Regarding items on four-legged creatures, such as ornaments for elephants, even ornaments for weasels, and eight kinds of items, whether hidden or not, if a 'bhikshu' with a thieving mind touches these items, he commits a 'tyagbhini' offense; if he moves these items, he commits a 'stulana' offense; if he completely removes these items from their original place, he commits a 'parajika' offense. This is called an item on a four-legged creature.

Regarding two-legged creatures, such as people and birds, if a 'bhikshu' steals a person, or lures them away, or drives them with knives and sticks, raising one foot commits a 'stulana' offense, raising both feet commits a 'parajika' offense. If it is small enough to be carried, if touched, a 'tyagbhini' offense is committed; if moved, a 'stulana' offense is committed; if completely removed from its original place, a 'parajika' offense is committed. The same applies to birds. This is called a two-legged creature.

Regarding items on two-legged creatures, such as women's ornaments, men's ornaments, and even parrot's ornaments. Women's ornaments, such as hairpins, bracelets, clothing, etc.; men's ornaments, such as hats, crowns, necklaces, etc.; and even parrot's ornaments, such as various beads and bells tied around their necks and feet, and other eight kinds of items, whether hidden or not, if a 'bhikshu' with a thieving mind touches these items on two-legged creatures, he commits a 'tyagbhini' offense; if he moves these items, he commits a 'stulana' offense; if he completely removes these items from their original place, he commits a 'parajika' offense. This is called an item on a two-legged creature.

Regarding creatures without legs

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，所謂蛇蟒，食花、食果、食肉、吸氣等。蛇若著瓶中、若著篋中。有一比丘，本是弄蛇師，后出家，此比丘欲盜彼蛇，即欲取蛇，恐其主覺，舉篋持去，未波羅夷；若出蛇離篋，滿者，波羅夷。若本欲盜篋不盜蛇，畏主覺故合蛇持去，未波羅夷；若棄蛇持篋去，滿者，波羅夷。若欲蛇篋合盜者，擔去離本處滿者，波羅夷。若盜瓶中蛇，蛇尾未離瓶口者，未波羅夷；若頭尾都離滿者，波羅夷。若瞋嫌彼便罵言：「惡人何以籠系眾生？」即開瓶令蛇得出者，得越比尼罪。比丘盜心觸無足物者，越比尼罪；若動彼物，偷蘭罪；若離本處滿者，波羅夷。是名無足物。

無足上物者，所謂金銀、真珠、車𤦲、琥珀、珊瑚、珂貝、琉璃、赤寶，乃至八種物，若覆藏、若不覆藏，人畏是無足物故無敢取者，比丘以盜心，觸此無足上物者，得越比尼罪；若動彼物，偷蘭罪；若離本處滿者，波羅夷。是名無足上物。

虛空物者，所謂庵羅樹、薝蔔樹、閻浮樹、椰子樹、只波羅樹、龍花樹、吉祥果樹，乃至一切諸花果樹。若比丘以盜心，盜此諸樹，若一樹滿者，波羅夷；不滿者隨其拔樹栽，偷蘭罪。若拔樹栽積在一處，未波羅夷；舉離地滿者，波羅夷。若重不能勝，曳去不離地，雖遠，未波羅夷；若舉離地，波羅夷。若比丘

【現代漢語翻譯】 現代漢語譯本： 所謂蛇蟒（指各種蛇類），它們以花、果、肉為食，或吸取空氣中的能量。如果蛇被放置在瓶子或箱子里。假設有一位比丘（出家人），他原本是耍蛇人，後來出家了。這位比丘想要偷那條蛇，正要拿蛇的時候，擔心主人發現，就拿起箱子帶走，這還不構成波羅夷罪（最重的罪）；如果蛇從箱子里出來，價值達到一定標準，就構成波羅夷罪。如果原本只想偷箱子，不想偷蛇，但因為害怕主人發現，就把裝著蛇的箱子一起拿走，這還不構成波羅夷罪；如果丟下蛇，只拿走箱子，價值達到一定標準，就構成波羅夷罪。如果想要蛇和箱子一起偷，搬離原來的地方，價值達到一定標準，就構成波羅夷罪。如果偷瓶子里的蛇，蛇尾還沒有離開瓶口，這還不構成波羅夷罪；如果蛇的頭和尾都離開了瓶子，價值達到一定標準，就構成波羅夷罪。如果因為嗔恨厭惡那個人，就罵道：『惡人，為什麼要籠絡囚禁眾生？』然後打開瓶子讓蛇出來，就犯了越比尼罪（一種較輕的罪）。比丘以盜竊的心觸碰無足動物，犯越比尼罪；如果移動了那個東西，犯偷蘭罪（一種中等罪）；如果將它從原來的地方移走，價值達到一定標準，就構成波羅夷罪。這被稱為無足動物。 無足上物（指貴重的無足之物），包括金、銀、珍珠、車𤦲（一種寶石）、琥珀、珊瑚、珂貝（海貝）、琉璃、赤寶（紅色寶石），乃至其他八種寶物。如果這些東西被覆蓋或沒有被覆蓋，因為畏懼是無足之物而沒有人敢拿取，比丘以盜竊的心觸碰這些無足上物，就犯越比尼罪；如果移動了那個東西，犯偷蘭罪；如果將它從原來的地方移走，價值達到一定標準，就構成波羅夷罪。這被稱為無足上物。 虛空物（指生長在空曠地方的植物），包括庵羅樹（芒果樹）、薝蔔樹（黃玉蘭）、閻浮樹（蒲桃樹）、椰子樹、只波羅樹（菠蘿蜜樹）、龍花樹、吉祥果樹，乃至一切花果樹。如果比丘以盜竊的心，偷盜這些樹木，如果一棵樹的價值達到一定標準，就構成波羅夷罪；如果價值沒有達到標準，根據他拔出的樹苗數量，犯偷蘭罪。如果拔出的樹苗堆積在一個地方，這還不構成波羅夷罪；如果舉起離開地面，價值達到一定標準，就構成波羅夷罪。如果因為太重無法舉起，拖著走但沒有離開地面，即使拖得很遠，還不構成波羅夷罪；如果舉起離開了地面，就構成波羅夷罪。如果比丘

【English Translation】 English version: So-called snakes and pythons (referring to various types of snakes), they eat flowers, fruits, meat, or absorb energy from the air. If a snake is placed in a bottle or a box. Suppose there is a Bhikkhu (a monk), who was originally a snake charmer, and later became a monk. This Bhikkhu wants to steal that snake, and as he is about to take the snake, he is afraid that the owner will find out, so he picks up the box and takes it away. This does not constitute a Parajika offense (the most serious offense); if the snake comes out of the box and its value reaches a certain standard, it constitutes a Parajika offense. If he originally only wanted to steal the box and did not want to steal the snake, but because he was afraid that the owner would find out, he took the box with the snake in it, this does not constitute a Parajika offense; if he leaves the snake and only takes the box, and its value reaches a certain standard, it constitutes a Parajika offense. If he wants to steal both the snake and the box, and moves them away from the original place, and their value reaches a certain standard, it constitutes a Parajika offense. If he steals a snake in a bottle, and the snake's tail has not left the mouth of the bottle, this does not constitute a Parajika offense; if the snake's head and tail have both left the bottle, and its value reaches a certain standard, it constitutes a Parajika offense. If, out of anger and disgust for that person, he scolds: 'Wicked person, why do you cage and imprison sentient beings?' and then opens the bottle to let the snake out, he commits a Thullaccaya offense (a lighter offense). If a Bhikkhu touches a footless animal with the intention of stealing it, he commits a Thullaccaya offense; if he moves that thing, he commits a Stulakaya offense (a medium offense); if he moves it from its original place, and its value reaches a certain standard, it constitutes a Parajika offense. This is called a footless animal. Footless superior objects (referring to valuable footless objects) include gold, silver, pearls, carnelian (a type of gemstone), amber, coral, cowrie shells, lapis lazuli, red gems (red gemstones), and even other eight types of treasures. If these things are covered or not covered, because they are afraid that they are footless objects and no one dares to take them, if a Bhikkhu touches these footless superior objects with the intention of stealing them, he commits a Thullaccaya offense; if he moves that thing, he commits a Stulakaya offense; if he moves it from its original place, and its value reaches a certain standard, it constitutes a Parajika offense. This is called a footless superior object. Empty space objects (referring to plants that grow in open spaces) include mango trees (Amra tree), champak trees (Campaka tree), jambu trees (Jambu tree), coconut trees, jackfruit trees (Jipala tree), dragon flower trees, auspicious fruit trees, and even all flowering and fruit-bearing trees. If a Bhikkhu, with the intention of stealing, steals these trees, if the value of one tree reaches a certain standard, it constitutes a Parajika offense; if the value does not reach the standard, according to the number of seedlings he pulls out, he commits a Stulakaya offense. If the pulled-out seedlings are piled in one place, this does not constitute a Parajika offense; if he lifts them off the ground, and their value reaches a certain standard, it constitutes a Parajika offense. If it is too heavy to lift, and he drags it without leaving the ground, even if he drags it far, it does not constitute a Parajika offense; if he lifts it off the ground, it constitutes a Parajika offense. If a Bhikkhu

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盜心，觸此虛空物，得越比尼罪；若動，偷蘭罪；若離本處滿者，波羅夷。是名虛空物。虛空中物者，所謂庵羅果乃至吉祥果，若比丘盜心，食此諸果，若食一果滿者，波羅夷；若不滿者，口口偷蘭罪。比丘動樹落果在地，未波羅夷；若取果持去滿者，波羅夷。二人偷果，一人上樹落果，一人在下拾果，未波羅夷；若樹上人下樹，持果去滿者，波羅夷。取一切諸果亦如是。若佛生處、若得道處、轉法輪處、尊者阿難大會處、羅睺羅大會處、般阇于瑟大會處，是諸處皆種行樹，樹上各各以眾寶莊嚴其樹，及八種物，若覆藏、若不覆藏。若比丘以盜心，觸彼眾寶者，得越比尼罪；動彼物，偷蘭罪；若離本處滿者，波羅夷。是名虛空中物。是謂十六種物。若比丘以盜心，觸彼物，越比尼罪；若動彼物，偷蘭罪；若離本處滿者，波羅夷。◎

◎復有十三種分齊物。何等十三？一、物分齊；二、處分齊；三、不定分齊；四、垣墻分齊；五、籠分齊；六、寄分齊；七、雜分齊；八、幡分齊；九、相因分齊；十、杙分齊；十一、園分齊；十二、賊分齊；十三、稅分齊。

物分齊者物有八種。何等八？一、時藥，二、夜分藥，三、七日藥，四、終身藥，五、隨物，六、重物，七、不凈物，八、凈不凈物，是名物分齊。若比

【現代漢語翻譯】 現代漢語譯本：盜取虛空中的物品，如果只是觸碰這些懸空的物品，會犯越比尼罪（Dukkata，輕罪）；如果移動了這些物品，會犯偷蘭罪（Thullaccaya，中等罪）；如果將這些物品從原處拿走且價值達到一定標準，會犯波羅夷罪（Parajika，重罪，逐出僧團）。這被稱為虛空中的物品。虛空中的物品指的是，比如庵羅果（Amra，芒果）乃至吉祥果等。如果比丘（Bhikkhu，佛教僧侶）以盜心食用這些果實，如果吃掉一個價值達到標準的果實，就會犯波羅夷罪；如果價值未達到標準，每吃一口犯偷蘭罪。如果比丘搖動樹木使果實掉落在地上，這還不構成波羅夷罪；如果他拿走掉落在地上的果實，且價值達到標準，則犯波羅夷罪。如果是兩個人偷果實，一人上樹搖落果實，一人在下面拾取果實，這還不構成波羅夷罪；如果樹上的人下樹，拿著果實離開，且價值達到標準，則犯波羅夷罪。盜取所有其他果實的情況也是如此。如果在佛陀出生地、得道處、初轉法輪處、尊者阿難（Ananda，佛陀的侍者）集會處、羅睺羅（Rahula，佛陀的兒子）集會處、般阇于瑟（不確定，可能是一個地名或人物）集會處，這些地方都種植著成行的樹木，樹上用各種珍寶和八種物品裝飾，無論是否遮蓋。如果比丘以盜心觸碰這些珍寶，會犯越比尼罪；移動這些物品，犯偷蘭罪；如果將這些物品從原處拿走且價值達到標準，會犯波羅夷罪。這被稱為虛空中的物品。以上總共是十六種物品。如果比丘以盜心觸碰這些物品，犯越比尼罪；如果移動這些物品，犯偷蘭罪；如果將這些物品從原處拿走且價值達到標準，會犯波羅夷罪。 復有十三種分齊物。什麼是十三種？一、物分齊；二、處分齊；三、不定分齊；四、垣墻分齊；五、籠分齊；六、寄分齊；七、雜分齊；八、幡分齊；九、相因分齊；十、杙分齊；十一、園分齊；十二、賊分齊；十三、稅分齊。 物分齊指的是物品有八種。是哪八種？一、時藥（適合特定時間服用的藥物），二、夜分藥（晚上服用的藥物），三、七日藥（七天內可以服用的藥物），四、終身藥（可以終身服用的藥物），五、隨物（依附於其他物品的物品），六、重物（貴重物品），七、不凈物（不潔凈的物品），八、凈不凈物（既有潔凈也有不潔凈部分的物品），這被稱為物分齊。如果比丘...

【English Translation】 English version: Stealing objects in the void: touching such suspended objects incurs a Dukkata (minor offense); moving them incurs a Thullaccaya (moderate offense); removing them from their original place and if the value meets the standard, incurs a Parajika (major offense, expulsion from the Sangha). This is called objects in the void. Objects in the void refer to, for example, Amra fruits (mangoes) and even auspicious fruits. If a Bhikkhu (Buddhist monk) eats these fruits with the intention to steal, if eating one fruit meets the standard value, it incurs a Parajika; if the value does not meet the standard, each mouthful incurs a Thullaccaya. If a Bhikkhu shakes a tree causing fruits to fall to the ground, this does not yet constitute a Parajika; if he takes the fallen fruits and the value meets the standard, it incurs a Parajika. If two people steal fruits, one person climbs the tree to shake down the fruits, and the other person picks up the fruits below, this does not yet constitute a Parajika; if the person on the tree comes down and takes the fruits away, and the value meets the standard, it incurs a Parajika. Taking all other fruits is the same. If in the place where the Buddha was born, the place of enlightenment, the place of the first turning of the Dharma wheel, the assembly place of Venerable Ananda (Buddha's attendant), the assembly place of Rahula (Buddha's son), the assembly place of Panjayasur (uncertain, possibly a place name or person), these places all have rows of trees planted, and the trees are decorated with various treasures and eight kinds of objects, whether covered or uncovered. If a Bhikkhu touches these treasures with the intention to steal, it incurs a Dukkata; moving these objects incurs a Thullaccaya; removing these objects from their original place and if the value meets the standard, it incurs a Parajika. This is called objects in the void. The above are sixteen kinds of objects in total. If a Bhikkhu touches these objects with the intention to steal, it incurs a Dukkata; if moving these objects, it incurs a Thullaccaya; if removing these objects from their original place and if the value meets the standard, it incurs a Parajika. Furthermore, there are thirteen kinds of delimited objects. What are the thirteen? First, object delimitation; second, place delimitation; third, indefinite delimitation; fourth, wall delimitation; fifth, cage delimitation; sixth, entrusted delimitation; seventh, miscellaneous delimitation; eighth, banner delimitation; ninth, interdependent delimitation; tenth, stake delimitation; eleventh, garden delimitation; twelfth, thief delimitation; thirteenth, tax delimitation. Object delimitation refers to objects of eight kinds. What are the eight? First, seasonal medicine (medicine suitable for a specific time), second, nighttime medicine (medicine taken at night), third, seven-day medicine (medicine that can be taken within seven days), fourth, lifelong medicine (medicine that can be taken for life), fifth, dependent objects (objects attached to other objects), sixth, valuable objects (precious items), seventh, impure objects (unclean items), eighth, pure and impure objects (objects with both clean and unclean parts), this is called object delimitation. If a Bhikkhu...

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丘以盜心，觸此諸物，得越比尼罪；若動彼物，偷蘭罪；若離本處滿者，波羅夷。

處分齊者，地、地中物，水、水中物，船、船中物，乘、乘中物，四足、四足上物，兩足、兩足上物，無足、無足上物，空、空中物，是名處分齊。若比丘盜心，觸此諸物，得越比尼罪；若動彼物，偷蘭罪；若離本處滿者，波羅夷。

不定分齊者，如所說知而妄語，波夜提；非知而妄語，皆波夜提。或知而妄語，波羅夷；或知而妄語，僧伽婆尸沙；或知而妄語，偷蘭罪；或知而妄語，越比尼罪；或知而妄語，波夜提。知而妄語波羅夷者，若比丘不實得過人法，自言：「我得阿羅漢。」是知而妄語非波夜提，是波羅夷。知而妄語僧伽婆尸沙者，若比丘以無根波羅夷罪謗清凈比丘，是知而妄語非波夜提，是僧伽婆尸沙。知而妄語偷蘭罪者，比丘說言：「我阿羅漢。」是知而妄語非波夜提，是偷蘭罪。知而妄語越比尼罪者，比丘自作是言：「謂我是阿羅漢耶？」是知而妄語非波夜提，是越比尼罪。知而妄語波夜提者，除上爾所事，餘一切妄語者，此是知而妄語波夜提。又復有傷殺草木，波羅夷；有傷殺草木，偷蘭罪；有傷殺草木，波夜提。有傷殺草木波羅夷者，如樹木花果有主守護，比丘盜心取傷殺草木，非波夜提，滿者是波羅

【現代漢語翻譯】 現代漢語譯本： 如果比丘以盜竊的心，觸碰這些東西，犯越比尼罪（Dukkata，輕罪）；如果移動那些東西，犯偷蘭罪（Thullaccaya，中罪）；如果將東西從原處拿走且價值達到一定標準，犯波羅夷罪（Parajika，重罪，逐出僧團）。

處分齊的定義是：土地、土地中的東西，水、水中的東西，船、船中的東西，車輛、車輛中的東西，四足動物、四足動物身上的東西，兩足動物、兩足動物身上的東西，無足動物、無足動物身上的東西，天空、天空中的東西，這些被稱為處分齊。如果比丘以盜竊的心，觸碰這些東西，犯越比尼罪；如果移動那些東西，犯偷蘭罪；如果將東西從原處拿走且價值達到一定標準，犯波羅夷罪。

不定分齊的定義是：如所說，明知而說謊，犯波夜提罪（Pacittiya，墮罪）；如果不知道而說謊，都犯波夜提罪。或者明知而說謊，犯波羅夷罪；或者明知而說謊，犯僧伽婆尸沙罪（Sanghadisesa，僧殘罪）；或者明知而說謊，犯偷蘭罪；或者明知而說謊，犯越比尼罪；或者明知而說謊，犯波夜提罪。明知而說謊犯波羅夷罪的情況是：如果比丘沒有真正獲得超人的能力，卻自稱：『我證得了阿羅漢（Arahat，已證悟者）。』這種明知而說謊不是波夜提罪，而是波羅夷罪。明知而說謊犯僧伽婆尸沙罪的情況是：如果比丘以沒有根據的波羅夷罪，誹謗清凈的比丘，這種明知而說謊不是波夜提罪，而是僧伽婆尸沙罪。明知而說謊犯偷蘭罪的情況是：比丘說：『我是阿羅漢。』這種明知而說謊不是波夜提罪，而是偷蘭罪。明知而說謊犯越比尼罪的情況是：比丘自己這樣說：『難道我是阿羅漢嗎？』這種明知而說謊不是波夜提罪，而是越比尼罪。明知而說謊犯波夜提罪的情況是：除了以上所說的情況，其餘一切說謊的情況，都是明知而說謊犯波夜提罪。還有，傷害或殺死草木，有的是波羅夷罪；有的是偷蘭罪；有的是波夜提罪。傷害或殺死草木犯波羅夷罪的情況是：如果樹木花果有主人守護，比丘以盜竊的心去採摘，傷害或殺死草木，如果價值達到一定標準，就犯波羅夷罪。

【English Translation】 English version: If a bhikkhu (monk) with a thieving mind touches these things, he commits a Dukkata (minor offense); if he moves those things, he commits a Thullaccaya (serious offense); if he removes the things from their original place and the value is sufficient, he commits a Parajika (major offense, expulsion from the Sangha).

The definition of 'dispositional boundary' is: land, things in the land, water, things in the water, boats, things in the boats, vehicles, things in the vehicles, four-legged animals, things on four-legged animals, two-legged animals, things on two-legged animals, legless animals, things on legless animals, the sky, things in the sky. These are called 'dispositional boundaries'. If a bhikkhu with a thieving mind touches these things, he commits a Dukkata; if he moves those things, he commits a Thullaccaya; if he removes the things from their original place and the value is sufficient, he commits a Parajika.

The definition of 'indefinite boundary' is: as said, knowingly lying, he commits a Pacittiya (expiation offense); if unknowingly lying, he commits a Pacittiya. Or knowingly lying, he commits a Parajika; or knowingly lying, he commits a Sanghadisesa (formal meeting offense); or knowingly lying, he commits a Thullaccaya; or knowingly lying, he commits a Dukkata; or knowingly lying, he commits a Pacittiya. Knowingly lying and committing a Parajika is: if a bhikkhu does not actually attain superhuman abilities, but claims: 'I have attained Arahat (enlightened being).' This knowing lie is not a Pacittiya, but a Parajika. Knowingly lying and committing a Sanghadisesa is: if a bhikkhu accuses a pure bhikkhu of a baseless Parajika offense, this knowing lie is not a Pacittiya, but a Sanghadisesa. Knowingly lying and committing a Thullaccaya is: a bhikkhu says: 'I am an Arahat.' This knowing lie is not a Pacittiya, but a Thullaccaya. Knowingly lying and committing a Dukkata is: a bhikkhu says to himself: 'Am I an Arahat?' This knowing lie is not a Pacittiya, but a Dukkata. Knowingly lying and committing a Pacittiya is: except for the above-mentioned cases, all other lying is knowingly lying and committing a Pacittiya. Furthermore, harming or killing plants and trees, some are Parajika offenses; some are Thullaccaya offenses; some are Pacittiya offenses. Harming or killing plants and trees and committing a Parajika is: if trees, flowers, and fruits are guarded by an owner, and a bhikkhu with a thieving mind picks them, harming or killing the plants and trees, if the value is sufficient, he commits a Parajika.

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夷。傷殺草木偷蘭罪者，若樹木花果有主守護，比丘盜心取，若不滿者，非波夜提，是偷蘭罪。傷殺草木波夜提者，傷殺一切草木，波夜提。又復非一切非時食，波夜提；有非時食波羅夷、有非時食偷蘭罪、有非時食波夜提。非時食波羅夷者，若比丘盜心，取他食非時啖，滿者非波夜提，是波羅夷。非時食偷蘭罪者，若比丘盜心，取他食非時啖，不滿者非波夜提，是偷蘭罪。非時食波夜提者，若比丘以理得食非時啖，波夜提。又復飲酒，非一切波夜提；有飲酒波羅夷、有飲酒偷蘭罪、有飲酒波夜提。飲酒波羅夷者，若比丘盜心，取他酒飲，滿者，波羅夷。飲酒偷蘭罪者，若比丘盜心，取他酒飲，不滿，偷蘭罪。飲酒波夜提者，若比丘以理得酒，飲者，波夜提。若比丘于不定分齊物，若盜心觸，得越比尼罪；若動彼物，偷蘭罪；若離本處，滿者，波羅夷。是名不定分齊。

垣墻分齊者，像廄、馬廄、駝廄、驢牛羊欄；蘆卜園、菜園、瓜園、甘蔗園，若比丘盜心，取彼象，像舉一足乃至四足度廄門，身份未離門者，偷蘭罪；身份離門，波羅夷。乃至驢亦如是。若比丘盜心，取他羊，驅羊驚走、瞋羊打殺者，波夜提。若比丘割肉擲籬外，未波羅夷；比丘出籬外擔肉離地，滿者，波羅夷。若就欄中食肉，滿者，波羅夷。

【現代漢語翻譯】 現代漢語譯本 夷。傷害或殺死草木，犯偷蘭罪的情況是：如果樹木花果有主人守護，比丘（bhiksu，佛教出家男眾）以盜心取用，如果價值不滿一定數額，則不是波夜提（pāyantika，一種較輕的罪），而是偷蘭罪。傷害或殺死草木犯波夜提的情況是：傷害或殺死一切草木，犯波夜提。此外，並非所有非時食都犯波夜提；有非時食犯波羅夷（pārājika，最重的罪）、有非時食犯偷蘭罪、有非時食犯波夜提。非時食犯波羅夷的情況是：如果比丘以盜心，取他人食物在非時食用，價值達到一定數額，則不是波夜提，而是波羅夷。非時食犯偷蘭罪的情況是：如果比丘以盜心，取他人食物在非時食用，價值未達到一定數額，則不是波夜提，而是偷蘭罪。非時食犯波夜提的情況是：如果比丘通過正當途徑獲得食物，但在非時食用，犯波夜提。此外，飲酒，並非所有情況都犯波夜提；有飲酒犯波羅夷、有飲酒犯偷蘭罪、有飲酒犯波夜提。飲酒犯波羅夷的情況是：如果比丘以盜心，取他人酒飲用，價值達到一定數額，犯波羅夷。飲酒犯偷蘭罪的情況是：如果比丘以盜心，取他人酒飲用，價值未達到一定數額，犯偷蘭罪。飲酒犯波夜提的情況是：如果比丘通過正當途徑獲得酒，飲用，犯波夜提。如果比丘對於沒有明確界限的物品，如果以盜心觸碰，犯越比尼罪（dukkata，一種輕罪）；如果移動該物品，犯偷蘭罪；如果將物品移離原處，價值達到一定數額，犯波羅夷。這被稱為沒有明確界限的物品。

有圍墻界限的地方包括：象廄、馬廄、駱駝廄、驢牛羊欄；蘆卜園、菜園、瓜園、甘蔗園，如果比丘以盜心，取走他人之象，像抬起一隻腳乃至四隻腳跨出廄門，但身體未完全離開門，犯偷蘭罪；身體完全離開門，犯波羅夷。乃至驢也如此。如果比丘以盜心，取他人之羊，驅趕羊使其驚慌逃走、或因生氣而毆打殺死羊，犯波夜提。如果比丘割肉扔到籬笆外，尚未犯波羅夷；比丘走出籬笆外，扛起肉離開地面，價值達到一定數額，犯波羅夷。如果在欄中食用肉，價值達到一定數額，犯波羅夷。

【English Translation】 English version If one injures or kills plants and trees, the offense of stūlātyaya (a serious offense) is committed. If trees, flowers, or fruits have an owner who guards them, and a bhiksu (monk) takes them with the intention to steal, if the value is less than a certain amount, it is not pāyantika (an expiable offense), but stūlātyaya. Injuring or killing plants and trees incurs pāyantika: injuring or killing all plants and trees incurs pāyantika. Furthermore, not all eating at an improper time incurs pāyantika; there is eating at an improper time that incurs pārājika (the most serious offense), eating at an improper time that incurs stūlātyaya, and eating at an improper time that incurs pāyantika. Eating at an improper time that incurs pārājika: if a bhiksu, with the intention to steal, takes another's food and eats it at an improper time, and the value reaches a certain amount, it is not pāyantika, but pārājika. Eating at an improper time that incurs stūlātyaya: if a bhiksu, with the intention to steal, takes another's food and eats it at an improper time, and the value does not reach a certain amount, it is not pāyantika, but stūlātyaya. Eating at an improper time that incurs pāyantika: if a bhiksu obtains food legitimately but eats it at an improper time, pāyantika is incurred. Furthermore, drinking alcohol, not all instances incur pāyantika; there is drinking alcohol that incurs pārājika, drinking alcohol that incurs stūlātyaya, and drinking alcohol that incurs pāyantika. Drinking alcohol that incurs pārājika: if a bhiksu, with the intention to steal, takes another's alcohol and drinks it, and the value reaches a certain amount, pārājika is incurred. Drinking alcohol that incurs stūlātyaya: if a bhiksu, with the intention to steal, takes another's alcohol and drinks it, and the value does not reach a certain amount, stūlātyaya is incurred. Drinking alcohol that incurs pāyantika: if a bhiksu obtains alcohol legitimately and drinks it, pāyantika is incurred. If a bhiksu touches an item without a defined boundary with the intention to steal, he commits a dukkata (a minor offense); if he moves the item, he commits stūlātyaya; if he moves the item from its original place, and the value reaches a certain amount, he commits pārājika. This is called an item without a defined boundary.

Enclosed boundaries include: elephant stables, horse stables, camel stables, donkey, cattle, and sheep pens; turnip gardens, vegetable gardens, melon gardens, sugarcane gardens. If a bhiksu, with the intention to steal, takes another's elephant, and the elephant lifts one foot to four feet and crosses the stable door, but its body has not completely left the door, he commits stūlātyaya; if its body completely leaves the door, he commits pārājika. The same applies to donkeys. If a bhiksu, with the intention to steal, takes another's sheep, drives the sheep to panic and run away, or beats and kills the sheep out of anger, he commits pāyantika. If a bhiksu cuts meat and throws it outside the fence, he has not yet committed pārājika; if the bhiksu goes outside the fence, carries the meat off the ground, and the value reaches a certain amount, he commits pārājika. If he eats the meat inside the pen, and the value reaches a certain amount, he commits pārājika.

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若比丘二人盜羊，一人籬外、一人籬內，割肉擲欄外，未波羅夷；彼出已舉肉離地，滿者，波羅夷。若比丘盜心，取蘆卜根，若拔一根，滿者，波羅夷；若不滿者，拔時根根偷蘭罪。若拔積大聚，未波羅夷；持舉離園，波羅夷。若拔束大重不能勝，曳去雖遠，未波羅夷；若離地，滿者，波羅夷。一切菜乃至瓜亦如是。若比丘盜心，取他甘蔗時食一甘蔗，滿者，波羅夷；若不滿者，根根偷蘭罪。若截著籬外時，未波羅夷，是波夜提；若出園持去，滿者，波羅夷。若比丘以盜心作巧詐，以甘蔗繫腳曳去，雖遠未波羅夷；若離地滿者，波羅夷。若比丘一人園外、一人園內，擲甘蔗園外，未波羅夷；若彼出已舉離地，滿者，波羅夷。若比丘持甘蔗去時，莖葉觸園未離者，未波羅夷；離已，波羅夷。若比丘盜心觸此諸物，得越比尼罪；若動彼物，偷蘭罪；若離本處，滿者，波羅夷。

籠分齊者，所謂鸚鵡等種種鳥、師子等種種獸。若比丘盜心，取彼諸鳥時，若欲盜鳥不盜籠，畏人覺故合籠持去者，未波羅夷；若舍籠持鳥去，滿者，波羅夷。若欲盜籠不盜鳥，畏人覺故合鳥持去，未波羅夷；若出鳥持籠去，滿者，波羅夷。若籠鳥合盜者，持去離本處，滿者，波羅夷。若比丘盜心，取鳥內手籠中，得越比尼罪；挽一腳出，偷蘭

【現代漢語翻譯】 現代漢語譯本： 若有兩個比丘（bhikkhu，佛教僧侶）偷羊，一個在籬笆外，一個在籬笆內，（其中一人）割肉扔到籬笆外，這還不構成波羅夷（Pārājika，最重的罪）；如果那個人出來后拿起離開地面的肉，達到一定價值，就構成波羅夷。若比丘以盜竊的心，拿蘆卜根，如果拔出一根，達到一定價值，就構成波羅夷；如果價值不足，拔的時候每一根都構成偷蘭罪（Thullanissaya，一種較重的罪）。如果拔了一大堆，這還不構成波羅夷；拿著離開菜園，就構成波羅夷。如果拔了一捆很重拿不動，拖著走即使很遠，還不構成波羅夷；如果離開地面，達到一定價值，就構成波羅夷。一切蔬菜乃至瓜類也是如此。若比丘以盜竊的心，拿別人的甘蔗，吃一根甘蔗，達到一定價值，就構成波羅夷；如果價值不足，每一根都構成偷蘭罪。如果砍斷放在籬笆外，這還不構成波羅夷，是波夜提（Pācittiya，一種較輕的罪）；如果拿出菜園拿走，達到一定價值，就構成波羅夷。若比丘以盜竊的心用欺騙的手段，用甘蔗繫住腳拖走，即使很遠還不構成波羅夷；如果離開地面達到一定價值，就構成波羅夷。若比丘一個在菜園外，一個在菜園內，把甘蔗扔到菜園外，這還不構成波羅夷；如果那個人出來后拿起離開地面，達到一定價值，就構成波羅夷。若比丘拿著甘蔗走的時候，莖葉碰到菜園還沒有離開，這還不構成波羅夷；離開后，就構成波羅夷。若比丘以盜竊的心觸碰這些東西，得到越比尼罪（Dukkata，一種輕罪）；如果移動那些東西，構成偷蘭罪；如果離開原來的地方，達到一定價值，就構成波羅夷。

籠子有界限的，所謂鸚鵡等各種鳥類、獅子等各種獸類。若比丘以盜竊的心，拿那些鳥的時候，如果想偷鳥不偷籠子，因為害怕別人發現而合著籠子拿走，這還不構成波羅夷；如果捨棄籠子拿鳥走，達到一定價值，就構成波羅夷。如果想偷籠子不偷鳥，因為害怕別人發現而合著鳥拿走，這還不構成波羅夷；如果拿出鳥拿籠子走，達到一定價值，就構成波羅夷。如果籠子和鳥一起偷，拿走離開原來的地方，達到一定價值，就構成波羅夷。若比丘以盜竊的心，把手伸進鳥籠里拿鳥，得到越比尼罪；拉出一隻腳，構成偷蘭罪。

【English Translation】 English version: If two bhikkhus (Buddhist monks) steal a sheep, one outside the fence and one inside, and (one of them) cuts off meat and throws it outside the fence, it does not constitute a Pārājika (the gravest offense); if that person comes out and picks up the meat off the ground, and it is of sufficient value, it constitutes a Pārājika. If a bhikkhu, with the intention to steal, takes a turnip root, if he pulls out one root, and it is of sufficient value, it constitutes a Pārājika; if it is not of sufficient value, each root pulled constitutes a Thullanissaya (a serious offense). If he pulls out a large pile, it does not constitute a Pārājika; carrying it away from the garden constitutes a Pārājika. If he pulls out a bundle that is too heavy to carry, dragging it away even a long distance does not constitute a Pārājika; if it is lifted off the ground and is of sufficient value, it constitutes a Pārājika. All vegetables and even melons are the same. If a bhikkhu, with the intention to steal, takes someone else's sugarcane and eats one sugarcane, and it is of sufficient value, it constitutes a Pārājika; if it is not of sufficient value, each sugarcane constitutes a Thullanissaya. If he cuts it and places it outside the fence, it does not constitute a Pācittiya (a minor offense); if he takes it out of the garden and carries it away, and it is of sufficient value, it constitutes a Pārājika. If a bhikkhu, with the intention to steal, uses trickery, tying sugarcane to his foot and dragging it away, even a long distance does not constitute a Pārājika; if it is lifted off the ground and is of sufficient value, it constitutes a Pārājika. If one bhikkhu is outside the garden and one is inside, throwing sugarcane outside the garden, it does not constitute a Pārājika; if that person comes out and picks it up off the ground, and it is of sufficient value, it constitutes a Pārājika. If a bhikkhu is carrying sugarcane and the stems and leaves touch the garden without leaving it, it does not constitute a Pārājika; once it leaves, it constitutes a Pārājika. If a bhikkhu, with the intention to steal, touches these things, he incurs a Dukkata (a minor offense); if he moves those things, it constitutes a Thullanissaya; if it is removed from its original place and is of sufficient value, it constitutes a Pārājika.

Cages have boundaries, such as various birds like parrots and various animals like lions. If a bhikkhu, with the intention to steal, takes those birds, if he wants to steal the bird but not the cage, and takes the cage together because he is afraid of being discovered, it does not constitute a Pārājika; if he abandons the cage and takes the bird away, and it is of sufficient value, it constitutes a Pārājika. If he wants to steal the cage but not the bird, and takes the bird together because he is afraid of being discovered, it does not constitute a Pārājika; if he takes out the bird and takes the cage away, and it is of sufficient value, it constitutes a Pārājika. If he steals the cage and the bird together, taking it away from its original place, and it is of sufficient value, it constitutes a Pārājika. If a bhikkhu, with the intention to steal, puts his hand into the birdcage to take the bird, he incurs a Dukkata; pulling out one leg constitutes a Thullanissaya.

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罪；兩腳出翅尾未出籠口，未波羅夷；離已滿者，波羅夷。若比丘盜心，取師子內手欄中，越比尼罪；挽一腳出偷蘭罪；乃至四腳出尾未離欄，未波羅夷；離已，波羅夷。一切獸亦如是。若比丘盜心，觸彼籠分齊物，得越比尼罪；若動彼物，偷蘭罪；若離本處，滿者，波羅夷。

寄分齊者，若和上、阿阇梨、弟子、知識，寄物互相餉致，若缽若衣及余諸物，若受寄者作是念：「寄者已遠，所與者不知，此物我自取。」即生盜心取，從地著膝上、從膝著地、從左肩著右肩，乃至從頭著肩，一一移，滿者，波羅夷。若比丘受寄已，或渡河、或渡池、或渡澇水、或復逢雨，恐衣濕故便出看之，見彼衣好作是念言：「彼寄者已遠，前人不知，此物我當自取。」即生盜心取，從地著膝上、從膝著地、從左肩著右肩，乃至從肩著頭，一一移，滿者，波羅夷。彼受寄比丘隨道行，見異比丘從前而來，便問異比丘：「長老何處來？」答言：「某處來。」問：「識某比丘不？」答言：「識。」復問：「某比丘平安不？」答言：「已死、若泥洹。」此諸衣物應屬現前僧，若受寄比丘知法多詐，便作是念：「我何為與是比丘分？」默舍異比丘去。離見聞處便說是言：「某甲比丘無常、若般涅槃，彼比丘有是衣缽若余雜物，現前僧應分；

【現代漢語翻譯】 現代漢語譯本 罪：如果（動物的）兩隻腳伸出，但翅膀和尾巴還沒有完全離開籠子口，則未構成波羅夷罪（Pārājika，斷頭罪）；一旦完全離開，則構成波羅夷罪。如果比丘（bhiksu，佛教出家男眾）心懷盜心，從獅子籠內的欄桿中取東西，構成越比尼罪（atyaya，一種輕罪）；如果拉出一隻腳，構成偷蘭罪（sthūlātyaya，中等罪）；直到四隻腳伸出，但尾巴未離開欄桿，則未構成波羅夷罪；一旦離開，則構成波羅夷罪。對所有動物的處理都一樣。如果比丘心懷盜心，觸碰籠子邊界內的物品，構成越比尼罪；如果移動那些物品，構成偷蘭罪；如果將物品完全移出原位，則構成波羅夷罪。

關於寄託物品的邊界：如果和尚（upādhyāya，親教師）、阿阇梨（ācārya，軌範師）、弟子、熟人之間，互相寄託物品贈送，比如缽（patra，食器）、袈裟（kasaya，僧衣）以及其他物品，如果接受寄託的人這樣想：『寄託的人已經走遠，給予的人也不知道，這件物品我就自己拿了。』於是生起盜心並拿取，從地上放到膝蓋上、從膝蓋放到地上、從左肩放到右肩，乃至從頭放到肩膀，每一次移動，一旦完成，就構成波羅夷罪。如果比丘接受寄託后，或者渡河、或者渡池塘、或者渡過澇水、或者遇到下雨，因為害怕衣服被打濕，就拿出來檢視，看到那件衣服很好，就想：『那個寄託的人已經走遠，之前的人也不知道，這件物品我就自己拿了。』於是生起盜心並拿取，從地上放到膝蓋上、從膝蓋放到地上、從左肩放到右肩，乃至從肩膀放到頭上，每一次移動，一旦完成，就構成波羅夷罪。接受寄託的比丘在路上行走，看到另一位比丘從前面走來，就問那位比丘：『長老從哪裡來？』回答說：『從某處來。』問：『認識某某比丘嗎？』回答說：『認識。』又問：『某某比丘平安嗎？』回答說：『已經去世了，或者已經涅槃（nirvana，佛教指脫離輪迴的狀態）。』這些衣物應該歸屬於現在的僧團（sangha，佛教僧侶團體），如果接受寄託的比丘明知法律卻多行欺詐，就想：『我為什麼要和這位比丘分呢？』默默地離開那位比丘走了。離開能被看見和聽見的地方，就說：『某某比丘已經無常（anicca，佛教指世事無常）、或者已經般涅槃（parinirvana，佛教指完全的涅槃），那位比丘有這些衣缽或者其他雜物，現在的僧團應該分；

【English Translation】 English version Sin: If (the animal's) two feet are out, but the wings and tail have not completely left the cage opening, it is not a Pārājika (expulsion offense); once completely out, it is a Pārājika. If a bhiksu (Buddhist monk) with a thieving mind takes something from inside the lion's cage railing, it is an Atyaya (minor offense); if one foot is pulled out, it is a Sthūlātyaya (serious offense); until four feet are out, but the tail has not left the railing, it is not a Pārājika; once it leaves, it is a Pārājika. The treatment of all animals is the same. If a bhiksu with a thieving mind touches an object within the cage's boundary, it is an Atyaya; if he moves the object, it is a Sthūlātyaya; if he completely removes the object from its original place, it is a Pārājika.

Regarding the boundary of entrusted items: If an upādhyāya (preceptor), ācārya (teacher), disciple, or acquaintance entrusts items to each other as gifts, such as a patra (bowl), kasaya (robe), or other items, if the recipient thinks: 'The entrustor is far away, and the giver does not know, I will take this item for myself.' Then, a thieving mind arises and he takes it, moving it from the ground to the knee, from the knee to the ground, from the left shoulder to the right shoulder, even from the head to the shoulder, each movement, once completed, constitutes a Pārājika. If a bhiksu, after receiving an entrusted item, either crosses a river, crosses a pond, crosses a flooded area, or encounters rain, and takes it out to check it for fear of the robe getting wet, and sees that the robe is good, and thinks: 'The entrustor is far away, and the previous person does not know, I will take this item for myself.' Then, a thieving mind arises and he takes it, moving it from the ground to the knee, from the knee to the ground, from the left shoulder to the right shoulder, even from the shoulder to the head, each movement, once completed, constitutes a Pārājika. The bhiksu who received the entrusted item is walking on the road and sees another bhiksu coming from ahead, and asks that bhiksu: 'Elder, where are you coming from?' He replies: 'From such and such a place.' He asks: 'Do you know such and such a bhiksu?' He replies: 'I know him.' He asks again: 'Is such and such a bhiksu well?' He replies: 'He has passed away, or has attained nirvana (liberation from the cycle of rebirth).' These robes and items should belong to the present sangha (Buddhist monastic community). If the bhiksu who received the entrusted item knows the law but is deceitful, he thinks: 'Why should I share with this bhiksu?' He silently leaves that bhiksu and departs. Leaving the place where he can be seen and heard, he says: 'Such and such a bhiksu is impermanent (anicca), or has attained parinirvana (complete nirvana), that bhiksu has these robes and other items, the present sangha should divide them;'

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現前無僧，我今應受。」受已，是比丘詐心故獨受，得越比尼罪。受寄比丘乘船欲渡水，有異比丘從彼岸渡來，此比丘問言：「汝從何處來？」答言：「從某處來。」又問：「識彼比丘不？」答言：「識。」復問：「某比丘平安不？」答言：「若死、若般泥洹。」爾時此諸衣物應屬現前僧，是比丘知法多詐，乃至詐心羯磨，得越比尼罪。若受寄比丘乘船渡水在於中流，有異比丘從彼來渡，中流相遇。此比丘問言：「長老從何處來？」乃至詐心羯磨，得越比尼罪。若受寄比丘到彼岸下船，有異比丘從彼始欲上船，乃至詐心羯磨，得越比尼罪。受寄比丘上岸去，有異比丘從彼道來。問言：「長老何處來？」答言：「某處來。」乃至詐心羯磨，得越比尼罪。是比丘若思惟：「目前看，多有同名者，竟知云何，須至彼處。」至彼處已復問：「彼比丘平安不？」即答言：「若死、若般泥洹。」爾時衣物應屬現前僧，是比丘知法多詐，便作是念：「是衣何為與多人共分？」密喚知識比丘出界外作是言：「某甲比丘無常若般泥洹，所有衣缽及眾雜物，應現前僧分。我今現前，我等應受。」受已，詐心羯磨故，得越比尼罪。比丘若作是念：「此衣缽本不語我與塔與僧。」所與者已死、已般泥洹，持是物還本比丘者無罪。是名寄分齊。若

【現代漢語翻譯】 現代漢語譯本： 『現在沒有僧眾在場，我應該接受這些物品。』接受之後，如果這個比丘是虛假的心意而獨自接受，就犯了越比尼罪（越軌之罪）。 接受寄託的比丘乘船準備渡河，有另一位比丘從對岸渡過來，這個比丘問他說：『你從哪裡來？』回答說：『從某處來。』又問：『你認識那裡的某位比丘嗎？』回答說：『認識。』再問：『某位比丘平安嗎？』回答說：『已經去世了，或者已經般涅槃（Parinirvana，入滅）。』 這時，這些衣物應該屬於現前的僧眾，如果這個比丘明知法律卻多行欺詐，乃至以欺詐的心意進行羯磨（Karma，儀式），就犯了越比尼罪。 如果接受寄託的比丘乘船渡河，在河流中央，有另一位比丘從對岸渡來，在河流中央相遇。這個比丘問他說：『長老從哪裡來？』乃至以欺詐的心意進行羯磨，就犯了越比尼罪。 如果接受寄託的比丘到達對岸下船，有另一位比丘從那裡剛要上船，乃至以欺詐的心意進行羯磨，就犯了越比尼罪。 接受寄託的比丘上岸離開，有另一位比丘從那條道路走來。問他說：『長老從哪裡來？』回答說：『從某處來。』乃至以欺詐的心意進行羯磨，就犯了越比尼罪。 如果這個比丘心想：『現在先看看，有很多同名的人，最終如何得知真相呢？需要到那個地方去。』到了那個地方之後又問：『那位比丘平安嗎？』立即回答說：『已經去世了，或者已經般涅槃。』 這時，衣物應該屬於現前的僧眾，如果這個比丘明知法律卻多行欺詐，就產生這樣的想法：『這些衣物為什麼要和這麼多人共同分配呢？』秘密地叫來認識的比丘，到界外說：『某甲比丘已經無常（無常，impermanence）去世或者已經般涅槃，所有的衣缽以及各種雜物，應該由現前的僧眾分配。我現在就在現前，我們應該接受這些物品。』接受之後，因為是欺詐的心意而進行羯磨，所以犯了越比尼罪。 比丘如果這樣想：『這些衣缽本來沒有說要給我，也沒有說要給塔（塔，stupa）或者給僧眾。』給予這些物品的人已經去世或者已經般涅槃，把這些物品還給原來的比丘，就沒有罪。這叫做寄託的界限。如果……

【English Translation】 English version: 『Now there are no Sangha (Sangha, monastic community) present, I should receive these items.』 Having received them, if this Bhikkhu (Bhikkhu, monk) receives them alone with a deceitful intention, he commits an offense of Uttara-vinaya (Uttara-vinaya, transgression of monastic rules). If a Bhikkhu who has received something in trust is on a boat preparing to cross the water, and another Bhikkhu comes from the opposite shore, this Bhikkhu asks him: 『Where do you come from?』 He replies: 『From such and such a place.』 He further asks: 『Do you know the Bhikkhu there?』 He replies: 『I know him.』 He then asks: 『Is that Bhikkhu well?』 He replies: 『He has either died or attained Parinirvana (Parinirvana, complete nirvana).』 At this time, these items should belong to the Sangha present. If this Bhikkhu knows the law but is very deceitful, even performing Karma (Karma, ritual) with a deceitful intention, he commits an offense of Uttara-vinaya. If a Bhikkhu who has received something in trust is crossing the water in a boat, and another Bhikkhu comes from the opposite shore, meeting in the middle of the river. This Bhikkhu asks him: 『Elder, where do you come from?』 Even performing Karma with a deceitful intention, he commits an offense of Uttara-vinaya. If a Bhikkhu who has received something in trust reaches the opposite shore and disembarks, and another Bhikkhu is just about to board the boat from there, even performing Karma with a deceitful intention, he commits an offense of Uttara-vinaya. If a Bhikkhu who has received something in trust goes ashore and leaves, and another Bhikkhu comes from that road. He asks him: 『Elder, where do you come from?』 He replies: 『From such and such a place.』 Even performing Karma with a deceitful intention, he commits an offense of Uttara-vinaya. If this Bhikkhu thinks: 『I should look around first, there are many people with the same name, how will I eventually know the truth? I need to go to that place.』 After arriving at that place, he asks again: 『Is that Bhikkhu well?』 He immediately replies: 『He has either died or attained Parinirvana.』 At this time, the items should belong to the Sangha present. If this Bhikkhu knows the law but is very deceitful, he has this thought: 『Why should these items be divided among so many people?』 He secretly calls a Bhikkhu he knows, goes outside the boundary, and says: 『Bhikkhu so-and-so has passed away due to impermanence (無常, impermanence) or has attained Parinirvana. All his robes, bowl, and various miscellaneous items should be distributed by the Sangha present. I am now present, we should receive these items.』 Having received them, because he performed Karma with a deceitful intention, he commits an offense of Uttara-vinaya. If a Bhikkhu thinks: 『These robes and bowl were not originally said to be given to me, nor were they said to be given to the Stupa (塔, stupa) or the Sangha.』 If the person who gave these items has died or attained Parinirvana, there is no offense in returning these items to the original Bhikkhu. This is called the boundary of trust. If...

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比丘盜心，觸此寄分齊物，得越比尼罪；乃至離本處，滿者，波羅夷。

雜物分齊者，如放牧人放雜種種畜生，所謂若象、若馬、若牛、若駝、若驢、若羊等。像者，像有多種，若良善、好色、健走者。若比丘盜心，取象，騎已攝鉤牽向一方，若欲向東方，像狂趣南西北方，未波羅夷；若盜心取象欲向南方，若象狂趣西北東方，未波羅夷；西北方亦如是。若欲盜象向東，像即向東者，波羅夷；南西北方亦如是。若先無定方隨處而去，像舉四足則波羅夷。馬者，馬有多種，有良善、好色、健走者，若比丘盜心欲取此馬，乘馬已欲向東方，馬狂趣南西北方，未波羅夷；如是南西北方亦如是。馬隨方去如上說。若無定方隨處而去者，馬舉四足。波羅夷。若比丘盜良馬乘走，而馬主覺即乘馬逐，其主不作失想、比丘不作得想，未波羅夷；若馬主作失想、比丘不作得想，未波羅夷；若馬主作失想、比丘作得想，波羅夷。若比丘盜心，若以鹽、若以草，誘他馬將去，離見聞處，波羅夷。牛者，牛有多種，有良善、軟毛、好色、健走者。若比丘以盜心，持杖驅牛向東方，犯不犯如象中說。乃至若牛主覺已追逐，其主不作失想、比丘不作得想，未波羅夷；若牛主作失想、比丘作得想者，波羅夷。若盜心，以鹽、以草誘他牛將去，

【現代漢語翻譯】 現代漢語譯本： 比丘如果生起盜心，觸碰這些寄放的、有界限的物品，就犯了越比尼罪；乃至離開原來的地方，達到一定數量，就構成波羅夷罪（Parajika，斷頭罪）。

所謂雜物有界限，就像牧人放牧各種各樣的牲畜，包括象、馬、牛、駱駝、驢、羊等。像有多種，有良善的、毛色好的、善於奔跑的。如果比丘生起盜心，取走一頭象，騎上後用鉤子牽引它朝一個方向走，比如想朝東方走，但象卻發狂地朝南、西、北方走，這還不構成波羅夷罪；如果盜心取象想朝南方走，像卻發狂地朝西北、東方走，也不構成波羅夷罪；西北方的情況也是如此。如果想盜象朝東走，像也朝東走，就構成波羅夷罪；南、西、北方的情況也是如此。如果事先沒有確定方向，像隨意走動，只要象抬起四隻腳，就構成波羅夷罪。

馬也有多種，有良善的、毛色好的、善於奔跑的。如果比丘生起盜心想取走這匹馬，騎上馬後想朝東方走，馬卻發狂地朝南、西、北方走，這還不構成波羅夷罪；南、西、北方的情況也是如此。馬隨方向走的情況如上所述。如果沒有確定方向，馬隨意走動，只要馬抬起四隻腳，就構成波羅夷罪。如果比丘盜走一匹良馬騎著跑，馬的主人發現了就騎馬追趕，馬的主人沒有產生丟失的想法，比丘也沒有產生得到的想法，這還不構成波羅夷罪；如果馬的主人產生了丟失的想法，比丘沒有產生得到的想法，這還不構成波羅夷罪；如果馬的主人產生了丟失的想法，比丘產生了得到的想法，就構成波羅夷罪。如果比丘生起盜心，用鹽或草引誘別人的馬，然後將馬帶走，離開了能見能聽的範圍，就構成波羅夷罪。

牛也有多種，有良善的、毛軟的、毛色好的、善於奔跑的。如果比丘以盜心，拿著棍子驅趕牛朝東方走，犯不犯戒的情況和對象的情況一樣。乃至如果牛的主人發現了就追趕，牛的主人沒有產生丟失的想法，比丘也沒有產生得到的想法，這還不構成波羅夷罪；如果牛的主人產生了丟失的想法，比丘產生了得到的想法，就構成波羅夷罪。如果生起盜心，用鹽或草引誘別人的牛，然後將牛帶走，

【English Translation】 English version: A Bhikkhu (Buddhist monk) with a thieving mind, touching these entrusted, limited items, commits a Dukkaṭa (misdeed) offense; even to the point of moving it from its original place, and if the value is met, it constitutes a Parajika (defeat) offense.

Limited miscellaneous items are like a herdsman grazing various kinds of livestock, such as elephants, horses, cattle, camels, donkeys, sheep, etc. Elephants are of various kinds, some are good-natured, beautiful in color, and fast runners. If a Bhikkhu with a thieving mind takes an elephant, rides it, and uses a hook to lead it in one direction, such as wanting to go east, but the elephant goes madly to the south, west, or north, it is not yet a Parajika offense; if with a thieving mind he takes an elephant wanting to go south, but the elephant goes madly to the northwest or east, it is not yet a Parajika offense; the same applies to the northwest. If wanting to steal an elephant to the east, and the elephant goes east, it constitutes a Parajika offense; the same applies to the south, west, and north. If there is no fixed direction and the elephant goes wherever it pleases, the moment the elephant lifts all four feet, it constitutes a Parajika offense.

Horses are also of various kinds, some are good-natured, beautiful in color, and fast runners. If a Bhikkhu with a thieving mind wants to take this horse, rides the horse wanting to go east, but the horse goes madly to the south, west, or north, it is not yet a Parajika offense; the same applies to the south, west, and north. The horse going in a certain direction is as described above. If there is no fixed direction and the horse goes wherever it pleases, the moment the horse lifts all four feet, it constitutes a Parajika offense. If a Bhikkhu steals a good horse and rides away, and the owner notices and chases after him, if the owner does not have the thought of loss and the Bhikkhu does not have the thought of gain, it is not yet a Parajika offense; if the owner has the thought of loss but the Bhikkhu does not have the thought of gain, it is not yet a Parajika offense; if the owner has the thought of loss and the Bhikkhu has the thought of gain, it constitutes a Parajika offense. If a Bhikkhu with a thieving mind, uses salt or grass to lure another's horse away, and takes it beyond the range of sight and hearing, it constitutes a Parajika offense.

Cattle are also of various kinds, some are good-natured, have soft fur, beautiful in color, and are fast runners. If a Bhikkhu with a thieving mind, uses a stick to drive the cattle towards the east, whether it is an offense or not is as described in the case of the elephant. Even if the owner of the cattle notices and chases after him, if the owner does not have the thought of loss and the Bhikkhu does not have the thought of gain, it is not yet a Parajika offense; if the owner has the thought of loss and the Bhikkhu has the thought of gain, it constitutes a Parajika offense. If with a thieving mind, he uses salt or grass to lure another's cattle away,

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若長繩牽去，離見聞處，波羅夷。如牛，余駝驢羊亦如是。是為雜分齊。若比丘盜心，觸此雜分齊者，得越比尼罪。乃至離本處，滿者，波羅夷。

幡分齊者，若佛生處、得道處、轉法輪處、阿難大會處、羅睺羅大會處、般遮于瑟大會處，是諸大會處種種莊嚴，懸繒幡蓋及眾寶鈴。若比丘盜心，取幡，解繩一頭，未波羅夷；解兩頭已，滿者，波羅夷。若比丘盜心，詐分佈諸幡，處處間取，未波羅夷；取已持去，滿者，波羅夷。若比丘盜花鬘，解一頭，未波羅夷；解兩頭竟，滿者，波羅夷。若二比丘闇處盜幡，俱不相知，各從一頭解繩收攝，共閤中間，相問：「汝是誰？」怖畏舍幡而走，得偷蘭罪；此二比丘互相問時各言：「偷幡。」便共盜取，滿者，波羅夷。若眾多色幡共一繩大重，各解一頭墮地，擔不能勝，從地曳去，雖遠，未波羅夷；舉離地時，俱波羅夷。若此比丘作是念：「此莊嚴塔物，取者大罪。我唯須一色物。」即取一色物，滿者，波羅夷。若言：「我須半色。」取半色，不滿，偷蘭罪；滿者，波羅夷。若二比丘闇處盜幡，俱不相知，各從一頭解繩收攝，共閤中間，相問：「汝是誰？」怖畏舍幡而走，得偷蘭罪。有比丘晨朝繞塔，見此幡在塔下，便盜心持去，滿者，是比丘波羅夷。有人供養菩提樹，

七寶莊嚴，金銀珠鑷種種幡花、金繩連綿金鎖懸鈴，博山金光以用供養。若比丘盜心，取彼諸物，滿者，波羅夷。又復諸外道塔亦種種繒彩供養，比丘盜心取，滿者，波羅夷。若風吹落地，知是塔上供養具者不應取；若風吹遠處塵垢黑污，作糞掃想取者，無罪。若天寺中有雜衣物，比丘盜心取，滿者，波羅夷。若風吹遠處塵垢黑污，糞掃想取者，無罪。是名幡分齊。若比丘盜心，觸此幡分齊物，得越比尼罪；若動彼物，偷蘭罪；若離本處，滿者，波羅夷。

相因分齊者，若長者家，有不收斂物在異處，所謂衣服、瓔珞等。是時比丘將沙彌入長者家，時此比丘盜心，取長者衣物，內著囊中令沙彌擔去時，得越比尼罪；沙彌持去出家界時，偷蘭罪；作得想滿者，波羅夷。時主人覺，語比丘言：「長老！作何等？」答言：「長壽！我為自動手耳。」作是語時，得越比尼罪。使俗人持去亦如上說。如因長毛羊中持物去亦如是。若比丘入長者家，犢子見比丘衣色，謂是其母來趣比丘，比丘應驅還。若以鹽、若以草誘彼犢子，得越比尼罪；將未出界，得偷蘭罪；出界已，波羅夷。若比丘食時盜心取比坐揵镃，著自缽中令弟子持去，得越比尼罪；弟子出界，偷蘭罪；若作得想，波羅夷。若彼比丘覺已，即語長老：「作何等？」

答言：「我戲弄耳。」作是語，得越比尼罪。若比丘共估客共行，復有估客從彼而來，中道相遇共宿一處。比丘夜中起盜心，捉他車系著他車、捉他男系著他男、捉他女繫著他女、捉他小兒繫著他小兒，欲令各各相牽而去，作是方便，得越比尼罪；出住處界，得偷蘭罪；作得想，波羅夷。是名相因分齊物。若比丘盜心，觸此相因分齊物，得越比尼罪；若動彼物，得偷蘭罪；若離本處滿者，波羅夷。

杙分齊者，若佛生處、得道處、轉法輪處、阿難大會處、羅睺羅大會處、般遮于瑟大會處，是諸精舍內莊嚴校飾，處處椓杙懸雜幡蓋，種種眾寶懸于杙上。若比丘盜心，取此杙上諸寶，以手舉寶，寶雖舉、繩未離杙，未波羅夷；離杙已，波羅夷。若繩堅勁，舉寶時繩離杙者，波羅夷。合杙盜，手觸時，得越比尼罪；若動彼杙者，偷蘭罪；若離本處滿者，波羅夷。若杙上懸酥瓶、油瓶、蜜瓶、若缽、縷丸，若比丘盜心，取此酥瓶者，以手舉時，若繩軟杙直，雖舉，未波羅夷；一切離杙，波羅夷。若繩堅勁杙曲，雖舉，未波羅夷；一切離杙下已，滿者，波羅夷。若繩軟杙曲，雖舉，未波羅夷；一切離杙下已，滿者，波羅夷。若繩堅勁而杙復直，舉則波羅夷。若穿瓶者，犯越比尼罪；若以器承入器者，偷蘭罪；流注斷滿者，

波羅夷；流注未斷便悔畏犯重罪，還倒本器中者，得偷蘭罪。油瓶蜜瓶亦如是。若比丘欲盜缽者，以手舉時，繩軟杙直，雖舉，未波羅夷；缽離杙下已，波羅夷。若繩堅勁而杙曲，雖舉，未波羅夷；離杙已，波羅夷。繩軟杙曲者，舉持，未波羅夷；離杙下已，波羅夷。若繩堅勁杙直，舉則波羅夷。若盜縷丸時，縷丸繩杙如上說。又復盜丸時若作是念：「我須少許縷。」就杙上纏取縷，不斷者，未波羅夷；若縷斷滿者，波羅夷。此比丘纏縷時，縷未斷尋悔畏犯重罪，還著本處者，偷蘭罪。是名杙分齊。若比丘盜心，觸此杙分齊物者，得越比尼罪；若動彼物，得偷蘭罪；若離本處滿者，波羅夷。

園分齊者，時有長者，其家大富，有一比丘名俱盧，常入出其家。主人兄弟父母在時共活，父母終沒家內不和，弟欲分財其兄不肯欲共義居。弟求分不已，兄不免情即便許之，相與義言：「誰能分財？」答言：「阿阇梨俱盧是，父母在時所重供養，家中有無悉知。」皆言：「大善。」時弟諂曲即詣俱盧禮拜問訊，問訊已作是言：「阿阇梨是我父母所尊兄弟所敬，家中有無皆悉知之。父母平存兄弟共居，今父母終沒家內不和，欲共分財故來上啟，我分居之後當供養阿阇梨，供養之餘當以自活。愿阿阇梨分財之日，好者見與。」

【現代漢語翻譯】 現代漢語譯本 波羅夷（Pārājika，斷頭罪）：如果僧侶盜取財物，在財物流動但尚未完全脫離原處時，因害怕觸犯重罪而後悔，將財物放回原處，則犯偷蘭罪（Sthūlātyaya，粗罪）。油瓶和蜜瓶的情況也一樣。如果比丘想要盜取缽（Bátra，食器），當他用手舉起時，如果繩子是軟的，木樁是直的，即使舉起來了，也未犯波羅夷罪；如果缽離開了木樁，就犯波羅夷罪。如果繩子堅韌，木樁彎曲，即使舉起來了，也未犯波羅夷罪；一旦離開木樁，就犯波羅夷罪。如果繩子軟，木樁彎曲，舉起並拿著，未犯波羅夷罪；離開木樁后，就犯波羅夷罪。如果繩子堅韌，木樁直，舉起來就犯波羅夷罪。如果盜取線團時，線團的繩子和木樁的情況如上所述。此外，盜取線團時，如果這樣想：『我需要少量的線。』就在木樁上纏繞線，如果沒有斷，未犯波羅夷罪；如果線斷了，且數量足夠，就犯波羅夷罪。這個比丘在纏繞線時，線未斷就立即後悔，害怕觸犯重罪，將線放回原處，犯偷蘭罪。這叫做木樁的界限。 園地的界限：當時有一位富有的長者（Gṛhapati，居士），他家非常富有，有一位名叫俱盧（Kurū）的比丘，經常出入他家。主人和他的兄弟、父母一起生活，父母去世后，家庭內部不和，弟弟想要分家產，哥哥不同意，想要一起生活。弟弟堅持要分家產，哥哥勉強答應，於是商議說：『誰能分家產呢？』回答說：『阿阇梨（Ācārya，導師）俱盧可以，父母在世時非常尊重和供養他，家裡有什麼都知道。』大家都說：『很好。』當時弟弟諂媚地去拜訪俱盧，禮拜問候后說：『阿阇梨是我父母所尊敬的，也是兄弟所敬重的，家裡有什麼都知道。父母在世時，兄弟一起居住，現在父母去世了，家庭內部不和，想要分家產，所以來稟告您，我分家之後會供養阿阇梨，供養之餘用來自己生活。希望阿阇梨在分家產的時候，把好的東西分給我。』

【English Translation】 English version Pārājika (Pārājika, expulsion): If a monk steals something, and while the object is in motion but not completely detached, he repents out of fear of committing a serious offense and returns the object to its original place, he commits a Sthūlātyaya (Sthūlātyaya, grave offense). The same applies to oil bottles and honey bottles. If a Bhikṣu (Bhikṣu, monk) wants to steal a Bátra (Bátra, alms bowl), when he lifts it with his hand, if the rope is soft and the stake is straight, even if he lifts it, he has not committed Pārājika; if the bowl leaves the stake, he has committed Pārājika. If the rope is strong and the stake is bent, even if he lifts it, he has not committed Pārājika; once it leaves the stake, he has committed Pārājika. If the rope is soft and the stake is bent, lifting and holding it does not constitute Pārājika; once it leaves the stake, it constitutes Pārājika. If the rope is strong and the stake is straight, lifting it constitutes Pārājika. If stealing a ball of thread, the situation with the thread's rope and stake is as described above. Furthermore, when stealing a ball of thread, if one thinks: 'I need a small amount of thread,' and winds thread around the stake, if it does not break, he has not committed Pārājika; if the thread breaks and the amount is sufficient, he has committed Pārājika. If this Bhikṣu, while winding the thread, immediately repents before the thread breaks, fearing he has committed a serious offense, and returns the thread to its original place, he commits Sthūlātyaya. This is called the boundary of the stake. The boundary of the garden: At that time, there was a wealthy Gṛhapati (Gṛhapati, householder), whose family was very rich, and there was a Bhikṣu named Kurū (Kurū) who frequently visited his house. The master lived with his brothers and parents; after the parents passed away, there was discord within the family. The younger brother wanted to divide the property, but the elder brother disagreed, wanting to live together. The younger brother insisted on dividing the property, and the elder brother reluctantly agreed. So they discussed: 'Who can divide the property?' They replied: 'Ācārya (Ācārya, teacher) Kurū can, as he was highly respected and supported by our parents when they were alive, and he knows everything about the house.' Everyone said: 'Very good.' At that time, the younger brother flatteringly visited Kurū, paid his respects, and said: 'Ācārya is respected by my parents and revered by my brothers, and knows everything about the house. When my parents were alive, the brothers lived together; now that my parents have passed away, there is discord within the family, and we want to divide the property, so I come to inform you. After I divide the property, I will support Ācārya, and use the remainder to support myself. I hope that when Ācārya divides the property, he will give me the good things.'

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比丘受彼語者，犯越比尼罪；若留好物時，偷蘭罪；分物決已，波羅夷。欲分物時，比丘問言：「先分何等？」主人言：「先分二足、四足。」比丘便為先分二足，奴婢之中老病難使不可信者，分作一分；年少無病易使可信者，作一分。分四足時，群牛之中羸老無力，粗弊難用不產少乳，有產難𤛓，以為一分；少齒肥壯調利易用，種產多乳良善易𤛓，復作一分。若分房舍，朽故弊者持作一分，若新好者復作一分，樓閣店肆亦復如是。乃至分田，薄塉多穢持作一分，肥好良者復作一分；園中不如少花果者持作一分，園林花果茂盛勝者以為一分。復欲分穀米金銀錢財。爾時彼兄語比丘言：「阿阇梨是我父母所敬兄弟所重，云何分財乃如是耶？」阿阇梨且還，思惟佛語：「若比丘作如是心分他財者，主雖不聽，得越比尼罪。」俱盧還已，彼兄弟尋更論議：「復應有誰是父母所重者？耆舊大德知家有無，屈令分財；若不速分，恐王聞者或能稅奪。」尋思大德無過俱盧，宜當更請令分此財。兄弟義合，即詣俱盧禮拜問訊，在一面坐白俱盧言：「阿阇梨父母所重，家中有無阿阇梨所知。今當爲我分此財物。」彼時俱盧恨其前時不受分處，告言：「汝兄弟薄義多疑少信，誰當堪忍為汝分財。」彼兄弟言：「前實倉卒，有愧阿阇梨。阿

【現代漢語翻譯】 現代漢語譯本： 如果比丘接受了這種分財產的請求，就犯了違越比奈耶（Vinaya，戒律）的罪過；如果私自留下好的財物，就犯了偷蘭罪（sthulakritya，重罪）；如果分財產的事情已經決定，就犯了波羅夷罪（parajika，斷頭罪）。 在準備分財產的時候，比丘問道：『先分哪一類？』主人說：『先分兩足的和四足的。』比丘於是先分兩足的，在奴婢之中，年老體弱、難以使喚、不可信任的，分為一份；年輕力壯、容易使喚、可以信任的，分為一份。分四足的時候，在牛群之中，瘦弱年老、沒有力氣、粗劣不堪用、不產奶或產奶少的，有生產困難的母牛，分為一份；年輕力壯、容易馴服使用、能生育多產奶、優良容易生育的，分為一份。如果分房屋，朽壞破舊的作為一份，嶄新完好的作為一份，樓閣店舖也是這樣。 甚至分田地，貧瘠多雜草的作為一份，肥沃良好的作為一份；園林中花果稀少的作為一份，園林中花果茂盛的作為一份。接著要分穀米金銀錢財。 這時，那個兄弟對那個比丘說：『阿阇梨（Acarya，導師）是我的父母所尊敬、兄弟所看重的人，怎麼能這樣分財產呢？』阿阇梨還是回去吧，想想佛陀的教誨：『如果比丘懷著這樣的心思去分別人的財產，即使主人不同意，也會犯違越比奈耶的罪過。』俱盧（Kuru）回去之後，那兄弟倆又商議：『還應該有誰是父母所敬重的人呢？年長有德、瞭解家中情況的人，請他來分財產；如果不趕快分，恐怕被國王知道后可能會被徵稅奪走。』他們思來想去，覺得沒有比俱盧更有德行的人了，應該再次邀請他來分這份財產。兄弟倆意見一致，就去拜訪俱盧，行禮問候，在一旁坐下，對比丘俱盧說：『阿阇梨是父母所敬重的人，家裡的情況阿阇梨也瞭解。現在請您為我們分這份財產。』 這時，俱盧因為之前他們不接受他的分配方案而惱火，就告訴他們說：『你們兄弟薄情寡義、疑心很重、缺乏信任，誰能忍受為你們分財產呢？』那兄弟倆說：『之前確實太倉促了，對不起阿阇梨。

【English Translation】 English version: If a Bhiksu (monk) accepts such a request to divide property, he commits an offense against the Vinaya (monastic discipline); if he secretly keeps good items, he commits a sthulakritya (grave offense); if the division of property has already been decided, he commits a parajika (defeat, expulsion). When preparing to divide the property, the Bhiksu asks: 'Which category should be divided first?' The owner says: 'First divide the two-legged and the four-legged.' The Bhiksu then first divides the two-legged. Among the slaves, those who are old and weak, difficult to employ, and untrustworthy are divided into one share; those who are young and strong, easy to employ, and trustworthy are divided into another share. When dividing the four-legged, among the cattle, those that are thin and old, weak, coarse and difficult to use, do not produce milk or produce little milk, or have difficulty in calving, are divided into one share; those that are young and strong, easy to train and use, fertile and produce abundant milk, good and easy to breed, are divided into another share. If dividing houses, dilapidated and old ones are taken as one share, and new and good ones are taken as another share; the same applies to pavilions and shops. Even when dividing fields, barren and weedy ones are taken as one share, and fertile and good ones are taken as another share; gardens with few flowers and fruits are taken as one share, and gardens with abundant and flourishing flowers and fruits are taken as another share. Next, they want to divide grains, rice, gold, silver, and money. At this time, that brother said to the Bhiksu: 'Acarya (teacher) is respected by my parents and valued by my brothers. How can you divide the property like this?' Acarya, please go back and think about the Buddha's teachings: 'If a Bhiksu divides other people's property with such intentions, even if the owner does not agree, he will commit an offense against the Vinaya.' After Kuru (name of the Bhiksu) returned, the two brothers discussed again: 'Who else should be respected by our parents? Someone who is old and virtuous and knows the family situation should be invited to divide the property; if we don't divide it quickly, we are afraid that the king will hear about it and may tax and seize it.' After thinking about it, they felt that no one was more virtuous than Kuru, and they should invite him again to divide this property. The brothers agreed and went to visit Kuru, paid their respects, and sat on one side, saying to Kuru: 'Acarya is respected by our parents, and Acarya knows the family situation. Now, please divide this property for us.' At this time, Kuru was annoyed that they had not accepted his previous division plan, so he told them: 'You brothers are ungrateful, suspicious, and lack trust. Who can bear to divide property for you?' The brothers said: 'It was indeed too hasty before, and we are sorry to Acarya.'

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阇梨是由來家中多少是所諳，悉今愿見為分此錢財，王脫知者或能稅奪，是故欲速分之。」比丘答言：「汝等必欲令我分耶？」答言：「實爾。阿阇梨！」彼比丘言：「若必爾者當作言要，分物之後得分便取，無餘言者當爲汝分。」彼各答言：「隨教，不敢復違。」是比丘受彼請已應作等分，彼分田時牽繩量地，若偏心量地覺一麥者，是比丘得波羅夷。以地無價故，是名園分齊。若比丘盜心，觸此園分齊物，得越比尼罪；乃至滿者，波羅夷。

賊分齊者，有比丘在道行為賊所劫，賊少比丘多。時諸比丘自相謂言：「今此賊少、我等人多，當共合力還取本物。」即便相與共捉磚石追逐彼賊，並遙罵言：「弊惡罪賊，我等自可剃除鬚髮，汝復謂我剃去手腳？」時賊恐怖便放衣缽各自散走。彼比丘若未作失想者，還取本物，無罪；已作失想而還取者，便為賊復劫賊，滿者，波羅夷。有比丘在道行為賊所劫，諸比丘失衣缽已入林中藏。時賊思惟我伴黨多而此物少，寧可相與，更求少物。即藏衣缽覆著一處，而復于道更劫餘人。爾時比丘見彼藏物，伺賊去後便取衣缽。是比丘若先不作失想，還取本物者，無罪；若作失想，不應取，若取者便為賊復劫賊，滿者，波羅夷。又比丘在道行為賊所劫，時賊劫諸比丘衣缽順道而去。

【現代漢語翻譯】 現代漢語譯本： 『阿阇梨（Achariya，導師），您瞭解我們家裡的情況，知道我們有多少財產。我們現在希望您能幫我們分配這些錢財，因為我們擔心國王知道后可能會沒收。所以我們想盡快分掉這些財產。』比丘回答說：『你們一定要我來分嗎？』他們回答說：『確實如此，阿阇梨！』那位比丘說：『如果一定要我來分，那就要事先說好，分完東西后，誰分到什麼就是什麼，不能再有其他異議，我才能為你們分。』他們各自回答說：『一切聽從您的教導，不敢違背。』這位比丘接受了他們的請求后，應該公平分配。當他分配田地時，用繩子測量土地，如果因為偏心導致測量土地時多出或少於一麥的距離，這位比丘就犯了波羅夷（Parajika，斷頭罪）。因為土地沒有定價，所以這被稱為園地的界限。如果比丘心懷盜心，觸碰了這園地界限內的東西，就犯了越比尼罪（Thullanikkaya，粗罪）；如果偷竊的東西價值達到一定數量，就犯了波羅夷。

關於賊的界限：有比丘在路上行走時被賊搶劫，賊的人少，比丘的人多。當時，比丘們互相說道：『現在賊的人少，我們的人多，我們應該合力奪回原本屬於我們的東西。』於是他們一起拿起磚頭石頭追趕那些賊，並且遠遠地罵道：『可惡的罪賊，我們自己都可以剃除鬚髮（出家），你們竟然還想把我們的手腳也剃掉？』賊人害怕，便放下衣缽各自逃散。如果比丘沒有產生『失去』的想法，那麼拿回原本屬於自己的東西，就沒有罪；如果已經產生了『失去』的想法，卻又拿回來，那就相當於賊又搶劫了賊，如果價值達到一定數量，就犯了波羅夷。有比丘在路上行走時被賊搶劫，比丘們丟失了衣缽后躲進林中。當時，賊人思忖：『我的同夥多，而這些東西少，不如我們分掉，再去搶劫其他東西。』於是他們把衣缽藏在一個地方，然後又到路上搶劫其他人。這時，比丘們看到了他們藏東西的地方，等賊人離開后，便去拿回衣缽。如果這位比丘先前沒有產生『失去』的想法，拿回原本屬於自己的東西，就沒有罪；如果已經產生了『失去』的想法，就不應該拿，如果拿了，那就相當於賊又搶劫了賊，如果價值達到一定數量，就犯了波羅夷。還有比丘在路上行走時被賊搶劫，當時賊人搶走了比丘們的衣缽，順著道路離開了。

【English Translation】 English version: 『Achariya (Teacher), you know how much property we have at home. We now wish you to divide this wealth for us, as we fear that the king might confiscate it if he finds out. Therefore, we want to distribute it quickly.』 The Bhikkhu (monk) replied, 『Do you really want me to divide it?』 They answered, 『Indeed, Achariya!』 That Bhikkhu said, 『If you insist, then we must agree beforehand that after the division, whoever gets what, that's it, and there should be no further disputes. Only then will I divide it for you.』 They each replied, 『We will follow your instructions and dare not disobey.』 Having accepted their request, this Bhikkhu should make an equal distribution. When he is dividing the land, measuring it with a rope, if he measures the land with partiality, resulting in a difference of even one 'mae' (a small unit of measurement), that Bhikkhu commits a Parajika (defeat). Because the land has no fixed price, this is called the boundary of the garden. If a Bhikkhu, with a thieving mind, touches anything within this garden boundary, he commits a Thullanikkaya (grave offense); if the value of what he steals reaches a certain amount, he commits a Parajika.

Regarding the boundary of thieves: There was a Bhikkhu traveling on the road who was robbed by thieves. There were fewer thieves than Bhikkhus. At that time, the Bhikkhus said to each other, 『Now there are fewer thieves and more of us. We should join forces and take back what originally belongs to us.』 So they together picked up bricks and stones and chased after the thieves, and shouted from afar, 『Wicked and sinful thieves, we can shave our own heads (become monks), do you also want to shave off our hands and feet?』 The thieves were frightened and dropped the robes and bowls, scattering in all directions. If the Bhikkhu had not formed the thought of 『loss,』 then taking back what originally belonged to him is without offense; if he had already formed the thought of 『loss』 and then takes it back, then it is like a thief robbing a thief again, and if the value reaches a certain amount, he commits a Parajika. There was a Bhikkhu traveling on the road who was robbed by thieves. The Bhikkhus lost their robes and bowls and hid in the forest. At that time, the thieves thought, 『There are many of us companions, but few things. It would be better if we divide them and then go rob other things.』 So they hid the robes and bowls, covering them in one place, and then went to the road to rob others. At that time, the Bhikkhus saw where they had hidden the things, and after the thieves left, they went to take back their robes and bowls. If this Bhikkhu had not previously formed the thought of 『loss,』 then taking back what originally belonged to him is without offense; if he had formed the thought of 『loss,』 he should not take it. If he takes it, then it is like a thief robbing a thief again, and if the value reaches a certain amount, he commits a Parajika. Also, there was a Bhikkhu traveling on the road who was robbed by thieves. At that time, the thieves robbed the Bhikkhus of their robes and bowls and went away along the road.

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時諸比丘隨後遙望，看彼群賊所至何處，追之不止漸近聚落，賊便分物。比丘便語賊言：「長壽！我出家人仰他活命，汝等可乞我衣缽。汝復何用此衣缽為？」若比丘如是得者，無罪。若賊罵言：「弊惡沙門，我已乞汝命。何敢復來欲得衣缽？」比丘念言：「是賊已近聚落必不害我，當恐怖之。」即語賊言：「汝等謂我無所恃耶？我當白王及諸大臣知汝為賊。」若恐怖得者，無罪。賊復瞋言：「終不與汝，欲去任意。」若比丘告聚落主，捉得諸賊若縛、若殺，不應告。若語聚落主，方便慰喻得衣缽者，無罪。有比丘多有衣缽、大畜弟子，彼諸弟子不修戒行，作是念言：「可往和上、阿阇梨房中盜諸衣缽。」自己衣缽亦師房中，便共作要：「汝得衣物者與我共分，若我得者亦共汝分。」便入房中，就衣架上，捉和上、阿阇梨衣徙就己衣，不離本架者，犯偷蘭罪；若舉師衣離架，著己衣上者，波羅夷。若師衣帶衣角若綖縷未離衣架者，未波羅夷；一切離已，波羅夷。彼和上、阿阇梨疑是弟子或能偷我衣缽，便自藏衣缽更著余處。其弟子便入闇中誤偷自己衣缽，出外不分故，是中半衣邊滿者，波羅夷。有一比丘摩訶羅出家，不善戒行，有比丘語言：「長老共作賊來。」摩訶羅言：「我本在家初不作賊，我今出家云何作賊？」

【現代漢語翻譯】 現代漢語譯本： 當時，眾比丘遠遠地跟隨著，觀察那些盜賊去往何處，不停地追趕，漸漸靠近村落，盜賊們便開始分贓。比丘便對盜賊說：『長壽者！我們出家人仰仗他人活命，你們可以把衣和缽施捨給我。你們又要這些衣和缽做什麼呢？』如果比丘這樣得到衣缽，沒有罪過。如果盜賊罵道：『可惡的沙門，我已經饒了你的性命。還敢再來想要衣缽？』比丘心想：『這些盜賊已經靠近村落，必定不會傷害我，應當恐嚇他們。』於是對比丘說：『你們以為我沒有依靠嗎？我將告訴國王和各位大臣，讓他們知道你們是盜賊。』如果通過恐嚇得到衣缽，沒有罪過。盜賊又生氣地說：『絕對不給你，想去哪裡隨便你。』如果比丘告訴村落的首領，捉拿了那些盜賊，無論是捆綁還是殺害，都不應該這樣做。如果告訴村落的首領，用方便的言語勸慰，從而得到衣缽，沒有罪過。有比丘有很多衣缽，也收養了很多弟子，那些弟子不遵守戒律，心想：『可以去和尚（Upadhyaya）(親教師)和阿阇梨（Acarya）(軌範師)的房間里偷盜衣缽。』他們自己的衣缽也在師父的房間里，便共同約定：『你得到衣物就和我分，如果我得到衣物也和你分。』於是進入房間，走到衣架旁，拿起和尚和阿阇梨的衣服，轉移到自己的衣服旁邊，如果沒有離開原來的衣架，犯偷蘭罪（Sthulanakshatra）；如果拿起師父的衣服離開衣架，放在自己的衣服上，犯波羅夷（Parajika）。如果師父的衣服的帶子、衣角或者線頭沒有離開衣架，不算波羅夷；全部離開后，才算波羅夷。那些和尚和阿阇梨懷疑是弟子可能會偷他們的衣缽，便自己藏起衣缽，放到其他地方。他們的弟子便在黑暗中錯誤地偷了自己的衣缽，拿出去后沒有分贓，這其中半件衣服的邊緣完整，犯波羅夷。有一個比丘名叫摩訶羅（Mahala），出家后不遵守戒律，有比丘對他說：『長老，我們一起去做盜賊吧。』摩訶羅說：『我原本在家時從來不做盜賊，我現在已經出家，怎麼能做盜賊呢？』

【English Translation】 English version: Then those Bhikshus (monks) watched from afar, observing where those thieves were going. They kept following them until they gradually approached a village, where the thieves began to divide the loot. The Bhikshus then said to the thieves, 'Long life! We renunciants live by relying on others for sustenance. You could give us your robes and alms bowls. What use do you have for these robes and alms bowls?' If a Bhikshu obtains robes and alms bowls in this way, there is no offense. If the thieves scold, saying, 'You vile Shramana (ascetic), I have already spared your life. How dare you come back wanting robes and alms bowls?' The Bhikshu thinks, 'These thieves are already near the village and will certainly not harm me; I should intimidate them.' So he says to the thieves, 'Do you think I have no support? I will tell the king and the ministers that you are thieves.' If he obtains robes and alms bowls through intimidation, there is no offense. The thieves angrily reply, 'We will never give them to you; go wherever you want.' If a Bhikshu informs the village head, and the thieves are caught, whether they are bound or killed, he should not have informed. If he tells the village head, using skillful means to persuade and obtain robes and alms bowls, there is no offense. There was a Bhikshu who had many robes and alms bowls and also had many disciples. Those disciples did not practice the precepts and thought, 'We can go to the rooms of the Upadhyaya (preceptor) and Acarya (teacher) to steal robes and alms bowls.' Their own robes and alms bowls were also in the teacher's room, so they made an agreement together: 'If you get robes and alms bowls, you will share them with me, and if I get them, I will share them with you.' Then they entered the room, went to the clothes rack, took the robes of the Upadhyaya and Acarya, and moved them next to their own robes. If they did not remove them from the original rack, it is an offense of Sthulanakshatra (serious offense). If they lifted the teacher's robes from the rack and placed them on their own robes, it is an offense of Parajika (defeat). If the teacher's robe's belt, corner, or thread has not left the rack, it is not Parajika; only when everything has left is it Parajika. Those Upadhyayas and Acaryas suspected that their disciples might steal their robes and alms bowls, so they hid their robes and alms bowls and put them in other places. Their disciples then entered the darkness and mistakenly stole their own robes and alms bowls. When they went outside, they did not share the loot, and in this case, if half of the robe's edge is complete, it is Parajika. There was a Bhikshu named Mahala who, after becoming a renunciant, did not practice the precepts well. A Bhikshu said to him, 'Elder, let's go be thieves together.' Mahala said, 'I never acted as a thief when I was at home. Now that I have become a renunciant, how can I be a thief?'

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彼比丘言：「汝不欲作賊者，汝但守門，當與汝分」。摩訶羅念言：「我不作賊與我等分，何以不去」？答言：「可爾。」即俱共去，使摩訶羅守門。彼比丘便入，盜心觸物時，二俱得越比尼罪；若動彼物時，二俱得偷蘭罪；若離本處滿者，二俱得波羅夷。若有客比丘來，或在食堂、或在禪房止宿，晨朝便去，或忘衣缽及諸物等。時舊比丘摩摩諦安行房舍，欲知客比丘去未，便見衣缽，即生盜心，取已徙著異處覆藏，得波羅夷。更異比丘來，復見是衣物，亦生盜心，即取復徙異處覆藏，亦波羅夷。復第三人復生盜心，徙覆藏余處，亦波羅夷。隨人多少起盜心轉徙，一切悉得波羅夷。彼衣物主遠去已，憶念還來，取得者無罪。有比丘忘衣缽，余比丘見即生盜心，不自手取，便語一摩訶羅比丘令取。摩訶羅比丘謂為是其衣缽，便為取之。觸時，是盜心比丘得越比尼罪；動時，得偷蘭罪；離本處滿者，得波羅夷。摩訶羅不作盜心故，三時都無罪。若先語摩訶羅：「取此衣缽當共分之。」摩訶羅盜心，觸時，俱越比尼罪；動時，俱偷蘭罪；若離本處滿者，俱波羅夷。若摩訶羅看已作是念：「何為與彼分？我當獨取。」即便持去，得波羅夷罪；彼比丘，得偷蘭罪。若比丘作摩摩帝塔無物，眾僧有物，便作是念：「天人所以供養眾

【現代漢語翻譯】 彼比丘說：『如果你不想做賊，你只要守門，我會分你一份。』摩訶羅念道：『我不做賊卻要分我一份，為什麼不去呢？』回答說：『可以。』於是他們一起去了，讓摩訶羅守門。那比丘便進去，盜心觸碰物品時，兩人都犯了越比尼罪（Thullaccaya）；如果移動了那物品，兩人都犯了偷蘭罪（Thullananda）；如果將物品完全移離原處，兩人都犯了波羅夷罪（Parajika）。 如果有客比丘來，或者在食堂、或者在禪房住宿，早晨就離開了，或者忘記了衣缽及其他物品等。這時舊比丘摩摩諦安（Mamatian）巡視房舍，想知道客比丘是否離開，便看見了衣缽，立刻生起盜心，拿走並轉移到別處藏起來，犯了波羅夷罪。又有其他比丘來，又看見了這些衣物，也生起盜心，拿走並轉移到別處藏起來，也犯了波羅夷罪。再有第三個人又生起盜心，轉移並藏到其他地方，也犯了波羅夷罪。隨著人數多少而生起盜心轉移，所有人都犯了波羅夷罪。那衣物的主人遠去之後，回憶起來又回來，取回衣物的人沒有罪。 有比丘忘記了衣缽，其他比丘看見後生起盜心，但不親自拿取，便告訴一個摩訶羅比丘讓他去拿。摩訶羅比丘以為那是他的衣缽，便去拿了。觸碰時，有盜心的比丘犯了越比尼罪；移動時，犯了偷蘭罪；完全移離原處，犯了波羅夷罪。摩訶羅沒有盜心，所以三個階段都沒有罪。如果先告訴摩訶羅：『拿走這衣缽，我們一起分。』摩訶羅生起盜心，觸碰時，兩人都犯越比尼罪；移動時，兩人都犯偷蘭罪；如果完全移離原處，兩人都犯波羅夷罪。如果摩訶羅看了之後心想：『為什麼要和他分？我應該獨自拿走。』於是就拿走了，犯了波羅夷罪；那比丘，犯了偷蘭罪。如果比丘建造摩摩帝塔（Mamatita），塔中沒有物品，眾僧有物品，便這樣想：『天人之所以供養眾

【English Translation】 That Bhikkhu said, 'If you don't want to be a thief, just guard the door, and I will share with you.' Maharo thought, 'I'm not a thief, but I get a share; why not go?' He replied, 'Okay.' So they went together, and Maharo guarded the door. That Bhikkhu then entered, and when the thieving mind touched the object, both committed the Thullaccaya (越比尼罪) offense; if they moved the object, both committed the Thullananda (偷蘭罪) offense; if the object was completely removed from its original place, both committed the Parajika (波羅夷罪) offense. If a guest Bhikkhu comes, either staying in the dining hall or in the meditation hall, and leaves in the morning, perhaps forgetting his robes and bowl and other items. At this time, the old Bhikkhu Mamatian (摩摩諦安) inspects the rooms, wanting to know if the guest Bhikkhu has left, and sees the robes and bowl, immediately generating a thieving mind, taking them and moving them to another place to hide them, he commits the Parajika offense. Another Bhikkhu comes, and also sees these items, also generating a thieving mind, taking them and moving them to another place to hide them, he also commits the Parajika offense. Then a third person again generates a thieving mind, moving and hiding them elsewhere, also committing the Parajika offense. Depending on the number of people who generate a thieving mind and move the items, all commit the Parajika offense. If the owner of the items has gone far away and then remembers and returns, those who return the items are without offense. If a Bhikkhu forgets his robes and bowl, and another Bhikkhu sees them and generates a thieving mind, but does not take them himself, and tells a Maharo Bhikkhu to take them. The Maharo Bhikkhu, thinking that they are his robes and bowl, takes them. Upon touching them, the Bhikkhu with the thieving mind commits the Thullaccaya offense; upon moving them, he commits the Thullananda offense; upon completely removing them from their original place, he commits the Parajika offense. Maharo, not having a thieving mind, has no offense in the three stages. If he first tells Maharo, 'Take these robes and bowl, and we will share them.' If Maharo generates a thieving mind, upon touching them, both commit the Thullaccaya offense; upon moving them, both commit the Thullananda offense; if they are completely removed from their original place, both commit the Parajika offense. If Maharo looks at them and thinks, 'Why should I share with him? I should take them alone.' Then he takes them away, committing the Parajika offense; that Bhikkhu commits the Thullananda offense. If a Bhikkhu builds a Mamatita (摩摩帝塔) Stupa and there are no items in it, and the Sangha has items, he thinks, 'The reason why gods and humans make offerings to the Sangha'

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僧者，皆蒙佛恩，供養佛者便為供養眾僧。」即持僧物修治塔者，此摩摩帝得波羅夷。若塔有物、眾僧無物，便作是念：「供養僧者佛亦在其中。」便持塔物供養眾僧，摩摩帝用者，得波羅夷。若塔無物、僧有物者，得如法貸用，但分明疏記言：「某時貸用，某時得當還。」若僧無物、塔有物者，得如法貸用亦如是。彼知事人若交代時，應僧中讀疏分明付授，若不讀疏，得越比尼罪。是名貸用。有二比丘共財應分，一比丘盜心，獨取除自分他分，滿者，波羅夷；若同意取者，無罪。若作是念：「我今用，后當還償。」無罪。有二教化比丘，共作制限言：「長老！從今已后若我與汝得物，當二人共分。」后時一人得好衣段，便作是念：「若后更得，不必及是。」便語伴言：「從今日始各任相錄，若汝得者汝自取，若我得者我自取。」先所得物違制故，是中半滿者，波羅夷。若此比丘受施咒愿已，語施主言：「且置汝邊，我后當取。」便還語伴言：「長老！自今日始各任相錄，若汝得者汝自取，若我得者我自取。」作是語時，得偷蘭罪。若此比丘聞彼欲施衣，便預語伴言：「長老！自今日始各任相錄，若汝得者汝自取，若我得者我自取。」作是語時，得越比尼罪。有二糞掃衣，比丘共要：「從今日始，若得糞掃衣當共分。

【現代漢語翻譯】 現代漢語譯本： 『僧人，都蒙受佛的恩澤，供養佛陀就等同於供養眾僧。』如果拿著僧眾的物品去修繕佛塔，這個摩摩帝（長老）就犯了波羅夷罪（斷頭罪，逐出僧團）。如果佛塔有物品，而僧眾沒有物品，就想：『供養僧眾，佛陀也在其中。』於是拿著佛塔的物品供養僧眾，摩摩帝使用這些物品，就犯了波羅夷罪。如果佛塔沒有物品，而僧眾有物品，可以如法地借用，但要清楚地記錄：『某時借用，某時應當歸還。』如果僧眾沒有物品，而佛塔有物品，也可以如法地借用，同樣要清楚記錄。知事者在交接時，應該在僧眾中宣讀記錄，清楚地交付，如果不宣讀記錄，就犯了越比尼罪（違犯戒律的罪）。這叫做借用。 有兩個比丘共同擁有財物，應該分攤。如果一個比丘心懷盜心，獨自取走超過自己應得的部分，達到一定價值，就犯了波羅夷罪；如果兩人同意一起取用，就沒有罪。如果他想：『我現在用，以後會償還。』就沒有罪。 有兩個教化比丘，共同約定：『長老！從今以後，如果我或你得到物品，應當兩人共同分享。』後來，其中一人得到一塊好的衣料，就想：『如果以後再得到，不必再這樣了。』於是告訴同伴：『從今天開始，我們各自負責自己的所得，你得到的你自取，我得到的我自取。』因為先前所得的物品違背了約定，如果價值達到一半，就犯了波羅夷罪。如果這個比丘接受佈施后，對施主說：『先放在你那裡，我以後再來取。』然後告訴同伴：『長老！從今天開始，我們各自負責自己的所得，你得到的你自取，我得到的我自取。』說這話的時候，就犯了偷蘭罪（僧殘罪，僅次於波羅夷的重罪）。如果這個比丘聽說有人要佈施衣服，就預先告訴同伴：『長老！從今天開始，我們各自負責自己的所得，你得到的你自取，我得到的我自取。』說這話的時候，就犯了越比尼罪。 有兩個撿拾糞掃衣的比丘約定：『從今天開始，如果得到糞掃衣，應當共同分享。』

【English Translation】 English version: 『Monks, all are blessed by the Buddha's grace; offering to the Buddha is equivalent to offering to the Sangha (community of monks).』 If one uses the Sangha's property to repair a stupa (Buddhist shrine), this Mahamati (elder) commits a Parajika (defeat, expulsion from the Sangha). If the stupa has property, but the Sangha has none, and one thinks: 『By offering to the Sangha, the Buddha is also included,』 and then uses the stupa's property to offer to the Sangha, Mahamati using these items commits a Parajika. If the stupa has no property, but the Sangha does, it can be borrowed lawfully, but it must be clearly recorded: 『Borrowed at such and such time, to be returned at such and such time.』 If the Sangha has no property, but the stupa does, it can also be borrowed lawfully, and it must be recorded similarly. When the administrator hands over duties, they should read the record aloud in the Sangha and clearly hand it over; if they do not read the record, they commit an Ubbatini (offense against monastic rules). This is called borrowing. If two bhikkhus (monks) jointly own property, it should be divided. If one bhikkhu, with a thieving mind, takes more than their share, reaching a certain value, they commit a Parajika; if both agree to take it together, there is no offense. If they think: 『I will use it now and repay it later,』 there is no offense. If two teaching bhikkhus make an agreement: 『Elder! From now on, if I or you obtain something, we should share it equally.』 Later, one of them obtains a good piece of cloth and thinks: 『If I obtain something later, it is not necessary to do this anymore.』 So they tell their companion: 『From today onwards, we are each responsible for our own gains; what you obtain, you take for yourself; what I obtain, I take for myself.』 Because the previously obtained item violated the agreement, if the value reaches half, they commit a Parajika. If this bhikkhu, after receiving an offering, says to the donor: 『Leave it with you for now, I will take it later,』 and then tells their companion: 『Elder! From today onwards, we are each responsible for our own gains; what you obtain, you take for yourself; what I obtain, I take for myself,』 when saying these words, they commit a Thullan (serious offense). If this bhikkhu hears that someone is going to offer robes, they preemptively tell their companion: 『Elder! From today onwards, we are each responsible for our own gains; what you obtain, you take for yourself; what I obtain, I take for myself,』 when saying these words, they commit an Ubbatini. If two bhikkhus who collect discarded robes make an agreement: 『From today onwards, if we obtain discarded robes, we should share them equally.』

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」時一比丘得好糞掃衣，便作是念：「是衣甚好，設后更得不必及是。」便語伴言：「長老！自今日始各任相錄，若汝得者汝自取，若我得者我自取。」是比丘違本要故，是中半滿者，波羅夷。若此比丘得好糞掃衣不取，即以草、若磚石覆之，便還解要如上說，是比丘得偷蘭罪。若此比丘見好糞掃衣已，不取不覆，便還解要如上說，是比丘得越比尼罪。若比丘知僧物，有應與、有不應與。云何應與？若損者、若益者，應與。云何損者？有賊來詣寺索種種飲食，若不與者或能燒劫寺內，雖不應與，畏作損事故，隨多少與。云何益者？若治眾僧房舍，若泥工、木工、畫工，及料理眾僧物事者，應與前食后食，及涂身油、非時漿等，若王及諸大勢力者，應與飲食，是名益者應與。有比丘失衣缽物，若未作舍想，後知處，應從彼索，索者不犯。若已作舍想，后雖知處，不應從索，索者得，越比尼罪。若先生心言：「后若知處者當從索取。」如是索取者，無罪。有二比丘作制限，當共受經、當共誦經，后不受不誦者，得越比尼罪。是名賊分齊物。若比丘盜心，觸此賊分齊物，得越比尼罪；若動彼物，得偷蘭罪；若離本處滿者，波羅夷。

稅分齊者，有比丘與估客共道行，比丘有大徒眾，時估客便語一比丘言：「汝師大德至

【現代漢語翻譯】 現代漢語譯本：當時，有一位比丘得到一件很好的糞掃衣（用丟棄的破布縫製的僧衣），他心想：『這件衣服真好，如果以後再得到（類似的），未必能比得上這件。』於是對比丘同伴說：『長老！從今天開始，我們互相記錄（所得之物），如果你得到（好糞掃衣），你自己拿走；如果我得到，我自己拿走。』這位比丘違背了之前的約定，如果（盜取的糞掃衣）價值達到半滿（五錢），則犯波羅夷罪（斷頭罪，逐出僧團）。如果這位比丘得到好的糞掃衣卻不拿取，就用草或者磚石覆蓋它，然後解除之前的約定，像上面說的那樣，這位比丘犯偷蘭罪（僅次於波羅夷的重罪）。如果這位比丘看到好的糞掃衣，既不拿取也不覆蓋，然後解除之前的約定，像上面說的那樣，這位比丘犯越比尼罪（輕罪）。 如果比丘知道是僧團的物品，有些應該給予，有些不應該給予。什麼情況下應該給予？如果是爲了減少損失或者增加利益，就應該給予。什麼是減少損失？如果有盜賊來到寺廟索要各種飲食，如果不給，他們可能會燒燬或搶劫寺廟，雖然（這些東西）不應該給，但爲了避免造成損失，可以根據情況給予。什麼是增加利益？如果是修繕僧眾的房舍，或者給泥瓦匠、木匠、畫匠，以及料理僧眾物品的人，應該給予前食后食（正餐之外的食物），以及涂身油、非時漿（非正餐時間飲用的飲料）等。如果（要供養）國王以及其他有權勢的人，應該給予飲食，這叫做增加利益，應該給予。有比丘遺失了衣缽等物品，如果還沒有作舍想（放棄所有權的想法），之後知道物品在哪裡，應該從那裡索要，索要的人不犯戒。如果已經作舍想，之後即使知道物品在哪裡，也不應該索要，索要的人犯越比尼罪。如果事先心裡想：『以後如果知道物品在哪裡，就應當索取。』這樣索取的人，沒有罪過。有兩位比丘約定，應當一起學習佛經，應當一起背誦佛經，之後不一起學習也不一起背誦的人，犯越比尼罪。這叫做賊分齊物（盜竊相關之物）。如果比丘以盜竊的心，觸碰這些賊分齊物，犯越比尼罪；如果移動這些物品，犯偷蘭罪；如果將這些物品從原處拿走，價值達到半滿（五錢），則犯波羅夷罪。 稅分齊者（與稅務相關之物），有比丘與商人一起趕路，比丘有很多隨從，當時商人對比丘說：『您的師父大德（有德行的僧人）到了』

【English Translation】 English version: At one time, a Bhikkhu (Buddhist monk) obtained a good 'fensao' robe (robes made from discarded rags), and he thought: 'This robe is very good; if I were to obtain another one later, it might not be as good as this one.' Then he said to his companion Bhikkhu: 'Elder! From today onwards, let each of us record what we obtain. If you obtain (a good 'fensao' robe), you take it yourself; if I obtain one, I will take it myself.' Because this Bhikkhu violated the original agreement, if the value (of the stolen 'fensao' robe) reaches half a 'man' (five coins), he commits a 'Parajika' offense (a major offense resulting in expulsion from the monastic order). If this Bhikkhu obtains a good 'fensao' robe but does not take it, and instead covers it with grass or bricks, and then rescinds the previous agreement as described above, this Bhikkhu commits a 'Thullana' offense (a serious offense, second only to 'Parajika'). If this Bhikkhu sees a good 'fensao' robe, neither takes it nor covers it, and then rescinds the previous agreement as described above, this Bhikkhu commits a 'Pacittiya' offense (a minor offense). If a Bhikkhu knows that something belongs to the Sangha (monastic community), some things should be given, and some should not. Under what circumstances should they be given? If it is to reduce losses or increase benefits, then it should be given. What is reducing losses? If thieves come to the monastery demanding various foods and drinks, and if they are not given, they might burn or rob the monastery. Although (these things) should not be given, to avoid causing losses, they can be given according to the situation. What is increasing benefits? If it is to repair the Sangha's dwellings, or to provide for masons, carpenters, painters, and those who manage the Sangha's affairs, they should be given 'pre-meal food' and 'post-meal food' (food outside of regular meals), as well as body oil, and 'untimely drinks' (drinks consumed outside of meal times). If (offerings are to be made to) the king and other powerful individuals, they should be given food and drink. This is called increasing benefits, and it should be given. If a Bhikkhu loses his robes or alms bowl, and has not yet formed the thought of abandonment (giving up ownership), and later knows where the items are, he should ask for them back. The one who asks does not commit an offense. If he has already formed the thought of abandonment, even if he later knows where the items are, he should not ask for them back. The one who asks commits a 'Pacittiya' offense. If he thinks beforehand: 'If I later know where the items are, I should ask for them back,' then asking for them back in this way is not an offense. If two Bhikkhus agree that they should study the Sutras (Buddhist scriptures) together, and that they should recite the Sutras together, and later one does not study or recite together, he commits a 'Pacittiya' offense. This is called 'things related to theft' ('thek-fen-chi-wu'). If a Bhikkhu, with the intention to steal, touches these 'things related to theft', he commits a 'Pacittiya' offense; if he moves these items, he commits a 'Thullana' offense; if he removes these items from their original place, and the value reaches half a 'man' (five coins), he commits a 'Parajika' offense. Regarding 'things related to taxes' ('shui-fen-chi-zhe'), if a Bhikkhu is traveling with merchants, and the Bhikkhu has many followers, then the merchant says to the Bhikkhu: 'Your teacher, the great virtuous one ('da-de', a virtuous monk), has arrived.'

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關稅處，誰敢檢校？汝為我持此物，寄著汝師衣囊中過此稅處。」是弟子即然許，持其所寄物著師囊中，是弟子得越比尼罪，師不知無罪；若到稅處，弟子得偷蘭罪，師不犯；若過稅處已，弟子得波羅夷，師不犯。若估客語彼師言：「阿阇梨福德之人，徒眾共行誰當檢校？唯愿為我持此少物，寄著阿阇梨弟子囊中過稅處。」彼師即便然可，取著弟子囊中時，得越比尼罪，弟子不知無罪；若至稅處，師得偷蘭罪，弟子無罪；若過稅處，師得波羅夷，弟子無罪。若此俱語、俱然許者，俱得越比尼罪；若至稅處，俱得偷蘭罪；若過稅處，俱得波羅夷。若比丘與估客共道行，至聚落邊比丘洗手，估客問言：「長老欲作何等？」答言：「我欲乞食去。」估客言：「阿阇梨莫乞食，我當與食。」便與比丘種種美食。食已語比丘言：「阿阇梨為我持少物過此稅處。」比丘言：「世尊制戒，不聽我持應稅物過關邏處。」估客念言：「官稅亦失，與比丘亦失。二俱失者，與比丘可得福德。」便語諸比丘：「可次第住，我欲佈施。」估客即便次第佈施，各滿缽寶物。既佈施已，便先出關外住待諸比丘。諸比丘尋後到，是估客便禮諸比丘足，白言：「諸尊見識不？」比丘答言：「識知我向者佈施不？」答言：「知。」「若知者，我何以佈施？

【現代漢語翻譯】 現代漢語譯本： 『關稅處，誰敢檢查？你替我拿著這東西，放在你師父的衣袋裡，通過這個關稅處。』如果弟子答應了，拿著所寄的東西放在師父的衣袋裡，這個弟子就犯了越比尼罪（Dukkata，輕罪），師父不知情則無罪；如果到了關稅處，弟子犯了偷蘭罪（Thullaccaya，中等罪），師父不犯；如果過了關稅處，弟子犯了波羅夷罪（Parajika，重罪），師父不犯。如果商人對師父說：『阿阇梨（Acariya，導師）是福德之人，徒弟們一起走，誰會檢查呢？希望您替我拿著這點東西，放在阿阇梨弟子的衣袋裡，通過關稅處。』這位師父如果答應了，取來放在弟子的衣袋裡時，師父就犯了越比尼罪，弟子不知情則無罪；如果到了關稅處，師父犯了偷蘭罪，弟子無罪；如果過了關稅處，師父犯了波羅夷罪，弟子無罪。如果師徒雙方都說了，也都答應了，雙方都犯了越比尼罪；如果到了關稅處，雙方都犯了偷蘭罪；如果過了關稅處，雙方都犯了波羅夷罪。如果比丘（Bhikkhu，佛教僧侶）與商人一同趕路，到了村落邊，比丘洗手，商人問道：『長老（比丘）想做什麼？』回答說：『我想去乞食。』商人說：『阿阇梨不要乞食，我來供養食物。』於是就給比丘各種美食。吃完后對這個比丘說：『阿阇梨替我拿著一點東西，通過這個關稅處。』比丘說：『世尊（釋迦摩尼佛）制定戒律，不允許我拿著應稅的物品通過關卡。』商人心想：『交給官府要損失稅，交給比丘也要失去貨物。兩種損失相比，交給比丘還能得到福德。』於是對眾比丘說：『請依次站好，我要佈施。』商人就依次佈施，每人的缽都裝滿了寶物。佈施完畢后，就先出關外等候眾比丘。眾比丘隨後趕到，這個商人便禮拜眾比丘的腳，說道：『各位尊者還記得嗎？』比丘回答說：『記得你剛才佈施的事情。』商人說：『如果記得，我為什麼要佈施呢？』

【English Translation】 English version: 『At the customs office, who dares to inspect? You hold this item for me and place it in your teacher's robe pocket to pass through this customs office.』 If the disciple agrees and places the entrusted item in the teacher's pocket, the disciple commits a Dukkata (minor offense), but the teacher is innocent if unaware. If they reach the customs office, the disciple commits a Thullaccaya (moderate offense), and the teacher is not at fault. If they pass the customs office, the disciple commits a Parajika (major offense), and the teacher is not at fault. If the merchant says to the teacher, 『Acariya (teacher), you are a person of merit. With your disciples traveling together, who would inspect? I beseech you to hold this small item for me and place it in your Acariya's disciple's pocket to pass through the customs office.』 If the teacher agrees and takes it to place in the disciple's pocket, the teacher commits a Dukkata, but the disciple is innocent if unaware. If they reach the customs office, the teacher commits a Thullaccaya, and the disciple is innocent. If they pass the customs office, the teacher commits a Parajika, and the disciple is innocent. If both speak and both agree, both commit a Dukkata. If they reach the customs office, both commit a Thullaccaya. If they pass the customs office, both commit a Parajika. If a Bhikkhu (Buddhist monk) travels with a merchant and they reach the edge of a village, the Bhikkhu washes his hands, and the merchant asks, 『What does the elder (Bhikkhu) intend to do?』 He replies, 『I intend to go begging for food.』 The merchant says, 『Acariya, do not beg for food; I will provide food.』 Then he gives the Bhikkhu various delicacies. After eating, he says to the Bhikkhu, 『Acariya, please hold this small item for me to pass through this customs office.』 The Bhikkhu says, 『The Blessed One (Buddha) has established a precept forbidding me from carrying taxable goods through checkpoints.』 The merchant thinks, 『If I give it to the officials, I will lose the tax; if I give it to the Bhikkhu, I will lose the goods. Compared to both losses, giving it to the Bhikkhu may bring merit.』 Then he says to the Bhikkhus, 『Please stand in order; I wish to make a donation.』 The merchant then makes donations in order, filling each person's bowl with treasures. After making the donations, he first exits the customs and waits for the Bhikkhus. The Bhikkhus arrive shortly after, and the merchant bows at the feet of the Bhikkhus, saying, 『Venerable ones, do you remember?』 The Bhikkhus reply, 『We remember your donation just now.』 The merchant says, 『If you remember, why did I make the donation?』

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」答言：「汝欲作福。」估客言：「實爾！但我妻子當須衣食、負債當償，愿見還向物。」比丘應語言：「弊惡人！汝敢欺我，前言作福而今還索。」作是語已彼猶故索，比丘還者，不犯。若本知不實施，比丘為受過稅處，還者，波羅夷。若比丘與估客共行，乃至言：「佛不聽受寄應稅物持過關。」估客語比丘言：「不令比丘持此物出關，且為我守，我欲暫見守關者，須臾便還。」比丘受寄，估客逕出關外住待比丘。比丘住久，此物無所付，便持過關。過關者，波羅夷。若比丘與估客共道行，乃至佛不聽比丘受寄應稅物持過關，估客言：「我不令比丘持此物過關，但為我守。我欲暫見守關者，須臾便還。」比丘便為守，語言：「汝若不來，我舍汝物去。」估客復作是念：「比丘雖作是言，終不捨我物去。」便出關外住待比丘。比丘住久而彼不還，便舍物過關而去。估客語比丘言：「我物在何處？」比丘瞋言：「汝敢戲弄我耶？我向不言：『汝須臾不還，當舍汝物去耶？』汝物故在本處，自可還取。」比丘如是者，不犯。比丘與估客共為伴行，乃至佛不聽比丘受寄應稅物持過關。估客語比丘言：「我不令比丘持物過關，但為我守。我欲暫見守關者，須臾便還。」比丘為守，即語言：「汝若不還，我持汝物寄著守關人邊。

【現代漢語翻譯】 現代漢語譯本： 回答說：『你想要做功德。』估客說：『確實如此！但是我的妻子兒女需要衣食，債務需要償還，希望把東西還給我。』比丘回答說：『卑鄙惡劣的人！你竟敢欺騙我，之前說要做功德現在又要索回。』說了這些話之後，估客仍然索要，比丘如果歸還，不算犯戒。如果一開始就知道對方不是真心佈施，比丘因為接受了應稅之物而導致需要繳稅，歸還，就犯波羅夷罪（Parajika，斷頭罪，最重的罪）。

如果比丘與估客一同行走，甚至說：『佛不允許接受寄託的應稅之物帶過關卡。』估客對比丘說：『我不讓比丘拿這東西出關，只是暫時為你保管，我想要去見一下守關的人，一會兒就回來。』比丘接受了寄託，估客直接出關在外等候比丘。比丘等了很久，這東西沒法交給別人，就拿著過了關卡。過了關卡，就犯波羅夷罪。

如果比丘與估客一同在路上走，甚至佛不允許比丘接受寄託的應稅之物帶過關卡，估客說：『我不讓比丘拿這東西過關，只是暫時為你保管。我想要去見一下守關的人，一會兒就回來。』比丘就為他保管，說：『你如果不回來，我就把你的東西丟下走了。』估客又這樣想：『比丘雖然這樣說，最終不會丟下我的東西走的。』便出關在外等候比丘。比丘等了很久而他沒有回來，就丟下東西過關離開了。估客對比丘說：『我的東西在哪裡？』比丘生氣地說：『你竟敢戲弄我嗎？我之前不是說了嗎：『你一會兒不回來，我就把你的東西丟下走了？』你的東西還在原來的地方，自己可以回去拿。』比丘這樣做，不算犯戒。

比丘與估客一同結伴而行，甚至佛不允許比丘接受寄託的應稅之物帶過關卡。估客對比丘說：『我不讓比丘拿東西過關，只是暫時為你保管。我想要去見一下守關的人，一會兒就回來。』比丘為他保管，就說：『你如果不回來，我就把你的東西寄放在守關人那裡。』

【English Translation】 English version: He answered, 'You wish to make merit.' The merchant said, 'Indeed! But my wife and children need food and clothing, and my debts need to be repaid. I wish to have my goods returned.' The Bhikkhu (monk) replied, 'Wretched person! You dare to deceive me, having said you would make merit and now demanding it back.' After saying this, the merchant still demanded it back. If the Bhikkhu returns it, he does not commit an offense. If he knew from the beginning that the offering was not genuine, and the Bhikkhu, because of accepting taxable goods, incurs a tax, returning it constitutes a Parajika (defeat, expulsion from the Sangha, the most severe offense).

If a Bhikkhu is traveling with a merchant, and even says, 'The Buddha does not allow accepting entrusted taxable goods to carry across the border,' and the merchant says to the Bhikkhu, 'I am not asking the Bhikkhu to carry these goods across the border, but just to hold them temporarily. I want to see the border guard for a moment and will return shortly,' and the Bhikkhu accepts the entrustment, and the merchant goes directly outside the border to wait for the Bhikkhu. If the Bhikkhu waits a long time and has no one to give the goods to, and then carries them across the border, crossing the border constitutes a Parajika.

If a Bhikkhu is traveling on the road with a merchant, and even the Buddha does not allow a Bhikkhu to accept entrusted taxable goods to carry across the border, and the merchant says, 'I am not asking the Bhikkhu to carry these goods across the border, but just to hold them temporarily. I want to see the border guard for a moment and will return shortly,' and the Bhikkhu holds them for him, saying, 'If you do not return, I will leave your goods and go.' The merchant then thinks, 'Although the Bhikkhu says this, he will not ultimately leave my goods.' He goes outside the border to wait for the Bhikkhu. The Bhikkhu waits a long time and he does not return, so he leaves the goods and crosses the border. The merchant says to the Bhikkhu, 'Where are my goods?' The Bhikkhu angrily says, 'Do you dare to mock me? Did I not say before, 'If you do not return shortly, I will leave your goods'? Your goods are still in the original place; you can go back and get them yourself.' If the Bhikkhu does this, he does not commit an offense.

If a Bhikkhu is traveling with a merchant, and even the Buddha does not allow a Bhikkhu to accept entrusted taxable goods to carry across the border, and the merchant says to the Bhikkhu, 'I am not asking the Bhikkhu to carry the goods across the border, but just to hold them temporarily. I want to see the border guard for a moment and will return shortly,' and the Bhikkhu holds them for him, saying, 'If you do not return, I will leave your goods with the border guard.'

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」估客念言：「比丘雖作是語，何有當持我物寄守關人邊？」便出關外住待比丘。比丘住久而彼不還，即持其物寄守關人，語言：「有如是狀類如是名字估客來者，汝便取其稅直，餘者還之。」比丘出關，估客問言：「我物在何處？」比丘瞋言：「汝敢戲弄我耶？我向不言：『汝須臾不還，我持汝物寄守關人邊耶？』汝物今在守關人邊，自可往取。」比丘如是，者不犯。

比丘精舍近大道邊，有比丘在道邊經行，估客語比丘言：「我有應稅物，愿長老為我持入城。」比丘答言：「世尊不聽我持應稅物過彼稅處，然我今當教汝方便，汝便從我穿墻間去、若籬間去、若水瀆中去，又可寄著已稅者車上、又可寄著王家器中、又可寄著婢水瓶中、又可寄著羺羊毛中去。」如是指授令入者，得越比尼罪。在內指授，出外亦如是。若比丘知物應稅，而不知過稅物，得波羅夷罪。過此稅物，滿者，波羅夷。比丘知，過稅物，得波羅夷。而不知是物應稅，過此物，滿者，波羅夷。比丘知物應稅，亦知過稅物，得波羅夷。過此物滿者，波羅夷。比丘不知應稅物，亦不知過稅物得波羅夷，而過者，不犯。何等物不應稅？何等物應稅？世尊弟子比丘、比丘尼、一切外道出家人物，是名不應稅。若賣買者應輸稅，是名稅分齊。若比丘盜心

【現代漢語翻譯】 現代漢語譯本：估客心想：『比丘雖然這麼說，哪裡會有把我的東西寄存在守關人的地方呢？』於是就出關在外面等候比丘。比丘等了很久他還不回來，就把他的東西寄存在守關人那裡，說：『如果有這樣形狀這樣名字的估客來，你就收取他的稅，剩下的還給他。』比丘出關后，估客問：『我的東西在哪裡？』比丘生氣地說：『你竟敢戲弄我嗎？我先前不是說過：『你一會兒不回來，我就把你的東西寄存在守關人那裡嗎？』你的東西現在在守關人那裡，你自己去取吧。』比丘這樣做，不犯戒。

比丘的精舍靠近大路，有比丘在大路邊經行，估客對他說：『我有應稅的貨物，希望長老為我帶進城。』比丘回答說：『世尊不允許我攜帶應稅的貨物經過稅卡，但我現在可以教你一個方便的方法，你可以從墻洞里過去，或者從籬笆間過去，或者從水溝里過去，又可以寄放在已經完稅的車輛上，又可以寄放在王家的器物中，又可以寄放在婢女的水瓶中，又可以寄放在綿羊毛中過去。』像這樣指點讓他進入的，犯越比尼罪。在裡面指點，到外面也一樣。如果比丘知道貨物應該納稅，但不知道超過了納稅額，得波羅夷罪（Parajika，斷頭罪）。超過這個納稅額，滿了，就得波羅夷罪。比丘知道，超過了納稅額，得波羅夷罪。但不知道這貨物應該納稅，超過了這個貨物，滿了，就得波羅夷罪。比丘知道貨物應該納稅，也知道超過了納稅額，得波羅夷罪。超過這個貨物滿了，就得波羅夷罪。比丘不知道應稅的貨物，也不知道超過納稅額的貨物而通過了，不犯戒。什麼東西不應該納稅？什麼東西應該納稅？世尊的弟子比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、一切外道出家人的物品，這叫做不應該納稅。如果進行買賣就應該納稅，這叫做稅收的界限。如果比丘有盜心

【English Translation】 English version: The merchant thought: 'Although the bhiksu (bhiksu, Buddhist monk) says so, how could he possibly leave my goods with the gatekeeper?' So he waited for the bhiksu outside the gate. When the bhiksu waited a long time and he did not return, he left the goods with the gatekeeper, saying: 'If a merchant of such appearance and name comes, collect the tax from him and return the rest.' When the bhiksu came out of the gate, the merchant asked: 'Where are my goods?' The bhiksu angrily said: 'Do you dare to make fun of me? Didn't I say earlier: 'If you don't return soon, I will leave your goods with the gatekeeper?' Your goods are now with the gatekeeper, you can go and get them yourself.' A bhiksu who does this does not violate the precepts.

The bhiksu's vihara (vihara, monastery) was near a main road. A bhiksu was walking along the road when a merchant said to him: 'I have taxable goods, I hope the elder can take them into the city for me.' The bhiksu replied: 'The World-Honored One (referring to the Buddha) does not allow me to carry taxable goods past the tax checkpoint, but I can teach you a convenient method. You can go through the hole in the wall, or through the fence, or through the ditch, or you can put them on a vehicle that has already paid taxes, or you can put them in the royal family's utensils, or you can put them in a maid's water bottle, or you can put them in sheep's wool.' A bhiksu who instructs someone to enter in this way commits an offense of exceeding the Vinaya (Vinaya, monastic rules). Instructing from inside is the same as instructing from outside. If a bhiksu knows that goods should be taxed but does not know that the tax amount has been exceeded, he commits a Parajika (Parajika, defeat, expulsion from the Sangha). Exceeding this tax amount, if full, results in a Parajika. If a bhiksu knows that the tax amount has been exceeded, he commits a Parajika. But if he does not know that the goods should be taxed, exceeding these goods, if full, results in a Parajika. If a bhiksu knows that the goods should be taxed and also knows that the tax amount has been exceeded, he commits a Parajika. Exceeding these goods, if full, results in a Parajika. If a bhiksu does not know about taxable goods and does not know about goods exceeding the tax amount and passes them through, he does not commit an offense. What things should not be taxed? What things should be taxed? The World-Honored One's disciples, bhiksus (bhiksu, Buddhist monk), bhiksunis (bhiksuni, Buddhist nun), and all non-Buddhist renunciates' belongings, these are called things that should not be taxed. If there is buying and selling, then taxes should be paid, this is called the boundary of taxation. If a bhiksu has the intention to steal

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，觸此稅分齊物，得越比尼罪；乃至滿者，波羅夷。

若一比丘盜心，觸時藥，得越比尼罪；動彼物，得偷蘭罪；離本處滿者，波羅夷。若二、若三乃至眾多比丘，盜心觸時藥，得越比尼罪；乃至滿者，波羅夷。若比丘遣一比丘盜心觸時藥，得越比尼罪；乃至滿者，波羅夷。若遣二、遣三乃至遣眾多比丘，盜心觸時藥，得越比尼罪；乃至滿者，波羅夷。若受遣比丘復遣一比丘，如是第二、第三乃至眾多比丘，盜心觸時藥，得越比尼罪；動時，得偷蘭罪；離本處滿者，波羅夷。如是夜分、七日、終身，乃至凈不凈亦如是。

比丘有五法具足不與取，滿者，波羅夷。何等為五？所謂滿足、有主、知有主、生盜心、離本處。復有五法具足不與取，滿者，波羅夷。何等五？于彼物不與想、非己想、有主想、不同意想、不暫用想。有五法具足不犯波羅夷。何等五？與想、自己想、無主想、同意想、暫用想，是名五比丘不與取非波羅夷。若比丘不與取，至東方南西北方虛空所住處，皆波羅夷。若比丘不與取、若遣奴、若作人、若知識、若試作、若未曾作而作、若無知無羞凈想，皆犯。不犯者，若狂、心亂，無罪。是故說，若比丘于聚落空地不與取，隨盜物王、或捉、或殺、或縛、或驅出，言：「咄男子！汝賊耶汝癡耶

【現代漢語翻譯】 現代漢語譯本：如果（比丘）心懷盜心，觸碰這些被徵稅的、可分割的物品，犯越比尼罪（Dukkata，輕罪）；直到完全拿走，則犯波羅夷罪（Parajika，斷頭罪）。

如果一個比丘心懷盜心，觸碰時藥（Kala-bhesajja，指可以儲存一段時間的藥物），犯越比尼罪；移動這些物品，犯偷蘭罪（Thullaccaya，重罪）；如果將它們從原處完全拿走，則犯波羅夷罪。如果是兩個、三個乃至眾多比丘，心懷盜心觸碰時藥，犯越比尼罪；直到完全拿走，則犯波羅夷罪。如果比丘派遣一個比丘心懷盜心觸碰時藥，犯越比尼罪；直到完全拿走，則犯波羅夷罪。如果派遣兩個、三個乃至派遣眾多比丘，心懷盜心觸碰時藥，犯越比尼罪；直到完全拿走，則犯波羅夷罪。如果接受派遣的比丘又派遣一個比丘，像這樣第二、第三乃至眾多比丘，心懷盜心觸碰時藥，犯越比尼罪；移動時藥，犯偷蘭罪；如果從原處完全拿走，則犯波羅夷罪。像這樣，夜分藥（Yama-bhesajja，指只能在晚上使用的藥物）、七日藥（Satta-kalam，指可以儲存七天的藥物）、終身藥（Yava-jivikam，指可以終身使用的藥物），乃至清凈與不清凈的藥物，也都是如此。

比丘有五種條件都滿足的情況下，不給予而取走（不與取），如果價值足夠，則犯波羅夷罪。哪五種條件？即：價值滿足（滿）、有主人、知道有主人、生起盜心、離開原處。還有五種條件都滿足的情況下，不給予而取走，如果價值足夠，則犯波羅夷罪。哪五種條件？即：對於那個物品，認為不是給予的（不與想）、認為不是自己的（非己想）、認為是有主人的（有主想）、認為不同意的（不同意想）、認為不是暫時使用的（不暫用想）。有五種條件都滿足的情況下，不犯波羅夷罪。哪五種條件？即：認為是給予的（與想）、認為是自己的（自己想）、認為是無主人的（無主想）、認為是同意的（同意想）、認為是暫時使用的（暫用想），這五種情況下比丘不與取，不犯波羅夷罪。如果比丘不與取，直到東方、南方、西方、北方、虛空所住之處，都犯波羅夷罪。如果比丘不與取，或者派遣奴隸、或者派遣工人、或者派遣認識的人、或者嘗試去做、或者未曾做過而去做、或者無知無羞地認為清凈，都犯戒。不犯戒的情況是：如果（比丘）是瘋癲的、精神錯亂的，則無罪。因此說，如果比丘在村落或空地不與取，根據所盜物品的價值，國王或者捉拿、或者殺害、或者捆綁、或者驅逐，說：『喂，男子！你是賊嗎？你是愚癡嗎？』

【English Translation】 English version: If a Bhikkhu (monk) with a thieving mind touches these taxed, divisible items, he commits a Dukkata (minor offense); up to the point of completely taking them, he commits a Parajika (expulsion offense).

If a Bhikkhu with a thieving mind touches Kala-bhesajja (time-permitted medicine, medicine that can be stored for a period), he commits a Dukkata; moving those items, he commits a Thullaccaya (serious offense); if he completely removes them from their original place, he commits a Parajika. If two, three, or even many Bhikkhus with a thieving mind touch Kala-bhesajja, they commit a Dukkata; up to the point of completely taking them, they commit a Parajika. If a Bhikkhu sends a Bhikkhu with a thieving mind to touch Kala-bhesajja, he commits a Dukkata; up to the point of completely taking them, he commits a Parajika. If he sends two, three, or even many Bhikkhus with a thieving mind to touch Kala-bhesajja, they commit a Dukkata; up to the point of completely taking them, he commits a Parajika. If the Bhikkhu who is sent then sends another Bhikkhu, and so on, a second, third, or even many Bhikkhus, with a thieving mind touch Kala-bhesajja, they commit a Dukkata; moving the medicine, they commit a Thullaccaya; if they completely remove it from its original place, they commit a Parajika. Likewise, with Yama-bhesajja (night medicine, medicine only to be used at night), Satta-kalam (seven-day medicine, medicine that can be kept for seven days), Yava-jivikam (lifelong medicine, medicine that can be used for a lifetime), and even pure and impure medicines, it is the same.

A Bhikkhu commits a Parajika if five conditions are met in taking what is not given (Adinnadana), if the value is sufficient. What are the five conditions? Namely: the value is sufficient (satisfied), it has an owner, he knows it has an owner, a thieving mind arises, and it is moved from its original place. There are also five conditions that, when met in taking what is not given, result in a Parajika. What are the five? Namely: regarding that item, the thought that it is not given (not-given perception), the thought that it is not one's own (not-self perception), the thought that it has an owner (owner perception), the thought that it is not agreed upon (disagreement perception), the thought that it is not for temporary use (not-temporary use perception). There are five conditions that, when met, do not result in a Parajika. What are the five? Namely: the thought that it is given (given perception), the thought that it is one's own (self perception), the thought that it has no owner (no-owner perception), the thought that it is agreed upon (agreement perception), the thought that it is for temporary use (temporary use perception); in these five cases, a Bhikkhu taking what is not given does not commit a Parajika. If a Bhikkhu takes what is not given, even to the east, south, west, north, or the place where space dwells, he commits a Parajika. If a Bhikkhu takes what is not given, or sends a slave, or sends a worker, or sends someone he knows, or tries to do it, or does it without having done it before, or unknowingly and shamelessly thinks it is pure, he commits an offense. There is no offense if the Bhikkhu is insane or mentally disturbed. Therefore, it is said that if a Bhikkhu in a village or empty place takes what is not given, according to the value of the stolen item, the king either arrests, or kills, or binds, or expels him, saying: 'Hey, man! Are you a thief? Are you foolish?'

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？」比丘如是不與取者，波羅夷，不應共住。

世尊于王舍城，成佛六年冬分第二半月十日，東向坐食后兩人半影，為瓦師子長老達膩伽，因瓶沙王及糞掃衣比丘制此戒。已制當隨順行，是名隨順法。(盜戒竟)

摩訶僧祇律卷第三 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第四

東晉天竺三藏佛陀跋陀羅共法顯譯明四波羅夷法之四(殺戒)

佛住毗舍離，時毗舍離有一病比丘，嬰患經久治不時差。看病比丘心生疲厭，便語病比丘言：「長老！我看病久，不得奉侍和上、阿阇梨，亦不得受經誦經、思惟行道。長老疾病既久治不可差，我亦疲苦。」病比丘言：「當奈之何？我亦患厭苦痛難忍，汝若能殺我者善。」是比丘即便殺之。諸比丘聞已，以是因緣具白世尊，佛言：「呼彼比丘來。」來已，佛廣問上事：「比丘！汝實作是事不？」答言：「實爾。世尊！」佛言：「癡人！汝常不聞我無量方便稱讚于梵行人所，身行慈、口行慈、意行慈，供養供給所須。汝今云何手自斷人命根？此非法、非律、非如佛教，不可以是事長養善法。」佛告諸比丘：「依止毗舍離比丘皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘手自斷人命根，是比丘波羅夷，

【現代漢語翻譯】 現代漢語譯本： 「如果比丘以這種方式盜取，即構成波羅夷罪（Parajika，斷頭罪，佛教中最重的罪），不得與僧團共住。

世尊在王舍城（Rajagrha），成佛六年冬天的第二半月十日，面向東方在用齋之後，影子長度為兩個半人長的時候，因為瓦師子長老達膩伽（瓦師子長老達膩伽）的事件，以及瓶沙王（Bimbisara）和穿糞掃衣的比丘的因緣，制定了這條戒律。已經制定的戒律應當隨順奉行，這叫做隨順法。（盜戒結束）

《摩訶僧祇律》卷第三 《大正藏》第22冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第四

東晉天竺三藏佛陀跋陀羅（Buddhabhadra）與法顯（Faxian）共同翻譯的明四波羅夷法之四（殺戒）

佛陀住在毗舍離（Vaishali），當時毗舍離有一位生病的比丘，長期患病，治療很久也沒有好轉。照顧他的比丘心生疲憊厭倦，便對生病的比丘說：『長老！我照顧你很久了，不能奉侍和尚（Upadhyaya）、阿阇梨（Acharya），也不能聽經誦經、思惟修行。長老你的疾病很久都治不好，我也很疲憊痛苦。』生病的比丘說：『那該怎麼辦呢？我也厭倦了痛苦，難以忍受，如果你能殺了我，那就太好了。』這位比丘就真的殺了他。眾比丘聽說了這件事，將事情的緣由詳細稟告了世尊。佛陀說：『把那個比丘叫來。』叫來之後，佛陀詳細詢問了事情的經過：『比丘！你真的做了這件事嗎？』回答說：『確實如此，世尊！』佛陀說：『愚癡的人！你難道沒有經常聽我說用無量方便稱讚修行梵行的人嗎？身行慈、口行慈、意行慈，供養供給他們所需。你現在怎麼能親手斷絕人的性命呢？這不符合佛法、不符合戒律、不符合我的教導，不能用這種事來增長善法。』佛陀告訴眾比丘：『凡是依止毗舍離的比丘都全部召集起來，因為這十種利益的緣故，為眾比丘制定戒律，乃至已經聽過的應當重新聽聞。如果比丘親手斷絕人的性命，這位比丘即構成波羅夷罪（Parajika），

【English Translation】 English version: 『If a Bhikshu takes something not given in this manner, it constitutes a Parajika (Parajika, meaning defeat, the most severe offense in Buddhism), and he is no longer allowed to live with the Sangha.

The World-Honored One, residing in Rajagrha (Rajagrha), in the sixth year after his enlightenment, on the tenth day of the second half of the winter month, facing east after the meal, when the shadow was two and a half persons long, due to the incident of Elder Dāṇika the potter (Elder Dāṇika the potter), and the circumstances involving King Bimbisara (Bimbisara) and the Bhikshus wearing discarded rags, established this precept. The precepts that have been established should be followed accordingly; this is called following the Dharma. (End of the precept against stealing)』

Mahāsaṃghika-vinaya, Volume 3 Taisho Tripitaka, Volume 22, No. 1425, Mahāsaṃghika-vinaya

Mahāsaṃghika-vinaya, Volume 4

Translated by Buddhabhadra (Buddhabhadra), a Tripitaka master from India during the Eastern Jin Dynasty, together with Faxian (Faxian), clarifying the fourth of the four Parajika Dharmas (precept against killing)

The Buddha was staying in Vaishali (Vaishali). At that time, there was a sick Bhikshu in Vaishali who had been ill for a long time and whose condition did not improve despite prolonged treatment. The Bhikshu attending to him became tired and weary, and said to the sick Bhikshu: 『Elder! I have been taking care of you for a long time, and I am unable to serve my Upadhyaya (Upadhyaya) and Acharya (Acharya), nor can I listen to or recite the scriptures, contemplate, or practice the Way. Elder, your illness has persisted for a long time and cannot be cured, and I am also exhausted and suffering.』 The sick Bhikshu said: 『What should be done? I am also tired of the suffering and find it unbearable. If you could kill me, that would be good.』 The Bhikshu then killed him. When the Bhikshus heard about this, they reported the matter in detail to the World-Honored One. The Buddha said: 『Summon that Bhikshu.』 After he was summoned, the Buddha inquired about the matter in detail: 『Bhikshu! Did you really do this?』 He replied: 『Indeed, World-Honored One!』 The Buddha said: 『Foolish man! Have you not often heard me praise those who practice the Brahma-life with immeasurable means? Practicing loving-kindness in body, speech, and mind, providing for their needs. How can you now personally sever a person's life? This is not in accordance with the Dharma, not in accordance with the Vinaya, and not in accordance with my teachings. Such actions cannot cultivate good Dharma.』 The Buddha told the Bhikshus: 『Gather all the Bhikshus who reside in Vaishali, and for these ten benefits, establish precepts for the Bhikshus, and those who have already heard them should hear them again. If a Bhikshu personally severs a person's life, that Bhikshu commits a Parajika (Parajika),

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不應共住。」

複次佛住毗舍離，時有一病比丘，得患經久治不能差。看病比丘心生疲厭，便語病比丘言：「長老我看病來久，不得奉事和上、阿阇梨，不得受經誦經、思惟行道。長老疾病既久治不可差。我亦疲苦。」病比丘言：「當奈之何？我亦患此苦痛難忍，汝若能殺我者善。」是比丘言：「世尊制戒不得自手殺人。」病比丘言：「汝若不能自手殺我者，汝可為我求持刀者來。」是時看病比丘便往鹿杖外道所語言：「長壽！汝能殺某比丘者，當與汝衣缽。」彼便如語殺之，取其衣缽。諸比丘聞已，以是因緣具白世尊，佛言：「呼看病比丘來。」來已，佛問看病比丘：「汝實作是事不？」答言：「實爾。」佛言：「癡人！汝常不聞我無量方便稱讚于梵行人所，身行慈、口行慈、意行慈，供養供給所須。汝今云何求持刀者斷人命根？此非法、非律、非是佛教，不可以是事長養善法。」佛告諸比丘：「依止毗舍離比丘皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘自手斷人命，求持刀者令奪人命，是比丘得波羅夷，不應共住。」

複次佛住毗舍離，時有長病比丘、有看病比丘，乃至語長病比丘言：「我不得受經誦經、思惟行道，又復從人求索隨病飲食、湯藥，人皆厭我，我亦疲苦。」病比丘

【現代漢語翻譯】 現代漢語譯本 『不應共同居住。』

再次，佛陀住在毗舍離（Vaishali，古印度城市）。當時，有一位生病的比丘（bhiksu，佛教出家人），患病很久無法治癒。照顧他的比丘心生疲憊厭倦，便對生病的比丘說：『長老，我照顧你很久了，無法侍奉我的和上（upadhyaya，親教師）、阿阇梨（acarya，規範師），無法聽經誦經、思惟修行。長老你的疾病很久都無法治好，我也很疲憊痛苦。』生病的比丘說：『那該怎麼辦呢？我也為此苦痛難以忍受，你如果能殺了我，那就太好了。』這位比丘說：『世尊（Bhagavan，佛陀的尊稱）制定戒律，不得親手殺人。』生病的比丘說：『你如果不能親手殺我，你可以為我找一個拿刀的人來。』

當時，照顧他的比丘便去鹿杖外道（一種外道）那裡，對他說：『長壽者！你如果能殺了某位比丘，我就把衣缽（kasaya，僧侶的袈裟和缽盂）給你。』那外道便按照他的話殺了那位比丘，取走了他的衣缽。眾比丘聽聞此事後，將事情的緣由全部稟告世尊。佛陀說：『把照顧病人的比丘叫來。』叫來后，佛陀問照顧病人的比丘：『你真的做了這件事嗎？』回答說：『確實如此。』佛陀說：『愚癡的人！你難道沒聽我說過無數次讚歎梵行人（brahmacarin，修行者），身行慈、口行慈、意行慈，供養供給他們所需。你現在怎麼能找拿刀的人斷人命根？這不合乎佛法、不合乎戒律、不是佛教的教義，不能用這種事來增長善法。』

佛陀告訴眾比丘：『凡是依止毗舍離的比丘都全部集合起來，爲了十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘親手斷人命，或找拿刀的人去奪人命，這位比丘觸犯波羅夷（parajika，斷頭罪），不應共同居住。』

再次，佛陀住在毗舍離。當時，有一位久病的比丘，也有一位照顧他的比丘，乃至（照顧的比丘）對久病的比丘說：『我無法聽經誦經、思惟修行，又得向人求索適合你病情的飲食、湯藥，人們都厭煩我，我也很疲憊痛苦。』生病的比丘……

【English Translation】 English version 『They should not live together.』

Again, the Buddha was staying in Vaishali (Vaishali, an ancient Indian city). At that time, there was a sick bhiksu (bhiksu, a Buddhist monk) who had been ill for a long time and could not be cured. The bhiksu who was taking care of him became tired and weary, and said to the sick bhiksu: 『Elder, I have been taking care of you for a long time, and I cannot serve my upadhyaya (upadhyaya, preceptor) and acarya (acarya, instructor), nor can I listen to or recite the sutras, contemplate, or practice the Dharma. Elder, your illness has been incurable for a long time, and I am also tired and suffering.』 The sick bhiksu said: 『What should I do? I am also suffering from this unbearable pain. If you could kill me, that would be great.』 The bhiksu said: 『The Bhagavan (Bhagavan, the Buddha's honorific title) has established a precept that one should not kill a person with one's own hands.』 The sick bhiksu said: 『If you cannot kill me with your own hands, you can find someone with a knife to kill me.』

At that time, the bhiksu who was taking care of him went to a heretic with a deer staff (a type of heretic) and said to him: 『Long-lived one! If you can kill a certain bhiksu, I will give you my kasaya (kasaya, a monk's robe and bowl).』 The heretic then killed the bhiksu as he was told and took his kasaya. When the bhiksus heard about this, they reported the whole matter to the Bhagavan. The Buddha said: 『Call the bhiksu who was taking care of the sick bhiksu.』 After he was brought, the Buddha asked the bhiksu who was taking care of the sick bhiksu: 『Did you really do this?』 He replied: 『Indeed, I did.』 The Buddha said: 『Foolish man! Have you not often heard me praise the brahmacarin (brahmacarin, practitioner) with countless means, practicing loving-kindness in body, speech, and mind, and providing them with their needs? How can you now seek someone with a knife to cut off a person's life? This is not in accordance with the Dharma, not in accordance with the precepts, and not in accordance with the teachings of Buddhism. You cannot use this to increase good deeds.』

The Buddha told the bhiksus: 『Gather all the bhiksus who are staying in Vaishali. For the sake of ten benefits, I am establishing precepts for the bhiksus, and those who have already heard them should hear them again. If a bhiksu kills a person with his own hands, or seeks someone with a knife to take a person's life, this bhiksu has committed a parajika (parajika, expulsion offense) and should not live together.』

Again, the Buddha was staying in Vaishali. At that time, there was a bhiksu who had been ill for a long time, and there was also a bhiksu who was taking care of him, and (the caretaker bhiksu) said to the long-term sick bhiksu: 『I cannot listen to or recite the sutras, contemplate, or practice the Dharma, and I have to ask people for food, drink, and medicine that are suitable for your illness. People are tired of me, and I am also tired and suffering.』 The sick bhiksu...

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言：「當如之何？我亦患此苦痛難忍，汝能殺我者善。」是比丘言：「汝不聞世尊制戒，不得手自殺人耶？」病比丘言：「若爾者，汝為我呼持刀者來。」比丘復言：「汝不聞世尊制戒，不得求持刀者令殺人耶？」病比丘言：「今當奈何？」看病比丘言：「汝但自求活、不欲死，若欲死者汝自有刀，可用自殺、亦可飲毒、用繩自戮、投坑赴火、抱石沉淵，自殺之法亦甚眾多。」作是贊說已，乃避出外。時病比丘於後自殺。諸比丘以是事貝白世尊，佛言：「呼彼看病比丘來。」來已，佛廣問上事：「汝實爾不？」答言：「實爾。」佛言：「汝常不聞我無量方便稱讚于梵行人所，身行慈、口行慈、意行慈，供養供給所須耶？汝今云何譽死嘆死？此非法、非律、非如佛教。不可以是事長養善法。」佛告諸比丘：「依止毗舍離比丘皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘自手斷人命，求持刀與殺者，教死、譽死，是比丘得波羅夷，不應共住。」

複次佛住毗舍離，廣說如上。時鹿杖外道殺比丘已，甚大憂惱作是念言：「我今云何斷梵行人命作是惡法？我命終后將無墮惡道入泥犁中。」爾時天魔波旬常作方便增長諸惡，便於空中語外道言：「汝莫愁惱畏墮惡道。所以者何？汝今所作脫人苦患，未度者

【現代漢語翻譯】 現代漢語譯本： 他說：『我該怎麼辦呢？我也正受著這難以忍受的痛苦，你能殺了我最好。』那位比丘說：『你沒聽說世尊制定的戒律，不得親手殺人嗎？』生病的比丘說：『如果那樣，你為我叫個拿刀的人來。』比丘又說：『你沒聽說世尊制定的戒律，不得請求拿刀的人來殺人嗎？』生病的比丘說：『現在該怎麼辦呢？』照顧病人的比丘說：『你只是自己求生、不想死，如果想死，你自己有刀，可以用來自殺，也可以喝毒藥、用繩子上吊、跳入坑中赴火、抱著石頭沉入深淵，自殺的方法也很多。』說完這些話后，就避開出去了。當時，生病的比丘後來就自殺了。眾比丘將這件事稟告世尊，佛說：『把那個照顧病人的比丘叫來。』叫來后，佛詳細詢問了上述事情：『你真的這樣做了嗎？』回答說：『確實如此。』佛說：『你難道沒常聽我說用無量方便稱讚那些修行梵行的人，身行慈、口行慈、意行慈，供養供給他們所需嗎？你現在怎麼讚美死亡、嘆息死亡呢？這不合乎佛法、不合乎戒律、不合乎我的教導。不能用這件事來增長善法。』佛告訴眾比丘：『依止毗舍離的比丘都全部集合起來，因為十種利益的緣故為眾比丘制定戒律，乃至已經聽過的應當重聽。如果比丘親手斷人命，請求拿刀的人來殺人，教唆死亡、讚美死亡，這個比丘就犯了波羅夷罪（Pārājika，斷頭罪），不應該和他一起居住。』

再次，佛住在毗舍離（Vaiśālī），廣泛地宣說如上內容。當時，鹿杖外道（Mṛgadāva-Ajivika，一種外道）殺了比丘后，非常憂愁煩惱，心想：『我現在怎麼斷了修行梵行的人的性命，做了這樣的惡事？我死後難道不會墮入惡道，進入泥犁（Naraka，地獄）之中嗎？』當時，天魔波旬（Māra Pāpīyas，惡魔）常常想方設法增長各種惡事，便在空中對外道說：『你不要愁苦煩惱，害怕墮入惡道。為什麼呢？你現在所做的是使人脫離痛苦，沒有被度化的人……』

【English Translation】 English version: He said, 'What should I do? I am also suffering from this unbearable pain. It would be good if you could kill me.' That Bhikkhu (monk) said, 'Have you not heard the precepts established by the World Honored One (Bhagavan), that one must not kill a person with one's own hand?' The sick Bhikkhu said, 'If that is the case, then call someone who holds a knife for me.' The Bhikkhu again said, 'Have you not heard the precepts established by the World Honored One, that one must not ask someone who holds a knife to kill a person?' The sick Bhikkhu said, 'What should I do now?' The Bhikkhu attending to the sick said, 'You are only seeking to live and do not want to die. If you want to die, you have a knife yourself, which you can use to kill yourself. You can also drink poison, hang yourself with a rope, jump into a pit and go into the fire, or embrace a stone and sink into the abyss. There are many ways to kill oneself.' After saying these words, he avoided and went outside. At that time, the sick Bhikkhu later killed himself. The Bhikkhus reported this matter to the World Honored One. The Buddha (Buddha) said, 'Call that Bhikkhu who was attending to the sick.' After he came, the Buddha asked in detail about the above matter, 'Did you really do this?' He replied, 'Indeed, I did.' The Buddha said, 'Have you not often heard me praising those who practice Brahmacharya (pure conduct) with immeasurable means, practicing kindness in body, speech, and mind, and providing for their needs? How can you now praise death and lament death? This is not in accordance with the Dharma (teachings), not in accordance with the Vinaya (discipline), and not in accordance with my teachings. This matter cannot be used to increase good Dharma.' The Buddha told the Bhikkhus, 'Gather all the Bhikkhus who rely on Vaishali (Vaiśālī), and establish precepts for the Bhikkhus for ten benefits, and those who have already heard them should hear them again. If a Bhikkhu personally takes a person's life, asks someone who holds a knife to kill, teaches death, or praises death, that Bhikkhu has committed a Pārājika (defeat) offense and should not live with them.'

Again, the Buddha stayed in Vaishali (Vaiśālī), and widely expounded the above content. At that time, the Mṛgadāva-Ajivika (a type of ascetic) killed a Bhikkhu and was very worried and distressed, thinking, 'How can I now have taken the life of a practitioner of Brahmacharya (pure conduct) and committed such an evil deed? After I die, will I not fall into the evil realms and enter Naraka (hell)?' At that time, Māra Pāpīyas (the evil one) always tried to increase all kinds of evil deeds, and then said to the ascetic in the air, 'Do not be sad and worried, fearing to fall into the evil realms. Why? What you are doing now is to free people from suffering, those who have not been liberated...'

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度，功德無量。」時彼外道即作是念：「我殺比丘乃獲大福，能使諸天隨喜贊善。」作是念已，后持利刀至僧房中及經行處，處處唱令語諸比丘：「誰欲離苦？誰求度者？我能脫苦能令得度。」爾時世尊為諸比丘說不凈觀，時諸比丘修不凈觀患厭身苦，中有以繩自戮、飲服毒藥、以刀自害、投坑赴火、自殺者眾。又為鹿杖外道前後所殺者，非是一人、二人，三、四、五人，十人乃至六十人。爾時世尊月十五日坐于僧中，前後圍繞欲作布薩。世尊左右觀察見眾僧少，問阿難言：「今比丘僧何以故希，何以不見某甲比丘等？」阿難白佛言：「世尊先為諸比丘說不凈觀，讚歎修習不凈觀功德。是諸比丘勤修不凈觀，修不凈觀已極厭患身，或有以刀自殺，乃至使鹿杖外道斷其命者，半月之中乃至六十人，諸不來者皆悉命過。唯愿世尊更開余法，不令諸比丘厭身自殺，令諸賢聖久存於世利益天人。」於是佛告阿難：「更有三昧，使諸比丘快樂善學不極厭身。何等三昧快樂善學不極厭身？所謂阿那般那念。阿難！云何比丘修阿那般那念，作證成就游安樂住？若比丘依止城邑聚落住，時到著衣持缽入城乞食，攝身口意善住身念，心不馳亂常行正受，攝持諸根入城乞食。乞食已還至彼寂靜處安坐，謂于空地、山澗、巖窟、冢間，敷草正

【現代漢語翻譯】 現代漢語譯本：『度，功德無量。』當時那個外道就想：『我殺死比丘就能獲得大福報，能讓諸天隨喜讚歎。』這樣想了之後，他拿著利刀到僧房中和經行的地方，到處喊叫著對比丘們說：『誰想脫離痛苦？誰想求得解脫？我能使你們脫離痛苦，能讓你們得到解脫。』當時世尊為比丘們講說不凈觀，當時比丘們修習不凈觀，厭惡身體的痛苦，其中有人用繩子上吊自殺、飲服毒藥、用刀自殺、跳入坑中赴火自焚，自殺的人很多。又有被鹿杖外道前後所殺的人，不是一人、二人，而是三、四、五人，十人乃至六十人。當時世尊在月十五日坐在僧眾中，前後被圍繞著，想要作布薩。世尊左右觀察，看到僧眾很少，問阿難說：『現在比丘僧為什麼這麼少，為什麼不見某甲比丘等人？』阿難稟告佛說：『世尊先前為比丘們講說不凈觀，讚歎修習不凈觀的功德。這些比丘們勤奮修習不凈觀，修習不凈觀后極其厭惡身體，有人用刀自殺，甚至被鹿杖外道斷送性命，半個月之中乃至有六十人，那些沒來的都已喪命。唯愿世尊再開示其他法門，不要讓比丘們厭惡身體而自殺，讓各位賢聖長久存於世，利益天人和世人。』於是佛告訴阿難：『還有一種三昧，能使比丘們快樂地學習，不會極其厭惡身體。是什麼樣的三昧能使人快樂地學習，不會極其厭惡身體呢？就是所謂的阿那般那念（Anapanasati，入出息念）。阿難！比丘如何修習阿那般那念，作證成就，安樂地生活呢？如果比丘依止城邑聚落居住，就穿好衣服，拿著缽進入城中乞食，約束身口意，善於安住于對身體的覺察，心不散亂，常行正念，攝持諸根，進入城中乞食。乞食完畢后，回到寂靜的地方安坐，比如在空地、山澗、巖窟、墳墓之間，鋪上草，端正

【English Translation】 English version: 'Deliverance, immeasurable merit.' At that time, the heretic thought, 'If I kill a Bhikkhu, I will gain great merit, which will cause the Devas to rejoice and praise me.' After thinking this, he took a sharp knife to the Sangha's dwellings and places of walking meditation, proclaiming to the Bhikkhus, 'Who wishes to be free from suffering? Who seeks deliverance? I can free you from suffering and grant you deliverance.' At that time, the World-Honored One was teaching the Bhikkhus about the contemplation of impurity. The Bhikkhus, practicing this contemplation, became disgusted with the suffering of the body. Some hanged themselves with ropes, took poison, killed themselves with knives, jumped into pits, or threw themselves into fire. Many committed suicide. Moreover, the heretic Loka-danda (鹿杖) killed not just one or two, but three, four, five, ten, and even sixty people. At that time, on the fifteenth day of the month, the World-Honored One sat in the midst of the Sangha, surrounded by the Bhikkhus, intending to perform the Uposatha (布薩，齋戒). The World-Honored One looked around and saw that the Sangha was small. He asked Ananda (阿難), 'Why is the Sangha so small today? Why are Bhikkhus such-and-such not here?' Ananda replied to the Buddha, 'World-Honored One, you previously taught the Bhikkhus about the contemplation of impurity, praising the merit of practicing it. These Bhikkhus diligently practiced the contemplation of impurity and became extremely disgusted with their bodies. Some killed themselves with knives, and others were killed by the heretic Loka-danda. In half a month, as many as sixty have died. Those who are not here have all passed away. May the World-Honored One reveal another Dharma (法，佛法), so that the Bhikkhus will not be disgusted with their bodies and commit suicide, and so that the virtuous ones may long remain in the world, benefiting Devas (天，天人) and humans.' Then the Buddha said to Ananda, 'There is another Samadhi (三昧，禪定), which enables the Bhikkhus to learn happily and not be extremely disgusted with their bodies. What Samadhi enables one to learn happily and not be extremely disgusted with the body? It is called Anapanasati (阿那般那念，入出息念，念呼吸). Ananda! How does a Bhikkhu practice Anapanasati, realize its attainment, and live in peace? If a Bhikkhu dwells near a town or village, he puts on his robes, takes his bowl, enters the town to beg for food, restrains his body, speech, and mind, dwells well in mindfulness of the body, his mind is not distracted, he constantly practices right mindfulness, restrains his senses, and enters the town to beg for food. After begging for food, he returns to a quiet place and sits down, such as in an open space, a mountain valley, a cave, or a cemetery, spreading out grass and sitting upright.'

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坐。除諸貪慾、瞋恚、睡眠、掉悔、疑蓋、滅諸障礙，心慧力明繫心在息，息入時知息入、息出時知息出、息入長時知息入長、息出長時知息出長、息入短時知息入短、息出短時知息出短、息入遍身時知息入遍身、出息遍身時知出息遍身、入息身行舍時知入息身行舍、出息身行舍時知出息身行舍、入息喜時知入息喜、出息喜時知出息喜、入息樂時知入息樂、出息樂時知出息樂、入息意行時知入息意行、出息意行時知出息意行、入息意行舍時知入息意行舍、出息意行舍時知出息意行舍、入息知心時知入息知心、出息知心時知出息知心、入息心悅時知入息心悅、出息心悅時知出息心悅、入息心定時知入息心定、出息心定時知出息心定、入息心解脫時知入息心解脫、出息心解脫時知出息心解脫、入息無常時知入息無常、出息無常時知出息無常、入息斷時知入息斷、出息斷時知出息斷、入息無慾時知入息無慾、出息無慾時知出息無慾、入息滅時知入息滅、出息滅時知出息滅。如是阿難！作是念者，名為快樂善學不極厭身，令諸賢聖久住於世利益天人。」佛告諸比丘：「依止毗舍離比丘皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘自手奪人命，求持刀與殺者，教死、嘆死：『咄男子！用惡活為？死勝生。』如是

【現代漢語翻譯】 現代漢語譯本：

坐禪時，要去除各種貪慾、瞋恚（chēn huì，嗔恨）、睡眠、掉悔（diào huǐ，散亂和後悔）、疑蓋（yí gài，疑惑的覆蓋），消除各種障礙，以明銳的心和智慧，專注在呼吸上。吸氣時，知道自己在吸氣；呼氣時，知道自己在呼氣；吸氣長時，知道吸氣長；呼氣長時，知道呼氣長；吸氣短時，知道吸氣短；呼氣短時，知道呼氣短；吸氣時覺知全身，知道吸氣時覺知全身；呼氣時覺知全身，知道呼氣時覺知全身；吸氣時捨棄身行（shēn xíng，身體的活動），知道吸氣時捨棄身行；呼氣時捨棄身行，知道呼氣時捨棄身行；吸氣時感到喜悅，知道吸氣時感到喜悅；呼氣時感到喜悅，知道呼氣時感到喜悅；吸氣時感到快樂，知道吸氣時感到快樂；呼氣時感到快樂，知道呼氣時感到快樂；吸氣時覺知意行（yì xíng，心理的活動），知道吸氣時覺知意行；呼氣時覺知意行，知道呼氣時覺知意行；吸氣時捨棄意行，知道吸氣時捨棄意行；呼氣時捨棄意行，知道呼氣時捨棄意行；吸氣時覺知心，知道吸氣時覺知心；呼氣時覺知心，知道呼氣時覺知心；吸氣時心生喜悅，知道吸氣時心生喜悅；呼氣時心生喜悅，知道呼氣時心生喜悅；吸氣時心入定，知道吸氣時心入定；呼氣時心入定，知道呼氣時心入定；吸氣時心得解脫，知道吸氣時心得解脫；呼氣時心得解脫，知道呼氣時心得解脫；吸氣時觀無常，知道吸氣時觀無常；呼氣時觀無常，知道呼氣時觀無常；吸氣時觀斷滅，知道吸氣時觀斷滅；呼氣時觀斷滅，知道呼氣時觀斷滅；吸氣時觀無慾，知道吸氣時觀無慾；呼氣時觀無慾，知道呼氣時觀無慾；吸氣時觀寂滅，知道吸氣時觀寂滅；呼氣時觀寂滅，知道呼氣時觀寂滅。阿難（Ānán，佛陀的十大弟子之一）！像這樣修習的人，就叫做快樂地善於學習，不會極度厭惡身體，能使賢聖長久住世，利益天人和世間。』佛告訴眾比丘：『讓所有住在毗舍離（毘舍離，古印度城市）的比丘都集合起來，因為有十種利益，所以為眾比丘制定戒律，乃至已經聽聞過的戒律應當重新聽聞。如果比丘親手殺人，或者尋找持刀的人去殺人，或者教唆他人去死，讚歎死亡說：『唉，男子！這樣惡劣地活著有什麼用呢？死了勝過活著。』像這樣

【English Translation】 English version:

'Sit. Eliminate all greed, hatred, drowsiness, restlessness, regret, and doubt, eradicate all obstacles. With a clear and wise mind, focus on the breath. When inhaling, know that you are inhaling; when exhaling, know that you are exhaling; when inhaling long, know that you are inhaling long; when exhaling long, know that you are exhaling long; when inhaling short, know that you are inhaling short; when exhaling short, know that you are exhaling short; when inhaling, experiencing the whole body, know that you are inhaling, experiencing the whole body; when exhaling, experiencing the whole body, know that you are exhaling, experiencing the whole body; when inhaling, calming the bodily functions (shēn xíng, bodily activities), know that you are inhaling, calming the bodily functions; when exhaling, calming the bodily functions, know that you are exhaling, calming the bodily functions; when inhaling, experiencing joy, know that you are inhaling, experiencing joy; when exhaling, experiencing joy, know that you are exhaling, experiencing joy; when inhaling, experiencing pleasure, know that you are inhaling, experiencing pleasure; when exhaling, experiencing pleasure, know that you are exhaling, experiencing pleasure; when inhaling, experiencing mental functions (yì xíng, mental activities), know that you are inhaling, experiencing mental functions; when exhaling, experiencing mental functions, know that you are exhaling, experiencing mental functions; when inhaling, calming the mental functions, know that you are inhaling, calming the mental functions; when exhaling, calming the mental functions, know that you are exhaling, calming the mental functions; when inhaling, experiencing the mind, know that you are inhaling, experiencing the mind; when exhaling, experiencing the mind, know that you are exhaling, experiencing the mind; when inhaling, gladdening the mind, know that you are inhaling, gladdening the mind; when exhaling, gladdening the mind, know that you are exhaling, gladdening the mind; when inhaling, concentrating the mind, know that you are inhaling, concentrating the mind; when exhaling, concentrating the mind, know that you are exhaling, concentrating the mind; when inhaling, liberating the mind, know that you are inhaling, liberating the mind; when exhaling, liberating the mind, know that you are exhaling, liberating the mind; when inhaling, contemplating impermanence, know that you are inhaling, contemplating impermanence; when exhaling, contemplating impermanence, know that you are exhaling, contemplating impermanence; when inhaling, contemplating cessation, know that you are inhaling, contemplating cessation; when exhaling, contemplating cessation, know that you are exhaling, contemplating cessation; when inhaling, contemplating detachment, know that you are inhaling, contemplating detachment; when exhaling, contemplating detachment, know that you are exhaling, contemplating detachment; when inhaling, contemplating extinction, know that you are inhaling, contemplating extinction; when exhaling, contemplating extinction, know that you are exhaling, contemplating extinction. Ānanda (Ānán, one of the ten principal disciples of the Buddha)! One who practices in this way is called happy, skilled in learning, and will not be extremely disgusted with the body, enabling the wise and virtuous to dwell long in the world, benefiting gods and humans.' The Buddha told the monks: 'Gather all the monks residing in Vaishali (毘舍離, an ancient city in India), because there are ten benefits, therefore precepts are established for the monks, and even those who have already heard them should hear them again. If a monk takes a life with his own hand, or seeks someone with a knife to kill, or encourages another to die, praising death, saying: 'Alas, man! What is the use of living so wickedly? Death is better than life.' Like this

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意、如是想，方便嘆譽死、快令彼死，非餘者，是比丘波羅夷，不應共住。」

比丘者，乃至年滿二十受具足，是名比丘。

自手者，自身、身份、身勢力。自身者，全身堆壓殺人，波羅夷，是名自身也。身份者，若手、若肘、若腳、若膝，及余身份殺人者，波羅夷，是名身份。身勢力者，若杖、若石、若磚，遙擲殺人，波羅夷，是名身勢力。

人者，有命人趣所攝。

奪命者，令彼命根不相續、四大分散，是名奪命。

求者，求持刀人，若男女、大小、在家、出家。

刀者，若劍戟、長刀、短刀、鉾槊、鐵輪，一切利器乃至針等。

嘆死者，言：「用惡活為？死則勝生。」如是意者殺意也，如是想者殺想也。

嘆譽死快者，令彼人死。

非餘者，因是死，是比丘波羅夷，不應共住。

波羅夷者，為於法智退沒墮落，無道果分，如是乃至盡智、無生智，於此諸智退沒墮落，無道果分，是名波羅夷。又復波羅夷者，于泥洹退沒墮落，無證果分，是名波羅夷。又復波羅夷者，離於不殺退沒墮落，是名波羅夷。又復波羅夷者，所可犯罪不可發露悔過，是名波羅夷。

比丘殺人者，若用刀殺、若毒殺、若涂殺、若吐殺、若下殺、若墮胎殺、若說相殺、嘆

【現代漢語翻譯】 現代漢語譯本： 「意即如此想，用方便之法讚歎死亡，希望他快點死去，而不是其他原因，這樣的比丘觸犯波羅夷罪（Parajika，斷頭罪），不應再共同居住。」

比丘（Bhikkhu，佛教僧侶）是指，乃至年滿二十歲受具足戒者，是名為比丘。

自手是指，自身、身份、身勢力。自身是指，全身壓在他人身上致其死亡，觸犯波羅夷罪，這稱為自身殺人。身份是指，用手、用肘、用腳、用膝蓋，以及其他身體部位殺人者，觸犯波羅夷罪，這稱為身份殺人。身勢力是指，用棍杖、用石頭、用磚頭，遠端投擲殺人，觸犯波羅夷罪，這稱為身勢力殺人。

人是指，具有生命，屬於人道眾生。

奪命是指，使他的命根不再延續、四大（地、水、火、風）分散，這稱為奪命。

求是指，尋找持刀之人，無論是男是女、年長年幼、在家之人、出家之人。

刀是指，無論是劍戟、長刀、短刀、鉾槊（矛和短矛）、鐵輪，一切鋒利的器具乃至針等。

嘆死是指，說：『活著有什麼用？死了勝過活著。』如此的意念是殺意，如此的想法是殺想。

嘆譽死快是指，希望那個人死去。

非餘者是指，因為這個原因而死，這樣的比丘觸犯波羅夷罪，不應再共同居住。

波羅夷是指，對於法智（Dharma-jnana，對佛法的智慧）退失、墮落，沒有道果的份，像這樣乃至盡智（Ksaya-jnana，知滅盡之智）、無生智（Anutpada-jnana，知無生之智），對於這些智慧退失、墮落，沒有道果的份，這稱為波羅夷。又，波羅夷是指，對於涅槃（Nirvana，解脫）退失、墮落，沒有證果的份，這稱為波羅夷。又，波羅夷是指，離開不殺生戒退失、墮落，這稱為波羅夷。又，波羅夷是指，所犯的罪行不可發露懺悔，這稱為波羅夷。

比丘殺人，無論是用刀殺、用毒藥殺、用塗藥殺、用嘔吐物殺、用墮胎藥殺、墮胎殺人、用言語暗示殺人、讚歎死亡。

【English Translation】 English version: 'Intending thus, using expedient means to praise death, wishing him to die quickly, and not for any other reason, this Bhikkhu (Buddhist monk) has committed a Parajika (defeat, expulsion) offense and should not live together [with the Sangha].'

'Bhikkhu' means one who has received full ordination at the age of twenty or older; this is called a Bhikkhu.

'By one's own hand' means oneself, one's body parts, or one's bodily strength. 'Oneself' means killing someone by pressing down on them with one's whole body, which is a Parajika offense; this is called killing by oneself. 'Body parts' means killing someone with one's hand, elbow, foot, knee, or other body part, which is a Parajika offense; this is called killing by body parts. 'Bodily strength' means killing someone by throwing a stick, stone, or brick from a distance, which is a Parajika offense; this is called killing by bodily strength.

'Person' means a sentient being belonging to the human realm.

'Taking life' means causing the cessation of their life force, the disintegration of the four elements (earth, water, fire, and wind); this is called taking life.

'Seeking' means seeking a person who wields a knife, whether male or female, young or old, layperson or monastic.

'Knife' means any sharp instrument, whether sword, dagger, long knife, short knife, spear, iron wheel, or even a needle.

'Praising death' means saying, 'What is the use of living badly? Death is better than life.' Such an intention is the intention to kill, such a thought is the thought of killing.

'Praising death quickly' means wishing that person to die.

'Not for any other reason' means dying because of this reason; such a Bhikkhu has committed a Parajika offense and should not live together [with the Sangha].

'Parajika' means being defeated and fallen from the wisdom of the Dharma (Dharma-jnana, wisdom of the Buddha's teachings), having no share in the fruits of the path, and so on, up to the exhaustion of wisdom (Ksaya-jnana, knowledge of the extinction of defilements) and the wisdom of non-arising (Anutpada-jnana, knowledge of non-arising); being defeated and fallen from these wisdoms, having no share in the fruits of the path, this is called Parajika. Furthermore, Parajika means being defeated and fallen from Nirvana (Nirvana, liberation), having no share in the attainment of its fruits; this is called Parajika. Furthermore, Parajika means being defeated and fallen from the precept of not killing; this is called Parajika. Furthermore, Parajika means that the offense committed cannot be confessed or repented; this is called Parajika.

If a Bhikkhu kills a person, whether by killing with a knife, killing with poison, killing by smearing [poison], killing with vomit-inducing substances, killing with abortifacients, killing by abortion, killing by suggestive words, or praising death.

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譽殺。

刀者，若劍、大小刀乃至針等。殺心，身動時，得越比尼罪；觸彼身時，偷蘭罪；因是死非餘者，波羅夷。是名刀殺。

毒藥殺者，有三種藥：有生毒藥、有作毒藥、有蠱毒藥。生毒藥者，有國土地生毒藥，如倪樓國生勝渠毒藥、郁阇尼國生伽羅毒藥，是名生毒藥。作毒藥者，如獵師作毒藥，根莖花葉合和為藥，是名作毒藥。蠱毒藥者，若蛇毒、那俱羅毒、貓子毒、鼠毒、狗毒、羆毒、人毒，如是種種毒，是名蠱毒。若比丘以殺人心，取此三種藥，得越比尼罪；到彼身，偷蘭罪；若因是藥死者，波羅夷。是名毒藥殺。

塗藥殺者，若比丘欲殺人故，手捉毒藥時，得越比尼罪；涂彼身份，得偷蘭罪；彼因是死，波羅夷。是名塗藥殺。

吐殺者，若比丘欲殺人故，合吐藥，作是念：「我持是藥與彼，當令吐膿血內藏。」得越比尼罪；與彼藥，得偷蘭罪；彼因是藥吐死，波羅夷。

下藥者，比丘欲殺人故，作下藥時作是念：「持是藥與彼，令下膿血及下內藏。」得越比尼罪；若與彼藥，得偷蘭罪；若因是下藥死者，得波羅夷。是名下藥殺。

墮胎殺者，若比丘欲殺母人而胎墮者，得越比尼罪；欲墮胎而母死者，得越比尼罪；欲殺母，母死者，得波羅夷；欲墮胎，胎分乃至身根

【現代漢語翻譯】 現代漢語譯本 毀傷生命。

刀殺： 這裡的『刀』，指的是劍、大小刀乃至針等。如果（比丘）有殺心，身體開始行動時，犯越比尼罪（Thullananda）；接觸到對方身體時，犯偷蘭罪（Thullananda）；如果因為這個行為導致對方死亡，且不是其他原因造成的，犯波羅夷罪（Parajika）。這稱為刀殺。

毒藥殺： 有三種毒藥：天然毒藥、人工毒藥和蠱毒藥。天然毒藥，指的是某些國家或地區自然生長的毒藥，例如倪樓國（Nilau country）生長的勝渠毒藥（Shengqu poison），郁阇尼國（Ujjeni country）生長的伽羅毒藥（Jialuo poison），這稱為天然毒藥。人工毒藥，指的是像獵人制作的毒藥，用植物的根莖花葉混合製成的藥，這稱為人工毒藥。蠱毒藥，指的是蛇毒、那俱羅毒（Najula poison）、貓子毒、鼠毒、狗毒、羆毒（bear poison）、人毒等，各種各樣的毒藥，這稱為蠱毒。如果比丘懷著殺人的心，使用這三種毒藥，犯越比尼罪；毒藥接觸到對方身體，犯偷蘭罪；如果因為這毒藥導致對方死亡，犯波羅夷罪。這稱為毒藥殺。

塗藥殺： 如果比丘想要殺人，用手拿起毒藥時，犯越比尼罪；將毒藥塗抹在對方身體上，犯偷蘭罪；對方因此死亡，犯波羅夷罪。這稱為塗藥殺。

吐殺： 如果比丘想要殺人，配製催吐藥，心裡想著：『我把這藥給那個人，會讓他吐出膿血和內臟。』犯越比尼罪；把藥給對方，犯偷蘭罪；對方因為這藥吐血而死，犯波羅夷罪。

下藥： 比丘想要殺人，配製瀉藥時，心裡想著：『把這藥給那個人，讓他拉出膿血和內臟。』犯越比尼罪；如果把藥給對方，犯偷蘭罪；如果因為這瀉藥導致對方死亡，犯波羅夷罪。這稱為下藥。

墮胎殺： 如果比丘想要殺死孕婦，導致胎兒墮落，犯越比尼罪；想要墮胎而導致母親死亡，犯越比尼罪；想要殺死母親，母親死亡，犯波羅夷罪；想要墮胎，胎兒的各個部分乃至身體器官

【English Translation】 English version Injury and Killing.

Killing with a Blade: 『Blade』 here refers to swords, large and small knives, and even needles. If a (bhikkhu) has the intention to kill, and begins to act, he commits a Thullananda offense; if he touches the person's body, he commits a Thullananda offense; if the person dies because of this action, and not from any other cause, he commits a Parajika offense. This is called killing with a blade.

Killing with Poison: There are three types of poison: natural poison, artificial poison, and Gu poison. Natural poison refers to poison that grows naturally in certain countries or regions, such as the Shengqu poison (Shengqu poison) that grows in Nilau country (Nilau country), and the Jialuo poison (Jialuo poison) that grows in Ujjeni country (Ujjeni country). This is called natural poison. Artificial poison refers to poison made by hunters, using a mixture of plant roots, stems, flowers, and leaves. This is called artificial poison. Gu poison refers to snake venom, Najula poison (Najula poison), cat poison, rat poison, dog poison, bear poison (bear poison), human poison, and various other poisons. This is called Gu poison. If a bhikkhu, with the intention to kill, uses these three types of poison, he commits a Thullananda offense; if the poison touches the person's body, he commits a Thullananda offense; if the person dies because of this poison, he commits a Parajika offense. This is called killing with poison.

Killing by Applying Poison: If a bhikkhu wants to kill someone, and picks up poison with his hand, he commits a Thullananda offense; if he applies the poison to the person's body, he commits a Thullananda offense; if the person dies because of this, he commits a Parajika offense. This is called killing by applying poison.

Killing with Emetics: If a bhikkhu wants to kill someone, prepares an emetic, and thinks: 『If I give this medicine to that person, it will cause him to vomit pus, blood, and internal organs,』 he commits a Thullananda offense; if he gives the medicine to the person, he commits a Thullananda offense; if the person dies from vomiting blood because of this medicine, he commits a Parajika offense.

Killing with Purgatives: If a bhikkhu wants to kill someone, prepares a purgative, and thinks: 『If I give this medicine to that person, it will cause him to excrete pus, blood, and internal organs,』 he commits a Thullananda offense; if he gives the medicine to the person, he commits a Thullananda offense; if the person dies because of this purgative, he commits a Parajika offense. This is called killing with purgatives.

Killing by Abortion: If a bhikkhu wants to kill a pregnant woman, causing the fetus to be aborted, he commits a Thullananda offense; if he wants to cause an abortion and the mother dies, he commits a Thullananda offense; if he wants to kill the mother and the mother dies, he commits a Parajika offense; if he wants to cause an abortion, and the various parts of the fetus, even the bodily organs

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命根墮者，波羅夷。若人壞畜生胎墮者，得越比尼罪。是名為墮胎殺。

說相者，若比丘語人言：「我今所見汝必定死，便可自殺，用是苦活為？」是人因是死者，是比丘得波羅夷。又復言：「如我夢所見，汝今定死。」又復言：「我聞野乾土梟烏鵲鳴，我今見汝面色鼻曲，汝將定死。便可自殺，用苦活為？」是人因是死者，是比丘得波羅夷。又復問言：「汝幾歲？」答言：「我爾許歲。」又言：「我解一切性命，汝今年必死，汝不如自殺，用惡活為？」因是死者，是比丘得波羅夷。又復言：「汝屬何星？」答言：「我屬某星。」便言：「我知彼星，當知汝今必死無疑。何不自殺，用苦活為？」是人因是死，是比丘得波羅夷。又復問言：「汝名何等？」答言：「我名某甲。」復言：「我解一切名字，汝必定死。」復問：「汝何姓？」答言：「我姓某。」復言：「我解一切名姓，汝今必死。」復問：「汝何所食？」答言：「食如是食。」便教令吐，吐已語言：「汝食此食，必死無疑。」復問：「汝何處食？」答言：「某處食。」復教令吐，吐已語言：「某處有毒，汝今必死。何不自殺，用苦活為？」是人因是死，是比丘得波羅夷。若比丘欲殺人故說相，得越比尼罪；彼作方便欲自殺，得偷蘭罪；若自殺已，得波羅

【現代漢語翻譯】 現代漢語譯本 墮胎，如果破壞了生命之根，犯波羅夷罪（Parajika，斷頭罪，佛教戒律中最重的罪）。如果有人破壞了畜生的胎兒，犯越比尼罪（Thullananda，粗罪）。這被稱為墮胎殺。

關於說相（通過面相、星相等預言他人死亡）的情況：如果比丘對人說：『我看到你必定會死，不如自殺，何必痛苦地活著？』如果這個人因此而死，這個比丘犯波羅夷罪。又說：『正如我夢中所見，你現在肯定會死。』又說：『我聽到野干、土梟、烏鵲的叫聲，我看到你的面色鼻樑不正，你將肯定會死。不如自殺，何必痛苦地活著？』如果這個人因此而死，這個比丘犯波羅夷罪。又問：『你幾歲了？』回答說：『我多少歲。』又說：『我瞭解一切性命，你今年必定會死，你不如自殺，何必痛苦地活著？』因此而死，這個比丘犯波羅夷罪。又說：『你屬於哪個星宿？』回答說：『我屬於某個星宿。』便說：『我知道那個星宿，要知道你現在必定會死無疑。為何不自殺，何必痛苦地活著？』如果這個人因此而死，這個比丘犯波羅夷罪。又問：『你叫什麼名字？』回答說：『我叫某甲。』又說：『我瞭解一切名字，你必定會死。』又問：『你姓什麼？』回答說：『我姓某。』又說：『我瞭解一切名姓，你現在必定會死。』又問：『你吃什麼？』回答說：『吃這樣的食物。』便教他吐出來，吐完后說：『你吃這種食物，必定會死無疑。』又問：『你在哪裡吃？』回答說：『在某處吃。』又教他吐出來，吐完后說：『某處有毒，你現在必定會死。為何不自殺，何必痛苦地活著？』如果這個人因此而死，這個比丘犯波羅夷罪。如果比丘爲了殺人而說相，犯越比尼罪；如果那人採取措施想要自殺，犯偷蘭罪（Sthullatyaya，大罪）；如果已經自殺，犯波羅夷罪。

【English Translation】 English version Abortion, if the root of life is destroyed, it constitutes a Parajika (expulsion, the most severe offense in Buddhist monastic rules). If someone destroys the fetus of an animal, it constitutes a Thullananda (serious offense). This is called abortion-killing.

Regarding telling fortunes (predicting someone's death through physiognomy, astrology, etc.): If a Bhikkhu (monk) says to someone, 'I see that you will surely die, you might as well kill yourself, why live in suffering?' If that person dies because of this, the Bhikkhu commits a Parajika. Or says, 'Just as I saw in my dream, you are definitely going to die now.' Or says, 'I hear the cries of jackals, horned owls, crows, and magpies, I see that your complexion is bad and your nose is crooked, you will surely die. You might as well kill yourself, why live in suffering?' If that person dies because of this, the Bhikkhu commits a Parajika. Or asks, 'How old are you?' and the person replies, 'I am such and such years old.' Then the Bhikkhu says, 'I understand all life spans, you will surely die this year, you might as well kill yourself, why live a miserable life?' If the person dies because of this, the Bhikkhu commits a Parajika. Or says, 'What star sign do you belong to?' and the person replies, 'I belong to such and such star sign.' Then the Bhikkhu says, 'I know that star sign, know that you will surely die without a doubt. Why not kill yourself, why live in suffering?' If that person dies because of this, the Bhikkhu commits a Parajika. Or asks, 'What is your name?' and the person replies, 'My name is so and so.' Then the Bhikkhu says, 'I understand all names, you will surely die.' Or asks, 'What is your surname?' and the person replies, 'My surname is so and so.' Then the Bhikkhu says, 'I understand all names and surnames, you will surely die now.' Or asks, 'What do you eat?' and the person replies, 'I eat such and such food.' Then the Bhikkhu instructs the person to vomit it out, and after vomiting, says, 'If you eat this food, you will surely die without a doubt.' Or asks, 'Where do you eat?' and the person replies, 'I eat at such and such place.' Then the Bhikkhu instructs the person to vomit it out, and after vomiting, says, 'That place is poisonous, you will surely die now. Why not kill yourself, why live in suffering?' If that person dies because of this, the Bhikkhu commits a Parajika. If a Bhikkhu tells fortunes with the intention of killing someone, he commits a Thullananda; if that person takes steps to kill himself, he commits a Sthullatyaya; if he has already killed himself, he commits a Parajika.

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夷。是名說相殺。

嘆譽殺者，施戒果施者，比丘問言：「汝佈施不？」答言：「佈施。」比丘言：「汝已作功德必生善處。何不自殺，用苦活為？」是名施戒者。比丘問人：「汝持戒不？」答言：「持戒。」「世尊說持戒生二處：若天上、若人中，用是苦活為？」是名贊持戒果者。比丘言：「汝已得須陀洹果不墮惡趣，極至七反天人往來，便盡苦邊閉惡趣門。何不自殺，用苦活為？」又言：「汝已得斯陀含，一來世間便盡苦邊。何不自殺，用苦活為？」復言：「汝已得阿那含，不還世間便盡苦邊。何不自殺，用苦活為？」復言：「汝已得阿羅漢，淫怒癡盡，不隨煩惱心得自在。何不自殺，用苦活為？」若比丘欲殺人故，讚歎施戒果者，得越比尼罪；彼方便欲自殺時，得偷蘭罪；若自殺已，波羅夷。

若行、若獨廢、若毗陀羅咒、若屑藥、若烏滿吐、若坑陷、若阿波欽滿、若示道、若河、若大臣、若僧坊、若虎、若外道。

行者，若十人、若二十人共隨道行，比丘先有怨嫌，欲害前人誤害中人，得越比尼罪；欲害中人誤害後人，得越比尼罪；欲害後人誤害中人，得越比尼罪；欲害中人誤害前人，得越比尼罪；欲害前人害前人者，波羅夷；欲害中後人害中後人者，波羅夷。若都一切有殺心者，隨所害

【現代漢語翻譯】 現代漢語譯本：

這是名為『說相殺』（通過談論死亡來促使他人自殺）的情況。

讚歎和鼓勵自殺的情況包括：對於佈施和持戒的人，有比丘問：『你佈施嗎？』如果回答說：『佈施。』比丘就說：『你已經做了功德，必定會生到善處。為什麼不自殺，還要受這活著的苦呢？』這被稱為讚歎佈施的果報。比丘問人：『你持戒嗎？』如果回答說：『持戒。』比丘就說：『世尊說持戒能生到兩個地方：要麼天上，要麼人間，為什麼要受這活著的苦呢？』這被稱為讚歎持戒果報的情況。比丘說：『你已經證得須陀洹果（Sotapanna，預流果），不會墮入惡趣，最多七次往返于天人和人間，就能斷盡苦的邊際，關閉惡趣之門。為什麼不自殺，還要受這活著的苦呢？』又說：『你已經證得斯陀含果（Sakadagami，一來果），只需再來世間一次就能斷盡苦的邊際。為什麼不自殺，還要受這活著的苦呢？』又說：『你已經證得阿那含果（Anagami，不還果），不會再回到世間就能斷盡苦的邊際。為什麼不自殺，還要受這活著的苦呢？』又說：『你已經證得阿羅漢果（Arhat，無學果），淫慾、嗔恚、愚癡都已斷盡，不再受煩惱的束縛，心得自在。為什麼不自殺，還要受這活著的苦呢？』如果比丘爲了殺人，讚歎佈施和持戒的果報，就犯了越比尼罪（Dukkata，惡作罪）；如果他為此提供自殺的方便，就犯了偷蘭罪（Thullaccaya，粗罪）；如果那人因此自殺，比丘就犯了波羅夷罪（Parajika，斷頭罪）。

其他促使自殺的方式包括：通過同行、獨自遺棄、毗陀羅咒（Vetalavidya，一種咒語）、藥末、烏滿吐（Ummantaka，一種草藥）、設定陷阱、阿波欽滿（Apacinmana，一種儀式）、指示道路、河流、大臣、僧坊、老虎、外道等。

同行的情況：如果十人或二十人一起在路上行走，比丘事先與其中一人有怨仇，想要傷害前面的人卻誤傷了中間的人，就犯了越比尼罪；想要傷害中間的人卻誤傷了後面的人，犯了越比尼罪；想要傷害後面的人卻誤傷了中間的人，犯了越比尼罪；想要傷害中間的人卻誤傷了前面的人，犯了越比尼罪；想要傷害前面的人並且成功傷害了前面的人，犯了波羅夷罪；想要傷害中間或後面的人並且成功傷害了中間或後面的人，犯了波羅夷罪。如果對比丘對所有人都懷有殺心，那麼隨其所害。

【English Translation】 English version:

This is called 『speaking of killing』 (persuading someone to commit suicide by talking about death).

Instances of praising and encouraging suicide include: To those who give alms and observe precepts, a Bhikkhu (monk) asks: 『Do you give alms?』 If the answer is: 『I give alms,』 the Bhikkhu says: 『You have already performed meritorious deeds and will surely be born in a good realm. Why not commit suicide, why suffer the pain of living?』 This is called praising the fruit of giving alms. A Bhikkhu asks a person: 『Do you observe precepts?』 If the answer is: 『I observe precepts,』 the Bhikkhu says: 『The World-Honored One (Buddha) said that observing precepts leads to rebirth in two places: either in the heavens or among humans, why suffer the pain of living?』 This is called praising the fruit of observing precepts. A Bhikkhu says: 『You have already attained the Sotapanna (stream-enterer) stage, you will not fall into the evil realms, at most seven times of going back and forth between the heavens and the human realm, you will exhaust the end of suffering and close the doors to the evil realms. Why not commit suicide, why suffer the pain of living?』 Again, he says: 『You have already attained the Sakadagami (once-returner) stage, you only need to come to this world once more to exhaust the end of suffering. Why not commit suicide, why suffer the pain of living?』 Again, he says: 『You have already attained the Anagami (non-returner) stage, you will not return to this world and will exhaust the end of suffering. Why not commit suicide, why suffer the pain of living?』 Again, he says: 『You have already attained the Arhat (worthy one) stage, lust, anger, and delusion are exhausted, you are no longer bound by afflictions, and your mind is free. Why not commit suicide, why suffer the pain of living?』 If a Bhikkhu, with the intention to kill, praises the fruit of giving alms and observing precepts, he commits a Dukkata (wrongdoing) offense; if he provides the means for suicide, he commits a Thullaccaya (grave offense) offense; if that person commits suicide as a result, the Bhikkhu commits a Parajika (defeat) offense.

Other ways of inducing suicide include: through accompanying, abandoning alone, Vetalavidya (a type of mantra), powdered medicine, Ummantaka (a herb), setting traps, Apacinmana (a ritual), indicating the way, rivers, ministers, monasteries, tigers, non-Buddhists, etc.

Instances of accompanying: If ten or twenty people are walking together on the road, and a Bhikkhu has a prior grudge against one of them, intending to harm the person in front but mistakenly harming the person in the middle, he commits a Dukkata offense; intending to harm the person in the middle but mistakenly harming the person in the back, he commits a Dukkata offense; intending to harm the person in the back but mistakenly harming the person in the middle, he commits a Dukkata offense; intending to harm the person in the middle but mistakenly harming the person in front, he commits a Dukkata offense; intending to harm the person in front and successfully harming the person in front, he commits a Parajika offense; intending to harm the person in the middle or the person in the back and successfully harming the person in the middle or the person in the back, he commits a Parajika offense. If the Bhikkhu has the intention to kill everyone, then according to whom he harms.

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人，得波羅夷。是名行殺。

獨廢殺者，若比丘有殺心，作獨廢，若於道中安施獨廢時，得越比尼罪；彼受苦痛時，得偷蘭罪；若彼死者，得波羅夷。是名獨廢殺。

毗陀羅咒者，若比丘欲殺人故，作毗陀羅咒，害心作咒時，得越比尼罪；令彼生恐怖時，得偷蘭罪；彼死者得波羅夷。是名毗陀羅咒殺。

屑藥殺者，若比丘欲殺人故，作末屑藥時作是念：「持是藥當殺彼人。」者，得越比尼罪；若藥著彼身者，得偷蘭罪；若彼死者，波羅夷。是名屑藥殺。

烏滿吐者，若比丘欲殺人故，于道中作烏滿吐，若比丘殺心作時，得越比尼罪；彼受苦痛得，偷蘭罪；若死者，波羅夷。是名烏滿吐殺。

坑陷殺者，若比丘欲殺人故，當道中作坑安種種利槍，以草土覆上令彼墮死，殺心作時，得越比尼罪；若受苦痛時，得偷蘭罪；若死者，波羅夷。是名坑陷殺。

阿波欽滿殺者，若比丘欲殺人故，于道中安施阿波欽滿，比丘殺心作時，得越比尼罪；若受苦痛時，得偷蘭罪；若死者，得波羅夷。是名阿波欽滿殺。

示道殺者，若比丘在道邊經行，有人來問比丘言：「長老！我欲至某聚落，道在何處？」比丘先與彼人有怨嫌，便作是念：「我今得是人便，當示惡道令死，使無一活。」便指示

【現代漢語翻譯】 現代漢語譯本 人，如果殺人，觸犯波羅夷罪（Pārājika，斷頭罪）。這被稱為行殺。

獨廢殺，如果比丘有殺心，設定獨廢（一種陷阱），如果在道路中設定獨廢時，觸犯越比尼罪（Dukkata，惡作罪）；當受害者感到痛苦時，觸犯偷蘭罪（Thullaccaya，粗罪）；如果受害者因此死亡，觸犯波羅夷罪。這被稱為獨廢殺。

毗陀羅咒殺，如果比丘爲了殺人，施行毗陀羅咒（Vidala curse，一種咒語），懷著害心施咒時，觸犯越比尼罪；使受害者感到恐懼時，觸犯偷蘭罪；如果受害者因此死亡，觸犯波羅夷罪。這被稱為毗陀羅咒殺。

屑藥殺，如果比丘爲了殺人，製作末屑藥（powdered poison，毒藥粉末）時，心想：『用這藥可以殺死那人。』，觸犯越比尼罪；如果藥接觸到受害者身體，觸犯偷蘭罪；如果受害者因此死亡，觸犯波羅夷罪。這被稱為屑藥殺。

烏滿吐殺，如果比丘爲了殺人，在道路中設定烏滿吐（Ummantu，一種陷阱），比丘懷著殺心設定時，觸犯越比尼罪；受害者感到痛苦時，觸犯偷蘭罪；如果受害者因此死亡，觸犯波羅夷罪。這被稱為烏滿吐殺。

坑陷殺，如果比丘爲了殺人，在道路中挖坑，安置各種鋒利的槍，用草土覆蓋上面，使人掉入其中死亡，懷著殺心做這件事時，觸犯越比尼罪；如果受害者感到痛苦時，觸犯偷蘭罪；如果受害者因此死亡，觸犯波羅夷罪。這被稱為坑陷殺。

阿波欽滿殺，如果比丘爲了殺人，在道路中設定阿波欽滿（Apacinam, 一種陷阱），比丘懷著殺心設定時，觸犯越比尼罪；如果受害者感到痛苦時，觸犯偷蘭罪；如果受害者因此死亡，觸犯波羅夷罪。這被稱為阿波欽滿殺。

示道殺，如果比丘在道路邊行走，有人來問比丘：『長老！我想去某個村落，路在哪裡？』比丘先前與此人有怨仇，於是心想：『我今天有機會了，應當指示一條惡路讓他去死，讓他沒有活路。』於是指示

【English Translation】 English version A person, if he commits murder, incurs a Pārājika (expulsion offense). This is called intentional killing.

Killing by a concealed trap: If a bhikkhu (monk) has the intention to kill, and sets up a concealed trap (a type of trap), if he sets up the concealed trap in the road, he commits a Dukkata (wrongdoing) offense; when the victim experiences pain, he commits a Thullaccaya (serious offense); if the victim dies as a result, he commits a Pārājika offense. This is called killing by a concealed trap.

Killing by Vidala curse: If a bhikkhu, intending to kill someone, performs a Vidala curse (a type of curse), when he casts the curse with harmful intent, he commits a Dukkata offense; when he causes the victim to feel fear, he commits a Thullaccaya offense; if the victim dies as a result, he commits a Pārājika offense. This is called killing by Vidala curse.

Killing by powdered poison: If a bhikkhu, intending to kill someone, prepares powdered poison (powdered poison), thinking: 'I will kill that person with this poison,' he commits a Dukkata offense; if the poison touches the victim's body, he commits a Thullaccaya offense; if the victim dies as a result, he commits a Pārājika offense. This is called killing by powdered poison.

Killing by Ummantu trap: If a bhikkhu, intending to kill someone, sets up an Ummantu trap (a type of trap) in the road, when the bhikkhu sets it up with the intention to kill, he commits a Dukkata offense; when the victim experiences pain, he commits a Thullaccaya offense; if the victim dies as a result, he commits a Pārājika offense. This is called killing by Ummantu trap.

Killing by pit trap: If a bhikkhu, intending to kill someone, digs a pit in the road, places various sharp spears in it, covers it with grass and soil, causing someone to fall into it and die, when he does this with the intention to kill, he commits a Dukkata offense; if the victim experiences pain, he commits a Thullaccaya offense; if the victim dies as a result, he commits a Pārājika offense. This is called killing by pit trap.

Killing by Apacinam trap: If a bhikkhu, intending to kill someone, sets up an Apacinam trap (a type of trap) in the road, when the bhikkhu sets it up with the intention to kill, he commits a Dukkata offense; if the victim experiences pain, he commits a Thullaccaya offense; if the victim dies as a result, he commits a Pārājika offense. This is called killing by Apacinam trap.

Killing by misdirection: If a bhikkhu is walking by the side of the road, and someone comes and asks the bhikkhu: 'Elder! I want to go to a certain village, where is the road?' The bhikkhu previously had a grudge against this person, and thinks: 'Today I have an opportunity, I should point out a bad road to him so that he dies, so that he has no chance of survival.' Then he points out

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惡道，若王難、若師子、虎狼難、若毒螫難，示是等惡道時，得越比尼罪；若受苦痛時，得偷蘭罪；若死者，波羅夷。是名示道殺。

河殺者，若比丘在河邊經行，有人來問言：「長老！我欲至某處，應從何處渡？」是比丘于彼人先有怨嫌，便作是念：「我今得是人便，示此非濟處，勿令一人得脫。」便示非濟處，若洄澓處、伏石機激尸收摩羅等處，若上彼岸處，有王禁難、有賊難、有師子虎狼毒蟲等難，示彼非濟處時，得越比尼罪；若受苦痛時，得偷蘭罪；若死者，波羅夷。是名河殺。

大臣者，若有大臣暴虐無道，貪取人物用自供給，不畏罪罰，恣意放逸作是念言：「寧作今日烏，不作明日孔雀。」王聞是已，攝錄囚系責之以罪；彼畏死故，一切資財用持贖命。爾時有比丘出入其家，便往慰勞，問其家苦樂。其婦答言：「家主有事系閉在獄，何得有樂？阿阇梨當知，今我家主恐罪至死，故一切資財盡持贖命，錢財若盡便當貧窮無由自活。」比丘言：「汝莫愁悒，我當語汝夫不令用財。」便至獄上慰勞言：「無病。長壽！」大臣見比丘來心大歡喜言：「阿阇梨！外何所聞？」比丘答言：「聞汝當死，欲盡持家財自用贖命。若如是者，汝後妻子當遭貧困飢寒乞丐，又汝家門戶惡名流佈。」大臣答言：「當

【現代漢語翻譯】 現代漢語譯本 示道殺：如果（比丘）指示惡道，如王難（國王的災難）、師子（獅子）、虎狼難（老虎和狼的災難）、毒螫難（毒蟲叮咬的災難），當指示這些惡道時，犯越比尼罪；如果（受指示者）因此遭受痛苦，犯偷蘭罪；如果因此死亡，犯波羅夷罪。這叫做示道殺。

河殺：如果比丘在河邊行走，有人來問：『長老！我想要到某個地方去，應該從哪裡渡河？』如果比丘對這個人先前有怨恨，就想：『我現在有機會了，指示他一個不能渡河的地方，不要讓一個人逃脫。』於是指示一個不能渡河的地方，如漩渦處、有伏石機關的地方、有屍體和摩羅（水怪）的地方等，或者指示上岸的地方有國王禁令、有盜賊、有獅子虎狼毒蟲等災難的地方。當指示這些不能渡河的地方時，犯越比尼罪；如果（受指示者）因此遭受痛苦，犯偷蘭罪；如果因此死亡，犯波羅夷罪。這叫做河殺。

大臣：如果有大臣暴虐無道，貪婪地獲取百姓的財物來供給自己，不畏懼罪罰，恣意放縱，心想：『寧可做今天的烏鴉，也不做明天的孔雀。』國王聽說了這件事，逮捕並囚禁了他，用罪責問他。大臣因為害怕死亡，用所有的資財來贖自己的性命。這時，有比丘出入大臣的家，就去慰問，詢問他家裡的苦樂。大臣的妻子回答說：『家主有事被關在監獄裡，哪裡會有快樂？阿阇梨（老師）應該知道，現在我的家主恐怕被判死罪，所以用所有的資財來贖命，錢財如果用盡，我們就要貧窮，沒有辦法生活了。』比丘說：『你不要憂愁，我來告訴你丈夫，不要讓他用錢。』於是到監獄去慰問說：『沒有生病吧？祝你長壽！』大臣看到比丘來，心裡非常歡喜地說：『阿阇梨！外面有什麼訊息？』比丘回答說：『聽說你快要死了，想要用盡家裡的錢財來贖命。如果這樣的話，你的妻子兒女以後就要遭受貧困，飢寒交迫，淪為乞丐，而且你家的名聲也會變得很壞。』大臣回答說：『當

【English Translation】 English version 'Showing the Way' Killing: If a Bhikshu shows an evil path, such as the danger of a king (Wang Nan), a lion (Shizi), the danger of tigers and wolves (Hulang Nan), or the danger of poisonous stings (Du Shi Nan), when showing these evil paths, he commits a Dukkhata offense; if (the one shown) suffers pain, he commits a Thullaccaya offense; if he dies, he commits a Parajika offense. This is called 'Showing the Way' Killing.

River Killing: If a Bhikshu is walking by a river, and someone comes and asks, 'Elder! I want to go to a certain place, where should I cross?' If the Bhikshu has a previous grudge against this person, he thinks, 'Now I have this person at my mercy, I will show him a place that cannot be crossed, so that no one can escape.' Then he shows a place that cannot be crossed, such as a whirlpool, a place with hidden stone mechanisms, a place with corpses and Makara (sea monsters), or a place where landing has royal prohibitions, thieves, lions, tigers, wolves, poisonous insects, etc. When showing these places that cannot be crossed, he commits a Dukkhata offense; if (the one shown) suffers pain, he commits a Thullaccaya offense; if he dies, he commits a Parajika offense. This is called River Killing.

Minister: If there is a minister who is tyrannical and without virtue, greedily taking the people's property to supply himself, not fearing punishment, indulging in licentiousness, thinking, 'Better to be a crow today than a peacock tomorrow.' When the king hears of this, he arrests and imprisons him, and questions him with accusations. Because the minister fears death, he uses all his wealth to redeem his life. At this time, a Bhikshu who frequents the minister's house goes to comfort him, asking about the family's suffering and happiness. The minister's wife replies, 'The master of the house is imprisoned, how can there be happiness? Acharya (teacher) should know that now my master fears being sentenced to death, so he is using all his wealth to redeem his life. If the money runs out, we will be poor and have no way to live.' The Bhikshu says, 'Do not worry, I will tell your husband not to use the money.' Then he goes to the prison to comfort him, saying, 'Are you not sick? May you live long!' The minister sees the Bhikshu coming and is very happy, saying, 'Acharya! What news from outside?' The Bhikshu replies, 'I heard that you are about to die and want to use all your family's wealth to redeem your life. If that is the case, your wife and children will suffer poverty, hunger, and cold, and become beggars, and your family's reputation will be ruined.' The minister replies, 'When'

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如之何？」比丘言：「是王無道，設使盡輸汝財，會不相活，慎莫與物。但當任其裁量。」若彼大臣然可其語時，是比丘得越比尼罪；若受苦痛時，得偷蘭罪；若死者，波羅夷。若大臣聞彼比丘語，答言：「阿阇梨是我知識，而惜錢財不用活我。我死之後，假使日月不出非我所憂，況復餘事！阿阇梨還去，思惟佛語吉兇好惡，無豫尊事。」爾時得越比尼罪。大臣尋即思惟：「如比丘語，是王無道，設盡與財會必殺我。我既唐死，妻子飢寒無由自活，門戶恥辱痛甚於死。我今身自當之，不與財物。」以不即用比丘語故，是人死者，是比丘以先教方便故，得偷蘭罪。有人犯王法，有伺捕得縛送與王，王教將去隨罪治之。時典刑者以伽毗羅花莊嚴罪人頭，反縛兩手打鼓吹貝周匝唱令。唱令已，將出城門向刑罪人處。時有摩訶羅比丘不善知戒相，愍此罪人苦痛，語典刑者言：「此人可愍，莫使苦痛，汝持刀為作一瘡。」爾時魁膾答言：「如教。」便持利刀，為作一瘡。是摩訶羅比丘，得波羅夷。若魁膾答比丘言：「汝用知是為？如王教令我自行之，汝且還去思惟佛語。」爾時得越比尼罪。魁膾尋便思惟：「用比丘語為作一瘡。」以不即用比丘語故，是摩訶羅比丘得偷蘭罪。是名大臣。

僧坊者，有客比丘來，應次受房舍

【現代漢語翻譯】 現代漢語譯本： 『應該怎麼辦？』比丘說：『這個國王昏庸無道，即使你把全部財產都給他，也未必能活命，千萬不要給他任何東西。只管任憑他處置。』如果那位大臣認可了他的話，這位比丘就犯了越比尼罪；如果大臣因此遭受痛苦，比丘就犯了偷蘭罪；如果大臣因此而死，比丘就犯了波羅夷罪。 如果大臣聽了比丘的話，回答說：『阿阇梨（Achariya，導師）是我的朋友，卻吝惜錢財不肯救我。我死之後，就算太陽和月亮不再出現，我也不會憂慮，更何況其他事情！阿阇梨還是回去吧，好好思量佛陀的教誨，分辨吉兇好壞，不要管我的事。』這時，比丘犯了越比尼罪。 大臣隨即思量：『正如比丘所說，這個國王昏庸無道，即使我把全部財產都給他，也一定會殺我。我如果白白死去，我的妻子兒女就會飢寒交迫，無法自活，家門蒙受恥辱，痛苦勝過死亡。我寧願自己承擔，也不給他財物。』因為沒有立刻聽從比丘的話，導致這個人被處死，這位比丘因為先前的教唆，犯了偷蘭罪。 有人觸犯了國王的法律，被抓捕並捆綁送給國王，國王下令將他帶走，按照罪行進行懲處。當時負責行刑的人用伽毗羅花（Gavira flower）裝飾罪犯的頭部，反綁他的雙手，敲鑼打鼓，吹奏海螺，四處宣告罪行。宣告完畢后，將罪犯帶出城門，前往行刑的地方。當時有一位摩訶羅比丘（Maharo Bhikkhu，不善於瞭解戒律的比丘）不善於瞭解戒律，憐憫罪犯的痛苦，對負責行刑的人說：『這個人很可憐，不要讓他受苦，你用刀給他劃一道傷口。』當時劊子手回答說：『遵命。』便用鋒利的刀，給他劃了一道傷口。這位摩訶羅比丘，犯了波羅夷罪。 如果劊子手回答比丘說：『你知道這是為什麼嗎？我只是按照國王的命令執行，你還是回去思量佛陀的教誨吧。』這時，比丘犯了越比尼罪。 劊子手隨即思量：『按照比丘的話給他劃一道傷口。』因為沒有立刻聽從比丘的話，這位摩訶羅比丘犯了偷蘭罪。這叫做大臣（的故事）。 僧坊（Sangharama，僧院）方面，有客比丘來訪，應該按順序安排房舍。

【English Translation】 English version: 『What should I do?』 The Bhikkhu (Buddhist monk) said, 『This king is tyrannical. Even if you give him all your wealth, it won't guarantee your life. Do not give him anything. Just let him do as he pleases.』 If that minister approved of his words, that Bhikkhu committed an offense of exceeding the Vinaya (monastic rules); if the minister suffered pain as a result, he committed an offense of Thullanissaya (a serious offense); if the minister died, he committed an offense of Parajika (expulsion from the monastic order). If the minister heard the Bhikkhu's words and replied, 『Achariya (Achariya, teacher) is my friend, but he is reluctant to use his wealth to save me. After I die, even if the sun and moon no longer appear, I will not worry, let alone other matters! Achariya, you should go back and contemplate the Buddha's teachings, discerning good and bad, and do not concern yourself with my affairs.』 At this time, the Bhikkhu committed an offense of exceeding the Vinaya. The minister then thought, 『As the Bhikkhu said, this king is tyrannical. Even if I give him all my wealth, he will surely kill me. If I die in vain, my wife and children will be hungry and cold, unable to support themselves, and my family will suffer shame, which is more painful than death. I would rather bear it myself than give him my wealth.』 Because he did not immediately follow the Bhikkhu's words, and this person was put to death, the Bhikkhu, because of his prior instruction, committed an offense of Thullanissaya. Someone violated the king's law, was captured, bound, and sent to the king. The king ordered him to be taken away and punished according to his crime. At that time, the executioner decorated the head of the criminal with Gavira flower (Gavira flower), tied his hands behind his back, beat drums, blew conch shells, and proclaimed his crimes all around. After the proclamation, he took the criminal out of the city gate to the place of execution. At that time, there was a Maharo Bhikkhu (Maharo Bhikkhu, a Bhikkhu who was not well-versed in the precepts) who was not well-versed in the precepts and pitied the suffering of the criminal. He said to the executioner, 『This person is pitiful, do not make him suffer. Take a knife and make a wound on him.』 At that time, the executioner replied, 『As you instruct.』 Then he took a sharp knife and made a wound on him. This Maharo Bhikkhu committed an offense of Parajika. If the executioner replied to the Bhikkhu, 『Do you know why this is? I am only carrying out the king's orders. You should go back and contemplate the Buddha's teachings.』 At this time, the Bhikkhu committed an offense of exceeding the Vinaya. The executioner then thought, 『Make a wound on him according to the Bhikkhu's words.』 Because he did not immediately follow the Bhikkhu's words, this Maharo Bhikkhu committed an offense of Thullanissaya. This is called the story of the minister. Regarding the Sangharama (Sangharama, monastery), when a guest Bhikkhu comes, rooms should be arranged in order.

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。時知房舍比丘與客比丘先有嫌，便作是念：「我今得子便，當與破房，令其必死。」便與敗房柱壁危壞，近毗多羅恐怖之處、富單那諸惡鬼處、近蚖蛇處。若示與時，得越比尼罪；彼受苦痛時，得偷蘭罪；若死者，波羅夷。彼客比丘晨朝起，從舊比丘索洗手物，舊比丘取蜂蝎蜈蚣蚖蛇著瓶中，覆口語客比丘言：「是瓶中有洗手物，汝恣意取用。」客比丘取時，得越比尼罪；受苦痛時，得偷蘭罪；若死者，波羅夷。是名僧坊殺。

虎者，阿練若住處常有虎害人，時眾集聚一處作是議言：「諸長老！是中阿練若住處，有虎恐傷害人，誰能伏此虎者？」爾時眾中有一比丘，與一比丘有嫌，語眾人言：「我能伏虎。」是比丘向暮持弓箭出，彼時所嫌比丘著黃色衣頭面黑，出到大小行處。是比丘爾時欲殺比丘而殺虎者，得越比尼罪；若欲殺虎而殺比丘者，得越比尼罪；欲殺比丘而殺比丘者，波羅夷。欲殺虎而殺虎者，波逸提。若二處俱有殺心而害者，隨其所殺得罪，比丘則波羅夷，虎則波逸提。是名虎。

外道者，有諸外道奉事日月，日月蝕時諸婆羅門群儻相逐，手執器杖舉聲喚呼，為救日月故過精舍邊，見諸比丘便瞋恚言：「是沙門釋子是阿修羅黨，今當殺之。」時比丘聞是惡音聲，聞是惡音聲已即打揵椎集僧

【現代漢語翻譯】 現代漢語譯本：當時，知房舍的比丘與客比丘先前有嫌隙，便產生這樣的念頭：『我如今有了機會，應當破壞他的房舍，讓他必定死亡。』於是便破壞房子的柱子墻壁，使其變得危險破敗，靠近毗多羅（Vetala，食尸鬼）出沒的恐怖之處、富單那（Putana，惡鬼）等諸惡鬼之處、靠近毒蛇之處。如果指示給（客比丘）的時候，犯越比尼罪（Dukkata，惡作罪）；他遭受痛苦的時候，犯偷蘭罪（Thullaccaya，粗罪）；如果因此死亡，則犯波羅夷罪（Parajika，斷頭罪）。這位客比丘清晨起來，向舊比丘索要洗手的東西，舊比丘便將蜜蜂、蝎子、蜈蚣、毒蛇放入瓶中，蓋住瓶口對客比丘說：『這瓶中有洗手的東西，你隨意取用。』客比丘取用的時候，犯越比尼罪；遭受痛苦的時候，犯偷蘭罪；如果因此死亡，則犯波羅夷罪。這叫做僧房殺。 老虎：在阿練若（Aranya，寂靜處）的住處，經常有老虎傷害人，當時眾人聚集在一處商議說：『諸位長老！這個阿練若住處，有老虎恐怕會傷害人，誰能制伏這隻老虎呢？』當時眾人中有一位比丘，與另一位比丘有嫌隙，便對眾人說：『我能制伏老虎。』這位比丘傍晚拿著弓箭出去，當時與他有嫌隙的比丘穿著黃色衣服，頭面都是黑色的，出來到大小便的地方。這位比丘當時想要殺比丘卻殺了老虎，犯越比尼罪；如果想要殺老虎卻殺了比丘，犯越比尼罪；想要殺比丘卻殺了比丘，犯波羅夷罪。想要殺老虎卻殺了老虎，犯波逸提罪（Pacittiya，單墮罪）。如果兩處都有殺心而造成傷害，則根據他所殺的對象來定罪，殺比丘則犯波羅夷罪，殺老虎則犯波逸提罪。這叫做老虎。 外道：有些外道信奉日月，日月被遮蔽（日食或月食）的時候，諸婆羅門（Brahmin，印度教祭司）成群結隊地互相追逐，手執器杖，大聲呼喊，爲了拯救日月而經過精舍（Vihara，寺廟）旁邊，看見諸位比丘便瞋恚地說：『這些沙門釋子（Shramana Shakya，釋迦牟尼的出家弟子）是阿修羅（Asura，惡神）一黨，現在應當殺了他們。』當時比丘聽到這些惡劣的聲音，聽到這些惡劣的聲音后便敲打犍椎（Ghaṇṭā，鐘）召集僧眾。

【English Translation】 English version: At that time, the bhikkhu (monk) who knew the dwelling had a prior grudge against the visiting bhikkhu, and he conceived this thought: 'Now that I have an opportunity, I should destroy his dwelling, so that he will surely die.' So he damaged the pillars and walls of the house, making it dangerous and dilapidated, near terrifying places where Vetala (corpse-possessing spirits) dwell, places of Putana (evil spirits) and other evil spirits, and near places of venomous snakes. If he shows it to (the visiting bhikkhu), he commits a Dukkata (wrongdoing) offense; when he suffers pain, he commits a Thullaccaya (serious offense); if he dies as a result, he commits a Parajika (defeat) offense. This visiting bhikkhu arose early in the morning and asked the resident bhikkhu for something to wash his hands with. The resident bhikkhu took bees, scorpions, centipedes, and venomous snakes and put them in a jar, covered the mouth of the jar, and said to the visiting bhikkhu, 'There is something to wash your hands with in this jar; take whatever you like.' When the visiting bhikkhu takes it, he commits a Dukkata offense; when he suffers pain, he commits a Thullaccaya offense; if he dies as a result, he commits a Parajika offense. This is called killing in the monastery. Tiger: In the Aranya (secluded place) dwelling, tigers often harm people. At that time, the assembly gathered in one place and discussed, saying, 'Venerable elders! In this Aranya dwelling, there are tigers that may harm people. Who can subdue this tiger?' At that time, among the assembly, there was a bhikkhu who had a grudge against another bhikkhu, and he said to the assembly, 'I can subdue the tiger.' This bhikkhu went out in the evening with a bow and arrow. At that time, the bhikkhu against whom he had a grudge was wearing yellow robes and his head and face were black, and he came out to the place for urination and defecation. If this bhikkhu intended to kill the bhikkhu but killed the tiger, he commits a Dukkata offense; if he intended to kill the tiger but killed the bhikkhu, he commits a Dukkata offense; if he intended to kill the bhikkhu and killed the bhikkhu, he commits a Parajika offense. If he intended to kill the tiger and killed the tiger, he commits a Pacittiya (expiation) offense. If he had the intention to kill in both cases and caused harm, the offense is determined by what he killed; killing the bhikkhu results in a Parajika offense, and killing the tiger results in a Pacittiya offense. This is called tiger. Non-Buddhist: There were some non-Buddhists who worshipped the sun and moon. When the sun and moon were eclipsed, the Brahmins (Hindu priests) chased after each other in groups, holding weapons in their hands and shouting loudly, passing by the Vihara (monastery) to save the sun and moon. Seeing the bhikkhus, they became angry and said, 'These Shramana Shakyas (ascetic followers of Shakyamuni) are of the Asura (demi-gods/titans) party, and we should kill them now.' At that time, the bhikkhus heard these evil sounds, and after hearing these evil sounds, they struck the Ghaṇṭā (gong) to assemble the Sangha (community).

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，有比丘言：「我等今日當共作要，治此惡邪外道，無使一人得活。」作非法要故，一切僧得越比尼罪；彼受苦痛，一切僧得偷蘭罪；若彼死者，一切僧得波羅夷。若共要言：「莫令使死，但受苦痛，改惡思善。」若作此要，一切僧得越比尼罪；受苦痛時，一切僧得偷蘭罪。爾時諸比丘言：「諸長老！不應害彼，亦不應加痛於人。如世尊說：『比丘！若賊怨家，若以鋸刀割截身體，爾時不應起噁心，口不應惡語加人，當起慈心、饒益心、忍辱心。』諸比丘當共思惟世尊《鋸刀喻經》，少作方便能行忍辱，然後但牢閉門戶，舉聲大喚恐彼外道。」無罪。一切僧共作法要誓，一切僧無罪。有一比丘打婆羅門子垂死，便自思惟：「此人若死者，破沙門釋子法，今當求醫治之令差。」若更有異比丘語是比丘：「汝作何等？」答言：「我打是婆羅門垂死，我還自念：『若當死者，破沙門釋子法，今欲求醫治之令差。』」若異比丘言：「汝去覓醫，我為汝守之。」是打比丘去後，異比丘於後便竟其命。前打比丘，得偷蘭罪；后殺比丘，得波羅夷。此名外道。若一比丘為殺人故，捉刀，得越比尼罪；若觸彼身，得偷蘭罪；若彼死，波羅夷。若二、若三乃至眾多，為殺人故，捉刀，得越比尼罪；乃至死，得波羅夷。若一比丘遣一比丘，

【現代漢語翻譯】 現代漢語譯本： 有比丘說：『我們今天應當共同約定，制服這些邪惡的外道，不要讓他們中任何一個人活下來。』因為做了非法的約定，整個僧團都犯了越比尼罪（Dukkata，輕罪）；如果那些外道因此受到痛苦，整個僧團都犯了偷蘭罪（Thullaccaya，中等罪）；如果那些外道因此死亡，整個僧團都犯了波羅夷罪（Parajika，重罪，逐出僧團）。 如果共同約定說：『不要讓他們死，只是讓他們受些痛苦，改掉惡行，思考善事。』如果做了這樣的約定，整個僧團都犯了越比尼罪；當那些外道受到痛苦時，整個僧團都犯了偷蘭罪。 當時，眾比丘說：『各位長老！不應該傷害他們，也不應該對人施加痛苦。正如世尊所說：『比丘們！如果盜賊或仇敵用鋸刀割截你的身體，這時你不應該生起噁心，口中不應該用惡語加害於人，應當生起慈悲心、饒益心、忍辱心。』各位比丘應當共同思維世尊所說的《鋸刀喻經》，稍微採取一些方便就能做到忍辱，然後只要牢牢地關閉門戶，大聲呼喊，恐嚇那些外道。』這樣就沒有罪。整個僧團共同做出合法的約定和誓言，整個僧團就沒有罪。 有一個比丘毆打一個婆羅門（Brahmin，印度教祭司）的兒子，使其瀕臨死亡，他自己心想：『這個人如果死了，就會破壞沙門釋子（Shramana Shakya-putra，佛教僧侶）的法，現在應當求醫治療他，使他痊癒。』如果另有其他比丘問這個比丘：『你在做什麼？』他回答說：『我毆打了這個婆羅門，使他瀕臨死亡，但我自己又想到：『如果他死了，就會破壞沙門釋子（Shramana Shakya-putra，佛教僧侶）的法，現在想要求醫治療他，使他痊癒。』如果另一個比丘說：『你去尋找醫生，我為你守護他。』這個毆打人的比丘離開后，另一個比丘在後面就殺死了他。先前毆打的比丘，犯了偷蘭罪；後來殺人的比丘，犯了波羅夷罪。這被稱為外道。 如果一個比丘爲了殺人，拿起刀，犯了越比尼罪；如果觸碰到那個人的身體，犯了偷蘭罪；如果那個人死了，犯波羅夷罪。如果是兩個、三個乃至眾多比丘，爲了殺人，拿起刀，犯了越比尼罪；直到那個人死亡，犯波羅夷罪。如果一個比丘派遣一個比丘，

【English Translation】 English version: A Bhikkhu (Buddhist monk) said: 'We should make an agreement today to subdue these evil heretics (outsiders, non-Buddhists), not allowing a single one of them to live.' Because of making an unlawful agreement, the entire Sangha (Buddhist monastic community) incurs a Dukkata (minor offense); if those heretics suffer pain because of it, the entire Sangha incurs a Thullaccaya (serious offense); if those heretics die because of it, the entire Sangha incurs a Parajika (defeat, expulsion from the Sangha). If they agree together, saying: 'Do not let them die, but only let them suffer pain, change their evil thoughts, and think of good.' If they make such an agreement, the entire Sangha incurs a Dukkata; when those heretics suffer pain, the entire Sangha incurs a Thullaccaya. At that time, the Bhikkhus said: 'Venerable elders! One should not harm them, nor should one inflict pain on people. As the World-Honored One (Bhagavan, the Buddha) said: 'Bhikkhus! If thieves or enemies were to cut off your body with a saw, at that time you should not give rise to evil thoughts, and your mouth should not use evil words to harm people, you should give rise to loving-kindness, the mind of benefiting others, and the mind of patience.' Bhikkhus should contemplate together the World-Honored One's 'Saw Simile Sutra,' with a little effort, one can practice patience, and then just firmly close the doors and shout loudly to frighten those heretics.' There is no offense. The entire Sangha makes a lawful agreement and vow together, the entire Sangha has no offense. There was a Bhikkhu who beat a Brahmin (Hindu priest) son, causing him to be on the verge of death, and he thought to himself: 'If this person dies, it will ruin the Dharma (teachings) of the Shramana Shakya-putra (Buddhist monks), now I should seek medical treatment for him to recover.' If another Bhikkhu asks this Bhikkhu: 'What are you doing?' He replies: 'I beat this Brahmin, causing him to be on the verge of death, but I thought to myself: 'If he dies, it will ruin the Dharma of the Shramana Shakya-putra, now I want to seek medical treatment for him to recover.'' If another Bhikkhu says: 'You go find a doctor, I will guard him for you.' After the Bhikkhu who beat the Brahmin leaves, the other Bhikkhu then kills him. The Bhikkhu who beat him earlier incurs a Thullaccaya; the Bhikkhu who killed him later incurs a Parajika. This is called a heretic. If a Bhikkhu, for the sake of killing someone, picks up a knife, he incurs a Dukkata; if he touches that person's body, he incurs a Thullaccaya; if that person dies, he incurs a Parajika. If it is two, three, or even many Bhikkhus, for the sake of killing someone, pick up a knife, they incur a Dukkata; until that person dies, they incur a Parajika. If one Bhikkhu sends one Bhikkhu,

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為殺人故，捉刀時，得越比尼罪；乃至死，波羅夷。遣二人、遣三人乃至眾多比丘，為殺人故，捉刀時，得越比尼罪；乃至死，波羅夷。受遣比丘為殺人故，復遣一比丘捉刀，得越比尼罪；乃至死犯，波羅夷。如是第二、第三，乃至遣眾多比丘捉刀時，得越比尼罪；乃至死，波羅夷。如是毒殺、涂殺、吐下殺、墮胎殺、說相殺、嘆譽殺亦如是。

有五事具足殺人，犯波羅夷。何等五？一者人；二者人想；三者興方便；四者殺心；五者斷命。是名五事。若遣奴殺，若作人、若知識、若試作、若未曾作而作，無智無羞凈想，皆犯。不犯者，狂癡、心亂，無罪。是故說：「若比丘自手奪人命，求持刀與殺者，教死、嘆死：『咄！人用惡活為？死勝生。』作是意、作是想，方便嘆譽死、快令彼人死，非餘者，是比丘波羅夷，不應共住。」

世尊于毗舍離城，成佛六年冬分第三半月九日，食前北向坐一人半影，為眾多看病比丘、因鹿杖外道制此戒。已制當隨順行，是名隨順法。(第三戒竟)

佛住舍衛城，廣說如上。爾時一聚落中有二眾安居，時一眾安居訖還舍衛城，問訊世尊頂禮佛足在一面坐。世尊知而故問：「比丘！汝何處安居來？」答言：「某處聚落安居。」佛問比丘：「安居樂不？乞食易得不？行道

【現代漢語翻譯】 現代漢語譯本：爲了殺人的目的，拿起刀的時候，觸犯了越比尼罪（Veyyākaraṇī，一種較輕的罪）；直到死亡，則犯波羅夷罪（Pārājika，斷頭罪，最重的罪）。如果派遣兩個人、三個人乃至眾多的比丘，爲了殺人的目的，拿起刀的時候，觸犯了越比尼罪；直到死亡，則犯波羅夷罪。接受派遣的比丘爲了殺人的目的，又派遣一個比丘拿刀，觸犯了越比尼罪；直到死亡，犯波羅夷罪。像這樣第二、第三次，乃至派遣眾多比丘拿刀的時候，觸犯了越比尼罪；直到死亡，犯波羅夷罪。像這樣用毒藥殺、涂毒殺、用催吐或瀉藥殺、墮胎殺、通過說相貌殺、讚美死亡來殺，也是一樣。 有五件事同時具備而殺人，就犯波羅夷罪。是哪五件？一是人；二是認為是人；三是採取行動；四是具有殺心；五是斷絕生命。這叫做五件事。如果派遣奴僕去殺人，或者假裝是人，或者（利用）熟人，或者嘗試去做，或者以前沒做過而現在做了，（如果）沒有智慧沒有羞恥，（卻有）清凈的想法，都犯（波羅夷罪）。不犯（波羅夷罪）的情況是，（行為人）是瘋癲的、愚癡的、精神錯亂的，沒有罪。所以（佛）說：『如果比丘親手奪取人的性命，或者尋找持刀的人並把刀交給殺人者，或者教唆（他人）去死、讚美死亡：『唉！人這樣惡劣地活著有什麼用？死了勝過活著。』產生這樣的想法、有這樣的念頭，採取行動讚美死亡、希望那個人快點死，除了這些情況以外，這個比丘就犯了波羅夷罪，不應該和他一起生活。』 世尊在毗舍離城（Vesālī），成佛第六年冬天的第三個半月的第九天，在飯前向北坐著，身影長為一人半，爲了眾多看病的比丘，因為鹿杖外道（Migadaṇḍa）而制定了這條戒律。已經制定的（戒律）應當隨順奉行，這叫做隨順法。（第三戒完） 佛住在舍衛城（Śrāvastī），廣泛地宣說如上內容。當時一個村落里有兩個僧團在安居，當時一個僧團安居結束后回到舍衛城，問候世尊，頂禮佛足，在一旁坐下。世尊明知故問：『比丘們！你們從哪裡安居而來？』回答說：『在某處村落安居。』佛問比丘們：『安居快樂嗎？容易乞食嗎？修行順利嗎？』

【English Translation】 English version: For the purpose of killing, when taking up a knife, one incurs a Veyyākaraṇī offense (a minor offense); until death, one incurs a Pārājika offense (expulsion, the most severe offense). If one sends two people, three people, or even many bhikkhus, for the purpose of killing, when taking up a knife, one incurs a Veyyākaraṇī offense; until death, one incurs a Pārājika offense. The bhikkhu who is sent, for the purpose of killing, then sends another bhikkhu to take up a knife, incurs a Veyyākaraṇī offense; until death, one commits a Pārājika offense. Likewise, a second, third time, even sending many bhikkhus to take up a knife, one incurs a Veyyākaraṇī offense; until death, one commits a Pārājika offense. Likewise, killing with poison, killing by smearing poison, killing with emetics or purgatives, killing by abortion, killing by describing appearances, killing by praising death, are also the same. There are five conditions that, when fulfilled in killing a person, constitute a Pārājika offense. What are the five? First, a person; second, the perception of a person; third, taking action; fourth, the intention to kill; fifth, the termination of life. These are called the five conditions. If one sends a slave to kill, or pretends to be a person, or (uses) an acquaintance, or tries to do it, or does it having never done it before, (if one is) without wisdom and without shame, (but with) pure thoughts, all commit (a Pārājika offense). Non-offense (of a Pārājika offense) occurs when (the actor) is mad, foolish, or mentally disturbed, there is no offense. Therefore, (the Buddha) said: 'If a bhikkhu takes a person's life with his own hand, or seeks someone to hold a knife and gives it to the killer, or instigates (another) to die, praising death: 'Alas! What is the use of living so wickedly? Death is better than life.' Having such thoughts, having such intentions, taking action to praise death, wishing that person to die quickly, other than these situations, that bhikkhu commits a Pārājika offense, and should not live together (with the Sangha).' The World-Honored One, in the city of Vesālī, in the sixth year after attaining Buddhahood, on the ninth day of the third half-month of winter, sitting facing north before mealtime, with a shadow of one and a half persons in length, for the sake of the many bhikkhus attending to the sick, because of the heretic Migadaṇḍa, established this precept. The (precept) that has been established should be followed accordingly, this is called following the Dharma. (End of the Third Precept) The Buddha resided in Śrāvastī, extensively explaining the above content. At that time, in a certain village, there were two Sanghas observing the rainy season retreat (vassa), at that time, one Sangha, having completed the retreat, returned to Śrāvastī, greeted the World-Honored One, bowed at the Buddha's feet, and sat to one side. The World-Honored One, knowing but asking anyway: 'Bhikkhus! From where have you come after observing the rainy season retreat?' They replied: 'We observed the rainy season retreat in a certain village.' The Buddha asked the bhikkhus: 'Was the retreat pleasant? Was it easy to obtain alms? Was the practice smooth?'

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如法不？安居訖已得安居衣不？諸優婆塞數來往不？」諸比丘白佛言：「世尊！夏安居樂，行道如法，乞食難得，衣物不足，諸優婆塞不數來往。」佛告諸比丘：「出家人何能恒得世利？比丘當知，世間八法常隨世人，世人亦常隨世八法。何等為八？一利、二不利、三稱、四不稱、五譽、六毀、七樂、八苦。如是比丘！愚癡凡夫少聞少知，于正法中心不調伏，于賢聖法心未開解。若世利起，不善觀察是世利生即是無常磨滅之法。若法真實無常磨滅者，當知是利雖生，速滅不住。若不觀察此真實義，是為凡夫無實智慧隨順世法。如是不利乃至樂苦，亦不觀察是樂雖生即是無常磨滅之法。若法真實無常磨滅者，當知是樂苦雖生，速滅不住。若不觀此真實義者，是為凡夫無實智慧隨順世法。比丘當知，於此世法不觀察故，若世利起則生貪著，若利不起則生憂患，乃至樂苦亦復如是。比丘！如是三受增長，三受既增、四取熾然，四取熾然故則有生，緣生老病死憂悲苦惱、心亂發狂，如是習起苦陰增廣。比丘當知，賢聖弟子多聞智慧，于正法中心善調伏，賢聖法中心得開解。世利既生，當善觀察世利起者皆悉無常磨滅之法。若法真實無常磨滅者，當知是利雖起，速滅不住，乃至樂苦皆悉如是。比丘當知，作是觀者，若世利起不生

【現代漢語翻譯】 現代漢語譯本： 『如法嗎？安居結束后得到安居衣了嗎？各位優婆塞（Upasaka，在家男信徒）經常來往嗎？』各位比丘（Bhiksu，出家僧人）稟告佛陀說：『世尊！夏安居很快樂，修行如法，但乞食很難得到，衣物也不足，各位優婆塞不常來往。』 佛陀告訴各位比丘：『出家人怎麼能總是得到世俗的利益呢？比丘們應當知道，世間的八法常常伴隨著世人，世人也常常隨順世間的八法。哪八法呢？一是利，二是不利，三是稱讚，四是不稱讚，五是讚譽，六是譭謗，七是快樂，八是痛苦。』 『像這樣，比丘們！愚癡的凡夫少聞少知，對於正法中心不調伏，對於賢聖法心未開解。如果世俗利益產生，不善於觀察這世俗利益的產生即是無常磨滅之法。如果法真實是無常磨滅的，應當知道這利益雖然產生，很快就會消滅不住留。如果不觀察這真實的意義，這就是凡夫沒有真實的智慧而隨順世法。像這樣，不利乃至快樂痛苦，也不觀察這快樂雖然產生即是無常磨滅之法。如果法真實是無常磨滅的，應當知道這快樂痛苦雖然產生，很快就會消滅不住留。如果不觀察這真實的意義，這就是凡夫沒有真實的智慧而隨順世法。』 『比丘們應當知道，因為不觀察這世間法，如果世俗利益產生就生起貪著，如果利益不產生就生起憂患，乃至快樂痛苦也是這樣。比丘們！像這樣三種感受增長，三種感受增長后，四取（四種執取）熾盛燃燒，四取熾盛燃燒的緣故就會有生，緣著生就會有衰老、疾病、死亡、憂愁悲傷痛苦煩惱、心亂發狂，像這樣習性生起苦陰增廣。』 『比丘們應當知道，賢聖弟子多聞智慧，對於正法中心善於調伏，對於賢聖法心中得到開解。世俗利益既然產生，應當善於觀察世俗利益的產生都是無常磨滅之法。如果法真實是無常磨滅的，應當知道這利益雖然產生，很快就會消滅不住留，乃至快樂痛苦都是這樣。比丘們應當知道，作這樣觀察的人，如果世俗利益產生不會生起貪著』

【English Translation】 English version: 'Is it in accordance with the Dharma (law, teachings)? Have you received the Rainy Season Retreat robes after completing the retreat? Do the Upasakas (lay male followers) visit frequently?' The Bhiksus (monks) reported to the Buddha: 'Venerable One! The Rainy Season Retreat is pleasant, the practice is in accordance with the Dharma, but it is difficult to obtain alms, clothing is insufficient, and the Upasakas do not visit frequently.' The Buddha told the Bhiksus: 'How can renunciates always obtain worldly benefits? Bhiksus should know that the eight worldly Dharmas constantly accompany worldly people, and worldly people also constantly follow the eight worldly Dharmas. What are the eight? They are gain, loss, praise, blame, fame, disgrace, pleasure, and pain.' 'Like this, Bhiksus! Foolish ordinary people hear and know little, their minds are not subdued in the True Dharma, and their minds are not opened to the Dharma of the Noble Ones. If worldly gain arises, they do not skillfully observe that the arising of this worldly gain is the Dharma of impermanence and destruction. If the Dharma is truly impermanent and destructive, then know that although this gain arises, it quickly vanishes and does not remain. If they do not observe this true meaning, then these ordinary people have no real wisdom and follow worldly Dharmas. Like this, loss, and even pleasure and pain, they also do not observe that this pleasure, although it arises, is the Dharma of impermanence and destruction. If the Dharma is truly impermanent and destructive, then know that although this pleasure and pain arise, they quickly vanish and do not remain. If they do not observe this true meaning, then these ordinary people have no real wisdom and follow worldly Dharmas.' 'Bhiksus should know that because they do not observe these worldly Dharmas, if worldly gain arises, they give rise to attachment; if gain does not arise, they give rise to sorrow, and so on with pleasure and pain. Bhiksus! Like this, the three feelings increase; once the three feelings have increased, the four attachments (grasping) blaze fiercely; because the four attachments blaze fiercely, there will be birth; conditioned by birth, there will be old age, sickness, death, sorrow, grief, pain, distress, mental confusion, and madness; like this, habitual tendencies arise, and the aggregate of suffering increases.' 'Bhiksus should know that the noble disciples have much learning and wisdom, their minds are well subdued in the True Dharma, and their minds are opened to the Dharma of the Noble Ones. Since worldly gain has arisen, they should skillfully observe that the arising of worldly gain is all the Dharma of impermanence and destruction. If the Dharma is truly impermanent and destructive, then know that although this gain arises, it quickly vanishes and does not remain, and so on with pleasure and pain. Bhiksus should know that those who make this observation do not give rise to attachment if worldly gain arises.'

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貪著，世利不起心不憂戚，乃至樂苦亦復如是。愛憎不生，諸覺隨順離諸憂戚，乃至樂苦苦陰滅盡則得涅槃。」爾時世尊說是法已，重說偈言：

「利衰及譭譽，　　稱譏若苦樂； 　八法常相尋，　　往復若迴轉。 　八法不牢固，　　磨滅變化法； 　所謂聖弟子，　　執照無常鏡； 　諦觀世八法，　　俄頃不暫停。 　於四樂利中，　　未嘗有傾動， 　若遭毀譏謗，　　憂戚不經心； 　若離世八法，　　是名智慧士， 　能出欲河流，　　度脫生死海。」

是時諸比丘聞佛所說皆大歡喜，俱白佛言：「世尊善哉！善巧方便說世八法，未曾有也。」佛告諸比丘：「如來、應供、正遍知三達無礙，智慧之明如月盛滿，說世八法何足為奇？我于昔時畜生道中作鸚鵡鳥，能為余鳥說世八法，此乃為奇。」諸比丘白佛言：「已曾爾耶？」佛言：「如是！過去世時有一國王，養二鸚鵡：一名羅大，二名波羅，皆解人語。王甚愛念，盛以金籠，食輒同案。時有大臣，持一獼猴兒奉上大王，人情樂新，王即愛念，飲食飼養勝於鸚鵡。時波羅鸚鵡子便為羅大而說偈言：

「『先與王同食，　　世間之上饌； 　　今為獼猴奪，　　宜共𣣋虛逝。』

「爾時羅大答言：『斯皆亦無常。今此獼猴子，不久復當失

【現代漢語翻譯】 現代漢語譯本：對於貪戀執著，對於世俗的利益不起貪心，不憂愁悲慼，乃至對於快樂和痛苦也是如此。愛和憎恨不產生，各種感覺都順應正法，遠離各種憂愁悲慼，乃至快樂和痛苦的感受完全滅盡，就能證得涅槃（Nirvana，解脫）。』當時，世尊說完這部經后，又用偈語說道： 『利益和衰敗以及誹謗和讚譽，稱揚和譏諷以及痛苦和快樂；這八種法經常互相追隨，往來反覆就像車輪迴轉一樣。 這八種法並不牢固，是會磨滅和變化的法；所謂的聖弟子，應該手持無常的鏡子；仔細觀察世間的這八種法，沒有片刻的停歇。 對於四種快樂的利益，未曾有過傾斜動搖，如果遭遇譭謗和譏諷，憂愁悲慼不會放在心上；如果能夠遠離世間的這八種法，這就可以稱作有智慧的人，能夠跳出慾望的河流，度脫生死的苦海。』 當時，各位比丘聽了佛所說的法，都非常歡喜，一起對佛說：『世尊說得太好了！善巧方便地解說了世間的八種法，真是前所未有啊。』佛告訴各位比丘：『如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟的人）三達無礙，智慧的光明像滿月一樣，解說世間的八種法有什麼可奇怪的？我在過去世的畜生道中做鸚鵡鳥的時候，就能為其他的鳥解說世間的八種法，這才是奇怪的事情。』各位比丘對佛說：『曾經有過這樣的事嗎？』佛說：『是的！過去世的時候，有一位國王，養了兩隻鸚鵡：一隻名叫羅大（Loda），一隻名叫波羅（Pola），都能聽懂人說的話。國王非常喜愛它們，用金籠子裝著，吃飯的時候總是在同一個桌子上。 當時有一位大臣，獻給大王一隻小猴子，人們總是喜歡新的事物，國王立刻就喜愛上了猴子，飲食飼養比鸚鵡還要好。當時，波羅（Pola）鸚鵡就為羅大（Loda）鸚鵡說了這樣一首偈語： 『以前和國王一起吃，世間最好的食物；現在被猴子奪走了，不如一起飛走吧。』 當時羅大（Loda）回答說：『這些也都是無常的。現在這隻猴子，不久也會失去的。』

【English Translation】 English version: 'Not being greedy or attached, not being concerned or sorrowful about worldly gains, and the same goes for pleasure and pain. Not generating love or hatred, all sensations conforming to the Dharma, being free from all sorrow and grief, and even the complete cessation of the sensations of pleasure and pain, then one attains Nirvana (Nirvana, liberation).' At that time, the World Honored One, having spoken this Dharma, repeated it in verse, saying: 'Gain and loss, defamation and praise, commendation and criticism, and pain and pleasure; these eight worldly conditions constantly follow each other, going back and forth like a turning wheel. These eight conditions are not firm, they are subject to decay and change; the so-called noble disciple should hold the mirror of impermanence; carefully observing these eight worldly conditions, without a moment's pause. Regarding the benefits of the four pleasures, never being swayed or moved, if encountering defamation and criticism, sorrow and grief will not be taken to heart; if one can be free from these eight worldly conditions, this can be called a wise person, able to escape the river of desire and cross the sea of birth and death.' At that time, all the Bhikshus (Bhikshus, monks) hearing what the Buddha had said, were greatly delighted, and together said to the Buddha: 'The World Honored One speaks so well! Skillfully explaining the eight worldly conditions, it is truly unprecedented.' The Buddha told the Bhikshus: 'The Tathagata (Tathagata, title of the Buddha), Arhat (Arhat, one worthy of offerings), Samyaksambuddha (Samyaksambuddha, fully enlightened one) has unimpeded understanding in three areas, the light of wisdom is like the full moon, what is so strange about explaining the eight worldly conditions? In a past life, when I was a parrot in the animal realm, I was able to explain the eight worldly conditions to other birds, that is what is strange.' The Bhikshus said to the Buddha: 'Has there ever been such a thing?' The Buddha said: 'Yes! In a past life, there was a king who kept two parrots: one named Loda (Loda), and the other named Pola (Pola), both of whom could understand human speech. The king loved them very much, kept them in golden cages, and always ate at the same table with them. At that time, a minister presented the king with a baby monkey, people always like new things, and the king immediately loved the monkey, feeding and raising it better than the parrots. At that time, the Pola (Pola) parrot spoke this verse to the Loda (Loda) parrot: 'Before, we ate with the king, the best food in the world; now it has been taken away by the monkey, we should fly away together.' At that time, Loda (Loda) replied: 'These are all impermanent. This monkey will soon be lost as well.'

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此利養。』即為波羅而說偈言：

「『利衰及譭譽，　　稱譏若苦樂； 　　斯皆非常法，　　何足致憂喜？』

「是時波羅復說偈言：

「『觸目睹不歡，　　無有愛樂相， 　　但聞毀呰聲，　　永無稱譽者， 　　肆我飛禽志，　　何為受斯苦？』

「是獼猴子小時毛色潤澤跳踉超擲，人所戲弄。漸至長大衣毛憔悴人所惡見，豎耳張口恐怖小兒。爾時羅大鸚鵡子便說此偈謂波羅言：

「『豎耳[皮*叔]𥀝面，　　嘊喍怖童子， 　　坐自生罪累，　　不久失利養。』

「是獼猴轉大，王愛意遂盡，即敕左右令繫馬槽柱。時王子年小，手捉飲食至獼猴邊。獼猴索食，王子不與，獼猴瞋怒攫王子麵傷、壞裂衣服。王子驚怖，舉聲大喚。王問傍人：『兒何以涕？』傍人以事答王。王便大瞋敕人打殺，擲著塹中令曼陀食。時波羅鸚鵡子即為羅大而說偈言：

「『汝為智慧者，　　預睹彼未然， 　　禽獸無知喪，　　為彼曼陀食。』」

佛告諸比丘：「爾時羅大鸚鵡子豈異人乎？即我身是。波羅鸚鵡子者，即阿難是。我為鸚鵡時，以能為彼說世八法無常遷變不可久保，況復今成正覺說世八法，何足為奇？」

時彼第二眾安居竟，尋即來至禮世尊足於一面坐。世尊知而故問：「

【現代漢語翻譯】 現代漢語譯本：『這種利養。』就為波羅（Paro，鸚鵡名）說了偈語： 『利得和衰敗以及誹謗和讚譽，稱揚和譏諷以及痛苦和快樂； 這些都是無常的法則，有什麼值得憂愁和歡喜的呢？』 這時波羅（Paro，鸚鵡名）又說了偈語： 『觸目所見都是不歡喜的，沒有喜愛和快樂的景象， 只聽到譭謗和指責的聲音，永遠沒有稱讚和讚譽的人， 放縱我飛禽的志向，為什麼要遭受這種痛苦呢？』 這隻獼猴小時候毛色潤澤，跳躍嬉戲，人們都喜歡戲弄它。漸漸長大后，毛髮憔悴，人們厭惡看到它，豎起耳朵，張開嘴巴，恐嚇小孩。這時羅大（Loda，鸚鵡名）鸚鵡子就說了這首偈語對波羅（Paro，鸚鵡名）說： 『豎起耳朵，面容醜陋，齜牙咧嘴恐嚇孩童， 坐著自己產生罪過，不久就會失去利養。』 這隻獼猴越來越大，國王的喜愛之情也消失殆盡，就命令左右的人把它拴在馬槽柱子上。當時王子年紀還小，手裡拿著食物來到獼猴旁邊。獼猴向王子索要食物，王子不給，獼猴生氣地抓傷了王子的臉，撕壞了衣服。王子驚恐，大聲呼喊。國王問身邊的人：『我的兒子為什麼哭泣？』身邊的人把事情告訴了國王。國王非常生氣，命令人打死獼猴，扔到深溝里讓曼陀（Manda，一種動物）吃掉。這時波羅（Paro，鸚鵡名）鸚鵡子就為羅大（Loda，鸚鵡名）說了偈語： 『你作為有智慧的人，預先看到了那未發生的事情， 禽獸沒有知覺而喪命，成為曼陀（Manda，一種動物）的食物。』 佛告訴眾比丘：『當時的羅大（Loda，鸚鵡名）鸚鵡子難道是別人嗎？就是我的前身。波羅（Paro，鸚鵡名）鸚鵡子，就是阿難。我作為鸚鵡時，能夠為他說世間的八法無常遷變，不可長久保持，更何況現在成就正覺，說世間的八法，有什麼值得奇怪的呢？』 當時那第二批僧眾結束了安居，隨即來到世尊面前，頂禮世尊的雙足，在一旁坐下。世尊明知故問：

【English Translation】 English version: 『This benefit.』 Then he spoke a verse for Paro (name of a parrot): 『Gain and loss, defamation and praise, Approval and mockery, suffering and joy; These are all impermanent laws, Why should they cause sorrow and joy?』 At that time, Paro (name of a parrot) again spoke a verse: 『What I see is unpleasant, There is no appearance of love and joy, I only hear sounds of defamation, There are never any who praise me, Indulging my bird's aspirations, Why should I suffer this pain?』 This monkey, when it was young, had glossy fur and leaped and frolicked, and people liked to play with it. Gradually, as it grew older, its fur became withered, and people disliked seeing it, it raised its ears, opened its mouth, and frightened children. At that time, Loda (name of a parrot) the parrot spoke this verse to Paro (name of a parrot): 『Raising its ears, with a hideous face, baring its teeth to frighten children, Sitting and creating its own sins, it will soon lose its benefits.』 As the monkey grew larger, the king's affection for it diminished, and he ordered his attendants to tie it to a post in the horse stable. At that time, the young prince, holding food in his hand, came to the monkey's side. The monkey begged for food, but the prince did not give it. The monkey became angry and scratched the prince's face, tearing his clothes. The prince was frightened and cried out loudly. The king asked those nearby, 『Why is my son crying?』 Those nearby told the king what had happened. The king became very angry and ordered the monkey to be beaten to death and thrown into a ditch to be eaten by Manda (a kind of animal). At that time, Paro (name of a parrot) the parrot spoke this verse for Loda (name of a parrot): 『You, as a wise person, foresaw what had not yet happened, The bird and beast, without knowledge, lost its life, to be eaten by Manda (a kind of animal).』 The Buddha told the monks: 『Was Loda (name of a parrot) the parrot of that time someone else? It was my former self. Paro (name of a parrot) the parrot was Ananda. When I was a parrot, I was able to tell him that the eight worldly conditions are impermanent and changing, and cannot be maintained for long, let alone now that I have attained perfect enlightenment and speak of the eight worldly conditions, what is so strange about that?』 At that time, the second group of monks finished their retreat and immediately came to the World Honored One, bowed at the World Honored One's feet, and sat on one side. The World Honored One, knowing this, deliberately asked:

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比丘何處安居來？」答言：「世尊！某處安居。」佛問比丘：「安居樂不？行道疲不？乞食易得不？夏安居竟得安居衣不？諸優婆塞數來往不？」諸比丘白佛言：「夏安居樂、行道不疲、乞食易得、多得安居衣、諸優婆塞來往者眾。」佛問比丘：「有何因緣，二眾俱共依一聚落安居，一眾獨多得供養，一眾不得？」諸比丘白佛言：「世尊！我等無量方便讚歎三寶，亦常讚歎佛大弟子尊者舍利弗、大目揵連等，及自讚嘆所修習功德。」佛問比丘：「汝所讚歎為實爾不？」「世尊！我所讚歎三寶，及尊者舍利弗等是實，自讚嘆不實。」佛言：「比丘！此是惡事。云何為身利養，不實空自讚嘆？寧啖灰炭、吞食糞土、利刀破腹，不以虛妄稱過人法而得供養。」佛告比丘：「我常讚歎少欲知足，汝等云何多欲難滿廣求無厭？此非法、非律、非是佛教，不可以是長養善法。」世尊種種呵責是比丘已。

諸比丘在彼聚落安居時，入村乞食有自稱譽者乞食易得，不自稱譽者極甚難得。時有一長老比丘，便作是念：「我何為虛妄而自讚嘆，得過人法以自活命？我從今日不復虛妄而自稱譽。」晨朝著入聚落衣持缽乞食，時有人問言：「長老！汝于聖果有所得不？」是比丘便不自稱譽，即時乞食處處不得。日時欲過饑乏羸頓，復自稱

【現代漢語翻譯】 現代漢語譯本： 佛陀問比丘：『比丘們，你們在哪裡安居？』比丘們回答說：『世尊！我們在某處安居。』佛陀問比丘：『安居快樂嗎？修行用功嗎？容易乞食嗎？夏季安居結束后得到安居的衣服了嗎？諸位優婆塞經常來往嗎？』諸位比丘稟告佛陀說：『夏季安居快樂，修行不疲倦，容易乞食，得到很多安居的衣服，諸位優婆塞來往的人很多。』佛陀問比丘：『有什麼因緣，兩群僧眾共同依靠一個村落安居，一群僧眾獨自得到很多供養，另一群僧眾卻得不到？』諸位比丘稟告佛陀說：『世尊！我們用無量的方法讚歎三寶（佛、法、僧），也常常讚歎佛陀的大弟子尊者舍利弗（智慧第一）、大目犍連（神通第一）等，以及自我讚歎所修習的功德。』佛陀問比丘：『你們所讚歎的是真實的嗎？』『世尊！我們所讚歎的三寶，以及尊者舍利弗等是真實的，自我讚歎是不真實的。』佛陀說：『比丘們！這是惡事。為什麼爲了自身的利益供養，用不真實的話語空自讚嘆？寧可吃灰炭、吞食糞土、用利刀剖開肚子，也不要用虛妄的言辭稱讚超過常人的修行境界來獲得供養。』佛陀告訴比丘：『我常常讚歎少欲知足，你們為什麼多欲難滿，廣泛追求沒有厭足？這不符合佛法、不符合戒律、不是佛陀的教導，不可以這樣來增長善法。』世尊用種種言辭呵責這些比丘。

諸位比丘在那村落安居時，進入村落乞食，有自我稱讚的人容易乞食，不自我稱讚的人非常難以乞食。當時有一位長老比丘，便這樣想：『我為什麼要虛妄地自我讚歎，得到超過常人的修行境界來維持生命？我從今天起不再虛妄地自我稱讚。』早晨穿著衣服拿著缽進入村落乞食，當時有人問他說：『長老！您對於聖果（證悟的果位）有所得了嗎？』這位比丘便不自我稱讚，立刻乞食處處都得不到。時間將要過去，飢餓疲乏，於是又自我稱讚。

【English Translation】 English version: The Buddha asked the monks, 'Monks, where are you residing?' The monks replied, 'Venerable One! We are residing in such and such a place.' The Buddha asked the monks, 'Is the residence pleasant? Is the practice diligent? Is it easy to obtain alms? After the summer retreat, did you receive the retreat robes? Do the Upasakas (male lay devotees) frequently visit?' The monks reported to the Buddha, 'The summer retreat is pleasant, the practice is not tiring, it is easy to obtain alms, we received many retreat robes, and many Upasakas visit frequently.' The Buddha asked the monks, 'What is the reason that two groups of monks, relying on the same village for residence, one group alone receives abundant offerings, while the other group does not?' The monks reported to the Buddha, 'Venerable One! We use countless methods to praise the Three Jewels (Buddha, Dharma, Sangha), and we also often praise the Buddha's great disciples, Venerable Sariputra (foremost in wisdom), Venerable Maudgalyayana (foremost in supernatural powers), etc., as well as self-praise for the merits we have cultivated.' The Buddha asked the monks, 'Is what you praise true?' 'Venerable One! What we praise about the Three Jewels, and Venerable Sariputra, etc., is true, but self-praise is not true.' The Buddha said, 'Monks! This is an evil thing. Why do you falsely praise yourselves for the sake of personal gain and offerings? It is better to eat ashes and charcoal, swallow excrement, or cut open your belly with a sharp knife, than to use false words to claim attainments beyond ordinary people in order to obtain offerings.' The Buddha told the monks, 'I always praise having few desires and being content, why are you greedy and insatiable, seeking without end? This is not in accordance with the Dharma, not in accordance with the Vinaya (monastic rules), not the Buddha's teaching, and cannot be used to increase good qualities.' The World Honored One scolded these monks in various ways.

When the monks were residing in that village, those who praised themselves easily obtained alms when entering the village to beg for food, while those who did not praise themselves found it extremely difficult to obtain alms. At that time, there was an elder monk who thought to himself, 'Why should I falsely praise myself, claiming attainments beyond ordinary people to sustain my life? From today onwards, I will no longer falsely praise myself.' In the morning, he put on his robes and carried his bowl, entering the village to beg for food. At that time, someone asked him, 'Elder, have you attained any of the holy fruits (stages of enlightenment)?' This monk did not praise himself, and immediately he could not obtain alms anywhere. As the time was passing, he became hungry and weak, and then he praised himself again.

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譽即有所得。有異比丘聞是長老須臾妄語、須臾實語，便白佛言：「世尊！云何是長老比丘志弱無恒輕躁乃爾？」佛告諸比丘：「是長老不但今日誌弱無恒輕躁，過去世時亦復如是。」諸比丘白佛言：「世尊！已曾爾耶？」佛言：「如是！過去世時非時連雨七日不止，諸放牧者七日不出。時有餓狼饑行求食遍歷聚落，乃至七村都無所得，便自克責：『我何薄相，經歷七村都無所得？我今不如守齋而住。』便還山林自於窟穴咒愿言：『使一切眾生皆得安隱。』然後攝身安坐閉目思惟。天帝釋法至齋日，月八日、十四日、十五日，乘伊羅白龍象下觀察世間：何等眾生孝順父母，供養沙門婆羅門，佈施持戒修梵行受八戒者？時釋提桓因周行觀察到彼山窟，見此狼閉目思惟，便作是念：『咄哉！狼獸甚為奇特，人尚無有此心，況此狼獸而能如是！』便欲試之知其虛實。釋即變身化為一羊在窟前住，高聲命群。狼時見羊便作是念：『奇哉！齋福報應忽至，我游七村求食不獲，今暫守齋肴膳自來。廚供已到今但當食，食已然後守齋。』即便出穴往趣羊所。羊見狼來便驚奔走，狼便尋逐羊去不住。追之既遠羊化為狗，方口耽耳反來逐狼急聲吠之。狼見狗來驚怖還走，狗急追之，劣乃得免。還至窟穴便作是念：『我欲食彼，反欲啖我。

【現代漢語翻譯】 現代漢語譯本 讚譽就意味著有所得。有一位異於常人的比丘聽到這位長老一會兒說妄語，一會兒說真話，便稟告佛陀說：『世尊！為什麼這位長老比丘意志薄弱，沒有恒心，如此輕率浮躁呢？』佛陀告訴眾比丘：『這位長老不僅今天意志薄弱，沒有恒心，輕率浮躁，過去世的時候也是這樣。』眾比丘稟告佛陀說：『世尊！過去曾經這樣嗎？』佛陀說：『是的！過去世的時候，不是時候卻連續下了七天雨，放牧的人七天都不能出去。當時有一隻飢餓的狼，爲了尋找食物走遍了村落，甚至七個村子都沒有找到任何東西，便自我責備：『我為什麼這麼命苦，走了七個村子都沒有找到任何東西？我不如守齋戒待著。』於是便回到山林，在自己的洞穴里祝願說：『希望一切眾生都能得到安穩。』然後收攝身心，安靜地坐著，閉著眼睛思考。天帝釋提桓因（Śakro devānām indraḥ，天界之主）按照慣例在齋戒日，每月的初八、十四、十五，乘坐伊羅白龍象（Airavata，因陀羅的坐騎）地獄觀察世間：哪些眾生孝順父母，供養沙門（Śrāmaṇa，出家修行者）和婆羅門（Brāhmaṇa，祭司），佈施、持戒、修行梵行、受持八戒？當時，釋提桓因四處觀察，到了那個山洞，看見這隻狼閉著眼睛思考，便這樣想：『咄！這隻狼獸真是奇特，人尚且沒有這樣的心，何況這隻狼獸竟然能這樣！』便想試探它，看看它是真是假。釋提桓因立刻變身，化作一隻羊，在洞穴前站著，高聲呼喚同伴。狼當時看見羊，便這樣想：『奇哉！齋戒的福報應驗得真快，我走了七個村子尋找食物都沒有得到，現在暫時守齋，美食自己就來了。廚師已經把飯菜送到了，現在只應當吃，吃完之後再守齋。』隨即走出洞穴，走向羊所在的地方。羊看見狼來了，便驚慌地跑走了，狼便追趕著羊，不停地追趕。追趕了很遠之後，羊變成了狗，張著大嘴，耷拉著耳朵，反過來追趕狼，急促地吠叫著。狼看見狗來了，驚慌地逃跑，狗急忙追趕，狼勉強才得以逃脫。回到洞穴后，便這樣想：『我想要吃它，反而差點被它吃掉。』

【English Translation】 English version Praise means having something to gain. A certain extraordinary Bhikkhu (Buddhist monk) heard this elder sometimes speaking falsely and sometimes truthfully, and reported to the Buddha (Enlightened One), saying: 'Venerable One! Why is this elder Bhikkhu weak-willed, inconstant, and so frivolous?' The Buddha told the Bhikkhus (monks): 'This elder is not only weak-willed, inconstant, and frivolous today, but was also like this in the past.' The Bhikkhus reported to the Buddha, saying: 'Venerable One! Was it so in the past?' The Buddha said: 'Yes! In the past, it rained continuously for seven days out of season, and the herders could not go out for seven days. At that time, there was a hungry wolf who traveled through villages in search of food, but found nothing in seven villages. He then blamed himself: 'Why am I so unfortunate that I have found nothing in seven villages? I might as well observe the fast and stay put.' So he returned to the mountains and forests, and in his cave, he made a vow, saying: 'May all beings attain peace and security.' Then he composed himself, sat quietly, and meditated with his eyes closed. Śakro devānām indraḥ (Lord of the Gods) , as was his custom, on the days of fasting, the eighth, fourteenth, and fifteenth of each month, rode the Airavata (white dragon elephant, Indra's mount) down to observe the world: Which beings are filial to their parents, make offerings to Śrāmaṇa (ascetics) and Brāhmaṇa (priests), practice giving, uphold the precepts, cultivate pure conduct, and observe the eight precepts? At that time, Śakro devānām indraḥ traveled around and came to that mountain cave, and saw this wolf meditating with his eyes closed, and thought: 'How remarkable! This wolf is truly extraordinary. Even humans do not have such a mind, let alone this wolf!' He wanted to test him to see if he was genuine or not. Śakro devānām indraḥ immediately transformed himself into a sheep, stood in front of the cave, and loudly called out to his flock. The wolf saw the sheep and thought: 'How wonderful! The blessings of fasting have come so quickly. I have traveled through seven villages in search of food and found nothing, but now, as I temporarily observe the fast, the delicacies have come on their own. The cook has already delivered the meal, now I should just eat, and then continue to observe the fast.' He immediately came out of the cave and went to where the sheep was. The sheep saw the wolf coming and ran away in fright, and the wolf chased after the sheep, chasing continuously. After chasing for a long distance, the sheep transformed into a dog, with a wide mouth and drooping ears, and turned around to chase the wolf, barking loudly. The wolf saw the dog coming and ran away in fright, and the dog chased him urgently, and the wolf barely managed to escape. After returning to the cave, he thought: 'I wanted to eat it, but almost got eaten by it instead.'

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』爾時帝釋復于狼前，作跛腳羊鳴喚而住，狼作是念：『前者是狗，我饑悶眼花謂為是羊。今所見者此真是羊。』復更諦觀，看耳角毛尾真實是羊，便出往趣。羊復驚走，奔逐垂得，復化作狗反還逐狼亦復如前，『我欲食彼，反欲見啖。』時天帝釋即于狼前化為羔子鳴群喚母，狼便瞋言：『汝作肉段我尚不出，況為羔子而欲見欺。』還更守齋靜心思惟。時天帝釋知狼心念還齋，猶故作羊羔于狼前住。時狼便說偈言：

「『若真實為羊，　　猶故不能出； 　　況復作虛妄，　　如前恐怖我。 　　見我還齋已，　　汝復來見試； 　　假使為肉段，　　猶尚不可信。 　　況作羊羔子，　　而詐喚咩咩。』」

於是世尊而說偈言：

「若有出家人，　　持戒心輕躁， 　不能捨利養，　　猶如狼守齋。」

爾時世尊告諸比丘：「彼時狼者豈異人乎？即此比丘是。本為狼時志操無恒，今雖出家心故輕躁。」爾時世尊告諸比丘：「依止舍衛城諸比丘皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘未知未了，自稱得過人法、聖知見殊勝，如是知、如是見者，是比丘得波羅夷，不應共住。」

複次佛住舍衛城，廣說如上。時有二比丘在阿練若處住，其一比丘暫成就根力覺道，貪恚不起，

【現代漢語翻譯】 現代漢語譯本 這時，帝釋天（Indra，佛教中的護法神）又在狼面前，裝作跛腳的羊叫喚著停在那裡。狼心想：『之前那個是狗，我因為飢餓眼花，誤以為是羊。現在看到的這個才是真正的羊。』又仔細觀察，看它的耳朵、角、毛、尾巴，確實是羊，便跑過去追趕。羊又驚慌逃跑，狼快要追上時，羊又變成狗，反過來追趕狼，就像之前一樣，狼心想：『我想要吃它，反而要被它吃掉。』 這時，帝釋天就在狼面前變成小羊羔，叫著同伴呼喚母親。狼便生氣地說：『你變成肉塊我尚且不吃，何況是小羊羔，還想來欺騙我。』於是又繼續守齋，靜下心來思考。這時，帝釋天知道狼的心念又回到守齋上，還是變成羊羔在狼面前。狼便說了偈語： 『如果真的是羊， 尚且不能讓我動心； 何況是虛假的， 像之前那樣恐嚇我。 見我重新守齋后， 你又來試探我； 即使是肉塊， 我尚且不相信。 何況是變成小羊羔， 還假裝咩咩叫。』 於是，世尊（釋迦牟尼佛的尊稱）說了偈語： 『如果出家人， 持戒卻心浮氣躁， 不能捨棄名利供養， 就像狼守齋一樣。』 這時，世尊告訴各位比丘（佛教僧侶）：『當時的狼難道是別人嗎？就是這個比丘。他做狼的時候，意志操守就沒有恒定，現在雖然出家，心還是輕浮急躁。』這時，世尊告訴各位比丘：『住在舍衛城（Śrāvastī，古代印度城市）的所有比丘都召集起來，因為有十種利益的緣故，為各位比丘制定戒律，乃至已經聽過的應當重複聽聞。如果比丘沒有知曉、沒有明白，就自稱得到過人法、聖者的智慧見解殊勝，像這樣知、像這樣見，這個比丘就犯了波羅夷（Pārājika，佛教中最重的罪），不應該和他一起居住。』 再次，佛住在舍衛城，廣泛地宣說如上內容。當時有兩位比丘住在阿練若（araṇya，寂靜處）處，其中一位比丘暫時成就了根、力、覺道（bojjhaṅga，菩提的構成要素），貪慾和嗔恚不再生起。

【English Translation】 English version At that time, Indra (帝釋, the ruler of the Devas in Buddhism) again appeared before the wolf, pretending to be a lame sheep, bleating and stopping there. The wolf thought: 'The previous one was a dog; I was hungry and my eyes were blurred, so I mistook it for a sheep. This one I see now is truly a sheep.' He carefully observed again, looking at its ears, horns, fur, and tail, and it was indeed a sheep, so he went to chase after it. The sheep, startled, ran away, and just as the wolf was about to catch it, the sheep transformed back into a dog and chased the wolf, just as before. The wolf thought, 'I wanted to eat it, but instead, I'm about to be eaten by it.' Then, Indra transformed into a lamb in front of the wolf, bleating to its companions and calling for its mother. The wolf angrily said, 'Even if you were a piece of meat, I wouldn't eat you, let alone a lamb trying to deceive me.' So he continued to observe his fast, calming his mind to contemplate. Then, Indra, knowing that the wolf's mind had returned to fasting, still appeared as a lamb before the wolf. The wolf then spoke in verse: 'If you were truly a sheep, I still wouldn't be tempted; How much less if you're false, Scaring me as before. Seeing that I've resumed fasting, You come to test me again; Even if you were a piece of meat, I still wouldn't believe it. How much less as a lamb, Falsely bleating, 'Baa, baa.'' Then, the World-Honored One (世尊, a title for the Buddha) spoke in verse: 'If a renunciant, Observes precepts with a restless mind, Unable to relinquish profit and offerings, Is like a wolf observing a fast.' At that time, the World-Honored One told the Bhikkhus (比丘, Buddhist monks): 'Was the wolf of that time someone else? It is this Bhikkhu. When he was a wolf, his will and conduct were not constant; now, although he has renounced the world, his mind is still frivolous and restless.' Then, the World-Honored One told the Bhikkhus: 'Gather all the Bhikkhus residing in Śrāvastī (舍衛城, an ancient Indian city), because of ten benefits, precepts are established for the Bhikkhus, and even those who have heard them should hear them again. If a Bhikkhu does not know or understand, yet claims to have attained superhuman qualities, the superior knowledge and vision of a sage, with such knowledge and such vision, that Bhikkhu has committed a Pārājika (波羅夷, the most severe offense in Buddhism) and should not be lived with.' Again, the Buddha resided in Śrāvastī, extensively expounding as above. At that time, there were two Bhikkhus residing in a secluded forest (araṇya, 阿練若). One of the Bhikkhus had temporarily achieved the roots, powers, and factors of enlightenment (bojjhaṅga, 覺道), and greed and hatred did not arise.

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語第二比丘言：「長老是我善知識所敬重者，今欲向長老說密事。」彼言：「汝欲說何等？」便言：「長老！我得阿羅漢。」彼即答言：「長老！世尊在世親受法教，勤修精進得成道果，是其宜耳！」是比丘后時游諸聚落，放縱諸根廢習止觀，便起煩惱覺癡愛生，便語其伴：「我本謂有所得，定自未得。何以知之？自覺心中煩惱猶在。」彼比丘言：「長老妄稱得過人法，犯波羅夷。」是比丘言：「我非知而妄語，謂為實耳。」諸比丘以是事具白世尊：「某甲比丘妄語自稱得過人法。」佛言：「呼來！」來已，佛問比丘：「汝實虛妄自稱得過人法耶？」「世尊！我不虛妄自稱得過人法，我想謂得，如是想說耳。」佛問比丘：「汝何因緣而作是說？」比丘白佛言：「世尊！我于阿練若處住，修習根力覺道，煩惱不起。我謂得阿羅漢，便語同伴說己所得。我于余時遊行聚落，不攝諸根煩惱便起。即生疑悔語是比丘，非是虛妄。」爾時世尊告諸比丘：「是比丘非故虛妄說得過人法，當知此比丘是增上慢。」佛告比丘：「云何于正法中信家非家、舍家出家起增上慢？汝當方便除增上慢可得羅漢。」時彼比丘大自慚愧，即于佛前精進方便修行正觀，除增上慢得羅漢果。

諸比丘白佛言：「甚奇世尊！是比丘蒙佛慈恩，精勤方

【現代漢語翻譯】 現代漢語譯本 第二位比丘對比丘長老說：『長老您是我尊敬的善知識，現在想向您說一件隱秘的事情。』長老問：『你想說什麼？』比丘回答：『長老！我證得了阿羅漢（Arhat，佛教修行者證得的最高果位）。』長老聽后說：『長老！世尊（釋迦牟尼佛）在世時，親自接受他的教法，勤奮修行精進，才得以證得道果，那才是應該的！』 後來，這位比丘遊歷各個村落，放縱自己的感官，停止修習止觀（Samatha-vipassana，佛教的兩種禪修方法），於是生起煩惱，感受到愚癡和愛慾的產生，便對他的同伴說：『我原本以為自己有所得，但實際上並沒有得到。為什麼我知道呢？因為我自覺心中煩惱依然存在。』那位比丘說：『長老你虛妄地聲稱自己得到了超越常人的境界，已經犯了波羅夷（Parajika，佛教戒律中最嚴重的罪行）。』這位比丘說：『我不是明知而故意說謊，而是以為自己真的證得了。』 眾比丘將這件事稟告世尊：『某位比丘虛妄地聲稱自己得到了超越常人的境界。』佛陀說：『把他叫來！』比丘來了之後，佛陀問他：『你是否真的虛妄地聲稱自己得到了超越常人的境界？』比丘回答：『世尊！我不是虛妄地聲稱自己得到了超越常人的境界，我只是以為自己得到了，所以才那樣說。』 佛陀問比丘：『你因為什麼緣故而這樣說？』比丘稟告佛陀說：『世尊！我住在阿蘭若（Aranya，寂靜的修行場所）處，修習根力覺道（五根、五力、七覺支、八正道），煩惱沒有生起。我以為自己證得了阿羅漢，便對同伴說了自己所證得的境界。後來我在村落里，沒有攝持自己的感官，煩惱便生起了。我因此生起疑惑和後悔，便對那位比丘說了那些話，我不是故意說謊。』 這時，世尊告訴眾比丘：『這位比丘不是故意虛妄地說自己得到了超越常人的境界，應當知道這位比丘是增上慢（Adhimana，未證得的境界誤以為已證得）。』佛陀告誡比丘：『你如何在正法（Dharma，佛法）中，從在家到出家，卻生起增上慢呢？你應該想辦法去除增上慢，才能證得阿羅漢。』當時那位比丘感到非常慚愧，就在佛陀面前精進修行正觀，去除增上慢，最終證得了阿羅漢果。 眾比丘稟告佛陀說：『真是太神奇了，世尊！這位比丘蒙受佛陀的慈悲恩德，精勤方便地修行，』

【English Translation】 English version The second Bhikkhu (Buddhist monk) said to the elder Bhikkhu: 'Venerable, you are a good teacher respected by me, and now I want to tell you a secret matter.' He said: 'What do you want to say?' Then he said: 'Venerable! I have attained Arhat (a perfected person who has attained Nirvana).' He then replied: 'Venerable! When the World-Honored One (another name for the Buddha) was alive, he personally received the Dharma (teachings of the Buddha) and diligently practiced to attain the fruit of the Path; that is appropriate!' Later, this Bhikkhu traveled to various villages, indulged his senses, abandoned the practice of Samatha-vipassana (calm abiding and insight meditation), and then arose afflictions, feeling the arising of ignorance and desire. He then said to his companion: 'I originally thought I had attained something, but I have not actually attained it. How do I know this? Because I feel that the afflictions in my heart are still present.' That Bhikkhu said: 'Venerable, you falsely claimed to have attained a state beyond ordinary people, and have committed Parajika (defeat, expulsion from the monastic order).' This Bhikkhu said: 'I did not knowingly lie; I thought it was true.' The Bhikkhus reported this matter to the World-Honored One: 'A certain Bhikkhu falsely claimed to have attained a state beyond ordinary people.' The Buddha said: 'Call him here!' After he came, the Buddha asked the Bhikkhu: 'Did you actually falsely claim to have attained a state beyond ordinary people?' The Bhikkhu replied: 'World-Honored One! I did not falsely claim to have attained a state beyond ordinary people; I thought I had attained it, so I spoke like that.' The Buddha asked the Bhikkhu: 'For what reason did you say this?' The Bhikkhu reported to the Buddha: 'World-Honored One! I lived in a Aranya (secluded place), practicing the roots of good, powers, and factors of enlightenment (five roots, five powers, seven factors of enlightenment, and the Eightfold Path), and afflictions did not arise. I thought I had attained Arhat, and told my companion what I had attained. Later, in a village, I did not restrain my senses, and afflictions arose. I then felt doubt and regret, and told that Bhikkhu those words; I was not intentionally lying.' At that time, the World-Honored One told the Bhikkhus: 'This Bhikkhu did not intentionally falsely say that he had attained a state beyond ordinary people; you should know that this Bhikkhu has Adhimana (false conceit).' The Buddha admonished the Bhikkhu: 'How can you, in the true Dharma (teachings of the Buddha), from being a householder to leaving home, give rise to Adhimana? You should find a way to remove Adhimana in order to attain Arhat.' At that time, that Bhikkhu felt great shame, and then diligently practiced right contemplation in front of the Buddha, removed Adhimana, and finally attained the fruit of Arhat. The Bhikkhus reported to the Buddha: 'It is truly amazing, World-Honored One! This Bhikkhu received the compassionate grace of the Buddha, and diligently and skillfully practiced,'

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便修行正觀，除增上慢得羅漢果。」佛告諸比丘：「是比丘不但今日蒙我恩故，精勤方便修習正觀，除增上慢得羅漢果。過去世時亦蒙我恩，精勤不懈獲大果報。」諸比丘白佛言：「已曾爾耶？」佛言：「如是。」佛告諸比丘：「過去世時有國名迦尸城名波羅奈，時彼國中人民豐樂三毒熾盛。有一貧窮婆羅門，從外聚落來入城內。是節會日，城中諸人有乘象者、有乘馬者、有乘車者、有乘輿者，洗浴涂香著新衣服，五欲自恣種種戲樂。時婆羅門渴愛心生，便問人言：『此諸人輩作何因緣得是快樂？』答言：『婆羅門，汝不知耶？』答言：『不知。』時人便語婆羅門：『是輩先世修行功德，又復今世勤為家業，故得斯樂。』時婆羅門便作是念：『此諸人等手足四體與我無異，我今但當勤身傭力，可得財物自恣快樂，與彼無異。』便自還家謂其婦言：『我欲遠行傭力求財。』其婦答言：『隨在近處乞索，趣得飲食兒子，何用遠行？』婆羅門言：『事不獲已，宜當遠行。』其婦心念：『其欲去者，知復如何？』語婆羅門：『去留隨意，深自保重。』婆羅門敕婦言：『汝自謹慎好看兒子。』時婆羅門於是便去至一海邊聚落，見諸商人祠祀聚會宣令里巷：『誰能隨我入海共取珍寶？』婆羅門答言：『我欲入海。』商人問言：『汝

有何錢貨？』答言：『我無錢貨，唯欲從汝乞食，為汝咒愿。』時諸商人皆為福故語令上船，即得便風至一海渚聚落。時婆羅門入村乞食，並役力求財，得純金三十二段、摩尼珠十四枚，便隨伴還閻浮提。船著岸渚，時婆羅門便大誇說諸商人等：『持財物往今得物還，有何奇特？我本空去今得此寶，可謂為奇。』不勝歡喜，便捉寶物手中挑弄不止，即失寶物落海水中。時婆羅門甚大憂惱：『我極辛苦得是寶物，如何一旦忽然落水。我要當抒海求覓此寶。』即便上岸求得好木，持詣木師所語言：『煩君為我作木魁。』木師為作已，旋師為旋之、鐵師為鍱之。得木魁已持詣海次，褰衣袒臂欲抒海水。時有海神作是思惟：『是婆羅門欲作何等？我當問之。』即化作婆羅門形往至其所，以偈問言：

「『褰衣而袒臂，　　匆匆似急事； 　　我故來問汝，　　為欲作何等？』

「時婆羅門以偈答言：

「『今此大海水，　　深廣眾流主； 　　我今作方便，　　要欲抒令盡。』

「時海神復說偈言：

「『大海眾流主，　　于汝有何過？ 　　而汝作方便，　　要欲抒令盡？』

「時婆羅門復說偈言：

「『我經大苦難，　　渡海得珍寶， 　　真金三十二，　　摩尼有十四。 　　舍船欲上岸，

【現代漢語翻譯】 現代漢語譯本： 『你有什麼錢財貨物？』婆羅門回答說：『我沒有錢財貨物，只是想向你們乞討食物，為你們誦經祈福。』當時，各位商人都因為想要積福的緣故，就讓他上了船。隨即船就遇到順風，到達了一個海邊的村落。當時，婆羅門進入村莊乞討食物，並且努力工作以求財，得到了純金三十二段、摩尼寶珠（Mani pearl，一種寶珠）十四枚，便跟隨商人們返回閻浮提（Jambudvipa，我們所居住的這個世界）。船靠岸后，婆羅門便大肆誇耀，對商人們說：『你們帶著財物去，現在又帶著財物回來，這有什麼稀奇？我本來空手而去，現在卻得到了這些寶物，這才是稀奇。』他得意忘形，便拿著寶物在手中不停地把玩，結果不小心把寶物掉進了海水中。當時，婆羅門非常憂愁煩惱：『我歷盡千辛萬苦才得到這些寶物，怎麼一下子就忽然掉進水裡了。我一定要把海水舀干，找到這些寶物。』於是他便上岸，找到好的木材，拿著去木匠那裡說：『麻煩您為我做一個木魁（Wooden bucket，木製水桶）。』木匠為他做好了，旋師（Lathe worker，車工）為他進行了旋制，鐵匠為他進行了包邊。得到木魁后，他便拿著來到海邊，撩起衣服，露出手臂，想要舀海水。當時，海神（Sea god）心想：『這個婆羅門想要做什麼？我應該問問他。』於是就變化成婆羅門的樣子，來到他那裡，用偈語問道： 『撩起衣服露出手臂，匆匆忙忙好像有急事；我特意來問你，想要做什麼？』 當時，婆羅門用偈語回答說： 『現在這大海水，深廣是眾水之主；我現在想辦法，要把海水都舀干。』 當時，海神又用偈語說： 『大海是眾水之主，對你有什麼過錯？而你卻想辦法，要把海水都舀干？』 當時，婆羅門又用偈語說： 『我經歷了極大的苦難，渡海得到了珍寶，真金有三十二段，摩尼寶珠有十四枚。捨棄船隻想要上岸，

【English Translation】 English version: 『What money or goods do you have?』 The Brahmin replied, 『I have no money or goods, I only wish to beg food from you and chant blessings for you.』 At that time, all the merchants, wishing to accumulate merit, allowed him to board the ship. Immediately, they encountered favorable winds and reached a coastal village. The Brahmin entered the village to beg for food and worked diligently to acquire wealth, obtaining thirty-two pieces of pure gold and fourteen Mani pearls (Mani pearl, a type of precious gem). He then followed the merchants back to Jambudvipa (Jambudvipa, the world we live in). When the ship docked, the Brahmin boasted greatly to the merchants, saying, 『What is so special about you carrying goods back and forth? I came empty-handed and now I have obtained these treasures, that is truly remarkable!』 Overjoyed, he held the treasures in his hands, playing with them incessantly, and accidentally dropped them into the sea. At that moment, the Brahmin was greatly distressed and worried, 『I endured great hardship to obtain these treasures, how could they suddenly fall into the water? I must bail out the sea to find these treasures.』 So he went ashore, found good wood, and went to a carpenter, saying, 『Please make me a wooden bucket (Wooden bucket, a wooden pail).』 The carpenter made it for him, the lathe worker (Lathe worker) turned it, and the ironworker plated it. Having obtained the wooden bucket, he took it to the seaside, hitched up his clothes, bared his arms, and began to bail out the seawater. At that time, the Sea God (Sea god) thought, 『What is this Brahmin trying to do? I should ask him.』 So he transformed into the form of a Brahmin and went to him, asking in verse: 『Hitching up your clothes and baring your arms, hurrying as if you have urgent business; I have come to ask you, what are you trying to do?』 Then the Brahmin replied in verse: 『Now this great sea, is deep and wide, the master of all waters; I am now devising a way, to bail out all the seawater.』 Then the Sea God spoke again in verse: 『The great sea is the master of all waters, what offense has it committed against you? That you devise a way, to bail out all the seawater?』 Then the Brahmin replied again in verse: 『I endured great hardship, crossing the sea to obtain treasures, thirty-two pieces of pure gold, and fourteen Mani pearls. Abandoning the ship, wanting to go ashore,

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寶囊落海中； 　　我求寶珠故，　　抒盡此大海。』

「時海神復說偈言：

「『大海甚深廣，　　百川眾流主； 　　假使百千歲，　　抒之不可盡。』

「時婆羅門復說偈答言：

「『日月長謝無窮盡，　　木魁鐵鍱難可壞； 　　勤力專精不休息，　　何憂此海不枯竭？』

「時婆羅門說此偈已便抒海水，抒著岸上水還入海。是時海神觀彼婆羅門意為懈怠耶？當實堅固？觀已見婆羅門志意專精永無退期，時海神便作是念：『假使百年抒此海水，終不能減如毛髮許。』感其專精即還其寶。是時海神為婆羅門而說偈言：

「『精勤方便士，　　志意不休息； 　　專精之所感，　　雖失復還得。』」

佛告諸比丘：「時海神者豈異人乎？即我身是也。婆羅門者，此比丘是。過去世時已曾蒙我精勤方便得大果報，今復蒙我精勤方便，修習正觀除增上慢得阿羅漢。」佛告諸比丘：「依止舍衛城比丘皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘未知未了，自稱得過人法、聖知見殊勝、我如是知、如是見。彼於後時若撿挍、若不撿挍，犯罪欲求清凈故作如是言：『長老！我不知言知、不見言見，虛誑不實語。』除增上慢，是比丘得波羅夷，不應共住。」

比丘

【現代漢語翻譯】 現代漢語譯本 一個寶囊掉進了海里； 我爲了尋找寶珠的緣故，想要把這大海的水全部舀干。』

這時海神又說了偈語：

『大海非常深廣，是眾多河流的歸宿； 即使花費成百上千年的時間，也無法將它舀干。』

這時婆羅門又用偈語回答說：

『日月流逝永無止境，木頭人和鐵甲也終會損壞； 只要勤奮努力，專心致志，永不休息，何必擔心這大海不會枯竭呢？』

這時婆羅門說完這偈語后就開始舀海水，舀到岸上的水又流回海里。當時海神觀察那位婆羅門，心想他是懈怠呢？還是真的堅定？觀察后發現婆羅門意志專一，永不退縮，這時海神便這樣想：『即使花費一百年舀這海水，最終也不能減少像毛髮那樣一點點。』被他的專心和精誠所感動，就把寶物還給了他。當時海神為婆羅門說了偈語：

『精勤努力的人，意志堅定永不休息； 由於他的專心和精誠，即使失去的東西也能重新得到。』

佛陀告訴各位比丘：『當時的海神難道是別人嗎？就是我的前身。那位婆羅門，就是這位比丘。過去世的時候，他曾經依靠我的精勤努力而得到巨大的果報，現在又依靠我的精勤努力，修習正確的觀想，去除增上慢，證得阿羅漢果。』佛陀告訴各位比丘：『讓居住在舍衛城（Śrāvastī）的比丘們全部集合起來，因為有十種利益的緣故，為各位比丘制定戒律，乃至已經聽聞過的應當重複聽聞。如果有比丘不知道、不瞭解，卻自稱得到了過人的法、聖者的智慧和見解，非常殊勝，說『我像這樣知道、像這樣看見。』他在之後如果被檢查、或者沒有被檢查出來，犯了戒想要尋求清凈的緣故，就這樣說：『長老！我不知道卻說知道，沒看見卻說看見，虛假不真實。』（這是因為）去除增上慢，這位比丘就會被判處波羅夷（Pārājika），不應該和他一起居住。』

比丘

【English Translation】 English version A treasure bag fell into the sea; 'Because I seek the precious pearl, I will exhaust this great sea.'

Then the sea god spoke again in verse:

'The great sea is very deep and wide, the master of hundreds of rivers and streams; Even if hundreds of thousands of years are spent, it cannot be exhausted.'

Then the Brahmin replied in verse:

'The sun and moon pass endlessly, wooden puppets and iron armor are difficult to destroy; If one is diligent and focused, never resting, why worry that this sea will not dry up?'

Then the Brahmin, having spoken this verse, began to bail out the seawater, the water bailed onto the shore flowing back into the sea. At that time, the sea god observed that Brahmin, wondering if he was lazy or truly steadfast. Having observed, he saw that the Brahmin's will was focused and would never retreat. Then the sea god thought: 'Even if I spend a hundred years bailing this seawater, it will ultimately not diminish even a hair's breadth.' Moved by his focus and sincerity, he returned the treasure to him. At that time, the sea god spoke this verse for the Brahmin:

'A diligent and skillful person, whose will is steadfast and never rests; Due to his focus and sincerity, even what is lost can be regained.'

The Buddha told the Bhikshus (monks): 'Was the sea god at that time someone else? It was my former self. That Brahmin is this Bhikshu. In the past, he once relied on my diligence and skill to obtain great rewards. Now, he again relies on my diligence and skill, cultivating correct contemplation, removing conceit, and attaining Arhatship (arahant).' The Buddha told the Bhikshus: 'Gather all the Bhikshus residing in Śrāvastī (舍衛城), because of ten benefits, to establish precepts for the Bhikshus, even those who have already heard them should hear them again. If a Bhikshu does not know or understand, but claims to have attained extraordinary Dharma, the wisdom and insight of a sage, saying, 'I know thus, I see thus,' if he is later examined or not examined, having violated the precepts and desiring to seek purity, he says thus: 'Elder! I did not know but said I knew, I did not see but said I saw, falsely and untruthfully.' (This is because) removing conceit, this Bhikshu will be sentenced to Pārājika (波羅夷), and should not live together with him.'

Bhikshu (比丘)

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者，乃至年滿二十受具足，是名比丘。

未知者，無智故。

未了者，未斷故。

自稱者，稱己也。

得過人法者，人法者，所謂五欲、五下分結、六趣、六諍根、七使、八邪、世八法、九慢、九惱、十善行跡、十惡行跡。複次人法者，如諸天子以偈問佛：

「何等人趣善？　　何等人生天？ 　何等人晝夜，　　長養善功德？」

爾時世尊以偈答天子言：

「曠路作好井，　　種植園果施， 　樹林施清涼，　　橋船渡人民。 　佈施修凈戒，　　智慧舍慳貪， 　功德日夜增，　　常生天人中。」

是為人法。複次孝順父母，供養沙門、婆羅門，及諸尊重修梵行者，是為人法。過人法者，十智、法智、未知智、等智、他心智、苦集滅道智、盡智、無生智、滅盡、解脫、增上善心、淳熟善根、凈不凈解脫、明法須陀洹果及所攝三昧，善入出住正受作證。所謂止觀、三三昧、三明、四念處、四正勤、四如意足、四禪、四無量心、四無色定、四聖道、四聖種、四聖諦、四沙門果、五枝定、五根、五力、五解脫處、六無上法、六聖法、六出要界、六念、六通、七財、七無著法、七三昧、七漏盡力、七覺支、八正道、八勝處、八解脫、八向道跡、九想、九歡喜法、九凈行滿足、九

【現代漢語翻譯】 現代漢語譯本：乃至年齡達到二十歲並受過具足戒，這就被稱為比丘（bhiksu，佛教僧侶）。

未知者，是因為沒有智慧。

未了者，是因為沒有斷除煩惱。

自稱者，是自己稱讚自己。

得過人法者，人法指的是五欲（pañca kāmaguṇā，色、聲、香、味、觸五種感官慾望）、五下分結（pañca orambhāgiyāni saṃyojanāni，有身見、戒禁取見、疑、貪慾、嗔恚五種束縛眾生的煩惱）、六趣（chagati，地獄、餓鬼、畜生、阿修羅、人、天六道輪迴）、六諍根（chala vivāda mūlāni，六種爭論的根源）、七使（satta anusayā，七種潛在的煩惱）、八邪（aṭṭha micchattāni，八種錯誤的見解和行為）、世八法（aṭṭha lokadhammā，利、衰、毀、譽、稱、譏、苦、樂八種世間法）、九慢（nava mānā，九種傲慢）、九惱（nava upanāhā，九種惱怒）、十善行跡（dasa kusalakammapathā，十種善業的途徑）、十惡行跡（dasa akusalakammapathā，十種惡業的途徑）。此外，人法指的是，例如諸天子用偈頌問佛：

『什麼樣的人趣向善？什麼樣的人能生天？什麼樣的人晝夜增長善功德？』

這時，世尊用偈頌回答天子說：

『在曠野道路上建造好水井，種植園林果樹並佈施，種植樹林提供清涼，建造橋樑船隻渡人。佈施、修持清凈的戒律，以智慧捨棄慳貪，功德日夜增長，常生於天人之中。』

這就是人法。此外，孝順父母，供養沙門（śrāmaṇa，出家修行者）、婆羅門（brāhmaṇa，古印度祭司），以及那些尊重並修持梵行的人，這就是人法。過人法指的是，十智（dasa ñāṇāni，十種智慧）、法智（dharma-jñāna，對佛法的智慧）、未知智（anvaya-jñāna，推論的智慧）、等智（pariccheda-jñāna，辨別的智慧）、他心智（paracitta-jñāna，瞭解他人心思的智慧）、苦集滅道智（duḥkha-samudaya-nirodha-mārga-jñāna，對苦、集、滅、道的智慧）、盡智（khaya-jñāna，知煩惱已盡的智慧）、無生智（anutpāda-jñāna，知煩惱不再生的智慧）、滅盡（nirodha，煩惱的止息）、解脫（vimoksha，從束縛中解脫）、增上善心（adhisīla，更高的道德）、淳熟善根（vipāka-kusala-mūla，成熟的善根）、凈不凈解脫（subha-asubha-vimoksha，對凈與不凈的解脫）、明法須陀洹果（sotāpanna-phala，預流果）以及所包含的三昧（samādhi，禪定），善於進入、出來、安住于正受並作證。包括止觀（śamatha-vipaśyanā，止禪和觀禪）、三三昧（tisso samādhī，空、無相、無愿三昧）、三明（tisso vijjā，宿命明、天眼明、漏盡明）、四念處（cattāro satipaṭṭhānā，身、受、心、法四念處）、四正勤（cattāro sammappadhānā，四種正精進）、四如意足（cattāro iddhipādā，四種成就神通的基礎）、四禪（cattāro jhānā，四種禪定）、四無量心（cattāro appamaññā，慈、悲、喜、舍四種無限的心）、四無色定（cattāro arūpa samāpatti，四種無色界的禪定）、四聖道（cattāro ariya magga，四種聖道）、四聖種（cattāro ariya vaṃsa，四種聖者的種姓）、四聖諦（cattāri ariyasaccāni，苦、集、滅、道四聖諦）、四沙門果（cattāri sāmañña-phalāni，預流果、一來果、不還果、阿羅漢果）、五枝定（pañcaṅgika samādhi，五種禪定的組成部分）、五根（pañca indriyāni，信、精進、念、定、慧五根）、五力（pañca balāni，信、精進、念、定、慧五力）、五解脫處（pañca vimutti-āyatanāni，五種解脫的處所）、六無上法（cha anuttariyāni，六種無上的法）、六聖法（cha ariya dhammā，六種聖法）、六出要界（cha nissaraṇīyā dhātuyo，六種出離的界）、六念（cha anussatiyo，六種憶念）、六通（chalabhiññā，六種神通）、七財（satta dhanāni，七種財富）、七無著法（satta appaṭighā dhammā，七種無障礙的法）、七三昧（satta samādhī，七種三昧）、七漏盡力（satta āsavakkhaya-balāni，七種漏盡的力量）、七覺支（satta bojjhaṅgā，七種覺悟的因素）、八正道（aṭṭhaṅgika magga，八正道）、八勝處（aṭṭha abhibhāyatanāni，八種勝處）、八解脫（aṭṭha vimokkhā，八種解脫）、八向道跡（aṭṭha maggā，八種趨向解脫的道路）、九想（nava saññā，九種觀想）、九歡喜法（nava nandī dhammā，九種歡喜的法）、九凈行滿足（nava parisuddha brahmacariyāni，九種清凈梵行的圓滿）、九

【English Translation】 English version: Even up to the age of twenty and having received the full ordination, this is called a Bhikshu (bhiksu, a Buddhist monk).

'Unknown' means because of lack of wisdom.

'Uncomprehended' means because of not having severed defilements.

'Self-proclaimed' means praising oneself.

'Having attained superhuman qualities,' 'human qualities' refer to the five sensual pleasures (pañca kāmaguṇā, the five sense objects: form, sound, smell, taste, and touch), the five lower fetters (pañca orambhāgiyāni saṃyojanāni, the five fetters that bind beings to the lower realms: self-view, clinging to rites and rituals, doubt, sensual desire, and ill-will), the six realms of existence (chagati, the six realms of rebirth: hell, hungry ghosts, animals, asuras, humans, and gods), the six roots of contention (chala vivāda mūlāni, the six causes of disputes), the seven latent tendencies (satta anusayā, the seven underlying tendencies), the eight wrong paths (aṭṭha micchattāni, the eight wrong views and practices), the eight worldly conditions (aṭṭha lokadhammā, the eight worldly conditions: gain, loss, disgrace, honor, praise, blame, suffering, and happiness), the nine kinds of conceit (nava mānā, the nine types of arrogance), the nine grounds for resentment (nava upanāhā, the nine causes of animosity), the ten wholesome courses of action (dasa kusalakammapathā, the ten virtuous paths of action), and the ten unwholesome courses of action (dasa akusalakammapathā, the ten unwholesome paths of action). Furthermore, 'human qualities' refer to, for example, when the gods asked the Buddha in verse:

'What kind of person inclines towards goodness? What kind of person is born in heaven? What kind of person day and night increases virtuous merit?'

Then, the World-Honored One answered the gods in verse:

'Building good wells on desolate roads, planting gardens and offering fruits, planting forests providing shade, building bridges and boats to ferry people. Giving alms, practicing pure precepts, abandoning stinginess with wisdom, merit increases day and night, constantly being born among gods and humans.'

These are 'human qualities.' Furthermore, being filial to parents, offering to ascetics (śrāmaṇa, wandering mendicants) and Brahmins (brāhmaṇa, priests), and those who respect and practice the holy life, these are 'human qualities.' 'Superhuman qualities' refer to the ten wisdoms (dasa ñāṇāni, ten kinds of wisdom), the wisdom of the Dharma (dharma-jñāna, knowledge of the Dharma), the wisdom of inference (anvaya-jñāna, inferential knowledge), the wisdom of discernment (pariccheda-jñāna, knowledge of distinction), the wisdom of knowing others' minds (paracitta-jñāna, knowledge of others' minds), the wisdom of suffering, its origin, its cessation, and the path (duḥkha-samudaya-nirodha-mārga-jñāna, knowledge of the Four Noble Truths), the wisdom of exhaustion (khaya-jñāna, knowledge of the exhaustion of defilements), the wisdom of non-arising (anutpāda-jñāna, knowledge of the non-arising of defilements), cessation (nirodha, the cessation of suffering), liberation (vimoksha, release from bondage), superior virtuous mind (adhisīla, higher morality), mature wholesome roots (vipāka-kusala-mūla, ripened wholesome roots), pure and impure liberation (subha-asubha-vimoksha, liberation through the beautiful and the repulsive), the Stream-enterer fruit of clear Dharma (sotāpanna-phala, the fruit of Stream-entry) and the samadhi (samādhi, concentration) included within it, being skilled in entering, emerging from, abiding in, and attesting to right concentration. Including cessation and insight (śamatha-vipaśyanā, tranquility and insight meditation), the three samadhis (tisso samādhī, the three concentrations: emptiness, signlessness, and wishlessness), the three knowledges (tisso vijjā, the three knowledges: knowledge of past lives, divine eye, and knowledge of the exhaustion of defilements), the four foundations of mindfulness (cattāro satipaṭṭhānā, the four foundations of mindfulness: mindfulness of body, feeling, mind, and phenomena), the four right exertions (cattāro sammappadhānā, the four right efforts), the four bases of power (cattāro iddhipādā, the four bases of psychic power), the four jhanas (cattāro jhānā, the four meditative absorptions), the four immeasurables (cattāro appamaññā, the four immeasurables: loving-kindness, compassion, sympathetic joy, and equanimity), the four formless attainments (cattāro arūpa samāpatti, the four formless attainments), the four noble paths (cattāro ariya magga, the four noble paths), the four noble lineages (cattāro ariya vaṃsa, the four noble lineages), the four noble truths (cattāri ariyasaccāni, the four noble truths), the four fruits of asceticism (cattāri sāmañña-phalāni, the four fruits of asceticism: Stream-entry, Once-returning, Non-returning, and Arahantship), the five-factored concentration (pañcaṅgika samādhi, five factors of concentration), the five faculties (pañca indriyāni, the five faculties: faith, effort, mindfulness, concentration, and wisdom), the five powers (pañca balāni, the five powers: faith, effort, mindfulness, concentration, and wisdom), the five abodes of liberation (pañca vimutti-āyatanāni, the five abodes of liberation), the six unsurpassed things (cha anuttariyāni, the six unsurpassed things), the six noble dharmas (cha ariya dhammā, the six noble dharmas), the six elements of deliverance (cha nissaraṇīyā dhātuyo, the six elements of deliverance), the six recollections (cha anussatiyo, the six recollections), the six supernormal powers (chalabhiññā, the six supernormal powers), the seven treasures (satta dhanāni, the seven treasures), the seven non-obstructive dharmas (satta appaṭighā dhammā, the seven non-obstructive dharmas), the seven concentrations (satta samādhī, the seven concentrations), the seven powers of the exhaustion of defilements (satta āsavakkhaya-balāni, the seven powers of the exhaustion of defilements), the seven factors of enlightenment (satta bojjhaṅgā, the seven factors of enlightenment), the eightfold noble path (aṭṭhaṅgika magga, the eightfold noble path), the eight spheres of mastery (aṭṭha abhibhāyatanāni, the eight spheres of mastery), the eight liberations (aṭṭha vimokkhā, the eight liberations), the eight paths of progress (aṭṭha maggā, the eight paths of progress), the nine contemplations (nava saññā, the nine contemplations), the nine joyful dharmas (nava nandī dhammā, the nine joyful dharmas), the nine fulfillments of pure conduct (nava parisuddha brahmacariyāni, the nine fulfillments of pure conduct), the nine

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次第定、十賢聖住處、十一切入、十離熾然法、十無學法、十種漏盡力，此名過人法。

聖知見者，所謂佛及佛弟子所有知見。或自稱知非見、或自稱見非知、或自稱知見、或非知非見。知非見者，言：「我知苦習滅道。」不言：「我天眼清凈，見人死此生彼善趣、惡趣、若貴、若賤。」不言：「我得天耳過人所聞，人聲、非人聲、若近、若遠。」又不言：「我知他人心、神足𣣋虛、自識宿命。」是名知而非見。見而非知者，自言：「我得天眼清凈乃至自知宿命。」不言：「我知四真諦。」是名見非知。云何知見？言：「我知四真諦乃至自識宿命。」是名知見。云何名非知非見？亦不言：「我知四真諦乃至自識宿命。」是名非知非見。

得殊勝者，如是知、如是見。

實不知言知、不見言見，后若撿挍、若不撿挍，撿挍者，有人問言：「長老！汝得聖道果耶？從何等法師學得此果？汝何處得？得時云何？」是名撿挍。不撿挍者，無人問，若問、若不問，不實自言得過人法，犯波羅夷。

波羅夷者，四波羅夷中，若一一犯也。

求清凈者，欲得清凈，故言：「我不知言知、不見言見。」虛者，空也。誑者，不如實。妄語者，妄自稱說。

除增上慢者，世尊所除。

波羅夷者

【現代漢語翻譯】 現代漢語譯本： 次第定（按照順序的禪定）、十賢聖住處（十種賢聖安住的境界）、十一切入（十種一切入禪定）、十離熾然法（十種遠離煩惱熾盛之法）、十無學法（十種無須再學的法）、十種漏盡力（十種斷盡煩惱的力量），這些被稱為過人法（超越常人的法）。

聖知見者（聖者的知見），指的是佛陀以及佛陀弟子所擁有的知見。有人或者自稱知非見（知道但沒有親見）、或者自稱見非知（親見但不知道）、或者自稱知見（既知道也親見）、或者非知非見（既不知道也不親見）。知非見者，說：『我知道苦、集、滅、道（四聖諦）。』但不說：『我天眼清凈，能看見眾生死後往生善趣、惡趣，或者尊貴、或者卑賤。』也不說：『我得到天耳，超越常人所能聽到的，能聽到人聲、非人聲，或者近、或者遠。』又不說：『我知道他人心，神足通迅速，自己能回憶宿命。』這稱為知而非見。

見而非知者，自己說：『我得到天眼清凈，乃至自己能回憶宿命。』但不說：『我知道四真諦（四聖諦）。』這稱為見而非知。什麼叫做知見？說：『我知道四真諦，乃至自己能回憶宿命。』這稱為知見。什麼叫做非知非見？也不說：『我知道四真諦，乃至自己能回憶宿命。』這稱為非知非見。

得到殊勝之法的人，應當如是知、如是見。

實際上不知道卻說知道，沒有見到卻說見到，以後如果被審查、或者不被審查，被審查的情況是，有人問：『長老！您得到聖道果了嗎？從哪位法師那裡學到這個果位的？您在哪裡得到的？得到的時候是什麼樣的？』這稱為被審查。不被審查的情況是，沒有人問，或者問、或者不問，不真實地自稱得到過人法，就犯了波羅夷（斷頭罪）。

波羅夷，指的是四波羅夷罪中，如果犯了其中任何一條。

求清凈的人，爲了得到清凈，所以說：『我不會不知道說知道，沒有見到說見到。』虛，是空虛。誑，是不如實。妄語，是虛妄地自稱。

除增上慢的人，是世尊所要去除的。

波羅夷，指的是……

【English Translation】 English version: The sequential samadhis, the ten abodes of the worthy and holy, the ten all-encompassing spheres, the ten laws of detachment from burning passions, the ten non-learning laws, and the ten powers of exhaustion of outflows – these are called superhuman qualities.

'Holy knowledge and vision' refers to the knowledge and vision possessed by the Buddha and the Buddha's disciples. Some claim to know but not see, some claim to see but not know, some claim to both know and see, and some claim to neither know nor see. 'Knowing but not seeing' means saying, 'I know suffering, its origin, its cessation, and the path.' but not saying, 'I have pure divine eye and see beings dying here and being reborn in good or bad realms, noble or humble.' Nor saying, 'I have divine ear surpassing human hearing, hearing human and non-human sounds, near or far.' Nor saying, 'I know the minds of others, have swift supernatural powers, and know my past lives.' This is called knowing but not seeing.

'Seeing but not knowing' means saying, 'I have pure divine eye and can recall my past lives.' but not saying, 'I know the Four Noble Truths.' This is called seeing but not knowing. What is called 'knowing and seeing'? Saying, 'I know the Four Noble Truths and can recall my past lives.' This is called knowing and seeing. What is called 'neither knowing nor seeing'? Not saying, 'I know the Four Noble Truths and can recall my past lives.' This is called neither knowing nor seeing.

One who has attained superior qualities should know and see in this way.

If one does not actually know but says they know, or does not actually see but says they see, whether they are later investigated or not, if investigated, someone might ask, 'Elder, have you attained the fruit of the holy path? From what Dharma master did you learn this fruit? Where did you attain it? What was it like when you attained it?' This is called being investigated. If not investigated, no one asks, or whether they ask or not, if one falsely claims to have attained superhuman qualities, they commit a Pārājika (defeat).

Pārājika refers to any one of the four Pārājika offenses.

One who seeks purity, desiring to attain purity, says, 'I will not say I know what I do not know, or see what I do not see.' 'False' means empty. 'Deceitful' means not in accordance with reality. 'False speech' means falsely claiming.

'Removing conceit' is what the World Honored One removes.

Pārājika refers to...

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如上說。複次波羅夷者，離不妄語退沒墮落，是名波羅夷。複次有波羅夷者，所可犯罪不可發露悔過，是名波羅夷。若比丘自言：「我法智耶？」犯越比尼罪。若言：「我法智。」偷蘭罪。若言：「我得法智。」波羅夷。如是斷、如是修、如是作證，如是一一廣說，乃至言：「我漏盡力耶？」得越比尼罪。若言：「我漏盡力。」得偷蘭罪。若言：「我得漏盡力。」波羅夷。如是斷、如是修、如是作證亦如是。若教化比丘至檀越家語女人言：「優婆夷！某處安居比丘盡非凡夫。」得越比尼罪。若言：「我亦在中。」得偷蘭罪。問言：「長老！得是法耶？」答言：「得。」波羅夷。若比丘言：「優婆夷！某處比丘夏安居盡得阿羅漢。」乃至言：「我得是法。」犯波羅夷。又比丘言：「某處比丘夏安居盡得妙勝法。」乃至言：「我得是法。」波羅夷。若言：「某處比丘夏安居竟。」亦如是。若比丘語優婆塞、優婆夷言：「某處自恣比丘皆非凡夫，皆是阿羅漢、皆得殊勝法。」乃至言：「我得是法。」犯波羅夷。若比丘言：「優婆夷！某處院內住比丘皆非凡夫，皆阿羅漢、得妙勝法。」乃至言：「我得是法。」犯波羅夷。若比丘語優婆夷言：「某處坐上比丘皆非凡夫，皆是阿羅漢、皆得勝妙法。」乃至問言：「長老得是法耶？

」答言：「我亦得是法。」犯波羅夷。大王家、大臣家、長者家、居士家、城中、院中亦如是。若比丘言：「汝家住比丘、汝家食比丘、為汝家眷屬授經比丘皆非凡夫，是阿羅漢、得勝妙法。」乃至「我得是法。」犯波羅夷。若言：「持如是缽、著如是衣、食如是食、如是行、如是住、如是臥皆非凡夫，皆是阿羅漢、得勝妙法。」乃至「自得是法。」犯波羅夷。若言：「是上諸比丘皆得法智。」自言：「我法智耶？」得越比尼罪。「我法智。」偷蘭罪。若言：「我得法智證不實。」波羅夷。如是知、如是斷、如是修、如是證，乃至漏盡力作證，亦如是。若比丘以中國語向邊地說、若以邊地語向中國說、若中國語向中國說、若邊地語向邊地說、若說義不說味，得偷蘭罪。若說味不說義，越比尼罪。若說味說義，得波羅夷。若不說義不說味，得越比尼罪。說義不說味者，自稱說我、不稱說羅漢。說味不說義者，稱說羅漢、不自稱說我。說義說味者，自稱說我是羅漢。不說義不說味者，作羅漢相、或閤眼以手自指，語優婆夷言：「汝愚癡人不知其尊，譬如優曇缽花時時一出而不知貴。」作如是相者得越比尼罪。比丘若作書印、若作手相，現義不現味者，得越比尼罪。現味不現義者，越比尼心悔。現義現味，得偷蘭罪。不現義

【現代漢語翻譯】 現代漢語譯本： 回答說：『我也得到了這種法。』犯波羅夷罪（Pārājika，斷頭罪）。大王家、大臣家、長者家、居士家、城中、院中也如此。如果比丘說：『住在你家的比丘、在你家吃飯的比丘、為你們家眷屬講經的比丘都不是凡夫，是阿羅漢（Arhat，已證悟者）、得到了殊勝妙法。』乃至說『我得到了這種法。』犯波羅夷罪。如果說：『拿著這樣的缽、穿著這樣的衣服、吃著這樣的食物、這樣行走、這樣居住、這樣躺臥的都不是凡夫，都是阿羅漢、得到了殊勝妙法。』乃至『自己得到了這種法。』犯波羅夷罪。如果說：『這些上面的比丘都得到了法智（Dharma-jñāna，對佛法的智慧）。』自己問：『我有法智嗎？』得越比尼罪（Dukkrida，惡作罪）。『我有法智。』偷蘭罪（Sthūlātyaya，粗罪）。如果說：『我得到的法智證悟是不真實的。』波羅夷罪。像這樣知、像這樣斷、像這樣修、像這樣證，乃至漏盡力（Āsravakṣaya-bala，斷盡煩惱的力量）作證，也如此。 如果比丘用中國話向邊地說、如果用邊地話向中國說、如果中國話向中國說、如果邊地話向邊地說、如果說義不說味，得偷蘭罪。如果說味不說義，得越比尼罪。如果說味說義，得波羅夷罪。如果不說義不說味，得越比尼罪。說義不說味的人，自稱說我、不稱說羅漢。說味不說義的人，稱說羅漢、不自稱說我。說義說味的人，自稱說我是羅漢。不說義不說味的人，作出羅漢的樣子、或者閉著眼睛用手指向自己，對優婆夷（Upasika，女居士）說：『你這愚癡的人不知道他的尊貴，譬如優曇缽花（Udumbara，一種稀有花）時時才出現一次卻不知道珍惜。』作出這樣樣子的人得越比尼罪。比丘如果作書印、如果作手相，顯現義不顯現味的人，得越比尼罪。顯現味不顯現義的人，越比尼心悔。顯現義顯現味，得偷蘭罪。不顯現義

【English Translation】 English version: He answers: 'I have also attained this Dharma (法, teachings).' He commits a Pārājika (波羅夷, expulsion offense). The same applies in the house of a great king, a great minister, a wealthy man, a householder, in a city, or in a monastery. If a Bhiksu (比丘, monk) says: 'The Bhiksus who live in your house, who eat in your house, who teach the scriptures to your family are not ordinary people; they are Arhats (阿羅漢, enlightened beings) who have attained the supreme Dharma.' Even saying 'I have attained this Dharma' constitutes a Pārājika offense. If he says: 'Those who carry such a bowl, wear such robes, eat such food, walk in such a way, live in such a way, and lie down in such a way are not ordinary people; they are all Arhats who have attained the supreme Dharma.' Even saying 'I myself have attained this Dharma' constitutes a Pārājika offense. If he says: 'All the Bhiksus above have attained Dharma-jñāna (法智, knowledge of the Dharma).' If he asks himself: 'Do I have Dharma-jñāna?' he commits a Dukkrida (越比尼, minor offense). 'I have Dharma-jñāna' constitutes a Sthūlātyaya (偷蘭, serious offense). If he says: 'The Dharma-jñāna I have attained is not real,' it is a Pārājika offense. The same applies to knowing in this way, cutting off in this way, cultivating in this way, and attaining in this way, even to attesting to the power of Āsravakṣaya-bala (漏盡力, power of the exhaustion of outflows). If a Bhiksu speaks in the language of China to those in the borderlands, or speaks in the language of the borderlands to those in China, or speaks in the language of China to those in China, or speaks in the language of the borderlands to those in the borderlands, if he speaks the meaning but not the flavor, he commits a Sthūlātyaya offense. If he speaks the flavor but not the meaning, he commits a Dukkrida offense. If he speaks both the flavor and the meaning, he commits a Pārājika offense. If he speaks neither the meaning nor the flavor, he commits a Dukkrida offense. One who speaks the meaning but not the flavor refers to himself as 'I' and does not refer to himself as an Arhat. One who speaks the flavor but not the meaning refers to himself as an Arhat and does not refer to himself as 'I'. One who speaks both the meaning and the flavor refers to himself as 'I am an Arhat'. One who speaks neither the meaning nor the flavor makes the appearance of an Arhat, or closes his eyes and points to himself with his hand, saying to a Upasika (優婆夷, female lay devotee): 'You foolish person, you do not know his尊貴 (尊貴, honor), like the Udumbara (優曇缽花, rare flower) that appears only once in a while and you do not cherish it.' One who makes such an appearance commits a Dukkrida offense. If a Bhiksu makes a written sign or a hand gesture, revealing the meaning but not the flavor, he commits a Dukkrida offense. Revealing the flavor but not the meaning, he feels remorse for the Dukkrida. Revealing both the meaning and the flavor, he commits a Sthūlātyaya offense. Not revealing the meaning

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不現味，無罪。除根力覺道種，乃至世間善法，小小威儀不應讚歎，但讚歎佛法僧大弟子舍利弗、目連無罪，不得自讚嘆自身，唯有同意問說，實者無罪。是故說：「若比丘未知未了，自稱得過人法、聖知見殊勝，如是知、如是見。後於異時若撿挍、若不撿挍，犯罪欲求清凈故作如是言：『長老！我不知言知、不見言見，空誑不實語。』除增上慢，是比丘得波羅夷，不應共住。」

世尊于舍衛城，成佛六年冬分第四半月十三日，食后東向坐三人半影，為聚落中眾多比丘制此戒，及增上慢比丘。已制當隨順行，是名隨順法。(妄語戒竟)

摩訶僧祇律卷第四 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第五

東晉天竺三藏佛陀跋陀羅共法顯譯

明僧殘戒之一

佛住舍衛城，廣說如上。時有比丘名尸利耶婆，于舍衛城中信家非家、舍家出家。時到著入聚落衣、持缽入城乞食，不善攝身口意，放縱諸根。始入一家得食飽足已，復入第二家。第二家有一女人，露身而坐。是比丘見已還自住處，念彼女人身，心想馳亂、憂悴發病、顏色痿黃。爾時諸比丘問尸利耶婆：「汝今何故顏色痿黃憂悴不樂？欲須酥、油、石蜜、諸湯藥不？」答言：「不須，自當差耳。」

【現代漢語翻譯】 現代漢語譯本： 不炫耀神通，就沒有罪過。除了能生根的力量、覺悟的道路和善的種子，乃至世間的微小善行，不應該讚歎，只能讚歎佛、法、僧的大弟子舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）、目連（Mahāmaudgalyāyana，神通第一的佛陀十大弟子之一），沒有罪過。不得自我讚歎，只有在被詢問時如實回答，就沒有罪過。因此說：『如果比丘在未知未了解的情況下，自稱獲得了超人的能力、聖者的智慧和見解，並如此宣稱自己的知見。之後，無論是否被查覈，如果因為犯戒而想要清凈，就說：『長老！我不知說知，不見說見，說了虛妄不實的話。』除了增上慢（adhimāna，未得謂得）的情況，這樣的比丘就犯了波羅夷（pārājika，斷頭罪），不應該和他一起生活。』 世尊在舍衛城（Śrāvastī），成佛六年冬天的第四個半月的第十三天，午飯後面向東方坐著，身影長約三個半人，為聚落中的眾多比丘制定了這條戒律，以及針對增上慢的比丘。已經制定的戒律應當隨順奉行，這叫做隨順法。（妄語戒完） 《摩訶僧祇律》卷第四 《大正藏》第22冊 No. 1425 《摩訶僧祇律》 《摩訶僧祇律》卷第五 東晉天竺三藏佛陀跋陀羅（Buddhabhadra）共法顯（Faxian）譯 明僧殘戒之一 佛住在舍衛城（Śrāvastī），詳細情況如上所述。當時有一位比丘名叫尸利耶婆（Śrīyava），在舍衛城（Śrāvastī）中，無論是信徒的家還是非信徒的家，都去化緣，也曾捨棄家庭出家。當時他穿著進入聚落的衣服，拿著缽進入城中乞食，不善於約束自己的身口意，放縱自己的六根。剛進入一家得到食物飽足后，又進入第二家。第二家有一位女人，裸露著身體坐著。這位比丘看見后回到自己的住處，思念那位女人的身體，心神馳亂、憂愁憔悴，生病了，臉色也變得萎黃。當時，眾比丘問尸利耶婆（Śrīyava）說：『你現在為什麼臉色萎黃、憂愁不樂？需要酥油、石蜜、各種湯藥嗎？』他回答說：『不需要，我自己會好的。』

【English Translation】 English version: Not displaying supernatural powers is without offense. Except for the roots of power, the path to enlightenment, and the seeds of goodness, even the smallest good deeds in the world should not be praised. Only praising the Buddha, the Dharma, the Sangha, and the great disciples Śāriputra (foremost in wisdom among the Buddha's ten great disciples) and Mahāmaudgalyāyana (foremost in supernatural powers among the Buddha's ten great disciples) is without offense. One must not praise oneself; only when asked, truthfully answering is without offense. Therefore, it is said: 'If a bhikkhu, without knowing or understanding, claims to have attained superhuman abilities, the wisdom and insight of a sage, and proclaims such knowledge and vision, and later, whether investigated or not, commits an offense and seeks purification, saying: 'Elder! I said I knew when I did not know, and I said I saw when I did not see, speaking empty, false words.' Except in the case of adhimāna (false claim of attainment), that bhikkhu has committed a pārājika (defeat), and should not be lived with.' The World-Honored One, in Śrāvastī, in the sixth year after his enlightenment, on the thirteenth day of the fourth half-month of winter, sitting facing east after the midday meal, with a shadow length of about three and a half people, established this precept for the many bhikkhus in the village, as well as for bhikkhus with adhimāna. The precepts that have been established should be followed accordingly; this is called following the Dharma. (End of the precept against false speech) Mahāsaṃghika Vinaya, Volume 4 Taishō Tripiṭaka, Volume 22, No. 1425, Mahāsaṃghika Vinaya Mahāsaṃghika Vinaya, Volume 5 Translated by Buddhabhadra, the Tripiṭaka Master from India of the Eastern Jin Dynasty, together with Faxian Explanation of the Saṃghādisesa Precepts, Part 1 The Buddha resided in Śrāvastī, as described extensively above. At that time, there was a bhikkhu named Śrīyava, who went to both believing and non-believing families in Śrāvastī to beg for alms, and who had also renounced his family to become a monk. At that time, he wore the clothes for entering the village, carried his bowl, and entered the city to beg for food, not being skilled in controlling his body, speech, and mind, and indulging his senses. After entering one house and obtaining enough food, he entered a second house. In the second house, there was a woman sitting with her body exposed. After seeing this, the bhikkhu returned to his dwelling, thinking of the woman's body, his mind disturbed and confused, worried and distressed, and his complexion became withered and yellow. At that time, the bhikkhus asked Śrīyava: 'Why is your complexion now withered and yellow, worried and unhappy? Do you need ghee, oil, rock candy, or various medicinal soups?' He replied: 'I do not need them; I will get better on my own.'

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諸比丘尼、優婆塞、優婆夷問訊亦復如是。彼比丘于晝臥覺，心念形起，手自觸身生，即失不凈。失不凈已便得安樂，所患即差，便作是念：「此好方便可得除患，不妨出家凈修梵行受人信施。」世尊以五事利益故，五日一案行僧坊。何等為五？一者我聲聞弟子不著有為事不？二者不著世俗言論不？三者不著睡眠妨行道不？四者看病比丘不？五者為年少新出家比丘，見如來威儀庠序起歡喜心。是為五事。如來五日觀歷諸房。時長老尸利耶婆晝眠覺已，于自房后小行身生起。世尊畏彼尸利耶婆比丘驚怖慚愧故，世尊作小聲令其先覺。時尸利耶婆見世尊已，疾行著衣，隨世尊后禮足而住。爾時世尊問尸利耶婆：「汝先病患顏色痿黃，何緣得差？」便白佛言：「世尊！我于舍衛城中信家非家、舍家出家，親里知識給我衣服床臥醫藥不乏。我於一時著衣持缽入城乞食，至一家見一女人露身而坐，見已還精舍，欲心馳亂，遂便不樂生病、不欲飲食。時諸比丘、比丘尼、優婆塞、優婆夷來慰問我，皆欲與我醫藥。我言：『不須！』我於一時晝日眠覺，身生起，手觸即失不凈。失不凈已得眠安隱，病得除愈。我作是念：『是好方便可得除患。不妨出家受人信施。』以是故，世尊！病得除愈，身既安隱得修梵行。」佛言：「癡人！此甚

【現代漢語翻譯】 諸位比丘尼（Bhikkhunis，女性出家眾）、優婆塞（Upasakas，在家男居士）、優婆夷（Upasikas，在家女居士）的問候也是如此。那位比丘（Bhikkhu，男性出家眾）在午睡醒來后，心中慾念生起，用手觸控身體而遺失不凈之物。失去不凈之物后便感到安樂，所患之病也隨即痊癒，於是他便這樣想：『這是個好方法，可以用來去除疾病，不妨礙出家修行清凈的梵行，接受他人的供養。』世尊（釋迦牟尼佛的尊稱）因為五種利益的緣故，每五天巡視僧房一次。是哪五種呢？一是我的聲聞（Sravakas，聽聞佛法而證悟的弟子）弟子們是否執著于有為之事？二是不執著於世俗的言論嗎？三是不因貪睡而妨礙修行嗎？四是照顧生病的比丘嗎？五是讓年輕新出家的比丘，見到如來的威儀庠序而生起歡喜心。這就是五件事。如來每五天巡視各個房間。當時，長老尸利耶婆（Sīriyabhā，人名）午睡醒來后，在自己的房間後面稍微活動身體，生起了慾念。世尊害怕尸利耶婆比丘驚慌慚愧，所以世尊故意發出小聲，讓他先察覺。當時尸利耶婆見到世尊后，趕快穿好衣服，跟隨在世尊身後，禮拜佛足而站立。這時世尊問尸利耶婆：『你先前病患臉色萎黃，是什麼原因痊癒的？』他便稟告佛說：『世尊！我在舍衛城（Sravasti，古印度城市名）中，受到信徒的供養，無論是親戚還是朋友，都給我衣服、床鋪、醫藥，從不缺乏。有一次，我穿著衣服拿著缽進入城中乞食，到一家人家，看見一個女人裸露身體而坐，看見后回到精舍（Vihara，佛教寺院），欲心馳亂，於是便不快樂而生病，不想飲食。當時諸位比丘、比丘尼、優婆塞、優婆夷來慰問我，都想給我醫藥。我說：『不需要！』有一次，我在白天睡覺醒來，身體生起慾念，用手觸控就遺失了不凈之物。失去不凈之物后，便能安穩睡眠，疾病也得以痊癒。我這樣想：『這是個好方法，可以用來去除疾病。不妨礙出家接受他人的供養。』因為這個緣故，世尊！我的疾病才得以痊癒，身體既安穩又能修行梵行。』佛說：『愚癡的人！這太』

【English Translation】 The salutations of the Bhikkhunis (female monastic), Upasakas (male lay devotees), and Upasikas (female lay devotees) are also like this. That Bhikkhu (male monastic), upon awakening from a daytime nap, his mind giving rise to lustful thoughts, touching his body with his hand, immediately loses his impurity. Having lost his impurity, he then obtains ease and comfort, and his illness is immediately cured. He then thinks to himself: 'This is a good method by which one can remove illness, and it does not hinder leaving home to purely cultivate the Brahma-conduct, receiving the offerings of others.' The World-Honored One (a title for Shakyamuni Buddha) for five beneficial reasons, inspects the Sangha (monastic community) residences once every five days. What are the five? First, do my Sravaka (disciples who attain enlightenment by hearing the Dharma) disciples not cling to conditioned things? Second, do they not cling to worldly discussions? Third, do they not hinder their practice due to sleepiness? Fourth, are they taking care of the sick Bhikkhus? Fifth, is it so that the young, newly ordained Bhikkhus, seeing the dignified deportment of the Tathagata (another title for the Buddha) arise with joyful minds. These are the five reasons. The Tathagata observes and visits all the rooms every five days. At that time, the elder Sīriyabhā (name of a person), having awakened from a daytime nap, slightly moving his body behind his own room, lustful thoughts arose. The World-Honored One, fearing that Bhikkhu Sīriyabhā would be alarmed and ashamed, the World-Honored One made a small sound to let him become aware first. At that time, Sīriyabhā, seeing the World-Honored One, quickly put on his robes, followed behind the World-Honored One, and stood bowing at his feet. At that time, the World-Honored One asked Sīriyabhā: 'Previously, your face was withered and yellow from illness, what is the reason you have recovered?' He then reported to the Buddha: 'World-Honored One! In Sravasti (name of an ancient Indian city), I receive offerings from believing families, whether relatives or friends, they give me robes, bedding, and medicine, and I am never lacking. Once, I put on my robes and carried my bowl to enter the city to beg for food, and arriving at a certain house, I saw a woman sitting with her body exposed. Having seen this, I returned to the Vihara (Buddhist monastery), and my mind was disturbed by lustful thoughts, and then I became unhappy and fell ill, and did not want to eat or drink. At that time, the Bhikkhus, Bhikkhunis, Upasakas, and Upasikas came to comfort me, and all wanted to give me medicine. I said: 'There is no need!' Once, I awoke from a daytime nap, and lustful thoughts arose in my body, and touching it with my hand, I immediately lost my impurity. Having lost my impurity, I was able to sleep peacefully, and my illness was cured. I thought to myself: 'This is a good method by which one can remove illness. It does not hinder leaving home to receive the offerings of others.' For this reason, World-Honored One! My illness was cured, and my body is now at ease and I can cultivate the Brahma-conduct.' The Buddha said: 'Foolish man! This is extremely'

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不可，此非梵行而言梵行，此非安隱而言安隱。癡人！云何以是手受人信施，復以此手觸失不凈。汝常不聞我無量方便呵責欲想，讚歎斷欲耶？汝今作此惡不善事，此非法、非律、非如佛教，不可以此長養善法。」佛告諸比丘：「依止舍衛城比丘皆悉令集，以十利故，為諸比丘制戒，乃至已聞者當重聞。若比丘故出精，僧伽婆尸沙。」

複次佛住舍衛城，廣說如上。是時長老尸利耶婆，數數犯僧伽婆尸沙、如波夜提、如波羅提提舍尼、如越比尼罪懺悔。諸比丘見尸利耶婆數數犯僧伽婆尸沙罪，乃至如越比尼罪悔過，便語尸利耶婆言：「長老！世尊已作制限分齊竟，汝云何輕為數數犯耶？」尸利耶婆言：「諸長老！我犯罪悔過，尚不厭倦。汝等受我悔過，何足為難？」諸比丘以是事具白世尊，佛言：「喚尸利耶婆來。」來已，佛問尸利耶婆：「汝實數數犯僧伽婆尸沙罪，乃至語諸比丘言：『我犯罪悔過尚不厭倦，汝等受我懺悔何足為難也？』」答言：「實爾。世尊！」佛告尸利耶婆：「此是惡事，從今日後，若犯僧伽婆尸沙罪者，應六日六夜比丘僧中行摩那埵。行摩那埵已，應二十比丘僧中出罪。」

複次佛住舍衛城，廣說如上。時尸利耶婆數數犯僧伽婆尸沙罪，便作是念：「世尊制戒，犯僧伽婆尸沙罪者

【現代漢語翻譯】 現代漢語譯本：『不可以，這不是以非清凈的行為來說清凈的行為，這不是以不安穩的狀態來說安穩的狀態。愚癡的人啊！為什麼用這隻手接受別人的供養，又用這隻手觸控遺失的不凈之物。你常常沒有聽我說用無量的方法呵斥淫慾的想法，讚歎斷除淫慾嗎？你現在做這種惡劣不善的事情，這不符合佛法、不符合戒律、不符合如來的教導，不可以憑藉這個來增長善法。』佛告訴各位比丘：『住在舍衛城（Śrāvastī）的比丘全部集合起來，因為有十種利益的緣故，為各位比丘制定戒律，乃至已經聽聞過的應當重複聽聞。如果比丘故意遺精，犯僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）。』

再次，佛住在舍衛城（Śrāvastī），廣泛地宣說如上的內容。當時長老尸利耶婆（Śrīyagupta），屢次觸犯僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）、如波夜提（Pāyantika，單墮罪）、如波羅提提舍尼（Pratideśanīya，向彼悔罪）、如越比尼罪（Aikavinaya，一種懺悔法）后懺悔。各位比丘看見尸利耶婆（Śrīyagupta）屢次觸犯僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪），乃至如越比尼罪（Aikavinaya，一種懺悔法）后懺悔，就告訴尸利耶婆（Śrīyagupta）說：『長老！世尊已經作了限制和分際，你為什麼輕視戒律而屢次觸犯呢？』尸利耶婆（Śrīyagupta）說：『各位長老！我犯罪后懺悔，尚且不厭倦。你們接受我的懺悔，又有什麼困難呢？』各位比丘將這件事全部稟告世尊，佛說：『叫尸利耶婆（Śrīyagupta）來。』（尸利耶婆來了）之後，佛問尸利耶婆（Śrīyagupta）：『你確實屢次觸犯僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪），乃至告訴各位比丘說：「我犯罪后懺悔尚且不厭倦，你們接受我的懺悔又有什麼困難呢？」』回答說：『確實如此。世尊！』佛告訴尸利耶婆（Śrīyagupta）：『這是惡劣的事情，從今天以後，如果觸犯僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）的人，應當在六天六夜的比丘僧團中行摩那埵（Mānatta，行罰）。行摩那埵（Mānatta，行罰）之後，應當在二十位比丘的僧團中出罪。』

再次，佛住在舍衛城（Śrāvastī），廣泛地宣說如上的內容。當時尸利耶婆（Śrīyagupta）屢次觸犯僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪），於是這樣想：『世尊制定戒律，觸犯僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）的人

【English Translation】 English version: 'No, this is not speaking of pure conduct with impure conduct, this is not speaking of peacefulness with unpeacefulness. Fool! Why do you receive offerings with this hand, and then touch lost impurities with this hand again? Have you not often heard me use countless skillful means to rebuke lustful thoughts and praise the abandonment of lust? You are now doing this evil and unwholesome thing, which is not in accordance with the Dharma, not in accordance with the Vinaya, and not in accordance with the Buddha's teachings. You cannot use this to cultivate good qualities.' The Buddha told the Bhikshus: 'Gather all the Bhikshus residing in Śrāvastī (舍衛城, a major city in ancient India), and for ten benefits, I will establish precepts for the Bhikshus, and those who have already heard them should hear them again. If a Bhikshu intentionally emits semen, he commits a Saṃghāvaśeṣa (僧伽婆尸沙, a class of serious offenses requiring a formal meeting of the Sangha for expiation).'

Furthermore, the Buddha resided in Śrāvastī (舍衛城, a major city in ancient India), and extensively expounded as above. At that time, the elder Śrīyagupta (尸利耶婆, a Buddhist monk) repeatedly committed Saṃghāvaśeṣa (僧伽婆尸沙, a class of serious offenses requiring a formal meeting of the Sangha for expiation), Pāyantika (波夜提, an offense requiring confession), Pratideśanīya (波羅提提舍尼, an offense requiring acknowledgement), and Aikavinaya (越比尼, a minor offense requiring confession) and then repented. The Bhikshus, seeing that Śrīyagupta (尸利耶婆, a Buddhist monk) repeatedly committed Saṃghāvaśeṣa (僧伽婆尸沙, a class of serious offenses requiring a formal meeting of the Sangha for expiation) offenses, and even Aikavinaya (越比尼, a minor offense requiring confession) offenses and then repented, said to Śrīyagupta (尸利耶婆, a Buddhist monk): 'Elder! The World Honored One has already established limits and boundaries, why do you lightly disregard them and repeatedly commit offenses?' Śrīyagupta (尸利耶婆, a Buddhist monk) said: 'Venerable elders! I am not weary of repenting after committing offenses. What difficulty is there for you to accept my repentance?' The Bhikshus reported this matter in full to the World Honored One. The Buddha said: 'Summon Śrīyagupta (尸利耶婆, a Buddhist monk) to come.' After he arrived, the Buddha asked Śrīyagupta (尸利耶婆, a Buddhist monk): 'Is it true that you repeatedly commit Saṃghāvaśeṣa (僧伽婆尸沙, a class of serious offenses requiring a formal meeting of the Sangha for expiation) offenses, and even said to the Bhikshus: 「I am not weary of repenting after committing offenses, what difficulty is there for you to accept my repentance?」' He replied: 'It is true, World Honored One!' The Buddha told Śrīyagupta (尸利耶婆, a Buddhist monk): 'This is an evil thing. From today onwards, if anyone commits a Saṃghāvaśeṣa (僧伽婆尸沙, a class of serious offenses requiring a formal meeting of the Sangha for expiation) offense, they should undergo Mānatta (摩那埵, a period of probation) for six days and six nights within the Bhikshu Sangha. After undergoing Mānatta (摩那埵, a period of probation), they should be absolved of the offense in a Sangha of twenty Bhikshus.'

Furthermore, the Buddha resided in Śrāvastī (舍衛城, a major city in ancient India), and extensively expounded as above. At that time, Śrīyagupta (尸利耶婆, a Buddhist monk) repeatedly committed Saṃghāvaśeṣa (僧伽婆尸沙, a class of serious offenses requiring a formal meeting of the Sangha for expiation) offenses, and then thought: 'The World Honored One has established precepts, and those who commit Saṃghāvaśeṣa (僧伽婆尸沙, a class of serious offenses requiring a formal meeting of the Sangha for expiation) offenses

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，應六日六夜行摩那埵。行摩那埵已，應二十比丘僧中出罪。我今已犯僧伽婆尸沙罪，人不知者則無六日六夜；無六日六夜者，亦無二十僧中出罪。我今當覆藏。」覆藏已便自疑悔：「我為不善，甚不如法，善男子信心出家，知佛制戒而故違覆藏。設梵行人不知者，諸天知他人心者豈不知耶？設諸天不知者，世尊豈當不知耶？」便語諸比丘：「與我摩那埵。」比丘問言：「何以求摩那埵？」答言：「我犯僧伽婆尸沙罪。」復問：「犯來幾時？」答言：「爾許時。」復問：「何不即語人耶？」答言：「我慚羞故不即說，我復念言：『犯僧伽婆尸沙罪，世尊制戒應六日六夜行摩那埵。』乃至言：『諸天不知者，世尊豈不知耶？』以是事故，今向長老說。」諸比丘以是事具白世尊，佛言：「喚尸利耶婆來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。世尊！」佛言：「癡人！此是惡事，犯戒尚不慚羞悔過，何以慚羞？」爾時世尊即說偈言：

「覆蓋者則漏，　　開者則不漏； 　是故諸覆者，　　當開令不漏。」

佛告諸比丘：「從今日犯僧伽婆尸沙罪覆藏者，應與波利婆沙。行波利婆沙已，當與六日六夜行摩那埵。六日六夜行摩那埵已，當應二十僧中出罪。二十僧中少一比丘欲出罪者，是比丘不得出罪，

【現代漢語翻譯】 現代漢語譯本：如果犯了僧伽婆尸沙罪（僧團所犯重罪），應當進行六日六夜的摩那埵（懺悔期）。完成摩那埵后，應當在二十位比丘的僧團中懺悔出罪。如果有人犯了僧伽婆尸沙罪，但別人不知道，那麼就沒有六日六夜的摩那埵；沒有六日六夜的摩那埵，也就無法在二十位比丘的僧團中出罪。如果我將此事隱瞞起來呢？』隱瞞之後，他便開始懷疑後悔：『我做了不好的事情，非常不如法。善男子因為信心而出家，明知佛陀制定的戒律卻故意違犯並隱瞞。即使梵行者不知道，那些知道他人心念的天人難道會不知道嗎？即使天人不知道，世尊（佛陀）難道會不知道嗎？』於是他對比丘們說：『請給我摩那埵。』比丘們問：『你為什麼要請求摩那埵？』他回答說：『我犯了僧伽婆尸沙罪。』又問：『犯了多久了？』他回答說：『這麼久了。』又問：『為什麼不早點告訴別人呢？』他回答說：『我因為慚愧羞恥所以沒有立刻說，我又想到：『犯了僧伽婆尸沙罪，世尊制定戒律應當進行六日六夜的摩那埵。』乃至想到：『天人不知道，世尊難道會不知道嗎？』因為這個緣故，現在我向長老們坦白。』比丘們將此事詳細稟告了世尊，佛陀說：『叫尸利耶婆（人名）來。』他來之後，佛陀詳細詢問了上述事情：『你真的做了這些事嗎？』他回答說：『確實如此，世尊！』佛陀說：『愚癡的人！這是惡事，犯了戒不但不慚愧羞恥，反而隱瞞，為什麼感到慚愧羞恥呢？』當時世尊就說了這首偈語： 『覆蓋者則漏，　　開者則不漏； 　是故諸覆者，　　當開令不漏。』 佛告諸比丘：『從今天起，如果有人犯了僧伽婆尸沙罪並隱瞞，應當給予波利婆沙（重罪懺悔期）。完成波利婆沙后，應當給予六日六夜的摩那埵。完成六日六夜的摩那埵后，應當在二十位比丘的僧團中懺悔出罪。在二十位比丘的僧團中，如果少一位比丘同意出罪，那麼這個比丘就不能出罪，

【English Translation】 English version: If one commits a Saṅghāvaśeṣa offense (a serious offense requiring community penance), one should undergo Mānatta (a period of probation) for six days and six nights. After completing Mānatta, one should confess and be absolved in a Saṅgha of twenty bhikkhus. If someone commits a Saṅghāvaśeṣa offense but it is unknown to others, then there is no six days and six nights of Mānatta; without six days and six nights of Mānatta, one cannot be absolved in a Saṅgha of twenty bhikkhus. 『What if I conceal this matter?』 After concealing it, he began to doubt and regret: 『I have done something bad, very unrighteous. A good man has left home out of faith, knowing the precepts established by the Buddha but deliberately violating and concealing them. Even if the Brahmacārins (those who practice the holy life) do not know, will those devas (gods) who know the minds of others not know? Even if the devas do not know, will the Blessed One (the Buddha) not know?』 So he said to the bhikkhus: 『Please give me Mānatta.』 The bhikkhus asked: 『Why do you request Mānatta?』 He replied: 『I have committed a Saṅghāvaśeṣa offense.』 They asked again: 『How long ago did you commit it?』 He replied: 『So long ago.』 They asked again: 『Why didn't you tell someone sooner?』 He replied: 『Because I was ashamed and embarrassed, I did not say it immediately. I also thought: 『Having committed a Saṅghāvaśeṣa offense, the Blessed One has established the precept that one should undergo Mānatta for six days and six nights.』 Even thinking: 『If the devas do not know, will the Blessed One not know?』 For this reason, I now confess to the elders.』 The bhikkhus reported this matter in detail to the Blessed One, and the Buddha said: 『Call Śrīyava (a personal name) here.』 After he came, the Buddha asked in detail about the above matter: 『Did you really do these things?』 He replied: 『Indeed, Blessed One!』 The Buddha said: 『Foolish man! This is an evil thing. Having violated the precepts, you are not ashamed or remorseful, but conceal it. Why are you ashamed?』 At that time, the Blessed One spoke this verse: 『What is covered will leak, what is opened will not leak; Therefore, those who cover, should open so that it does not leak.』 The Buddha told the bhikkhus: 『From today onwards, if someone commits a Saṅghāvaśeṣa offense and conceals it, they should be given Parivāsa (a period of penance for serious offenses). After completing Parivāsa, they should be given six days and six nights of Mānatta. After completing six days and six nights of Mānatta, they should confess and be absolved in a Saṅgha of twenty bhikkhus. In a Saṅgha of twenty bhikkhus, if one bhikkhu less agrees to the absolution, then that bhikkhu cannot be absolved,

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諸比丘應可訶。」

複次覆住舍衛城，廣說如上。時有二學人、二凡夫人夢中出精，彼各各思惟：「世尊制戒故出精者，犯僧伽婆尸沙罪。我今將不犯僧伽婆尸沙耶？當以是事具白尊者舍利弗，舍利弗當問世尊，若佛有教我當奉行。」是諸比丘便詣尊者舍利弗所，以是因緣白舍利弗。時舍利弗將是比丘詣世尊所，尊者舍利弗白佛言：「此四比丘夢中失精，便自疑悔：『世尊制戒，我將不犯僧伽婆尸沙罪耶？』故來白佛。世尊！是事云何？」佛告舍利弗：「夢者虛妄不實，若夢真實，於我法中修梵行者，無有解脫。以一切夢皆不真實，是故舍利弗！諸修梵行者，於我法中得盡苦際。」佛告諸比丘：「依止舍衛城比丘皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘故出精，除夢中，僧伽婆尸沙罪。」

故者，心調方便也。

出精者，出不凈也。

除夢中者，世尊說夢中失精無罪。

僧伽婆尸沙者，僧伽，謂四波羅夷；婆尸沙者，是罪有餘，應羯磨治，故說僧伽婆尸沙。複次是罪僧中發露悔過，亦名僧伽婆尸沙。

夢者，有五種：何等五？一者實夢；二者不實夢；三者不明瞭夢；四者夢中夢；五者先想而後夢，是為五。何者實夢？所謂如來為菩薩時，見五種夢如實不異

【現代漢語翻譯】 現代漢語譯本： 『諸位比丘應當訶責他們。』

再次，世尊住在舍衛城（Śrāvastī），如前廣說。當時有兩位學人和兩位凡夫在夢中遺精，他們各自思惟：『世尊制定戒律，故意遺精者，犯僧伽婆尸沙（Saṃghāvaśeṣa）罪。我現在是不是要犯僧伽婆尸沙罪了呢？應當將此事稟告尊者舍利弗（Śāriputra），舍利弗應當去問世尊，如果佛陀有教導，我當奉行。』這些比丘便前往尊者舍利弗處，將此事稟告舍利弗。當時舍利弗帶著這些比丘前往世尊處，尊者舍利弗稟告佛陀說：『這四位比丘在夢中遺精，便自我懷疑後悔：『世尊制定戒律，我將不會犯僧伽婆尸沙罪吧？』所以前來稟告佛陀。世尊！這件事該如何處理？』佛陀告訴舍利弗：『夢是虛妄不實的，如果夢是真實的，在我法中修梵行的人，就沒有解脫。因為一切夢都不真實，所以舍利弗！諸位修梵行的人，在我法中才能得到苦的止息。』佛陀告訴諸位比丘：『依止舍衛城的比丘都應當集合，因為有十種利益的緣故，為諸位比丘制定戒律，乃至已經聽聞過的應當重複聽聞。如果比丘故意遺精，除了夢中，犯僧伽婆尸沙罪。』

『故』，是指用心調伏和方便。

『出精』，是指排出不凈之物。

『除夢中』，世尊說夢中遺精沒有罪。

『僧伽婆尸沙』，僧伽（Saṃgha），是指四波羅夷（Pārājika）；婆尸沙（avaśeṣa），是指罪還有剩餘，應當通過羯磨（karma）來治理，所以說僧伽婆尸沙。再次，這種罪在僧團中發露懺悔，也叫做僧伽婆尸沙。

夢有五種：哪五種？一是實夢；二是不實夢；三是不明瞭的夢；四是夢中夢；五是先想而後夢，這是五種。什麼是實夢？就是如來（Tathāgata）作為菩薩（Bodhisattva）時，所見的五種夢真實不虛。

【English Translation】 English version: 『The Bhikshus should rebuke them.』

Furthermore, he resided again at Śrāvastī, expounding as above. At that time, two trainees and two ordinary people emitted semen in their dreams. They each thought: 『The World-Honored One has established a precept that those who emit semen intentionally commit a Saṃghāvaśeṣa offense. Am I now going to commit a Saṃghāvaśeṣa offense? I should report this matter to the Venerable Śāriputra, and Śāriputra should ask the World-Honored One. If the Buddha has any teachings, I will follow them.』 These Bhikshus then went to the Venerable Śāriputra and reported this matter to Śāriputra. At that time, Śāriputra took these Bhikshus to the World-Honored One. The Venerable Śāriputra said to the Buddha: 『These four Bhikshus emitted semen in their dreams and are now doubting and regretting: 『The World-Honored One has established a precept, will I not commit a Saṃghāvaśeṣa offense?』 Therefore, they have come to report to the Buddha. World-Honored One! What is the matter?』 The Buddha told Śāriputra: 『Dreams are false and unreal. If dreams were real, those who cultivate Brahma-conduct in my Dharma would have no liberation. Because all dreams are unreal, therefore, Śāriputra! Those who cultivate Brahma-conduct can attain the end of suffering in my Dharma.』 The Buddha told the Bhikshus: 『All the Bhikshus who rely on Śrāvastī should gather together. Because of the ten benefits, precepts are established for the Bhikshus, and those who have already heard them should hear them again. If a Bhikshu intentionally emits semen, except in a dream, it is a Saṃghāvaśeṣa offense.』

『Intentionally』 means using skillful means to tame the mind.

『Emitting semen』 means discharging impure substances.

『Except in a dream,』 the World-Honored One said that there is no offense for emitting semen in a dream.

『Saṃghāvaśeṣa,』 Saṃgha refers to the four Pārājikas; avaśeṣa means that the offense still remains and should be dealt with through karma, hence the term Saṃghāvaśeṣa. Furthermore, this offense is confessed and repented in the Saṃgha, and is also called Saṃghāvaśeṣa.

There are five types of dreams: What are the five? First, real dreams; second, unreal dreams; third, unclear dreams; fourth, dreams within dreams; fifth, dreams that follow prior thoughts. These are the five. What are real dreams? That is, when the Tathāgata was a Bodhisattva, the five types of dreams he saw were real and not different.

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，是名實夢。不實夢者，若人見夢，覺不實，是名不實夢。不明瞭夢者，如其夢不記前後中間，是謂不明瞭夢。夢中夢者，如見夢即于夢中為人說夢，是名夢中夢。先想而後夢者，如晝所作想夜便輒夢，是名先想后夢。

有五事因緣起于淫慾：眼見色，染著愛樂，生淫慾想；如眼見色染著者，耳、鼻、舌、身亦如是，先與女人情相娛樂，後續憶念即生淫慾心，是名五種因緣起淫慾。

身生起有五事因緣：欲心起、大行起、小行起、風患起、若非人觸起，是為五事因緣起。

弄出精有三事：有欲心、故弄、出。弄出者，為取精故、為樂故。若自念言：「久來不通脫生諸患，欲令通故。」若戲故、若自試故、若未曾故、或自弄出、若使人弄出，是為弄出精者。若酥色、油色、乳色、酪色，若青、黃、赤、白，如是種種色，若一一色出者，僧伽婆尸沙。欲心起身生，有出想，而不弄不出，是為心悔過。若欲心起身生，有出想，故弄而不出，得偷蘭罪。欲心起身生，有出想，故弄而出，得僧伽婆尸沙。若欲心起身生，無出想，不故弄，出，無罪。如是大行、小行、風患、非人起亦如是。若欲心起身生，有出想，故弄精欲出，而不出外者，偷蘭罪。若欲心起身生，有出想，不弄不出，當責心。若欲心起身生，

【現代漢語翻譯】 現代漢語譯本： 『是名實夢』，指的是所夢之事在醒來后確實發生，這被稱為『實夢』。『不實夢者』，指的是夢中所見之事，醒來後知道是不真實的，這被稱為『不實夢』。『不明瞭夢者』，指的是所做的夢無法記住前後經過和中間情節，這被稱為『不明瞭夢』。『夢中夢者』，指的是在夢中又做夢，並且在夢中向他人講述自己的夢，這被稱為『夢中夢』。『先想而後夢者』，指的是白天所思所想的事情，晚上就夢到，這被稱為『先想后夢』。

有五種因緣會引發淫慾：眼睛看到美好的顏色，心生愛戀和貪著，從而產生淫慾的想法；就像眼睛看到美好的顏色會產生貪著一樣，耳朵、鼻子、舌頭、身體也是如此。先前與女人互相愛慕、尋歡作樂，之後又回憶起這些情景，就會產生淫慾之心，這被稱為五種因緣引發淫慾。

身體產生性慾有五種因緣：慾念生起、大便不暢、小便不暢、風病發作、或者被非人觸碰，這被稱為五種因緣引發性慾。

故意手淫導致精液流出有三種情況：有性慾之心、故意手淫、精液流出。『弄出者』，指的是爲了獲取性快感而手淫。如果自己想：『很久沒有性行為可能會生病，想要疏通一下。』或者因為戲耍、或者爲了自我測試、或者因為從未嘗試過，自己手淫導致精液流出，或者讓人幫助手淫導致精液流出，這就是『弄出精者』。如果精液的顏色像酥油、油、牛奶、凝乳、奶酪，或者呈現青色、黃色、紅色、白色等各種顏色，只要有任何一種顏色流出，就犯了僧伽婆尸沙（Sanghavasesa，僧殘罪）。有性慾之心，身體也產生了反應，有精液流出的想法，但沒有故意手淫，也沒有流出，這屬於內心懺悔可以彌補的過失。如果有性慾之心，身體也產生了反應，有精液流出的想法，故意手淫但沒有流出，犯了偷蘭罪（Thullananda，大罪）。如果有性慾之心，身體也產生了反應，有精液流出的想法，故意手淫並且流出，犯了僧伽婆尸沙（Sanghavasesa，僧殘罪）。如果有性慾之心，身體也產生了反應，但沒有精液流出的想法，也不是故意手淫，精液流出，沒有罪過。大便不暢、小便不暢、風病發作、被非人觸碰等情況也與此類似。如果有性慾之心，身體也產生了反應，有精液流出的想法，故意手淫想要精液流出，但沒有流出體外，犯了偷蘭罪（Thullananda，大罪）。如果有性慾之心，身體也產生了反應，有精液流出的想法，但不手淫，也沒有流出，應當反省自己的內心。如果有性慾之心，身體也產生了反應，

【English Translation】 English version: 'It is called a real dream' refers to a dream that actually happens after waking up, and this is called a 'real dream'. 'Unreal dream' refers to a dream that, upon waking, one knows is not real, and this is called an 'unreal dream'. 'Unclear dream' refers to a dream where one cannot remember the beginning, end, or middle parts, and this is called an 'unclear dream'. 'Dream within a dream' refers to dreaming within a dream, and telling others about the dream while still in the dream, and this is called a 'dream within a dream'. 'Thinking before dreaming' refers to thinking about something during the day and then dreaming about it at night, and this is called 'thinking before dreaming'.

There are five causes and conditions that give rise to lust: seeing beautiful colors with the eyes, developing love and attachment, which then gives rise to lustful thoughts; just as seeing beautiful colors with the eyes gives rise to attachment, so too do the ears, nose, tongue, and body. Previously enjoying mutual affection and pleasure with a woman, and then recalling these scenes, gives rise to lustful thoughts, and these are called the five causes and conditions that give rise to lust.

There are five causes and conditions for the body to generate sexual desire: the arising of desire, difficulty with bowel movements, difficulty with urination, the onset of wind disorders, or being touched by non-human beings, and these are called the five causes and conditions that give rise to sexual desire.

There are three situations involving intentional masturbation leading to ejaculation: having a desire, intentionally masturbating, and ejaculation. 'Masturbating' refers to masturbating for the sake of sexual pleasure. If one thinks to oneself, 'It has been a long time since I had sexual activity, and I might get sick, so I want to relieve myself,' or because of playfulness, or for self-testing, or because one has never tried it before, one masturbates and ejaculates, or has someone else masturbate them to ejaculation, this is 'one who masturbates to ejaculation'. If the semen is the color of ghee, oil, milk, curd, or cheese, or if it is blue, yellow, red, white, or any other color, if any of these colors are discharged, it is a Sanghavasesa (Sanghavasesa, formal meeting of the Sangha). If there is a desire, the body reacts, and there is a thought of ejaculation, but one does not intentionally masturbate and does not ejaculate, this is an offense that can be atoned for through repentance. If there is a desire, the body reacts, and there is a thought of ejaculation, one intentionally masturbates but does not ejaculate, one commits a Thullananda (Thullananda, serious offense). If there is a desire, the body reacts, and there is a thought of ejaculation, one intentionally masturbates and ejaculates, one commits a Sanghavasesa (Sanghavasesa, formal meeting of the Sangha). If there is a desire, the body reacts, but there is no thought of ejaculation, and one does not intentionally masturbate, and ejaculation occurs, there is no offense. The same applies to difficulty with bowel movements, difficulty with urination, wind disorders, and being touched by non-human beings. If there is a desire, the body reacts, and there is a thought of ejaculation, one intentionally masturbates wanting to ejaculate, but does not ejaculate externally, one commits a Thullananda (Thullananda, serious offense). If there is a desire, the body reacts, and there is a thought of ejaculation, but one does not masturbate and does not ejaculate, one should examine one's mind. If there is a desire, the body reacts,

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無出想，弄而不出，是亦責心。若欲心起身生，無出想，不故弄出，是亦責心。若欲心起身生，有出想，故弄而出，得僧伽婆尸沙。乃至非人亦復如是。

出精者，若身、若身份、若身合身者，一切身動跳擲，時作方便而出，出者僧伽婆尸沙。身份者，若以手、若以腳、若膊、若以肘作方便出者，僧伽婆尸沙。身合者，地、水、火、風。地者，若床、若褥、若壁孔、木孔、竹筒等，若一一堅物觸身欲令出，出者，僧伽婆尸沙。水者，諸流水逆觸身，酥油等如是諸水物中濕潤物，身觸欲令出，出者，僧伽婆尸沙。火者，若於諸暖處暖具身觸、若向火向日欲令出，出者，僧伽婆尸沙。風者，若口風、若扇風、若衣風，觸身欲令出，出者，僧伽婆尸沙。若比丘語人言：「汝弄我身生令出。」精出者，僧伽婆尸沙。若復語人言：「汝莫令我數語，汝常知是事。」而後弄出，出者，僧伽婆尸沙。若比丘在空閑處住，見有禽獸交會，見已欲心起，失不凈者，是應責心。若復為受樂故，更方便逐看禽獸慾令出，出者，僧伽婆尸沙。若有人強力，捉比丘弄令出者，是應責心；若為樂故，更就彼人令弄，出者，僧伽婆尸沙。若比丘入聚落，見他男女行淫，見已欲心起失不凈者，是應責心；若復為樂故，更逐往看令失者，僧伽婆尸沙

【現代漢語翻譯】 現代漢語譯本：如果沒有出精的想法，只是玩弄而不使其射出，這也應該責備內心。如果淫慾心生起，身體也蠢蠢欲動，雖然沒有出精的想法，但故意玩弄使其射出，這也應該責備內心。如果淫慾心生起，身體也蠢蠢欲動，並且有出精的想法，也故意玩弄使其射出，這屬於僧伽婆尸沙（僧團殘罪）。乃至非人也是如此。

關於出精：如果身體、身體的一部分、或者身體接觸之物，任何身體的動作、跳動、推撞，當時通過某種方式使其射出，射出者，屬於僧伽婆尸沙。身體的一部分，如果用手、用腳、用胳膊、用肘部，通過某種方式使其射出，屬於僧伽婆尸沙。身體接觸之物，包括地、水、火、風。地，比如床、褥子、墻壁上的孔、木頭上的孔、竹筒等，任何堅硬的物體接觸身體，想要使其射出，射出者，屬於僧伽婆尸沙。水，比如流動的河水逆向衝擊身體，酥油等類似的液體，潮濕的物品，身體接觸想要使其射出，射出者，屬於僧伽婆尸沙。火，比如在溫暖的地方，用取暖的工具接觸身體，或者對著火、對著太陽想要使其射出，射出者，屬於僧伽婆尸沙。風，比如口吹的風、扇子扇的風、衣服帶起的風，接觸身體想要使其射出，射出者，屬於僧伽婆尸沙。如果比丘對人說：『你玩弄我的身體，讓我射出來。』精液射出者，屬於僧伽婆尸沙。如果又對人說：『你不要讓我多次說，你應該知道這件事。』然後玩弄使其射出，射出者，屬於僧伽婆尸沙。如果比丘住在空閑的地方，看見禽獸交配，看見后淫慾心生起，失去不凈之物，這應該責備內心。如果爲了享受快樂，更加想方設法地追逐觀看禽獸交配使其射出，射出者，屬於僧伽婆尸沙。如果有人強行抓住比丘玩弄使其射出，這應該責備內心；如果爲了快樂，更加靠近那個人讓他玩弄，射出者，屬於僧伽婆尸沙。如果比丘進入村落，看見其他男女行淫，看見后淫慾心生起，失去不凈之物，這應該責備內心；如果爲了享受快樂，更加追逐前往觀看使其射出，屬於僧伽婆尸沙。

【English Translation】 English version: If there is no thought of ejaculation, but one engages in manipulation without causing ejaculation, this is also a matter for self-reproach. If lustful thoughts arise and the body becomes aroused, and although there is no thought of ejaculation, one deliberately manipulates to cause ejaculation, this is also a matter for self-reproach. If lustful thoughts arise and the body becomes aroused, and there is a thought of ejaculation, and one deliberately manipulates to cause ejaculation, this constitutes a Sanghavasesa (a formal meeting of the Sangha is required). The same applies even with non-humans.

Regarding ejaculation: If through any bodily movement, jumping, or thrusting of the body, a part of the body, or something in contact with the body, one intentionally causes ejaculation, this constitutes a Sanghavasesa. A part of the body: if one uses the hand, foot, arm, or elbow to intentionally cause ejaculation, this constitutes a Sanghavasesa. Something in contact with the body: this includes earth, water, fire, and wind. Earth: such as a bed, mattress, a hole in the wall, a hole in wood, a bamboo tube, etc. If any solid object touches the body with the intention of causing ejaculation, this constitutes a Sanghavasesa. Water: such as flowing water striking the body in reverse, ghee (clarified butter), or similar liquids, or moist objects. If the body touches these with the intention of causing ejaculation, this constitutes a Sanghavasesa. Fire: such as touching the body with warming devices in warm places, or facing a fire or the sun with the intention of causing ejaculation, this constitutes a Sanghavasesa. Wind: such as wind from the mouth, wind from a fan, or wind from clothing, touching the body with the intention of causing ejaculation, this constitutes a Sanghavasesa. If a Bhikkhu (monk) says to someone, 'Manipulate my body and make me ejaculate,' ejaculation constitutes a Sanghavasesa. If one says to someone, 'Don't make me say it many times; you should know this matter,' and then they manipulate and cause ejaculation, ejaculation constitutes a Sanghavasesa. If a Bhikkhu lives in a secluded place and sees animals mating, and upon seeing this, lustful thoughts arise and he loses his purity, this is a matter for self-reproach. If, for the sake of pleasure, one intentionally pursues and watches animals mating to cause ejaculation, ejaculation constitutes a Sanghavasesa. If someone forcibly grabs a Bhikkhu and manipulates him to cause ejaculation, this is a matter for self-reproach; if, for the sake of pleasure, one approaches that person to be manipulated, ejaculation constitutes a Sanghavasesa. If a Bhikkhu enters a village and sees men and women engaging in sexual intercourse, and upon seeing this, lustful thoughts arise and he loses his purity, this is a matter for self-reproach; if, for the sake of pleasure, one pursues and watches them to cause ejaculation, this constitutes a Sanghavasesa.

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。若比丘見男子造淫女家，便作是念：「此中更無餘事，正當作淫慾。」而自欲心起失不凈者，是應責心；為樂故，更往看令失者，僧伽婆尸沙。若比丘見女人裸身洗浴，見已欲心起失不凈者，是應責心；若為樂故，逐往看令出者，僧伽婆尸沙。若見男子裸身亦復如是。若比丘行道中欲心自起而失不凈者，是應責心；行時故作方便令出，出者，僧伽婆尸沙。如行，住坐臥亦如是。若因塗油洗浴失者，是應責心；若故作方便，塗油洗浴令失者，僧伽婆尸沙。是故世尊說：「故弄失精，除夢中，僧伽婆尸沙。」(一戒竟)

佛住王舍城迦蘭陀竹園，廣說如上。時優缽羅比丘尼、有沙彌尼字支梨。優缽羅比丘尼遣沙彌尼支梨持衣與優陀夷。時優陀夷于自房前縫衣，支梨禮優陀夷足於前而住，白優陀夷言：「我師優缽羅，遣我持衣與長老！」答言：「好持著房中。」時優陀夷尋后逐入房內，便手把持抱，適意已須臾放去。支梨行涕還師，優缽羅問言：「汝何以涕？」答言：「長老優陀夷，隨我入房把持抱弄，極惱觸我。」優缽羅言：「汝莫涕也，我當白佛令罰優陀夷。」

複次佛住舍衛城，廣說如上。長老優陀夷，時到著入聚落衣持缽，入城次行乞食。入一家見一女人磨豆，便捉髮編舉案牽推，手捉抱弄，適意已

【現代漢語翻譯】 現代漢語譯本：如果比丘看見男子建造房屋，就心生邪念：『這裡面沒有別的事，就是要行淫慾。』因此生起淫慾之心而遺失不凈之物，這應該責備自己的心；如果爲了享樂，更進一步前去觀看導致遺失不凈之物，就犯僧伽婆尸沙罪（Sanghavasesa，僧團殘罪）。如果比丘看見裸身洗浴的女子，看見後生起淫慾之心而遺失不凈之物，這應該責備自己的心；如果爲了享樂，追隨前去觀看導致女子離開，就犯僧伽婆尸沙罪。如果看見裸身男子，情況也是一樣。如果比丘在行走時，淫慾之心自己生起而遺失不凈之物，這應該責備自己的心；如果在行走時故意製造方便使其流出，流出者，就犯僧伽婆尸沙罪。如行走時如此，站立、坐著、躺臥時也是一樣。如果因為塗油洗浴而遺失不凈之物，這應該責備自己的心；如果故意製造方便，塗油洗浴使其流出，就犯僧伽婆尸沙罪。因此世尊說：『故意弄出精液，除了在夢中，就犯僧伽婆尸沙罪。』（第一條戒律結束）

佛陀住在王舍城（Rajagrha）的迦蘭陀竹園（Kalandaka Bamboo Grove），廣泛地宣說如上的戒律。當時有優缽羅比丘尼（Utpalavarna，蓮花色比丘尼），有一個沙彌尼（Sramaneri，小沙彌尼）名叫支梨（Cili）。優缽羅比丘尼派遣沙彌尼支梨拿衣服給優陀夷（Udayin）。當時優陀夷在自己的房前縫衣服，支梨禮拜優陀夷的腳，站在前面，對優陀夷說：『我的師父優缽羅，派遣我拿衣服給長老！』優陀夷回答說：『好，拿著放在房間里。』當時優陀夷隨即跟在後面進入房間，便用手抓住她並擁抱，滿足慾望后一會兒才放開。支梨哭著回去見師父，優缽羅問她說：『你為什麼哭泣？』支梨回答說：『長老優陀夷，跟隨我進入房間抓住我並擁抱玩弄，極度地侵擾我。』優缽羅說：『你不要哭泣，我將稟告佛陀懲罰優陀夷。』

再次，佛陀住在舍衛城（Sravasti），廣泛地宣說如上的戒律。長老優陀夷，當時穿著進入村落的衣服，拿著缽，進入城中依次乞食。進入一家，看見一個女人在磨豆，便抓住她的頭髮，編起來，舉起她的桌子，牽拉推搡，用手抓住她並擁抱玩弄，滿足慾望后。

【English Translation】 English version: If a Bhikkhu (monk) sees a man building a house and thinks, 'There is nothing else to do here, except to engage in sexual intercourse,' and lust arises in his mind, causing a discharge of semen, he should blame his mind. If, for the sake of pleasure, he goes to watch further, causing a discharge, it is a Sanghavasesa (an offense requiring a meeting of the Sangha). If a Bhikkhu sees a woman bathing naked, and lust arises in his mind, causing a discharge of semen, he should blame his mind. If, for the sake of pleasure, he follows her to watch until she leaves, it is a Sanghavasesa. If he sees a naked man, the same applies. If a Bhikkhu is walking and lust arises in his mind, causing a discharge of semen, he should blame his mind. If, while walking, he deliberately creates a situation to cause a discharge, it is a Sanghavasesa. The same applies to standing, sitting, and lying down. If a discharge occurs due to applying oil or bathing, he should blame his mind. If he deliberately creates a situation, applying oil or bathing to cause a discharge, it is a Sanghavasesa. Therefore, the Blessed One said, 'Deliberately causing a discharge of semen, except in a dream, is a Sanghavasesa.' (End of the first rule)

The Buddha was staying in the Kalandaka Bamboo Grove (Kalandaka Bamboo Grove) in Rajagrha (Rajagrha), extensively explaining the above precepts. At that time, there was a Bhikkhuni (nun) named Utpalavarna (Utpalavarna, Lotus-colored Bhikkhuni), and a Sramaneri (novice nun) named Cili (Cili). Bhikkhuni Utpalavarna sent Sramaneri Cili to give clothes to Udayin (Udayin). At that time, Udayin was sewing clothes in front of his room. Cili bowed at Udayin's feet and stood before him, saying, 'My teacher, Utpalavarna, sent me to give these clothes to the Elder!' Udayin replied, 'Good, take them and put them in the room.' Then Udayin followed her into the room, grabbed her and embraced her, satisfying his desire for a moment before letting her go. Cili went back to her teacher crying. Utpalavarna asked her, 'Why are you crying?' Cili replied, 'The Elder Udayin followed me into the room, grabbed me, embraced me, and played with me, greatly disturbing me.' Utpalavarna said, 'Do not cry, I will report to the Buddha to punish Udayin.'

Again, the Buddha was staying in Sravasti (Sravasti), extensively explaining the above precepts. The Elder Udayin, at that time, wearing clothes suitable for entering a village and carrying a bowl, entered the city to beg for food in order. He entered a house and saw a woman grinding beans. He grabbed her hair, braided it, lifted her table, pulled and pushed her, grabbed her and embraced her, satisfying his desire.

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須臾放去。彼便嫌責言：「此非法、非善。優陀夷！汝呼我家是淫女家耶？當以是事白諸比丘。」優陀夷言：「白與不白當隨汝意。」便出而去。

複次佛住舍衛城，廣說如上。時優陀夷，時到著入聚落衣持缽，入城次行乞食。入一家，時有妊娠女人，舂極坐臼上息。時優陀夷腳蹴臼，臼轉母人倒地身形裸露。優陀夷即便扶起言：「姊妹起，我已見竟。」時女人瞋恚言：「沙門釋子，此非是辭謝法，我寧受汝舂杵打死，不欲令此覆藏處出現於人。我當以是事白諸比丘。」優陀夷言：「白與不白自隨汝意。」言已便去。

複次佛住舍衛城，廣說如上。時長老優陀夷直次守房，時優陀夷先有一知識婆羅門，將婦來詣優陀夷，其婦端正。夫語優陀夷言：「可開諸房示此婦人。」優陀夷言：「汝若不語，我亦欲示此婦人房舍，況復汝請！」即將至閣上示諸房舍，雕文刻鏤種種嚴飾，地作青豆色。於一屏處，便捉婦人手把持抱，婦人念言：「此優陀夷必欲作如是如是事。」弄已還放，語婆羅門言：「我已示竟。」婆羅門言：「好！更可示余房舍。」時彼婦以優陀夷不共行欲故，便瞋恚言：「用看房舍為？此是薄福黃門出家，遍摩觸我身而無好事。」時婆羅門語優陀夷言：「汝實於我知識而生非知識想耶？而於平地更

【現代漢語翻譯】 現代漢語譯本 須臾放開她。那人便責怪說：『這不合法，不好。優陀夷（Udayin，人名）！你把我家當成什麼**家了？我要把這件事告訴各位比丘。』優陀夷說：『告不告訴隨你的便。』說完就離開了。

再次，佛陀住在舍衛城（Śrāvastī），廣泛宣說如前。當時優陀夷，按時穿好進入村落的衣服，拿著缽，進入城中依次乞食。進入一家，當時有個懷孕的女人，舂米後坐在石臼上休息。當時優陀夷的腳踢到了石臼，石臼轉動，那女人倒在地上，身體**。優陀夷立刻扶起她說：『姊妹起來，我已經看到了。』那女人生氣地說：『沙門釋子（Śākyaputra，釋迦牟尼的弟子），這不是道歉的方式，我寧願被你的舂杵打死，也不想讓這遮掩的地方暴露於人。我要把這件事告訴各位比丘。』優陀夷說：『告不告訴隨你的便。』說完就離開了。

再次，佛陀住在舍衛城，廣泛宣說如前。當時長老優陀夷輪值守房，當時優陀夷先前有個認識的婆羅門（Brahmin，印度教祭司），帶著妻子來找優陀夷，他的妻子很漂亮。那丈夫對優陀夷說：『可以打開各個房間給這婦人看看。』優陀夷說：『你若不說，我也想給這婦人看看房舍，何況你還請求我！』就帶著她到樓上，給她看各個房舍，雕樑畫棟，各種裝飾，地上塗成青豆色。在一處屏風旁，就抓住婦人的手，摟抱她，婦人心裡想：『這優陀夷必定想做這樣這樣的事。』戲弄完就放開她，對婆羅門說：『我已經給她看完了。』婆羅門說：『好！還可以看看其他的房舍。』當時那婦人因為優陀夷沒有和她發生性關係，就生氣地說：『看房舍有什麼用？這是個薄福的太監出家人，到處摸我的身體，卻沒有好事。』當時那婆羅門對優陀夷說：『你真的把我當成認識的人，卻做出不像認識的人會做的事嗎？在平地上更加……』

【English Translation】 English version He released her after a short while. She then blamed him, saying, 'This is unlawful and not good. Udayin! What kind of ** house do you take my home to be? I will report this matter to the monks.' Udayin said, 'Whether you report it or not is up to you.' Then he left.

Furthermore, the Buddha was residing in Śrāvastī, expounding extensively as before. At that time, Udayin, at the proper time, put on his robes for entering the village, carried his bowl, and entered the city to beg for food in sequence. He entered a house where there was a pregnant woman who had been pounding rice and was sitting on the mortar to rest. At that time, Udayin's foot kicked the mortar, causing it to turn, and the woman fell to the ground, her body **. Udayin immediately helped her up, saying, 'Sister, get up, I have already seen it.' The woman angrily said, 'Śākyaputra monk, this is not a way to apologize. I would rather be beaten to death by your pestle than have this hidden place exposed to people. I will report this matter to the monks.' Udayin said, 'Whether you report it or not is up to you.' Having said this, he left.

Furthermore, the Buddha was residing in Śrāvastī, expounding extensively as before. At that time, the elder Udayin was on duty guarding the monastery. Udayin had a Brahmin acquaintance who brought his wife to see Udayin. His wife was beautiful. The husband said to Udayin, 'Could you open the various rooms and show them to this woman?' Udayin said, 'Even if you didn't ask, I would still want to show this woman the rooms, let alone you are requesting me!' He then took her upstairs and showed her the various rooms, with carved and engraved decorations of all kinds, and the floor painted the color of green beans. In a place by a screen, he grabbed the woman's hand and held her in an embrace. The woman thought, 'This Udayin must want to do such and such things.' After playing around, he released her and said to the Brahmin, 'I have finished showing her.' The Brahmin said, 'Good! Could you show her the other rooms?' At that time, because Udayin did not engage in sexual relations with her, the woman angrily said, 'What's the use of looking at the rooms? This is an unfourtunate eunuch who has left home, touching my body all over without anything good happening.' At that time, the Brahmin said to Udayin, 'Do you really regard me as an acquaintance, yet act in a way that an acquaintance would not? On level ground, even more...'

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生堆埠耶？而於水中更生火也？」即便系優陀夷頸牽去。優陀夷言：「婆羅門放我，莫使須臾作破頭事。」婆羅門言：「我不放汝，汝有負我事。」諸比丘聞斗諍聲出看，語婆羅門言：「置置，放優陀夷！」婆羅門言：「我終不放，要將詣世尊！」時佛見已，語婆羅門言：「放優陀夷！」婆羅門白佛言：「世尊！我今不放，要當說其罪狀然後放去。」時優陀夷便力諍，得脫走去。時婆羅門以上因緣具白世尊。爾時世尊為婆羅門隨順說法示教利喜，瞋恚即除得法眼凈，辭還請退。佛言：「宜知是時。」即禮佛足右繞三匝而去。婆羅門去不久，佛告諸比丘：「喚優陀夷來。」即喚來已，佛以上事廣問優陀夷：「汝實爾不？」答言：「實爾。世尊！」佛言：「優陀夷！此是惡事。」諸比丘白佛言：「世尊！此優陀夷不但作此一惡事。先時世尊在王舍城伽蘭陀竹園時，優缽羅比丘尼遣沙彌尼支梨持衣與優陀夷，優陀夷便捉抱弄，適意已放去。」佛問優陀夷：「有是事不？」答言：「實爾。世尊！」佛言：「此是惡事。」復有比丘白佛言：「不但作此惡事。世尊在舍衛城時，優陀夷時到著入聚落衣持缽，次行乞食。入一家，家中有一女人磨豆。時優陀夷便捉其發編，抱捉惱弄放去。」佛問優陀夷：「實有是事不？」答言：「實爾

【現代漢語翻譯】 現代漢語譯本：『你能在陸地上生出水嗎？或者在水中生出火嗎？』即便如此，（婆羅門）還是用繩子繫住優陀夷（Udayi，一位比丘的名字）的脖子，拉著他走。優陀夷說：『婆羅門，放了我吧，不要立刻就做出打破我頭的事情。』婆羅門說：『我不放你，你欠我東西。』眾比丘聽到爭鬥的聲音出來觀看，對婆羅門說：『算了吧，放了優陀夷！』婆羅門說：『我終究不會放，一定要帶他去見世尊（指佛陀）。』 當時佛陀看見了，對婆羅門說：『放了優陀夷！』婆羅門對佛陀說：『世尊！我現在不放，一定要先說出他的罪狀然後才放他走。』當時優陀夷便用力掙扎，得以脫身逃走。當時婆羅門將以上因緣詳細地稟告世尊。爾時世尊為婆羅門隨順說法，開示教導，令其歡喜，（婆羅門）瞋恚之心立即消除，獲得清凈的法眼，告辭請求離去。佛陀說：『你應該知道現在是什麼時候。』（婆羅門）即禮拜佛足，右繞三圈后離去。 婆羅門離去後不久，佛陀告訴眾比丘：『叫優陀夷來。』（比丘們）立即叫他來，佛陀將以上的事情詳細地問優陀夷：『你真的做了這些事嗎？』回答說：『確實如此，世尊！』佛陀說：『優陀夷！這是惡事。』眾比丘稟告佛陀說：『世尊！這位優陀夷不只做了這一件惡事。之前世尊在王舍城（Rajagrha）的伽蘭陀竹園（Kalandaka Bamboo Grove）時，優缽羅比丘尼（Utpalavarna，一位比丘尼的名字）派遣沙彌尼支梨（Shiri，一位沙彌尼的名字）拿著衣服給優陀夷，優陀夷便抓住她抱弄，滿足了自己的慾望后才放她走。』佛陀問優陀夷：『有這件事嗎？』回答說：『確實如此，世尊！』佛陀說：『這是惡事。』 又有比丘稟告佛陀說：『不只做了這件事。世尊在舍衛城（Shravasti）時，優陀夷有時穿著進入村落的衣服，拿著缽，依次去乞食。進入一家，家中有一個女人在磨豆。當時優陀夷便抓住她的頭髮編辮子，抱住她戲弄一番後放她走。』佛陀問優陀夷：『確實有這件事嗎？』回答說：『確實如此，世尊！』

【English Translation】 English version: 'Can you produce water on land? Or can you produce fire in water?' Even so, (the Brahmin) tied Udayi's (name of a bhikkhu) neck with a rope and dragged him away. Udayi said, 'Brahmin, release me, don't immediately do something that will break my head.' The Brahmin said, 'I will not release you, you owe me something.' The bhikkhus, hearing the sound of the quarrel, came out to watch and said to the Brahmin, 'Stop, release Udayi!' The Brahmin said, 'I will never release him, I must take him to the Blessed One (referring to the Buddha).' At that time, the Buddha saw it and said to the Brahmin, 'Release Udayi!' The Brahmin said to the Buddha, 'Venerable Sir! I will not release him now, I must first state his crimes and then release him.' At that time, Udayi struggled forcefully and managed to escape. At that time, the Brahmin reported the above causes and conditions in detail to the Blessed One. At that time, the Blessed One expounded the Dharma to the Brahmin in accordance with his disposition, instructing and guiding him, causing him to rejoice. The Brahmin's anger was immediately eliminated, and he obtained the pure Dharma eye, bid farewell and requested to leave. The Buddha said, 'You should know when it is the right time.' (The Brahmin) then prostrated at the Buddha's feet, circumambulated him three times to the right, and left. Not long after the Brahmin left, the Buddha told the bhikkhus, 'Call Udayi here.' (The bhikkhus) immediately called him, and the Buddha asked Udayi in detail about the above matters, 'Did you really do these things?' He replied, 'Indeed, Venerable Sir!' The Buddha said, 'Udayi! This is an evil deed.' The bhikkhus reported to the Buddha, 'Venerable Sir! This Udayi has not only done this one evil deed. Previously, when the Blessed One was in the Kalandaka Bamboo Grove (Kalandaka Bamboo Grove) in Rajagrha (Rajagrha), the bhikkhuni Utpalavarna (Utpalavarna, name of a bhikkhuni) sent the novice Shiri (Shiri, name of a female novice) with clothes to Udayi, and Udayi grabbed her and fondled her, releasing her only after satisfying his desires.' The Buddha asked Udayi, 'Did this happen?' He replied, 'Indeed, Venerable Sir!' The Buddha said, 'This is an evil deed.' Another bhikkhu reported to the Buddha, 'He has not only done this evil deed. When the Blessed One was in Shravasti (Shravasti), Udayi sometimes wore clothes for entering the village, carrying a bowl, and went begging for food in order. He entered a house, where there was a woman grinding beans. At that time, Udayi grabbed her hair and braided it, hugged her and teased her before letting her go.' The Buddha asked Udayi, 'Did this really happen?' He replied, 'Indeed, Venerable Sir!'

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。世尊！」佛言：「此是惡事。」復有比丘言：「世尊！何但有此惡事，又復一時世尊在舍衛城時，優陀夷著入聚落衣持缽乞食入一家。有一妊娠女人舂極坐臼上息，優陀夷以腳蹴臼令其倒地，觀其形體然後出去。」佛言：「優陀夷！汝復有是事不？」答言：「實爾世尊！」佛言：「何以故爾？」答言：「世尊！我未曾見妊娠女形，故試看耳！」佛言：「癡人！寧觀糞廁，不觀彼妊娠女形。我常不種種呵責欲想，讚歎離欲耶？汝云何作此惡不善行？此非法、非律、非如佛教，不可以是長養善法。」

諸比丘白佛言：「世尊！云何是優陀夷，為婆羅門所捉，蒙世尊恩故得脫？」佛告諸比丘：「是優陀夷不但今日蒙我得脫，過去世時以曾被捉，蒙我得脫。」諸比丘白佛言：「已曾爾耶？」佛言：「如是！過去世時香山中有仙人住處，去山不遠有一池水。時池水中有一鱉，出池求食，食已向日張口而眠。時香山中有諸獼猴，入池飲水已上岸，見此鱉張口而眠。時彼獼猴便欲作淫法，即以身生內鱉口中。鱉覺合口藏六甲里。如所說偈言：

「『愚癡人執相，　　猶如鱉所咬； 　　失修摩羅捉，　　非斧則不離。』

「時鱉急捉獼猴卻行欲入水，獼猴急怖便作是念：『若我入水必死無疑。』然苦痛力弱，任鱉回

【現代漢語翻譯】 世尊（Bhagavan，佛陀）！』佛說：『這是惡事。』又有比丘（bhikkhu，佛教僧侶）說：『世尊！豈止有這件惡事，又一次世尊在舍衛城（Śrāvastī）時，優陀夷（Udayin）穿著進入村落的衣服，拿著缽去乞食，進入一家。有一位懷孕的女人正在舂米，非常疲憊，坐在石臼上休息，優陀夷用腳踢石臼，使她倒在地上，觀看她的形體然後離開。』佛說：『優陀夷！你真的做了這件事嗎？』回答說：『確實如此，世尊！』佛說：『為什麼這樣做？』回答說：『世尊！我從未見過懷孕女人的形體，所以試著看看！』佛說：『愚癡的人！寧願去看糞坑廁所，也不應該看懷孕女人的形體。我常常不是以各種方式呵責慾念，讚歎遠離慾念嗎？你為什麼做出這種惡劣不善的行為？這不符合佛法（dharma）、不符合戒律（vinaya）、不符合如來的教導，不能用這種方式來增長善法。』 眾比丘稟告佛說：『世尊！優陀夷是怎樣被婆羅門（Brahmin）捉住，蒙受世尊的恩德才得以脫身的？』佛告訴眾比丘：『這位優陀夷不只是今天蒙受我的恩德才得以脫身，過去世時也曾被捉住，蒙受我的恩德才得以脫身。』眾比丘稟告佛說：『已經發生過這樣的事了嗎？』佛說：『是的！過去世時，香山中有一個仙人居住的地方，離山不遠的地方有一個池塘。當時池塘中有一隻鱉，從池塘里出來尋找食物，吃完后朝著太陽張開嘴巴睡覺。當時香山中有很多獼猴，進入池塘喝完水後上了岸，看見這隻鱉張開嘴巴睡覺。當時那隻獼猴便想做淫穢之事，就將身體的生殖器放入鱉的口中。鱉感覺到后合上嘴巴，藏在六甲里。正如所說的偈語： 『愚癡的人執著于表相，就像被鱉咬住一樣；失去修摩羅（Śūramāra）的捉拿，沒有斧頭就無法脫離。』 『當時鱉緊緊地抓住獼猴，向後拖著想要進入水中，獼猴非常害怕，便這樣想：『如果我進入水中必定會死無疑。』然而因為痛苦力氣虛弱，任由鱉拖拽。

【English Translation】 'Bhagavan (the Blessed One, Buddha)!' The Buddha said, 'This is an evil deed.' Another bhikkhu (Buddhist monk) said, 'Bhagavan! It's not just this evil deed, but also once when the Bhagavan was in Śrāvastī, Udayin, wearing his village-entering robes and carrying his bowl, went to beg for food and entered a house. There was a pregnant woman pounding rice, very tired, sitting on the mortar to rest. Udayin kicked the mortar with his foot, causing her to fall to the ground, observed her form, and then left.' The Buddha said, 'Udayin! Did you really do this?' He replied, 'Indeed, Bhagavan!' The Buddha said, 'Why did you do that?' He replied, 'Bhagavan! I had never seen the form of a pregnant woman, so I tried to take a look!' The Buddha said, 'Foolish man! You would rather look at a latrine than look at the form of a pregnant woman. Have I not always in various ways rebuked lustful thoughts and praised detachment from desire? Why did you commit this evil and unwholesome act? This is not in accordance with the Dharma, not in accordance with the Vinaya, not in accordance with the Tathagata's teaching, and cannot be used to cultivate good qualities.' The bhikkhus said to the Buddha, 'Bhagavan! How was it that Udayin was captured by a Brahmin and, through the Bhagavan's grace, was able to escape?' The Buddha told the bhikkhus, 'This Udayin was not only rescued by me today, but in a past life he was also captured and rescued by me.' The bhikkhus said to the Buddha, 'Has this happened before?' The Buddha said, 'Yes! In a past life, in Fragrant Mountain there was a place where a hermit lived, and not far from the mountain there was a pond. At that time, there was a turtle in the pond that came out of the pond to look for food. After eating, it opened its mouth and slept facing the sun. At that time, there were many monkeys in Fragrant Mountain who entered the pond to drink water and then went ashore, and saw this turtle sleeping with its mouth open. At that time, that monkey wanted to commit a lewd act, so it inserted its genitals into the turtle's mouth. The turtle felt it and closed its mouth, hiding it within its shell. As the verse says: 'A foolish person clings to appearances, like being bitten by a turtle; losing the grasp of Śūramāra, it cannot be freed without an axe.' 'At that time, the turtle tightly grabbed the monkey and dragged it backward, wanting to enter the water. The monkey was very frightened and thought, 'If I enter the water, I will surely die.' However, because of the pain, its strength was weak, and it allowed the turtle to drag it.'

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轉，流離牽曳遇值險處。鱉時仰臥，是時獼猴兩手抱鱉，作是念言：『誰當爲我脫此苦難？』獼猴曾知仙人住處，『彼當救我。』便抱此鱉向彼處去。仙人遙見便作是念：『咄哉異事。今是獼猴為作何等？』欲戲弄獼猴故，言：『婆羅門！是何等寶物滿缽持來？得何等信而來向我。』爾時獼猴即說偈言：

「『我愚癡獼猴，　　無辜觸惱他； 　　救厄者賢士，　　命急在不久。 　　今日婆羅門，　　若不救我者； 　　須臾斷身生，　　困厄還山林。』

「爾時仙人以偈答言：

「『我令汝得脫，　　還於山林中； 　　恐汝獼猴法，　　故態還復生。』 　　爾時彼仙人，　　為說往昔事： 　『鱉汝宿命時，　　曾號字迦葉； 　　獼猴過去世，　　號字憍陳如。 　　汝作淫慾行，　　今可斷因緣， 　　迦葉放憍陳，　　令還山林去。』」

佛告諸比丘：「爾時仙人豈異人乎？即我身是。鱉者，婆羅門是。是時獼猴者，優陀夷是。本為獸時蒙我得脫，今復蒙我重得解脫。」

諸比丘白佛言：「世尊！云何是優陀夷于支梨沙彌尼如女乃起欲想？」佛告諸比丘：「不但今日是優陀夷于支梨如女而起欲想，過去世時已曾於是女起淫慾想。」諸比丘白佛言：「世尊！已曾爾耶？」佛言：「

【現代漢語翻譯】 現代漢語譯本 （獼猴）輾轉流離，牽扯拖拽，遇到了危險的地方。這時烏龜仰面朝天躺著，獼猴用兩隻手抱著烏龜，心裡想著：『誰能幫我脫離這苦難？』獼猴知道有仙人居住的地方，『他應該能救我。』於是抱著烏龜朝那個地方去。仙人遠遠地看見了，心裡想：『咄，真是奇怪的事情。這獼猴現在要做什麼？』想要戲弄獼猴，就說：『婆羅門（Brahman，印度教僧侶）！你拿著裝滿缽的什麼寶物來？因為什麼信仰而來找我？』這時獼猴就說了偈語： 『我愚蠢的獼猴，無緣無故地觸犯惱怒了他；能救我脫離危難的是賢士，我的性命危急就在不久之後。今天婆羅門（Brahman，印度教僧侶），如果不救我的話；很快我就會身首異處而死，被困在山林里。』 這時仙人以偈語回答說： 『我讓你得以脫身，回到山林中；只是擔心你獼猴的習性，舊態復萌。』 這時那位仙人，為他們說了過去的事情：『烏龜你前世的時候，曾經名叫迦葉（Kasyapa）；獼猴過去世的時候，名叫憍陳如（Kaundinya）。你做了淫慾之事，現在可以斷絕這因緣了，迦葉（Kasyapa）放了憍陳如（Kaundinya），讓他回到山林去吧。』 佛（Buddha）告訴眾比丘（bhikkhus，佛教僧侶）說：『當時的仙人難道是別人嗎？就是我的前身。烏龜就是婆羅門（Brahman，印度教僧侶）。當時的獼猴就是優陀夷（Udayin）。當初做野獸的時候，依靠我得以脫身，現在又依靠我再次得到解脫。』 眾比丘（bhikkhus，佛教僧侶）問佛（Buddha）說：『世尊（Bhagavan，對佛的尊稱）！為什麼優陀夷（Udayin）對支梨沙彌尼（Ciraa Saamiinii）這樣的女子會生起淫慾的想法？』佛（Buddha）告訴眾比丘（bhikkhus，佛教僧侶）說：『不只是今天優陀夷（Udayin）對支梨（Ciraa）這樣的女子生起淫慾的想法，過去世的時候就已經對這個女子生起淫慾的想法了。』眾比丘（bhikkhus，佛教僧侶）問佛（Buddha）說：『世尊（Bhagavan，對佛的尊稱）！已經這樣了嗎？』佛（Buddha）說：『是的。』

【English Translation】 English version Wandering around, dragged and pulled, encountering dangerous places. At that time, the turtle was lying on its back, and the monkey held the turtle with both hands, thinking: 'Who can help me escape this suffering?' The monkey knew of a place where an immortal lived, 'He should be able to save me.' So he carried the turtle towards that place. The immortal saw it from afar and thought: 'How strange! What is this monkey doing?' Wanting to tease the monkey, he said: 'Brahman (Brahman, a Hindu priest)! What treasure, filling a bowl, are you bringing? With what faith have you come to me?' At that time, the monkey spoke in verse: 'I, a foolish monkey, have offended him innocently; the virtuous one who can save me from danger, my life is in imminent danger. Today, Brahman (Brahman, a Hindu priest), if you do not save me; soon my body will be severed and I will die, trapped in the mountains and forests.' At that time, the immortal replied in verse: 'I will let you escape, and return to the mountains and forests; but I fear that your monkey nature will return, and your old habits will re-emerge.' At that time, the immortal told them about past events: 'Turtle, in your past life, you were named Kasyapa (Kasyapa); monkey, in your past life, you were named Kaundinya (Kaundinya). You committed acts of lust, now you can sever this karmic connection, Kasyapa (Kasyapa) release Kaundinya (Kaundinya), let him return to the mountains and forests.' The Buddha (Buddha) told the bhikkhus (bhikkhus, Buddhist monks): 'Was the immortal of that time someone else? It was my former self. The turtle is the Brahman (Brahman, a Hindu priest). The monkey of that time was Udayin (Udayin). When he was a beast, he escaped because of me, and now he is liberated again because of me.' The bhikkhus (bhikkhus, Buddhist monks) asked the Buddha (Buddha): 'Bhagavan (Bhagavan, an epithet for the Buddha)! Why would Udayin (Udayin) have lustful thoughts towards a woman like Ciraa Saamiinii (Ciraa Saamiinii)?' The Buddha (Buddha) told the bhikkhus (bhikkhus, Buddhist monks): 'It is not only today that Udayin (Udayin) has lustful thoughts towards a woman like Ciraa (Ciraa), in past lives he has already had lustful thoughts towards this woman.' The bhikkhus (bhikkhus, Buddhist monks) asked the Buddha (Buddha): 'Bhagavan (Bhagavan, an epithet for the Buddha)! Was it so?' The Buddha (Buddha) said: 'Yes.'

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如是！過去世時有婆羅門，姓嵩渠氏，田作生活。索得一婦，端正姝好共相娛樂，便生一女亦復端正。為作名字，以嵩渠姓故，字為嵩渠。至年長大，諸種種姓婆羅門遣信來索。時女問母：『此何客來？』答言：『索汝。』其女白母：『我不欲嫁，樂修梵行。』母言：『不爾，男女之法要有嫁娶。』女復白言：『若父母見愛念者，愿莫嫁我。』時父母愛女故，不能苦違，答言：『任意。』時鄰里知識皆悉知之：『云何是女端正姝好，而能守志樂修梵行？』皆愛念之。時婆羅門入田耕作，婦常送食。遇於一時其婦有事，遣女嵩渠送食與父。時婆羅門不正思惟便生欲想，憶念婦至當共行欲，見持食來，便舍犁往迎。欲心迷醉不能自覺，不應觸處父輒觸之。時女嵩渠便涕泣而住，時婆羅門即便念言：『此女嵩渠常不樂欲，眾人所嘆。今我觸之而不大喚，似有欲意。』即說偈言：

「『今我觸汝身，　　低頭長嘆息； 　　將不欲與我，　　共行淫慾法。 　　汝先修梵行，　　眾人之所敬； 　　而今軟相現，　　似有世間意。』

「爾時嵩渠女以偈，答父言：

「『我先恐怖時，　　仰憑于慈父； 　　本所依怙處，　　更遭斯惱亂。 　　今在深榛中，　　知復何所告！ 　　喻如深水中，　　而更生於火。

【現代漢語翻譯】 現代漢語譯本： 如是。過去世的時候，有一位婆羅門（Brahman，古印度僧侶階層），姓嵩渠氏（Songqushi），以耕田為生。他娶得一位妻子，容貌端莊美麗，兩人共同生活，十分快樂，後來生了一個女兒，也同樣長得端正。他們給女兒取名字，因為姓嵩渠，所以就叫嵩渠。等到女兒長大后，許多不同種姓的婆羅門都派人來求親。當時女兒問母親：『這些是什麼客人來？』母親回答說：『是來求娶你的。』女兒告訴母親：『我不願意嫁人，喜歡修行梵行（Brahmacharya，禁慾修行）。』母親說：『不行，男女的規矩就是要結婚。』女兒又說：『如果父母真的愛我，就不要把我嫁出去。』當時父母因為疼愛女兒，不忍心強迫她，就回答說：『隨你便吧。』當時鄰里鄉親都知道這件事，都說：『這個女兒容貌端莊美麗，竟然能夠堅守志向，喜歡修行梵行？』大家都愛護她。當時婆羅門到田里耕作，妻子常常給他送飯。有一次，妻子有事，就讓女兒嵩渠給父親送飯。當時婆羅門心生邪念，想入非非，想著要和妻子行房事，見到女兒送飯來，就放下犁去迎接她。因為慾火中燒，神志不清，不該碰的地方，父親都碰了。當時女兒嵩渠就哭泣著停住了腳步，當時婆羅門就想：『這個女兒嵩渠一向不喜歡男女之事，是大家所稱讚的。現在我碰她，她卻沒有大聲呼叫，好像是有那個意思。』於是就說了偈語： 『現在我碰觸你的身體，你卻低著頭長長地嘆息；莫非你是想要與我，一同行那淫慾之事。你先前修行梵行，是眾人所敬佩的；而今卻顯露出嬌媚之態，似乎有了世俗之意。』 當時嵩渠女用偈語回答父親說： 『我先前感到害怕的時候，仰仗依靠的是慈愛的父親；本應該是我依靠的地方，如今卻遭受到這樣的侵擾。現在身處這深深的草叢之中，我還能向誰訴說呢！這就像是在深水之中，又燃起了火焰一樣。』

【English Translation】 English version: Thus it is! In the past, there was a Brahman (Brahman, a member of the priestly class in ancient India) named Songqushi, who lived by farming. He married a woman who was beautiful and virtuous, and they lived together happily. Later, they had a daughter who was also beautiful. They named her Songqu, after their surname. When she grew up, Brahmans of various castes sent messengers to propose marriage. At that time, the daughter asked her mother, 'Who are these guests?' The mother replied, 'They are here to ask for your hand in marriage.' The daughter said to her mother, 'I do not wish to marry; I prefer to practice Brahmacharya (Brahmacharya, a life of celibacy).' The mother said, 'No, the custom for men and women is to marry.' The daughter said again, 'If my parents truly love me, please do not marry me off.' Because the parents loved their daughter, they could not bear to force her, so they replied, 'As you wish.' At that time, the neighbors and acquaintances all knew about this and said, 'How can this beautiful and virtuous girl be so determined to practice Brahmacharya?' They all cherished her. At that time, the Brahman went to the fields to plow, and his wife would often bring him food. Once, his wife had something to do, so she sent their daughter, Songqu, to bring food to her father. At that time, the Brahman had impure thoughts and lustful desires, thinking of having sexual relations with his wife. When he saw his daughter bringing food, he left the plow and went to greet her. Because he was intoxicated by lust, he was not aware of what he was doing, and he touched his daughter in places he should not have. At that time, the daughter Songqu stopped and wept. Then the Brahman thought, 'This daughter Songqu has always disliked sexual matters and is praised by everyone. Now that I have touched her, she does not cry out loudly, as if she has some desire.' So he spoke in verse: 'Now I touch your body, and you lower your head and sigh deeply; could it be that you wish to engage in sexual acts with me? You previously practiced Brahmacharya and were respected by all; but now you show a soft appearance, as if you have worldly intentions.' At that time, the daughter Songqu replied to her father in verse: 'When I was afraid before, I relied on my loving father; the very place where I should have found refuge has now become a source of disturbance. Now I am in the deep thicket; to whom can I turn for help! It is like being in deep water, and then a fire breaks out.'

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根本蔭覆處，　　而今恐怖生； 　　無畏處生畏，　　所歸反遭難。 　　林樹諸天神，　　證知此非法； 　　不終生養恩，　　一朝見困辱。 　　地不為我開，　　於何逃身命？』

「時婆羅門聞女說頌，大自慚愧即便而去。」佛告諸比丘：「爾時婆羅門者豈異人乎？今優陀夷是。時婆羅門婦者，今優缽羅比丘尼是。時女嵩渠者，今支梨沙彌尼是。本已曾於此女生欲想故，今續復起。」佛告諸比丘：「依止舍衛城住者皆悉令集。以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘淫慾變心，與女人身相摩觸，若捉手、若捉髮編，及余身份摩觸，受細滑者，僧伽婆尸沙。」

比丘者，如上說。

淫慾者，染污心也。

變心者，變名過去心，滅盡變易是亦名變。但此中變易者，于根力覺道種變易也。心者，意識也。

女人者，母、姊、妹、親里、非親里，若大、若小、在家、出家。

捉手者，若捉手、若捉腕乃至一指，是名捉手。

編者，有八種。何等八？一者發編；二者珠編；三者線編；四者花鬘編；五者樹皮編；六者草編；七者毛編；八者韋編。若合發捉此八種編者，犯八種僧伽婆尸沙。離發捉七種編者，犯七種偷蘭罪。

身相觸者，身身相觸也。

【現代漢語翻譯】 現代漢語譯本 『我賴以廕庇的根本之地，如今卻生出恐怖； 本應無畏之處，反倒生出畏懼，我所歸依之處反而遭遇災難。 林中的樹神啊，請你們見證這不合法的行為； 不能終報生養之恩，卻在一朝之間見到困頓和屈辱。 大地不會為我裂開，我到哪裡去逃避這身命呢？』

這時，婆羅門（Brahman，印度教祭司）聽到女兒說的偈頌，感到非常慚愧，立刻離開了。」佛陀告訴眾比丘（bhiksu，佛教僧侶）：「當時的婆羅門難道是別人嗎？就是現在的優陀夷（Udayi）比丘。當時的婆羅門婦人，就是現在的優缽羅（Utpalavarna）比丘尼（bhiksuni，佛教女尼）。當時的女嵩渠，就是現在的支梨（Cira）沙彌尼（sramanerika，佛教小沙彌尼）。因為過去曾對這個女生起淫慾之想，現在又繼續生起。」佛陀告訴眾比丘：「凡是依止舍衛城（Sravasti）居住的比丘，都要全部集合起來。爲了十種利益，為眾比丘制定戒律，乃至已經聽聞過的，應當重新聽聞。如果比丘生起淫慾之心，與女人身體互相摩觸，如果捉手、如果捉髮辮，以及其他身體部位的摩觸，感受細滑的觸感，犯僧伽婆尸沙（Sanghavasesa，僧殘罪）。」

比丘，如上所說。

淫慾，是指染污的心。

變心，變是指過去的心，滅盡變易也叫做變。但這裡說的變易，是指在根、力、覺、道等修行方面發生了變化。心，是指意識。

女人，包括母親、姐妹、親戚、非親戚，無論年長年幼，在家或出家。

捉手，如果捉手、如果捉手腕，乃至只捉一根手指，都叫做捉手。

編，有八種。是哪八種呢？一是發編；二是珠編；三是線編；四是花鬘編；五是樹皮編；六是草編；七是毛編；八是韋編（皮革編織）。如果合著頭髮捉這八種編織物，犯八種僧伽婆尸沙罪。離開頭髮捉七種編織物，犯七種偷蘭罪（sthulatyaya，粗罪）。

身相觸，是指身體與身體互相接觸。

【English Translation】 English version 'The very place where I found shelter and shade, now breeds terror; Where there should be no fear, fear arises; the place I turn to for refuge brings hardship. O tree spirits of the forest, bear witness to this unlawful act; Unable to repay the kindness of being raised and nurtured, I face distress and humiliation in a single day. The earth will not open up for me; where can I flee to save my life?'

Then, the Brahman (Brahman, a priest in Hinduism), hearing the verses spoken by his daughter, felt deeply ashamed and left immediately.' The Buddha told the bhiksus (bhiksu, Buddhist monks): 'Was the Brahman of that time someone else? He is now the bhiksu Udayi. The Brahman's wife of that time is now the bhiksuni Utpalavarna (bhiksuni, Buddhist nun). The daughter, Sumagga, of that time is now the sramanerika Cira (sramanerika, a novice Buddhist nun). Because he had lustful thoughts towards this girl in the past, he continues to have them now.' The Buddha told the bhiksus: 'All the bhiksus residing in Sravasti (Sravasti) should be gathered together. For ten benefits, precepts are established for the bhiksus, and those who have already heard them should hear them again. If a bhiksu develops lustful thoughts and touches a woman's body, whether it be grasping her hand, grasping her braided hair, or touching other parts of her body, experiencing smooth sensations, it is an offense of Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha).'

Bhiksus, as described above.

Lust, refers to a defiled mind.

Changing mind, 'changing' refers to the past mind; extinction and alteration are also called 'changing'. But the alteration here refers to changes in the roots, powers, enlightenment factors, and the path. Mind, refers to consciousness.

Woman, includes mother, sister, relative, non-relative, whether old or young, lay or ordained.

Grasping the hand, if one grasps the hand, grasps the wrist, or even just one finger, it is called grasping the hand.

Braids, there are eight kinds. What are the eight? First, hair braids; second, pearl braids; third, thread braids; fourth, flower garland braids; fifth, bark braids; sixth, grass braids; seventh, wool braids; eighth, leather braids. If one grasps these eight kinds of braids together with the hair, one commits eight Sanghavasesa offenses. If one grasps seven kinds of braids apart from the hair, one commits seven sthulatyaya offenses (sthulatyaya, a grave offense).

Body contact, refers to body touching body.

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余身份者，除發編，余身份是也。

摩者，逆順遍摩也。

著細滑者，逆順摩時，身觸受細滑也。

僧伽婆尸沙。者如上說。

若比丘染污心捉女人發編，若舉、若按、若牽、若推、若抱、若嗚、若推、若拍者，僧伽婆尸沙。若比丘欲捉此而觸余、欲觸余而觸此、欲觸此而觸此、欲觸余而觸余，乃至推拍者，僧伽婆尸沙。意謂是女而是黃門，捉髮乃至推拍，得偷蘭罪。謂是黃門而是女人，乃至推拍，僧伽婆尸沙。謂是女人而是女人，乃至推拍，僧伽婆尸沙。謂是黃門而是黃門，乃至推拍，偷蘭罪。謂是女人而是男子，乃至推拍，得越比尼罪。謂是男子而是女人，乃至推拍，僧伽婆尸沙。謂是女人而是女人，乃至推拍，僧伽婆尸沙。謂是男子而是男子，乃至推拍，得越比尼罪。黃門男子亦如是。若比丘欲心逐女人，女人走入眾女間，就中牽此女人者，僧伽婆尸沙。若欲心觸眾女人者，隨所觸，僧伽婆尸沙；而不觸者，得偷蘭罪。若比丘欲心逐女人，女人走入眾黃門中，就中牽此女人者，僧伽婆尸沙；比丘若欲心觸眾黃門者，隨所觸得偷蘭罪；而不觸者，得越比尼罪。若比丘欲心逐女人，女人走入眾男子中，就中牽女人者，得僧伽婆尸沙；若欲心觸諸男子者，隨所觸，得越比尼罪；而不

【現代漢語翻譯】 現代漢語譯本 『余身份者』，指的是除了頭髮編結之外，身體的其他部分。

『摩者』，指的是逆向和順向的遍身摩擦。

『著細滑者』，指的是在逆向和順向摩擦時，身體感受到細膩光滑的觸感。

『僧伽婆尸沙』（僧殘罪），如前文所述。

如果比丘（bhikkhu，佛教出家男眾）以染污心抓住女人的頭髮編結，或者舉起、按壓、牽拉、推搡、擁抱、親吻、再推搡、拍打，犯僧伽婆尸沙罪。如果比丘想要抓住這個而觸控其他，想要觸控其他而觸控這個，想要觸控這個而觸控這個，想要觸控其他而觸控其他，乃至推拍，犯僧伽婆尸沙罪。如果認為是女人，但實際上是黃門（宦官或雙性人），抓住頭髮乃至推拍，得偷蘭罪（重罪）。如果認為是黃門，但實際上是女人，乃至推拍，僧伽婆尸沙罪。如果認為是女人，實際上也是女人，乃至推拍，僧伽婆尸沙罪。如果認為是黃門，實際上也是黃門，乃至推拍，偷蘭罪。如果認為是女人，實際上是男子，乃至推拍，得越比尼罪（輕罪）。如果認為是男子，實際上是女人，乃至推拍，僧伽婆尸沙罪。如果認為是女人，實際上也是女人，乃至推拍，僧伽婆尸沙罪。如果認為是男子，實際上也是男子，乃至推拍，得越比尼罪。黃門男子的情況也一樣。如果比丘以欲心追逐女人，女人跑入一群女人中間，從中牽拉這個女人，犯僧伽婆尸沙罪。如果以欲心觸控一群女人，隨所觸控，犯僧伽婆尸沙罪；如果不觸控，得偷蘭罪。如果比丘以欲心追逐女人，女人跑入一群黃門中，從中牽拉這個女人，犯僧伽婆尸沙罪；比丘如果以欲心觸控一群黃門，隨所觸控，得偷蘭罪；如果不觸控，得越比尼罪。如果比丘以欲心追逐女人，女人跑入一群男子中，從中牽拉這個女人，得僧伽婆尸沙罪；如果以欲心觸控這些男子，隨所觸控，得越比尼罪；如果不

【English Translation】 English version 『The remaining parts of the body』 refers to the parts of the body other than the braided hair.

『Rubbing』 refers to rubbing all over in both reverse and forward directions.

『Touching something fine and smooth』 refers to the sensation of fine and smooth touch experienced by the body when rubbing in reverse and forward directions.

『Sanghavasesa』 (formal defilement requiring a meeting of the Sangha), as described above.

If a bhikkhu (Buddhist monk) with a defiled mind grabs a woman's braided hair, or lifts, presses, pulls, pushes, embraces, kisses, pushes again, or pats, he commits a Sanghavasesa offense. If a bhikkhu intends to grab this but touches something else, intends to touch something else but touches this, intends to touch this and touches this, intends to touch something else and touches something else, even to the point of pushing and patting, he commits a Sanghavasesa offense. If he thinks it is a woman but it is actually a eunuch (hermaphrodite), grabbing the hair and even pushing and patting, he incurs a Thullan offense (serious offense). If he thinks it is a eunuch but it is actually a woman, even to the point of pushing and patting, he commits a Sanghavasesa offense. If he thinks it is a woman and it is actually a woman, even to the point of pushing and patting, he commits a Sanghavasesa offense. If he thinks it is a eunuch and it is actually a eunuch, even to the point of pushing and patting, he incurs a Thullan offense. If he thinks it is a woman but it is actually a man, even to the point of pushing and patting, he incurs an offense against monastic discipline (a lesser offense). If he thinks it is a man but it is actually a woman, even to the point of pushing and patting, he commits a Sanghavasesa offense. If he thinks it is a woman and it is actually a woman, even to the point of pushing and patting, he commits a Sanghavasesa offense. If he thinks it is a man and it is actually a man, even to the point of pushing and patting, he incurs an offense against monastic discipline. The same applies to eunuch men. If a bhikkhu pursues a woman with lustful intent, and the woman runs into a group of women, and he pulls this woman from among them, he commits a Sanghavasesa offense. If he touches a group of women with lustful intent, according to what he touches, he commits a Sanghavasesa offense; if he does not touch, he incurs a Thullan offense. If a bhikkhu pursues a woman with lustful intent, and the woman runs into a group of eunuchs, and he pulls this woman from among them, he commits a Sanghavasesa offense; if the bhikkhu touches a group of eunuchs with lustful intent, according to what he touches, he incurs a Thullan offense; if he does not touch, he incurs an offense against monastic discipline. If a bhikkhu pursues a woman with lustful intent, and the woman runs into a group of men, and he pulls the woman from among them, he commits a Sanghavasesa offense; if he touches the men with lustful intent, according to what he touches, he incurs an offense against monastic discipline; if he does not

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觸者，得越比尼心悔。若比丘欲心逐黃門，黃門走入眾黃門中，就中牽此黃門者，得偷蘭罪；若欲心觸除黃門者，隨所觸，得偷蘭罪；而不觸者，得越比尼罪。若比丘欲心走逐黃門，黃門走入眾女人中，就中牽黃門者，得偷蘭罪；若欲心觸余女人者，隨所觸，僧伽婆尸沙；而不觸者，得偷蘭罪。若比丘欲心逐黃門，黃門走入眾男子中，就中牽者，得偷蘭罪；若欲心觸余男子，隨所觸，得越比尼罪；而不觸者，得越比尼心悔。若比丘欲心逐男子，男子走入眾男子中，就中牽此男子者，得越比尼罪；若欲心觸余男子，隨所觸，得越比尼罪；而不觸者，得越比尼心悔。若比丘欲心逐男子，男子走入眾女人中，就中牽此男子者，得越比尼罪；若欲心觸余女人者，得僧伽婆尸沙；而不觸者，得偷蘭罪。若比丘欲心走逐男子，男子走入眾黃門中，就中牽此男子者，得越比尼罪；若欲心觸余黃門者，隨所觸，得偷蘭罪；而不觸者，得越比尼罪。若比丘欲心一時觸眾多女人，得一僧伽婆尸沙；若一一別觸，一一得僧伽婆尸沙。若比丘坐時，有女人來禮比丘足。比丘若起欲心，當正身住，應語女人言：「小遠作禮。」抄女人篤信，卒來接比丘足者，爾時應自咬舌令痛，不令覺女人細滑。若女人從比丘索水者，應語知水家與，不應自捉灌澆

【現代漢語翻譯】 現代漢語譯本 觸碰（黃門）者，會得到越比尼（Dukkrata，惡作）的懺悔。如果比丘（bhikkhu，佛教僧侶）心懷淫慾追逐黃門（pandaka，無效能力者），黃門跑入一群黃門之中，（比丘）從中拉扯這個黃門，會犯下偷蘭罪（thullaccaya，重罪）；如果（比丘）心懷淫慾觸碰其他黃門，根據觸碰的情況，會犯下偷蘭罪；如果沒有觸碰，會得到越比尼罪的懺悔。如果比丘心懷淫慾追逐黃門，黃門跑入一群女人之中，（比丘）從中拉扯這個黃門，會犯下偷蘭罪；如果（比丘）心懷淫慾觸碰其他女人，根據觸碰的情況，會犯下僧伽婆尸沙（sanghādisesa，僅次於波羅夷的重罪）；如果沒有觸碰，會犯下偷蘭罪。如果比丘心懷淫慾追逐黃門，黃門跑入一群男子之中，（比丘）從中拉扯（這個黃門），會犯下偷蘭罪；如果（比丘）心懷淫慾觸碰其他男子，根據觸碰的情況，會得到越比尼罪的懺悔；如果沒有觸碰，會得到越比尼罪的懺悔。 如果比丘心懷淫慾追逐男子，男子跑入一群男子之中，（比丘）從中拉扯這個男子，會得到越比尼罪的懺悔；如果（比丘）心懷淫慾觸碰其他男子，根據觸碰的情況，會得到越比尼罪的懺悔；如果沒有觸碰，會得到越比尼罪的懺悔。如果比丘心懷淫慾追逐男子，男子跑入一群女人之中，（比丘）從中拉扯這個男子，會得到越比尼罪的懺悔；如果（比丘）心懷淫慾觸碰其他女人，會犯下僧伽婆尸沙；如果沒有觸碰，會犯下偷蘭罪。如果比丘心懷淫慾追逐男子，男子跑入一群黃門之中，（比丘）從中拉扯這個男子，會得到越比尼罪的懺悔；如果（比丘）心懷淫慾觸碰其他黃門，根據觸碰的情況，會犯下偷蘭罪；如果沒有觸碰，會得到越比尼罪的懺悔。 如果比丘一時觸碰眾多女人，會犯下一個僧伽婆尸沙；如果一一分別觸碰，每一次觸碰都會犯下一個僧伽婆尸沙。如果比丘坐著的時候，有女人來禮拜比丘的腳。比丘如果生起淫慾之心，應當端正身體站立，應該告訴女人說：『稍微離遠一點禮拜。』如果女人非常虔誠，突然來接觸比丘的腳，這時應該自己咬舌使之疼痛，不要讓（比丘）感覺到女人面板的細滑。如果女人向比丘索要水，應該告訴知道水在哪裡的人給她，不應該自己拿水澆灌。

【English Translation】 English version Touching (a pandaka) results in a Dukkrata (wrongdoing requiring confession). If a bhikkhu (Buddhist monk) with lustful intent chases after a pandaka (a eunuch or person of indeterminate gender), and the pandaka runs into a group of pandakas, pulling that pandaka out from the group incurs a Thullaccaya (grave offense). If, with lustful intent, the bhikkhu touches another pandaka, according to the nature of the touch, it incurs a Thullaccaya. If there is no touch, it results in a Dukkrata. If a bhikkhu with lustful intent chases after a pandaka, and the pandaka runs into a group of women, pulling that pandaka out from the group incurs a Thullaccaya. If, with lustful intent, the bhikkhu touches another woman, according to the nature of the touch, it incurs a Sanghādisesa (formal meeting offense). If there is no touch, it incurs a Thullaccaya. If a bhikkhu with lustful intent chases after a pandaka, and the pandaka runs into a group of men, pulling (that pandaka) out from the group incurs a Thullaccaya. If, with lustful intent, the bhikkhu touches another man, according to the nature of the touch, it results in a Dukkrata. If there is no touch, it results in a Dukkrata. If a bhikkhu with lustful intent chases after a man, and the man runs into a group of men, pulling that man out from the group results in a Dukkrata. If, with lustful intent, the bhikkhu touches another man, according to the nature of the touch, it results in a Dukkrata. If there is no touch, it results in a Dukkrata. If a bhikkhu with lustful intent chases after a man, and the man runs into a group of women, pulling that man out from the group results in a Dukkrata. If, with lustful intent, the bhikkhu touches another woman, it incurs a Sanghādisesa. If there is no touch, it incurs a Thullaccaya. If a bhikkhu with lustful intent chases after a man, and the man runs into a group of pandakas, pulling that man out from the group results in a Dukkrata. If, with lustful intent, the bhikkhu touches another pandaka, according to the nature of the touch, it incurs a Thullaccaya. If there is no touch, it results in a Dukkrata. If a bhikkhu touches many women at once with lustful intent, it incurs one Sanghādisesa. If he touches them one by one, each touch incurs a Sanghādisesa. If a woman comes to pay respects to a bhikkhu's feet while he is sitting, and the bhikkhu develops lustful thoughts, he should straighten his body and stand up, and should tell the woman: 'Pay respects from a little further away.' If the woman is very devout and suddenly touches the bhikkhu's feet, at that time he should bite his tongue to cause pain, so as not to feel the smoothness of the woman's skin. If a woman asks a bhikkhu for water, he should tell someone who knows where the water is to give it to her, and should not pour the water himself.

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女人手，應以器盛與。若無器者令凈人與，若無凈人者，比丘應著灌若床上、若機上授與。語言：「可取水飲。」若比丘與女人共一床坐，非威儀；若起欲心，越比尼罪。故動床不相觸者，偷蘭罪。若共一器食、若共盤食、一床坐臥亦如是。若比丘與女人共床臥相觸，犯僧伽婆尸沙。若中間比丘坐、女人臥，女人坐、比丘臥，隨坐時臥時隨相觸，一一僧伽婆尸沙。若比丘知法多詐，與女人相抱共臥共起，竟宿不移者，犯一僧伽婆尸沙。若比丘與女人共結鬘者，非威儀；若染污心，越比尼罪。若欲心動，鬘不相觸者，偷蘭罪。若比丘與女人共蹈井上危木汲水者，非威儀；若有欲心，越比尼罪。若欲心動木者，偷蘭罪；若不動者，無罪；若中間有男子者，無罪。若比丘與女人共一繩汲水，非威儀；若起欲心，越比尼罪。若欲心動繩，偷蘭罪。若比丘與女人共井汲水，若比丘下灌時女人慾下，當語言：「姊妹小住，待我灌出竟然後下。」若井欄動共汲水者，非威儀；若起欲心者，越比尼罪。欲心動井欄，得偷蘭罪；若井欄不動，無罪；中間有凈人者，無罪。若比丘入聚落中，到信心優婆塞家。時優婆塞、優婆夷言：「我欲得一宿供養佛，愿師佐我施供養具。」比丘言：「可爾。」若比丘共女人舉柱欲豎者，非威儀；若有欲心

【現代漢語翻譯】 現代漢語譯本 女人遞東西，應該用器皿盛著給她。如果沒有器皿，就讓清凈的人遞給她。如果沒有清凈的人，比丘應該放在灌若床（一種簡易的床）上或者機（桌子）上交給她，並說：『可以拿去喝水。』如果比丘和女人同坐一張床，是不合威儀的；如果生起慾念，就犯了越比尼罪（一種較輕的罪）。因此，移動床但不相接觸，犯偷蘭罪（一種較重的罪）。如果一起用一個器皿吃飯，或者一起用一個盤子吃飯，或者同在一張床上坐臥，也是如此。如果比丘和女人同牀臥睡且身體相接觸，犯僧伽婆尸沙（一種很重的罪）。如果中間有比丘坐著，女人躺著；或者女人坐著，比丘躺著，無論坐著還是躺著，只要身體相接觸，每一次都犯僧伽婆尸沙。如果比丘明知故犯，使用欺騙手段，與女人相擁共臥，整夜不移動，犯一條僧伽婆尸沙。如果比丘和女人一起編織花鬘（花環），是不合威儀的；如果生起染污心，就犯了越比尼罪。如果慾念產生，花鬘沒有相接觸，犯偷蘭罪。如果比丘和女人一起踩在井上的危險木頭上打水，是不合威儀的；如果生起慾念，就犯了越比尼罪。如果慾念產生，木頭晃動，犯偷蘭罪；如果木頭不晃動，沒有罪；如果中間有男子，沒有罪。如果比丘和女人用同一根繩子打水，是不合威儀的；如果生起慾念，就犯了越比尼罪。如果慾念產生，繩子晃動，犯偷蘭罪。如果比丘和女人一起在井邊打水，如果比丘正在往下倒水時，女人想要下去，應當說：『姊妹請稍等，等我倒完水后再下去。』如果井欄晃動，一起打水，是不合威儀的；如果生起慾念，就犯了越比尼罪。慾念產生，井欄晃動，得偷蘭罪；如果井欄不晃動，沒有罪；中間有清凈的人，沒有罪。如果比丘進入村落中，到達有信心的優婆塞（男居士）家。這時，優婆塞、優婆夷（女居士）說：『我想供養佛一宿，希望師父幫助我準備供養的物品。』比丘說：『可以。』如果比丘和女人一起抬柱子想要豎起來，是不合威儀的；如果生起慾念

【English Translation】 English version A woman's hand should be given something in a vessel. If there is no vessel, a clean person should give it. If there is no clean person, the Bhikkhu (monk) should place it on a 'guan ruo' bed (a simple bed) or a table and give it, saying, 'You may take water to drink.' If a Bhikkhu sits on the same bed with a woman, it is unseemly; if lustful thoughts arise, it is a 'vyatikrama' (a minor offense). Therefore, moving the bed without touching is a 'stulatyaya' (a serious offense). The same applies to eating from the same vessel, eating from the same plate, or sitting and lying on the same bed. If a Bhikkhu sleeps in the same bed with a woman and they touch each other, it is a 'sanghavasesa' (a very serious offense). If a Bhikkhu is sitting in the middle and a woman is lying down, or a woman is sitting and a Bhikkhu is lying down, whenever there is contact, whether sitting or lying down, each instance is a 'sanghavasesa'. If a Bhikkhu knowingly deceives and embraces a woman, sleeping together and not moving throughout the night, it is one 'sanghavasesa'. If a Bhikkhu and a woman weave garlands together, it is unseemly; if defiled thoughts arise, it is a 'vyatikrama'. If lustful thoughts arise and the garland does not touch, it is a 'stulatyaya'. If a Bhikkhu and a woman step on a dangerous wooden structure over a well to draw water, it is unseemly; if lustful thoughts arise, it is a 'vyatikrama'. If lustful thoughts arise and the wood moves, it is a 'stulatyaya'; if it does not move, there is no offense; if there is a man in between, there is no offense. If a Bhikkhu and a woman draw water with the same rope, it is unseemly; if lustful thoughts arise, it is a 'vyatikrama'. If lustful thoughts arise and the rope moves, it is a 'stulatyaya'. If a Bhikkhu and a woman draw water together at a well, if the Bhikkhu is pouring water and the woman wants to go down, he should say, 'Sister, please wait a moment, wait until I finish pouring the water and then go down.' If the well curb moves and they draw water together, it is unseemly; if lustful thoughts arise, it is a 'vyatikrama'. If lustful thoughts arise and the well curb moves, it is a 'stulatyaya'; if the well curb does not move, there is no offense; if there is a clean person in between, there is no offense. If a Bhikkhu enters a village and arrives at the house of a faithful Upasaka (male lay devotee). Then the Upasaka and Upasika (female lay devotee) say, 'I wish to offer alms to the Buddha for one night, I hope the master can help me prepare the offerings.' The Bhikkhu says, 'Okay.' If a Bhikkhu and a woman lift a pillar together to erect it, it is unseemly; if lustful thoughts arise

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，越比尼罪；若欲心動柱者，偷蘭罪。若比丘與女人共張施供養具，若竹木葦各捉一頭者，非威儀；若有欲心，得越比尼罪；若欲心動竹木葦者，得偷蘭罪。如是帳縵衣錦罽畫像乃至花鬘諸物，比丘與女人共各捉一頭，非威儀；若有欲心，得越比尼罪；若欲心動彼物者，得偷蘭罪。若比丘共女人舁石蜜瓶，非威儀，若有欲心得越比尼罪。若欲心動瓶，得偷蘭罪。乃至一切諸動器物亦如是。若比丘與女人共行香花油者，女人捉器、比丘過花，比丘捉器、女人過花，非威儀；若有欲心，得越比尼罪；若欲心動器，得偷蘭罪。若竟夜聽法者，當各于異壁下相遠敷座。若無是處，當於露地。若不容受者，中間當以木為齊限。聽法訖已，持種種雜物佈施，所謂床褥、若衣等、若寶器等，若比丘共女人捉物咒愿者，非威儀；若有欲心，得越比尼罪；若欲心動彼物，得偷蘭罪。明旦比丘與女人共行，種種飲食乃至行鹽，若比丘捉器女人行、若女人捉器比丘行，非威儀；若有欲心，得越比尼罪；若欲心動器，得偷蘭罪。若比丘于女人邊受器行者，不犯。若有女人慾擔重物，不能上肩，便請比丘佐扶，比丘不應佐扶。若有餘男子女人者，比丘應教令佐扶。若無餘人者，比丘應自舉是物著高處，令其就擔。若比丘與女人共于虛動地行，非威

【現代漢語翻譯】 現代漢語譯本：若比丘尼犯了越比尼罪（指輕微的違戒行為）；如果生起淫慾之心而觸碰柱子，則犯偷蘭罪（指較重的違戒行為）。如果比丘與女人共同張設供養具，或者各自抓住竹木或蘆葦的一端，這不合威儀；如果生起淫慾之心，則犯越比尼罪；如果生起淫慾之心而觸碰竹木或蘆葦，則犯偷蘭罪。像這樣，對於帳幔、衣錦、毛織品、畫像乃至花鬘等物品，比丘與女人共同抓住一端，這不合威儀；如果生起淫慾之心，則犯越比尼罪；如果生起淫慾之心而觸碰這些物品，則犯偷蘭罪。如果比丘與女人共同抬石蜜瓶，這不合威儀，如果生起淫慾之心，則犯越比尼罪。如果生起淫慾之心而觸碰瓶子，則犯偷蘭罪。乃至一切移動的器物也是如此。如果比丘與女人共同傳遞香花油，女人拿著器皿、比丘傳遞花，或者比丘拿著器皿、女人傳遞花，這不合威儀；如果生起淫慾之心，則犯越比尼罪；如果生起淫慾之心而觸碰器皿，則犯偷蘭罪。如果通宵聽法，應當各自在不同的墻壁下相隔一段距離鋪設座位。如果沒有這樣的地方，應當在露天。如果露天也容納不下，中間應當用木頭作為界限。聽法完畢后，用種種雜物佈施，例如床褥、衣服等、寶器等，如果比丘與女人共同拿著物品進行咒愿，這不合威儀；如果生起淫慾之心，則犯越比尼罪；如果生起淫慾之心而觸碰這些物品，則犯偷蘭罪。第二天，比丘與女人共同傳遞種種飲食乃至鹽，如果是比丘拿著器皿女人傳遞，或者女人拿著器皿比丘傳遞，這不合威儀；如果生起淫慾之心，則犯越比尼罪；如果生起淫慾之心而觸碰器皿，則犯偷蘭罪。如果比丘在女人那裡接過器皿傳遞，不犯戒。如果有女人想要搬運重物，無法放到肩膀上，便請求比丘幫助，比丘不應當幫助。如果有其他男子或女人，比丘應當教他們幫助。如果沒有其他人，比丘應當自己舉起物品放到高處，讓她能夠就著搬運。如果比丘與女人共同在不穩固的地面上行走，這不合威 儀。

【English Translation】 English version: If a Bhikkhuni commits a Thullanī (a minor offense); if lustful thoughts arise and touch a pillar, a Sthūlātyaya (a more serious offense) is committed. If a Bhikkhu and a woman together set up offerings, or each holds one end of bamboo, wood, or reeds, it is unseemly; if lustful thoughts arise, a Thullanī is committed; if lustful thoughts arise and touch the bamboo, wood, or reeds, a Sthūlātyaya is committed. Likewise, with curtains, brocade, woolen cloths, paintings, and even garlands, if a Bhikkhu and a woman each hold one end, it is unseemly; if lustful thoughts arise, a Thullanī is committed; if lustful thoughts arise and touch these items, a Sthūlātyaya is committed. If a Bhikkhu and a woman together carry a jar of honey, it is unseemly; if lustful thoughts arise, a Thullanī is committed. If lustful thoughts arise and touch the jar, a Sthūlātyaya is committed. This applies to all movable objects. If a Bhikkhu and a woman together handle incense, flowers, or oil, with the woman holding the container and the Bhikkhu passing the flowers, or the Bhikkhu holding the container and the woman passing the flowers, it is unseemly; if lustful thoughts arise, a Thullanī is committed; if lustful thoughts arise and touch the container, a Sthūlātyaya is committed. If listening to the Dharma all night, each should spread out their seat under different walls, at a distance from each other. If there is no such place, it should be in the open. If there is not enough space, a wooden barrier should be placed in between. After listening to the Dharma, various miscellaneous items are given as offerings, such as bedding, clothing, precious vessels, etc. If a Bhikkhu and a woman together hold the items while chanting blessings, it is unseemly; if lustful thoughts arise, a Thullanī is committed; if lustful thoughts arise and touch these items, a Sthūlātyaya is committed. The next morning, if a Bhikkhu and a woman together handle various foods, even salt, with the Bhikkhu holding the container and the woman passing it, or the woman holding the container and the Bhikkhu passing it, it is unseemly; if lustful thoughts arise, a Thullanī is committed; if lustful thoughts arise and touch the container, a Sthūlātyaya is committed. If a Bhikkhu receives a container from a woman and passes it on, there is no offense. If a woman wants to carry a heavy object but cannot lift it onto her shoulder, and asks a Bhikkhu for help, the Bhikkhu should not help. If there are other men or women, the Bhikkhu should instruct them to help. If there is no one else, the Bhikkhu should lift the object himself and place it in a high place, so that she can then lift it onto her shoulder. If a Bhikkhu and a woman walk together on unstable ground, it is unseemly.

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儀；若有欲心，得越比尼罪；若有欲心動地，得偷蘭罪。若比丘與女人共行可動輅上渡水，非威儀；若有欲心，得越比尼罪；若欲心動輅，得偷蘭罪。若輅不動，無罪；中間有男子者，無罪。若比丘下輅，時見女人來，當返還，使女人過竟，比丘便下。若道寬不動，無罪；中間有男子者，不犯。若比丘與女人共行長板上者，非威儀；若有欲心，得越比尼罪；若有欲心動板，得偷蘭罪。若板不動、中間有男子者，無罪。若比丘與女人共行水中，比丘在後腳蹴水濽女人者，非威儀；若有欲心，得越比尼罪；若欲心蹴水著女人者，得偷蘭罪。若比丘與女人共船上行，比丘當在男子所住處住，若正有一住處者，比丘當正念而住；若有異心相觸者，僧伽婆尸沙。若船沒時，女人水漂向比丘，比丘作地想持出水，不犯；若有欲心，得僧伽婆尸沙。若比丘河邊經行，有女人落水中，作哀苦聲求比丘救者，比丘作地想捉出，不犯；若授竹木繩牽出，不犯。若比丘言：「知汝雖苦，當任宿命。」者，無罪。若女人急捉比丘者，比丘當正念住。若心有異，合粗厚衣捉者，得偷蘭罪；若軟薄衣合捉者，得僧伽婆尸沙。若比丘入城時，若王出、若大會日多人出入，比丘當住，伺人小希然後乃入，若隨多人男女比入者，非威儀；乃至有欲心觸，僧

【現代漢語翻譯】 現代漢語譯本： 儀：如果生起慾念，犯越比尼罪（輕罪）；如果生起慾念並使車子晃動，犯偷蘭罪（中等罪）。如果比丘與女人一同乘坐可以晃動的車子過河，這不合威儀；如果生起慾念，犯越比尼罪；如果慾念使車子晃動，犯偷蘭罪。如果車子沒有晃動，無罪；如果中間有男子，無罪。如果比丘下車時，看見女人過來，應當返回，讓女人過去之後，比丘再下車。如果道路寬闊，車子沒有晃動，無罪；如果中間有男子，不犯戒。如果比丘與女人一同走在長板上，這不合威儀；如果生起慾念，犯越比尼罪；如果生起慾念並使板子晃動，犯偷蘭罪。如果板子沒有晃動，中間有男子，無罪。如果比丘與女人一同在水中行走，比丘在後面用腳踢水濺到女人，這不合威儀；如果生起慾念，犯越比尼罪；如果因為慾念踢水濺到女人，犯偷蘭罪。如果比丘與女人一同在船上行走，比丘應當在男子所住的地方住，如果只有一個住處，比丘應當正念而住；如果有邪念相觸，犯僧伽婆尸沙（重罪）。如果船沉沒時，女人被水沖向比丘，比丘作地想將她救出水，不犯戒；如果生起慾念，犯僧伽婆尸沙。如果比丘在河邊經行，有女人落入水中，發出哀苦的聲音求比丘救助，比丘作地想將她捉出，不犯戒；如果授給竹木繩索牽她出來，不犯戒。如果比丘說：『我知道你很痛苦，但應當聽從宿命。』，無罪。如果女人緊急地抓住比丘，比丘應當正念而住。如果心中有邪念，隔著粗厚的衣服抓住她，犯偷蘭罪；如果隔著柔軟單薄的衣服抓住她，犯僧伽婆尸沙。如果比丘進入城市時，遇到國王出行，或者集會之日人多出入，比丘應當停住，等待人少稀疏之後再進入，如果跟隨眾多男女一同進入，這不合威儀；乃至生起慾念相觸，犯僧伽婆尸沙。

【English Translation】 English version: Conduct: If there is lustful intention, one incurs a Sanghabasesa offense; if there is lustful intention and the cart moves, one incurs a Thullananda offense. If a Bhikkhu travels with a woman on a movable cart crossing water, it is unseemly; if there is lustful intention, one incurs a Sanghabasesa offense; if the lustful intention moves the cart, one incurs a Thullananda offense. If the cart does not move, there is no offense; if there is a man in between, there is no offense. If a Bhikkhu gets off the cart and sees a woman coming, he should return and let the woman pass, then the Bhikkhu can get off. If the road is wide and the cart does not move, there is no offense; if there is a man in between, there is no offense. If a Bhikkhu walks with a woman on a long plank, it is unseemly; if there is lustful intention, one incurs a Sanghabasesa offense; if the lustful intention moves the plank, one incurs a Thullananda offense. If the plank does not move, and there is a man in between, there is no offense. If a Bhikkhu walks with a woman in the water, and the Bhikkhu kicks water behind and splashes the woman, it is unseemly; if there is lustful intention, one incurs a Sanghabasesa offense; if the lustful intention kicks water and splashes the woman, one incurs a Thullananda offense. If a Bhikkhu travels with a woman on a boat, the Bhikkhu should stay where the men stay; if there is only one place to stay, the Bhikkhu should stay with mindfulness; if there is impure intention and touching occurs, one incurs a Sanghabasesa offense. If the boat sinks and the woman is swept by the water towards the Bhikkhu, the Bhikkhu should think of her as earth and pull her out of the water, there is no offense; if there is lustful intention, one incurs a Sanghabasesa offense. If a Bhikkhu is walking by the river and a woman falls into the water, making a sorrowful sound asking the Bhikkhu for help, the Bhikkhu should think of her as earth and pull her out, there is no offense; if he gives her bamboo, wood, or rope to pull her out, there is no offense. If the Bhikkhu says: 'I know you are suffering, but you should accept your fate,' there is no offense. If the woman urgently grabs the Bhikkhu, the Bhikkhu should stay with mindfulness. If there is impure intention in his mind, and he grabs her through thick clothing, he incurs a Thullananda offense; if he grabs her through soft, thin clothing, he incurs a Sanghabasesa offense. If a Bhikkhu enters a city when the king is out, or on a day of a large gathering when many people are coming and going, the Bhikkhu should stop and wait until there are fewer people before entering; if he enters with many men and women, it is unseemly; even if there is lustful intention and touching occurs, one incurs a Sanghabasesa offense.

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伽婆尸沙。若比丘入城乞食，過到淫女家，淫女捉比丘者，當正思惟。若比丘乞食時，有端正女人持食與比丘，比丘見女人起欲想者，應放缽著地令餘人授。若女人持食與比丘，若女人一手過食，一手承缽底者，非威儀；若有欲心乃至觸，僧伽婆尸沙。若比丘陜道巷中與女人相逢，比丘應住，待女人過；若競行者，非威儀；若有欲心乃至觸，僧伽婆尸沙。若比丘與母姊妹親里等久別相見，歡喜抱捉比丘，比丘當正憶念住；若有異心者，僧伽婆尸沙。若比丘至檀越家時，女人抱小兒著比丘膝上，不犯；若比丘就女人手中捉小兒者，非威儀；若有欲心者，得越比尼罪；展轉相動者，得偷蘭罪；若手觸彼女人，僧伽婆尸沙。若比丘入城，若王出、若大會日，若多男女出入，比丘應住，須人小希比丘便入。若時有狂象、狂馬、狂牛、奔車、失火逼時，諸恐怖事疾入者，無罪。若比丘諸大會時，所謂佛生處、得道處、轉法輪處、阿難大會處、羅睺羅大會處、般遮于瑟大會處，是諸大會時多人來看，若女人持珠環、瓔珞、衣物寄比丘，若不凈物應令凈人取，若凈物應自手取。女人還索時，不凈物令凈人還，若凈物自手還，不得為女人著，著者犯越比尼罪；若觸女人身者，僧伽婆尸沙。若觸黃門，偷蘭罪。若觸男子，越比尼罪。若觸

【現代漢語翻譯】 現代漢語譯本 伽婆尸沙（Sanghavasesa，僧殘罪）。如果比丘進入城市乞食，經過家時，被比丘抓住，應當正確地思考。如果比丘乞食時，有端正的女人拿著食物給比丘，比丘見到女人而生起慾望，應當把缽放在地上，讓其他人來接受食物。如果女人拿著食物給比丘，如果女人一手遞食物，一手托著缽底，就不是威儀；如果有慾望心乃至發生觸控，就犯僧伽婆尸沙罪。如果比丘在狹窄的巷子里與女人相遇，比丘應當停下來，等待女人過去；如果爭著行走，就不是威儀；如果有慾望心乃至發生觸控，就犯僧伽婆尸沙罪。如果比丘與母親、姐妹、親戚等長期分別后相見，歡喜地擁抱比丘，比丘應當正確地憶念並安住；如果心懷異念，就犯僧伽婆尸沙罪。如果比丘到達施主家時，女人抱著小孩放在比丘的膝上，不犯戒；如果比丘從女人手中接過小孩，就不是威儀；如果有慾望心，就犯越比尼罪（Dukkata，惡作罪）；輾轉相動，就犯偷蘭罪（Thullaccaya，粗罪）；如果手觸控到那個女人，就犯僧伽婆尸沙罪。如果比丘進入城市，遇到國王出行、大型集會日，或者很多男女出入，比丘應當停下來，等到人稍微稀少時再進入。如果遇到狂象、狂馬、狂牛、奔跑的車輛、失火逼近等恐怖事件，快速進入沒有罪。如果比丘在各種大型集會時，比如佛陀出生地、得道處、轉法輪處、阿難（Ananda，佛陀的侍者）大會處、羅睺羅（Rahula，佛陀的兒子）大會處、般遮于瑟（不確定，可能指某種集會場所）大會處，這些大型集會時很多人來看，如果女人拿著珠環、瓔珞、衣物寄放在比丘處，如果不乾淨的物品應當讓凈人拿取，如果幹凈的物品應當自己拿取。女人來索要時，不乾淨的物品讓凈人歸還，如果幹凈的物品自己歸還，不得為女人穿戴，穿戴者犯越比尼罪；如果觸控女人身體，就犯僧伽婆尸沙罪。如果觸控黃門（Eunuch，太監），犯偷蘭罪。如果觸控男子，犯越比尼罪。如果觸控……

【English Translation】 English version Sanghavasesa (Sanghavasesa, remaining offense requiring a meeting of the Sangha). If a Bhikkhu enters a city for alms and passes by a house, if he is seized by a Bhikkhu, he should reflect properly. If, while a Bhikkhu is seeking alms, a beautiful woman offers food to the Bhikkhu, and the Bhikkhu develops lustful thoughts upon seeing the woman, he should place his bowl on the ground and have someone else receive the food. If a woman offers food to a Bhikkhu, and if the woman offers the food with one hand while supporting the bottom of the bowl with the other, it is not proper conduct; if there is lustful intent, even to the point of touching, it is a Sanghavasesa offense. If a Bhikkhu encounters a woman in a narrow alley, the Bhikkhu should stop and wait for the woman to pass; if he competes to walk, it is not proper conduct; if there is lustful intent, even to the point of touching, it is a Sanghavasesa offense. If a Bhikkhu meets his mother, sister, relatives, etc., after a long separation, and they joyfully embrace the Bhikkhu, the Bhikkhu should maintain mindfulness and remain composed; if he has impure thoughts, it is a Sanghavasesa offense. If a Bhikkhu is at a donor's house and a woman places a small child on the Bhikkhu's lap, there is no offense; if the Bhikkhu takes the small child from the woman's hand, it is not proper conduct; if there is lustful intent, he commits a Dukkata (Dukkata, offense of wrong-doing); if there is mutual movement, he commits a Thullaccaya (Thullaccaya, grave offense); if his hand touches the woman, it is a Sanghavasesa offense. If a Bhikkhu enters a city when the king is processing, during a large gathering, or when many men and women are coming and going, the Bhikkhu should stop and wait until the crowd thins out before entering. If there are stampeding elephants, horses, cattle, runaway carriages, or a fire approaching, and there is a pressing need to enter quickly due to these terrifying events, there is no offense. If a Bhikkhu is at various large gatherings, such as the place of the Buddha's birth, the place of enlightenment, the place of the turning of the Dharma wheel, the gathering place of Ananda (Ananda, Buddha's attendant), the gathering place of Rahula (Rahula, Buddha's son), the gathering place of Pancca Usatha (uncertain, possibly referring to a type of gathering place), during these large gatherings when many people come to watch, if a woman entrusts a Bhikkhu with pearl rings, necklaces, or clothing, if the items are unclean, he should have a clean person take them; if the items are clean, he should take them himself. When the woman comes to reclaim them, the unclean items should be returned by a clean person, and the clean items should be returned by the Bhikkhu himself. He must not put them on for the woman; if he puts them on, he commits a Dukkata offense; if he touches the woman's body, he commits a Sanghavasesa offense. If he touches a eunuch (Eunuch, castrated man), he commits a Thullaccaya offense. If he touches a man, he commits a Dukkata offense. If he touches...

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一切畜生女者，越比尼罪。若緊那羅女及獼猴女，偷蘭罪。若人女邊，僧伽婆尸沙。黃門邊，偷蘭罪。男子邊，越比尼罪。若女人邊，偷蘭罪。黃門邊，越比尼罪。男子邊，越比尼心悔。若女人邊，越比尼。黃門邊，越比尼心悔。男子邊不犯。若女人邊，越比尼心悔。黃門、男子，不犯。是故說：「若比丘淫慾變心，與女人身相摩觸，若捉手、若捉髮編，及余身份摩觸，受細滑者，僧伽婆尸沙。」(第二戒竟)

佛住王舍城迦蘭陀竹園，廣說如上。時凈居天以轉輪王所應服藥價直百千授與耆舊。耆舊藥師作是念：「今日世間誰最尊重、世間第一？當持此藥以奉上之。」尋復念言：「唯有如來，最尊第一，當以此藥奉上世尊！」爾時耆舊童子往詣世尊所，禮世尊足卻住一面白佛言：「凈居天與我是治轉輪王藥價直百千，我作是念：『世間誰最尊重第一應與此藥？』尋復念言：『唯有如來，世之尊重。』今以此藥奉上世尊！唯愿哀愍納受此藥。」佛告耆舊：「如來、應供、正遍知，淫怒癡垢習障永盡。唯有堅固平等妙身，無有眾患，應服此藥。」爾時耆舊復白佛言：「世尊！如來、應供、正遍知平等妙身，雖無眾患，哀愍我故，愿受此藥。當爲來世弟子開示法明，病者受藥、施者得福。」爾時世尊默然而受。耆舊復

【現代漢語翻譯】 現代漢語譯本 一切與畜生雌性行淫者，犯越比尼罪（嚴重罪行）。若與緊那羅（一種半人半獸的生物）雌性或獼猴雌性行淫，犯偷蘭罪（中等罪行）。若與人類女性行淫，犯僧伽婆尸沙（僅次於根本重罪的重罪）。若與黃門（無效能力者）行淫，犯偷蘭罪。若與男子行淫，犯越比尼罪。若與女人行淫，犯偷蘭罪。若與黃門行淫，犯越比尼罪。若對比丘與男子行淫，內心感到後悔。若對比丘與女人行淫，犯越比尼罪。若對比丘與黃門行淫，內心感到後悔。若對比丘與男子行淫，不犯戒。若對比丘與女人行淫，內心感到後悔。若對比丘與黃門、男子行淫，不犯戒。因此佛說：『若比丘淫慾心生，與女人身體互相摩擦，若拉手、若抓頭髮，以及其他身體部位的摩擦，感受細滑的觸感，犯僧伽婆尸沙。』（第二戒完）

佛陀住在王舍城（Rājagṛha）的迦蘭陀竹園（Kalandaka Venuvana），如上所述廣泛說法。當時，凈居天（Śuddhāvāsa）將轉輪王（cakravartin）所應服用的價值百千的藥物交給耆舊（Jīvaka）。耆舊藥師心想：『如今世間誰最受尊重、世間第一？我應當將此藥奉獻給他。』隨即又想到：『唯有如來（Tathāgata），最尊貴第一，我應當將此藥奉獻給世尊（Bhagavan）！』當時，耆舊童子前往世尊處，禮拜世尊的雙足，退到一旁，稟告佛陀說：『凈居天給了我治療轉輪王的藥物，價值百千，我心想：『世間誰最受尊重，第一應該給予此藥？』隨即又想到：『唯有如來，是世間最受尊重者。』現在我將此藥奉獻給世尊！唯愿您慈悲接受此藥。』佛陀告訴耆舊：『如來、應供（Arhat）、正遍知（Samyak-saṃbuddha），淫慾、嗔怒、愚癡的污垢習氣已經永遠斷盡。只有堅固平等微妙的身體，沒有各種疾病，不應服用此藥。』當時，耆舊再次稟告佛陀說：『世尊！如來、應供、正遍知平等微妙的身體，雖然沒有各種疾病，但爲了憐憫我，愿您接受此藥。應當為來世的弟子開示法明，使生病的人得到藥物，佈施的人得到福報。』當時，世尊默然接受。耆舊又

【English Translation】 English version Any male engaging in sexual intercourse with a female animal commits an offense of 'ubhatovyañjanaka' (a serious offense). If engaging with a female Kinnara (a mythical creature, half-human, half-animal) or a female monkey, it's an offense of 'stūlātyaya' (a medium offense). If engaging with a human female, it's a 'saṃghāvaśeṣa' (an offense requiring a meeting of the Sangha for expiation). If engaging with a eunuch, it's an offense of 'stūlātyaya'. If engaging with a male, it's an offense of 'ubhatovyañjanaka'. If engaging with a woman, it's an offense of 'stūlātyaya'. If engaging with a eunuch, it's an offense of 'ubhatovyañjanaka'. If a monk engages with a male and feels remorse, if a monk engages with a woman, it's an offense of 'ubhatovyañjanaka'. If a monk engages with a eunuch and feels remorse, if a monk engages with a male, there is no offense. If a monk engages with a woman and feels remorse, if a monk engages with a eunuch or a male, there is no offense. Therefore, it is said: 'If a monk's mind is overcome by lust and he touches a woman's body, whether by holding her hand, grasping her braided hair, or touching other parts of her body, experiencing smooth sensations, it is a 'saṃghāvaśeṣa' offense.' (End of the Second Precept)

The Buddha was residing in the Kalandaka Bamboo Grove (Kalandaka Venuvana) in Rājagṛha (Royal City), extensively teaching as mentioned above. At that time, the Pure Abode Gods (Śuddhāvāsa) gave Jīvaka (a renowned physician) medicine worth a hundred thousand, the value of medicine that a Universal Monarch (cakravartin) should take. The physician Jīvaka thought: 'Who in the world today is most respected, the foremost in the world? I should offer this medicine to him.' He then thought: 'Only the Tathāgata (Thus Gone One), is the most venerable and foremost; I should offer this medicine to the Blessed One (Bhagavan)!' At that time, the young Jīvaka went to where the Blessed One was, bowed at the Blessed One's feet, and stood to one side, saying to the Buddha: 'The Pure Abode Gods gave me medicine to treat a Universal Monarch, worth a hundred thousand. I thought: 'Who in the world is most respected, to whom should this medicine be given first?' Then I thought: 'Only the Tathāgata is the most respected in the world.' Now I offer this medicine to the Blessed One! May you have compassion and accept this medicine.' The Buddha said to Jīvaka: 'The Tathāgata, Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One), has completely eradicated the defilements and habitual tendencies of lust, anger, and delusion. Only a firm, equal, and wondrous body remains, free from all ailments, and does not need to take this medicine.' At that time, Jīvaka again said to the Buddha: 'Blessed One! Although the Tathāgata, Arhat, Samyak-saṃbuddha, has an equal and wondrous body, free from all ailments, out of compassion for me, may you accept this medicine. It should illuminate the Dharma for future disciples, so that the sick may receive medicine and the givers may receive blessings.' At that time, the Blessed One silently accepted. Jīvaka then

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念：「今不可令世尊如常人法服藥，當取青蓮花葉熏藥令香與世尊嗅之。」爾時世尊，便嗅青蓮花葉香，藥勢十八行下。世尊下已光相不悅。時瓶沙王與諸群臣眷屬俱往問疾。時王舍城有五百淫女，亦詣世尊禮拜問疾。時瓶沙王詣世尊所問疾已，群臣侍從次入問疾。時五百淫女，或乘象馬車輿欲來問疾，中有入者、有不入者、有與年少入園林中游諸浴池，五欲自娛，歌舞戲笑。有一淫女，貧窮弊衣無人共語，便詣優陀夷所白言：「阿阇梨！我欲入看。」優陀夷言：「可爾！汝若不請尚欲呼汝，況汝求請。」即便入房。時優陀夷亦示諸房舍種種彩畫，優陀夷問言：「姊妹！房舍好不？」答言：「實好。」便問姊妹：「能共作是事不？」答言：「阿阇梨！我仰作是事活，若男子者來。」優陀夷言：「姊妹！汝可臥地。」即時臥地。復言：「右脅臥。」即右脅臥。復教左脅臥，即左脅臥。復教仰臥，即便仰臥。復教匍匐，即便匍匐。時優陀夷即便唾之，腳蹴令倒，便言：「姊妹起，我已作竟。」爾時淫女便瞋恚言：「此非沙門辭謝之法。」時有坐禪比丘，先入房闇處坐，遙見是事，語諸比丘。諸比丘即以是事往白世尊，佛言：「呼優陀夷來。」即便呼來。來已，佛問優陀夷：「汝實爾不？」答言：「實爾。」佛問優陀夷：「

【現代漢語翻譯】 現代漢語譯本：念道：『現在不能讓世尊像普通人一樣服藥，應當取青蓮花葉熏藥，使之散發香氣，給世尊聞。』當時世尊便聞了青蓮花葉的香氣，藥力便從十八個通道向下執行。世尊排泄之後，光相不太高興。當時瓶沙王（Bimbisara，古印度摩揭陀國王）與各位大臣眷屬一同前去問候世尊的病情。當時王舍城（Rajagrha，古印度城市）有五百名，也前往世尊處禮拜問候病情。當時瓶沙王到世尊處問候病情之後，各位大臣侍從依次進入問候病情。當時五百名，有的乘坐象、馬、車輿想要來問候病情，其中有進入的、有不進入的、有與年輕人進入園林中游玩各個浴池，用五種慾望自我娛樂，唱歌跳舞嬉笑。有一位，貧窮衣衫襤褸，沒有人與她交談，便前往優陀夷（Udayin，佛陀弟子）處稟告說：『阿阇梨（Acharya，老師）！我想要進去看看。』優陀夷說：『可以！你若是不請求，我還想叫你呢，何況你來請求。』隨即進入房間。當時優陀夷也向她們展示各個房間的各種彩畫，優陀夷問道：『姊妹！房間好不好？』回答說：『真好。』便問姊妹：『能一起做這件事嗎？』回答說：『阿阇梨！我依靠做這件事為生，如果有男子來。』優陀夷說：『姊妹！你可以躺在地上。』立刻躺在地上。又說：『右脅臥。』立刻右脅臥。又教她左脅臥，立刻左脅臥。又教她仰臥，便仰臥。又教她匍匐，便匍匐。當時優陀夷便向她吐唾沫，用腳踢倒，便說：『姊妹起來，我已經做完了。』當時便嗔怒地說：『這不是沙門（Sramana，出家修行者）辭謝的方式。』當時有位坐禪的比丘，先進入房間的黑暗處坐著，遠遠地看見這件事，告訴各位比丘。各位比丘便將這件事稟告世尊，佛說：『叫優陀夷來。』隨即叫他來。來之後，佛問優陀夷：『你真的做了這種事嗎？』回答說：『真的。』佛問優陀夷：

【English Translation】 English version: He thought: 'Now, we must not let the World-Honored One take medicine like an ordinary person. We should take blue lotus leaves, fumigate the medicine to make it fragrant, and let the World-Honored One smell it.' At that time, the World-Honored One smelled the fragrance of the blue lotus leaves, and the power of the medicine flowed down through eighteen channels. After the World-Honored One had relieved himself, his countenance was not pleased. At that time, King Bimbisara (Bimbisara, King of Magadha in ancient India), together with his ministers and retinue, went to inquire about the World-Honored One's illness. At that time, there were five hundred ** in Rajagrha (Rajagrha, an ancient Indian city), who also went to the World-Honored One to pay their respects and inquire about his illness. After King Bimbisara had inquired about the World-Honored One's illness, the ministers and attendants entered in turn to inquire about his illness. At that time, some of the five hundred ** wanted to come and inquire about the illness by riding elephants, horses, or carriages. Some entered, some did not enter, and some went with young men to play in the gardens and various bathing ponds, indulging themselves in the five desires, singing, dancing, and laughing. One ** , poor and shabbily dressed, with no one to talk to, went to Udayin (Udayin, a disciple of the Buddha) and said: 'Acharya (Acharya, teacher)! I want to go in and see.' Udayin said: 'Of course! If you hadn't asked, I would have called you anyway, let alone you asking.' Then she entered the room. At that time, Udayin also showed them the various paintings in the rooms. Udayin asked: 'Sisters! Are the rooms good?' She replied: 'They are really good.' Then he asked the sisters: 'Can you do this thing together?' She replied: 'Acharya! I make a living by doing this, if a man comes.' Udayin said: 'Sisters! You can lie on the ground.' Immediately she lay on the ground. He said again: 'Lie on your right side.' Immediately she lay on her right side. He taught her to lie on her left side, and she immediately lay on her left side. He taught her to lie on her back, and she lay on her back. He taught her to crawl, and she crawled. At that time, Udayin spat on her, kicked her over, and said: 'Sisters, get up, I have finished.' At that time, the ** became angry and said: 'This is not the way a Sramana (Sramana, a renunciate) should apologize.' At that time, there was a meditating Bhikshu (Bhikshu, Buddhist monk) who had entered the room earlier and was sitting in a dark place. He saw this from afar and told the other Bhikshus. The Bhikshus then reported this matter to the World-Honored One. The Buddha said: 'Call Udayin here.' He was called. After he arrived, the Buddha asked Udayin: 'Did you really do this?' He replied: 'I did.' The Buddha asked Udayin:

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汝以何心？」答言：「欲心。」復問優陀夷：「汝欲作淫事耶？」答言：「不欲作，我但戲耳。」佛言：「此是惡事。優陀夷！我常不種種呵責淫慾想，讚歎離欲耶？汝今云何作此惡行？優陀夷！此非法、非律、非是佛教，不可以是長養善法。」佛告諸比丘：「依止王舍城比丘皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘淫慾變心，與女人說醜惡語，隨順淫慾法，如年少男女者，僧伽婆尸沙。」

比丘者，如上說。

淫慾者，染污心也。

變心者，變名過去心，滅盡變易，是亦名變易。但此中變易者，于根力覺道種變易也。心者，意識也。

女人者，親里、非親里、若大、若小、在家、出家。

說淫慾語者，向彼說。惡語者，呵罵形呰。稱說順淫慾者，說非梵行事。

如年少男女者，如年少少年、年少中年、年少老年；如中年年少、中年中年、中年老年；如老年年少、老年中年、老年老年。如年少男女法者，皆僧伽婆尸沙。

僧伽婆尸沙者，如上說。

若比丘于女人起欲心說，若欲作、若不欲作，譽毀、語、問、求、請、睹、罵、直說。

作者，欲舍沙門法為淫慾事，是名作。

不作者，不欲舍沙門法，雖言：「我當作淫慾。」而實

【現代漢語翻譯】 現代漢語譯本： 佛陀問：『你以什麼心（動機）？』優陀夷回答說：『是欲心（貪慾之心）。』佛陀又問優陀夷：『你想要做淫事嗎？』優陀夷回答說：『不想做，我只是開玩笑罷了。』佛陀說：『這是惡事。優陀夷！我不是常常以各種方式呵責淫慾之想，讚歎遠離慾望嗎？你現在怎麼能做出這種惡行？優陀夷！這不合乎佛法、不合乎戒律、不是佛教的教義，不能用這種行為來增長善法。』佛陀告訴眾比丘：『讓所有住在王舍城的比丘都集合起來，爲了十種利益的緣故，我將為比丘們制定戒律，乃至已經聽聞過的，應當重新聽聞。如果比丘因淫慾而心生變化，對女人說醜惡的言語，隨順淫慾之法，如同年少男女的行為，此比丘犯僧伽婆尸沙（僧殘罪）。』

比丘（Bhikkhu）的定義，如前所述。

淫慾（Sexual desire）的定義，是染污的心。

變心（Changed mind）的定義，變是過去的心，滅盡變易，這也叫做變易。但這裡所說的變易，是指在根、力、覺、道等修行方面產生了變化。心，指的是意識。

女人（Woman）的定義，包括親屬、非親屬，年長的、年幼的，在家的、出家的。

說淫慾語（Speaking of sexual desire）的定義，是指向對方說。惡語（Evil words）的定義，是指呵斥、謾罵、詆譭。稱說順淫慾（Speaking in accordance with sexual desire）的定義，是指說非清凈梵行之事。

如年少男女（Like young men and women）的定義，如同年少的少年、年少的壯年、年少的老年；如同壯年的少年、壯年的壯年、壯年的老年；如同老年的少年、老年的壯年、老年的老年。如年少男女法（Like the ways of young men and women）的定義，都屬於僧伽婆尸沙（僧殘罪）。

僧伽婆尸沙（Sanghavasesa）的定義，如前所述。

如果比丘對女人起了欲心而說，無論是想要做，還是不想要做，讚美、詆譭、說話、詢問、乞求、請求、觀看、謾罵、直接說。

作者（Intending to do）的定義，是指想要捨棄沙門（ascetic）的修行，去做淫慾之事，這叫做作。

不作者（Not intending to do）的定義，是指不想要捨棄沙門的修行，雖然口頭上說：『我想要做淫慾之事。』但實際上

【English Translation】 English version: The Buddha asked: 'With what intention?' Udayin replied: 'With lustful intention.' The Buddha further asked Udayin: 'Do you want to commit sexual acts?' Udayin replied: 'I don't want to do it, I was just joking.' The Buddha said: 'This is an evil thing. Udayin! Have I not always in various ways rebuked lustful thoughts and praised detachment from desire? How can you now commit such an evil act? Udayin! This is not in accordance with the Dharma, not in accordance with the Vinaya, not in accordance with the Buddha's teachings, and cannot be used to cultivate good qualities.' The Buddha told the Bhikkhus: 'Gather all the Bhikkhus residing in Rajagriha, for the sake of ten benefits, I will establish precepts for the Bhikkhus, and even those who have already heard them should hear them again. If a Bhikkhu, due to sexual desire, has a change of heart, speaks foul language to a woman, and acts in accordance with the ways of sexual desire, like young men and women, this Bhikkhu commits Sanghavasesa (offense requiring formal meeting of the Sangha).'

The definition of Bhikkhu, as mentioned above.

The definition of sexual desire, is a defiled mind.

The definition of changed mind, change refers to the past mind, extinguished and altered, this is also called alteration. But the alteration mentioned here refers to changes in the cultivation of roots, powers, enlightenment factors, and the path. Mind refers to consciousness.

The definition of woman, includes relatives, non-relatives, older, younger, lay, and monastic.

The definition of speaking of sexual desire, refers to speaking to the other person. The definition of evil words, refers to scolding, cursing, and denigrating. The definition of speaking in accordance with sexual desire, refers to speaking of matters that are not pure conduct.

The definition of like young men and women, is like a young boy, a young adult, a young old man; like an adult young boy, an adult adult, an adult old man; like an old man young boy, an old man adult, an old man old man. The definition of like the ways of young men and women, all belong to Sanghavasesa.

The definition of Sanghavasesa, as mentioned above.

If a Bhikkhu has lustful thoughts towards a woman and speaks, whether intending to do it or not intending to do it, praises, denigrates, speaks, asks, begs, requests, watches, curses, speaks directly.

The definition of intending to do, refers to wanting to abandon the ascetic practice and engage in sexual acts, this is called intending to do.

The definition of not intending to do, refers to not wanting to abandon the ascetic practice, although verbally saying: 'I want to engage in sexual acts,' but in reality

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不為，是名不欲作。

譽毀者，於八處若譽、若毀，所謂兩唇、兩腋、兩乳、兩脅、腹臍、兩髀、兩道。唇者，言好唇、赤唇、齊整唇、石榴花唇，作是稱譽者，僧伽婆尸沙。若言：「丑唇、垂唇、粗唇、豬唇、唇如井口。」作是毀者，僧伽婆尸沙。腋者，好腋、平腋、無毛腋、香腋，若言：「臭腋、深腋、多毛腋、垢腋。」作如是譽毀者，僧伽婆尸沙。乳者，好乳、圓乳、石榴乳、金攖乳、兩乳齊出；若言：「丑乳、垂乳、大乳、豬乳、狗乳、藥囊乳。」如是等譽毀者，僧伽婆尸沙。脅者，好脅、平脅、轆轤脅；若言：「丑脅、垂脅。」如是等譽毀者，僧伽婆尸沙。腹者，好腹、平腹；若言：「丑腹、大腹、垂腹。」如是等譽毀者，僧伽婆尸沙。臍者，好臍、深臍、水漩臍；若言：「丑臍、大臍、凸臍。」作如是譽毀者，僧伽婆尸沙。髀者，好髀、圓髀、𦟛髀、象鼻髀；若言：「惡髀、瘦髀。」作如是譽毀者，僧伽婆尸沙。兩道者說名僧伽婆尸沙，是名八事。染污心譽毀者，僧伽婆尸沙。

語者，語女人言：「如汝母姊妹曾從事人，若夫、若叔語汝者，汝當隨作。」作是語者，僧伽婆尸沙。

問者，問女人言：「汝曾從事人，若夫、若叔在何處作？夜幾時作？」作如是問者，僧伽婆尸沙。

【現代漢語翻譯】 現代漢語譯本： 不做，就叫做不造作。

讚美或詆譭，在八個部位進行讚美或詆譭，這八個部位是：雙唇、雙腋、雙乳、兩脅、腹臍、兩髀、兩道。如果說：『好唇、紅唇、整齊的唇、石榴花般的唇』，這樣讚美，犯僧伽婆尸沙（僧團殘罪）。如果說：『丑唇、下垂的唇、粗糙的唇、豬唇、唇像井口』，這樣詆譭，犯僧伽婆尸沙。腋窩，如果說：『好腋窩、平坦的腋窩、沒有毛的腋窩、香的腋窩』，如果說：『臭腋窩、深的腋窩、多毛的腋窩、髒的腋窩』，這樣讚美或詆譭，犯僧伽婆尸沙。乳房，如果說：『好乳房、圓乳房、石榴乳房、金色的乳房、兩個乳房一起突出』；如果說：『丑乳房、下垂的乳房、**、豬乳房、狗乳房、藥囊乳房』，像這樣讚美或詆譭，犯僧伽婆尸沙。脅部，如果說：『好脅部、平坦的脅部、轆轤般的脅部』；如果說：『丑脅部、下垂的脅部』，像這樣讚美或詆譭，犯僧伽婆尸沙。腹部，如果說：『好腹部、平坦的腹部』；如果說：『丑腹部、大腹部、下垂的腹部』，像這樣讚美或詆譭，犯僧伽婆尸沙。肚臍，如果說：『好肚臍、深肚臍、水漩渦般的肚臍』；如果說：『丑肚臍、大肚臍、凸肚臍』，像這樣讚美或詆譭，犯僧伽婆尸沙。大腿，如果說：『好大腿、圓大腿、𦟛大腿、象鼻大腿』；如果說：『丑大腿、瘦大腿』，像這樣讚美或詆譭，犯僧伽婆尸沙。兩道，說出名稱就犯僧伽婆尸沙，這叫做八事。以染污心讚美或詆譭，犯僧伽婆尸沙。

言語方面，對女人說：『像你母親姐妹曾經服侍的人一樣，無論是丈夫還是叔叔對你說的，你都應當照做。』說這樣的話，犯僧伽婆尸沙。

詢問方面，問女人說：『你曾經服侍的人，無論是丈夫還是叔叔在哪裡工作？晚上幾點工作？』像這樣詢問，犯僧伽婆尸沙。

【English Translation】 English version: 'Not doing' is called 'not wanting to create'.

Praising or defaming, praising or defaming in eight places, namely: both lips, both armpits, both breasts, both sides, abdomen and navel, both thighs, and both 'ways'. If one says: 'Good lips, red lips, neat lips, pomegranate flower lips,' such praise constitutes a Sanghavasesa (formal meeting of the Sangha). If one says: 'Ugly lips, drooping lips, coarse lips, pig lips, lips like a well opening,' such defamation constitutes a Sanghavasesa. Armpits, if one says: 'Good armpits, flat armpits, hairless armpits, fragrant armpits,' if one says: 'Smelly armpits, deep armpits, hairy armpits, dirty armpits,' such praise or defamation constitutes a Sanghavasesa. Breasts, if one says: 'Good breasts, round breasts, pomegranate breasts, golden breasts, both breasts protruding together'; if one says: 'Ugly breasts, drooping breasts, **, pig breasts, dog breasts, medicine bag breasts,' such praise or defamation constitutes a Sanghavasesa. Sides, if one says: 'Good sides, flat sides, winch-like sides'; if one says: 'Ugly sides, drooping sides,' such praise or defamation constitutes a Sanghavasesa. Abdomen, if one says: 'Good abdomen, flat abdomen'; if one says: 'Ugly abdomen, large abdomen, drooping abdomen,' such praise or defamation constitutes a Sanghavasesa. Navel, if one says: 'Good navel, deep navel, whirlpool-like navel'; if one says: 'Ugly navel, large navel, protruding navel,' such praise or defamation constitutes a Sanghavasesa. Thighs, if one says: 'Good thighs, round thighs, 𦟛 thighs, elephant trunk thighs'; if one says: 'Ugly thighs, thin thighs,' such praise or defamation constitutes a Sanghavasesa. The two 'ways', mentioning the name constitutes a Sanghavasesa, this is called the eight matters. Praising or defaming with a defiled mind constitutes a Sanghavasesa.

In terms of speech, saying to a woman: 'As those whom your mother and sisters once served, whatever your husband or uncle tells you, you should do.' Saying such words constitutes a Sanghavasesa.

In terms of questioning, asking a woman: 'Where do those whom you once served, whether husband or uncle, work? At what time do they work at night?' Asking in this way constitutes a Sanghavasesa.

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求者，比丘言：「如人求汝母姊妹，曾從事人法求汝，以是事可得衣食。」作如是說者，僧伽婆尸沙。

請者，語女人言：「我已請諸天神，得與汝和合，當報此愿。」作如是說者，僧伽婆尸沙。

睹者，作是言：「今當共比，知誰唇好。我耶？汝耶？不好當顧物。」如是兩腋、兩乳、兩脅、腹臍、兩髀，皆當共比知，誰好我耶？汝耶？不好當顧物，及兩道稱名，僧伽婆尸沙。

罵者，欲心罵言：「如驢馬等。」種種字名者，僧伽婆尸沙。

直說者，直言當共作是事，僧伽婆尸沙。

比丘欲心於女人，若欲作、若不欲作，譽毀、語、問、求、請、睹、罵、直說，僧伽婆尸沙。起欲心欲向此而向余、欲向余而向此、欲向此而向此、欲向余而向余，乃至直說，僧伽婆尸沙。若比丘于女人起欲心，向黃門乃至直說，偷蘭罪。若比丘于黃門起欲心，向女人乃至直說，僧伽婆尸沙。若比丘于女人起欲心，向女人乃至直說，僧伽婆尸沙。若比丘于黃門起欲心，向黃門乃至直說，偷蘭罪。若比丘于女人起欲心，向男子乃至直說，越比尼罪。若比丘于男子起欲心，向女人乃至直說，僧伽婆尸沙。女人向女人亦爾。若比丘于男子起欲心，向男子乃至直說，越比尼罪。黃門男子亦如是。

若比丘欲

【現代漢語翻譯】 現代漢語譯本：

求者，如果比丘說：『如同有人追求你的母親、姐妹，曾經以不正當的手段追求你，用這樣的事情可以得到衣食。』 這樣說的人，犯僧伽婆尸沙（僧團殘罪）。 請者，如果對比丘尼說：『我已經祈請諸天神，可以和你交合，事後會報答這個願望。』 這樣說的人，犯僧伽婆尸沙（僧團殘罪）。 睹者，如果說：『現在來比較一下，看誰的嘴唇好看。是我呢？還是你呢？如果不好看就用東西來補償。』 像這樣比較兩腋、兩乳、兩脅、腹臍、兩髀，說：『比較一下，看誰的好看，是我呢？還是你呢？如果不好看就用東西來補償。』 以及直接說出兩性器官的名稱，犯僧伽婆尸沙（僧團殘罪）。 罵者，如果以淫慾之心辱罵說：『像驢馬一樣。』 種種污穢的字眼，犯僧伽婆尸沙（僧團殘罪）。 直說者，如果直接說要一起做愛，犯僧伽婆尸沙（僧團殘罪）。 比丘以淫慾之心對女人，無論想或不想發生性關係，讚美、詆譭、說話、詢問、要求、祈請、觀看、辱罵、直接說，都犯僧伽婆尸沙（僧團殘罪）。生起淫慾之心，想對這個女人說卻對另一個女人說，想對另一個女人說卻對這個女人說，想對這個女人說也對這個女人說，想對另一個女人說也對另一個女人說，乃至直接說，都犯僧伽婆尸沙（僧團殘罪）。如果比丘對女人產生淫慾之心，對黃門（太監）乃至直接說，犯偷蘭罪（粗罪）。如果比丘對黃門產生淫慾之心，對女人乃至直接說，犯僧伽婆尸沙（僧團殘罪）。如果比丘對女人產生淫慾之心，對女人乃至直接說，犯僧伽婆尸沙（僧團殘罪）。如果比丘對黃門產生淫慾之心，對黃門乃至直接說，犯偷蘭罪（粗罪）。如果比丘對女人產生淫慾之心，對男子乃至直接說，犯越比尼罪（違越戒律罪）。如果比丘對男子產生淫慾之心，對女人乃至直接說，犯僧伽婆尸沙（僧團殘罪）。女人對女人也是一樣。如果比丘對男子產生淫慾之心，對男子乃至直接說，犯越比尼罪（違越戒律罪）。黃門男子也是如此。 如果比丘想要...

【English Translation】 English version:

'Soliciting': If a Bhikkhu (monk) says, 'Like someone who seeks your mother or sister, having previously sought you through improper means, one can obtain clothing and food through such actions,' such a statement constitutes a Sanghabasesa (an offense requiring a meeting of the Sangha). 'Entreating': If a Bhikkhu says to a woman, 'I have entreated the gods, and I can unite with you, and I will fulfill this vow,' such a statement constitutes a Sanghabasesa (an offense requiring a meeting of the Sangha). 'Comparing': If one says, 'Let us now compare to see whose lips are more beautiful. Mine? Or yours? If not beautiful, I will compensate with something.' Similarly, comparing both armpits, both breasts, both sides, abdomen, navel, both thighs, saying, 'Let us compare to see whose is more beautiful, mine? Or yours? If not beautiful, I will compensate with something,' and directly naming both sexual organs, constitutes a Sanghabasesa (an offense requiring a meeting of the Sangha). 'Insulting': If, with lustful intent, one insults by saying, 'Like a donkey or horse,' using various kinds of foul language, it constitutes a Sanghabasesa (an offense requiring a meeting of the Sangha). 'Speaking Directly': If one directly says, 'Let us engage in sexual intercourse,' it constitutes a Sanghabasesa (an offense requiring a meeting of the Sangha). If a Bhikkhu, with lustful intent towards a woman, whether intending to engage in sexual intercourse or not, praises, disparages, speaks, asks, requests, entreats, observes, insults, or speaks directly, it constitutes a Sanghabasesa (an offense requiring a meeting of the Sangha). Arousing lustful intent, intending to speak to this woman but speaking to another, intending to speak to another woman but speaking to this woman, intending to speak to this woman and speaking to this woman, intending to speak to another woman and speaking to another woman, even to the point of speaking directly, constitutes a Sanghabasesa (an offense requiring a meeting of the Sangha). If a Bhikkhu develops lustful intent towards a woman and speaks to a eunuch (hermaphrodite), even to the point of speaking directly, it constitutes a Thullan (a grave offense). If a Bhikkhu develops lustful intent towards a eunuch and speaks to a woman, even to the point of speaking directly, it constitutes a Sanghabasesa (an offense requiring a meeting of the Sangha). If a Bhikkhu develops lustful intent towards a woman and speaks to a woman, even to the point of speaking directly, it constitutes a Sanghabasesa (an offense requiring a meeting of the Sangha). If a Bhikkhu develops lustful intent towards a eunuch and speaks to a eunuch, even to the point of speaking directly, it constitutes a Thullan (a grave offense). If a Bhikkhu develops lustful intent towards a woman and speaks to a man, even to the point of speaking directly, it constitutes a Pacittiya (an offense requiring confession). If a Bhikkhu develops lustful intent towards a man and speaks to a woman, even to the point of speaking directly, it constitutes a Sanghabasesa (an offense requiring a meeting of the Sangha). The same applies to a woman speaking to a woman. If a Bhikkhu develops lustful intent towards a man and speaks to a man, even to the point of speaking directly, it constitutes a Pacittiya (an offense requiring confession). The same applies to a eunuch speaking to a man. If a Bhikkhu wants to...

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心向女人，說淫慾、順淫慾、隱覆、傍語、妊身。淫慾者，言：「姊妹共作是事。」是名淫慾。

順淫慾者，比丘言：「女人所欲得物，若男子、若涂香、若花鬘、衣服、瓔珞，當作是事。」是名順淫慾。

隱覆者，若比丘向女人作隱覆語言：「姊妹沐浴來、啖果來、出毒來。」作如是等種種謬語，是名隱覆。

傍語者，若比丘於一女人有欲心，向傍女人說八處。若此一女人，知比丘欲心向己者，是比丘得八僧伽婆尸沙罪；此一女人不知者，得六偷蘭罪、二僧伽婆尸沙。若比丘欲心於一女人，即向此女人譽毀余女人八處。若此女人知此比丘欲心向己者，是比丘得八僧伽婆尸沙；不知者得六偷蘭罪、二僧伽婆尸沙。若比丘于女人有欲心，即向此女人說黃門八處，是女人知比丘有欲心向己者，犯八僧伽婆尸沙；不知者六偷蘭罪、二僧伽婆尸沙。若比丘於一女人有欲心，即向此女人說男子八處，是女人知比丘有欲心向己者，犯八僧伽婆尸沙罪；不知者六偷蘭罪、二僧伽婆尸沙。若比丘於一黃門有欲心，向余黃門譽毀八處，若此黃門知比丘有欲心向己者，得八偷蘭罪；若不知者得六越比尼、二偷蘭罪。若比丘於一黃門有欲心，即向此黃門，譽毀余黃門八處，若是黃門知比丘有欲心向己者，是比丘得八偷蘭罪

【現代漢語翻譯】 現代漢語譯本： 心懷對女人的慾念，包括談論淫慾、順應淫慾、隱晦表達、旁敲側擊以及涉及懷孕之事。

談論淫慾，指的是說：『姐妹們一起做這件事吧。』這就被稱為談論淫慾。

順應淫慾，指的是比丘說：『女人想要得到的東西，無論是男子、涂香、花鬘、衣服、瓔珞，都應當去做這些事。』這就被稱為順應淫慾。

隱晦表達，指的是比丘對女人使用隱晦的語言：『姐妹，洗完澡來了嗎？吃完水果來了嗎？擺脫毒害了嗎？』像這樣使用各種不明確的言語，這就被稱為隱晦表達。

旁敲側擊，指的是如果比丘對一個女人有慾念，就向她旁邊的女人說八件事。如果這個女人知道比丘對她有慾念，那麼這個比丘就犯了八條僧伽婆尸沙（Sanghavasesa，僧殘罪）；如果這個女人不知道，就犯了六條偷蘭罪（Thullananda，粗罪）、兩條僧伽婆尸沙罪。如果比丘對一個女人有慾念，就直接向這個女人讚美或詆譭其他女人八件事。如果這個女人知道這個比丘對她有慾念，那麼這個比丘就犯了八條僧伽婆尸沙罪；如果不知道，就犯了六條偷蘭罪、兩條僧伽婆尸沙罪。如果比丘對一個女人有慾念，就直接向這個女人說太監（黃門）的八件事，如果這個女人知道比丘對她有慾念，就犯了八條僧伽婆尸沙罪；如果不知道，就犯了六條偷蘭罪、兩條僧伽婆尸沙罪。如果比丘對一個女人有慾念，就直接向這個女人說男人的八件事，如果這個女人知道比丘對她有慾念，就犯了八條僧伽婆尸沙罪；如果不知道，就犯了六條偷蘭罪、兩條僧伽婆尸沙罪。如果比丘對一個太監有慾念，向其他太監讚美或詆譭八件事，如果這個太監知道比丘對他有慾念，就犯了八條偷蘭罪；如果不知道，就犯了六條越比尼罪（Pacittiya，波逸提罪）、兩條偷蘭罪。如果比丘對一個太監有慾念，就直接向這個太監讚美或詆譭其他太監八件事，如果這個太監知道比丘對他有慾念，那麼這個比丘就犯了八條偷蘭罪。

【English Translation】 English version: Having a mind directed towards women includes speaking of lust, complying with lust, veiled speech, indirect speech, and matters concerning pregnancy.

Speaking of lust refers to saying: 'Sisters, let us do this thing together.' This is called speaking of lust.

Complying with lust refers to a Bhikkhu (monk) saying: 'Whatever things a woman desires, whether it be a man, scented paste, garlands, clothes, or ornaments, one should do these things.' This is called complying with lust.

Veiled speech refers to a Bhikkhu using veiled language towards a woman: 'Sister, have you come from bathing? Have you come from eating fruit? Have you come from escaping poison?' Using such various ambiguous words is called veiled speech.

Indirect speech refers to if a Bhikkhu has lustful thoughts towards one woman, he speaks eight things to the woman next to her. If this woman knows that the Bhikkhu has lustful thoughts towards her, then this Bhikkhu commits eight Sanghavasesa (formal meeting of the Sangha) offenses; if this woman does not know, he commits six Thullananda (serious offense) offenses and two Sanghavasesa offenses. If a Bhikkhu has lustful thoughts towards one woman, he directly praises or disparages other women in eight ways to this woman. If this woman knows that this Bhikkhu has lustful thoughts towards her, then this Bhikkhu commits eight Sanghavasesa offenses; if she does not know, he commits six Thullananda offenses and two Sanghavasesa offenses. If a Bhikkhu has lustful thoughts towards a woman, he directly speaks of the eight characteristics of a eunuch (hermaphrodite) to this woman, if this woman knows that the Bhikkhu has lustful thoughts towards her, he commits eight Sanghavasesa offenses; if she does not know, he commits six Thullananda offenses and two Sanghavasesa offenses. If a Bhikkhu has lustful thoughts towards a woman, he directly speaks of the eight characteristics of a man to this woman, if this woman knows that the Bhikkhu has lustful thoughts towards her, he commits eight Sanghavasesa offenses; if she does not know, he commits six Thullananda offenses and two Sanghavasesa offenses. If a Bhikkhu has lustful thoughts towards a eunuch, he praises or disparages eight things to other eunuchs, if this eunuch knows that the Bhikkhu has lustful thoughts towards him, he commits eight Thullananda offenses; if he does not know, he commits six Pacittiya (minor offense) offenses and two Thullananda offenses. If a Bhikkhu has lustful thoughts towards a eunuch, he directly praises or disparages other eunuchs in eight ways to this eunuch, if this eunuch knows that the Bhikkhu has lustful thoughts towards him, then this Bhikkhu commits eight Thullananda offenses.

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；若不知者，得六越比尼罪、二偷蘭罪。若比丘於此黃門有欲心，即向此黃門譽毀女人八處，若此黃門知比丘有欲心向己者，是比丘犯八偷蘭罪；不知者得六越比尼罪、二偷蘭罪。若比丘於此黃門有欲心，即于黃門前譽毀男子八處，若此黃門知比丘有欲心向己者，得八偷蘭罪；若不知者，得六越比尼罪、二偷蘭罪。若比丘於一男子有欲心，向余男子譽毀八處，是男子知比丘有欲心向己者，得八越比尼罪；若不知者，六越比尼心悔、二越比尼罪。若比丘於此男子有欲心，即於此男子前譽毀余男子八處，是男子知比丘有欲心向己者，犯八越比尼罪；若不知者，得六越比尼心悔、二越比尼罪。若比丘于男子有欲心，即此人前譽毀女人八處，是男子知比丘有欲心向己者，得八越比尼罪；若不知者，六越比尼心悔、二越比尼罪。若比丘于男子有欲心，即向男子說黃門八處，若是男子知比丘有欲心向己者，得八越比尼罪；若不知者，得六越比尼心悔、二越比尼罪，是名傍說。

妊娠者，若妊娠女人來入寺中禮比丘足，語女人言：「咄！咄！奇！優婆夷！汝已開門已受染色、汝夜都不眠、作不凈業，此非梵行，是淫慾果耳。」作是語者，僧伽婆尸沙，是名妊身。若女人前譽毀，得僧伽婆尸沙。黃門前，得偷蘭罪。若男子前，得

【現代漢語翻譯】 現代漢語譯本：如果對方不知情，則犯六個越比尼罪（Sekhiya），兩個偷蘭罪（Thullaccaya）。如果比丘對比丘尼（bhikkhuni）有欲心，就向這位黃門（Pandaka，指無性別的男性）讚美並詆譭女人八個方面，如果這位黃門知道比丘對比丘尼有欲心，那麼這位比丘犯八個偷蘭罪；如果不知情，則犯六個越比尼罪，兩個偷蘭罪。如果比丘對比丘尼有欲心，就在這位黃門面前讚美並詆譭男人八個方面，如果這位黃門知道比丘對比丘尼有欲心，就犯八個偷蘭罪；如果不知情，則犯六個越比尼罪，兩個偷蘭罪。如果比丘對一個男子有欲心，向其他男子讚美並詆譭八個方面，如果這個男子知道比丘對比丘尼有欲心，就犯八個越比尼罪；如果不知情，則犯六個越比尼心悔（Sekhiya with remorse），兩個越比尼罪。如果比丘對比丘尼有欲心，就在這個男子面前讚美並詆譭其他男子八個方面，如果這個男子知道比丘對比丘尼有欲心，就犯八個越比尼罪；如果不知情，則犯六個越比尼心悔，兩個越比尼罪。如果比丘對比丘尼有欲心，就在這個人面前讚美並詆譭女人八個方面，如果這個男子知道比丘對比丘尼有欲心，就犯八個越比尼罪；如果不知情，則犯六個越比尼心悔，兩個越比尼罪。如果比丘對比丘尼有欲心，就向男子說黃門八個方面，如果這個男子知道比丘對比丘尼有欲心，就犯八個越比尼罪；如果不知情，則犯六個越比尼心悔，兩個越比尼罪，這叫做傍說。 妊娠者，如果妊娠的女人來到寺廟中禮拜比丘的腳，對比丘尼說：『咄！咄！奇！優婆夷（Upasika，指在家女信徒）！你已經打開了門，已經接受了染色，你夜裡都不睡覺，做不凈的行業，這不是梵行（Brahmacharya，指清凈的行為），這是淫慾的結果啊。』說這樣的話，犯僧伽婆尸沙（Sanghadisesa，指僅次於波羅夷的重罪），這叫做妊身。如果在女人面前讚美並詆譭，犯僧伽婆尸沙。在黃門面前，犯偷蘭罪。在男子面前，得

【English Translation】 English version: If the other person is unaware, it incurs six Sekhiya offenses and two Thullaccaya offenses. If a bhikkhu has lustful thoughts towards a eunuch (Pandaka, referring to a male without gender), and praises and disparages women in eight aspects to this eunuch, if this eunuch knows that the bhikkhu has lustful thoughts towards him, then this bhikkhu commits eight Thullaccaya offenses; if unaware, he incurs six Sekhiya offenses and two Thullaccaya offenses. If a bhikkhu has lustful thoughts towards a eunuch, and praises and disparages men in eight aspects in front of this eunuch, if this eunuch knows that the bhikkhu has lustful thoughts towards him, he commits eight Thullaccaya offenses; if unaware, he incurs six Sekhiya offenses and two Thullaccaya offenses. If a bhikkhu has lustful thoughts towards one man, and praises and disparages eight aspects to other men, if this man knows that the bhikkhu has lustful thoughts towards him, he commits eight Sekhiya offenses; if unaware, he incurs six Sekhiya offenses with remorse and two Sekhiya offenses. If a bhikkhu has lustful thoughts towards a man, and praises and disparages other men in eight aspects in front of this man, if this man knows that the bhikkhu has lustful thoughts towards him, he commits eight Sekhiya offenses; if unaware, he incurs six Sekhiya offenses with remorse and two Sekhiya offenses. If a bhikkhu has lustful thoughts towards a man, and praises and disparages women in eight aspects in front of this person, if this man knows that the bhikkhu has lustful thoughts towards him, he commits eight Sekhiya offenses; if unaware, he incurs six Sekhiya offenses with remorse and two Sekhiya offenses. If a bhikkhu has lustful thoughts towards a man, and speaks to the man about the eight aspects of a eunuch, if this man knows that the bhikkhu has lustful thoughts towards him, he commits eight Sekhiya offenses; if unaware, he incurs six Sekhiya offenses with remorse and two Sekhiya offenses. This is called 'speaking on the side'. Regarding pregnancy: If a pregnant woman comes to the temple to pay respects at the feet of a bhikkhu, and he says to her, 'Tut! Tut! Strange! Upasika (referring to a female lay follower)! You have opened the door, you have received the dyeing, you do not sleep at night, you engage in impure activities, this is not Brahmacharya (referring to pure conduct), this is the result of lust.' Saying such words incurs a Sanghadisesa (referring to a serious offense second only to Parajika). Praising and disparaging in front of a woman incurs a Sanghadisesa. In front of a eunuch, it incurs a Thullaccaya offense. In front of a man, it incurs

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越比尼罪。若向緊那羅女、獼猴女，得偷蘭罪。向余畜生女說，得越比尼罪。若女人邊，得僧伽婆尸沙。黃門邊，偷蘭罪。男子邊，越比尼罪。若女人邊，偷蘭罪。黃門邊，越比尼罪。男子邊，越比尼心悔。若女人邊，越比尼罪。黃門邊，越比尼心悔。男子邊，無罪。若女人邊，越比尼心悔。黃門男子邊，無罪。是故說：「若比丘淫慾變心，與女人作粗惡語，隨順淫慾法，如年少男女者，僧伽婆尸沙。」(第三戒竟)

佛住舍衛城，廣說如上。時長老優陀夷有舊知識婆羅門，語優陀夷言：「我欲余行。長老！能時時往返看我家中婦兒不？」優陀夷言：「婆羅門！汝不相囑尚欲經營，況復囑我！」婆羅門便余行去。時優陀夷著人聚落衣持缽到婆羅門舍，婆羅門婦見長老優陀夷來，恭敬起迎言：「善來阿阇梨！久不相見，今乃屈顧，請令入坐。」即便就座。優陀夷言：「我今希來，汝能少有所與不？」婆羅門婦言：「有種種飲食，隨有所敕盡當相與。」優陀夷言：「此諸飲食諸信心家處處皆得，但我出家人所難得者，汝得自在，當持與我。」婆羅門婦言：「不知何者是出家人之所難得物，我得自在？當見示語。若我家有者當持相與，家中無者當於余處求索相與。」優陀夷言：「汝足知是事，何以不知？汝多情詐如賊

【現代漢語翻譯】 現代漢語譯本： 越比尼罪（Veyyākaraṇī，一種較輕的罪）。如果對比丘尼以外的緊那羅女（Kiṃnarī，一種半人半鳥的神）、獼猴女行淫，犯偷蘭罪（Thūlaccaya，一種較重的罪）。如果對其他畜生女說淫語，犯越比尼罪。如果對女人行淫，犯僧伽婆尸沙（Saṃghādisesa，一種需要僧團懺悔的重罪）。對黃門（Paṇḍaka，無效能力者）行淫，犯偷蘭罪。對男子行淫，犯越比尼罪。如果對女人說淫語，犯偷蘭罪。對黃門說淫語，犯越比尼罪。對男子說淫語，如果內心後悔，則無罪。如果對女人說淫語，犯越比尼罪。對黃門說淫語，如果內心後悔，則無罪。對男子說淫語，無罪。如果對女人說淫語，如果內心後悔，則犯越比尼罪。對黃門或男子說淫語，無罪。因此說：『如果比丘淫慾變心，與女人說粗惡的淫語，隨順淫慾之法，如同年少的男女一樣，則犯僧伽婆尸沙。』（第三戒完） 佛陀住在舍衛城（Śrāvastī），像上面一樣廣泛地說法。當時，長老優陀夷（Udayin）有一位舊相識的婆羅門（Brāhmaṇa），對優陀夷說：『我將要遠行。長老！你能時常往返看看我家的妻子和孩子嗎？』優陀夷說：『婆羅門！你不囑託我，我都想經營此事，更何況你囑託我呢！』婆羅門就遠行去了。當時，優陀夷穿著進入聚落的衣服，拿著缽來到婆羅門的家。婆羅門的妻子見到長老優陀夷來了，恭敬地起身迎接，說：『阿阇梨（Ācārya，老師）！您好！很久不見了，今天竟然屈尊光臨，請進屋坐。』優陀夷就坐下了。優陀夷說：『我今天難得來一次，你能稍微給我一些東西嗎？』婆羅門的妻子說：『有各種各樣的飲食，只要您吩咐，我都會給您。』優陀夷說：『這些飲食在各個有信心的施主家到處都能得到，但我出家人難以得到的東西，你卻能自由支配，應該拿來給我。』婆羅門的妻子說：『我不知道什麼是出家人難以得到的，而我又能自由支配的東西？請您明示。如果我家有，我就拿來給您，如果我家沒有，我就到其他地方去尋找來給您。』優陀夷說：『你明明知道這件事，為什麼說不知道？你多情而狡詐，像賊一樣。』

【English Translation】 English version: The Veyyākaraṇī offense (a minor offense). If one engages in sexual intercourse with a Kinnara woman (Kiṃnarī, a half-human, half-bird deity) or a monkey woman other than a Bhikkhuni, one commits a Thūlaccaya offense (a serious offense). If one speaks lewdly to a female animal, one commits a Veyyākaraṇī offense. If one engages in sexual intercourse with a woman, one commits a Saṃghādisesa offense (a serious offense requiring communal confession). If one engages in sexual intercourse with a Paṇḍaka (an eunuch), one commits a Thūlaccaya offense. If one engages in sexual intercourse with a man, one commits a Veyyākaraṇī offense. If one speaks lewdly to a woman, one commits a Thūlaccaya offense. If one speaks lewdly to a Paṇḍaka, one commits a Veyyākaraṇī offense. If one speaks lewdly to a man and feels remorse, there is no offense. If one speaks lewdly to a woman, one commits a Veyyākaraṇī offense. If one speaks lewdly to a Paṇḍaka and feels remorse, there is no offense. If one speaks lewdly to a man, there is no offense. If one speaks lewdly to a woman and feels remorse, one commits a Veyyākaraṇī offense. If one speaks lewdly to a Paṇḍaka or a man, there is no offense. Therefore, it is said: 'If a Bhikkhu's mind is overcome by lust and speaks coarse, lewd words to a woman, following the ways of lust, like young men and women, he commits a Saṃghādisesa offense.' (End of the Third Precept) The Buddha was dwelling in Śrāvastī (Śrāvastī), expounding the Dharma extensively as above. At that time, the Elder Udayin (Udayin) had an old acquaintance, a Brāhmaṇa (Brāhmaṇa), who said to Udayin: 'I am about to travel far away. Elder! Can you occasionally visit and check on my wife and children?' Udayin said: 'Brāhmaṇa! Even if you didn't ask me, I would still want to manage this matter, let alone if you ask me!' The Brāhmaṇa then traveled far away. At that time, Udayin, wearing robes for entering a village and carrying a bowl, arrived at the Brāhmaṇa's house. The Brāhmaṇa's wife saw the Elder Udayin coming and respectfully rose to greet him, saying: 'Welcome, Ācārya (Ācārya, teacher)! It has been a long time since we last met. Today you have deigned to visit. Please come in and sit down.' Udayin then sat down. Udayin said: 'I have come here with difficulty today. Can you give me something?' The Brāhmaṇa's wife said: 'There are all kinds of food and drink. Whatever you order, I will give you.' Udayin said: 'These foods and drinks can be obtained everywhere in the homes of faithful donors. But what is difficult for us renunciants to obtain, you have freely available, and you should give it to me.' The Brāhmaṇa's wife said: 'I do not know what is difficult for renunciants to obtain and what I have freely available. Please show me and tell me. If I have it in my house, I will give it to you. If I do not have it in my house, I will seek it elsewhere and give it to you.' Udayin said: 'You clearly know this matter, why do you say you do not know? You are amorous and deceitful, like a thief.'

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有四眼，何所不知？」婆羅門婦言：「我實不知，當見告語。家中有者，當持相與；家中無者當於余處買索相與。為何所須？」優陀夷言：「汝足知是事，何以不知此最第一供養？所謂交通，如我沙門持戒、行善法、修梵行，以此法供養我，所謂隨順淫慾法。」時婆羅門諸婦中有少年者，即便慚愧低頭徐行，各還自房。有中年者，亦各慚愧低頭而住。有年老者即便呵責言：「阿阇梨優陀夷！此非善事，不應作是非類語。此是婆羅門家，而作淫女家法相待耶？我當以是事白諸比丘。」優陀夷言：「白與不白當隨汝意。」作是語已，便捨出去。出是家已，復入諸淫女舍。諸淫女輩皆起迎恭敬問訊言：「善來阿阇梨優陀夷，久不相見今乃屈意。」便請令就坐，優陀夷言：「今我希來，汝能少有所與不？」諸淫女言：「有種種飲食隨有所須，有所約敕盡當相與。」優陀夷言：「此飲食諸信心家處處皆得，但我出家人所難得者，汝得自在，當持與我者善。」諸淫女言：「我今不知何物是出家人所難得者，當見示語。家中有者當持相與，家中無者當於余處求索相與。」優陀夷言：「汝足知是事，何以不知？汝多情詐如賊有四眼，何所不知？」如是乃至三說。諸淫女輩猶言：「不知。」優陀夷言：「汝足知是事，何以不知此最第一供

【現代漢語翻譯】 現代漢語譯本： 『有四眼，什麼不知道？』婆羅門婦人說：『我實在不知道，請告訴我。家裡有的，就拿來給你；家裡沒有的，就到別處買來給你。你需要什麼？』優陀夷（Udayin，人名，佛陀弟子）說：『你明明知道這件事，為什麼不知道這才是最殊勝的供養？就是男女交合，像我這樣的沙門（Sramana，出家修行者）持戒、行善法、修梵行，用這種方法供養我，就是順從淫慾之法。』當時婆羅門（Brahmin，印度教祭司）的婦人中，有年輕的，立刻慚愧地低下頭慢慢走開，各自回到自己的房間。有中年的，也各自慚愧地低下頭站在那裡。有年老的，就呵斥他說：『阿阇梨（Acariya，老師）優陀夷！這不是好事，不應該說這種話。這裡是婆羅門家，你卻用家的規矩來對待我們嗎？我要把這件事告訴各位比丘（Bhikkhu，出家男子）。』優陀夷說：『告不告訴隨你的便。』說完這些話，就離開了。離開婆羅門家后，又進入各家的住所。那些們都起身迎接，恭敬地問候說：『阿阇梨優陀夷，您好！很久不見，今天竟然屈尊光臨。』便請他坐下，優陀夷說：『我今天難得來一次，你們能不能稍微給我一點東西？』們說：『有各種各樣的飲食，只要您需要，儘管吩咐，我們一定給您。』優陀夷說：『這些飲食在有信心的施主家到處都能得到，但我出家人最難得到的東西，你們卻能自由支配，如果能給我，那就太好了。』們說：『我們現在不知道什麼東西是出家人最難得到的，請您明示。家裡有的，就拿來給你；家裡沒有的，就到別處求來給你。』優陀夷說：『你明明知道這件事，為什麼不知道？你們這些狡猾多詐，像賊一樣有四隻眼睛，什麼不知道？』像這樣說了三次，那些**們還是說：『不知道。』優陀夷說：『你明明知道這件事，為什麼不知道這才是最殊勝的供 養？』

【English Translation】 English version: 'Having four eyes, what is it that you do not know?' The Brahmin women said, 'I truly do not know; please tell us. If we have it in our house, we will give it to you; if we do not have it, we will buy it from elsewhere and give it to you. What do you need?' Udayin (name of a person, a disciple of the Buddha) said, 'You clearly know this matter, why do you not know that this is the most supreme offering? Namely, sexual intercourse. Like me, a Sramana (ascetic, renunciate) who observes the precepts, practices good deeds, and cultivates the Brahma-faring, use this method to make offerings to me, namely, to comply with the law of lust.' At that time, among the Brahmin (Hindu priest) women, there were young ones who immediately felt ashamed, lowered their heads, and slowly walked away, each returning to their own rooms. There were middle-aged ones who also felt ashamed, lowered their heads, and stood there. There were old ones who immediately scolded him, saying, 'Acariya (teacher) Udayin! This is not a good thing; you should not speak such words. This is a Brahmin's house, and you are treating us with the customs of a ** house? I will report this matter to the Bhikkhus (monks).' Udayin said, 'Whether you report it or not is up to you.' After saying these words, he left. After leaving the Brahmin's house, he entered the residences of various s. The s all rose to greet him, respectfully inquiring, 'Welcome, Acariya Udayin! It has been a long time since we last saw you; today you have deigned to visit.' They invited him to sit down, and Udayin said, 'Today I have come here with difficulty; can you give me a little something?' The s said, 'We have all kinds of food and drink; whatever you need, just order it, and we will give it to you.' Udayin said, 'These foods and drinks can be obtained everywhere in the homes of faithful donors, but what is most difficult for us renunciates to obtain, you have freely available; if you can give it to me, that would be excellent.' The s said, 'We do not know what is most difficult for renunciates to obtain; please show us and tell us. If we have it in our house, we will give it to you; if we do not have it, we will seek it from elsewhere and give it to you.' Udayin said, 'You clearly know this matter, why do you not know? You s are cunning and deceitful, like thieves with four eyes; what is it that you do not know?' He said this three times, but the s still said, 'We do not know.' Udayin said, 'You clearly know this matter, why do you not know that this is the most supreme offer

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養？所謂交通，如我沙門持戒、行善法、修梵行，以此法供養，所謂隨順淫慾法。」時淫女中有年少者，便拍手大笑。有中年者，便作是言：「我正仰是活命，汝若是男子者便可來。」中有老年者，便作是言：「阿阇梨優陀夷，我雖以是自活，汝不護沙門法耶？我當以是事白諸比丘。」優陀夷言：「白與不白，自隨汝意。」作是語已，便舍而去。諸淫女輩，即語諸比丘。諸比丘以是事具白佛，佛言：「喚優陀夷來。」來已佛以上事，廣問優陀夷：「汝實爾不？」答言：「實爾。世尊！」佛言：「優陀夷！此是惡事，汝常不聞，我種種因緣呵責淫慾，種種因緣讚歎離欲耶？汝云何作此惡不善事？優陀夷！此非法、非律、非是佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城比丘，皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘淫慾變心，于女人前嘆自供養身言：『姊妹！如我沙門持戒、行善法、修梵行，以是淫慾法供養讚歎。』者，僧伽婆尸沙。」

比丘者，如上說。

淫慾者，染污心也。

變心者，變名過去心滅盡變易，此亦名變易。但此中變易者于根力覺道種變易也。心者。意識也。

女人者，親里、非親里、若大、若小、在家、出家。

嘆自供養身者，嘆自

【現代漢語翻譯】 現代漢語譯本 養？所謂交通，就像我沙門（Śrāmaṇa，出家修道者）持戒、行善法、修梵行，用這種方法供養，也就是隨順淫慾之法。』當時中有些年輕人，便拍手大笑。有些中年人，便說：『我正靠這個活命，你如果是男子漢就來試試。』有些老年人，便說：『阿阇梨（Ācārya，導師）優陀夷（Udayin），我雖然靠這個生活，你不維護沙門之法嗎？我當把這件事告訴各位比丘（Bhikṣu，出家受具足戒的男性）。』優陀夷說：『告不告訴，隨你的便。』說完，便離開了。那些們，就告訴了各位比丘。各位比丘把這件事詳細地告訴了佛陀，佛陀說：『把優陀夷叫來。』叫來后，佛陀把以上的事情，詳細地問優陀夷：『你真的這樣做了嗎？』回答說：『確實如此。世尊（Bhagavān，佛陀的尊稱）！』佛陀說：『優陀夷！這是惡事，你難道沒聽過嗎，我用各種因緣呵責淫慾，用各種因緣讚歎離欲？你為什麼要做這種惡劣不善之事？優陀夷！這不合佛法、不合戒律、不是佛教的教義，不能用這種方法增長善法。』佛陀告訴各位比丘：『住在舍衛城（Śrāvastī）的比丘，都集合起來，爲了十種利益，為各位比丘制定戒律，乃至已經聽過的應當重聽。如果比丘淫慾心動，在女人面前讚歎自己供養身體說：『姊妹！像我沙門持戒、行善法、修梵行，用這種淫慾之法供養讚歎。』的，犯僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）。』

比丘，如上所說。

淫慾，是染污之心。

變心，變是過去心滅盡變易，這也叫變易。但這裡說的變易是指根、力、覺、道等方面的變易。心，是指意識。

女人，親戚、非親戚、年長、年幼、在家、出家。

嘆自供養身，是讚歎自己

【English Translation】 English version 'Nourishment? What is called intercourse is like my Śrāmaṇa (monk), who upholds the precepts, practices good Dharma, and cultivates pure conduct, using this method to offer nourishment, which is to follow the Dharma of lustful desire.' At that time, some young people in the ** clapped their hands and laughed loudly. Some middle-aged people said, 'I depend on this for my livelihood; if you are a man, come and try it.' Some old people said, 'Ācārya (teacher) Udayin, although I live by this, do you not protect the Dharma of the Śrāmaṇa? I will report this matter to the Bhikṣus (monks).' Udayin said, 'Report or not, as you please.' Having said this, he left. Those ** then told the Bhikṣus. The Bhikṣus reported this matter in detail to the Buddha, who said, 'Summon Udayin.' After he came, the Buddha asked Udayin in detail about the above matter, 'Did you really do this?' He replied, 'Indeed, I did, Bhagavan (the Blessed One)!' The Buddha said, 'Udayin! This is an evil thing. Have you not heard that I have, for various reasons, rebuked lustful desire and praised detachment from desire? Why do you do such an evil and unwholesome thing? Udayin! This is not in accordance with the Dharma, not in accordance with the Vinaya (monastic rules), and not in accordance with the teachings of Buddhism; you cannot use this method to increase good Dharma.' The Buddha told the Bhikṣus, 'All the Bhikṣus residing in Śrāvastī (a major city in ancient India) should gather together. For ten benefits, I will establish precepts for the Bhikṣus, and those who have already heard them should hear them again. If a Bhikṣu's mind is moved by lustful desire, and in front of a woman, he praises his own body, saying, 'Sister! Like me, a Śrāmaṇa, who upholds the precepts, practices good Dharma, and cultivates pure conduct, I offer nourishment and praise with this Dharma of lustful desire,' he commits a Saṃghāvaśeṣa (an offense requiring a meeting of the Sangha).'

Bhikṣu, as mentioned above.

Lustful desire is a defiled mind.

A changed mind means that the past mind has been extinguished and changed; this is also called change. But the change here refers to the change in roots, powers, enlightenment factors, and the path. Mind refers to consciousness.

Woman: relatives, non-relatives, old, young, lay, or monastic.

Praising one's own body means praising oneself.

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己身也。言：「姊妹！如我沙門持戒、行善法、修梵行，以淫慾法供養第一。」者，僧伽婆尸沙。

僧伽婆尸沙者，如上說。

若比丘染污心，于女人前語女人言：「汝若欲得第一勝長，自在、大自在，無比、無相似，得最勝處、得長處、得解脫處、得無比處、得無相似處、身無病、母無病、父無病、親里無病、眷屬無病、福德名稱、多人愛、多人念、多人喜、多人所尚、得壽、得色、得樂、得勢力、得眷屬、得善趣、得三十三天、得天后、得天眼、清凈耳垂埵者，如我沙門持戒、行善法、修梵行，應以此法奉之事之。恭敬尊重，承望供養，所與不惜，舒展廣舒展，隨順取隨順受。」是中初三十事，一一犯越比尼罪；次八事一一犯偷蘭罪；后十二事一一犯僧伽婆尸沙。

若比丘起欲心，欲向此而向余、欲向余而向此、欲向此而向此、欲向余而向余。若比丘于女人起欲心，向黃門說第一乃至隨順受，初三十事，犯越比尼心悔；次八事，犯越比尼罪；后十二事，犯偷蘭罪。若比丘于黃門有欲心，向女人說第一乃至隨順受，初三十事，犯越比尼罪；次八事，犯偷蘭罪；后十二事，犯僧伽婆尸沙。女人于女人亦如是。若比丘于黃門有欲心，向黃門說第一乃至隨順受，初三十事，犯越比尼心悔；次八事，犯越

【現代漢語翻譯】 現代漢語譯本 這是關於自身行為的規定。如果比丘說：『姐妹們！如果像我這樣的沙門（Śrāmaṇa，出家修行者）持戒、行善法、修梵行（brahmacarya，清凈行），以淫慾之法來供養我，那將是第一等的。』 這屬於僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）。 僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）的定義如上所述。 如果比丘心懷染污，在女人面前對女人說：『你如果想要得到第一等的殊勝和增長，自在、大自在，無與倫比、無可比擬，得到最殊勝的處所、得到增長的處所、得到解脫的處所、得到無可比擬的處所、得到無可比擬的處所，身體沒有疾病、母親沒有疾病、父親沒有疾病、親戚沒有疾病、眷屬沒有疾病，擁有福德和名聲，被許多人愛戴、被許多人思念、被許多人喜愛、被許多人尊重，得到長壽、得到美貌、得到快樂、得到勢力、得到眷屬、得到善趣、得到三十三天（Trāyastriṃśa，欲界六天之一），成為天后、得到天眼、擁有清凈的耳垂，那麼就應該像我這樣的沙門（Śrāmaṇa，出家修行者）一樣，持戒、行善法、修梵行（brahmacarya，清凈行），並且用這種方法來奉事我。恭敬尊重，承望供養，給予時不吝嗇，舒展廣舒展，隨順取隨順受。』 在這些話語中，最初的三十件事，每一件都觸犯了越比尼罪（atikrama vinaya）；接下來的八件事，每一件都觸犯了偷蘭罪（sthūlātyaya）；最後的十二件事，每一件都觸犯了僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）。 如果比丘生起欲心，想要向此人說卻向了其他人說、想要向其他人說卻向了此人說、想要向此人說也向了此人說、想要向其他人說也向了其他人說。如果比丘對女人產生欲心，向黃門（paṇḍaka，不男）說第一等乃至隨順受，最初的三十件事，觸犯越比尼心悔；接下來的八件事，觸犯越比尼罪；最後的十二件事，觸犯偷蘭罪（sthūlātyaya）。如果比丘對黃門（paṇḍaka，不男）產生欲心，向女人說第一等乃至隨順受，最初的三十件事，觸犯越比尼罪；接下來的八件事，觸犯偷蘭罪（sthūlātyaya）；最後的十二件事，觸犯僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）。女人對女人也是如此。如果比丘對黃門（paṇḍaka，不男）產生欲心，向黃門（paṇḍaka，不男）說第一等乃至隨順受，最初的三十件事，觸犯越比尼心悔；接下來的八件事，觸犯越

【English Translation】 English version This concerns oneself. If a monk says: 'Sisters! If a Śrāmaṇa (沙門, ascetic) like me upholds the precepts, practices good Dharma, and cultivates brahmacarya (梵行, pure conduct), offering me with the law of lust would be the best.' This constitutes a Saṃghāvaśeṣa (僧伽婆尸沙, offense requiring initial and subsequent meetings of the Sangha). Saṃghāvaśeṣa (僧伽婆尸沙, offense requiring initial and subsequent meetings of the Sangha) is as described above. If a monk with a defiled mind speaks to a woman in front of a woman, saying: 'If you want to obtain the first-rate superiority and growth, freedom, great freedom, incomparability, unparalleledness, obtain the most superior place, obtain the place of growth, obtain the place of liberation, obtain the incomparable place, obtain the unparalleled place, have no illness in your body, no illness in your mother, no illness in your father, no illness in your relatives, no illness in your family, have merit and fame, be loved by many, be remembered by many, be liked by many, be respected by many, obtain longevity, obtain beauty, obtain happiness, obtain power, obtain family, obtain good destinies, obtain the Trāyastriṃśa Heaven (三十三天, Heaven of Thirty-three), become a heavenly queen, obtain heavenly eyes, and have pure earlobes, then you should, like a Śrāmaṇa (沙門, ascetic) like me, uphold the precepts, practice good Dharma, and cultivate brahmacarya (梵行, pure conduct), and serve me with this method. Respectfully honor, look forward to offering, give without stinginess, spread widely, take and receive accordingly.' Among these words, the first thirty matters, each one violates the Atikrama Vinaya (越比尼罪, transgression of discipline); the next eight matters, each one violates the Sthūlātyaya (偷蘭罪, grave offense); the last twelve matters, each one violates the Saṃghāvaśeṣa (僧伽婆尸沙, offense requiring initial and subsequent meetings of the Sangha). If a monk arises with lustful thoughts, intending to speak to this person but speaks to another, intending to speak to another but speaks to this person, intending to speak to this person and speaks to this person, intending to speak to another and speaks to another. If a monk has lustful thoughts towards a woman and speaks to a paṇḍaka (黃門, eunuch) about the first-rate up to receiving accordingly, the first thirty matters constitute Atikrama Vinaya repentance; the next eight matters constitute Atikrama Vinaya offense; the last twelve matters constitute Sthūlātyaya (偷蘭罪, grave offense). If a monk has lustful thoughts towards a paṇḍaka (黃門, eunuch) and speaks to a woman about the first-rate up to receiving accordingly, the first thirty matters constitute Atikrama Vinaya offense; the next eight matters constitute Sthūlātyaya (偷蘭罪, grave offense); the last twelve matters constitute Saṃghāvaśeṣa (僧伽婆尸沙, offense requiring initial and subsequent meetings of the Sangha). The same applies to a woman towards a woman. If a monk has lustful thoughts towards a paṇḍaka (黃門, eunuch) and speaks to a paṇḍaka (黃門, eunuch) about the first-rate up to receiving accordingly, the first thirty matters constitute Atikrama Vinaya repentance; the next eight matters constitute Atikrama

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比尼罪；后十二事，犯偷蘭罪。若比丘于女人有欲心，向男子說第一乃至隨順受，初三十事，及次八事，犯越比尼心悔；后十二事，犯越比尼罪。若比丘于男子起欲心，向女人說第一乃至隨順受，初三十事，犯越比尼罪；次八事，犯偷蘭罪；后十二事，犯僧伽婆尸沙。女人于女人亦復如是。若比丘于男子起欲心，向男子說第一乃至隨順受，初三十事、次八事，犯越比尼心悔；后十二事，犯越比尼罪。黃門男子四句亦如是。若於女人嘆自供養，僧伽婆尸沙。于黃門，得偷蘭罪。于男子，得越比尼罪。于緊那羅女、獼猴女，犯偷蘭罪。畜生女，犯越比尼罪。若比丘女人邊，得僧伽婆尸沙。黃門邊，得偷蘭罪。男子邊，犯越比尼罪。若女人邊，偷蘭罪。黃門邊，越比尼罪。男子邊，越比尼心悔。若女人邊，越比尼罪。黃門邊，越比尼心悔。男子邊，不犯。若女人邊，越比尼心悔。黃門男子邊，無罪。是故世尊說：「若比丘淫亂變心，于女人前嘆自供養身言：『姊妹！如我沙門持戒、行善法、修梵行，以是淫慾法供養讚歎。』者，僧伽婆尸沙。」(第四戒竟)

摩訶僧祇律卷第五 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第六

東晉天竺三藏佛陀跋陀羅共法顯譯明僧殘戒之二

【現代漢語翻譯】 現代漢語譯本 比丘如果犯了比尼罪；接下來的十二件事，犯偷蘭罪（一種較輕的罪）。如果比丘對女人有欲心，向男子說（關於性行為的）第一件事乃至隨順接受（性行為），最初三十件事，以及接下來的八件事，犯越比尼心悔（一種懺悔罪）；后十二件事，犯越比尼罪（一種較輕的罪）。 如果比丘對男子生起欲心，向女人說（關於性行為的）第一件事乃至隨順接受（性行為），最初三十件事，犯越比尼罪；接下來的八件事，犯偷蘭罪；后十二件事，犯僧伽婆尸沙（一種重罪，需要僧團參與處理）。女人對女人也是如此。 如果比丘對男子生起欲心，向男子說（關於性行為的）第一件事乃至隨順接受（性行為），最初三十件事、接下來的八件事，犯越比尼心悔；后十二件事，犯越比尼罪。黃門（指無效能力者）男子四種情況也是如此。 如果（比丘）在女人面前讚歎自己的供養能力，犯僧伽婆尸沙。在黃門面前，得偷蘭罪。在男子面前，得越比尼罪。在緊那羅女（一種半人半神的女性）、獼猴女面前，犯偷蘭罪。在畜生女面前，犯越比尼罪。 如果比丘在女人身邊（發生性行為），得僧伽婆尸沙。在黃門身邊，得偷蘭罪。在男子身邊，犯越比尼罪。如果在女人身邊（談論性），偷蘭罪。在黃門身邊，越比尼罪。在男子身邊，越比尼心悔。如果在女人身邊，越比尼罪。在黃門身邊，越比尼心悔。在男子身邊，不犯。如果在女人身邊，越比尼心悔。在黃門男子身邊，無罪。 因此世尊說：『如果比丘變心，在女人面前讚歎自己的供養身體，說：「姊妹！如我沙門持戒、行善法、修梵行，以是淫慾法供養讚歎。」者，僧伽婆尸沙。』（第四戒完）

《摩訶僧祇律》卷第五 大正藏第 22 冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第六

東晉天竺三藏佛陀跋陀羅共法顯譯明僧殘戒之二

【English Translation】 English version If a Bhikshu commits a Bhini offense; the following twelve matters constitute a Sthulan offense (a minor offense). If a Bhikshu has lustful thoughts towards a woman and speaks to a man about the first matter (regarding sexual acts) up to consenting to receive (sexual acts), the first thirty matters, and the following eight matters, constitute a Vyapatti-citta-pratikriya (an offense requiring confession); the last twelve matters constitute a Vyapatti offense (a minor offense). If a Bhikshu has lustful thoughts towards a man and speaks to a woman about the first matter (regarding sexual acts) up to consenting to receive (sexual acts), the first thirty matters constitute a Vyapatti offense; the following eight matters constitute a Sthulan offense; the last twelve matters constitute a Sanghavasesa (a serious offense requiring community involvement). The same applies to a woman towards a woman. If a Bhikshu has lustful thoughts towards a man and speaks to a man about the first matter (regarding sexual acts) up to consenting to receive (sexual acts), the first thirty matters, and the following eight matters, constitute a Vyapatti-citta-pratikriya; the last twelve matters constitute a Vyapatti offense. The same applies to a eunuch (a man without sexual capacity) in four situations. If (a Bhikshu) praises his own ability to provide for a woman, it constitutes a Sanghavasesa. In the presence of a eunuch, it constitutes a Sthulan offense. In the presence of a man, it constitutes a Vyapatti offense. In the presence of a Kinnara woman (a semi-divine female being), or a monkey woman, it constitutes a Sthulan offense. In the presence of an animal woman, it constitutes a Vyapatti offense. If a Bhikshu (engages in sexual activity) with a woman, it constitutes a Sanghavasesa. With a eunuch, it constitutes a Sthulan offense. With a man, it constitutes a Vyapatti offense. If (one talks about sex) with a woman, it constitutes a Sthulan offense. With a eunuch, it constitutes a Vyapatti offense. With a man, it constitutes a Vyapatti-citta-pratikriya. If with a woman, it constitutes a Vyapatti offense. With a eunuch, it constitutes a Vyapatti-citta-pratikriya. With a man, there is no offense. If with a woman, it constitutes a Vyapatti-citta-pratikriya. With a eunuch or a man, there is no offense. Therefore, the World Honored One said: 'If a Bhikshu changes his mind and praises his own body's ability to provide in front of a woman, saying: 'Sister! As I, a Shramana, uphold the precepts, practice good Dharma, and cultivate pure conduct, I offer and praise with this law of lustful desire,' it constitutes a Sanghavasesa.' (End of the Fourth Precept)

Mahasamghika Vinaya, Volume 5 Taisho Tripitaka Volume 22, No. 1425, Mahasamghika Vinaya

Mahasamghika Vinaya, Volume 6

Translated by Buddhabhadra and Faxian of the Eastern Jin Dynasty, clarifying the second of the remaining Sangha precepts

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佛住舍衛城，廣說如上。爾時有長老比丘，名迦羅。時到著入聚落衣持缽入城，次行乞食，到一田家。其家母人遙見長老迦羅，便起迎之，恭敬問訊：「善來阿阇梨！久不相見，莫如余家作疏外意，如自家想。」請令入坐，迦羅即坐。時母人禮迦羅足已，於一面立。其家男女皆來禮迦羅足已，於一面立。時有大兒後來禮足已，於一面立，迦羅問言：「是誰家兒？」母人答言：「此是我兒。」迦羅問言：「為婚娶未？」答言：「未婚。」迦羅言：「應為娶婦，莫令在外作諸過惡。」迦羅復問：「頗有擬宜處不？」答言：「有某家有女，遣信往索不得。」問言：「何故不得？」答言：「彼作是語：『我欲令無子有子、無女有女，如我一目，亦為我子、亦為女婿，我當與之。』我今何為？為彼女故，放子令去。」迦羅言：「如汝所言，彼是愚人。誰當爲女放舍其子？如人所說：『女生外嚮，雖生王家，隨嫁娶法，會當出去。』如汝本時，亦從外來。然我亦出入彼家，當爲汝男求索。」彼女答言：「善哉阿阇梨！」迦羅比丘即出是家，往詣彼家。彼家母人見迦羅來，即出來迎恭敬問訊：「善來阿阇梨！久不問訊，莫如余家作疏外意，今於我家如自己想。」請令入坐，坐已禮迦羅足，於一面立。其家男女亦前禮足，於一

【現代漢語翻譯】 現代漢語譯本 佛陀住在舍衛城，廣泛地宣講佛法，如前所述。當時有一位年長的比丘，名叫迦羅（Kala）。當時，他穿好進入村落的衣服，拿著缽進入城裡，依次乞食，來到一戶農家。那家的母親遠遠地看見長老迦羅，便起身迎接他，恭敬地問候道：『阿阇梨（Acharya，導師）您好！很久不見了，請不要像對待其他人家一樣感到疏遠，就把這裡當成自己家一樣。』請他進去坐下，迦羅便坐下了。這時，那位母親禮拜迦羅的腳后，站在一旁。她家的男女老少都來禮拜迦羅的腳后，站在一旁。當時，一個大兒子後來禮拜了他的腳后，站在一旁，迦羅問道：『這是誰家的兒子？』母親回答說：『這是我的兒子。』迦羅問道：『為他娶妻了嗎？』回答說：『還沒有。』迦羅說：『應該為他娶妻，不要讓他在外做各種壞事。』迦羅又問：『有沒有合適的人家？』回答說：『有某家有個女兒，派人去求親沒有成功。』問道：『為什麼沒有成功？』回答說：『他們這樣說：『我想讓沒有兒子的人有兒子，沒有女兒的人有女兒，就像我的獨眼一樣，既是我的兒子，又是我的女婿，我才願意把女兒嫁給他。』我現在怎麼辦呢？爲了得到他們的女兒，難道要放我的兒子離開嗎？』迦羅說：『像你所說的，他們真是愚蠢的人。誰會爲了女兒而捨棄自己的兒子呢？就像人們所說的：『女兒總是要外嫁的，即使生在王家，按照嫁娶的規矩，最終也會離開。』就像你當初一樣，也是從外面來的。不過，我也經常出入他們家，我來為你的兒子求親。』那女子回答說：『太好了，阿阇梨！』迦羅比丘就離開了這家，前往那家。那家的母親看見迦羅來了，就出來迎接，恭敬地問候道：『阿阇梨您好！很久沒有問候您了，請不要像對待其他人家一樣感到疏遠，就把我家當成自己家一樣。』請他進去坐下，坐下後禮拜迦羅的腳，站在一旁。她家的男女老少也上前禮拜他的腳，站在一旁。

【English Translation】 English version The Buddha was dwelling in Shravasti (a major city in ancient India), extensively expounding the Dharma as mentioned before. At that time, there was an elder Bhikshu (Buddhist monk), named Kala (meaning 'time' or 'black'). When it was time to enter the village, he put on his robes, carried his bowl, and entered the city to beg for alms in the proper sequence, arriving at a farmer's house. The mother of the household saw Elder Kala from afar and rose to greet him, respectfully inquiring: 'Welcome, Acharya (teacher)! It has been a long time since we last met. Please do not treat us like strangers, but consider this your own home.' She invited him to sit down, and Kala sat down. Then, the mother bowed at Kala's feet and stood to one side. The men and women of the household all came to bow at Kala's feet and stood to one side. At that time, an elder son came later, bowed at his feet, and stood to one side. Kala asked, 'Whose son is this?' The mother replied, 'This is my son.' Kala asked, 'Has he been married?' She replied, 'Not yet.' Kala said, 'He should be married, lest he commit various evils outside.' Kala further asked, 'Is there a suitable family in mind?' She replied, 'There is a daughter in a certain family, but sending messengers to propose has been unsuccessful.' He asked, 'Why is it unsuccessful?' She replied, 'They say, 'I want to have a son for those who have no son, and a daughter for those who have no daughter, like my only eye, who will be both my son and my son-in-law, then I will give her to him.' What should I do now? Should I let my son go for the sake of getting their daughter?' Kala said, 'As you say, they are foolish people. Who would give up their son for the sake of a daughter? As people say, 'Daughters are always outward-bound; even if born into a royal family, according to the laws of marriage, they will eventually leave.' Just like you in the beginning, you also came from outside. However, I also frequently visit their house; I will seek a marriage for your son.' The woman replied, 'Excellent, Acharya!' Kala Bhikshu then left this house and went to that house. The mother of that house saw Kala coming and came out to greet him respectfully, inquiring: 'Welcome, Acharya! It has been a long time since we last inquired after you. Please do not treat us like strangers, but consider my house as your own.' She invited him to sit down, and after sitting down, she bowed at Kala's feet and stood to one side. The men and women of her household also came forward to bow at his feet and stood to one side.

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面立。時有一大女，後來禮足。迦羅問言：「此是誰女？」答言：「我女。」問言：「嫁未？」答言：「未嫁。」迦羅言：「應早處分，莫令在外脫生諸過。」迦羅復問：「頗有來索者不？」答言：「有某甲家，曾索不與。」問：「何故不與？」答言：「阿阇梨！我欲令無子有子、無女有女，如我一目，亦為我女婿。亦如我兒，來就我家，當以女與之。我今何為為他男故，舍女令去？」迦羅言：「怪哉汝是愚人！何聞由來嫁男就女？如汝本時，云何來就他人？如所說：『女生外嚮，雖生王家，亦隨嫁娶法，會當出門。』然彼男家是我檀越，汝嫁女與之可得富樂。」其母答言：「阿阇梨意欲爾耶？」答言：「欲爾。」即便許可。迦羅即還男家語男家婦言：「已得彼女，所應為者宜及時為。」時二傢俱富，各送禮具成其婚姻。女適男家，每執苦事遂生勞患，臥到日出。時姑喚言：「何以不起？汝不知婦禮，晨朝當起掃灑執作，瞻視賓客。」如是再三語，婦故不從教。其姑極生苦厭，而作是言：「坐是迦羅遺我此苦，為我求此無手足物。」爾時兒婦復啼泣言：「坐是迦羅遺我此苦，云何持我陷火坑中？」爾時女母聞之，復瞋恚言：「我女在家婉樂少事，今在男家多務辛苦，終日啼泣。云何迦羅安我女著弊惡家？」迦羅比丘為

二家所瞋。諸比丘以是因緣，廣白世尊，佛言：「喚迦羅比丘來。」即便喚來已，佛問迦羅：「汝實作是事不？」答言：「實爾。世尊！」佛言：「迦羅！汝常不聞，我無數方便呵責和合欲法，無數方便讚歎離欲法。汝今云何和合欲法？是為惡事，今因汝故當為諸比丘制戒。」佛告諸比丘：「依止舍衛城比丘，皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘受他使，行和合男女，若娶婦、若私通，乃至須臾頃者，僧伽婆尸沙。」

比丘者，如上說。

使者，受使事。

行者，往來。

和合者，和合男女也。

婦者，終身婦也。

私通者，暫交會也。

乃至須臾頃者，乃至和合令須臾間會者，亦犯僧伽婆尸沙。

僧伽婆尸沙者，如上說。

若孤女，無父、無母、無親里、若俱無、若自立、若依他立、若依親里立、若俱立。孤無母者，謂女無母，依父生活，是名無母。若有男子欲求此女為婦，倩比丘往求，比丘許者，犯越比尼罪；往向彼說，犯偷蘭罪；得不得還報時，犯僧伽婆尸沙。孤女無父者，有女無父依母生活，是名無父孤女。若有男子，欲求此女為婦，倩比丘往求此女為婦，受彼使者，犯越比尼罪；往向彼說，犯偷蘭罪；得不得還報時，犯

【現代漢語翻譯】 現代漢語譯本

兩家因此互相憎恨。眾比丘因此事稟告世尊，佛說：『叫迦羅（Kala）比丘來。』立即叫來后，佛問迦羅（Kala）：『你真的做了這件事嗎？』回答說：『確實如此，世尊！』佛說：『迦羅（Kala）！你難道沒常聽我說，我用無數方法呵斥男女和合的欲法，用無數方法讚歎遠離慾望的法。你現在怎麼能行和合欲法呢？這是惡事，現在因為你的緣故，應當為眾比丘制定戒律。』佛告訴眾比丘：『住在舍衛城（Sravasti）的比丘，都應當集合，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽過的應當重聽。如果比丘接受他人指使，去促成男女和合之事，無論是娶妻，還是私通，乃至極短的時間，都犯僧伽婆尸沙（Sanghavasesa）。』

比丘（Bhikkhu），如前所述。

使者，接受指使做事。

行者，往來。

和合者，促成男女和合。

婦者，終身之妻。

私通者，暫時的交合。

乃至須臾頃者，乃至促成男女極短時間的交合，也犯僧伽婆尸沙（Sanghavasesa）。

僧伽婆尸沙（Sanghavasesa），如前所述。

如果是孤女，沒有父親、沒有母親、沒有親戚，或者父母親戚都沒有，或者自己能獨立，或者依靠他人生活，或者依靠親戚生活，或者兩者都依靠。孤女沒有母親，是指女子沒有母親，依靠父親生活，這叫做沒有母親。如果有男子想娶此女為妻，請比丘前去說媒，比丘答應，犯越比尼罪（Dukkata）；前去向那女子說媒，犯偷蘭罪（Thullaccaya）；無論成與不成，回來回報時，犯僧伽婆尸沙（Sanghavasesa）。孤女沒有父親，是指女子沒有父親，依靠母親生活，這叫做沒有父親的孤女。如果有男子想娶此女為妻，請比丘前去說媒，接受他的指使，犯越比尼罪（Dukkata）；前去向那女子說媒，犯偷蘭罪（Thullaccaya）；無論成與不成，回來回報時，犯

【English Translation】 English version

Two families harbored hatred towards each other because of this. The bhikkhus reported this matter to the World-Honored One (世尊, The Buddha). The Buddha said, 'Summon the bhikkhu Kala (迦羅, Name of a bhikkhu).' After he was immediately summoned, the Buddha asked Kala (迦羅): 'Did you really do this?' He replied, 'Indeed, World-Honored One (世尊)!' The Buddha said, 'Kala (迦羅)! Have you not often heard me rebuke the law of desire involving the union of men and women with countless skillful means, and praise the law of detachment from desire with countless skillful means? How can you now engage in the law of union of desire? This is an evil deed. Now, because of you, I shall establish precepts for the bhikkhus.' The Buddha told the bhikkhus, 'All the bhikkhus residing in Sravasti (舍衛城, Ancient Indian city) should assemble. For the sake of ten benefits, I will establish precepts for the bhikkhus, and those who have already heard them should hear them again. If a bhikkhu accepts the errand of another, acting as an intermediary to unite a man and a woman, whether it be for marriage or for secret rendezvous, even for a brief moment, he commits a Sanghavasesa (僧伽婆尸沙, A type of serious offense requiring a meeting of the Sangha).'

Bhikkhu (比丘), as described above.

Errand-doer: one who accepts an errand.

Going: going back and forth.

Uniting: uniting a man and a woman.

Wife: a lifelong wife.

Secret rendezvous: a temporary meeting.

Even for a brief moment: even uniting a man and a woman for a brief moment, one commits a Sanghavasesa (僧伽婆尸沙).

Sanghavasesa (僧伽婆尸沙), as described above.

If it is an orphaned girl, without a father, without a mother, without relatives, or without any of these, either self-reliant, or dependent on others, or dependent on relatives, or dependent on both. An orphaned girl without a mother means a girl without a mother, living dependent on her father; this is called without a mother. If a man wants to marry this girl and asks a bhikkhu to go and propose marriage, if the bhikkhu agrees, he commits a Dukkata (越比尼罪, A minor offense); if he goes to speak to the girl, he commits a Thullaccaya (偷蘭罪, A serious offense); whether successful or not, when he returns to report, he commits a Sanghavasesa (僧伽婆尸沙). An orphaned girl without a father means a girl without a father, living dependent on her mother; this is called an orphaned girl without a father. If a man wants to marry this girl and asks a bhikkhu to go and propose marriage, if he accepts the errand, he commits a Dukkata (越比尼罪); if he goes to speak to the girl, he commits a Thullaccaya (偷蘭罪); whether successful or not, when he returns to report, he commits a

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僧伽婆尸沙。無親俱無亦復如是。自立者，無父無母、無親里自活。若有男子欲求此女為婦，倩比丘往女所，受彼使者，犯越比尼罪；往向女說，得偷蘭罪；得不得還報時，犯僧伽婆尸沙。依他立者，若女無親而依他立。若有男子欲得此女為婦，倩比丘往，受彼使者，犯越比尼罪；往向彼說，偷蘭罪；得不得還報時，犯僧伽婆尸沙。依親及俱亦復如是。若孤兒，無母無父無親，俱無自立，依他依親、依俱無母者，若孤兒無母，依父生活，此兒欲求他女為婦，倩比丘往受彼使者，犯越比尼罪；往向彼說，犯偷蘭罪；得不得還報時，僧伽婆尸沙。乃至依俱亦復如是。

若家內、同產、先要、罰、榛王、績縷、作食、取水，無子、繼嗣。

家內者。若有人養他小兒，教習長大，家中有所生女年亦長大，便作是念：「我今此女年已長大，當出嫡他。今日此兒是我所養，今已長大，何不以女嫁與此兒，當如我子，亦為女婿。」不能自語，便倩比丘語此男兒言：「我養育汝教學成就，年已長大。今我有女向當出門，欲令汝為我女婿，亦如我子。」比丘受彼使者，得越比尼罪；往向彼說，犯偷蘭罪；得不得還報時，犯僧伽婆尸沙。若彼養兒先自欲得其女，倩比丘往白其父，亦復如是。

同產者，若有同產兄喪，欲

【現代漢語翻譯】 現代漢語譯本：僧伽婆尸沙（僧殘，一種戒律），對於無親無靠的人也是如此。自立者，指無父無母、沒有親屬，自己謀生的人。如果有男子想娶這樣的女子為妻，請比丘（bhikkhu，佛教僧侶）去女子那裡，比丘接受了使者的委託，犯越比尼罪（Pāṭideśanīya，應懺悔罪）；前去對女子說這件事，犯偷蘭罪（sthūlātyaya，重罪）；得到或得不到回覆時，犯僧伽婆尸沙（saṃghādisesa，僧殘罪）。 依他立者，指女子沒有親屬，依靠他人生活。如果有男子想娶這樣的女子為妻，請比丘前往，比丘接受了使者的委託，犯越比尼罪；前去對她說這件事，犯偷蘭罪；得到或得不到回覆時，犯僧伽婆尸沙。 依親及俱也是如此。如果是孤兒，無父無母無親屬，既不能自立，又依靠他人或親屬，或者兩者都有。無母者，指孤兒沒有母親，依靠父親生活，這個孩子想娶其他女子為妻，請比丘前往接受使者的委託，犯越比尼罪；前去對她說這件事，犯偷蘭罪；得到或得不到回覆時，犯僧伽婆尸沙。乃至依靠兩者（親屬和他人）也是如此。 若家內、同產、先要、罰、榛王、績縷、作食、取水，無子、繼嗣。 家內者，指如果有人收養了別人的小孩，教養長大，家中恰好也有個女兒也長大了，就想：『我的女兒現在已經長大了，應該嫁出去了。這個孩子是我養大的，現在也長大了，為什麼不把女兒嫁給他呢，這樣他就像我的兒子一樣，也是我的女婿了。』自己不好意思說，就請比丘去對這個男孩說：『我養育你，教你學本事，你現在也長大了。我現在有個女兒，正要出嫁，想讓你做我的女婿，就像我的兒子一樣。』比丘接受了他的委託，犯越比尼罪；前去對他說這件事，犯偷蘭罪；得到或得不到回覆時，犯僧伽婆尸沙。如果收養這個孩子的人一開始就想把女兒嫁給他，請比丘去告訴他的父親，也是如此。 同產者，指如果同胞哥哥去世了，想...

【English Translation】 English version: Saṃghādisesa (a type of monastic offense) also applies to those who are without relatives or support. 'Self-reliant' refers to someone without father, mother, or relatives, who lives independently. If a man desires to marry such a woman and asks a bhikkhu (Buddhist monk) to go to the woman on his behalf, the bhikkhu, by accepting the role of messenger, commits a Pāṭideśanīya (an offense requiring confession); by going and speaking to the woman about this, he commits a sthūlātyaya (a grave offense); upon receiving or not receiving a response, he commits a Saṃghādisesa. 'Dependent on others' refers to a woman who has no relatives and relies on others for support. If a man desires to marry such a woman and asks a bhikkhu to go on his behalf, the bhikkhu, by accepting the role of messenger, commits a Pāṭideśanīya; by going and speaking to her about this, he commits a sthūlātyaya; upon receiving or not receiving a response, he commits a Saṃghādisesa. The same applies to those dependent on relatives or both (relatives and others). If it is an orphan, without father, mother, or relatives, neither self-reliant, nor dependent on others, nor dependent on relatives, nor both. 'Without a mother' refers to an orphan without a mother, living dependent on the father, and this child desires to marry another woman, asking a bhikkhu to go and accept the role of messenger, he commits a Pāṭideśanīya; by going and speaking to her about this, he commits a sthūlātyaya; upon receiving or not receiving a response, he commits a Saṃghādisesa. Even relying on both (relatives and others) is the same. If within the family, of the same birth, previously requested, fined, 'hazel king', spun thread, making food, fetching water, without a son, succession. 'Within the family' refers to if someone raises another's child, teaching and raising them to adulthood, and in the family there happens to be a daughter who has also grown up, and they think: 'My daughter has now grown up and should be married off. This child was raised by me and has now grown up as well, why not marry my daughter to him, so he will be like my son, and also my son-in-law.' Unable to say it themselves, they ask a bhikkhu to say to this boy: 'I raised you, taught you skills, and you have now grown up. Now I have a daughter who is about to be married off, and I want you to be my son-in-law, just like my son.' The bhikkhu, by accepting his commission, commits a Pāṭideśanīya; by going and speaking to him about this, he commits a sthūlātyaya; upon receiving or not receiving a response, he commits a Saṃghādisesa. If the person raising the child initially wanted to marry his daughter to him, asking the bhikkhu to tell his father is also the same. 'Of the same birth' refers to if a sibling brother has passed away, desiring to...

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執嫂為婦，倩比丘往語其嫂，乃至得不得還報時，犯僧伽婆尸沙。先要者，若有男子，共他婦通，其婦語此男子言：「若我夫瞋，苦治我罪驅出門者，汝當取我。」答言：「可爾。」時彼婦人便故惱其夫，令其忿恚，苦治驅出。彼男子聞已，不能自往，便倩比丘往語婦人：「汝已為夫苦治驅出，當來就我。」比丘受使，乃至得不得還報時，犯僧伽婆尸沙。若復女人慾樂男子，不能自語，便倩比丘往語男子：「我已為夫苦治驅出，今欲就汝為我作夫。」比丘受使，乃至得不得還報時，犯僧伽婆尸沙。若是女人慾還從本夫，不能自語，倩比丘往語其夫言：「還共生活，更不作過。」比丘受使，乃至得不得還報時，僧伽婆尸沙。若復夫主還欲娶婦，不能自語，倩比丘往語本婦言：「今聽汝還，莫更作過。」比丘受使，乃至得不得還報時，犯僧伽婆尸沙。

罰者，若王欲取人女，不能自語，倩比丘往語其家言：「我能罰汝家而取汝女，但不欲爾。汝與我女可得衣食，莊嚴之具自然不乏，又可饒益汝家。」比丘受使，乃至得不得還報時，犯僧伽婆尸沙。

榛王者，賊主也。若賊主欲取他女，不能自語，倩比丘往語其家言：「我是林中王，能為汝作不饒益事。汝當送女與我，可得衣食嚴具自恣，並護汝家。」比丘受使

【現代漢語翻譯】 現代漢語譯本 與嫂子發生性關係，委託比丘（bhikkhu，佛教僧侶）去告訴他的嫂子，直到得到或得不到回覆時，觸犯僧伽婆尸沙（saṃghāvaśeṣa，一種較重的罪）。 先決條件是，如果有男子與他人的妻子通姦，那妻子對這男子說：『如果我丈夫生氣，嚴厲懲罰我，把我趕出家門，你應當娶我。』男子回答說：『可以。』這時，那婦人就故意惹惱她的丈夫，使他憤怒，嚴厲懲罰並趕她出門。那男子聽聞后，不能親自去，便委託比丘去告訴那婦人：『你已經被丈夫嚴厲懲罰趕出家門，應當來找我。』比丘接受委託，直到得到或得不到回覆時，觸犯僧伽婆尸沙。 如果又有女人愛慕男子，不能親自說，便委託比丘去告訴那男子：『我已經為丈夫嚴厲懲罰趕出家門，現在想來找你做我的丈夫。』比丘接受委託，直到得到或得不到回覆時，觸犯僧伽婆尸沙。 如果是女人想回到原來的丈夫身邊，不能親自說，委託比丘去告訴她的丈夫說：『還一起生活吧，我不會再犯錯了。』比丘接受委託，直到得到或得不到回覆時，觸犯僧伽婆尸沙。 如果丈夫還想娶回妻子，不能親自說，委託比丘去告訴原來的妻子說：『現在允許你回來，不要再犯錯了。』比丘接受委託，直到得到或得不到回覆時，觸犯僧伽婆尸沙。 關於威脅：如果國王想娶某人的女兒，不能親自說，委託比丘去告訴那家人說：『我能懲罰你們家而娶你們的女兒，只是不想這樣做。你們把女兒給我，可以得到衣食，裝飾用品自然不會缺乏，又可以饒益你們家。』比丘接受委託，直到得到或得不到回覆時，觸犯僧伽婆尸沙。 榛王（forest king）是指盜賊頭目。如果盜賊頭目想娶他人的女兒，不能親自說，委託比丘去告訴那家人說：『我是林中的王，能為你們做不利的事情。你們應當把女兒送給我，可以得到衣食和裝飾用品，隨意使用，並且保護你們家。』比丘接受委託

【English Translation】 English version To have intercourse with one's brother's wife, and to send a bhikkhu (Buddhist monk) to speak to his sister-in-law, until a reply is received or not received, constitutes an offense requiring initial and subsequent meetings of the Sangha (saṃghāvaśeṣa, a serious offense). The prerequisite is that if a man has intercourse with another's wife, and that wife says to this man, 'If my husband is angry, severely punishes me, and drives me out of the house, you should take me as your wife.' The man replies, 'Okay.' At this time, that woman deliberately annoys her husband, causing him to be angry, severely punish her, and drive her out. After hearing this, that man cannot go himself, so he sends a bhikkhu to tell that woman, 'You have already been severely punished and driven out of the house by your husband, you should come to me.' The bhikkhu accepts the commission, and until a reply is received or not received, constitutes an offense requiring initial and subsequent meetings of the Sangha. If a woman desires a man but cannot speak for herself, she sends a bhikkhu to tell that man, 'I have already been severely punished and driven out of the house by my husband, and now I want to come to you to be my husband.' The bhikkhu accepts the commission, and until a reply is received or not received, constitutes an offense requiring initial and subsequent meetings of the Sangha. If a woman wants to return to her original husband but cannot speak for herself, she sends a bhikkhu to tell her husband, 'Let's live together again, I will not make mistakes again.' The bhikkhu accepts the commission, and until a reply is received or not received, constitutes an offense requiring initial and subsequent meetings of the Sangha. If a husband wants to remarry his wife but cannot speak for himself, he sends a bhikkhu to tell his original wife, 'Now I allow you to return, do not make mistakes again.' The bhikkhu accepts the commission, and until a reply is received or not received, constitutes an offense requiring initial and subsequent meetings of the Sangha. Regarding coercion: If a king wants to take someone's daughter but cannot speak for himself, he sends a bhikkhu to tell that family, 'I can punish your family and take your daughter, but I do not want to do that. If you give me your daughter, you can get food and clothing, and decorative items will naturally not be lacking, and it can also benefit your family.' The bhikkhu accepts the commission, and until a reply is received or not received, constitutes an offense requiring initial and subsequent meetings of the Sangha. The forest king (forest king) refers to the leader of thieves. If the leader of thieves wants to take someone's daughter but cannot speak for himself, he sends a bhikkhu to tell that family, 'I am the king in the forest, and I can do things that are not beneficial to you. You should send your daughter to me, and you can get food, clothing, and decorative items to use as you please, and protect your family.' The bhikkhu accepts the commission

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，乃至得不得還報時，僧伽婆尸沙。

績縷者，若有寡婦紡績自活，有男子欲得，不能自語，倩比丘往語寡婦言：「為我作婦。」彼寡婦言：「我若相就不能余作，唯能績縷，須者當往。」乃至得不得還報時，僧伽婆尸沙。

作食者，若有寡婦，有男子欲得而不能自語，倩比丘往語寡婦言：「來共生活。」寡婦言：「我但能作食不能余作，須者當往。」乃至得不得還報時，僧伽婆尸沙。

取水者，若有寡婦，有男子欲取此婦，不能自語，倩比丘往語寡婦言：「來共生活。」寡婦答言：「我但能取水不能余作，須者當往。」乃至得不得還報時，僧伽婆尸沙。

無子者，若有男子都無子息，復有寡婦亦無兒子，有男子欲得此寡婦，不能自語，倩比丘往語寡婦言：「俱無子息，來共合活。」比丘受使，乃至得不得還報時，僧伽婆尸沙。若彼寡婦欲求男子，而不能自語，倩比丘往，亦復如是。

繼嗣者，若有男女俱無子息，恐其死後，若墮餓鬼無所繼嗣。時有男子欲得寡婦，不能自語，倩比丘往語寡婦言：「來共汝生活，若我先死墮餓鬼者，汝當祠我。若汝先死我當祠汝。」乃至得不得還報時，僧伽婆尸沙。若彼寡婦欲求男子亦復如是。

若有女人，母所護、父所護、兄弟護、姊妹護、

【現代漢語翻譯】 現代漢語譯本：乃至得到或得不到回覆時，觸犯僧伽婆尸沙（Sanghavasesa，僧團殘罪）。

紡紗者：如果有個寡婦靠紡紗為生，有個男子想得到她，但不能親自說，就請比丘去對寡婦說：『做我的妻子吧。』那寡婦說：『如果我跟你在一起，就不能做其他事，只能紡紗，需要的人可以來找我。』乃至得到或得不到回覆時，觸犯僧伽婆尸沙。

做飯者：如果有個寡婦，有個男子想得到她，但不能親自說，就請比丘去對寡婦說：『來一起生活吧。』寡婦說：『我只會做飯，不能做其他事，需要的人可以來找我。』乃至得到或得不到回覆時，觸犯僧伽婆尸沙。

取水者：如果有個寡婦，有個男子想娶她，但不能親自說，就請比丘去對寡婦說：『來一起生活吧。』寡婦回答說：『我只會取水，不能做其他事，需要的人可以來找我。』乃至得到或得不到回覆時，觸犯僧伽婆尸沙。

無子女者：如果有個男子完全沒有子女，又有個寡婦也沒有兒子，有個男子想得到這個寡婦，但不能親自說，就請比丘去對寡婦說：『我們都沒有子女，來一起生活吧。』比丘接受委託，乃至得到或得不到回覆時，觸犯僧伽婆尸沙。如果那寡婦想找男子，但不能親自說，請比丘去，也是一樣。

繼嗣者：如果男女雙方都沒有子女，擔心死後，如果墮入餓鬼道就沒有人祭祀。這時有個男子想得到寡婦，但不能親自說，就請比丘去對寡婦說：『來和我一起生活，如果我先死了墮入餓鬼道，你要祭祀我。如果你先死了，我會祭祀你。』乃至得到或得不到回覆時，觸犯僧伽婆尸沙。如果那寡婦想找男子，也是一樣。

如果有個女人，受到母親的保護、父親的保護、兄弟的保護、姐妹的保護、

【English Translation】 English version: Even until a response is received or not, it is a Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha).

Spinning thread: If there is a widow who makes a living by spinning, and a man wants her but cannot speak for himself, he asks a bhikkhu (monk) to say to the widow, 'Be my wife.' The widow says, 'If I am with you, I cannot do other work, only spin thread; those who need it can come to me.' Even until a response is received or not, it is a Sanghavasesa.

Making food: If there is a widow, and a man wants her but cannot speak for himself, he asks a bhikkhu to say to the widow, 'Come, let's live together.' The widow says, 'I can only make food and cannot do other work; those who need it can come to me.' Even until a response is received or not, it is a Sanghavasesa.

Fetching water: If there is a widow, and a man wants to marry her but cannot speak for himself, he asks a bhikkhu to say to the widow, 'Come, let's live together.' The widow replies, 'I can only fetch water and cannot do other work; those who need it can come to me.' Even until a response is received or not, it is a Sanghavasesa.

Childless: If there is a man who has no children at all, and there is also a widow who has no sons, and a man wants this widow but cannot speak for himself, he asks a bhikkhu to say to the widow, 'We both have no children; come, let's live together.' The bhikkhu accepts the commission, and even until a response is received or not, it is a Sanghavasesa. If that widow wants to find a man but cannot speak for herself, asking a bhikkhu is the same.

Succession: If both the man and woman have no children, fearing that after death, if they fall into the realm of hungry ghosts, there will be no one to continue the lineage. At this time, if there is a man who wants a widow but cannot speak for himself, he asks a bhikkhu to say to the widow, 'Come and live with me; if I die first and fall into the realm of hungry ghosts, you should make offerings to me. If you die first, I will make offerings to you.' Even until a response is received or not, it is a Sanghavasesa. If that widow wants to find a man, it is the same.

If there is a woman, protected by her mother, protected by her father, protected by her brothers, protected by her sisters,

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自護、種姓護、錢所護、童女寡婦他護。

母護者，有女人依母住，有人慾得此女，遣比丘往語其母言：「欲得此女為婦。」乃至得不得還報時，僧伽婆尸沙。

父護、兄弟護、姊妹護，亦復如是。

自護者，有女人無父母親里，自作生活持戒自護。若有男子欲得此女，倩比丘往語，乃至得不得還報時，僧伽婆尸沙。

姓護者，有女人無父母，依同姓住。若有男子欲求此女，倩比丘往語其同姓，乃至得不得還報時，僧伽婆尸沙。

錢護者，若女人負人錢未滿，有男子欲得此女，倩比丘往語其家言：「與我此女，我代與錢。」乃至還報，僧伽婆尸沙。童女、寡婦、他婦亦復如是。

若女人谷買得、錢買得，若輸錢女、半輸女、盡輸女。若一月住、若隨意住、抄掠、與花鬘、無種、須臾。

谷買得者，若女以谷買得，有男子欲得此女，倩比丘往語彼女言：「為我作婦。」乃至得不得還報時，僧伽婆尸沙。錢買得者亦復如是。

輸錢者，若有人養女索稅錢，唯除自供，餘者盡取。若有男子，欲求此女人，倩比丘往語，乃至還報，僧伽婆尸沙。半輸、盡輸亦復如是。

一月住者，若寡婦，有男子欲求為婦，倩比丘往語寡婦。寡婦答言：「我不能長住，為可一月相就，

【現代漢語翻譯】 現代漢語譯本 自護、種姓護、錢所護、童女寡婦他護。

母護者，有女人依母親住，有人想要得到這個女子，派遣比丘（bhikkhu，佛教僧侶）去告訴她的母親說：『想要娶這個女子為妻。』乃至得到或得不到回覆時，觸犯僧伽婆尸沙（saṃghāvaśeṣa，一種較重的罪名）。

父護、兄弟護、姊妹護，也是如此。

自護者，有女人沒有父母親屬，自己謀生持戒自護。若有男子想要得到這個女子，請比丘（bhikkhu，佛教僧侶）去告訴她，乃至得到或得不到回覆時，觸犯僧伽婆尸沙（saṃghāvaśeṣa，一種較重的罪名）。

姓護者，有女人沒有父母，依靠同姓人居住。若有男子想要娶這個女子，請比丘（bhikkhu，佛教僧侶）去告訴她的同姓人，乃至得到或得不到回覆時，觸犯僧伽婆尸沙（saṃghāvaśeṣa，一種較重的罪名）。

錢護者，若女人欠人錢未還清，有男子想要得到這個女子，請比丘（bhikkhu，佛教僧侶）去告訴她家的人說：『把這個女子給我，我替她還錢。』乃至得到回覆，觸犯僧伽婆尸沙（saṃghāvaśeṣa，一種較重的罪名）。童女、寡婦、其他已婚婦女也是如此。

若女人是穀物買來的、錢買來的，或是輸錢女、半輸女、盡輸女。若一月同住、若隨意同住、抄掠來的、贈送花鬘的、無種姓的、須臾（短暫）的。

谷買得者，若女子是用穀物買來的，有男子想要得到這個女子，請比丘（bhikkhu，佛教僧侶）去告訴她說：『做我的妻子。』乃至得到或得不到回覆時，觸犯僧伽婆尸沙（saṃghāvaśeṣa，一種較重的罪名）。錢買得者也是如此。

輸錢者，若有人養育女兒索取稅錢，除了自己供養外，其餘的都拿走。若有男子想要娶這個女子，請比丘（bhikkhu，佛教僧侶）去告訴她，乃至得到回覆，觸犯僧伽婆尸沙（saṃghāvaśeṣa，一種較重的罪名）。半輸、盡輸也是如此。

一月住者，若是寡婦，有男子想要娶她為妻，請比丘（bhikkhu，佛教僧侶）去告訴寡婦。寡婦回答說：『我不能長久居住，可以只相處一個月嗎？』

【English Translation】 English version Protected by herself, protected by her lineage, protected by money, protected as a virgin, protected as a widow, protected by others.

Protected by her mother: If a woman lives relying on her mother, and someone desires to have this woman, they send a bhikkhu (Buddhist monk) to tell her mother, saying, 'I want to take this woman as my wife.' Up to the point of receiving a response, whether positive or negative, it constitutes a saṃghāvaśeṣa (a serious offense requiring a formal meeting of the monastic community).

Protected by her father, protected by her brother, protected by her sister, it is also the same.

Protected by herself: If a woman has no parents or relatives, she supports herself by her own livelihood, maintaining morality and protecting herself. If a man desires to have this woman, he asks a bhikkhu (Buddhist monk) to tell her, up to the point of receiving a response, whether positive or negative, it constitutes a saṃghāvaśeṣa (a serious offense requiring a formal meeting of the monastic community).

Protected by her lineage: If a woman has no parents and lives relying on someone of the same lineage. If a man desires to marry this woman, he asks a bhikkhu (Buddhist monk) to tell the person of the same lineage, up to the point of receiving a response, whether positive or negative, it constitutes a saṃghāvaśeṣa (a serious offense requiring a formal meeting of the monastic community).

Protected by money: If a woman owes someone money that is not yet fully paid, and a man desires to have this woman, he asks a bhikkhu (Buddhist monk) to tell her family, saying, 'Give me this woman, and I will pay the money for her.' Up to the point of receiving a response, it constitutes a saṃghāvaśeṣa (a serious offense requiring a formal meeting of the monastic community). It is also the same for virgins, widows, and other married women.

If a woman is obtained by buying with grain, obtained by buying with money, or is a woman who is pledged for money, half-pledged, or fully pledged. Whether living together for a month, or living together at will, taken by plunder, given with flower garlands, of no lineage, or for a short time (momentary).

Obtained by buying with grain: If a woman is obtained by buying with grain, and a man desires to have this woman, he asks a bhikkhu (Buddhist monk) to tell her, saying, 'Become my wife.' Up to the point of receiving a response, whether positive or negative, it constitutes a saṃghāvaśeṣa (a serious offense requiring a formal meeting of the monastic community). It is also the same for those obtained by buying with money.

Pledged for money: If someone raises a daughter and demands tax money, taking everything except what is needed for their own sustenance. If a man desires to marry this woman, he asks a bhikkhu (Buddhist monk) to tell her, up to the point of receiving a response, it constitutes a saṃghāvaśeṣa (a serious offense requiring a formal meeting of the monastic community). It is also the same for half-pledged and fully pledged.

Living together for a month: If she is a widow, and a man desires to take her as his wife, he asks a bhikkhu (Buddhist monk) to tell the widow. The widow replies, 'I cannot live together for a long time, is it acceptable to be together for only a month?'

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若須者當往。」乃至還報，僧伽婆尸沙。

隨意住者，有寡婦，男子欲求為婦，倩比丘往語寡婦。寡婦言：「我不能長住，隨我意幾時住，須者當往。」乃至還報。僧伽婆尸沙。

抄掠得者，若人破他聚落抄得女人，若有男子欲求此女，倩比丘往語，乃至還報，僧伽婆尸沙。

持花鬘者，有國土法，男子欲求女人為婦時，直遣人持花鬘往與女人家。若受花鬘便知得婦，若不受花鬘便知不得。即遣比丘，持花鬘往與女家，乃至還報，僧伽婆尸沙。

無種者，若男子無父親亦無母親，又無知識。彼女亦爾。是男子欲求彼女，倩比丘往語，乃至還報，僧伽婆尸沙。

須臾者，若端正女人，有男子倩比丘往求須臾交會，乃至還報，僧伽婆尸沙。

無子婦、婢婦、出家、放、淫女、淫女使人、外淫女、外淫女使人、若棄女、乞女、被遣女、下錢女。

無子婦者，若有家富，兒小便為娶婦。兒死，此兒婦小依止姑住，至其長大。有男子欲求此女，倩比丘往語言：「汝兒既喪，我今便如汝兒無異。與我此婦，我當以衣食共相供給。」乃至還報，僧伽婆尸沙。

婢婦者，如諸國土有賣生口。若男子欲求為婦，欲言買為婦，恐責錢多，便倩比丘往密語婦言：「我今買汝為婢，實持作婦

【現代漢語翻譯】 現代漢語譯本： 『若需要的人應當前往。』乃至回報，構成僧伽婆尸沙罪（Sanghavasesa，僧團殘罪）。 隨意居住者，有一位寡婦，有男子想娶她為妻，便請比丘（bhikkhu，佛教出家男眾）前去告訴寡婦。寡婦說：『我不能長久居住，隨我的意願想住多久就住多久，需要我的人應當前往。』乃至回報，構成僧伽婆尸沙罪。 抄掠得來的女子，如果有人攻破其他村落搶來的女人，如果有男子想娶這個女子，便請比丘前去說媒，乃至回報，構成僧伽婆尸沙罪。 持花鬘者，有些國家有這樣的習俗，男子想娶女人為妻時，直接派人拿著花鬘（flower garland）送到女方家。如果女方接受花鬘，就表示同意婚事，如果不接受花鬘，就表示不同意。現在有人派遣比丘，拿著花鬘送到女方家，乃至回報，構成僧伽婆尸沙罪。 無種姓者，如果男子沒有父親也沒有母親，也沒有任何親戚。那女子也是如此。這個男子想娶這個女子，便請比丘前去說媒，乃至回報，構成僧伽婆尸沙罪。 須臾者，如果有個端正美麗的女人，有男子請比丘前去求得短暫的交合，乃至回報，構成僧伽婆尸沙罪。 無子之婦、婢女之婦、出家之婦、被釋放之婦、被之婦、使喚之人、外、外使喚之人、被拋棄之女、乞討之女、被遣送之女、用錢買來的女子。 無子之婦，如果有人家很富有，兒子小時候就為他娶了媳婦。兒子死了，這個兒媳婦還小，就依附著婆婆居住，直到她長大。有男子想娶這個女子，便請比丘前去說：『你的兒子已經去世了，我現在就如同你的兒子一樣。把這個兒媳婦給我，我將會提供她衣食。』乃至回報，構成僧伽婆尸沙罪。 婢女之婦，就像一些國家有販賣人口的習俗。如果有男子想娶一個女子為妻，但又想少花錢，便請比丘前去偷偷地告訴那個女子：『我現在買你做婢女，實際上是想娶你為妻。』

【English Translation】 English version: 'If someone needs to go, they should go.' Even reporting back constitutes a Sanghavasesa (Sanghavasesa, a formal meeting requiring initial and subsequent meetings of the Sangha). Regarding someone living at will, there was a widow, and a man wanted to take her as his wife. He asked a bhikkhu (bhikkhu, a Buddhist monk) to go and speak to the widow. The widow said, 'I cannot stay for long. I will stay as long as I wish. If someone needs me, they should come.' Even reporting back constitutes a Sanghavasesa. Regarding a woman obtained by plunder, if someone breaks into another village and plunders a woman, and if a man wants to take this woman as his wife, he asks a bhikkhu to go and speak on his behalf. Even reporting back constitutes a Sanghavasesa. Regarding holding a flower garland, some countries have a custom where, when a man wants to take a woman as his wife, he directly sends someone with a flower garland (flower garland) to the woman's house. If the woman accepts the flower garland, it means she agrees to the marriage. If she does not accept the flower garland, it means she does not agree. Now, someone sends a bhikkhu with a flower garland to the woman's house. Even reporting back constitutes a Sanghavasesa. Regarding someone without lineage, if a man has neither a father nor a mother, nor any relatives. And the woman is the same. This man wants to take this woman as his wife, so he asks a bhikkhu to go and speak on his behalf. Even reporting back constitutes a Sanghavasesa. Regarding 'for a moment', if there is a beautiful woman, a man asks a bhikkhu to go and request a brief encounter. Even reporting back constitutes a Sanghavasesa. A wife without children, a wife who is a slave, a wife who has renounced the world, a wife who has been released, a wife who has been , a person who is ** servant, an external , an external ** servant, a discarded woman, a begging woman, a sent-away woman, a woman bought with money. Regarding a wife without children, if a family is wealthy, they marry a wife for their son when he is young. If the son dies, this young wife stays with her mother-in-law until she grows up. If a man wants to take this woman as his wife, he asks a bhikkhu to go and say, 'Your son has passed away, and I am now like your son. Give me this wife, and I will provide her with food and clothing.' Even reporting back constitutes a Sanghavasesa. Regarding a wife who is a slave, like in some countries where people are sold as slaves. If a man wants to take a woman as his wife but wants to spend less money, he asks a bhikkhu to secretly tell the woman, 'I am buying you as a slave, but I actually want to take you as my wife.'

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。」乃至還報，僧伽婆尸沙。

出家者，若端正女人，于諸外道出家。有男子欲求此出家女為婦，倩比丘往語，乃至還報，僧伽婆尸沙。

放者，放有二種：若賣、若離婚。賣者，如頗梨國法，有婦小嫌便賣。離婚者，有國土法，夫婦不相樂樂，便詣王所，輸三錢半、二張劫貝而求斷，當聽使離婚。或有女人與他私通，共作要言：「若我與夫離婚，當爲汝作婦。」答：「可爾。」即持錢物求得離婚。彼男子聞已，便倩比丘往語女人言：「汝已離婚，來作我婦。」乃至還報，僧伽婆尸沙。若彼女人倩比丘往語彼男子言：「我已離婚，當爲作婦。」乃至還報，僧伽婆尸沙。

淫女者，有男子倩比丘語淫女，與我交通，乃至還報，僧伽婆尸沙。淫女使人者，淫女婢也，亦如上說。

外淫女者，有淫女恒在田野求人。有男子倩比丘往語，外淫女與我交通，乃至還報，僧伽婆尸沙。外淫女使人亦復如是。

棄女者，若女人他行妊娠，然後于諸外道中出家，月滿生女，棄著四衢道中。有人取養，至年長大。有男子欲得此女，倩比丘往語，乃至還報者，僧伽婆尸沙。

乞女者，若有人多男無女，從他乞女，養至年長大。有男子欲求為婦，倩比丘往語，乃至還報，僧伽婆尸沙。

被遣女者

【現代漢語翻譯】 現代漢語譯本： 乃至回報，觸犯僧伽婆尸沙（僧團殘罪）。

出家者，如果端正的女人，在外道中出家。有男子想要娶這個出家的女子為妻，委託比丘前去說合，乃至回報，觸犯僧伽婆尸沙（僧團殘罪）。

『放』，放有兩種：一是賣，二是離婚。賣，例如頗梨國的法律，妻子稍有小過就賣掉。離婚，有些國家的法律規定，夫妻不和睦，就到國王那裡，交三錢半、兩張劫貝布請求解除婚姻，應當允許他們離婚。或者有女人與他人私通，共同約定：『如果我與丈夫離婚，就嫁給你。』對方回答：『可以。』於是拿著錢財求得離婚。那個男子聽說了，就委託比丘前去對那女人說：『你已經離婚了，來做我的妻子吧。』乃至回報，觸犯僧伽婆尸沙（僧團殘罪）。如果那女人委託比丘前去對那男子說：『我已經離婚了，可以做你的妻子。』乃至回報，觸犯僧伽婆尸沙（僧團殘罪）。

『』，有男子委託比丘說，與我發生關係，乃至回報，觸犯僧伽婆尸沙（僧團殘罪）。『使人者』，的婢女，也如上面所說。

『外』，有經常在田野尋找男人。有男子委託比丘前去說，外與我發生關係，乃至回報，觸犯僧伽婆尸沙（僧團殘罪）。外的使女也同樣如此。

棄女，如果女人懷著別人的孩子，然後在其他外道中出家，足月生下女兒，丟棄在四通八達的道路上。有人撿去撫養，直到長大。有男子想要娶這個女子，委託比丘前去說合，乃至回報，觸犯僧伽婆尸沙（僧團殘罪）。

乞女，如果有人多生兒子沒有女兒，就向別人乞討女兒，養到長大。有男子想要娶她為妻，委託比丘前去說合，乃至回報，觸犯僧伽婆尸沙（僧團殘罪）。

被遣女者

【English Translation】 English version: …even to the point of relaying the message back, it constitutes a Saṅghādisesa (an offense requiring formal meeting of the Sangha).

If a renunciant, a woman of fine appearance, has renounced the world among other (non-Buddhist) sects, and a man desires to take this renunciant woman as his wife, and he employs a bhikkhu (monk) to go and speak to her, even to the point of relaying the message back, it constitutes a Saṅghādisesa (an offense requiring formal meeting of the Sangha).

'Released' means released in two ways: either by selling or by divorce. Selling, as in the law of the Pāri country, where a wife is sold for a minor offense. Divorce, in some countries, if a husband and wife do not enjoy each other, they go to the king, pay three and a half coins and two lengths of coarse cloth to request a divorce, and they should be allowed to divorce. Or if a woman has illicit relations with another man, and they make an agreement: 'If I divorce my husband, I will become your wife.' He replies: 'Agreed.' Then she uses money and goods to obtain a divorce. When that man hears of this, he employs a bhikkhu to go and say to the woman: 'You are divorced, come and be my wife.' Even to the point of relaying the message back, it constitutes a Saṅghādisesa (an offense requiring formal meeting of the Sangha). If that woman employs a bhikkhu to go and say to that man: 'I am divorced, I can be your wife.' Even to the point of relaying the message back, it constitutes a Saṅghādisesa (an offense requiring formal meeting of the Sangha).

'', if a man employs a bhikkhu to say, have relations with me, even to the point of relaying the message back, it constitutes a Saṅghādisesa (an offense requiring formal meeting of the Sangha). 'The one who sends' is the 's maidservant, and the same applies as above.

'Foreign ', there are ** who are constantly in the fields seeking men. If a man employs a bhikkhu to go and say, foreign , have relations with me, even to the point of relaying the message back, it constitutes a Saṅghādisesa (an offense requiring formal meeting of the Sangha). The foreign **'s maidservant is also the same.

Abandoned girl, if a woman is pregnant with another man's child, and then renounces the world among other (non-Buddhist) sects, and after the full term gives birth to a daughter, and abandons her in the crossroads. Someone takes her in and raises her until she is grown. If a man desires to take this girl as his wife, and he employs a bhikkhu to go and speak to her, even to the point of relaying the message back, it constitutes a Saṅghādisesa (an offense requiring formal meeting of the Sangha).

Begged girl, if someone has many sons and no daughters, and begs a daughter from someone else, and raises her until she is grown. If a man desires to take her as his wife, and he employs a bhikkhu to go and speak to her, even to the point of relaying the message back, it constitutes a Saṅghādisesa (an offense requiring formal meeting of the Sangha).

Dismissed girl

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，若有女人未出嫁時，共他私通，然後出嫡。婿知非童女，便遣還家，索本財物。先共通男子聞女被遣，便作是念：「此女由我令其被遣，我當取之。」倩比丘往語彼父母，乃至還報，僧伽婆尸沙。

下錢女者，若人娶婦輸錢未畢，此女父母多索其錢，不能令滿而不得婦，女亦不得更嫁。有異男子欲求此女，倩比丘往語其父母：「與我此女，當與錢還本夫家，並復與汝。」乃至還報，僧伽婆尸沙。

若男子男子使語彼比丘，是比丘若從男子及男子使聞已，越比尼；往語彼者，偷蘭罪；若自往、若遣使往，得不得還報，僧伽婆尸沙。若孤女依外祖母、依外祖父、依外曾祖、依外舅、依外姨母、依祖父依祖母、依曾祖、依父舅、依父姨母，亦如上說。

直、曲、相、堪能、出入、病、王、說法師伴黨、共、雜。直者，有男子欲求他女，不能自語，倩比丘往語。受語者，犯越比尼罪；向彼說，偷蘭罪。若女家說言：「彼是剎利、我婆羅門。彼毗舍、我婆羅門。彼首陀羅、我婆羅門。」或言：「我剎利、彼婆羅門。我毗舍、彼婆羅門。我首陀羅、我婆羅門。」或復言：「彼是剎利、我毗舍。彼剎利、我首陀羅。」或言：「彼婆羅門、我亦婆羅門。彼剎利、我亦剎利。彼毗舍、我亦毗舍。彼首陀、我亦首陀。

【現代漢語翻譯】 現代漢語譯本：如果有個女人在未出嫁時，與他人私通，然後出嫁。她的丈夫知道她不是處女，便將她送回孃家，並索要回之前的財物。先前與她私通的男子聽說這女子被遣送回家，便這樣想：『這女子是因為我的緣故才被遣送回家的，我應當娶她。』於是請比丘去告訴她的父母，乃至得到回覆，這屬於僧伽婆尸沙罪。

下錢女的情況是，如果有人娶妻，聘金尚未付清，這女子的父母又索要更多的錢財，導致男方無法付清全部聘金而無法娶到妻子，女子也不能再嫁給別人。有別的男子想要娶這個女子，便請比丘去告訴她的父母：『把這個女子嫁給我，我會付清她丈夫家剩餘的聘金，並且額外給你們一些錢。』乃至得到回覆，這屬於僧伽婆尸沙罪。

如果男子指使其他男子去告訴比丘，這比丘如果從男子或男子使者那裡聽到了這些話，就犯了越比尼罪；如果前往女方家說媒，就犯了偷蘭罪；如果是自己去或者派人去，無論是否得到回覆，都屬於僧伽婆尸沙罪。如果是孤女，依靠外祖母、外祖父、外曾祖、舅舅、姨母、祖父、祖母、曾祖父、父舅、父姨母，情況也如上面所說。

『直』、『曲』、『相』、『堪能』、『出入』、『病』、『王』、『說法師伴黨』、『共』、『雜』。『直』是指，有男子想要娶其他女子，但不能親自去說，就請比丘去說。接受委託的比丘，犯越比尼罪；如果向女方家說媒，犯偷蘭罪。如果女方家說：『他是剎帝利（Kshatriya，印度教第二等級，武士），我是婆羅門（Brahmin，印度教第一等級，祭司）。他是吠舍（Vaishya，印度教第三等級，商人），我是婆羅門。他是首陀羅（Shudra，印度教第四等級，農民/奴隸），我是婆羅門。』或者說：『我是剎帝利，他是婆羅門。我是吠舍，他是婆羅門。我是首陀羅，我是婆羅門。』或者又說：『他是剎帝利，我是吠舍。他是剎帝利，我是首陀羅。』或者說：『他是婆羅門，我也是婆羅門。他是剎帝利，我也是剎帝利。他是吠舍，我也是吠舍。他是首陀羅，我也是首陀羅。』

【English Translation】 English version: If a woman, before being married, has had illicit relations with another man, and then gets married. Her husband, knowing she is not a virgin, sends her back to her family and demands the return of his property. The man who previously had relations with her, hearing that she has been sent back, thinks: 'This woman was sent back because of me, I should marry her.' He then asks a Bhikkhu (Buddhist monk) to speak to her parents, and receives a reply, this constitutes a Sanghavasesa (a type of serious offense).

The case of a 'down payment woman' is, if a man marries a woman and the bride price is not fully paid, and the woman's parents demand more money, causing the man to be unable to pay the full bride price and thus unable to marry the woman, and the woman is unable to marry another. If another man wants to marry this woman, he asks a Bhikkhu to tell her parents: 'Give me this woman, and I will pay the remaining bride price to her husband's family, and also give you extra money.' And receives a reply, this constitutes a Sanghavasesa.

If a man instructs another man to tell a Bhikkhu, and the Bhikkhu hears these words from the man or the man's messenger, he commits a Vyapatti (an offense against monastic rules); if he goes to the woman's family to act as a matchmaker, he commits a Thullan (a lesser offense); whether he goes himself or sends a messenger, whether or not he receives a reply, it constitutes a Sanghavasesa. If the girl is an orphan, relying on her maternal grandmother, maternal grandfather, maternal great-grandfather, maternal uncle, maternal aunt, paternal grandfather, paternal grandmother, paternal great-grandfather, paternal uncle, paternal aunt, the situation is as described above.

'Direct', 'Indirect', 'Appearance', 'Capability', 'Entrance and Exit', 'Illness', 'King', 'Dharma teacher's party', 'Together', 'Mixed'. 'Direct' means, if a man wants to marry another woman, but cannot speak for himself, he asks a Bhikkhu to speak for him. The Bhikkhu who accepts the request commits a Vyapatti; if he speaks to the woman's family, he commits a Thullan. If the woman's family says: 'He is a Kshatriya (warrior caste), I am a Brahmin (priest caste). He is a Vaishya (merchant caste), I am a Brahmin. He is a Shudra (laborer caste), I am a Brahmin.' Or says: 'I am a Kshatriya, he is a Brahmin. I am a Vaishya, he is a Brahmin. I am a Shudra, I am a Brahmin.' Or again says: 'He is a Kshatriya, I am a Vaishya. He is a Kshatriya, I am a Shudra.' Or says: 'He is a Brahmin, I am also a Brahmin. He is a Kshatriya, I am also a Kshatriya. He is a Vaishya, I am also a Vaishya. He is a Shudra, I am also a Shudra.'

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」若得不得還報，僧伽婆尸沙。

曲者，若男子欲求他女，不能自語，倩比丘往，比丘言：「世尊制戒不得使行。」口雖不許心然可者，犯越比尼罪；往語彼，偷蘭罪；得不得還報，犯僧伽婆尸沙。

相者，若男子欲求他女，不能自語，倩比丘往。比丘言：「佛制戒不得使行，然我當爲汝作相。汝若見我著垢膩衣持破空缽，坐卑床上、口說奴婢語，當知不得。若復見我著鮮凈衣，執持好缽，坐大床上、口說夫婦兒女、共汝言語，當知得相。」如是作相，得不得還報，僧伽婆尸沙。

堪能者，若比丘眾多詣檀越家食，食已優婆夷白比丘言：「我欲取某家女作兒婦，當爲我語之。」諸比丘言：「優婆夷！世尊制戒不得使行。其中有二、三比丘堪能行。」者，得越比尼罪；往語彼，得偷蘭罪；還報，犯僧伽婆尸沙。

出入者，若比丘入出他家，受供養時，主人語言：「我欲索某家女作兒婦，尊者為我求之。」比丘言：「汝為我作飲食，當爲汝求。」主人言：「為我兒得婦竟，當爲尊者作飲食。」比丘言：「我若動口無不得理，但當作食。」即為作食者，犯越比尼罪。往語彼家言：「汝知不？」問言：「何等？」比丘言：「我欲有所道，隨我語者當道。」主人言：「但說。」比丘言：「人慾索汝女。

【現代漢語翻譯】 現代漢語譯本 『若（求婚）成功或不成功都回來報告，犯僧伽婆尸沙（僧殘罪）。』

『曲者』，如果男子想要求娶其他女子，不能親自去說，委託比丘（bhiksu）去。比丘說：『世尊（釋迦牟尼佛）制定戒律不得做媒。』口頭上雖然不允許，但心裡卻認可，犯越比尼罪（違越戒律罪）；前往告知對方，犯偷蘭罪（重罪）；（求婚）成功或不成功都回來報告，犯僧伽婆尸沙（僧殘罪）。

『相者』，如果男子想要求娶其他女子，不能親自去說，委託比丘去。比丘說：『佛（釋迦牟尼佛）制定戒律不得做媒，但我可以為你做個暗示。你如果看到我穿著骯髒的衣服，拿著破舊的空缽，坐在低矮的床上，口裡說著奴婢說的話，就應當知道（求婚）不會成功。如果又看到我穿著乾淨鮮亮的衣服，拿著好的缽，坐在高大的床上，口裡說著夫婦兒女的事情，和你交談，就應當知道（求婚）會成功。』像這樣做出暗示，（求婚）成功或不成功都回來報告，犯僧伽婆尸沙（僧殘罪）。

『堪能者』，如果有眾多比丘到檀越（dānapati，施主）家吃飯，吃完飯後，優婆夷（upāsikā，女居士）對比丘說：『我想娶某家的女兒做兒媳婦，請您為我說說。』眾比丘說：『優婆夷！世尊（釋迦牟尼佛）制定戒律不得做媒。』其中有兩三個比丘認為可以幫忙的，犯越比尼罪（違越戒律罪）；前往告知對方，犯偷蘭罪（重罪）；回來報告，犯僧伽婆尸沙（僧殘罪）。

『出入者』，如果有比丘出入他家，接受供養時，主人說：『我想找某家的女兒做兒媳婦，尊者為我求求她。』比丘說：『你為我做飲食，我就為你求她。』主人說：『為我兒子娶到媳婦后，就為尊者做飲食。』比丘說：『我如果開口沒有不成功的，只是當作吃飯。』就為他做飲食，犯越比尼罪（違越戒律罪）。前往那家說：『你知道嗎？』（女方）問：『什麼事？』比丘說：『我想說件事，聽我的話就說。』主人說：『但說無妨。』比丘說：『有人想娶你的女兒。

【English Translation】 English version 『If (the marriage proposal) succeeds or fails, report back, (it) constitutes a Sanghavasesa (saṃghāvaśeṣa, formal meeting of the Sangha) offense.』

『The Indirect One』: If a man desires to seek another woman but cannot speak for himself, he commissions a bhiksu (monk) to go. The bhiksu says, 『The World-Honored One (Buddha) has established a precept against acting as a matchmaker.』 Although he verbally refuses, he approves in his heart, (he) commits an offense against the Vinaya (monastic code); going to tell her, (he) commits a sthulatyaya (serious offense); (if the marriage proposal) succeeds or fails, (he) reports back, (he) commits a Sanghavasesa (saṃghāvaśeṣa, formal meeting of the Sangha) offense.

『The Sign-Giver』: If a man desires to seek another woman but cannot speak for himself, he commissions a bhiksu to go. The bhiksu says, 『The Buddha (Buddha) has established a precept against acting as a matchmaker, but I can give you a sign. If you see me wearing dirty clothes, holding a broken empty bowl, sitting on a low bed, and speaking the language of servants, you should know (the marriage proposal) will not succeed. If you see me wearing clean and bright clothes, holding a good bowl, sitting on a high bed, and speaking of husband, wife, children, and conversing with you, you should know (the marriage proposal) will succeed.』 Giving such a sign, (if the marriage proposal) succeeds or fails, (he) reports back, (he) commits a Sanghavasesa (saṃghāvaśeṣa, formal meeting of the Sangha) offense.

『The Capable One』: If many bhiksus go to the house of a dānapati (donor) for a meal, after the meal, a upāsikā (female lay devotee) says to the bhiksus, 『I want to take the daughter of so-and-so as my son's wife; please speak to her for me.』 The bhiksus say, 『Upāsikā! The World-Honored One (Buddha) has established a precept against acting as a matchmaker.』 If two or three bhiksus among them think they can help, (they) commit an offense against the Vinaya (monastic code); going to tell her, (they) commit a sthulatyaya (serious offense); reporting back, (they) commit a Sanghavasesa (saṃghāvaśeṣa, formal meeting of the Sangha) offense.

『The One Who Goes In and Out』: If a bhiksu goes in and out of another's house, when receiving offerings, the host says, 『I want to seek the daughter of so-and-so as my son's wife; Venerable One, please seek her for me.』 The bhiksu says, 『If you make food for me, I will seek her for you.』 The host says, 『After my son gets a wife, I will make food for the Venerable One.』 The bhiksu says, 『If I open my mouth, there is no way it will not succeed; just make the food.』 If he makes food for him, (he) commits an offense against the Vinaya (monastic code). Going to that house, (he) says, 『Do you know?』 (The woman) asks, 『Know what?』 The bhiksu says, 『I want to say something; if you listen to me, I will say it.』 The host says, 『Just say it.』 The bhiksu says, 『Someone wants to marry your daughter.』

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」問言：「是誰？」答言：「某家子。」主人瞋曰：「我寧持女著水火中闇冥之處，終不與彼。」比丘怖畏便走去，犯偷蘭罪。若女人存在未嫁，是比丘先以誇說食他飲食，慚羞便還報言不得，僧伽婆尸沙。若彼女人或嫁或死，還報者，犯偷蘭罪。

病者，若比丘常出入一家，其家語比丘言：「我欲索彼家女為婦，為我求之。」比丘受語，得越比尼罪；往語彼，得偷蘭罪。彼家言：「我女病，知當死活？」若男病者，彼言：「彼家兒病，知當死活？而女與之，彼脫死者，令我女寡。」比丘復言：「夫人得病，皆當死耶？或自當差耳！但當與之。」作是語時，偷蘭罪；得不得還報，僧伽婆尸沙。

王者，若王欲得他女，語比丘僧言：「我今欲得索某家女，當爲我求。」一切僧許者，一切得越比尼罪；一切僧往求者，一切僧得偷蘭罪；得不得還報者，一切僧犯僧伽婆尸沙。若眾僧遣使語彼家者，一切僧得越比尼罪；語時，一切僧得偷蘭罪；得不得還報時，一切僧得僧伽婆尸沙。若受使者，作是思惟：「我若還眾中，俱使我白王。我不如即往白王，王當識我。」如是者是比丘，得不得還報時，僧伽婆尸沙；一切僧故得先，偷蘭罪。

法師者，有優婆塞家，欲索一優婆塞家女。彼不欲與彼，言：「我寧嫁與

【現代漢語翻譯】 現代漢語譯本 有人問：『是誰？』回答說：『是某家的兒子。』主人嗔怒地說：『我寧願把女兒扔到水火中或黑暗的地方，也終究不嫁給他。』比丘感到害怕就跑走了，犯了偷蘭罪（Sthulanandana，一種較輕的罪）。如果那個女人還活著且未嫁，這個比丘先前用誇張的言辭從她家獲得飲食，（現在）感到慚愧羞恥就回去告訴僧團說沒有得到（飲食），犯僧伽婆尸沙（Sanghavasesha，一種較重的罪）。如果那個女人已經嫁人或去世，回去報告的，犯偷蘭罪。

病人，如果比丘經常出入一家，那家人對比丘說：『我想娶某家的女兒為妻，請你幫我求親。』比丘接受了請求，犯越比尼罪（Atikramana，一種違越戒律的罪）；前往（女方家）說這件事，犯偷蘭罪。那家人說：『我女兒生病了，不知道是死是活？』如果是男方生病，他們會說：『那家的兒子生病了，不知道是死是活？如果把女兒嫁給他，他死了，豈不是讓我女兒守寡。』比丘又說：『夫人得了病，都會死嗎？或許自己會好起來！只管嫁給他。』說這些話的時候，犯偷蘭罪；得到或得不到回覆都回去報告，犯僧伽婆尸沙。

國王，如果國王想要得到別人的女兒，對比丘僧團說：『我現在想要娶某家的女兒，你們應當為我求親。』整個僧團都答應的，整個僧團都犯越比尼罪；整個僧團都前往求親的，整個僧團都犯偷蘭罪；得到或得不到回覆都回去報告的，整個僧團都犯僧伽婆尸沙。如果眾僧派遣使者去告訴那家人，整個僧團都犯越比尼罪；說話的時候，整個僧團都犯偷蘭罪；得到或得不到回覆都回去報告時，整個僧團都犯僧伽婆尸沙。如果接受使命的人，這樣想：『我如果回到僧團中，他們會一起讓我去告訴國王。我不如直接去告訴國王，國王會賞識我。』這樣做的比丘，得到或得不到回覆都回去報告時，犯僧伽婆尸沙；因為整個僧團的緣故而先去（報告），犯偷蘭罪。

法師，有優婆塞（Upasaka，在家男居士）家，想要娶一個優婆塞（Upasaka，在家男居士）家的女兒。那家不願意把女兒嫁給他，說：『我寧願嫁給...

【English Translation】 English version Asked, 'Who is it?' Replied, 'So-and-so's son.' The master, being angry, said, 'I would rather cast my daughter into water, fire, or a dark place than give her to him.' The Bhikshu (monk) became frightened and ran away, committing a Sthulanandana (a minor offense). If the woman is alive and unmarried, and this Bhikshu previously used exaggerated words to obtain food from her family, feeling ashamed, he then returns and reports that he did not obtain it, he commits a Sanghavasesha (a major offense). If that woman is married or dead, and he returns to report, he commits a Sthulanandana.

If a sick person, a Bhikshu frequently enters and exits a family, and that family says to the Bhikshu, 'I want to seek the daughter of so-and-so's family as a wife; please seek her for me.' If the Bhikshu accepts the request, he commits an Atikramana (an offense of transgression); going to speak to the other family, he commits a Sthulanandana. That family says, 'My daughter is sick; who knows if she will live or die?' If the man is sick, they say, 'That family's son is sick; who knows if he will live or die? If we give our daughter to him, and he dies, it will make my daughter a widow.' The Bhikshu then says, 'Do all women who get sick die? Perhaps she will recover on her own! Just give her to him.' When saying these words, he commits a Sthulanandana; whether he gets a reply or not, if he returns to report, he commits a Sanghavasesha.

If a king wants to obtain another's daughter, he says to the Bhikshu Sangha (monastic community), 'I now want to seek the daughter of so-and-so's family; you should seek her for me.' If the entire Sangha agrees, the entire Sangha commits an Atikramana; if the entire Sangha goes to seek her, the entire Sangha commits a Sthulanandana; whether they get a reply or not, if they return to report, the entire Sangha commits a Sanghavasesha. If the Sangha sends a messenger to tell that family, the entire Sangha commits an Atikramana; when speaking, the entire Sangha commits a Sthulanandana; whether they get a reply or not, when they return to report, the entire Sangha commits a Sanghavasesha. If the one who accepts the mission thinks, 'If I return to the Sangha, they will all make me report to the king. I might as well go directly to report to the king; the king will recognize me.' If this Bhikshu, whether he gets a reply or not, returns to report, he commits a Sanghavasesha; because of the entire Sangha, he goes first (to report), he commits a Sthulanandana.

If a Dharma teacher, there is a Upasaka (layman) family that wants to marry the daughter of another Upasaka (layman) family. That family does not want to give their daughter to him, saying, 'I would rather marry her to...

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邪見外道，勝與優婆塞家。」男家便作是念：「誰能為我和合，唯有沙門，多諸方便，能說法者，當能為我和合之。」便詣精舍，白法師言：「我索彼家女，不欲與我。」法師問言：「彼何所道？」答言：「彼作是語：『寧與邪見外道，不與是家。』法師為我說同道之義，令彼與我。」比丘許者，越比尼罪。若通請法師徒眾令去，去者舉眾得越比尼罪。若月八日、十四日、十五日說法時，男家女家二家盡來聽法。爾時法師方便為說法：「如佛契經告諸比丘，諸眾生隨性相得，不信、不信者共為親好，如是犯戒、犯戒相親，無威儀、無威儀相親，無愧、無愧相親，懈怠、懈怠相親，亂心、亂心相親，無智、無智相親，各隨其類，共相親好。過去當來及現在諸眾生類，皆悉如是。譬如臭穢不凈，自相和合，如是諸比丘！諸眾生類，各隨其性，篤信、篤信自相親好，如是持戒、持戒相好，有威儀、有威儀相好，有愧、有愧相好，精進、精進相好，定意、定意相好，智慧，智慧相好。過去當來及現在諸眾生類，皆悉如是。譬如白凈香薰之物，自相和合。」法師作是說法已，語女家言：「我聞彼兒欲索汝女。」報彼言：「寧與邪見外道，不與彼家。」「汝不聞，世尊說若有殺賊及以怨家，手執利劍常伺人便欲得殺人。彼怨家子寧

【現代漢語翻譯】 現代漢語譯本： 『寧可嫁給持邪見的修行人，也不嫁給優婆塞（Upasaka，在家男居士）家。』男方聽了這話，心想：『誰能幫我和好呢？只有沙門（Sramana，出家修行人）了，他們善於運用各種方法，能說法開導，一定能幫我和好。』於是便去精舍（Vihara，寺廟），對法師說：『我向那家求娶女兒，他們不願意。』法師問：『他們說了什麼？』男方回答：『他們說：『寧可嫁給持邪見的外道，也不嫁給這家。』請法師為我說說同道的道理，讓他們同意把女兒嫁給我。』如果比丘（Bhiksu，出家男修行人）答應了，就犯了比尼罪（Vinaya，戒律）。如果通過請求法師帶領僧團前去說和，前去的僧眾都犯了比尼罪。如果在每月初八、十四、十五說法時，男女兩家都來聽法。這時，法師可以方便地為他們說法：『正如佛陀在契經（Sutra，佛經）中告訴諸位比丘，眾生總是和與自己習性相投的人在一起，不信的人和不信的人親近，犯戒的人和犯戒的人親近，沒有威儀的人和沒有威儀的人親近，沒有羞恥心的人和沒有羞恥心的人親近，懈怠的人和懈怠的人親近，心散亂的人和心散亂的人親近，沒有智慧的人和沒有智慧的人親近，各自和自己同類的人親近。過去、未來和現在的眾生都是這樣。就像臭穢不凈的東西，總是聚集在一起。諸位比丘！眾生總是和自己習性相投的人在一起，篤信的人和篤信的人親近，持戒的人和持戒的人親近，有威儀的人和有威儀的人親近，有羞恥心的人和有羞恥心的人親近，精進的人和精進的人親近，有禪定的人和有禪定的人親近，有智慧的人和有智慧的人親近。過去、未來和現在的眾生都是這樣。就像潔白芳香的東西，總是聚集在一起。』法師說完這些話，對女方說：『我聽說那家的兒子想娶你的女兒。』女方回答說：『寧可嫁給持邪見的外道，也不嫁給他們家。』『你沒聽世尊說過嗎？如果有人像殺人犯或仇家一樣，手持利劍，時刻伺機殺人。難道』

【English Translation】 English version: 『It is better to give (the daughter) to a heretical outsider than to the house of a Upasaka (Upasaka, a male lay devotee).』 The man's family then thought: 『Who can reconcile us? Only the Sramanas (Sramana, a wandering ascetic), who have many skillful means and can preach the Dharma, can reconcile us.』 Then he went to the Vihara (Vihara, monastery) and said to the Dharma master: 『I asked for the daughter of that family, but they do not want to give her to me.』 The Dharma master asked: 『What did they say?』 He replied: 『They said: 『It is better to give (the daughter) to a heretical outsider than to this family.』 Please, Dharma master, explain to me the meaning of being of the same path, so that they will give her to me.』 If a Bhiksu (Bhiksu, a male monastic) agrees to this, he commits a Vinaya (Vinaya, monastic discipline) offense. If he requests the Dharma master and the Sangha (Sangha, monastic community) to go, all who go commit a Vinaya offense. If, on the eighth, fourteenth, or fifteenth day of the month, when the Dharma is preached, both the man's and the woman's families come to listen to the Dharma, then the Dharma master can skillfully preach the Dharma to them: 『As the Buddha said in the Sutras (Sutra, discourses of the Buddha) to the Bhiksus, beings associate with those who share their nature. Those who do not believe associate with those who do not believe, those who break the precepts associate with those who break the precepts, those who lack decorum associate with those who lack decorum, those who are shameless associate with those who are shameless, those who are lazy associate with those who are lazy, those whose minds are distracted associate with those whose minds are distracted, those who lack wisdom associate with those who lack wisdom, each associating with their own kind. All beings in the past, future, and present are like this. Just as foul and impure things gather together. So too, Bhiksus, beings associate with those who share their nature. Those who are faithful associate with those who are faithful, those who uphold the precepts associate with those who uphold the precepts, those who have decorum associate with those who have decorum, those who have shame associate with those who have shame, those who are diligent associate with those who are diligent, those who are concentrated associate with those who are concentrated, those who have wisdom associate with those who have wisdom. All beings in the past, future, and present are like this. Just as pure and fragrant things gather together.』 After the Dharma master had preached this Dharma, he said to the woman's family: 『I heard that the son of that family wants to marry your daughter.』 They replied: 『It is better to give (the daughter) to a heretical outsider than to that family.』 『Have you not heard what the World Honored One said? If there is someone like a murderer or an enemy, holding a sharp sword, always waiting for an opportunity to kill. Would』

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入其家，不入邪見外道之家。汝今云何欲嫁子女與邪見家？與優婆塞者，時時可得見。」諸比丘受齋持戒時，女家言：「阿阇梨欲爾耶？」答言：「欲爾。」彼言：「當與法師。」爾時默然不語者，得偷蘭罪。若法師不能忍，即坐上語，彼得者，僧伽婆尸沙。若復法師徒眾中，唱言：「得者。」亦得僧伽婆尸沙。

共者，共受別說、別受共說、共受共說、別受別說。共受別說者，若比丘各各夏安居竟，游諸聚落，與知識主人別，向余國行。爾時聚落中諸優婆夷言：「為我兒索婦、為我兄弟索婦、為我叔索婦。」如是種種諸優婆夷，各各說比丘一過。答言：「可者。」犯一越比尼罪；詣彼處各別為求，各各犯偷蘭罪；來還各別報者，各犯僧伽婆尸沙。別受共說者，若比丘各各夏安居竟，人間遊行，與諸檀越別，欲詣他國土。爾時諸優婆夷有語比丘言：「為我兒求婦。」有言：「為我兄弟求婦、為我叔求婦。」若比丘各各許者，各各犯越比尼罪；若詣彼各別為求婦，各各別犯偷蘭罪；來還已一語通報言：「得。」犯一僧伽婆尸沙。共受共說者，若比丘各各夏安居竟，遊行人間，與諸檀越別，欲詣他國時。諸優婆夷語比丘言：「為我兒求婦、為我兄弟求婦、為我叔求婦。」者，若比丘通答言：「可爾。」犯一越比尼罪

【現代漢語翻譯】 現代漢語譯本：進入他家，但不進入持有邪見的外道之家。你們現在怎麼想要把女兒嫁給持有邪見的人家呢？與優婆塞（Upasaka，在家男居士）交往，還能時時得見。」各位比丘在接受齋戒、持守戒律時，女方家屬會問：『阿阇梨（Acariya，導師）想要這樣嗎？』如果回答說：『想要這樣。』他們會說：『應當交給法師。』這時如果沉默不語，就犯了偷蘭罪（Thullananda，粗罪）。如果法師不能忍耐，就在座位上說話，如果他得到了（好處），就犯了僧伽婆尸沙（Sanghavasesa，僧殘罪）。如果法師的徒眾中有人唱言：『得到了。』也犯僧伽婆尸沙罪。 『共』是指共同接受個別說法、個別接受共同說法、共同接受共同說法、個別接受個別說法。共同接受個別說法是指，如果比丘們各自結束夏季安居（Vassa，雨季安居）后，遊歷各個村落，與相識的施主告別，準備前往其他國家。這時村落中的各位優婆夷（Upasika，在家女居士）會說：『為我的兒子找媳婦、為我的兄弟找媳婦、為我的叔叔找媳婦。』像這樣，各位優婆夷各自說出比丘的一個過失。如果比丘回答說：『可以。』就犯一個越比尼罪（Pacittiya，波逸提罪）；如果前往那些地方各自為她們求娶，各自犯偷蘭罪；回來后各自回報，各自犯僧伽婆尸沙罪。個別接受共同說法是指，如果比丘們各自結束夏季安居后，在人間遊歷，與各位施主告別，想要前往其他國家。這時各位優婆夷有人對比丘說：『為我的兒子求媳婦。』有人說：『為我的兄弟求媳婦、為我的叔叔求媳婦。』如果比丘們各自答應，各自犯越比尼罪；如果前往那些地方各自為她們求娶媳婦，各自犯偷蘭罪；回來後用一句話共同告知說：『成了。』就犯一個僧伽婆尸沙罪。共同接受共同說法是指，如果比丘們各自結束夏季安居后，在人間遊歷，與各位施主告別，想要前往其他國家時。各位優婆夷對比丘說：『為我的兒子求媳婦、為我的兄弟求媳婦、為我的叔叔求媳婦。』如果比丘統一回答說：『可以。』就犯一個越比尼罪。

【English Translation】 English version: Entering their house, but not entering the house of heretics holding wrong views. Why do you now want to marry your daughters to families with wrong views? Association with Upasakas (lay male devotees) is possible to see from time to time.' When the Bhikkhus (monks) are observing the fast and keeping the precepts, the woman's family will ask: 'Acariya (teacher), do you want this?' If they answer: 'I want this.' They will say: 'It should be given to the Dharma master.' At this time, if one remains silent, one commits a Thullananda (serious offense). If the Dharma master cannot endure it and speaks from his seat, if he obtains (benefits), he commits a Sanghavasesa (formal meeting offense). If someone among the Dharma master's disciples proclaims: 'He has obtained it,' he also commits a Sanghavasesa offense. 'Common' refers to commonly receiving individual statements, individually receiving common statements, commonly receiving common statements, and individually receiving individual statements. Commonly receiving individual statements means that if the Bhikkhus, after each completing their Vassa (rain retreat), travel to various villages, bid farewell to familiar patrons, and prepare to go to other countries. At this time, the Upasikas (lay female devotees) in the villages will say: 'Find a wife for my son, find a wife for my brother, find a wife for my uncle.' In this way, each of the Upasikas individually mentions one fault of the Bhikkhu. If the Bhikkhu answers: 'It is possible,' he commits one Pacittiya (expiation offense); if he goes to those places to seek a wife for each of them, he commits a Thullananda offense for each; if he returns and reports separately, he commits a Sanghavasesa offense for each. Individually receiving a common statement means that if the Bhikkhus, after each completing their summer retreat, travel among people, bid farewell to the patrons, and want to go to other countries. At this time, some of the Upasikas say to the Bhikkhu: 'Seek a wife for my son.' Some say: 'Seek a wife for my brother, seek a wife for my uncle.' If the Bhikkhus each agree, they each commit a Pacittiya offense; if they go to those places to seek a wife for each of them, they each commit a Thullananda offense; after returning, if they commonly announce in one statement: 'It is done,' they commit one Sanghavasesa offense. Commonly receiving a common statement means that if the Bhikkhus, after each completing their summer retreat, travel among people, bid farewell to the patrons, and want to go to other countries. The Upasikas say to the Bhikkhu: 'Seek a wife for my son, seek a wife for my brother, seek a wife for my uncle.' If the Bhikkhu answers uniformly: 'It is possible,' he commits one Pacittiya offense.

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；若詣彼各別為求，各別偷蘭罪；來還已通答言：「得。」犯一僧伽婆尸沙。別受別說者，若比丘夏安居竟，人間遊行，與諸檀越別，諸優婆夷言：「為我兒求婦、為我兄弟求婦、為我叔求婦。」比丘各別答言：「可爾。」各各犯越比尼罪；往詣彼各別為求，各各犯偷蘭罪；來還已各各別報，各各得僧伽婆尸沙。

雜者，有一比丘多知識，將諸徒眾詣一家請食。食已時家母人白上座言：「我欲為兒求某家女為婦，上座當爲我語。」時上座不善知律相，即便許之，得越比尼罪。時諸徒眾少知戒律，恐壞人心，不敢諫之。出彼家已，白上座言：「何以作是？」問言：「何等事？」答言：「上座不知，世尊制戒不得和合男女耶？」上座答言：「不知中有。」比丘言：「上座莫求，我當爲求彼求。」者，得偷蘭罪。得不得還報，僧伽婆尸沙；上座犯越比尼罪。若先優婆夷語彼徒眾言：「我為兒求某家女，當爲我求。」時徒眾不知戒律，便答言：「可爾。」犯越比尼罪。爾時上座少知戒律，恐壞人心，不時呵止。出彼家已語徒眾言：「汝等不善而作是事。」問言：「作何等事？」上座言：「汝不知世尊制戒不得使行耶？」答言：「不知。」上座復言：「汝且莫求，我當爲求。」上座求時得偷蘭罪；得不得還報時，犯僧伽婆

【現代漢語翻譯】 現代漢語譯本：如果分別前往各處為他們求親，每次都犯偷蘭罪（Thullaccaya，一種較輕的罪）；回來後分別回覆說：『成了。』犯一僧伽婆尸沙（Sanghadisesa，僧殘罪，一種較重的罪）。分別接受分別說的情況是，如果比丘夏季安居結束后，在人間遊歷，與各位施主分別交談，對各位優婆夷（Upasika，女居士）說：『為我的兒子求娶某家的女兒，為我的兄弟求娶某家的女兒，為我的叔叔求娶某家的女兒。』比丘分別回答說：『可以。』每次都犯越比尼罪（Pacittiya，波逸提罪，一種較輕的罪）；前往各處分別替他們求親，每次都犯偷蘭罪；回來後分別回報，每次都犯僧伽婆尸沙。

雜的情況是，有一位比丘有很多認識的人，帶領他的徒弟們到一家人家裡應邀赴宴。飯後，這家裡的母親對上座（長老）說：『我想為我的兒子求娶某家的女兒，上座您應當替我說說。』當時上座不熟悉戒律，就答應了她，犯了越比尼罪。當時各位徒弟們不太瞭解戒律，害怕破壞了對方的心情，不敢勸諫他。離開那家后，對上座說：『您為什麼要做這樣的事？』上座問：『什麼事？』回答說：『上座您不知道嗎，世尊制定戒律，不允許撮合男女之事嗎？』上座回答說：『我不知道有這條戒律。』比丘說：『上座您不要去求親了，我來替您求親。』這樣做，就犯了偷蘭罪。無論求得成與不成，回來回報時，都犯僧伽婆尸沙；上座犯越比尼罪。如果先是優婆夷對那些徒弟們說：『我為我的兒子求娶某家的女兒，你們應當替我求親。』當時徒弟們不瞭解戒律，就回答說：『可以。』犯越比尼罪。當時上座不太瞭解戒律，害怕破壞對方的心情，沒有及時制止。離開那家后，對徒弟們說：『你們不應該做這樣的事。』問：『做了什麼事？』上座說：『你們不知道世尊制定戒律不允許做媒嗎？』回答說：『不知道。』上座又說：『你們暫且不要去求親，我來替你們求親。』上座去求親時，犯偷蘭罪；無論求得成與不成，回來回報時，犯僧伽婆尸沙。

【English Translation】 English version: If they go separately to seek a marriage for each of them, each commits a Thullaccaya (a minor offense); having returned, they reply in common, 'It is done.' They commit one Sanghadisesa (a serious offense requiring a meeting of the Sangha). Regarding separate acceptance and separate speaking, if a Bhikkhu (monk) finishes the summer retreat and travels among the people, speaking separately with various donors, saying to various Upasikas (female lay devotees), 'Seek a wife for my son, seek a wife for my brother, seek a wife for my uncle,' and the Bhikkhu replies separately, 'It is acceptable,' each time he commits a Pacittiya (a minor offense); going separately to seek a marriage for each of them, each time he commits a Thullaccaya; having returned and reported separately, each time he commits a Sanghadisesa.

In a mixed situation, a Bhikkhu with many acquaintances leads his disciples to a house for a meal. After the meal, the mother of the household says to the senior monk (Elder), 'I wish to seek a daughter from a certain family as a wife for my son; the Elder should speak on my behalf.' At that time, the senior monk is not well-versed in the Vinaya (monastic rules) and agrees, committing a Pacittiya. The disciples, being less knowledgeable about the precepts, fear upsetting her and do not dissuade him. After leaving the house, they say to the senior monk, 'Why did you do that?' He asks, 'What thing?' They reply, 'Does the Elder not know that the World-Honored One has established a precept against arranging marriages?' The senior monk replies, 'I did not know there was such a rule.' The Bhikkhu says, 'Elder, do not seek a marriage; I will seek it for you.' By doing so, he commits a Thullaccaya. Whether he succeeds or not, reporting back commits a Sanghadisesa; the senior monk commits a Pacittiya. If the Upasika first says to the disciples, 'I seek a daughter from a certain family for my son; you should seek her for me,' and the disciples, not knowing the precepts, reply, 'It is acceptable,' they commit a Pacittiya. At that time, the senior monk, being less knowledgeable about the precepts, fears upsetting her and does not stop them in time. After leaving the house, he says to the disciples, 'You should not have done such a thing.' They ask, 'What thing did we do?' The senior monk says, 'Do you not know that the World-Honored One has established a precept against acting as a matchmaker?' They reply, 'We did not know.' The senior monk further says, 'You should not seek a marriage for now; I will seek it for you.' When the senior monk seeks a marriage, he commits a Thullaccaya; whether he succeeds or not, reporting back commits a Sanghadisesa.

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尸沙；彼徒眾得越比尼罪。若先優婆夷通白大眾，大眾皆可，一切得越比尼罪；一切共求，一切偷蘭罪；得不得還報時，一切僧伽婆尸沙。若男子有眾多婦，有念者、不念者，有比丘出入其家時，有婦人禮比丘足，恭敬問訊已，比丘問言：「安隱樂不？」彼即答言：「何處得樂？」問：「何以故？」婦人言：「是男子常與一人共起共臥，我獨為彼薄賤，譬如穿器無用，那得不苦。」比丘答言：「但莫愁憂，我當爲汝語令平均。」便語其夫：「汝無所知，云何效人多畜妻婦，不能平均，偏與一人共起共臥？」答言：「當如之何？」比丘言：「當等看視，務令平均。」答言：「當如師教。」比丘爾時得偷蘭罪。若人有多婦，猶復更求他童女，不能自語，倩比丘往語，乃至得不得還報時，僧伽婆尸沙。若人夫婦斗諍，比丘便勸喻和合，得偷蘭罪。若彼夫婦不和，或於佛事僧事有鬥，為福事故，勸令和合，無罪。若有婦女還家，比丘往到其舍，其家男女皆為作禮。比丘見彼婦女便言：「汝故住此耶？不應久住，汝夫故錢取汝持作何等？汝應還彼。」作是語時，得偷蘭罪。有人多畜馬而無好種生者，倩比丘語：「某家有生馬，為我求之。」比丘為求，得偷蘭罪。

複次佛住舍衛城，有二摩訶羅：一摩訶羅舍妻子出家，一摩

【現代漢語翻譯】 現代漢語譯本 尸沙（śīşa）：如果比丘的徒眾幫助比丘觸犯了比尼罪（vinaya，戒律），如果先由優婆夷（upāsikā，女居士）告知大眾，大眾都認可，那麼所有人都犯越比尼罪（atikramaṇa，違越）；如果大家都參與謀劃，那麼所有人都犯偷蘭罪（sthūlātyaya，粗罪）；在沒有得到是否照做的回覆時，比丘犯僧伽婆尸沙（saṃghāvaśeşa，僧殘罪）。 如果男子有很多妻子，有受寵的，也有不受寵的，當有比丘出入他家時，有妻子禮拜比丘的腳，恭敬地問候之後，比丘問：『安穩快樂嗎？』她就回答說：『哪裡能快樂呢？』比丘問：『為什麼這樣說？』妻子說：『這個男子總是和一個人同起同臥，我獨自被他輕賤，就像破損的器物一樣沒有用處，怎麼能不苦惱呢？』比丘回答說：『你不要憂愁，我當爲你去說，讓他公平對待。』於是就對那個丈夫說：『你什麼都不懂，怎麼學別人一樣娶這麼多妻子，卻不能公平對待，偏偏只和一個人同起同臥？』丈夫回答說：『應當怎麼辦呢？』比丘說：『應當平等看待，務必做到公平。』丈夫回答說：『當按照師父的教導去做。』這時比丘犯偷蘭罪。 如果一個人有很多妻子，還想要求娶其他童女，自己不好意思說，就請比丘去說，乃至沒有得到是否照做的回覆時，犯僧伽婆尸沙。如果夫婦爭吵，比丘就勸說他們和好，犯偷蘭罪。如果那對夫婦不和，或者在佛事僧事上有爭鬥，爲了行善的緣故，勸說他們和好，就沒有罪。如果有婦女回孃家，比丘去到她家，她家的男女都為比丘作禮。比丘看見那個婦女就說：『你還住在這裡嗎？不應該久住，你丈夫當初花錢娶你回來是做什麼的？你應該回到他那裡去。』說這樣的話時，犯偷蘭罪。有人養了很多馬卻沒有好品種的馬駒出生，就請比丘去說：『某家有能生育的馬，請你為我求來。』比丘去求，犯偷蘭罪。 再次，佛陀住在舍衛城（Śrāvastī），有兩位摩訶羅（mahāra）：一位摩訶羅舍（mahāraśre）的妻子出家了，另一位摩

【English Translation】 English version Śīşa (śīşa): If the bhikkhu's (monk) followers help the bhikkhu commit a vinaya (vinaya, monastic rule) offense, and if the upāsikā (upāsikā, female lay follower) first informs the assembly and the assembly all agrees, then everyone commits an atikramaṇa (atikramaṇa, transgression); if everyone participates in the planning, then everyone commits a sthūlātyaya (sthūlātyaya, gross offense); before receiving a reply as to whether it will be done, the bhikkhu commits a saṃghāvaśeşa (saṃghāvaśeşa, formal meeting of the Sangha). If a man has many wives, some favored and some not, when a bhikkhu enters and leaves his house, and a wife bows at the bhikkhu's feet and respectfully greets him, the bhikkhu asks: 'Are you peaceful and happy?' She replies: 'Where can there be happiness?' The bhikkhu asks: 'Why do you say that?' The wife says: 'This man always shares his bed with one person, and I alone am treated with contempt, like a broken vessel that is useless. How can I not be distressed?' The bhikkhu replies: 'Do not worry, I will speak for you and have him treat you fairly.' Then he says to the husband: 'You know nothing. How can you imitate others by taking so many wives and not treat them fairly, favoring only one to share your bed?' The husband replies: 'What should I do?' The bhikkhu says: 'You should treat them equally and strive to be fair.' The husband replies: 'I will do as the teacher instructs.' At this time, the bhikkhu commits a sthūlātyaya offense. If a man has many wives and still seeks to marry other young women, but is too embarrassed to speak for himself, he asks a bhikkhu to speak for him, and before receiving a reply as to whether it will be done, he commits a saṃghāvaśeşa offense. If a husband and wife quarrel, and the bhikkhu persuades them to reconcile, he commits a sthūlātyaya offense. If the couple is not harmonious, or if there is a dispute over Buddhist or Sangha (saṃgha, monastic community) affairs, and he persuades them to reconcile for the sake of merit, there is no offense. If a woman returns to her parents' home, and the bhikkhu goes to her house, and the men and women of her family all bow to the bhikkhu. The bhikkhu sees the woman and says: 'Are you still living here? You should not stay long. What did your husband take you for when he spent money to marry you? You should return to him.' When he says these words, he commits a sthūlātyaya offense. If someone raises many horses but no good foals are born, he asks a bhikkhu to say: 'So-and-so's family has a fertile horse, please ask them to get it for me.' The bhikkhu asks for it, and commits a sthūlātyaya offense. Again, the Buddha was staying in Śrāvastī (Śrāvastī), there were two mahāras (mahāra): one mahāraśre's (mahāraśre) wife had left home, and the other ma

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訶羅舍婦女出家。各於人間遊行，來還舍衛城，共一房住。彼舍婦女者，便自念言：「我當還家看本婦女。」著入聚落衣，往到本家。其婦遙見摩訶羅來，即瞋恚言：「汝摩訶羅薄福無相，不能養活妻子，又避官役舍家遠走。女年長大，不得嫁處，今用來為？汝促還去。若不去者，當雙摺汝腳。誰喜見汝？」時摩訶羅還本住處，如賈客失財，愁憂苦住。時舍婦兒出家者還家，亦復如是。共在一房住，舍兒出家者，少有智慧，語第二摩訶羅言：「長老！何故愁憂苦住？」答言：「長老！何須問是事？」又言：「必欲知得知，云何我等二人共在一房，好惡之事而不相知？不向我說，更應語誰？」彼摩訶羅即廣說上事，舍兒摩訶羅言：「汝何足愁？我家亦爾。汝今知作方便不？汝可以女作我兒婦。」彼答言：「好。」爾時二摩訶羅俱得越比尼罪。是摩訶羅明日時到，著入聚落衣，各歸本家時。舍女者謂其婦言：「我為汝求得女婿。」婦即問言：「是誰家兒？」答言：「某家子。」舍男出家者謂其婦言：「我已為汝求得兒婦。」問言：「誰家女？」答言：「某家女。」作是語時，俱得偷蘭罪。時彼男女遊戲里巷，一摩訶羅語其女言：「此是汝婿。」第二摩訶羅語其兒言：「此是汝婦。」作是語時，俱得僧伽婆尸沙。時二摩訶羅

【現代漢語翻譯】 現代漢語譯本 訶羅舍（Karosha，地名）的婦女出家后，各自在人間遊歷，然後回到舍衛城（Shravasti，古印度城市），共同住在一個房間里。其中一位婦女心想：『我應該回家看看以前的家人。』於是穿上進入村落的衣服，前往以前的家。她的丈夫遠遠地看見摩訶羅（Maharo，人名）回來，就生氣地說：『你摩訶羅真是薄福無相，不能養活妻子，又爲了逃避官府的勞役而離家遠走。女兒年紀大了，找不到婆家，現在回來有什麼用？你快點回去。如果不回去，我就打斷你的雙腿。誰願意看見你？』當時，摩訶羅回到他居住的地方，就像商人失去了錢財一樣，憂愁苦悶地住著。這時，另一位捨棄兒子出家的婦女也回到家中，情況也一樣。她們共同住在一個房間里，這位捨棄兒子出家的婦女比較有智慧，問第二位摩訶羅說：『長老！您為什麼憂愁苦悶地住著？』摩訶羅回答說：『長老！何必問這件事？』那位婦女又說：『一定要知道。我們兩個人住在一個房間里，好事壞事都不互相瞭解，不跟我說，又應該跟誰說呢？』那位摩訶羅就把上面的事情詳細地說了出來。捨棄兒子出家的摩訶羅說：『您有什麼可愁的？我家也是這樣。您現在知道一個方便的辦法嗎？您可以把女兒許配給我的兒子做媳婦。』摩訶羅回答說：『好。』當時，兩位摩訶羅都犯了越比尼罪（越軌罪）。第二天，摩訶羅們到了時間，穿上進入村落的衣服，各自回到家中。捨棄女兒的摩訶羅對他的妻子說：『我為你找到了女婿。』妻子就問：『是誰家的兒子？』摩訶羅回答說：『某家的兒子。』捨棄兒子的出家者對他的妻子說：『我已經為你找到了兒媳婦。』妻子問：『是誰家的女兒？』回答說：『某家的女兒。』說這些話的時候，都犯了偷蘭罪（粗惡罪）。當時，那些男女在街巷裡玩耍，一位摩訶羅對他的女兒說：『這是你的丈夫。』第二位摩訶羅對他的兒子說：『這是你的妻子。』說這些話的時候，都犯了僧伽婆尸沙（僧殘罪）。當時，兩位摩訶羅

【English Translation】 English version A woman from Karosha (Karosha, a place name) renounced the household life. Each of them traveled in the human realm and then returned to Shravasti (Shravasti, an ancient Indian city), living together in one room. One of the women thought to herself: 'I should go home and see my former family.' So she put on clothes for entering the village and went to her former home. Her husband saw Maharo (Maharo, a person's name) coming from afar and said angrily: 'You, Maharo, are truly without blessings and without good fortune, unable to support your wife and children, and you ran away from home to avoid official duties. Our daughter is getting old and cannot find a husband. What good is it for you to come back now? You should go back quickly. If you don't go back, I will break both of your legs. Who wants to see you?' At that time, Maharo returned to his dwelling place, living in sorrow and distress like a merchant who had lost his wealth. At this time, another woman who had renounced her son and left home also returned home, and the situation was the same. They lived together in one room. This woman who had renounced her son and left home was more intelligent and asked the second Maharo: 'Elder! Why are you living in sorrow and distress?' Maharo replied: 'Elder! Why ask about this?' The woman said again: 'I must know. We two live in one room, and we don't know each other's good or bad things. If you don't tell me, who should you tell?' That Maharo then explained the above matter in detail. The Maharo who had renounced his son and left home said: 'What do you have to worry about? My family is the same. Do you know a convenient way now? You can marry your daughter to my son as a daughter-in-law.' Maharo replied: 'Good.' At that time, both Maharos committed the offense of Uttara-vinaya (transgression). The next day, when the Maharos reached the time, they put on clothes for entering the village and returned to their respective homes. The Maharo who had renounced his daughter said to his wife: 'I have found a son-in-law for you.' The wife asked: 'Whose son is it?' Maharo replied: 'The son of so-and-so's family.' The renunciant who had renounced his son said to his wife: 'I have already found a daughter-in-law for you.' The wife asked: 'Whose daughter is it?' He replied: 'The daughter of so-and-so's family.' When they said these words, they both committed the offense of Sthulatyaya (gross offense). At that time, the young men and women were playing in the streets and alleys. One Maharo said to his daughter: 'This is your husband.' The second Maharo said to his son: 'This is your wife.' When they said these words, they both committed the offense of Sanghavasesa (formal meeting of the Sangha required). At that time, the two Maharos

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展轉作婚姻已，各各歡喜，如貧得寶，更相愛敬，如兄如弟。

諸比丘聞已，以是事具白世尊：「云何，世尊！此二摩訶羅共結婚姻已，歡喜相敬乃如是耶？」佛告諸比丘：「此二摩訶羅不但今日作如是事，過去世時已曾爾也。」佛告諸比丘：「過去世時，有城名波羅奈，國名伽尸。有一婆羅門，有摩沙豆陳久煮不可熟，持著肆上，欲賣與他，都無人買。時有一人，家有一態驢，市賣難售。時陳豆主便作是念：『我當以豆買此驢用。』便往語言：『汝能持驢貿此豆耶？』驢主復念：『用是態驢為？當取彼豆。』即便答言：『可爾。』得驢已歡喜。爾時豆主便作是念：『今得子。』便即說頌曰：

「『婆羅門法巧販賣，　　陳久冰豆十六年； 　　唐盡汝薪煮不熟，　　足折汝家大小齒。』

「爾時驢主亦作頌曰：

「『汝婆羅門何所喜？　　雖有四腳毛衣好； 　　負重著道令汝知，　　針刺火燒終不動。』

「爾時豆主復說頌曰：

「『獨生千秋杖，　　頭著四寸針， 　　能治敗態驢，　　何憂不可伏？』

「爾時驢主復瞋即說頌曰：

「『安立前二足，　　雙飛后兩蹄， 　　折汝前板齒，　　然後自當知。』

「豆主謂驢頌曰：

「『蚊盲毒蟲螫，　　唯仰尾自防

【現代漢語翻譯】 現代漢語譯本： （他們）輾轉結為婚姻之後，各自歡喜，如同貧窮的人得到了珍寶，更加互相愛戴敬重，如同親兄弟一般。 眾比丘聽聞此事後，將事情詳細稟告給世尊（Bhagavan，佛陀的尊稱）: 『世尊！為何這兩位摩訶羅（Mahala，可能指富有人家）結為婚姻后，如此歡喜互相敬重呢？』佛告訴眾比丘：『這兩位摩訶羅不僅僅是今天才這樣做，過去世的時候也曾經這樣。』佛告訴眾比丘：『過去世的時候，有個城市名叫波羅奈（Varanasi），國家名叫伽尸（Kashi）。有個婆羅門（Brahmin），有一些存放很久煮不熟的摩沙豆（masha bean），拿到市場上，想要賣給別人，但是沒有人買。當時有個人，家裡有一頭跛腳的驢，在市場上很難賣掉。當時賣豆的人就想：『我應當用豆子買下這頭驢。』就前去對那人說：『你願意用驢來換我的豆子嗎？』驢的主人也想：『要這頭跛腳的驢有什麼用呢？不如換他的豆子。』就回答說：『可以。』得到驢后（豆主）非常歡喜。當時賣豆的人就想：『現在我得到兒子了。』於是就說了首偈頌： 『婆羅門（Brahmin）擅長做買賣，陳年老豆十六年；白白耗盡你的柴火也煮不熟，足以折斷你家所有人的牙齒。』 當時驢的主人也說了首偈頌： 『你這位婆羅門（Brahmin）有什麼可高興的？雖然有四條腿，毛皮也好；揹負重物走在路上讓你知道，針刺火燒它也不會動。』 當時賣豆的人又說了首偈頌： 『獨生一根千年杖，頭上安著四寸針，能治好這頭敗壞的跛腳驢，還擔心它不能被馴服嗎？』 當時驢的主人非常生氣，就說了首偈頌： 『安穩地站立著前兩隻腳，雙雙飛踢起后兩隻蹄，踢斷你前面的板牙，然後你自然就會知道了。』 賣豆的人對驢說道： 『蚊子和瞎眼的毒蟲叮咬，只能仰仗尾巴來防禦。』

【English Translation】 English version: After they were married through various arrangements, they were each delighted, as if the poor had obtained treasure, and they loved and respected each other even more, like brothers. Having heard this, the Bhikshus (monks) reported the matter in detail to the Bhagavan (the Blessed One, a title for the Buddha): 'Bhagavan! Why are these two Mahalas (possibly meaning wealthy families) so happy and respectful to each other after they have married?' The Buddha told the Bhikshus: 'These two Mahalas are not only doing this today, but they have also done so in the past.' The Buddha told the Bhikshus: 'In the past, there was a city named Varanasi (Benares), and a country named Kashi. There was a Brahmin (a member of the priestly class), who had some masha beans (a type of bean) that had been stored for a long time and could not be cooked. He took them to the market, wanting to sell them to others, but no one would buy them. At that time, there was a person who had a lame donkey at home, which was difficult to sell in the market. Then the bean seller thought: 'I should buy this donkey with my beans.' He went to that person and said: 'Are you willing to trade your donkey for my beans?' The donkey owner also thought: 'What's the use of this lame donkey? I might as well exchange it for his beans.' He replied: 'Yes, I am.' After getting the donkey, (the bean seller) was very happy. At that time, the bean seller thought: 'Now I have gotten a son.' Then he spoke a verse: 'The Brahmin (a member of the priestly class) is skilled in trading, old beans stored for sixteen years; in vain you exhaust your firewood and cannot cook them, enough to break the teeth of everyone in your family.' At that time, the donkey owner also spoke a verse: 'What is there for you, Brahmin (a member of the priestly class), to be happy about? Although it has four legs and a good coat of fur; carrying heavy loads on the road will let you know, that needles pricking and fire burning will not move it.' At that time, the bean seller spoke another verse: 'A single thousand-year-old staff, with a four-inch needle on its head, can cure this ruined lame donkey, why worry that it cannot be subdued?' At that time, the donkey owner became very angry and spoke a verse: 'Steadily standing on its two front feet, with both hind hooves flying, it will break your front incisors, and then you will naturally know.' The bean seller said to the donkey: 'Mosquitoes and blind poisonous insects bite, it can only rely on its tail to defend itself.'

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， 　　當截汝尾腳，　　令汝知辛苦。』

「驢復答言：

「『從先祖已來，　　行此𢤱悷法； 　　今我故承習，　　死死終不捨。』

「爾時豆主知此弊惡畜生不可以苦語，便更稱譽，頌曰：

「『音聲嗚徹好，　　面白如珂雪； 　　當爲汝取婦，　　共遊林澤中。』

「驢聞軟愛語，即復說頌曰：

「『我能負八斛，　　日行六百里； 　　婆羅門當知，　　聞婦歡喜故。』」

佛告諸比丘：「爾時二人者，今二摩訶羅是。爾時驢者，今摩訶羅兒是。爾時已曾更相欺誑和合已然後歡喜；今亦如是，更相欺誑和合已然後歡喜。若比丘和合女人，得僧伽婆尸沙罪。和合黃門，得偷蘭罪。和合男子及畜生，得越比尼罪。和合緊那羅女及獼猴女，得偷蘭罪。是故說。」(五戒竟)

佛住曠野精舍，廣說如上。爾時諸比丘于曠野中作五百私房，皆人人自乞索而作。有比丘晨朝著入聚落衣，持缽入曠野聚落，為乞作房。故有一估客，手執戶鉤來，向市肆開自店舍，遙見比丘疾行而來。估客念言：「是比丘來，必為乞作房故，我晨朝至此，市賣未售，誰能乞是物者？」便閉肆戶還家去。比丘念言：「是估客見我便閉戶還家去，知我來乞不欲與故。」便於余道，往截其前，問言：「長

【現代漢語翻譯】 現代漢語譯本： 『如果我截斷你的尾巴和腿腳，讓你知道什麼是辛苦。』 驢子回答說： 『從我的祖先開始，就一直遵循這種粗暴野蠻的方法； 現在我仍然繼續學習，至死也不會放棄。』 當時，豆主知道這個惡劣的畜生不能用嚴厲的話語來教化，便改用讚美之詞，說道： 『你的聲音洪亮而美妙，你的面容潔白如雪； 我將為你娶妻，與你一同在林間沼澤中游玩。』 驢子聽到溫柔愛撫的話語，立刻也用詩歌回答說： 『我能揹負八斛重的貨物，一天能走六百里路； 婆羅門你應該知道，我聽到要娶妻的訊息非常歡喜。』 佛陀告訴眾比丘：『當時的那兩個人，就是現在的兩個摩訶羅（Mahāro，大人物）。當時的驢子，就是現在的摩訶羅的兒子。他們過去曾經互相欺騙、戲弄，然後才感到高興；現在也是這樣，互相欺騙、戲弄之後才感到高興。如果比丘與女人發生性關係，犯僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）。與黃門（閹人）發生性關係，犯偷蘭罪（sthūlātyaya，粗罪）。與男子及畜生髮生性關係，犯越比尼罪（atyaya，違越戒律罪）。與緊那羅女（Kiṃnarī，人非人）及獼猴女發生性關係，犯偷蘭罪。因此這樣說。』（五戒完畢） 佛陀住在曠野精舍（arañña-kuṭikā，森林小屋），廣泛地宣說如上的教義。當時，眾比丘在曠野中建造了五百間私人房舍，都是各自乞討材料建造的。有比丘早上穿好衣服，拿著缽，進入曠野聚落，爲了乞討建造房舍的材料。正好有一個商人，拿著門鉤，來到市場準備打開自己的店舖，遠遠地看見比丘快速走來。商人心想：『這個比丘來，一定是為乞討建造房舍的材料，我早上來到這裡，貨物還沒有賣出去，誰會施捨這些東西呢？』便關上店舖的門回家去了。比丘心想：『這個商人看見我就關門回家，知道我是來乞討，不想給我。』於是從另一條路，走到他前面，問道：『長

【English Translation】 English version: 『If I were to cut off your tail and legs, it would let you know what hardship is.』 The donkey replied: 『From my ancestors onwards, this cruel and barbaric method has been practiced; Now I continue to learn it, and I will never give it up until death.』 At that time, the bean owner knew that this wicked animal could not be taught with harsh words, so he changed to praise, saying: 『Your voice is loud and beautiful, your face is as white as snow; I will take a wife for you, and you will play together in the forests and marshes.』 Upon hearing the soft and loving words, the donkey immediately replied with a verse: 『I can carry eight h斛 (hú, a unit of dry measure, about 10 liters) of goods, and travel six hundred 里 (lǐ, a unit of distance, about 500 meters) a day; 婆羅門 (Brāhmaṇa, Brahmin) should know that I am very happy to hear the news of getting a wife.』 The Buddha told the 比丘 (bhikkhus, monks): 『The two people at that time are the two 摩訶羅 (Mahāro, great men) now. The donkey at that time is the son of 摩訶羅 (Mahāro) now. They used to deceive and tease each other, and then they were happy; now it is the same, they deceive and tease each other before they are happy. If a 比丘 (bhikkhu, monk) has sexual relations with a woman, he commits a 僧伽婆尸沙 (Saṃghāvaśeṣa, formal meeting to confess and atone for an offense) offense. Having sexual relations with a 黃門 (paṇḍaka, eunuch), he commits a 偷蘭罪 (sthūlātyaya, serious offense). Having sexual relations with a man or an animal, he commits an 越比尼罪 (atyaya, transgression) offense. Having sexual relations with a 緊那羅女 (Kiṃnarī, mythical female creature, half-human and half-bird) or a monkey woman, he commits a 偷蘭罪 (sthūlātyaya, serious offense). Therefore, it is said.』 (End of the Five Precepts) The Buddha was staying at the 曠野精舍 (arañña-kuṭikā, forest dwelling), extensively explaining the above teachings. At that time, the 比丘 (bhikkhus, monks) built five hundred private rooms in the wilderness, all of them begging for materials to build them. One 比丘 (bhikkhu, monk) put on his robes in the morning, took his bowl, and entered the wilderness village to beg for materials to build a room. It happened that a merchant, holding a door hook, came to the market to open his shop, and saw the 比丘 (bhikkhu, monk) coming quickly from afar. The merchant thought: 『This 比丘 (bhikkhu, monk) is coming, surely to beg for materials to build a room. I came here this morning, and my goods have not been sold yet, who would give away these things?』 So he closed the door of his shop and went home. The 比丘 (bhikkhu, monk) thought: 『This merchant saw me and closed the door to go home, knowing that I was coming to beg and not wanting to give.』 So he took another road and went ahead of him, asking: 『Sir,』

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壽！汝欲何處去？不得相置，我依阿誰而起房舍？正依汝等信佛法者。知有罪福業行果報而不欲與，誰當與者？長壽當知，如世尊說，當起慈心，不樂聞者方便使聞、諸不信者教令立信，乃至手捉其頭強勸令施。所以然者，彼於此終當生天上，色力壽命眷屬自然，來生人中亦受快樂，色力壽命眷屬成就。修習佛法增益功德，建其道果。是故長壽，如世尊說偈：

「『為福受樂報，　　所欲皆自然； 　　超逾生死流，　　上寂之涅槃。 　　若人為福者，　　天神自然護； 　　所愿皆自成，　　眾魔莫能壞。 　　薄德多諸惱，　　福能消眾患； 　　福德既牢強，　　速成堅固定。 　　生天受快樂，　　人中亦自在； 　　斯由功德故，　　所往皆自然。 　　因斯福方便，　　永離生死苦； 　　得道至涅槃，　　不沒不復生。』」

爾時比丘說此偈已，復言：「長壽！助我起房舍，其福最大。」是時估客聞說法已，便少多佈施。爾時估客作是思惟：「若入市肆多諸乞索，更不得利折減錢本，寧坐家住可全其本，故勝市中子本俱失。」作是念已，便還家坐時。估客婦瞋其夫言：「何以詣市速疾來歸，如是懶惰，當何由養活男女、充官賦役？」估客答言：「莫瞋，且聽！我今晨朝詣市店肆，廣說乃至畏

【現代漢語翻譯】 現代漢語譯本 壽（Changshou，人名）！你想要去哪裡？不要互相推諉，我依靠誰來建造房舍？正是依靠你們這些信仰佛法的人。知道有罪惡、福報、業行和果報，卻不願意給予，那誰應該給予呢？長壽（Changshou）應當知道，正如世尊所說，應當發起慈悲心，對於不樂意聽聞佛法的人，要方便地讓他們聽聞；對於那些不相信的人，要教導他們建立信仰，甚至可以抓住他們的頭，強行勸說他們佈施。之所以這樣做，是因為他們在此世終結后，將會往生到天上，自然擁有美好的容貌、強大的力量、長久的壽命和眾多的眷屬；來生到人間，也能享受快樂，擁有美好的容貌、強大的力量、長久的壽命和圓滿的眷屬。修習佛法，增長功德，建立通往涅槃的道路和果實。所以，長壽（Changshou），正如世尊所說偈語： 『因為行善而獲得快樂的果報，所有想要的都能自然而然地實現；超越生死的輪迴，到達寂靜的涅槃。如果有人行善積福，天神自然會守護他；所有的願望都能自然實現，眾魔都無法破壞。缺少福德的人會有很多煩惱，福德能夠消除各種災患；福德既已牢固強大，就能迅速成就堅固的禪定。往生到天上享受快樂，在人間也能自由自在；這都是因為功德的緣故，無論去哪裡都能自然如意。因為這種行善的方便，永遠脫離生死的痛苦；得道證悟涅槃，不再沉淪，不再輪迴。』 當時，這位比丘說完這首偈語后，又說：『長壽（Changshou）！幫助我建造房舍，這福報是最大的。』當時，這位商人聽了說法后，就多少做了一些佈施。當時，這位商人這樣思量：『如果進入市場店舖，會有很多乞討的人，反而不能獲利，甚至會折損本錢，不如坐在家裡，可以保全本錢，這樣勝過在市場中連本帶利都失去。』這樣想著，就回家坐著。這時，商人的妻子生氣地對她的丈夫說：『為什麼去市場這麼快就回來了，如此懶惰，要靠什麼來養活兒女、繳納賦稅？』商人回答說：『不要生氣，且聽我說！我今天早上去了市場店舖，（省略中間內容），乃至害怕……』

【English Translation】 English version Changshou (name)! Where do you intend to go? Do not pass the buck to each other. Who shall I rely on to build my dwelling? It is precisely on you believers in the Buddha's teachings. Knowing there are sins, blessings, karmic actions, and their consequences, yet unwilling to give, who then should give? Changshou (name) should know, as the World Honored One said, one should generate a compassionate heart. For those who are unwilling to listen, skillfully enable them to hear; for those who do not believe, teach them to establish faith, even to the point of grasping their heads and strongly urging them to give alms. The reason for this is that upon their death, they will be reborn in the heavens, naturally possessing beautiful appearances, great strength, long life, and numerous retinue. Reborn among humans, they will also enjoy happiness, possessing beautiful appearances, great strength, long life, and complete retinue. Cultivate the Buddha's teachings, increase merit, and establish the path and fruit of Nirvana. Therefore, Changshou (name), as the World Honored One said in verse: 『By making merit, one receives the reward of happiness; all desires are naturally fulfilled; transcending the stream of birth and death, reaching the tranquil Nirvana. If one makes merit, the gods will naturally protect them; all wishes will be fulfilled naturally, and no demons can destroy them. Those with little merit have many troubles; merit can eliminate all suffering; once merit is firm and strong, one can quickly achieve steadfast concentration. Born in the heavens, one enjoys happiness; in the human realm, one is also free and at ease; this is due to the merit, wherever one goes, all is natural. Because of this skillful means of merit, one is forever free from the suffering of birth and death; attaining the path to Nirvana, one neither sinks nor is reborn.』 At that time, the Bhikshu, having spoken this verse, further said: 『Changshou (name)! Help me build a dwelling, for that merit is the greatest.』 At that time, the merchant, having heard the Dharma, gave some alms. At that time, the merchant thought to himself: 『If I enter the market shops, there will be many beggars, and I will not be able to profit, and may even lose my capital. It is better to sit at home, where I can preserve my capital. This is better than losing both capital and profit in the market.』 Thinking this, he sat at home. At that time, the merchant's wife angrily said to her husband: 『Why did you return from the market so quickly? If you are so lazy, how will we support our children and pay taxes?』 The merchant replied: 『Do not be angry, listen to me! This morning I went to the market shops, (omitted content), even fearing...』

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失錢本，故還家住。」其婦知已，默然不言。

尊者舍利弗來入聚落，次行乞食，至其門住。爾時估客婦篤信恭敬，見舍利弗即持凈器盛食，持出著缽中，識舍利弗頭面禮足，恭敬問訊。時舍利弗而慰勞之：「家中何如？生活好不？」其婦答言：「家內悉佳，但生活頓弊。」問：「何以故爾？」即以上因緣廣白舍利弗：「家中生活飲食衣服、供王賦役，正仰市肆。而今夫主在家中住，畏人乞索，實在言行、實覺言眠。阿阇梨是我家所供養恭敬尊重，無所藏隱，故白此意。」時舍利弗為估客婦種種說法，得歡喜心。即還精舍。即以上事具白世尊，佛言：「呼是營事比丘來。」即便呼來已，佛問營事比丘：「汝實乞作房舍惱諸檀越，令向舍利弗嫌說汝不？」答言：「實爾。世尊！」佛告比丘：「此是惡法，私乞作房惱諸檀越。」佛告諸比丘：「汝等莫復為房舍故惱亂檀越，錢財難得、佈施亦難。婆羅門居士割損財物，供養沙門，衣服、飲食、床臥、病瘦醫藥，此亦甚難。」佛告營事比丘：「過去世時有比丘，名跋懅，止住林中。時有釋軍多鳥亦棲集此林，晨暮亂鳴惱彼比丘。爾時跋懅比丘詣世尊所，頂禮佛足，於一面立。爾時世尊，慰問林中比丘言：『云何少病少惱樂住林中不？』林中比丘白世尊言：『少病少惱樂

【現代漢語翻譯】 現代漢語譯本：『我丟失了本錢，所以才回家居住。』他的妻子知道后，默默不語。

尊者舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）來到村落，依次乞食，走到他家門前停下。當時，這位商人的妻子非常虔誠恭敬，見到舍利弗，立刻拿著乾淨的器皿盛滿食物，拿出來放入舍利弗的缽中，認出舍利弗后，頂禮他的頭和腳，恭敬地問候。當時，舍利弗慰問她說：『家中一切都好嗎？生活還好嗎？』她的妻子回答說：『家裡一切都好，只是生活突然變得困窘。』舍利弗問：『為什麼會這樣呢？』她便將以上因緣詳細地告訴舍利弗：『家中的生活飲食、衣服，以及供給官府的賦稅，全仰仗經商。而現在我的丈夫卻待在家裡，害怕別人向他乞討，實在是在言語上、在睡夢中都感到害怕。阿阇梨（Acharya，老師）是我的家所供養、恭敬、尊重的人，我沒有什麼可以隱瞞的，所以才把這些告訴您。』當時，舍利弗為這位商人的妻子說了種種佛法，使她心生歡喜。然後返回精舍（Vihara，僧院）。

舍利弗將以上的事情全部稟告世尊（Bhagavan，佛陀的尊稱），佛陀說：『把那個負責營事的比丘（Bhiksu，出家修行的男子）叫來。』於是便把他叫來，佛陀問營事比丘：『你確實爲了建造房舍而向施主乞討，使他們向舍利弗抱怨你，是這樣嗎？』他回答說：『確實是這樣，世尊！』佛陀告誡比丘：『這是惡法，私自乞討建造房舍，擾亂施主。』佛陀告誡眾比丘：『你們不要再爲了房舍的緣故而擾亂施主，錢財難得，佈施也很難。婆羅門（Brahmana，印度教祭司）居士（Grihapati，在家信徒）割捨自己的財物，供養沙門（Sramana，出家修行者），提供衣服、飲食、床鋪、醫藥，這也是非常難得的。』

佛陀告誡營事比丘：『過去世時，有一位比丘，名叫跋懅（Bhadraka），住在林中。當時，有一種名叫釋軍多（Sakunta）的鳥也棲息在這片林中，早晚亂叫，擾亂那位比丘。當時，跋懅比丘前往世尊處，頂禮佛足，站在一旁。當時，世尊慰問林中的比丘說：『你們怎麼樣？少病少惱，樂於住在林中嗎？』林中比丘稟告世尊說：『少病少惱，樂於』

【English Translation】 English version: 'I lost my capital, so I came home to live.' His wife knew this and remained silent.

The venerable Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) came to the village, begging for food in order, and stopped at his door. At that time, the merchant's wife was very devout and respectful. When she saw Sariputra, she immediately took a clean vessel, filled it with food, and put it into Sariputra's bowl. Recognizing Sariputra, she bowed her head and feet to him and respectfully greeted him. At that time, Sariputra comforted her and said, 'How is everything at home? Is life good?' His wife replied, 'Everything is fine at home, but life has suddenly become difficult.' Sariputra asked, 'Why is that?' She then told Sariputra in detail about the above causes and conditions: 'The family's food, clothing, and taxes for the government all depend on business. But now my husband stays at home, afraid that people will beg from him. He is really afraid in words and in dreams. Acharya (Acharya, teacher) is the one whom my family supports, respects, and honors. I have nothing to hide, so I am telling you this.' At that time, Sariputra spoke various Dharma teachings to the merchant's wife, making her happy. Then he returned to the Vihara (Vihara, monastery).

Sariputra reported all of the above matters to the Bhagavan (Bhagavan, an honorific title for the Buddha). The Buddha said, 'Call that Bhiksu (Bhiksu, a male who has left home to practice) in charge of affairs here.' So he was called, and the Buddha asked the Bhiksu in charge of affairs, 'Did you indeed beg from donors to build houses, causing them to complain to Sariputra about you?' He replied, 'Indeed, that is so, Bhagavan!' The Buddha admonished the Bhiksu, 'This is an evil practice, privately begging to build houses, disturbing the donors.' The Buddha admonished the Bhiksus, 'You must not disturb the donors for the sake of houses again. Money is hard to come by, and giving is also difficult. Brahmana (Brahmana, Hindu priest) Grihapati (Grihapati, lay devotee) cut off their own wealth to support Sramana (Sramana, ascetic), providing clothing, food, bedding, and medicine. This is also very rare.'

The Buddha admonished the Bhiksu in charge of affairs, 'In the past, there was a Bhiksu named Bhadraka (Bhadraka) who lived in the forest. At that time, a bird called Sakunta (Sakunta) also lived in this forest, making noise in the morning and evening, disturbing that Bhiksu. At that time, Bhadraka Bhiksu went to the Bhagavan, bowed his head to the Buddha's feet, and stood to one side. At that time, the Bhagavan comforted the Bhiksus in the forest and said, 'How are you? Are you free from illness and trouble, and happy to live in the forest?' The Bhiksu in the forest reported to the Bhagavan, 'Free from illness and trouble, happy to'

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住林中，但晨暮時為諸釋軍多鳥，鳴喚惱亂不得思惟。』佛告比丘：『汝欲令釋軍多鳥一切不來耶？』答言：『愿爾。世尊！』佛言：『比丘！汝于日暮釋軍多鳥來時，便從眾鳥各乞一毛，晨朝去時亦如是乞。』比丘白佛言：『善哉。世尊！』即還林中正坐思惟。至日向暮鳥集亂鳴，便作是言：『汝釋軍多鳥各乞一毛，我今須用。』爾時眾鳥少時無聲寂然，不得已后各拔一毛著地。晨朝復乞，爾時眾鳥即便移去異處一宿。不樂彼處，尋復來還。爾時比丘復從索毛，一一復與。眾鳥念言：『今此沙門奇異喜乞，恐我不久毛衣都盡，肉段在地不能復飛，當如之何？』便共議言：『此比丘常住林中，我等當去，更求余棲不復宜還。』」佛告諸比丘：「飛鳥畜生尚嫌多求，況復世人？汝等比丘莫為營事多欲多求，令彼信心婆羅門居士苦舍財物，供給沙門衣服、飲食、床臥、病瘦醫藥。」

諸比丘白佛言：「世尊！云何此林中比丘怯劣喜亂畏惡鳥聲？」佛告比丘：「是林中比丘不但今日怯劣，昔已曾畏。」諸比丘言：「已曾爾耶？」佛告諸比丘：「過去世時有一龍象住在林中空閑之處，大風卒起吹折樹木，像聞樹木折聲驚怖奔走。怖心小止，住一樹下彼樹復折，即復奔走。爾時有天見象驚走，念言：『云何此象橫自狂走？

【現代漢語翻譯】 現代漢語譯本 一位比丘住在森林中，但每天早晚，許多名叫釋軍多的鳥（Śakuntaka，鳥名）鳴叫喧鬧，使他無法靜心思考。』佛陀告訴比丘：『你想讓所有的釋軍多鳥都不來嗎？』比丘回答說：『是的，世尊！』佛陀說：『比丘！你可以在傍晚釋軍多鳥來的時候，向每隻鳥乞討一根羽毛，早晨它們離開的時候也一樣乞討。』比丘對佛陀說：『太好了，世尊！』然後回到森林中端坐思惟。到了傍晚，鳥群聚集鳴叫喧鬧，他就說：『你們釋軍多鳥每隻給我一根羽毛，我現在需要用。』當時，眾鳥開始時沉默無聲，不得已后，各自拔下一根羽毛放在地上。早晨他又去乞討羽毛，這時眾鳥就遷徙到別處過夜。它們不喜歡那個地方，不久又飛了回來。這時比丘又向它們索要羽毛，它們一一給了他。眾鳥心想：『這個沙門（Śramaṇa，出家修行者）真奇怪，喜歡乞討，恐怕不久我們的羽毛都要被拔光了，肉身露在地上無法飛行，該怎麼辦呢？』於是它們共同商議說：『這個比丘常住在森林中，我們應該離開，另找棲息地，不宜再回來了。』」佛陀告訴眾比丘：「飛鳥畜生尚且嫌棄貪得無厭，何況是人？你們這些比丘不要爲了經營事務而貪求過多，以至於讓那些有信心的婆羅門（Brāhmaṇa，古印度祭司）和居士（Gṛhastha，在家信徒）痛苦地捨棄財物，來供給沙門衣服、飲食、床鋪、醫藥。」 眾比丘問佛陀：「世尊！為什麼這位住在林中的比丘如此怯懦膽小，容易心煩意亂，害怕惡鳥的叫聲？」佛陀告訴比丘：「這位住在林中的比丘，不只是今天才怯懦膽小，過去也曾膽小畏懼。」眾比丘問：「過去也曾這樣嗎？」佛陀告訴眾比丘：「過去世的時候，有一頭龍象（Nāga，龍象，力大之象）住在森林中空曠的地方，突然颳起大風，吹斷了樹木，大象聽到樹木折斷的聲音，驚恐地奔跑起來。恐懼的心情稍微平息后，它停在一棵樹下，那棵樹又被吹斷了，它又開始奔跑。當時，有一位天人（Deva，天神）看到大象驚慌逃跑，心想：『為什麼這頭大象如此橫衝直撞地狂奔呢？』

【English Translation】 English version A Bhikshu (Bhikkhu, Buddhist monk) was living in a forest, but every morning and evening, many birds named Śakuntaka (name of a bird) would chirp and make noise, preventing him from meditating peacefully.』 The Buddha told the Bhikshu: 『Do you want all the Śakuntaka birds to stop coming?』 The Bhikshu replied: 『Yes, Lord!』 The Buddha said: 『Bhikshu! When the Śakuntaka birds come in the evening, ask each bird for a feather, and ask for one as well when they leave in the morning.』 The Bhikshu said to the Buddha: 『Excellent, Lord!』 Then he returned to the forest and sat in meditation. When evening came, the birds gathered and chirped noisily, so he said: 『Each of you Śakuntaka birds, give me a feather, I need it now.』 At that time, the birds were initially silent, but eventually, they each plucked a feather and placed it on the ground. In the morning, he asked for feathers again, and the birds migrated to another place to spend the night. They did not like that place, and soon they flew back. Then the Bhikshu asked them for feathers again, and they gave them to him one by one. The birds thought: 『This Śramaṇa (ascetic, religious mendicant) is strange, he likes to beg. I am afraid that soon all our feathers will be plucked out, and our bare bodies will be on the ground, unable to fly. What should we do?』 So they discussed together: 『This Bhikshu lives permanently in the forest, we should leave and find another habitat, it is not suitable to return here.』" The Buddha told the Bhikshus: 「Even birds and animals dislike greed, how much more so should humans? You Bhikshus should not be greedy for managing affairs, so that those faithful Brāhmaṇas (priests in ancient India) and Gṛhasthas (householders, lay followers) suffer from giving up their wealth to provide the Śramaṇas with clothing, food, bedding, and medicine.」 The Bhikshus asked the Buddha: 「Lord! Why is this Bhikshu living in the forest so timid and easily disturbed, afraid of the sounds of evil birds?」 The Buddha told the Bhikshus: 「This Bhikshu living in the forest is not only timid today, he was also timid in the past.」 The Bhikshus asked: 「Was he like that in the past too?」 The Buddha told the Bhikshus: 「In the past, there was a Nāga (dragon-elephant, an elephant with great strength) living in a spacious place in the forest. Suddenly, a strong wind blew and broke the trees. The elephant heard the sound of the trees breaking and ran away in terror. After the fear subsided a little, it stopped under a tree, but that tree was also broken, and it started running again. At that time, a Deva (god) saw the elephant running in panic and thought: 『Why is this elephant running wildly like this?』

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』即說偈言：

「『暴風卒起樹木折，　　龍象驚怖狂奔走； 　　假使大風普天下，　　爾時龍象何處避？』」

佛告諸比丘：「爾時象者，今林中比丘是。」佛復告營事比丘：「過去世時，有五百仙人住雪山中。有一仙人于別處住，有好泉水花果茂盛。去是不遠有薩羅水，中有龍住。見是仙人威儀庠序，心生愛念。時此水龍來詣仙人，正值仙人結跏趺坐，龍即以身繞仙人七匝，以頭覆其頂上而住，日日如是，唯有食時不來。仙人以龍繞身故，日夜端坐不得休息，身體萎羸便生疥瘡。爾時近處有人居止，有供養仙人者，彷徉遊行詣仙人所，見是仙人羸劣疥瘙，即問仙人：『何故如是？』仙人具為廣說上事。彼語仙人言：『欲令此龍，不復來耶？』答言：『欲爾。』復問仙人：『是龍有所著不？』答言：『唯有咽上瓔珞寶珠。』彼人教言：『但從索珠，龍性極慳，終不與汝，可使不來。』言已便去。須臾龍來，便從索珠。龍聞乞珠聲，心即不喜，徐舍而去。明日龍來，未至之間，仙人見已，遙說偈言：

「『光耀摩尼寶，　　瓔珞莊嚴身； 　　若龍能施我，　　乃為善親友。』

「時龍即說偈答言：

「『畏失摩尼珠，　　猶執杖呼狗； 　　寶珠不可得，　　更不來看汝。 　　上饌及眾寶，

【現代漢語翻譯】 現代漢語譯本： 即說了這樣的偈語： 『狂風突然颳起樹木折斷，龍和象都驚恐害怕地瘋狂奔跑； 假使這大風吹遍整個天下，那時龍和象又能躲到哪裡去呢？』 佛告訴各位比丘：『當時的象，就是現在林中的這位比丘。』佛又告訴負責營事的比丘：『過去世的時候，有五百位仙人住在雪山中。有一位仙人住在別的地方，那裡有很好的泉水，花果也很茂盛。離那裡不遠的地方有一處薩羅水，水中住著一條龍。龍看見這位仙人威儀莊重，舉止安詳，心中生起愛慕之情。當時這條水龍來到仙人這裡，正趕上仙人結跏趺坐，龍就用自己的身體纏繞仙人七圈，用頭蓋住仙人的頭頂而住，每天都這樣，只有吃飯的時候不來。仙人因為被龍纏繞身體的緣故，日夜端坐不得休息，身體變得虛弱，就生了疥瘡。當時附近有人居住，有供養仙人的人，徘徊著來到仙人住所，看見這位仙人虛弱不堪，渾身疥瘡，就問仙人：『為什麼會這樣？』仙人詳細地把上面的事情都說了。那人告訴仙人說：『想要讓這條龍，不再來了嗎？』仙人回答說：『想要這樣。』那人又問仙人：『這條龍有什麼特別看重的東西嗎？』仙人回答說：『只有它脖子上戴的瓔珞寶珠。』那人教他說：『你只管向它索要寶珠，龍的本性極其吝嗇，終究不會給你的，就可以讓它不來了。』說完就離開了。一會兒龍來了，仙人就向它索要寶珠。龍聽到索要寶珠的聲音，心裡很不高興，慢慢地離開了。第二天龍來的時候，還沒到跟前，仙人看見了，遠遠地說偈語道： 『光芒閃耀的摩尼寶珠，是用來裝飾身體的瓔珞； 如果龍能夠施捨給我，那才是好的親友。』 當時龍就說了偈語回答說： 『因為害怕失去摩尼寶珠，就像拿著棍子呼喚狗一樣； 寶珠是不可能給你的，我再也不會來看你了。 上等的食物和各種珍寶，』

【English Translation】 English version: Then he spoke in verse: 『A violent storm suddenly arises, breaking trees, dragons and elephants are frightened and run wildly; If a great wind were to sweep across the entire world, where could dragons and elephants then take refuge?』 The Buddha told the Bhikkhus (monks): 『The elephant at that time is the Bhikkhu in the forest now.』 The Buddha further told the Bhikkhu in charge of affairs: 『In the past, there were five hundred ṛṣis (ascetics) living in the Himalayas (snow mountain). One ṛṣi lived in a separate place, where there was good spring water and lush flowers and fruits. Not far from there was Sarayu (薩羅) water, in which a Nāga (dragon) lived. Seeing the ṛṣi's dignified and composed manner, the Nāga developed feelings of love and affection. At that time, this water dragon came to the ṛṣi, just as the ṛṣi was sitting in the lotus position (結跏趺坐), so the dragon wrapped its body around the ṛṣi seven times, covering the top of his head and staying there, doing this every day, except when it was time to eat. Because the ṛṣi was wrapped by the dragon's body, he had to sit upright day and night without rest, his body became weak, and he developed scabies. At that time, there were people living nearby, who made offerings to the ṛṣi. They wandered to the ṛṣi's residence and saw that the ṛṣi was weak and covered in scabies, so they asked the ṛṣi: 『Why is this so?』 The ṛṣi explained the above matters in detail. That person told the ṛṣi: 『Do you want this dragon to not come again?』 The ṛṣi replied: 『I want that.』 That person then asked the ṛṣi: 『Does this dragon have anything it particularly values?』 The ṛṣi replied: 『Only the jeweled necklace (瓔珞寶珠) on its throat.』 That person taught him: 『Just ask it for the jewel; the dragon's nature is extremely stingy, and it will never give it to you, so you can make it not come.』 After saying this, he left. After a while, the dragon came, and the ṛṣi asked it for the jewel. When the dragon heard the request for the jewel, it was very unhappy and slowly left. The next day, when the dragon came, before it arrived, the ṛṣi saw it and said in verse from afar: 『The radiant Mani (摩尼) jewel, is a necklace to adorn the body; If the dragon can give it to me, then it would be a good friend.』 At that time, the dragon replied in verse: 『Fearing the loss of the Mani jewel, it's like calling a dog with a stick; The jewel is impossible to give, I will not come to see you again. Superior food and various treasures,』

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由此摩尼尊； 　　是終不可得，　　何足慇勤求？ 　　多求親愛離，　　由是更不來。』

「爾時有天于虛空中而說偈言：

「『厭薄所以生，　　皆由多求故； 　　梵志貪相現，　　龍則潛于淵。』」

佛告營事比丘：「龍是畜生，尚惡多求，豈況於人！汝等比丘莫為多營事務廣索無厭，令彼信心婆羅門居士苦舍財物，供給沙門衣服、飲食、床臥、病瘦醫藥。」

佛告諸比丘：「有十事法為人所不愛。何等為十？不相習近，輕數習近，為利習近，愛者不愛，不愛者愛，諦言不受，好豫他事，實無威德而欲陵物，好屏私語，多所求欲，是為十事起他不愛。」佛告諸比丘：「依止曠野比丘，皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘自乞作房舍，無主為身，當如量作，應長十二修伽陀搩手，內廣七搩手。應將諸比丘示作房處，無難處、無妨處。若比丘于難處、妨處自乞作房，無主為身，亦不將諸比丘示作房處，而過量作者，僧伽婆尸沙。」

比丘者，如上說。

自乞者，自行乞求，若一錢、二錢家家行乞，乃至百千錢。

房舍者，佛所聽也。

作者，自作若教他作。

無主者，無有主，若男、若女、在家、出家人為主也。

自

【現代漢語翻譯】 現代漢語譯本 『由此摩尼尊（如意寶珠）； 是終不可得，何足慇勤求？ 多求親愛離，由是更不來。』

『爾時有天于虛空中而說偈言：

『厭薄所以生，皆由多求故； 梵志（婆羅門）貪相現，龍則潛于淵。』

佛告營事比丘：『龍是畜生，尚惡多求，豈況於人！汝等比丘莫為多營事務廣索無厭，令彼信心婆羅門居士苦舍財物，供給沙門衣服、飲食、床臥、病瘦醫藥。』

佛告諸比丘：『有十事法為人所不愛。何等為十？不相習近，輕數習近，為利習近，愛者不愛，不愛者愛，諦言不受，好豫他事，實無威德而欲陵物，好屏私語，多所求欲，是為十事起他不愛。』佛告諸比丘：『依止曠野比丘，皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘自乞作房舍，無主為身，當如量作，應長十二修伽陀搩手，內廣七搩手。應將諸比丘示作房處，無難處、無妨處。若比丘于難處、妨處自乞作房，無主為身，亦不將諸比丘示作房處，而過量作者，僧伽婆尸沙（僧殘，一種罪名）。』

比丘者，如上說。

自乞者，自行乞求，若一錢、二錢家家行乞，乃至百千錢。

房舍者，佛所聽也。

作者，自作若教他作。

無主者，無有主，若男、若女、在家、出家人為主也。

自

【English Translation】 English version 『Therefore, this Mani jewel (wish-fulfilling jewel); Is ultimately unattainable, why seek it so diligently? Seeking too much leads to separation from loved ones, and thus, they will not return.』

『At that time, a deva (god) in the sky spoke in verse:

『Dislike arises because of excessive seeking; When the Brahmin (Brahmin) shows signs of greed, the dragon hides in the deep.』"

The Buddha told the managing Bhikshu (monk): 『Even animals like dragons dislike excessive seeking, how much more so should humans! You Bhikshus (monks) should not be excessively engaged in affairs, seeking without end, causing those faithful Brahmin householders to painfully give up their wealth, providing the Shramana (ascetics) with clothing, food, bedding, and medicine for illnesses.』

The Buddha told the Bhikshus (monks): 『There are ten things that cause people to dislike someone. What are the ten? Not associating closely, treating association lightly, associating for profit, not loving those who love you, loving those who do not love you, not accepting truthful words, meddling in others' affairs, lacking virtue but desiring to dominate others, engaging in secret conversations, and having many desires. These are the ten things that cause others to dislike you.』 The Buddha told the Bhikshus (monks): 『Gather all the Bhikshus (monks) dwelling in the wilderness, and for ten benefits, I will establish precepts for the Bhikshus (monks), and those who have already heard them should hear them again. If a Bhikshu (monk) begs to build a dwelling for himself, without a patron, he should build it according to measure, it should be twelve Sugata spans in length and seven spans in width internally. He should show the place for building the dwelling to the Bhikshus (monks), a place without difficulties or obstructions. If a Bhikshu (monk) begs to build a dwelling for himself in a difficult or obstructive place, without a patron, and does not show the place for building the dwelling to the Bhikshus (monks), and builds beyond the measure, it is a Sanghavasesa (formal meeting to confess a serious offense).』

Bhikshu (monk) means as described above.

Begging for oneself means begging personally, whether one coin, two coins, begging from house to house, even up to hundreds or thousands of coins.

Dwelling means that which is permitted by the Buddha.

Making means making oneself or instructing others to make.

Without a patron means without a patron, whether male, female, layperson, or renunciant.

Self

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身者，自己也。

當如量者，應法量也。

長者，縱量也。

廣者，橫量也。

十二修伽陀搩手者，修伽陀者，名善逝也。搩手者，二尺四寸也。內七搩手者，作屋法有內外量，令縱橫量壁內也。屋高下量者，邊壁一丈二尺。

將諸比丘示作房處者，示地也。諸比丘者，若僧、若僧使僧者。作房比丘入僧中，先作求聽羯磨，然後聽乞羯磨。羯磨者，作是說：「大德僧聽！某甲比丘自乞作房，無主為身，欲于僧中乞指授處。若僧時到，僧為某甲比丘欲從僧乞指授房處。」「諸大德僧聽！某甲比丘乞指授處，僧忍默然故，是事如是持。」是比丘入僧中，䠒跪合掌作如是言：「大德僧憶念！我某甲比丘自乞作房，無主為身。今從僧乞指授房處，唯愿僧與我指授處。」如是三乞。羯磨人應作是說：「大德僧聽！某甲比丘自乞作房，無主為身，已於僧中乞指授房處。若僧時到，僧為某甲比丘指授作房處。」如是白：「大德僧聽！某甲比丘自乞作房，無主為身，已從僧中乞指授房處。僧今為某甲比丘指授房處。諸大德忍為某甲比丘指授房處，忍者僧默然，若不忍便說。」「僧已忍為某甲比丘指授作房處竟，僧忍默然故，是事如是持。」若一切僧中都無有說羯磨者，一切僧往就作房處，一比丘僧中唱

【現代漢語翻譯】 現代漢語譯本 『身』（Śarīra）指的是自己。 『當如量』指的是符合法度的測量。 『長』指的是縱向的測量。 『廣』指的是橫向的測量。 『十二修伽陀搩手』，『修伽陀』（Sugata）的意思是『善逝』，『搩手』指的是二尺四寸。『內七搩手』，建造房屋的法則有內外測量，這是指縱橫測量墻壁內部的尺寸。房屋高度的測量，邊墻是一丈二尺。 『將諸比丘示作房處』，指的是指示土地。『諸比丘』，指的是僧團，或者僧團的使者。建造房屋的比丘進入僧團中，首先進行求聽羯磨，然後聽取乞求羯磨。羯磨是這樣說的：『大德僧眾請聽！某甲比丘自己請求建造房屋，沒有主人為自己，想要在僧團中請求指授處所。如果僧團時機已到，僧團為某甲比丘想要從僧團乞求指授房屋處所。』『諸位大德僧眾請聽！某甲比丘乞求指授處所，僧團容忍默然，這件事就這樣決定。』這位比丘進入僧團中，跪下合掌這樣說：『大德僧眾憶念！我某甲比丘自己請求建造房屋，沒有主人為自己。現在從僧團乞求指授房屋處所，唯愿僧團給我指授處所。』這樣乞求三次。羯磨人應該這樣說：『大德僧眾請聽！某甲比丘自己請求建造房屋，沒有主人為自己，已經在僧團中乞求指授處所。如果僧團時機已到，僧團為某甲比丘指授建造房屋的處所。』這樣稟告：『大德僧眾請聽！某甲比丘自己請求建造房屋，沒有主人為自己，已經從僧團中乞求指授處所。僧團現在為某甲比丘指授房屋處所。諸位大德容忍為某甲比丘指授房屋處所，容忍者僧團默然，若不容忍便說。』『僧團已經容忍為某甲比丘指授建造房屋的處所完畢，僧團容忍默然，這件事就這樣決定。』如果一切僧團中都沒有說羯磨的人，一切僧眾前往建造房屋的處所，一位比丘在僧團中唱說

【English Translation】 English version 『Śarīra』 (身者), means oneself. 『When according to measure』 (當如量者), means measurement in accordance with the Dharma. 『Length』 (長者), means longitudinal measurement. 『Width』 (廣者), means transverse measurement. 『Twelve Sugata spans』 (十二修伽陀搩手者), 『Sugata』 (修伽陀者) means 『Well-Gone』 or 『Well-Departed』 (善逝也). 『Span』 (搩手者) means two feet and four inches (二尺四寸也). 『Seven spans inside』 (內七搩手者), the rules for building a house include inner and outer measurements, referring to the longitudinal and transverse measurements inside the walls. The height of the house (屋高下量者), the side walls are one 『zhang』 and two 『chi』 (邊壁一丈二尺). 『Taking the Bhikshus to show the place for building a room』 (將諸比丘示作房處者), refers to indicating the land (示地也). 『The Bhikshus』 (諸比丘者), refers to the Sangha, or the Sangha』s messenger (若僧、若僧使僧者). A Bhikshu building a room enters the Sangha, first performing the request for permission 『karma』 (先作求聽羯磨), then listening to the begging 『karma』 (然後聽乞羯磨). The 『karma』 is said as follows: 『Venerable Sangha, please listen! Bhikshu so-and-so is requesting to build a room for himself, without a patron for himself, desiring to request a designated place within the Sangha. If the Sangha is ready, the Sangha wishes to request a designated place for building a room for Bhikshu so-and-so from the Sangha.』 『Venerable Sangha, please listen! Bhikshu so-and-so is begging for a designated place, the Sangha tolerates in silence, this matter is thus decided.』 This Bhikshu enters the Sangha, kneels, joins palms, and says as follows: 『Venerable Sangha, remember! I, Bhikshu so-and-so, am requesting to build a room for myself, without a patron for myself. Now I request a designated place for building a room from the Sangha, may the Sangha grant me a designated place.』 Thus begging three times. The 『karma』 performer should say as follows: 『Venerable Sangha, please listen! Bhikshu so-and-so is requesting to build a room for himself, without a patron for himself, and has already requested a designated place within the Sangha. If the Sangha is ready, the Sangha will designate a place for building a room for Bhikshu so-and-so.』 Thus announcing: 『Venerable Sangha, please listen! Bhikshu so-and-so is requesting to build a room for himself, without a patron for himself, and has already requested a designated place from the Sangha. The Sangha now designates a place for building a room for Bhikshu so-and-so. Venerable ones, tolerate designating a place for building a room for Bhikshu so-and-so, those who tolerate, the Sangha remains silent, if not tolerating, then speak.』 『The Sangha has tolerated designating a place for building a room for Bhikshu so-and-so, the Sangha tolerates in silence, this matter is thus decided.』 If there is no one in the entire Sangha to recite the 『karma』, all the Sangha goes to the place for building the room, one Bhikshu chants in the Sangha

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：「一切僧為某甲比丘指授房處。」如是三說。僧使者，若作房處遠、或隔水、若大寒時、大熱時、大雨時、或大雪時、若僧中多老病，不能一切往者，彼比丘于僧中乞指授竟，僧應差一比丘、二比丘、三比丘，不得羯磨眾故極至三人，羯磨者應作是說：「大德僧聽！某甲比丘自乞作房，無主為身，已於僧中乞指授作房處。若僧時到，僧差某甲某甲比丘，為某甲比丘指授作房舍處。如是白。」「大德僧聽！某甲比丘自乞作房，無主為身，已於僧中乞指授作房處。僧今差某甲某甲等比丘，為某甲比丘指授作房處。諸大德忍差某甲某甲比丘，指授作房處者默然，若不忍便說。」「僧已忍差某甲某甲比丘指授作房處竟。僧忍默然故，是事如是持。」時使比丘往作房處，觀察處所，若彼房處多有諸蟲，及生花果樹，不應語除。若無是事，觀察已亦如前說。一比丘唱言：「僧已示作房處。」如是三說。

無難處者，若彼處無生花果樹木，無諸蟲蛇。

非妨處者，四邊各容十二桄梯，桄間各一卷肘，令作事者周匝來往涂治覆苫。若比丘于難處者，有生花果樹木及諸蟲蛇。妨處者，周匝不得容十二桄梯，令作事者不得周旋往返覆苫涂治也。自乞作房，無主為身，亦不將諸比丘指授處所，過量作者，僧伽婆尸沙。

【現代漢語翻譯】 現代漢語譯本： 『所有僧眾為某甲比丘指定房舍處所。』這樣說三遍。僧眾的使者，如果所指定的房舍處所偏遠、或隔著水、或在非常寒冷的時候、非常炎熱的時候、下大雨的時候、或下大雪的時候、如果僧眾中多有年老體弱者，不能全部前往，那麼這位比丘在僧眾中請求指定之後，僧眾應當派遣一位比丘、兩位比丘、三位比丘，因為不能進行羯磨（karma，業）的緣故，最多隻能三人。進行羯磨的人應當這樣說：『大德僧眾請聽！某甲比丘自己請求建造房舍，沒有施主為他操辦，已經在僧眾中請求指定建造房舍的處所。如果僧眾認為時機已到，僧眾派遣某甲、某甲比丘，為某甲比丘指定建造房舍的處所。如是稟告。』『大德僧眾請聽！某甲比丘自己請求建造房舍，沒有施主為他操辦，已經在僧眾中請求指定建造房舍的處所。僧眾現在派遣某甲、某甲等比丘，為某甲比丘指定建造房舍的處所。諸位大德如果認可派遣某甲、某甲比丘，指定建造房舍的處所就默然，如果不認可就請說出來。』『僧眾已經認可派遣某甲、某甲比丘指定建造房舍的處所完畢。僧眾因為默然的緣故，所以這件事就這樣決定了。』當時，使者比丘前往建造房舍的處所，觀察處所，如果那個房舍處所有很多蟲子，以及生長花果的樹木，不應當說要移除。如果沒有這些情況，觀察完畢也如前面所說。一位比丘唱言：『僧眾已經指示建造房舍的處所。』這樣說三遍。

沒有困難的處所，是指那個地方沒有生長花果的樹木，沒有各種蟲蛇。

不是妨礙的處所，是指四邊各自能夠容納十二根椽子，椽子之間各自間隔一卷肘（約一尺六寸），使得建造的人能夠周匝來往塗抹修繕屋頂。如果比丘在有困難的處所建造房舍，那裡有生長花果的樹木以及各種蟲蛇。妨礙的處所，是指四周不能夠容納十二根椽子，使得建造的人不能夠周旋往返修繕屋頂。自己請求建造房舍，沒有施主為他操辦，也不聽從諸位比丘所指定的處所，過量建造的，犯僧伽婆尸沙（samghavasisa，僧殘罪）。

【English Translation】 English version: 'All the Sangha (community of monks) designate a dwelling place for Bhikkhu (monk) so-and-so.' This is said three times. If the Sangha's messenger finds that the designated dwelling place is far away, or across water, or during times of great cold, great heat, heavy rain, or heavy snow, or if there are many old and sick monks in the Sangha who cannot all go, then after that Bhikkhu has requested the designation in the Sangha, the Sangha should appoint one Bhikkhu, two Bhikkhus, or three Bhikkhus, but no more than three because a Karma (act or deed) cannot be performed. The one performing the Karma should say: 'Venerable Sangha, please listen! Bhikkhu so-and-so has requested to build a dwelling, having no patron to do it for him, and has already requested the designation of a place to build the dwelling in the Sangha. If it is the Sangha's time, the Sangha appoints Bhikkhu so-and-so, Bhikkhu so-and-so, to designate a place to build a dwelling for Bhikkhu so-and-so. This is announced.' 'Venerable Sangha, please listen! Bhikkhu so-and-so has requested to build a dwelling, having no patron to do it for him, and has already requested the designation of a place to build the dwelling in the Sangha. The Sangha now appoints Bhikkhu so-and-so, Bhikkhu so-and-so, etc., to designate a place to build a dwelling for Bhikkhu so-and-so. Those venerable ones who approve of the Sangha appointing Bhikkhu so-and-so, Bhikkhu so-and-so, to designate a place to build a dwelling should remain silent; if anyone does not approve, let him speak.' 'The Sangha has approved the appointment of Bhikkhu so-and-so, Bhikkhu so-and-so, to designate a place to build a dwelling. Because the Sangha is silent, this matter is thus decided.' At that time, the messenger Bhikkhu goes to the place to build the dwelling, observes the place, and if that dwelling place has many insects, and fruit-bearing trees, he should not say to remove them. If there are no such things, after observing, he also speaks as before. One Bhikkhu proclaims: 'The Sangha has indicated the place to build the dwelling.' This is said three times.

A place without difficulties is one where there are no fruit-bearing trees, and no insects or snakes.

A place that is not obstructive is one where each of the four sides can accommodate twelve rafters, with each rafter spaced one 'juan zhou' (approximately 1.6 feet) apart, allowing those working to go around and plaster, repair, and cover the roof. If a Bhikkhu builds a dwelling in a difficult place, where there are fruit-bearing trees and various insects and snakes, or in an obstructive place, where the circumference cannot accommodate twelve rafters, preventing those working from moving around to repair and cover the roof, and he requests to build a dwelling himself, without a patron to do it for him, and does not follow the place designated by the Bhikkhus, and builds excessively, it is a Samghavasisa (offense requiring initial and subsequent meetings of the Sangha).

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僧伽婆尸沙者，如上說。

若比丘自乞作房，有難處、妨處，不將諸比丘指授處所，若減量作、教他作，乃至作竟時，得僧伽婆尸沙罪。受用時，得越比尼罪。如是二比丘、眾多比丘亦如是。若一比丘自乞作房，無主為身，難處、妨處，不將諸比丘指授處所，如量作，若教他作，乃至作房竟時，得僧伽婆尸沙罪。受用時，得越比尼罪。若二若多亦復如是。若比丘自乞作房，無主為身，難處、妨處，亦不將諸比丘指授處所，過量作，教他作，房竟時，得僧伽婆尸沙罪。受用時，得越比尼罪。若二、若多亦復如是。若比丘是處不名指授，若異界僧指授、若先年豫指授、若水中非沙地、非碎石地、非石上非被燒地，若僧中一人不作房者，若二人、三人不作房者，盡不應指授。若僧中不作房者多，聽作指授。若比丘作凈房，即欲持當住房者不應作。若作凈房，即持當𧂐薪屋者不應作。若作凈房，即持當井屋者不應作。若作凈房，即持當浴室者不應作。若比丘難處、妨處，不指授，作過量，作房時，若授磚泥團者，盡得越比尼罪。壘磚安行行，作房比丘一一得越比尼罪。乃至若戶牖成已，得偷蘭罪。乃至屋成若磚覆者，最後一磚時，得僧伽婆尸沙罪。若瓦覆、若木覆、若板覆、若石灰覆、若泥團覆、若草覆，乃至最後一把

【現代漢語翻譯】 現代漢語譯本： 僧伽婆尸沙（Sanghavasesa，僧團所犯的重罪，需要通過僧團的懺悔才能恢復清凈），如上文所說。

如果比丘自己請求建造房屋，遇到困難或阻礙，不帶領其他比丘指點授意建造的處所，或者減少尺寸建造、教他人建造，乃至房屋建造完成時，就犯僧伽婆尸沙罪。使用房屋時，犯越比尼罪（Pacittiya，一種較輕的罪）。像這樣，兩個比丘、眾多比丘也同樣如此。如果一個比丘自己請求建造房屋，沒有施主支援，遇到困難或阻礙，不帶領其他比丘指點授意建造的處所，按照尺寸建造，或者教他人建造，乃至房屋建造完成時，就犯僧伽婆尸沙罪。使用房屋時，犯越比尼罪。如果是兩個或多個比丘，也同樣如此。如果比丘自己請求建造房屋，沒有施主支援，遇到困難或阻礙，也不帶領其他比丘指點授意建造的處所，超過尺寸建造，教他人建造，房屋建造完成時，就犯僧伽婆尸沙罪。使用房屋時，犯越比尼罪。如果是兩個或多個比丘，也同樣如此。如果比丘所處的地點不適合指點授意，或者在其他區域的僧團指點授意、或者往年預先指點授意、或者在水中、非沙地、非碎石地、非石頭上、非被燒過的土地上建造，如果僧團中有一個人不建造房屋，或者兩個人、三個人不建造房屋，都不應該指點授意。如果僧團中不建造房屋的人多，允許指點授意。如果比丘建造乾淨的房屋，就想用來當作住房，不應該建造。如果建造乾淨的房屋，就想用來當作柴房，不應該建造。如果建造乾淨的房屋，就想用來當作井屋，不應該建造。如果建造乾淨的房屋，就想用來當作浴室，不應該建造。如果比丘遇到困難或阻礙，不指點授意，建造超過尺寸的房屋時，如果遞送磚頭或泥團的人，都犯越比尼罪。堆砌磚頭，一行一行地安放，建造房屋的比丘每放一塊磚頭都犯越比尼罪。乃至如果門窗完成，犯偷蘭罪（Thullaccaya，一種中等罪）。乃至房屋建成，如果是用磚覆蓋，在最後一塊磚時，犯僧伽婆尸沙罪。如果是用瓦覆蓋、或者用木頭覆蓋、或者用木板覆蓋、或者用石灰覆蓋、或者用泥團覆蓋、或者用草覆蓋，乃至最後一束草時

【English Translation】 English version: Sanghavasesa (a serious offense requiring a formal meeting of the Sangha for expiation), as described above.

If a bhikkhu (monk) requests the construction of a dwelling for himself, and there are difficulties or obstructions, and he does not lead the other bhikkhus to indicate and instruct the location for construction, or if he builds with reduced dimensions, or instructs others to build, until the dwelling is completed, he commits a Sanghavasesa offense. When using the dwelling, he commits a Pacittiya (a minor offense). Likewise, if two bhikkhus or many bhikkhus do the same. If a bhikkhu requests the construction of a dwelling for himself, without a patron, and there are difficulties or obstructions, and he does not lead the other bhikkhus to indicate and instruct the location for construction, and he builds according to the dimensions, or instructs others to build, until the dwelling is completed, he commits a Sanghavasesa offense. When using the dwelling, he commits a Pacittiya offense. If two or more bhikkhus do the same. If a bhikkhu requests the construction of a dwelling for himself, without a patron, and there are difficulties or obstructions, and he does not lead the other bhikkhus to indicate and instruct the location for construction, and he builds exceeding the dimensions, or instructs others to build, until the dwelling is completed, he commits a Sanghavasesa offense. When using the dwelling, he commits a Pacittiya offense. If two or more bhikkhus do the same. If the location is not suitable for indicating and instructing, or if the Sangha in another area indicates and instructs, or if the indication and instruction was done in previous years, or if it is built in water, or on non-sandy ground, or on non-gravelly ground, or on rocks, or on burnt land, if one person in the Sangha does not build a dwelling, or if two or three people do not build a dwelling, it should not be indicated and instructed. If many people in the Sangha do not build a dwelling, it is permitted to indicate and instruct. If a bhikkhu builds a clean dwelling, intending to use it as a residence, it should not be built. If a clean dwelling is built, intending to use it as a firewood storage, it should not be built. If a clean dwelling is built, intending to use it as a well house, it should not be built. If a clean dwelling is built, intending to use it as a bathroom, it should not be built. If a bhikkhu encounters difficulties or obstructions, and does not indicate and instruct, and builds a dwelling exceeding the dimensions, when delivering bricks or mud, everyone commits a Pacittiya offense. Laying bricks, placing them row by row, the bhikkhu building the dwelling commits a Pacittiya offense for each brick laid. Until the doors and windows are completed, he commits a Thullaccaya (a middling offense). Until the dwelling is completed, if it is covered with bricks, at the last brick, he commits a Sanghavasesa offense. If it is covered with tiles, or covered with wood, or covered with planks, or covered with lime, or covered with mud, or covered with grass, until the last bundle of grass

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草覆時，得僧伽婆尸沙。作房未成中止者，得偷蘭罪。后更成時，僧伽婆尸沙。作房者若房主安處房已，令餘人作，乃至房成時，作房者比丘得僧伽婆尸沙。若房主安處房已，后他人成者，偷蘭罪。若比丘于難處、妨處，不將諸比丘指授處，過量作房，是房主比丘不捨戒、不死不與僧。若有比丘，於此房中，若熏缽、作衣、若受誦、若思惟一切受用者，得越比尼罪；二人、多人作房亦如是。若比丘自乞作房，無難處、無妨處，將諸比丘指授處，減量作，若教他作，至房竟時，是比丘無罪；受用者亦無罪；二人、多人亦如是。若比丘自乞作房，無難處、非妨處，將諸比丘指授，如量作者、若教他作，乃至房成，是比丘無罪；受用者無罪；若二、若多亦復如是。若比丘將諸比丘指授房處，非他界僧指授、非先年指授，不水中、若沙地、若碎石地、若磐石上、若被燒地，非僧中一人不作房者，非僧中二人三人不作房者，若不作房者多，聽作定作，住止房定作、凈房定作、井屋定作、浴室者聽作。是比丘作房，無難處、非妨處，不過量作，將諸比丘示作房處，是諸比丘若助治泥團，若治磚授與時，一一是助比丘無罪。若累一行、二行，乃至安戶牖時，是比丘無罪。若磚覆者，最後一磚時，是比丘無罪。若瓦覆、木板覆、草覆、

石灰覆、泥團覆，最後泥團覆時無罪。作半止者，是比丘無罪。后還成者，是比丘無罪。自作方便令他成者，是比丘無罪。自作后他人成者，是比丘無罪。若比丘自乞作房，無難處、非妨處，將諸比丘指授，不過量作，是比丘不捨戒、不死不與僧。諸比丘于中若熏缽、作衣、誦經、思惟，一切受用盡無罪。若比丘于佛生處，得道處、轉法輪處、五年大會處，是諸尊處，為供養作草菴、樹葉庵、帳幔旃庵，暫住者聽作。是故說：「若比丘自乞作房，無主為身，乃至過量作者，僧伽婆尸沙。」(六戒竟)

佛住俱睒彌國，廣說如上。爾時俱舍彌國五百比丘各作私房，爾時闡陀比丘無人為作房，時闡陀比丘主人名阿跋吒。時闡陀比丘著入聚落衣，往詣其家。時主人見比丘來恭敬禮足，共相問訊。時主人言：「阿阇梨！我聞俱舍彌作五百間私房，頗有與阿阇梨作房者不？」答言：「實如所聞，有主人者皆作房舍，我薄福德，譬如禿梟無有主人，誰當與作？」主人答言：「阿阇梨！莫恨！我當爲作。」爾時即與五百金錢，白言：「阿阇梨！持去作房。」爾時闡陀即持錢去，尋便安處欲作大房，盡五百金錢，正得起基、起少墻壁，錢物已盡。復詣其家，主人禮足，共相慰勞，問言：「阿阇梨作房竟未？」答言：「始起屋基、

【現代漢語翻譯】 現代漢語譯本：石灰覆蓋，泥團覆蓋，最後泥團覆蓋時無罪。如果做到一半停止的，這位比丘無罪。後來又完成的，這位比丘無罪。自己想辦法讓別人完成的，這位比丘無罪。自己做了之後別人完成的，這位比丘無罪。如果比丘自己乞求建造房屋，沒有困難的地方，不是妨礙的地方，帶領眾比丘指導，不過量建造，這位比丘不捨戒、不死、不與僧團作對。眾比丘在其中如果熏缽、製作衣服、誦經、思惟，一切受用都無罪。如果比丘在佛陀出生的地方（佛陀的誕生地），得道的地方（佛陀證悟的地方），轉法輪的地方（佛陀初次說法的地方），五年大會的地方（僧團五年一次的大會），這些尊貴的地方，爲了供養而建造草菴、樹葉庵、帳幔旃庵，暫時居住是可以的。所以說：『如果比丘自己乞求建造房屋，沒有施主為自己，乃至過量建造的，犯僧伽婆尸沙罪。』（六戒完）

佛陀住在俱睒彌國（Kauśāmbī，古印度城市），廣說如上。當時俱舍彌國（Kauśāmbī）的五百比丘各自建造私人房屋，當時闡陀（Chanda）比丘沒有人為他建造房屋，當時闡陀（Chanda）比丘的主人名叫阿跋吒（Abhata）。當時闡陀（Chanda）比丘穿著進入村落的衣服，前往他家。當時主人見到比丘來，恭敬地禮拜他的腳，互相問候。當時主人說：『阿阇梨（Acharya，老師）！我聽說俱舍彌（Kauśāmbī）建造了五百間私人房屋，有沒有人為阿阇梨（Acharya）建造房屋呢？』回答說：『確實如你所聽說的，有施主的人都建造了房屋，我福德淺薄，譬如禿梟一樣沒有施主，誰會為我建造呢？』主人回答說：『阿阇梨（Acharya）！不要遺憾！我應當為你建造。』當時就給了五百金錢，說道：『阿阇梨（Acharya）！拿著去建造房屋。』當時闡陀（Chanda）就拿著錢去了，隨即就安排要建造大房屋，用盡了五百金錢，才剛能建起地基、建起少許墻壁，錢財已經用盡。又前往他家，主人禮拜他的腳，互相慰問，問道：『阿阇梨（Acharya）建造房屋完成了嗎？』回答說：『才剛建起屋基、

【English Translation】 English version: If covered with lime, covered with mud, there is no offense when the final mud covering is done. If one stops halfway, that Bhikshu (monk) is without offense. If it is completed later, that Bhikshu (monk) is without offense. If one devises a way for another to complete it, that Bhikshu (monk) is without offense. If one does it oneself and another completes it, that Bhikshu (monk) is without offense. If a Bhikshu (monk) begs to build a house himself, where there is no difficulty, no obstruction, leading the Bhikshus (monks) in instruction, not exceeding the measure in building, that Bhikshu (monk) does not renounce the precepts, does not die, and does not oppose the Sangha (monastic community). If the Bhikshus (monks) therein fumigate their bowls, make robes, recite scriptures, contemplate, all uses are without offense. If a Bhikshu (monk) at the place where the Buddha was born (the birthplace of the Buddha), the place where he attained enlightenment (the place of the Buddha's enlightenment), the place where he turned the Dharma wheel (the place where the Buddha first taught), the place of the five-year assembly (the five-yearly assembly of the Sangha), these venerable places, builds grass huts, leaf huts, tent pavilions, temporary dwellings for the sake of offering, it is permissible to do so. Therefore, it is said: 'If a Bhikshu (monk) begs to build a house himself, without a patron for himself, even exceeding the measure in building, he commits a Sanghavasesa (an offense requiring a meeting of the Sangha).' (End of the Sixth Precept)

The Buddha resided in the country of Kausambi (Kauśāmbī, an ancient Indian city), extensively speaking as above. At that time, five hundred Bhikshus (monks) in the country of Kausambi (Kauśāmbī) each built private houses. At that time, the Bhikshu (monk) Chanda (Chanda) had no one to build a house for him. At that time, the patron of the Bhikshu (monk) Chanda (Chanda) was named Abhata (Abhata). At that time, the Bhikshu (monk) Chanda (Chanda), wearing clothes for entering the village, went to his house. At that time, the patron, seeing the Bhikshu (monk) coming, respectfully bowed at his feet and exchanged greetings. At that time, the patron said: 'Acharya (Acharya, teacher)! I have heard that Kausambi (Kauśāmbī) has built five hundred private houses. Is there anyone building a house for the Acharya (Acharya)?' He replied: 'It is indeed as you have heard. Those who have patrons have built houses. I have little merit, like a bald owl without a patron. Who would build for me?' The patron replied: 'Acharya (Acharya)! Do not be sad! I shall build for you.' At that time, he immediately gave five hundred gold coins, saying: 'Acharya (Acharya)! Take them and build a house.' At that time, Chanda (Chanda) took the money and went, and immediately arranged to build a large house. He used up all five hundred gold coins, and only managed to build the foundation and a few walls. The money was exhausted. He went to his house again. The patron bowed at his feet and exchanged greetings, asking: 'Acharya (Acharya), is the house completed?' He replied: 'Only the foundation has been built,'

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作少墻壁，錢物已盡。」爾時主人復與五百金錢。闡陀持五百金錢，作墻壁竟，安施戶牖，錢物復盡。更詣主人，主人禮足復問：「阿阇梨房舍竟耶？」答言：「墻壁戶牖始竟，錢物已盡。」爾時主人生不信心，語闡陀言：「阿阇梨是出家人，用作大房舍為？用千金錢可起樓閣，而作一房云何不足？尊者且還，不能復與。」爾時闡陀即便愁憂：「云何方便得成是房舍？」有薩羅林樹，便伐之持用成房。爾時林中有鬼神，依止此林，語闡陀言：「莫斫是樹！令我弱小兒女暴露風雨無所依止。」闡陀答言：「死鬼促去，莫住此中，誰喜見汝？」即便伐之。時此鬼神即大啼哭，將諸兒子詣世尊所。佛知而故問：「汝何以啼哭？」答言：「世尊！尊者闡陀伐我林樹，持用作房。世尊！我男女劣小風雨漂露，當何所依？」爾時世尊為此鬼神，隨順說法示教利喜，憂苦即除。去佛不遠，更有林樹，世尊指授令得住止。佛告諸比丘：「喚闡陀來。」即便喚來來已，佛廣問上事：「汝實爾不？」答言：「實爾。世尊！」佛言：「癡人！此是惡事，汝不知耶？如來、應供、正遍知一宿住止，是處左右有樹木與人等者，便為塔廟，是故神祇樂來依止。云何比丘惡口罵之？闡陀！是非法、非律、非是佛教，不可以是長養善法。」

諸比

【現代漢語翻譯】 現代漢語譯本 『做了少許墻壁，錢財就用完了。』當時，主人又給了闡陀（Chanda，人名，意為『樂欲』）五百金錢。闡陀拿著五百金錢，把墻壁做好后，安裝門窗，錢財又用完了。他又去見主人，主人向他禮拜問候后問道：『阿阇梨（Acharya，意為『導師』）的房舍建好了嗎？』他回答說：『墻壁和門窗才剛剛做好，錢財就已經用完了。』當時，主人心生不悅，對闡陀說：『阿阇梨是出家人，要這麼大的房舍做什麼呢？用一千金錢都可以建造樓閣了，而建造一間房舍怎麼會不夠呢？尊者請回吧，我不能再給你錢了。』當時，闡陀非常憂愁：『要怎樣才能建成這間房舍呢？』他看到一片薩羅林樹（Sarala，松樹），就砍伐樹木用來建造房舍。當時，林中有一個鬼神，依靠這片樹林居住，對闡陀說：『不要砍伐這些樹木！我的弱小兒女暴露在風雨中，無處可依。』闡陀回答說：『死鬼快滾開，不要住在這裡，誰喜歡看到你？』說完就砍伐樹木。這時，這個鬼神就大聲啼哭，帶著他的孩子們去見世尊（釋迦牟尼佛的尊稱）。佛陀明知此事，卻故意問道：『你為什麼啼哭？』鬼神回答說：『世尊！尊者闡陀砍伐我的林樹，用來建造房舍。世尊！我的兒女弱小，暴露在風雨中，要依靠什麼呢？』當時，世尊為這個鬼神，隨順其根性說法，開示教導，令其歡喜，憂愁痛苦立即消除。離佛陀不遠的地方，還有其他的樹林，世尊指引他們去那裡居住。佛陀告訴眾比丘（Bhiksu，指出家受具足戒的男性）：『把闡陀叫來。』他們就把闡陀叫來了。闡陀來后，佛陀詳細詢問了上述事情：『你真的做了這些事嗎？』闡陀回答說：『確實如此，世尊！』佛陀說：『愚癡的人！這是惡事，你不知道嗎？如來（Tathagata，佛的稱號之一）、應供（Arhat，佛的稱號之一）、正遍知（Samyak-sambuddha，佛的稱號之一）如果在一處住一宿，這處地方左右有與人等高的樹木，就應該被視為塔廟，所以神祇喜歡來此依止。你怎麼能用惡語辱罵他們呢？闡陀！這不合佛法、不合戒律、不合佛教的教義，不能用這種方式來增長善法。』 眾比丘

【English Translation】 English version 『Having made a small wall, the money and goods were exhausted.』 At that time, the master again gave Chanda (name, meaning 『desire for joy』) five hundred gold coins. Chanda took the five hundred gold coins, finished making the wall, and installed the doors and windows, and the money and goods were exhausted again. He went to the master again, and the master bowed to him and asked, 『Has Acharya』s (meaning 『teacher』) dwelling been completed?』 He replied, 『The walls and doors and windows have just been completed, and the money and goods have been exhausted.』 At that time, the master developed a lack of faith and said to Chanda, 『Acharya is a renunciant; what do you need such a large dwelling for? With a thousand gold coins, you could build a pavilion, but building one dwelling is not enough? Venerable, please return; I cannot give you any more.』 At that time, Chanda was immediately worried: 『How can I conveniently complete this dwelling?』 There was a Sarala (pine tree) forest, so he cut down the trees and used them to complete the dwelling. At that time, there was a spirit in the forest who relied on this forest and said to Chanda, 『Do not cut down these trees! My weak children are exposed to the wind and rain and have nowhere to rely on.』 Chanda replied, 『Die, ghost, go away quickly; do not live here. Who likes to see you?』 Then he cut them down. At this time, this spirit cried loudly, taking his children to the World-Honored One (a respectful title for Shakyamuni Buddha). The Buddha knew this but deliberately asked, 『Why are you crying?』 He replied, 『World-Honored One! The Venerable Chanda cut down my forest trees and used them to build a dwelling. World-Honored One! My children are weak and exposed to the wind and rain; what shall they rely on?』 At that time, the World-Honored One, for the sake of this spirit, taught the Dharma in accordance with his disposition, showing, instructing, benefiting, and delighting him, and his worries and suffering were immediately removed. Not far from the Buddha, there were other forests, and the World-Honored One pointed them out so that they could live there. The Buddha said to the Bhiksus (monks who have taken full monastic vows), 『Call Chanda here.』 They called Chanda, and when he came, the Buddha asked in detail about the above matter: 『Did you really do these things?』 Chanda replied, 『Indeed, World-Honored One!』 The Buddha said, 『Foolish man! This is an evil thing; do you not know? If the Tathagata (one of the titles of the Buddha), Arhat (one of the titles of the Buddha), Samyak-sambuddha (one of the titles of the Buddha) stays in a place for one night, and there are trees as tall as people on the left and right of that place, it should be regarded as a stupa, so the deities like to come and rely on it. How can you revile them with evil words? Chanda! This is not in accordance with the Dharma, not in accordance with the Vinaya, and not in accordance with the teachings of Buddhism; you cannot use this method to increase good deeds.』 The Bhiksus

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丘白佛言：「世尊！云何是闡陀比丘，巧作方便營事，得彼主人千舊金錢？」佛告諸比丘：「是非巧便，若巧便者應當更得，何但齊千？」諸比丘白佛言：「實如世尊說，善知是闡陀比丘不善方便。」佛告比丘：「不但今日知此比丘不善方便，過去世時已知闡陀比丘不善方便。」佛告諸比丘：「過去有城，名波羅奈，國名伽尸。時國有王以法治化，人民安樂無諸患難。時王無子，夫人忽然懷妊，十月生子而無眼鼻。生子七日施設大會，集諸群臣相師道士，為子立字。時王土法，或因福相、或因星宿、或因父母而立名字。婆羅門問言：『王子身體有何異相？』傍人答言：『今此王子其面正平，都無眼鼻之處。』婆羅門言：『今此王子應名鏡面。』以四乳母供給抱養：一人摩拭洗浴、一人除棄不凈、一人懷抱、一人乳哺。此四乳母晝夜給侍，譬如蓮花日日增長。至年長大，父王命終，即拜鏡面紹尊王位。然此太子宿殖德本，雖生無目而有天眼，堪為國王福德力大，國中人民聞鏡面太子為王，無不奇怪。時有大臣，便欲試之，不能得便。遇王出令，敕諸群臣更立新殿，雕文刻鏤種種彩畫。大臣念言：『恒欲試王，今正是時。』將一獼猴與著衣服，作巧作具，革囊盛之，串其肩上，將到王前白言：『大王！被敕立殿，巧匠已至

【現代漢語翻譯】 現代漢語譯本 丘白（Qiu Bai）對佛說：『世尊！什麼是闡陀（Chan Tuo）比丘，他如何巧妙地運用方便之法，從主人那裡得到一千舊金錢？』佛告訴眾比丘：『這不是巧妙的方便，如果是巧妙的方便，應該得到更多，為何僅僅只有一千？』眾比丘對佛說：『確實如世尊所說，我們很清楚闡陀比丘不善於運用方便。』佛告訴比丘們：『不只是今天才知道這位比丘不善於運用方便，過去世時就已經知道闡陀比丘不善於運用方便了。』佛告訴眾比丘：『過去有個城市，名叫波羅奈（Bo Luo Nai），國家名叫伽尸（Qie Shi）。當時的國王以正法治理國家，人民安樂，沒有各種患難。當時國王沒有兒子，王后忽然懷孕，十個月後生下一個兒子，卻沒有眼睛和鼻子。生下兒子七天後，國王舉辦盛大的宴會，召集各位大臣、相師和道士，為兒子取名字。當時的國王有這樣的規矩，有的是因為福相，有的是因為星宿，有的是因為父母而取名字。婆羅門（Po Luo Men）問道：『王子身體有什麼特別的異相嗎？』旁邊的人回答說：『現在這位王子麵部平整，完全沒有眼睛和鼻子的地方。』婆羅門說：『現在這位王子應該叫做鏡面（Jing Mian）。』於是用四個乳母來供給抱養：一個負責按摩洗浴，一個負責清理不凈之物，一個負責懷抱，一個負責餵奶。這四個乳母日夜服侍，就像蓮花一樣日日增長。到了長大成人，父王去世，就讓鏡面繼承王位。然而這位太子宿世積累了德行根本，雖然生來沒有眼睛，卻有天眼，可以做國王，福德力量很大，國內人民聽說鏡面太子做了國王，沒有不感到奇怪的。當時有個大臣，就想試探他，但沒有機會。遇到國王下令，命令各位大臣重新建造新的宮殿，雕刻各種花紋，繪製各種彩色圖畫。大臣心想：『一直想試探國王，現在正是時候。』於是將一隻獼猴（Mi Hou）穿上衣服，拿著各種工具，用皮囊裝著，背在肩上，帶到國王面前稟告說：『大王！奉命建造宮殿，巧匠已經到了。』

【English Translation】 English version Qiu Bai said to the Buddha: 'World Honored One! What is the Chan Tuo Bhikshu (Chan Tuo Bhikshu), and how did he skillfully use expedient means to obtain a thousand old gold coins from the master?' The Buddha told the Bhikshus: 'This is not a skillful expedient means. If it were a skillful expedient means, he should have obtained more. Why only a thousand?' The Bhikshus said to the Buddha: 'Indeed, as the World Honored One said, we clearly know that Chan Tuo Bhikshu is not good at using expedient means.' The Buddha told the Bhikshus: 'It is not only today that you know this Bhikshu is not good at using expedient means; in past lives, it was already known that Chan Tuo Bhikshu was not good at using expedient means.' The Buddha told the Bhikshus: 'In the past, there was a city named Bo Luo Nai (Bolo Nai), and the country was named Qie Shi (Qie Shi). At that time, the king governed the country with the righteous law, and the people were peaceful and happy, without any calamities. At that time, the king had no son, but the queen suddenly became pregnant. After ten months, she gave birth to a son who had no eyes or nose. Seven days after the son was born, the king held a grand banquet, gathering all the ministers, fortune-tellers, and Taoists to name the son. At that time, the king had such rules that names were given based on auspicious signs, stars, or parents. The Brahmin (Po Luo Men) asked: 'Does the prince's body have any special characteristics?' The people around replied: 'Now this prince's face is flat, with no place for eyes or nose.' The Brahmin said: 'Now this prince should be named Jing Mian (Jing Mian, meaning Mirror Face).' So, four wet nurses were provided to care for him: one was responsible for massaging and bathing, one was responsible for cleaning impurities, one was responsible for holding him, and one was responsible for feeding him. These four wet nurses served day and night, growing like a lotus flower day by day. When he grew up, the father king passed away, and Jing Mian inherited the throne. However, this prince had accumulated virtuous roots in past lives. Although he was born without eyes, he had heavenly eyes and could be a king with great merit and power. When the people in the country heard that Prince Jing Mian had become king, they were all amazed. At that time, a minister wanted to test him but had no opportunity. He encountered the king issuing an order to rebuild a new palace, carving various patterns and painting various colorful pictures. The minister thought: 'I have always wanted to test the king; now is the time.' So, he dressed a monkey (Mi Hou) in clothes, gave it various tools, put them in a leather bag, carried it on its shoulder, and brought it before the king, reporting: 'Great King! I have been ordered to build a palace, and the skilled craftsman has arrived.'

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，愿王指授殿舍方法。』王即心念：『彼將試我。』便說偈言：

「『觀此眾生類，　　睒睒面皺𧹞； 　　趌𧽸性輕躁，　　成事彼能壞， 　　受分法如是，　　何能起宮殿？ 　　殘害花果樹，　　不能親近人， 　　況能造宮殿？　　催送歸野林。』」

佛告諸比丘：「爾時鏡面王者，今我身是。時獼猴者，今闡陀比丘是。我于爾時生無兩目，已曾知彼無所堪施，況復今日。」佛告諸比丘：「依止俱舍彌城住者，皆悉令集，乃至已聞者當重聞。若比丘作大房舍，有主為身，應將諸比丘指授處所，無難處、非妨處。是比丘于難處、妨處，有主為身，亦不將諸比丘指授處所者，僧伽婆尸沙。」

比丘者，如上說。

大者，過量，是名大也。

房者，世尊所聽。

作者，若自作、若教他作。

有主者，若有男子、女人、在家、出家為作主也。

為身者，為己不為僧也。

將諸比丘指授處者，謂僧、若僧使，如上小房中說。

無難處、非妨處者，亦如上說。

若比丘于難處、妨處，不將諸比丘指授作房處者，僧伽婆尸沙。若一比丘于難處妨處，作大房，若自作、教他作，乃至房成時，僧伽婆尸沙。受用者，得越比尼罪。若二、若多亦復如是。除其過

【現代漢語翻譯】 現代漢語譯本： 『希望大王能夠指點建造殿舍的方法。』國王心想：『他這是要試探我。』於是用偈語說道： 『看看這些眾生的種類， 面容憔悴，滿臉皺紋； 性情輕浮急躁， 成功的事也會被他們破壞， 他們的命運就是這樣， 怎麼能建造宮殿呢？ 他們會殘害花果樹木， 不能與人親近， 更何況是建造宮殿呢？ 趕快把他們送回野外的樹林去吧！』 佛陀告訴眾比丘：『當時的鏡面王者，就是現在的我。當時的獼猴，就是現在的闡陀（Chanda）比丘。我那時雖然天生沒有雙眼，就已經知道他們沒有什麼用處，更何況是現在呢。』佛陀告訴眾比丘：『凡是依止俱舍彌（Kausambi）城居住的比丘，都要讓他們集合起來，乃至已經聽過的也要重新聽聞。如果比丘要建造大的房舍，有施主為自己出資，應當帶領眾比丘指點合適的處所，選擇沒有困難、沒有妨礙的地方。如果比丘在有困難、有妨礙的地方，有施主為自己出資，卻不帶領眾比丘指點處所，就犯僧伽婆尸沙（Sanghavasesa）罪。』 比丘（bhikkhu），如前文所說。 大，超過了限度，這叫做大。 房，是世尊所允許的。 作者，無論是自己建造，還是教他人建造。 有主者，如果有男子、女人、在家居士、出家僧人為之作主。 為身者，是爲了自己而不是爲了僧團。 將諸比丘指授處者，是指僧團，或者僧團的使者，如同前面小房的例子中所說。 無難處、非妨處者，也如前面所說。 如果比丘在有困難、有妨礙的地方，不帶領眾比丘指點建造房舍的處所，就犯僧伽婆尸沙（Sanghavasesa）罪。如果一個比丘在有困難、有妨礙的地方，建造大的房舍，無論是自己建造，還是教他人建造，乃至房舍建成時，就犯僧伽婆尸沙（Sanghavasesa）罪。如果受用（房舍），就觸犯越比尼（Dukkata）罪。如果有兩個或更多比丘這樣做，也是如此。除非是已經過去了的情況。

【English Translation】 English version: 『May the King instruct us on the method of building a palace.』 The king thought, 『He is testing me.』 Then he spoke in verse: 『Look at these kinds of beings, With haggard faces and wrinkled brows; Fickle and restless in nature, They can ruin what is accomplished, Such is their lot, How can they build a palace? They harm flowering and fruit-bearing trees, Unable to be close to people, How much less can they build a palace? Hasten to send them back to the wild forests!』 The Buddha told the bhikkhus (monks): 『The King Mirror-face at that time is who I am now. The monkey at that time is the bhikkhu Chanda (Chanda) now. At that time, though I was born without eyes, I already knew they were useless, how much more so now.』 The Buddha told the bhikkhus: 『All the bhikkhus residing in Kausambi (Kausambi) should be assembled, and even those who have already heard should hear again. If a bhikkhu is building a large dwelling, with a patron providing for him, he should lead the bhikkhus to point out a suitable place, choosing a place without difficulties or obstructions. If a bhikkhu, in a place with difficulties or obstructions, with a patron providing for him, does not lead the bhikkhus to point out the place, he commits a Sanghavasesa (Sanghavasesa) offense.』 Bhikkhu (bhikkhu), as mentioned above. Large, exceeding the limit, is called large. Dwelling, is what the World-Honored One has permitted. Builder, whether building it himself or instructing others to build it. With a patron, if a man, woman, layperson, or monastic is acting as the patron. For himself, is for himself and not for the Sangha (community). Leading the bhikkhus to point out the place, refers to the Sangha, or a messenger of the Sangha, as mentioned in the example of the small dwelling above. A place without difficulties or obstructions, is also as mentioned above. If a bhikkhu, in a place with difficulties or obstructions, does not lead the bhikkhus to point out the place for building the dwelling, he commits a Sanghavasesa (Sanghavasesa) offense. If a bhikkhu, in a place with difficulties or obstructions, builds a large dwelling, whether building it himself or instructing others to build it, until the dwelling is completed, he commits a Sanghavasesa (Sanghavasesa) offense. If he uses (the dwelling), he commits a Dukkata (Dukkata) offense. If two or more bhikkhus do so, it is the same. Unless it is a past situation.

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量，一切有罪無罪，皆亦如上小房中說。是故說：「若比丘作大房舍，有主為身，乃至不將諸比丘指授處者，僧伽婆尸沙。」(七戒竟)

佛住舍衛城，廣說如上。爾時有比丘，名陀驃摩羅子，眾僧拜典知九事。九事者，典次付床座、典次差請會、典次分房舍、典次分衣物、典次分花香、典次分果蓏、典次知暖水人、典次分雜餅食、典次知隨意舉堪事人，是名僧拜典知九事。付床座時，是長老右手小指出燈明，隨品次付，若阿練若。阿練若者共，乞食、乞食者共，糞掃衣、糞掃衣者共，一坐食、一坐食者共，常坐、常坐者共，露坐、露坐者共，敷草坐、敷草坐者共，經唄、經唄者共，法師、法師者共，學律、學律者共，須陀洹、須陀洹者共，斯陀含、斯陀含者共，阿那含、阿那含者共，阿羅漢、阿羅漢者共，三明、三明者共，六通、六通者共，無威儀、無威儀者共。

爾時慈地比丘及六群比丘等來索房舍。時尊者陀驃摩羅子答言：「小住！待汝等下坐房，次當與汝房。」到下坐次，如其次第付房與之，得不好房。是六群比丘等見房舍中，臥床、坐床、被褥諸物皆悉朽故，又別房食亦復粗惡，共相謂言：「長老陀驃摩羅子，如我生怨，與我弊房，飲食粗澀。若是長老久在梵行者，當令我等常受眾苦，今當以

【現代漢語翻譯】 現代漢語譯本：關於『量』（衡量），一切有罪和無罪的情況，都如前面關於小房舍的描述一樣。因此佛說：『如果比丘建造大型房舍，爲了自己而有施主，乃至不將房舍分配給其他比丘，僧伽婆尸沙（僧殘，僅次於波羅夷的重罪）。』（七戒完畢）

佛陀住在舍衛城（Śrāvastī），廣泛地宣說（戒律）。當時有一位比丘，名叫陀驃摩羅子（Dabba Mallaputta），僧團推舉他管理九種事務。這九種事務是：依次安排床座、依次安排齋會邀請、依次分配房舍、依次分配衣物、依次分配花香、依次分配水果、依次管理熱水供應、依次分配雜餅食物、依次瞭解並推舉有能力的人。這被稱為僧團推舉管理九種事務。在安排床座時，這位長老用右手小指指著燈光，按照品級次序分配，例如：阿練若（arañña，指住在遠離人煙的森林中的修行者）的和阿練若的在一起，乞食（piṇḍapāta，指托缽乞食的修行者）的和乞食的在一起，穿糞掃衣（paṃsukūlika，指穿著用丟棄的布料縫製的衣服的修行者）的和穿糞掃衣的在一起，一起坐著用餐的和一起坐著用餐的在一起，常坐的和常坐的在一起，露坐的和露坐的在一起，敷草坐的和敷草坐的在一起，誦經的和誦經的在一起，法師和法師在一起，學律的和學律的在一起，須陀洹（sotāpanna，指入流者，初果聖人）和須陀洹在一起，斯陀含（sakadāgāmin，指一來果聖人）和斯陀含在一起，阿那含（anāgāmin，指不還果聖人）和阿那含在一起，阿羅漢（arahant，指無學，四果聖人）和阿羅漢在一起，三明（tevijja，指具有宿命明、天眼明、漏盡明三種神通者）和三明在一起，六通（chalabhiññā，指具有神足通、天耳通、他心通、宿命通、天眼通、漏盡通六種神通者）和六通在一起，沒有威儀的和沒有威儀的在一起。

當時慈地比丘以及六群比丘等人來索要房舍。尊者陀驃摩羅子回答說：『請稍等！等你們下座的房舍空出來，依次分配給你們。』等到下座的次序時，按照次序把房舍分配給他們，但他們得到的不是好房。這六群比丘等人看到房舍中，臥床、坐床、被褥等物品都已陳舊腐朽，而且另外分配的食物也很粗糙難以下嚥，就互相說道：『長老陀驃摩羅子，就像對待仇人一樣對待我們，給我們破舊的房舍，粗劣的飲食。如果這位長老長期這樣對待我們，那我們豈不是要長期受苦，現在我們應當……』

【English Translation】 English version: Regarding 『measure』 (assessment), all situations of guilt and innocence are as described above in the context of small dwellings. Therefore, the Buddha said: 『If a bhikkhu builds a large dwelling, having a patron for himself, and does not allocate the dwelling to other bhikkhus, it is a Sanghādisesa (a serious offense second only to Pārājika).』 (End of the seven rules).

The Buddha resided in Śrāvastī, extensively expounding (the precepts). At that time, there was a bhikkhu named Dabba Mallaputta, whom the Sangha appointed to manage nine affairs. These nine affairs were: sequentially assigning beds and seats, sequentially arranging invitations to meals, sequentially allocating dwellings, sequentially distributing robes, sequentially distributing flowers and incense, sequentially distributing fruits, sequentially managing hot water supply, sequentially distributing various cakes and foods, and sequentially identifying and recommending capable individuals. This was known as the Sangha appointing him to manage nine affairs. When assigning beds and seats, the elder would point with the little finger of his right hand towards the lamp, allocating according to seniority, for example: those who live in the arañña (forest dwelling monks) with those who live in the arañña, those who beg for food (piṇḍapāta, alms-round monks) with those who beg for food, those who wear robes made of discarded cloth (paṃsukūlika) with those who wear robes made of discarded cloth, those who eat together sitting down with those who eat together sitting down, those who constantly sit with those who constantly sit, those who sit in the open with those who sit in the open, those who sit on grass mats with those who sit on grass mats, those who chant scriptures with those who chant scriptures, the Dharma teachers with the Dharma teachers, those who study the Vinaya with those who study the Vinaya, the Sotāpanna (stream-enterers, first stage of enlightenment) with the Sotāpanna, the Sakadāgāmin (once-returners, second stage of enlightenment) with the Sakadāgāmin, the Anāgāmin (non-returners, third stage of enlightenment) with the Anāgāmin, the Arahant (fully enlightened beings, fourth stage of enlightenment) with the Arahant, those with three knowledges (tevijja, referring to those with the three supernormal knowledges of past lives, divine eye, and extinction of defilements) with those with three knowledges, those with six supernormal powers (chalabhiññā, referring to those with the six supernormal powers of psychic power, divine ear, mind-reading, recollection of past lives, divine eye, and extinction of defilements) with those with six supernormal powers, those without decorum with those without decorum.

At that time, the Cīvati bhikkhu and the group of six bhikkhus came to request dwellings. The Venerable Dabba Mallaputta replied: 『Please wait a moment! When the dwellings of those who are lower in seniority become available, they will be allocated to you in turn.』 When it was the turn of those lower in seniority, he allocated the dwellings to them in order, but they did not receive good dwellings. The group of six bhikkhus saw that in the dwellings, the beds, sitting mats, bedding, and other items were all old and decayed, and the food separately allocated was also coarse and unpalatable. They said to each other: 『The Elder Dabba Mallaputta treats us as if we were enemies, giving us dilapidated dwellings and poor food. If this elder continues to treat us like this for a long time, wouldn't we suffer constantly? Now we should...』

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波羅夷法謗之。」即語言：「長老！汝犯波羅夷罪，我當舉之。」答言：「我無是罪。」彼言：「誰復作賊，言我是賊？但汝今日犯波羅夷。」至眾多人中謗，復到僧中謗尊者陀驃摩羅子犯波羅夷。陀驃摩羅子往白世尊：「慈地比丘以無根波羅夷法見謗。」佛言：「汝有是事耶？」答言：「無也。世尊！」佛言：「比丘！如來知汝清凈，他人謗汝，當如之何？」陀驃言：「世尊雖知我清凈無罪，唯愿世尊哀愍語彼令生信心，莫令長夜得不饒益。」佛言：「喚六群比丘來。」即喚來已，佛問六群比丘：「汝等實以無根波羅夷罪謗他陀驃摩羅子比丘耶？」答言：「實爾。世尊！」佛言：「何以故？」答言：「是長老與我故壞房舍，乃至『若是長老久在梵行者我等恒得苦惱。』便以波羅夷法謗。」佛告六群比丘：「此是惡事，我常不說于梵行人，當起恭敬，慈身口意行耶？汝今云何于梵行無罪比丘，無根波羅夷法誹謗。此非法、非律、非是佛教，不可以是長養善法。」

佛告諸比丘：「依止舍衛城比丘皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘瞋恨不喜故，于清凈無罪比丘，以無根波羅夷法謗，欲令破彼比丘凈行。彼於後時，若撿挍、若不撿挍，便作是言：『是事無根，我住瞋恨故。』作是語者，

【現代漢語翻譯】 現代漢語譯本： 『以波羅夷法誹謗。』就是說：『長老！你犯了波羅夷罪，我應當檢舉你。』回答說：『我沒有這個罪。』他們說：『誰會做了賊，還說自己是賊呢？但你今天就是犯了波羅夷罪。』他們在很多人面前誹謗，又到僧團中誹謗尊者陀驃摩羅子（Dabba Mallaputta，一位受尊敬的僧人）犯了波羅夷罪。陀驃摩羅子去稟告世尊（Buddha，佛陀）：『慈地比丘用沒有根據的波羅夷法來誹謗我。』佛說：『你做了這樣的事嗎？』回答說：『沒有，世尊！』佛說：『比丘！如來（Tathagata，佛陀的自稱）知道你是清白的，別人誹謗你，又能怎麼樣呢？』陀驃說：『世尊雖然知道我是清白的，沒有罪，只希望世尊可憐我，告訴他們，讓他們生起信心，不要讓他們長夜得不到利益。』佛說：『叫六群比丘來。』就叫他們來了，佛問六群比丘：『你們真的用沒有根據的波羅夷罪來誹謗陀驃摩羅子比丘嗎？』回答說：『確實如此，世尊！』佛說：『為什麼？』回答說：『這位長老（指陀驃摩羅子）故意破壞我們的房舍，甚至說『如果這位長老長期修行梵行，我們就會一直受苦惱。』就用波羅夷法來誹謗他。』佛告訴六群比丘：『這是惡事，我經常教導你們對於修行梵行的人，應當生起恭敬心，用慈悲的身口意來對待他們。你們現在怎麼能對於修行梵行、沒有罪的比丘，用沒有根據的波羅夷法來誹謗呢？這不符合佛法、不符合戒律、不是佛教的教義，不能用這種方式來增長善法。』 佛告訴諸位比丘：『住在舍衛城（Savatthi，古印度城市）的比丘都應當集合起來，因為有十種利益，所以為諸位比丘制定戒律，乃至已經聽過的應當重複聽聞。如果比丘因為嗔恨不高興的緣故，對於清凈無罪的比丘，用沒有根據的波羅夷法來誹謗，想要破壞那位比丘的清凈修行。他在之後，如果檢查或者不檢查，就說：『這件事沒有根據，我因為嗔恨的緣故。』說了這樣的話，

【English Translation】 English version: 『Slandering with the Parajika offense.』 That is, saying: 『Elder! You have committed a Parajika offense, I shall accuse you of it.』 He replies: 『I have no such offense.』 They say: 『Who would commit theft and say, 'I am a thief'? But you have committed a Parajika offense today.』 They slander him in front of many people, and again slander the venerable Dabba Mallaputta (a respected monk) in the Sangha (monastic community), saying he has committed a Parajika offense. Dabba Mallaputta goes to inform the Blessed One (Buddha): 『The Bhikkhu (monk) Ciyadi slanders me with a baseless Parajika offense.』 The Buddha says: 『Have you done such a thing?』 He replies: 『No, Blessed One!』 The Buddha says: 『Bhikkhu! The Tathagata (Buddha's self-reference) knows you are pure, what can others' slander do to you?』 Dabba says: 『Although the Blessed One knows I am pure and without fault, I only hope the Blessed One will have compassion and tell them, so that they may generate faith and not suffer harm for a long night.』 The Buddha says: 『Call the Group-of-Six Bhikkhus here.』 They are called, and the Buddha asks the Group-of-Six Bhikkhus: 『Do you truly slander the Bhikkhu Dabba Mallaputta with a baseless Parajika offense?』 They reply: 『Indeed, Blessed One!』 The Buddha says: 『Why?』 They reply: 『This elder (referring to Dabba Mallaputta) deliberately destroys our dwellings, and even says, 'If this elder practices the Brahmacarya (holy life) for a long time, we will always suffer.' So we slander him with the Parajika offense.』 The Buddha tells the Group-of-Six Bhikkhus: 『This is an evil deed. I always teach you to have respect for those who practice the Brahmacarya, and to treat them with compassionate body, speech, and mind. How can you now slander a Bhikkhu who practices the Brahmacarya and is without fault, with a baseless Parajika offense? This is not in accordance with the Dharma (teachings), not in accordance with the Vinaya (monastic rules), not in accordance with the Buddha's teachings, and this is not the way to increase good deeds.』 The Buddha tells the Bhikkhus: 『All the Bhikkhus residing in Savatthi (ancient Indian city) should gather together. Because of ten benefits, I am establishing precepts for the Bhikkhus, and even those who have heard them should hear them again. If a Bhikkhu, out of anger and displeasure, slanders a pure and faultless Bhikkhu with a baseless Parajika offense, wanting to destroy that Bhikkhu's pure conduct. Later, whether he investigates or does not investigate, he says: 『This matter is baseless, I did it out of anger.』 Having said these words,

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僧伽婆尸沙。」

比丘者，如上說。

瞋者，九惱及非處起瞋。第十恨者，凡夫及學人有不喜者，乃至阿羅漢有無根者，事根不現。又不見彼事、不聞彼事、不疑彼事。

波羅夷者，四波羅夷中一一也。

謗者，無事橫說過也。

欲破彼凈行者，欲令彼非比丘非沙門、非釋種子，欲令作沙彌、作俗人、作園民、作外道。

彼於後時，若撿挍、若不撿挍。撿挍者，問言：「汝見何事？淫耶？盜五錢耶？故殺人耶？不實稱過人法耶？云何見？何因見？何處見？」是為撿挍。若不如是問者，是名不撿挍也。

是事無根住瞋恨故說，作是語者，僧伽婆尸沙。僧伽婆尸沙者，如上說。

若比丘瞋恨，謗二相似者，不凈者、清凈者。清凈者，言見我犯何等罪？四事中若一、若二耶？十三事中若一、若二耶？若不見、不聞、不疑、不決了便謗。若屏處、若眾多人中、若眾僧中：「我見彼犯波羅夷、我聞彼犯波羅夷、我疑彼犯波羅夷。」見不實見根本不實、聞不實聞根本不實、疑不實疑根本不實。本曾見妄聞妄疑妄，見不爾、聞不爾、疑不爾，對面四目謗，語語僧伽婆尸沙。是比丘於四波羅夷中一一謗，犯僧伽婆尸沙。以十三僧伽婆尸沙中一一謗，犯波夜提。以波夜提罪一一謗，得

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

『比丘』（bhikkhu，出家男眾），如上文所說。

『瞋』（krodha，憤怒），指九種惱怒以及不應生起之處生起的憤怒。『第十恨』（upanaha，怨恨），指凡夫和有學的聖者心中對不喜之事產生的怨恨，乃至阿羅漢（arahant，已證悟者）心中生起的無根之恨，即事情的根源並不明顯。又或者，他們沒有親眼見到那件事，沒有親耳聽到那件事，也沒有對那件事產生懷疑。

『波羅夷』（Parajika，斷頭罪），指四種波羅夷罪中的任何一種。

『謗』（abhyakhyana，誹謗），指無中生有，橫加指責。

『欲破彼凈行者』，指想要破壞那些持戒清凈者的修行，想要使他們不再是比丘、不再是沙門（samana，出家修行者）、不再是釋迦族的後裔，想要讓他們成為沙彌（sramanera，小沙彌）、成為在家俗人、成為園丁或成為外道。

『彼於後時，若撿挍、若不撿挍』。『撿挍』，指盤問，例如問：『你看見了什麼事？是淫慾之事嗎？是盜竊五錢嗎？是故意殺人嗎？是不真實的宣稱自己證得了超人的境界嗎？你是怎麼看見的？因為什麼原因看見的？在什麼地方看見的？』這叫做『撿挍』。如果不是這樣盤問，就叫做『不撿挍』。

『是事無根住瞋恨故說，作是語者，僧伽婆尸沙』。因為這件事毫無根據，只是出於瞋恨而說，說了這樣的話，就犯了僧伽婆尸沙罪。『僧伽婆尸沙』，如上文所說。

若比丘因瞋恨而誹謗兩種相似的情況，即不清凈的情況和清凈的情況。『清凈者』，指（被誹謗者）說：『你看見我犯了什麼罪？是四種波羅夷罪中的一種或兩種嗎？是十三種僧伽婆尸沙罪中的一種或兩種嗎？』如果沒有親眼看見、沒有親耳聽見、沒有產生懷疑、沒有確定無疑就進行誹謗。無論是在隱蔽的地方、在眾多人中、還是在僧團中說：『我看見他犯了波羅夷罪，我聽見他犯了波羅夷罪，我懷疑他犯了波羅夷罪。』所見不是真實所見，根本不是真實的；所聞不是真實所聞，根本不是真實的；所疑不是真實所疑，根本不是真實的。本來曾經見過虛妄之事、聽過虛妄之事、懷疑過虛妄之事，現在所見不是那樣、所聞不是那樣、所疑不是那樣，卻當面誹謗，每說一句話都犯僧伽婆尸沙罪。如果這個比丘用四種波羅夷罪中的任何一種來誹謗，就犯僧伽婆尸沙罪。如果用十三種僧伽婆尸沙罪中的任何一種來誹謗，就犯波夜提（pacittiya，單墮罪）。如果用波夜提罪中的任何一種來誹謗，就得……

【English Translation】 English version 『Sanghavasesa』 (remaining with the Sangha).

『Bhikkhu』 (monk), as explained above.

『Anger』 (krodha), refers to the nine kinds of annoyance and anger arising in inappropriate situations. 『The tenth resentment』 (upanaha), refers to the resentment that ordinary people and trainees have towards things they dislike, and even the rootless resentment that arises in arahants (enlightened beings), where the root of the matter is not apparent. Furthermore, they have not seen the matter, have not heard the matter, and have not doubted the matter.

『Parajika』 (defeat), refers to any one of the four Parajika offenses.

『Slander』 (abhyakhyana), refers to falsely accusing someone without any basis.

『Desiring to destroy those of pure conduct』 means wanting to ruin the practice of those who uphold pure precepts, wanting to make them no longer bhikkhus, no longer samanas (ascetics), no longer descendants of the Sakya clan, wanting to make them become sramaneras (novices), become laypeople, become gardeners, or become heretics.

『He, at a later time, either investigates or does not investigate.』 『Investigates』 means to question, for example, asking: 『What did you see? Was it a matter of lust? Was it stealing five coins? Was it intentionally killing a person? Was it falsely claiming to have attained superhuman states? How did you see it? For what reason did you see it? Where did you see it?』 This is called 『investigating.』 If he does not question in this way, it is called 『not investigating.』

『Because of anger and resentment, he speaks about this matter without any basis; one who speaks in this way commits a Sanghavasesa offense.』 『Sanghavasesa,』 as explained above.

If a bhikkhu, out of anger, slanders two similar situations, namely impure situations and pure situations. 『Pure situations』 refers to (the one being slandered) saying: 『What offense did you see me commit? Was it one or two of the four Parajika offenses? Was it one or two of the thirteen Sanghavasesa offenses?』 If he slanders without having seen, without having heard, without having doubted, without having ascertained. Whether in a hidden place, in a crowd of people, or in the Sangha: 『I saw him commit a Parajika offense, I heard him commit a Parajika offense, I suspect him of committing a Parajika offense.』 What was seen was not truly seen, the root was not true; what was heard was not truly heard, the root was not true; what was suspected was not truly suspected, the root was not true. Originally, he had seen false things, heard false things, suspected false things, but now what is seen is not like that, what is heard is not like that, what is suspected is not like that, yet he slanders face to face, each word is a Sanghavasesa offense. If this bhikkhu slanders with any one of the four Parajika offenses, he commits a Sanghavasesa offense. If he slanders with any one of the thirteen Sanghavasesa offenses, he commits a Pacittiya (expiation) offense. If he slanders with any one of the Pacittiya offenses, he incurs...

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越比尼罪。波羅提提舍尼、眾學法及威儀法謗者，犯越比尼心悔。若謗比丘尼八波羅夷、十九僧伽婆尸沙，若一一謗，波夜提。三十尼薩耆、百四十一波夜提，若一一謗，犯越比尼罪。八波羅提提舍尼、眾學及威儀，一一謗，犯越比尼心悔。學戒尼十八事，若一一謗言當更與學戒，犯偷蘭罪。沙彌、沙彌尼十戒，若一一謗言當更與出家，犯越比尼罪。下至俗人五戒，若一一謗，犯越比尼心悔。是故說：「若比丘瞋恨不喜故，乃至作是語者，僧伽婆尸沙。」(八戒竟)

摩訶僧祇律卷第六 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第七

東晉天竺三藏佛陀跋陀羅共法顯譯

明僧殘戒之餘

佛住舍衛城，廣說如上。時尊者陀驃摩羅子，眾僧拜典知九事，如上說。乃至六群比丘，受得下房粗食，心常愁苦，乃至念言：「是長老陀驃摩羅子久在梵行者，我等常得苦惱。又世尊制戒，不聽以無根波羅夷法謗，今當求其罪過根原。」作是語已，常隨逐尊者陀驃摩羅子，若行、若住、若坐、若臥，常隨左右至月八日、十四日、十五日。諸比丘尼來禮佛足，是時尊者陀驃摩羅子去佛不遠，於一面坐。諸比丘尼禮佛足已，次來禮尊者陀驃摩羅子。陀驃摩羅子時有姊妹比丘尼

【現代漢語翻譯】 現代漢語譯本： 違越比尼罪。對於波羅提提舍尼（懺悔罪）、眾學法以及威儀法進行誹謗的人，犯違越比尼心悔罪。如果誹謗比丘尼的八波羅夷（斷頭罪）、十九僧伽婆尸沙（僧殘罪），每誹謗一項，犯波夜提罪。對於三十尼薩耆（捨墮罪）、一百四十一波夜提罪，每誹謗一項，犯違越比尼罪。對於八波羅提提舍尼罪、眾學法以及威儀法，每誹謗一項，犯違越比尼心悔罪。對於學戒尼的十八事，如果誹謗說應當重新給予學戒，犯偷蘭罪。對於沙彌、沙彌尼的十戒，如果誹謗說應當重新給予出家，犯違越比尼罪。乃至對於俗人的五戒，如果誹謗，犯違越比尼心悔罪。因此說：『如果比丘因為嗔恨不喜的緣故，乃至說出這樣的話，犯僧伽婆尸沙罪。』（八戒完畢） 《摩訶僧祇律》卷第六 大正藏第 22 冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第七

東晉天竺三藏佛陀跋陀羅共法顯譯

明僧殘戒之餘

佛陀住在舍衛城，廣泛宣說如上所述。當時尊者陀驃摩羅子（Dabyamallaputta），眾僧推舉他管理九種事務，如上所述。乃至六群比丘，即使得到下等房舍和粗糙食物，心中仍然常常愁苦，乃至想念說：『這位長老陀驃摩羅子（Dabyamallaputta）長期修行梵行，我們常常因此感到苦惱。而且世尊制定戒律，不允許用沒有根據的波羅夷法（Parajika）來誹謗，現在應當尋找他的罪過根源。』說了這些話之後，常常跟隨尊者陀驃摩羅子（Dabyamallaputta），無論行走、站立、坐著、躺臥，常常跟隨左右直到每月初八、十四、十五日。諸位比丘尼前來禮拜佛陀的雙足，這時尊者陀驃摩羅子（Dabyamallaputta）離佛陀不遠，在一旁坐著。諸位比丘尼禮拜佛陀的雙足之後，接著來禮拜尊者陀驃摩羅子（Dabyamallaputta）。陀驃摩羅子（Dabyamallaputta）當時有姐妹是比丘尼。

【English Translation】 English version: A transgression of Vinaya offense. One who slanders the Patidesaniya (offense of confession), the rules of training, and the rules of deportment commits a transgression of Vinaya offense with remorse. If one slanders a Bhikkhuni's eight Parajikas (defeat), nineteen Sanghavasesas (formal meeting offense), for each slander, one commits a Payattika offense. For the thirty Nissaggiyas (offense entailing forfeiture), one hundred and forty-one Payattikas, for each slander, one commits a transgression of Vinaya offense. For the eight Patidesaniyas, the rules of training, and the rules of deportment, for each slander, one commits a transgression of Vinaya offense with remorse. For the eighteen matters of a female novice's training, if one slanders, saying that she should be given the training again, one commits a Thullaccaya offense. For a Samanera's (male novice), Samaneri's (female novice) ten precepts, if one slanders, saying that they should be given ordination again, one commits a transgression of Vinaya offense. Even for a layperson's five precepts, if one slanders, one commits a transgression of Vinaya offense with remorse. Therefore, it is said: 'If a Bhikkhu, due to anger and displeasure, even utters such words, he commits a Sanghavasesa offense.' (End of the eight precepts) Mahasamghika Vinaya, Volume 6 Taisho Tripitaka, Volume 22, No. 1425, Mahasamghika Vinaya

Mahasamghika Vinaya, Volume 7

Translated by Buddhabhadra and Faxian of the Eastern Jin Dynasty

Explaining the Remaining Sanghavasesa Precepts

The Buddha resided in Sravasti, extensively expounding as mentioned above. At that time, Venerable Dabyamallaputta (Dabyamallaputta), was appointed by the Sangha to manage nine affairs, as mentioned above. Even the group of six Bhikkhus, even though they received inferior lodgings and coarse food, were often distressed in their hearts, even thinking: 'This elder Dabyamallaputta (Dabyamallaputta) has long practiced the Brahma-faring, and we are often troubled by this. Moreover, the World Honored One has established precepts, not allowing slander with unfounded Parajika (Parajika) offenses, now we should seek the root cause of his transgressions.' After saying these words, they often followed Venerable Dabyamallaputta (Dabyamallaputta), whether walking, standing, sitting, or lying down, they often followed him on the 8th, 14th, and 15th days of the month. The Bhikkhunis came to pay homage to the Buddha's feet, at this time Venerable Dabyamallaputta (Dabyamallaputta) was not far from the Buddha, sitting on one side. After the Bhikkhunis paid homage to the Buddha's feet, they then came to pay homage to Venerable Dabyamallaputta (Dabyamallaputta). Dabyamallaputta (Dabyamallaputta) at that time had sisters who were Bhikkhunis.

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，禮拜時風吹衣角，墮陀驃摩羅子膝上，即以手舉去。時六群比丘便作是言：「長老陀驃汝犯波羅夷。」陀驃言：「我無是事。」六群比丘復言：「我已見事，何所復疑？誰復作賊，自言是賊。」便於屏處及多人中，乃至僧中說是事。爾時陀驃以是因緣，具白世尊，佛言：「呼六群比丘來。」即便呼來。佛問六群比丘：「汝實以無根波羅夷謗陀驃摩羅子耶？」答言：「不也。世尊！實有根本。」佛言：「有何根本？」六群比丘白佛言：「時一齋日有諸比丘尼來禮世尊，次禮長老陀驃。爾時風吹尼衣，拂陀驃膝上。爾時陀驃手捉彼衣，是為根本。」佛言：「癡人！此非波羅夷根本，此是異分中小小事。」佛語六群比丘：「汝常不聞，世尊種種因緣，于梵行人所起恭敬心、慈身口意耶？汝今云何于清凈無罪比丘，欲破彼凈行故，以異分中小小事非波羅夷比丘，以波羅夷法謗？此非法、非律、非是佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城比丘皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘瞋恨不喜故，以異分中小小事非波羅夷比丘，以波羅夷法謗，欲破彼梵行。彼於後時，若撿挍、若不撿挍，以異分中小小事，是比丘住瞋恨故說，僧伽婆尸沙。」

比丘瞋恨不喜者，如上說。

異

【現代漢語翻譯】 現代漢語譯本：當時，陀驃·摩羅子（Dabba Mallaputta，一位阿羅漢比丘）在禮拜時，風吹起衣角，落在了他的膝蓋上，他就用手拿開。這時，六群比丘（指行為不端的六位比丘）就說：『長老陀驃，你犯了波羅夷（Parajika，佛教中最重的罪）！』陀驃說：『我沒有做這樣的事。』六群比丘又說：『我們已經親眼看見了，還有什麼可懷疑的？誰會做了賊還自己承認是賊呢？』他們就在私下裡、在眾人面前，甚至在僧團中說這件事。當時，陀驃因為這件事，詳細地稟告了世尊（指釋迦牟尼佛）。佛說：『把六群比丘叫來。』就叫來了他們。佛問六群比丘：『你們真的用沒有根據的波羅夷罪來誹謗陀驃·摩羅子嗎？』他們回答說：『不是的，世尊！確實有根據。』佛說：『有什麼根據？』六群比丘稟告佛說：『當時，在一個齋戒日，有一些比丘尼（Bhikkhuni，女性出家人）來禮拜世尊，然後禮拜長老陀驃。當時風吹起比丘尼的衣服，拂到了陀驃的膝蓋上。當時陀驃用手抓住了那件衣服，這就是根據。』佛說：『愚癡的人啊！這不是波羅夷的根本，這是異分中微不足道的小事。』佛告訴六群比丘：『你們難道沒有經常聽聞，世尊以種種因緣，對於修行梵行的人，生起恭敬心、慈悲的身口意嗎？你們現在怎麼能對於清凈無罪的比丘，想要破壞他的清凈行為，用異分中微不足道的小事，不是犯波羅夷的比丘，用波羅夷的罪來誹謗呢？這不合佛法、不合戒律、不是佛教的教導，不能用這種方式來增長善法。』佛告訴諸位比丘：『住在舍衛城（Savatthi，古印度城市）的比丘都應當集合起來，因為十種利益的緣故，為諸位比丘制定戒律，乃至已經聽聞過的應當重複聽聞。如果比丘因為嗔恨不高興的緣故，用異分中微不足道的小事，不是犯波羅夷的比丘，用波羅夷的罪來誹謗，想要破壞他的梵行。他在之後，無論檢查還是不檢查，因為異分中微不足道的小事，這個比丘因為懷有嗔恨的緣故說了這些話，犯僧伽婆尸沙（Sanghadisesa，僅次於波羅夷的重罪）。』

比丘嗔恨不高興，如上面所說。

異

【English Translation】 English version: At that time, while Dabba Mallaputta (an Arahant bhikkhu) was paying homage, the wind blew the corner of his robe onto his knee, and he removed it with his hand. Then, the group of six bhikkhus (referring to six bhikkhus with misconduct) said: 'Venerable Dabba, you have committed a Parajika (the gravest offense in Buddhism)!' Dabba said: 'I did not do such a thing.' The group of six bhikkhus further said: 'We have already seen it with our own eyes, what is there to doubt? Who would commit a crime and admit to being a thief?' They spoke of this matter in private, in public, and even in the Sangha (monastic community). At that time, Dabba, because of this matter, reported it in detail to the Blessed One (referring to Shakyamuni Buddha). The Buddha said: 'Summon the group of six bhikkhus.' They were summoned. The Buddha asked the group of six bhikkhus: 'Did you truly slander Dabba Mallaputta with an unfounded Parajika offense?' They replied: 'No, Blessed One! There is indeed a basis.' The Buddha said: 'What is the basis?' The group of six bhikkhus reported to the Buddha: 'At that time, on a fast day, some bhikkhunis (female monastics) came to pay homage to the Blessed One, and then paid homage to Venerable Dabba. At that time, the wind blew the bhikkhuni's robe, brushing against Dabba's knee. At that time, Dabba grasped that robe with his hand, that is the basis.' The Buddha said: 'Foolish people! This is not the root of a Parajika, this is a trivial matter among different categories.' The Buddha told the group of six bhikkhus: 'Have you not often heard that the Blessed One, through various causes and conditions, generates respect, loving-kindness in body, speech, and mind towards those who practice the holy life? How can you now, towards a bhikkhu who is pure and without fault, want to destroy his pure conduct, using a trivial matter among different categories, a bhikkhu who has not committed a Parajika, slander him with a Parajika offense? This is not in accordance with the Dharma, not in accordance with the Vinaya (monastic rules), not the teaching of Buddhism, and cannot be used to cultivate good qualities.' The Buddha told the bhikkhus: 'All the bhikkhus residing in Savatthi (an ancient Indian city) should gather together, for the sake of ten benefits, to establish precepts for the bhikkhus, and those who have already heard them should hear them again. If a bhikkhu, out of anger and displeasure, uses a trivial matter among different categories, a bhikkhu who has not committed a Parajika, slanders him with a Parajika offense, wanting to destroy his holy life. Afterwards, whether he investigates or does not investigate, because of a trivial matter among different categories, this bhikkhu spoke these words because he harbored anger, he commits a Sanghadisesa (an offense second only to Parajika).'

A bhikkhu who is angry and displeased, as described above.

Different

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分者，除四波羅夷、十三僧伽婆尸沙，是為異分小小事者，眾學法及威儀也。

非波羅夷比丘，以波羅夷法謗者，四波羅夷中，若一一事謗者，無事說過欲破彼梵行者，欲令彼非比丘非沙門、非釋種子，欲令作沙彌、作俗人、作園民、作外道。

后時若撿挍、若不撿挍。撿挍者，「汝見何事？淫耶？盜耶？故殺人耶？不實稱過人法耶？云何見？何因緣見？何處見？」是名為撿挍。若不如是問者，是名不撿挍。

清凈無罪比丘，以異分中小小事，住瞋恨故說者，僧伽婆尸沙。

僧伽婆尸沙者，如上說。

若比丘瞋恨，謗二相似者：凈、不凈。清凈者言：「見我犯何罪？」一切如上無根中說，乃至謗俗人，越比尼心悔。是故說：「若比丘瞋恨不喜故，以異分中小小事，乃至住瞋恨故說，僧伽婆尸沙。」

佛住王舍城，廣說如上。是時提婆達多欲破和合僧故勤方便執持破僧事，於十二修多羅、戒序、四波羅夷、十三僧伽婆尸沙、二不定法、三十尼薩耆波夜提、九十二波夜提、四波羅提提舍尼、眾學法、七滅諍法、隨順法，不制者制、已制者便開，乃至在家出家共行法，所謂九部經：修多羅、祇夜、授記、伽陀、優陀那、如是語經、本生經、方廣、未曾有法，於此九部經更作異句、異字

【現代漢語翻譯】 現代漢語譯本： 『分』指的是，除了四波羅夷（Sì Bōluóyí，四種最嚴重的罪行）、十三僧伽婆尸沙（Shísān Sēngqié Póshīshā，十三種需要僧團懺悔的罪行）之外，那些屬於異分的小小事情，也就是眾學法以及威儀。 如果一個沒有犯波羅夷罪的比丘，用波羅夷罪來誹謗他人，也就是用四波羅夷中的任何一條來誹謗，在沒有事實的情況下說對方的過失，想要破壞對方的梵行，想要讓對方不再是比丘、沙門（Shāmén，出家人）、釋迦（Shìjiā）的後代，想要讓對方成為沙彌（Shāmí，小和尚）、俗人、園民、外道。 之後如果進行調查，或者不進行調查。如果進行調查，就會問：『你看到什麼事情？是淫慾嗎？是盜竊嗎？是故意殺人嗎？是不真實的宣稱自己有超人的能力嗎？你是怎麼看到的？因為什麼原因看到的？在什麼地方看到的？』這叫做調查。如果不是這樣問，就叫做不調查。 一個清凈無罪的比丘，因為嗔恨的緣故，用異分中的小小事情來指責他人，這屬於僧伽婆尸沙罪。 僧伽婆尸沙罪，如上面所說。 如果比丘因為嗔恨，誹謗兩個相似的情況：清凈和不清凈。被誹謗的清凈比丘會說：『你看到我犯了什麼罪？』一切都像上面無根誹謗中所說的那樣，甚至誹謗到俗人，違背了比尼（Bǐní，戒律）的心而後悔。所以說：『如果比丘因為嗔恨不高興，用異分中的小小事情，乃至因為嗔恨的緣故而說，這屬於僧伽婆尸沙罪。』 佛陀住在王舍城（Wángshěchéng），詳細的敘述如上文所說。當時提婆達多（Típó Dáduō）想要破壞僧團的和合，因此勤奮地想方設法來執行破壞僧團的事情，對於十二修多羅（Shí'èr Xiūduōluó，十二部經）、戒序、四波羅夷、十三僧伽婆尸沙、二不定法、三十尼薩耆波夜提（Sānshí Nísàqí Bōyè tí，三十種捨墮罪）、九十二波夜提（Jiǔshí'èr Bōyè tí，九十二種單墮罪）、四波羅提提舍尼（Sì Bōluó tí tí shě ní，四種向彼悔罪）、眾學法、七滅諍法、隨順法，不應該制定的就制定，已經制定的就放寬，甚至在家出家人共同修行的法，也就是所謂的九部經：修多羅、祇夜（Qí yè，應頌）、授記、伽陀（Qié tuó，諷頌）、優陀那（Yōu tuó nà，自說）、如是語經、本生經、方廣、未曾有法，在這九部經中更改不同的語句、不同的字眼。

【English Translation】 English version: 『Division』 refers to, besides the four Pārājika (Sì Bōluóyí, four gravest offenses), the thirteen Saṃghāvaśeṣa (Shísān Sēngqié Póshīshā, thirteen offenses requiring formal meeting of the Sangha), those minor matters belonging to different categories, which are the rules of training and deportment. If a Bhikṣu (Bǐqiū, monk) who has not committed a Pārājika offense, slanders another with a Pārājika offense, that is, slanders with any one of the four Pārājikas, speaks of the other's faults without basis, wanting to destroy the other's Brahmacarya (Bànxíng, pure conduct), wanting to make the other no longer a Bhikṣu, a Śramaṇa (Shāmén, renunciate), a descendant of Śākya (Shìjiā), wanting to make the other a Śrāmaṇera (Shāmí, novice monk), a layman, a gardener, or a heretic. Later, if there is an investigation, or if there is no investigation. If there is an investigation, one will ask: 『What did you see? Was it lust? Was it theft? Was it intentional killing? Was it falsely claiming to have superhuman abilities? How did you see it? For what reason did you see it? Where did you see it?』 This is called investigation. If one does not ask in this way, it is called no investigation. A Bhikṣu who is pure and without fault, because of anger, uses minor matters from different categories to accuse another, this belongs to the Saṃghāvaśeṣa offense. The Saṃghāvaśeṣa offense, as mentioned above. If a Bhikṣu, because of anger, slanders two similar situations: purity and impurity. The slandered pure Bhikṣu will say: 『What offense did you see me commit?』 Everything is like what was said above in the baseless slander, even slandering a layman, violating the mind of Vinaya (Bǐní, monastic rules) and regretting it. Therefore, it is said: 『If a Bhikṣu, because of anger and displeasure, uses minor matters from different categories, even because of anger, this belongs to the Saṃghāvaśeṣa offense.』 The Buddha stayed in Rājagṛha (Wángshěchéng), the detailed narration is as mentioned above. At that time, Devadatta (Típó Dáduō) wanted to destroy the harmony of the Sangha, therefore diligently tried to execute the matter of destroying the Sangha, regarding the twelve Sutras (Shí'èr Xiūduōluó, twelve divisions of scriptures), the Prātimokṣa (戒序, code of monastic rules), the four Pārājikas, the thirteen Saṃghāvaśeṣas, the two Aniyata (二不定法, uncertain rules), the thirty Niḥsargika Pāyantika (Sānshí Nísàqí Bōyè tí, thirty offenses entailing forfeiture), the ninety-two Pāyantikas (Jiǔshí'èr Bōyè tí, ninety-two offenses of expiation), the four Prātideśanīyas (Sì Bōluó tí tí shě ní, four offenses to be confessed), the rules of training, the seven ways to settle disputes, the laws in accordance, those that should not be established are established, those that have been established are relaxed, even the practices shared by lay and ordained, which are the so-called nine divisions of scriptures: Sutra, Geya (Qí yè, verses), Vyākaraṇa, Gāthā (Qié tuó, stanzas), Udāna (Yōu tuó nà, inspired utterances), Itivṛttaka, Jātaka, Vaipulya, Adbhūtadharma, in these nine divisions of scriptures, changing different phrases and different words.

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、異味、異義，各各異文辭說，自誦習持亦教他誦持。時諸比丘語提婆達多：「汝莫作方便壞和合僧，莫執持破僧事，汝莫為破和合僧故勤方便，莫受破僧事故共諍。長老當與僧同事。何以故？僧和合歡喜不諍，共一學如水乳合，如法說法照明安樂住。」如是一諫不止，第二、第三諫亦復不止。諸比丘以是因緣往白佛言：「世尊！提婆達多欲破和合僧故勤方便執持破僧事，從戒序乃至九部法，異句、異字、異味、異義，各各異文辭說，自誦習亦教他。時諸比丘一諫不止，二諫、三諫猶故不止。」佛告諸比丘：「若是提婆達多愚癡人！欲破和合僧故勤方便執持破僧事，乃至九部法作異句、異字、異味、異義，各各異文辭說。三諫不止者，汝去應當屏處三諫，多人中三諫。僧中三諫，令舍是事。」比丘屏處諫者，應作是說：「汝提婆達多！實欲破和合僧執持破僧事，乃至九部法，異句、異字、異味、異義，異文辭說，自誦習亦復教他不？」答言：「實爾。」復應語提婆達多：「汝莫破和合僧故勤方便，莫執持破僧事。長老提婆達多！破和合僧最是大惡重罪，當墮惡道入泥犁中，經劫受罪。提婆達多！我今慈心饒益故，當受我語。一諫已過二諫在，舍此事不？」不捨者，第二、第三諫亦如是。復于多人中三諫亦如是。猶不止

【現代漢語翻譯】 現代漢語譯本 當時，一些比丘（bhiksu，佛教僧侶）對提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）說：『你不要想方設法破壞僧團（samgha，佛教僧侶團體）的和合，不要堅持分裂僧團的行為，不要爲了破壞僧團的和合而努力，不要因為分裂僧團的事情而爭論。長老（指提婆達多）應當與僧團一起行事。為什麼呢？僧團和合歡喜，沒有爭論，共同學習，如同水乳交融，如法說法，安樂地居住。』這樣勸諫一次不聽，勸諫第二次、第三次仍然不聽。 比丘們因為這件事去稟告佛陀（Buddha，覺悟者，指釋迦牟尼）：『世尊（Bhagavan，對佛陀的尊稱）！提婆達多想要破壞僧團的和合，所以努力想辦法，堅持分裂僧團的行為，從戒序（Pratimoksha，僧團的戒律）乃至九部法（Angas，佛經的九種分類），改變語句、文字、味道、意義，用不同的文辭來說，自己誦讀學習，也教他人誦讀學習。當時，比丘們勸諫一次不聽，勸諫兩次、三次仍然不聽。』 佛陀告訴比丘們：『如果提婆達多這個愚癡的人，想要破壞僧團的和合，所以努力想辦法，堅持分裂僧團的行為，乃至九部法，改變語句、文字、味道、意義，用不同的文辭來說，三次勸諫不聽的，你們應當私下勸諫三次，在眾人中勸諫三次，在僧團中勸諫三次，讓他放棄這件事。』 比丘私下勸諫，應當這樣說：『你提婆達多！真的想要破壞僧團的和合，堅持分裂僧團的行為，乃至九部法，改變語句、文字、味道、意義，用不同的文辭來說，自己誦讀學習，也教他人嗎？』如果他回答說：『確實如此。』就應當再告訴提婆達多：『你不要爲了破壞僧團的和合而努力，不要堅持分裂僧團的行為。長老提婆達多！破壞僧團的和合是最嚴重的罪惡，會墮入惡道，進入泥犁（naraka，地獄）之中，經歷漫長的劫數（kalpa，極長的時間單位）受罪。提婆達多！我現在以慈悲心饒益你，應當聽從我的話。一次勸諫已經過去，還有兩次勸諫的機會，放棄這件事嗎？』如果不放棄，第二次、第三次勸諫也像這樣。在眾人中勸諫三次也像這樣。如果仍然不聽……

【English Translation】 English version Then, some bhiksus (Buddhist monks) said to Devadatta (Buddha's cousin who later betrayed him): 'Do not devise means to break the harmony of the samgha (Buddhist monastic community), do not persist in actions that divide the samgha, do not strive to break the harmony of the samgha, do not quarrel over matters that divide the samgha. Elder (referring to Devadatta), you should act together with the samgha. Why? Because the samgha is harmonious, joyful, and without contention, learning together like milk and water mixed, expounding the Dharma according to the law, and dwelling in peace.' He did not stop after one admonition, nor after the second or third. Because of this, the bhiksus went to inform the Buddha (the Awakened One, referring to Siddhartha Gautama): 'Bhagavan (Blessed One, a title of respect for the Buddha)! Devadatta, wishing to break the harmony of the samgha, is striving to devise means, persisting in actions that divide the samgha, changing the phrases, words, flavors, and meanings from the Pratimoksha (monastic code) to the nine Angas (nine divisions of the Buddhist scriptures), speaking with different wording, reciting and learning himself, and also teaching others to recite and learn. At that time, the bhiksus admonished him once without success, and even after admonishing him twice or three times, he still did not stop.' The Buddha told the bhiksus: 'If this foolish man, Devadatta, wishes to break the harmony of the samgha, striving to devise means, persisting in actions that divide the samgha, changing the phrases, words, flavors, and meanings from the Pratimoksha to the nine Angas, speaking with different wording, and does not stop after three admonitions, you should go and admonish him three times in private, three times in public, and three times within the samgha, so that he abandons this matter.' When admonishing him in private, the bhiksu should say: 'You, Devadatta! Do you truly wish to break the harmony of the samgha, persist in actions that divide the samgha, changing the phrases, words, flavors, and meanings from the Pratimoksha to the nine Angas, speaking with different wording, reciting and learning yourself, and also teaching others?' If he answers: 'Indeed, it is so,' then you should tell Devadatta again: 'Do not strive to break the harmony of the samgha, do not persist in actions that divide the samgha. Elder Devadatta! Breaking the harmony of the samgha is the greatest evil and a grave offense, and you will fall into the evil realms, enter into naraka (hell), and suffer for kalpas (eons). Devadatta! I am now benefiting you with a compassionate heart, you should listen to my words. One admonition has passed, there are still two opportunities for admonition, will you abandon this matter?' If he does not abandon it, the second and third admonitions should be like this. The three admonitions in public should also be like this. If he still does not stop...'

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者，將詣僧中應作求聽羯磨。羯磨者作如是說：「大德僧聽！是長老提婆達多欲破和合僧故勤方便執持破僧事住，於十二事，乃至九部經，異句、異字、異味、異義，異文辭說，自誦亦教他。已屏處三諫、多人中三諫，猶故不止。若僧時到，僧今于僧中當三諫令止。」僧中應問提婆達多：「汝實於十二法，乃至九部經，異句、異字、異味、異義，異文辭說，自誦復持教他。諸比丘已屏處三諫、多人中三諫，猶故不止耶？」答言：「實爾。」僧中應諫言：「汝提婆達多！莫為破和合僧故勤方便莫執持破僧事，乃至於九部經中，異句、異字、異味、異義，異文辭說。汝莫破和合僧，破和合僧者是大惡事，是重罪墮惡道入泥犁中，經劫受罪。今日眾僧中慈心諫汝，欲饒益故，當受僧語。一諫已過二諫在，當舍此事。」若不捨，如是第二、第三諫猶故不止。諸比丘復以是事，往白世尊：「是提婆達多已於屏處三諫、多人中三諫、僧中三諫，此事猶故不捨。」佛語諸比丘：「是提婆達多癡人！破和合僧勤方便執持破僧事，已屏處三諫、多人中三諫、僧中三諫，此事猶故不捨者，僧應與作舉羯磨。」

諸比丘白佛言：「世尊！云何是提婆達多不受諸比丘諫，自受苦惱。」佛告諸比丘：「不但今日不信他語自受苦惱，過去世時

【現代漢語翻譯】 現代漢語譯本： 如果有人將要前往僧團中，應該進行請求聽聞羯磨（Karma，業）的儀式。羯磨的說法如下：『尊敬的僧團請聽！這位長老提婆達多（Devadatta，天授）因為想要破壞僧團的和合，所以勤加方便，執持破壞僧團的事情不放，在十二事，乃至九部經中，以不同的語句、不同的字詞、不同的意味、不同的意義、不同的文辭進行宣說，自己誦讀也教導他人。已經在私下勸諫三次、在眾人中勸諫三次，仍然不止。如果僧團認為時機已到，僧團現在應當在僧團中勸諫三次，令其停止。』 僧團中應該問提婆達多：『你確實在十二法，乃至九部經中，以不同的語句、不同的字詞、不同的意味、不同的意義、不同的文辭進行宣說，自己誦讀並且教導他人。眾比丘已經在私下勸諫三次、在眾人中勸諫三次，你仍然不止嗎？』他如果回答說：『確實如此。』僧團中應該勸諫說：『你，提婆達多！不要爲了破壞僧團的和合而勤加方便，不要執持破壞僧團的事情，乃至於在九部經中，以不同的語句、不同的字詞、不同的意味、不同的意義、不同的文辭進行宣說。你不要破壞僧團的和合，破壞僧團的和合是極大的惡事，是重罪，會墮入惡道，進入泥犁（Naraka，地獄）之中，經歷劫數遭受罪報。今日眾僧以慈悲之心勸諫你，爲了饒益你的緣故，應當接受僧團的勸告。一次勸諫已經過去，還有兩次勸諫，應當捨棄此事。』如果他不捨棄，就這樣進行第二次、第三次勸諫，他仍然不止。眾比丘又將此事稟告世尊：『這位提婆達多已經在私下勸諫三次、在眾人中勸諫三次、在僧團中勸諫三次，此事仍然不捨棄。』 佛陀告訴眾比丘：『這位提婆達多真是愚癡之人！破壞僧團的和合，勤加方便，執持破壞僧團的事情不放，已經在私下勸諫三次、在眾人中勸諫三次、在僧團中勸諫三次，此事仍然不捨棄，僧團應當對他進行舉羯磨（Ukkhittakamma，擯罰羯磨）。』 眾比丘稟告佛陀說：『世尊！為什麼提婆達多不接受眾比丘的勸諫，自己遭受苦惱。』佛陀告訴眾比丘：『不只是今天不相信他人之語而自己遭受苦惱，過去世時也是如此。』

【English Translation】 English version: If someone is about to go to the Sangha (community), they should perform the Karma (action, deed) ritual to request a hearing. The Karma should be stated as follows: 'Venerable Sangha, listen! This elder Devadatta (gift of the gods) is diligently trying to break the harmony of the Sangha, so he persists in holding onto matters that disrupt the Sangha. Regarding the twelve matters, and even the nine divisions of scriptures, he speaks with different phrases, different words, different flavors, different meanings, and different literary styles, reciting them himself and teaching them to others. He has already been admonished three times in private and three times in public, yet he still does not stop. If the Sangha deems the time is right, the Sangha should now admonish him three times in the Sangha, to make him stop.' The Sangha should ask Devadatta: 'Is it true that you are speaking with different phrases, different words, different flavors, different meanings, and different literary styles regarding the twelve matters, and even the nine divisions of scriptures, reciting them yourself and teaching them to others? The Bhikkhus (monks) have already admonished you three times in private and three times in public, yet you still do not stop?' If he answers: 'It is true,' the Sangha should admonish him: 'You, Devadatta! Do not diligently try to break the harmony of the Sangha, do not persist in holding onto matters that disrupt the Sangha, even to the point of speaking with different phrases, different words, different flavors, different meanings, and different literary styles in the nine divisions of scriptures. Do not break the harmony of the Sangha, for breaking the harmony of the Sangha is a great evil, a grave offense that will lead to falling into evil realms, entering Naraka (hell), and suffering punishment for kalpas (eons). Today, the Sangha admonishes you with compassion, for your benefit, you should accept the Sangha's advice. One admonishment has passed, there are two more, you should abandon this matter.' If he does not abandon it, then the second and third admonishments should be given in the same way, but he still does not stop. The Bhikkhus then report this matter to the World-Honored One: 'This Devadatta has already been admonished three times in private, three times in public, and three times in the Sangha, but he still does not abandon this matter.' The Buddha tells the Bhikkhus: 'This Devadatta is a foolish person! He is breaking the harmony of the Sangha, diligently trying to disrupt the Sangha, and persisting in holding onto matters that disrupt the Sangha. He has already been admonished three times in private, three times in public, and three times in the Sangha, but he still does not abandon this matter. The Sangha should perform the Ukkhittakamma (act of suspension) against him.' The Bhikkhus report to the Buddha: 'World-Honored One! Why does Devadatta not accept the admonishments of the Bhikkhus, and instead suffers his own afflictions?' The Buddha tells the Bhikkhus: 'It is not only today that he does not believe the words of others and suffers his own afflictions, but also in the past lives it was the same.'

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已曾如是。」諸比丘白佛言：「已曾爾耶？」佛言：「如是。過去世時有城，名波羅奈，國名伽尸。時有一婆羅門，于曠野中造立義井，為放牧取薪草人行來者，皆就井飲並洗浴。時日向暮有群野干，來趣井飲地殘水。有野干主，不飲地水，便內頭罐中飲水。飲水已戴罐高舉，撲破瓦罐，罐口猶貫其項。諸野干輩語主野干：『若濕樹葉可用者，常當護之，況復此罐利益行人。』野干主言：『我作是事樂，但當快心，那知他事？』時行人語婆羅門：『汝井上罐已破。』復更著之，猶如前法，為野干所破；如是非一，乃至破十四罐。諸野干輩數數諫之，猶不受語。時婆羅門便自念言：『是誰於我福德義井作障礙者，今當往觀。』知其所以，即持罐往著井上，于屏處微伺見之。諸行人飲水而去，無破罐者。至日向暮，見群野干來飲地殘水，唯野干主，飲罐中水，然後撲破。見已便作是念：『正是野干於我福德井而作留難。』便作木罐堅固難破，令入頭易出頭難，持著井邊，捉杖屏處伺之。行人飲訖，向暮野幹羣集，如前飲地殘水，唯野干主飲罐中水訖，便撲地不能令破。時婆羅門捉杖來出打殺野干。時空中有天，說此偈言：

「『知識慈心語，　　佷㑦不受諫； 　　守頑招此禍，　　自喪其身命； 　　是故癡野干，　

【現代漢語翻譯】 現代漢語譯本： 『已曾是這樣。』眾比丘問佛說：『曾經是這樣嗎？』佛說：『是的。過去世的時候，有個城市叫做波羅奈（Bārāṇasī，古印度城市名），國家叫做伽尸（Kāśī，古印度王國名）。當時有個婆羅門（Brahmin，古印度僧侶階層），在曠野中建造了一口公益水井，爲了方便放牧、砍柴的人和來往的行人，都可以在井邊飲水和洗浴。當時，太陽快要落山的時候，有一群野狐來到井邊，喝地上的殘水。其中有一隻野狐首領，不喝地上的水，卻把頭伸進水罐里喝水。喝完水后，它就戴著水罐高高舉起，摔破瓦罐，罐口仍然套在它的脖子上。其他的野狐們勸野狐首領說：『即使是潮濕的樹葉還有用處，尚且應該保護它，更何況這個水罐能利益行人。』野狐首領說：『我做這件事只是爲了快樂，只要自己高興就行，哪裡管得了其他的事情？』當時，有行人告訴婆羅門說：『你井上的水罐已經被打破了。』婆羅門又重新放上一個水罐，像之前一樣，又被野狐打破了；像這樣不止一次，甚至打破了十四個水罐。其他的野狐們多次勸諫它，它仍然不聽勸告。當時，婆羅門自己心裡想：『是誰在我的公益水井上製造障礙呢？我應該去看看。』他知道了原因后，就拿著一個水罐放到井上，在隱蔽的地方偷偷地觀察。行人喝完水離開了，沒有打破水罐的。到了太陽快要落山的時候，看見一群野狐來了，像之前一樣喝地上的殘水，只有野狐首領喝水罐里的水，喝完后就摔在地上，卻不能把水罐摔破。這時，婆羅門拿著木杖出來，打死了野狐。當時，天空中有一個天人，說了這首偈語：

『對於有知識、有慈悲心的人說的話， 蠻橫頑固的人不接受勸諫； 堅持頑固，招來這樣的災禍， 自己喪失了性命； 所以說這隻愚癡的野狐，』

【English Translation】 English version: 『It has been so.』 The monks said to the Buddha, 『Has it been so?』 The Buddha said, 『Yes. In the past, there was a city named Bārāṇasī (an ancient city in India), and the country was called Kāśī (an ancient Indian kingdom). At that time, there was a Brahmin (a member of the priestly class in ancient India) who built a public well in the wilderness, so that those who herded livestock, gathered firewood, and travelers could drink and bathe at the well. As evening approached, a pack of jackals came to the well to drink the remaining water on the ground. The leader of the jackals, however, did not drink the water on the ground but instead put its head into a pot to drink. After drinking, it lifted the pot high and smashed it, but the pot's mouth remained stuck around its neck. The other jackals advised their leader, 『Even a wet leaf is useful and should be protected, let alone this pot that benefits travelers.』 The jackal leader said, 『I do this for my own pleasure; I only care about my own happiness, why should I care about others?』 At that time, a traveler told the Brahmin, 『The pot on your well has been broken.』 The Brahmin replaced it, but it was broken again by the jackal, just as before. This happened more than once; in fact, fourteen pots were broken. The other jackals repeatedly advised it, but it would not listen. Then the Brahmin thought to himself, 『Who is creating obstacles to my charitable well? I should go and see.』 After discovering the reason, he took a pot and placed it on the well, then hid nearby to observe. Travelers drank and left without breaking the pot. As evening approached, he saw the pack of jackals arrive, drinking the remaining water on the ground as before, except for the leader, who drank from the pot and then smashed it on the ground, but could not break it. At this point, the Brahmin came out with a wooden stick and killed the jackal. Then a deva (deity) in the sky spoke this verse:

『Words of knowledge and compassion, A stubborn fool does not heed; Holding onto obstinacy invites this disaster, Losing its own life; Therefore, this foolish jackal,』

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遭斯木罐苦。』」

佛告諸比丘：「爾時野干主者，今提婆達多是。時群野干者，今諸比丘諫提婆達多者是。比丘當知，於過去時已曾不受知識軟語，自喪身命。今復不受諸比丘諫，當墮惡道長夜受苦。」佛告諸比丘：「依止舍衛城比丘皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘欲破和合僧故勤方便執持破僧事故共諍，諸比丘語是比丘言：『長老！莫破和合僧故勤方便執持破僧事故共諍，當與僧同事。何以故？和合僧歡喜不諍，共一學如水乳合，如法說法照明安樂住。長老舍此破僧因緣事。』是比丘諸比丘如是諫時，堅持是事不捨者，諸比丘應第二、第三諫。為舍是事故，第二、第三諫時，舍是事好；若不捨者，僧伽婆尸沙。」

比丘者，如上說。

和合僧者，不別眾，諸比丘雖復斗諍更相導說，但一界一眾一處住一布薩自恣故，名為和合僧。齊幾許當言破和合僧勤方便執持破僧事？若比丘於十二事：戒序、四波羅夷、十三僧伽婆尸沙、二不定、三十尼薩耆波夜提、九十二波夜提、四波羅提提舍尼、眾學法、七滅諍法、隨順法，不制者制、制者便開，是名破和合僧事。複次五眾罪不制者制、制者便開，是名破和合僧事。複次四眾罪不制者制、制者便開，是名破和合僧事。複次

【現代漢語翻譯】 現代漢語譯本： 『遭遇斯木罐的痛苦。』

佛陀告訴眾比丘：『當時的野干首領，就是現在的提婆達多（Devadatta，佛陀的堂弟，以分裂僧團著稱）。當時的野幹羣，就是現在勸諫提婆達多的眾比丘。比丘們應當知道，他在過去的時候，就已經不接受智者的勸告，自己喪失了性命。現在又一次不接受眾比丘的勸諫，將會墮入惡道，長夜受苦。』佛陀告訴眾比丘：『凡是依止在舍衛城（Śrāvastī，古印度城市，佛陀常在此地說法）的比丘，都應當集合起來，爲了十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的，應當重新聽聞。如果比丘想要破壞和合僧團，因此勤加方便，執持破壞僧團的事情，共同爭論，眾比丘應當告訴這個比丘說：「長老！不要爲了破壞和合僧團，勤加方便，執持破壞僧團的事情，共同爭論，應當與僧團同心同德。為什麼呢？和合的僧團歡喜而不爭論，共同學習，如同水乳交融，如法說法，照明安樂地居住。長老應當捨棄這種破壞僧團的因緣。」當衆比丘這樣勸諫這個比丘的時候，如果他堅持這些事情不肯捨棄，眾比丘應當第二次、第三次勸諫。爲了捨棄這些事情的緣故，第二次、第三次勸諫的時候，捨棄這些事情就好；如果不捨棄，就構成僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪，僅次於波羅夷的重罪）。』

比丘（bhikṣu，出家男子）的定義，如前面所說。

和合僧（saṃgha，僧團）的定義，是不分黨派，眾比丘即使有爭鬥，互相引導勸說，只要在一個界限內，一個集會，一個處所居住，一起舉行布薩（poṣadha，每半月誦戒儀式）和自恣（pravāraṇā，解夏儀式），就稱為和合僧。到什麼程度才能說是在破壞和合僧團，勤加方便，執持破壞僧團的事情呢？如果比丘對於十二件事：戒序、四波羅夷（pārājika，斷頭罪，最嚴重的罪）、十三僧伽婆尸沙（saṃghāvaśeṣa，僧殘罪）、二不定、三十尼薩耆波夜提（naiḥsargika pāyattika，捨墮罪）、九十二波夜提（pāyattika，單墮罪）、四波羅提提舍尼（prātideśanīya，悔過罪）、眾學法、七滅諍法、隨順法，不應該制定的制定，應該制定的反而廢除，這叫做破壞和合僧團的事情。再次，對於五眾罪，不應該制定的制定，應該制定的反而廢除，這叫做破壞和合僧團的事情。再次，對於四眾罪，不應該制定的制定，應該制定的反而廢除，這叫做破壞和合僧團的事情。再次……

【English Translation】 English version: 'Encountering the suffering of the Simuka jar.'"

The Buddha told the bhikshus (monks): 'The jackal chief at that time was the present Devadatta (Buddha's cousin, known for causing division in the Sangha). The group of jackals at that time were the bhikshus who are now admonishing Devadatta. Bhikshus should know that in the past, he had already refused the soft words of the wise and lost his life. Now, once again, he does not accept the admonishments of the bhikshus and will fall into the evil realms, suffering for a long night.' The Buddha told the bhikshus: 'All the bhikshus residing in Shravasti (Śrāvastī, an ancient Indian city where the Buddha often taught) should gather together. For the sake of ten benefits, precepts should be established for the bhikshus, and even those who have already heard them should hear them again. If a bhikshu wants to destroy the harmonious Sangha (saṃgha, monastic community), diligently using expedient means, holding onto matters that destroy the Sangha, and arguing together, the bhikshus should tell this bhikshu: "Elder! Do not diligently use expedient means to destroy the harmonious Sangha, holding onto matters that destroy the Sangha, and arguing together. You should be in harmony with the Sangha. Why? A harmonious Sangha rejoices and does not argue, learning together like water and milk blending, teaching the Dharma according to the law, illuminating and dwelling in peace. Elder, abandon this cause of destroying the Sangha." When the bhikshus admonish this bhikshu in this way, if he persists in these matters and does not abandon them, the bhikshus should admonish him a second and third time. For the sake of abandoning these matters, it is good to abandon these matters during the second and third admonishments; if he does not abandon them, it constitutes a Sanghavasesha (Saṃghāvaśeṣa, a formal meeting of the Sangha is required).'

The definition of a bhikshu (bhikṣu, ordained male) is as previously stated.

The definition of a harmonious Sangha (saṃgha, monastic community) is that it is not divided into factions. Even if the bhikshus have disputes and guide and admonish each other, as long as they reside within one boundary, one assembly, one place, and together hold the posadha (poṣadha, bi-monthly recitation of precepts) and pravāraṇā (end of rainy season retreat ceremony), it is called a harmonious Sangha. To what extent can it be said that one is destroying the harmonious Sangha, diligently using expedient means, and holding onto matters that destroy the Sangha? If a bhikshu, regarding twelve matters: the introduction to the precepts, the four parajikas (pārājika, defeat, the most serious offenses), the thirteen sanghavaseshas (saṃghāvaśeṣa, offenses requiring a formal meeting of the Sangha), the two uncertain offenses, the thirty naissargika payattikas (naiḥsargika pāyattika, offenses involving forfeiture), the ninety-two payattikas (pāyattika, offenses requiring confession), the four pratideshaniyas (prātideśanīya, offenses requiring acknowledgement), the rules of training, the seven methods of settling disputes, and the laws of conformity, establishes what should not be established and abolishes what should be established, this is called destroying the affairs of the harmonious Sangha. Furthermore, regarding the five groups of offenses, establishing what should not be established and abolishing what should be established, this is called destroying the affairs of the harmonious Sangha. Furthermore, regarding the four groups of offenses, establishing what should not be established and abolishing what should be established, this is called destroying the affairs of the harmonious Sangha. Furthermore...

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三眾罪、二眾罪、一眾罪、四波羅夷，不制者制、制者便開，是名破和合僧事。複次六作舍法：折伏羯磨、不語羯磨、發喜羯磨、擯出羯磨、舉羯磨、別住羯磨，於此六作舍法，不制者制、制者便開，是名破和合僧事。

破和合僧比丘者，如提婆達多也。

諸比丘者，若一、若二、若眾多、若眾僧。

三諫者，屏處三諫，多人中三諫，眾僧中三諫。屏處三諫者，問言：「長老！汝實破和合僧故勤方便執持破僧事，乃至十二法不制者制、制者便開耶？」答言：「實爾。」是比丘即便諫言：「長老！汝莫為破和合僧故勤方便執持破僧事，於十二事不制者制、制者便開。破僧者，此是大罪，墮惡道入泥犁中，長夜受苦。我今慈心諫汝，饒益故受我語，一諫已過餘二諫在，舍此事不？」若不捨，第二、第三亦如是。多人前三諫，亦如是。復不止者，將至僧中，應作求聽羯磨：「大德僧聽！是某甲比丘為破和合僧故勤方便執持破僧事，已於屏處三諫、多人中三諫，猶故不止。若僧時到，今于僧中三諫令止。」僧中復問言：「長老！汝實為破和合僧故勤方便執持破僧事，乃至不制者制、制者便開耶？」答言：「實爾。」即應諫言：「今眾僧諫汝，長老！莫為破和合僧故勤方便執持破僧事，乃至不制者制、制者便

開。破僧者，最大惡深重，當於惡道中長夜受苦。今日眾僧慈心呵汝，當止此事。」若不捨者，復第二、第三諫，亦如是說。如是諫時，若舍者善；若不捨者，僧伽婆尸沙。

僧伽婆尸沙者，如上說。

是比丘于屏處諫時，一諫不止，犯越比尼罪。第二、第三亦如是諫。多人中諫時，一諫不止犯越比尼罪。第二、第三諫時，亦如是。至僧中初諫時，說未竟，越比尼罪；說竟，偷蘭罪。第二諫說未竟，越比尼罪；說竟，偷蘭罪。第三諫說未竟，偷蘭罪；說竟，得僧伽婆尸沙。僧伽婆尸沙罪起已，屏處諫、多人中諫及僧中諫，諸越比尼罪、諸偷蘭罪，一切盡合成一僧伽婆尸沙。若中間止者，隨所止處治罪。是故說：「若比丘欲破和合僧故勤方便執持破僧事，乃至三諫不捨者，僧伽婆尸沙。」(第十戒竟)

佛住舍衛城，廣說如上。爾時諸比丘為提婆達多作舉羯磨時，初羯磨竟無有遮者，第二羯磨竟亦無有遮者，第三羯磨時，提婆達多看六群比丘面，而作是言：「六群比丘！汝等長夜承事我，共我從事。今眾僧為我作舉羯磨，已至再說而皆默然。汝等今日持我任於眾人如酪涂麨與烏；如酥涂餅與那俱羅；如油和飯與野干。修梵行者，為人所困，而坐觀之。」六群比丘即起作是言：「如是！如是！長老！是

【現代漢語翻譯】 現代漢語譯本： 佛說：『破壞僧團的人，罪惡極其深重，應當在惡道中長夜受苦。現在眾僧以慈悲心勸誡你，應當停止這種行為。』如果他不停止，就進行第二次、第三次勸誡，也像這樣說。這樣勸誡時，如果他停止了就好；如果不停止，就犯僧伽婆尸沙罪（Sanghavasesa，僧殘罪）。 僧伽婆尸沙罪，如上面所說。 如果這個比丘在隱蔽的地方勸誡時，一次勸誡不停止，就犯越比尼罪（Atikkama，違越戒律罪）。第二次、第三次也這樣勸誡。在多人中勸誡時，一次勸誡不停止，犯越比尼罪。第二次、第三次勸誡時，也這樣。在僧團中第一次勸誡時，話沒說完，犯越比尼罪；說完，犯偷蘭罪（Thullaccaya，粗罪）。第二次勸誡話沒說完，犯越比尼罪；說完，犯偷蘭罪。第三次勸誡話沒說完，犯偷蘭罪；說完，得僧伽婆尸沙罪。僧伽婆尸沙罪產生后，隱蔽處勸誡、多人中勸誡以及僧團中勸誡，所有越比尼罪、所有偷蘭罪，全部合併成一個僧伽婆尸沙罪。如果在中間停止，就按照停止的地方來定罪。所以說：『如果比丘爲了破壞和合的僧團，勤奮地想方設法執意進行破壞僧團的事情，乃至三次勸誡都不停止，就犯僧伽婆尸沙罪。』（第十戒完） 佛住在舍衛城（Savatthi），廣泛地宣說如上內容。當時，眾比丘為提婆達多（Devadatta）作舉羯磨（Ukkhepaniyakamma，擯出羯磨）時，第一次羯磨結束后沒有人阻止，第二次羯磨結束后也沒有人阻止，第三次羯磨時，提婆達多看著六群比丘（Chabbaggiya）的面容，這樣說道：『六群比丘！你們長久以來侍奉我，和我一起做事。現在眾僧為我作舉羯磨，已經到了再說的時候，你們卻都沉默不語。你們今天把我託付給眾人，就像把奶酪塗在炒麥粉上給烏鴉；像把酥油塗在餅上給那俱羅（Nakula，黃鼠狼）；像用油拌飯給野干（Jackal，胡狼）。修行梵行的人，被人困住，卻坐視不管。』六群比丘立即起身說道：『是這樣！是這樣！長老！是』

【English Translation】 English version: The Buddha said, 'One who breaks up the Sangha (community of monks), their evil is extremely deep and heavy, and they should suffer in the evil realms for a long night. Today, the Sangha admonishes you with a compassionate heart; you should stop this behavior.' If he does not stop, then a second and third admonition should be given, saying the same thing. When admonishing in this way, it is good if he stops; if he does not stop, he commits a Sanghavasesa (an offense requiring initial and subsequent meetings of the Sangha). Sanghavasesa, as mentioned above. If this bhikkhu (monk) admonishes in a secluded place, and he does not stop after one admonition, he commits an Atikkama (transgression) offense. The second and third admonitions are also done in the same way. When admonishing in a crowd, if he does not stop after one admonition, he commits an Atikkama offense. The second and third admonitions are also done in the same way. When initially admonishing in the Sangha, if he does not finish speaking, he commits an Atikkama offense; if he finishes speaking, he commits a Thullaccaya (grave offense). If he does not finish speaking during the second admonition, he commits an Atikkama offense; if he finishes speaking, he commits a Thullaccaya offense. If he does not finish speaking during the third admonition, he commits a Thullaccaya offense; if he finishes speaking, he incurs a Sanghavasesa offense. Once the Sanghavasesa offense has arisen, the admonitions in secluded places, in crowds, and in the Sangha, all the Atikkama offenses, all the Thullaccaya offenses, are all combined into one Sanghavasesa offense. If he stops in the middle, he will be punished according to where he stopped. Therefore, it is said: 'If a bhikkhu, wishing to break up the harmonious Sangha, diligently and skillfully persists in the matter of breaking up the Sangha, and does not give it up even after three admonitions, he commits a Sanghavasesa offense.' (End of the Tenth Rule) The Buddha resided in Savatthi (a major city in ancient India), extensively explaining the above. At that time, when the bhikkhus were performing the Ukkhepaniyakamma (act of suspension) for Devadatta (a cousin of the Buddha who became his rival), after the first Kamma (formal act of the Sangha) was completed, no one objected; after the second Kamma was completed, no one objected either. During the third Kamma, Devadatta looked at the faces of the Chabbaggiya (group of six monks), and said, 'Chabbaggiya bhikkhus! You have served me for a long night, working with me. Now the Sangha is performing the Ukkhepaniyakamma for me, and it has come to the point of being repeated, yet you are all silent. Today, you entrust me to the crowd, like spreading cheese on fried flour for crows; like spreading ghee on cakes for Nakula (mongoose); like mixing rice with oil for jackals. Those who practice the holy life are trapped by others, yet you sit and watch.' The Chabbaggiya bhikkhus immediately stood up and said, 'It is so! It is so! Elder! It is'

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法語比丘、律語比丘。是比丘所說，皆是我等欲忍可事。是比丘所見欲忍可事，我等亦欲忍可。是比丘知說，非不知說。」是時有多人遮羯磨不成，時諸比丘語六群比丘：「長老！莫助提婆達多作破和合僧同語同見，當與僧同事。一切僧和合歡喜不諍，共一學如水乳合，如法說法照明安樂住。」作如是一諫不止，第二、第三諫猶故不止。諸比丘以是因緣，具白世尊。佛告諸比丘：「是六群比丘與愚癡提婆達多欲破和合僧，同語同見，已一諫、二諫、三諫不止者。汝去屏處三諫、多人中三諫，應僧中三諫，令舍是事。」比丘受教即于屏處問六群比丘：「汝等實與愚癡提婆達多，破和合僧，同語同見為黨。諸比丘已再三諫，故不止耶？」答言：「實爾。」即便諫之：「汝六群比丘！莫與提婆達多破和合僧同語同見，汝等當與僧同事，一切僧和合歡喜無諍，同一學如水乳合，如法說法照明安樂住。諸長老！破和合僧是最大罪，墮惡道入泥犁中長夜受苦。我今慈心諫汝，欲饒益故，當受我語。一諫已過二諫在，當舍是事。」若不止，第二、第三亦如是說。復于多人中三諫亦如是。復不止者，僧中應作求聽羯磨：「大德僧聽！是六群比丘與提婆達多破和合僧同語同見，已於屏處三諫、多人中三諫，猶故不止。若僧時到，當於僧中

【現代漢語翻譯】 現代漢語譯本 法語比丘（精通法語的僧侶）、律語比丘（精通戒律的僧侶）。這些比丘所說的話，都是我們想要認可的事情。這些比丘所見想要認可的事情，我們也想要認可。這些比丘是知曉真理而說，不是不知曉真理而說。」當時有很多人阻止羯磨（僧團事務），羯磨沒有成功。當時眾比丘告訴六群比丘：「長老們！不要幫助提婆達多（Devadatta，佛陀的堂兄弟，試圖分裂僧團）製造分裂僧團，要與僧團保持一致的言論和見解，應當與僧團一起行事。一切僧團和合歡喜，沒有爭端，共同學習，如同水乳交融，如法說法，光明安樂地居住。」這樣勸諫一次沒有停止，第二次、第三次勸諫仍然沒有停止。眾比丘因為這件事，詳細地稟告了世尊（釋迦牟尼佛）。佛陀告訴眾比丘：「這六群比丘與愚癡的提婆達多想要分裂和合的僧團，言論和見解一致，已經勸諫了一次、兩次、三次都沒有停止。你們去私下勸諫三次、在眾人中勸諫三次，應該在僧團中勸諫三次，讓他們放棄這件事。」比丘們接受教誨，就在私下裡問六群比丘：「你們確實與愚癡的提婆達多，分裂和合的僧團，言論和見解一致，結成朋黨。眾比丘已經再三勸諫，還是不停止嗎？」回答說：「確實如此。」就勸諫他們：「你們六群比丘！不要與提婆達多分裂和合的僧團，言論和見解一致，你們應當與僧團一起行事，一切僧團和合歡喜，沒有爭端，共同學習，如同水乳交融，如法說法，光明安樂地居住。諸位長老！分裂和合的僧團是最大的罪過，會墮入惡道，進入泥犁（Niraya，地獄）中長夜受苦。我現在以慈悲心勸諫你們，爲了饒益你們的緣故，應當聽從我的話。一次勸諫已經過去，還有兩次勸諫，應當放棄這件事。」如果不停止，第二次、第三次也像這樣說。又在眾人中勸諫三次也像這樣。如果仍然不停止，僧團中應當進行求聽羯磨：『大德僧團聽著！這六群比丘與提婆達多分裂和合的僧團，言論和見解一致，已經在私下裡勸諫三次、在眾人中勸諫三次，仍然沒有停止。如果僧團認為時機已到，應當在僧團中'

【English Translation】 English version 『French Bhikkhus (Bhikkhus proficient in French), Vinaya Bhikkhus (Bhikkhus proficient in Vinaya). What these Bhikkhus say, are things that we want to approve. What these Bhikkhus see and want to approve, we also want to approve. These Bhikkhus speak with knowledge, not without knowledge.』 At that time, many people prevented the Karma (Sangha affairs) from being completed. At that time, the Bhikkhus said to the Group-of-Six Bhikkhus: 『Venerable ones! Do not help Devadatta (Buddha's cousin who tried to create a schism in the Sangha) to create a schism in the Sangha, maintain the same speech and views as the Sangha, and should act together with the Sangha. May the entire Sangha be harmonious and joyful, without disputes, learning together, like milk and water blending together, teaching the Dharma according to the Dharma, and living in illuminating peace and happiness.』 After one admonition like this, they did not stop; after the second and third admonitions, they still did not stop. Because of this matter, the Bhikkhus reported in detail to the World Honored One (Sakyamuni Buddha). The Buddha told the Bhikkhus: 『These Group-of-Six Bhikkhus, together with the foolish Devadatta, want to create a schism in the harmonious Sangha, with the same speech and views, and have not stopped after one, two, or three admonitions. You should go and admonish them three times in private, three times in public, and should admonish them three times in the Sangha, so that they abandon this matter.』 The Bhikkhus received the teaching and asked the Group-of-Six Bhikkhus in private: 『Are you indeed colluding with the foolish Devadatta, creating a schism in the harmonious Sangha, with the same speech and views, forming a faction? The Bhikkhus have already admonished you again and again, and you still do not stop?』 They replied: 『Indeed.』 Then they admonished them: 『You Group-of-Six Bhikkhus! Do not collude with Devadatta to create a schism in the harmonious Sangha, with the same speech and views, you should act together with the Sangha, may the entire Sangha be harmonious and joyful, without disputes, learning together, like milk and water blending together, teaching the Dharma according to the Dharma, and living in illuminating peace and happiness. Venerable elders! Creating a schism in the harmonious Sangha is the greatest sin, you will fall into the evil realms, enter the Niraya (hell) and suffer for a long night. I now admonish you with compassion, for the sake of benefiting you, you should listen to my words. One admonition has passed, there are still two admonitions, you should abandon this matter.』 If they do not stop, the second and third times should also be said in this way. Also, admonish them three times in public in the same way. If they still do not stop, the Sangha should perform a seeking-hearing Karma: 『The Sangha of great virtue listens! These Group-of-Six Bhikkhus are colluding with Devadatta to create a schism in the harmonious Sangha, with the same speech and views, and have not stopped after being admonished three times in private and three times in public. If the Sangha deems the time is right, it should in the Sangha』

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三諫令止。」即于僧中問六群比丘：「汝等實與提婆達多破和合僧同語同見，已屏處三諫、多人中三諫，猶故不止耶？」答言：「實爾。」即復諫言：「六群比丘！汝等莫與提婆達多共破和合僧同語同見。破和合僧最是惡事，墮惡道入泥梨中長夜受苦。今僧慈心諫汝，饒益故，當受僧語。一諫已過二諫在，汝舍是事。」若不止者，第二、第三亦如是諫，猶故不捨。諸比丘復以是事具白世尊，佛言：「呼六群比丘來。」即呼來。來已，佛問六群比丘：「汝等實與愚癡提婆達多同語同見破和合僧，諸比丘已屏處三諫、多人中三諫、僧中三諫，猶故不捨耶？」答言：「實爾。世尊！」佛言：「比丘！此是惡事，汝常不聞我種種因緣，呵責𢤱悷難諫，種種因緣讚歎柔軟易諫耶？汝等云何𢤱悷難諫？此非法、非律、非是佛教，不可以是長養善法。」

諸比丘白佛言：「世尊！云何是六群比丘共提婆達多同語同見徒自受苦？」佛告諸比丘：「是六群比丘不但今日同語同見徒自受苦，過去世時已曾如是。」諸比丘白佛言：「已曾爾耶？唯愿說之。」佛告諸比丘：「過去世時，有城名波羅奈，國名伽尸，于空閑處有五百獼猴，遊行林中，到一尼俱律樹。樹下有井，井中有月影現。時獼猴主見是月影，語諸伴言：『月今日死，落在

【現代漢語翻譯】 現代漢語譯本 三番勸諫才停止。』佛陀隨即在僧團中問六群比丘（Loka-vaggiyas）：『你們確實與提婆達多（Devadatta）一起破壞僧團的和合，持有相同的言論和見解，已經在私下勸諫了三次、在眾人中勸諫了三次，仍然不停止嗎？』他們回答說：『確實如此。』佛陀又勸諫說：『六群比丘！你們不要與提婆達多一起破壞僧團的和合，持有相同的言論和見解。破壞僧團的和合是最惡劣的事情，會墮入惡道，進入泥梨（Naraka，地獄）中長夜受苦。現在僧團以慈悲心勸諫你們，爲了你們的利益，應當接受僧團的勸告。一次勸諫已經過去，還有兩次勸諫的機會，你們放棄這件事吧。』如果他們不停止，就進行第二次、第三次同樣的勸諫，但他們仍然不放棄。諸位比丘又將這件事詳細地稟告世尊（Buddha），佛陀說：『叫六群比丘來。』隨即叫他們來。來后，佛陀問六群比丘：『你們確實與愚癡的提婆達多持有相同的言論和見解，破壞僧團的和合，諸位比丘已經在私下勸諫了三次、在眾人中勸諫了三次、在僧團中勸諫了三次，仍然不放棄嗎？』他們回答說：『確實如此。世尊！』佛陀說：『比丘！這是惡劣的事情，你們難道沒有常常聽我說過用種種因緣呵責頑固難以勸諫的人，用種種因緣讚歎柔軟容易勸諫的人嗎？你們為什麼如此頑固難以勸諫？這不符合佛法、不符合戒律、不是佛教的教義，不能用這種方式來增長善法。』 諸位比丘稟告佛陀說：『世尊！為什麼六群比丘與提婆達多持有相同的言論和見解，只是徒勞地遭受痛苦？』佛陀告訴諸位比丘：『這六群比丘不僅僅是今天持有相同的言論和見解徒勞地遭受痛苦，過去世的時候也曾經這樣。』諸位比丘稟告佛陀說：『曾經這樣嗎？希望您能為我們講述。』佛陀告訴諸位比丘：『過去世的時候，有個城市名叫波羅奈（Varanasi），國家名叫伽尸（Kashi），在空閑的地方有五百隻獼猴，在樹林中，來到一棵尼俱律樹（Nyagrodha，榕樹）。樹下有井，井中有月亮的影子顯現。當時獼猴的首領看到這個月影，對它的同伴們說：『月亮今天死了，掉落在

【English Translation】 English version 'He stopped only after three admonitions.' Then, the Buddha asked the group of six monks (Loka-vaggiyas) in the Sangha: 'Is it true that you are with Devadatta, disrupting the harmony of the Sangha, holding the same views and opinions, and have been admonished three times in private and three times in public, yet you still do not stop?' They replied, 'It is true.' The Buddha then admonished them, 'Group of six monks! Do not join Devadatta in disrupting the harmony of the Sangha, holding the same views and opinions. Disrupting the harmony of the Sangha is the worst thing, leading to falling into evil realms and suffering in Naraka (hell) for a long night. Now the Sangha admonishes you with compassion, for your benefit, you should accept the Sangha's advice. One admonition has passed, there are still two opportunities for admonition, give up this matter.' If they do not stop, the second and third admonitions are given in the same way, but they still do not give up. The monks then reported this matter in detail to the Buddha, who said, 'Call the group of six monks here.' They were called and came. After they arrived, the Buddha asked the group of six monks, 'Is it true that you, with the foolish Devadatta, hold the same views and opinions, disrupting the harmony of the Sangha, and the monks have admonished you three times in private, three times in public, and three times in the Sangha, yet you still do not give up?' They replied, 'It is true, World Honored One!' The Buddha said, 'Monks! This is a bad thing. Have you not often heard me use various reasons to rebuke those who are stubborn and difficult to admonish, and use various reasons to praise those who are gentle and easy to admonish? Why are you so stubborn and difficult to admonish? This is not in accordance with the Dharma, not in accordance with the Vinaya, not in accordance with the teachings of Buddhism, and cannot be used to cultivate good deeds.' The monks reported to the Buddha, 'World Honored One! Why do the group of six monks hold the same views and opinions as Devadatta, only to suffer in vain?' The Buddha told the monks, 'These group of six monks are not only suffering in vain today by holding the same views and opinions, but they have been like this in the past.' The monks reported to the Buddha, 'Was it like this in the past? We hope you can tell us about it.' The Buddha told the monks, 'In the past, there was a city named Varanasi, and a country named Kashi. In a secluded place, there were five hundred monkeys in a forest, who came to a Nyagrodha (banyan) tree. Under the tree was a well, and the reflection of the moon appeared in the well. At that time, the leader of the monkeys saw the moon's reflection and said to his companions, 'The moon has died today and fallen into

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井中，當共出之，莫令世間長夜闇冥。』共作議言：『云何能出？』時獼猴主言：『我知出法，我捉樹枝，汝捉我尾，展轉相連，乃可出之。』時諸獼猴即如主語，展轉相捉，小未至水，連獼猴重，樹弱枝折，一切獼猴墮井水中。爾時樹神便說偈言：

「『是等騃榛獸，　　癡眾共相隨； 　　坐自生苦惱，　　何能救世間？』」

佛告諸比丘：「爾時獼猴主者，今提婆達多是。爾時余獼猴者，今六群比丘是。爾時已曾更相隨順受諸苦惱，今復如是。」佛告諸比丘：「依止王舍城比丘皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘同意相助，若一、若二、若眾多同語同見，欲破和合僧。是比丘諸比丘諫時，是同意比丘言：『長老！莫說是比丘好惡事。何以故？是法語比丘、律語比丘。是比丘所說，皆是我等欲忍可事。是比丘所見欲忍可事，我等亦欲忍可。是比丘知說，非不知說。』諸比丘諫是同意比丘：『長老！莫作是語「是法語比丘、律語比丘。」何以故？是非法語比丘、非律語比丘。諸長老！莫助破僧事，當樂助和合僧。何以故？僧和合歡喜不諍，共一學如水乳合，如法說法照明安樂住。諸長老！當舍此破僧事。』是同意比丘，諸比丘如是諫時，堅持不捨者，諸比丘應第二、第三諫，舍此

【現代漢語翻譯】 現代漢語譯本 井裡，大家一起想辦法把它弄出來，不要讓世間長久地處於黑暗之中。』大家一起商量說：『怎樣才能弄出來呢？』這時獼猴首領說：『我知道弄出來的辦法，我抓住樹枝，你們抓住我的尾巴，一個接一個地連線起來，或許可以弄出來。』當時，眾獼猴就按照獼猴首領說的話，一個接一個地抓住，稍微還沒夠到水面，因為連線的獼猴太重，樹枝脆弱斷裂，所有的獼猴都掉進井水中。這時，樹神就說了這首偈語： 『這些愚蠢的野獸， 癡迷的群體互相跟隨； 自找苦吃， 怎麼能拯救世間？』 佛告訴眾比丘：『當時的獼猴首領，就是現在的提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）。當時的其餘獼猴，就是現在的六群比丘（the group of six monks）。當時已經互相跟隨承受各種苦惱，現在又這樣。』佛告訴眾比丘：『住在王舍城（Rajagrha）的比丘都召集起來，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果有比丘同意互相幫助，如果一個、兩個或者眾多人，同一種說法同一種見解，想要破壞僧團的和合。這些比丘在其他比丘勸諫時，這些同意的比丘說：『長老！不要說這個比丘的好壞。為什麼呢？這個是說法語的比丘、說律語的比丘。這個比丘所說的，都是我們想要認可的事情。這個比丘所見想要認可的事情，我們也想要認可。這個比丘知道該說什麼，不是不知道該說什麼。』眾比丘勸諫這些同意的比丘：『長老！不要說這樣的話「這個是說法語的比丘、說律語的比丘。」為什麼呢？他不是說法語的比丘、不是說律語的比丘。各位長老！不要幫助破壞僧團的事情，應當樂於幫助和合僧團。為什麼呢？僧團和合歡喜沒有爭執，共同學習像水和乳交融一樣，如法說法照明安樂地居住。各位長老！應當捨棄這種破壞僧團的事情。』這些同意的比丘，眾比丘這樣勸諫時，堅持不捨棄的，眾比丘應當第二次、第三次勸諫，捨棄這種

【English Translation】 English version 『In the well, let's all work together to get it out, lest the world remain in darkness for a long night.』 They consulted together, saying, 『How can we get it out?』 Then the monkey chief said, 『I know a way to get it out. I will grab a tree branch, and you grab my tail, connecting one after another, and perhaps we can get it out.』 At that time, the monkeys followed the chief's words, grabbing each other one after another. They were still a little short of the water, but because the connected monkeys were too heavy, the weak branch broke, and all the monkeys fell into the well. Then the tree spirit spoke this verse: 『These foolish beasts, A foolish crowd following each other; Bringing suffering upon themselves, How can they save the world?』 The Buddha told the monks, 『The monkey chief at that time is now Devadatta (佛陀的堂兄弟，後背叛佛陀). The other monkeys at that time are now the group of six monks (the group of six monks). They had already followed each other and endured various sufferings, and now it is the same.』 The Buddha told the monks, 『All the monks residing in Rajagrha (王舍城) should be gathered together. Because of the ten benefits, precepts should be established for the monks, and those who have already heard them should hear them again. If there are monks who agree to help each other, whether one, two, or many, with the same words and the same views, wanting to break the harmony of the Sangha. When these monks are admonished by other monks, these agreeing monks say, 『Venerable elders! Do not speak of the good or bad of this monk. Why? This is a monk who speaks the Dharma, a monk who speaks the Vinaya. What this monk says is what we want to approve. What this monk sees and wants to approve, we also want to approve. This monk knows what to say, he does not not know what to say.』 The monks admonish these agreeing monks, 『Venerable elders! Do not say such words as 「This is a monk who speaks the Dharma, a monk who speaks the Vinaya.」 Why? He is not a monk who speaks the Dharma, nor a monk who speaks the Vinaya. Venerable elders! Do not help in breaking the Sangha, you should be happy to help the harmonious Sangha. Why? The Sangha is harmonious, joyful, and without disputes, learning together like water and milk mixing, expounding the Dharma according to the Dharma, illuminating and dwelling in peace and happiness. Venerable elders! You should abandon this matter of breaking the Sangha.』 When these agreeing monks are admonished in this way by the monks, and they persist in not abandoning it, the monks should admonish them a second and third time, to abandon this

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事故。第二、第三諫時，舍是事好；若不捨者，僧伽婆尸沙。」

比丘者，提婆達多是。

同語同見比丘者，六群比丘也。若一、若二、若眾多同語同見者，或有同語不同見、或有同見不同語、或有同語亦同見、或非同語非同見。同語非同見者，言語相助不同彼見，是名同語非同見。同見不同語者，同彼所見而不助說，是名同見不同語。同語同見者，助彼言語同其所見，是名同語同見。非同語非同見者，不助彼語亦不同見，是名非同語非同見。是中同語非同見及同語同見者，當呵諫。云何名為同語同見法？於十二法不制者制、制者便開，是名同語同見法。複次五眾罪不制者制、制者便開，四眾、三眾、二眾、一眾罪，亦如是，不制者制、制者便開。複次六作舍法不制者制、制者便開，是名同語同見法。諸比丘當諫是比丘言：「長老！莫與破和合僧勤方便同語同見。」諸比丘諫是比丘時，執是事堅持者，謂六群比丘也。

諸比丘者，若僧、若多人、若一人也。

三諫者，屏處三諫、多人中三諫、僧中三諫也。屏處諫者：「汝諸長老實與破和合僧勤方便同語同見耶？」答言：「實爾。」復言：「長老！汝莫與破和合僧勤方便同語同見。破僧者最大惡事，當墮惡道長夜受苦。我今慈心諫汝，當舍是

【現代漢語翻譯】 現代漢語譯本： 事故。第二次、第三次勸諫時，最好放棄這件事；如果不放棄，就構成僧伽婆尸沙（Saṃghāvaśeṣa，一種僅次於波羅夷的重罪）。

這裡的比丘（bhikṣu，佛教出家男眾）指的是提婆達多（Devadatta，佛陀的堂兄弟，試圖分裂僧團）。

『同語同見』的比丘指的是六群比丘。如果有一個、兩個或很多個『同語同見』的人，那麼他們或者『同語不同見』，或者『同見不同語』，或者『同語亦同見』，或者『非同語非同見』。『同語非同見』指的是言語上幫助對方，但不同意對方的見解，這叫做『同語非同見』。『同見不同語』指的是同意對方的見解，但不幫助對方說話，這叫做『同見不同語』。『同語同見』指的是幫助對方說話，也同意對方的見解，這叫做『同語同見』。『非同語非同見』指的是不幫助對方說話，也不同意對方的見解，這叫做『非同語非同見』。在這些情況中，『同語非同見』以及『同語同見』的人，應當受到呵責勸諫。什麼叫做『同語同見法』呢？對於十二種戒律中不禁止的加以禁止，已經禁止的又加以開許，這就叫做『同語同見法』。進一步說，對於五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）的罪行，不禁止的加以禁止，已經禁止的又加以開許；四眾、三眾、二眾、一眾的罪行，也是這樣，不禁止的加以禁止，已經禁止的又加以開許。進一步說，對於六種作舍法（指比丘尼的六種捨墮罪），不禁止的加以禁止，已經禁止的又加以開許，這就叫做『同語同見法』。諸位比丘應當勸諫這些比丘說：『長老！不要與那些爲了分裂僧團而勤加方便的人同語同見。』當諸位比丘勸諫這些比丘時，如果他們執持這件事不放，指的就是六群比丘。

這裡的『諸比丘』指的是僧團、很多人或者一個人。

三次勸諫指的是，在私下裡勸諫三次、在很多人面前勸諫三次、在僧團中勸諫三次。私下裡勸諫說：『諸位長老！你們真的爲了分裂僧團而勤加方便，並且同語同見嗎？』回答說：『確實如此。』再勸諫說：『長老！你們不要爲了分裂僧團而勤加方便，並且同語同見。分裂僧團是最大的惡事，會墮入惡道，長夜受苦。我現在以慈悲心勸諫你們，應當放棄這件事。

【English Translation】 English version: Accident. At the second and third admonitions, it is best to abandon this matter; if it is not abandoned, it constitutes a Saṃghāvaśeṣa (a serious offense second only to Pārājika).

The 'bhikṣu' (Buddhist monk) here refers to Devadatta (Buddha's cousin who attempted to split the Saṃgha).

The 'those who speak the same and hold the same views' refers to the group of six monks. If there are one, two, or many 'those who speak the same and hold the same views,' then they are either 'speak the same but hold different views,' or 'hold the same views but speak differently,' or 'speak the same and hold the same views,' or 'neither speak the same nor hold the same views.' 'Speak the same but hold different views' refers to verbally assisting the other person but not agreeing with their views; this is called 'speak the same but hold different views.' 'Hold the same views but speak differently' refers to agreeing with the other person's views but not assisting them in speaking; this is called 'hold the same views but speak differently.' 'Speak the same and hold the same views' refers to assisting the other person in speaking and also agreeing with their views; this is called 'speak the same and hold the same views.' 'Neither speak the same nor hold the same views' refers to not assisting the other person in speaking and also not agreeing with their views; this is called 'neither speak the same nor hold the same views.' Among these situations, those who 'speak the same but hold different views' and those who 'speak the same and hold the same views' should be rebuked and admonished. What is called 'the principle of speaking the same and holding the same views'? For the twelve precepts, prohibiting what is not prohibited and allowing what is already prohibited; this is called 'the principle of speaking the same and holding the same views.' Furthermore, for the offenses of the five assemblies (bhikṣus, bhikṣuṇīs, śikṣamāṇās, śrāmaṇeras, śrāmaṇerikās), prohibiting what is not prohibited and allowing what is already prohibited; the offenses of the four assemblies, three assemblies, two assemblies, and one assembly are also the same, prohibiting what is not prohibited and allowing what is already prohibited. Furthermore, for the six acts of expiation (referring to the six Saṃghādisesa offenses of bhikṣuṇīs), prohibiting what is not prohibited and allowing what is already prohibited; this is called 'the principle of speaking the same and holding the same views.' The bhikṣus should admonish these bhikṣus, saying: 'Elder, do not speak the same and hold the same views with those who diligently strive to split the Saṃgha.' When the bhikṣus admonish these bhikṣus, if they persist in this matter, it refers to the group of six monks.

The 'bhikṣus' here refers to the Saṃgha, many people, or one person.

The three admonitions refer to admonishing three times in private, admonishing three times in front of many people, and admonishing three times in the Saṃgha. Admonishing in private, saying: 'Elders, are you truly diligently striving to split the Saṃgha and speaking the same and holding the same views?' They answer: 'Indeed, it is so.' Admonish again, saying: 'Elders, do not diligently strive to split the Saṃgha and speak the same and hold the same views. Splitting the Saṃgha is the greatest evil, and you will fall into evil realms and suffer for a long night. I now admonish you with compassion; you should abandon this matter.'

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事。一諫已過二諫在。舍此事好。」若不捨者，第二、第三亦如是說。多人中三諫，亦復如是。復于僧中三羯磨諫，猶不止者，僧伽婆尸沙。

僧伽婆尸沙者，如上說。

是比丘屏處一諫不止，越比尼罪。第二、第三亦如是。多人中三諫，亦如是。僧中初羯磨未竟，不止，越比尼罪；說竟，偷蘭罪。第二羯磨未竟，不止，越比尼罪；說竟，偷蘭罪。第三羯磨未竟，偷蘭罪；說竟，僧伽婆尸沙。僧伽婆尸沙罪起已，屏處三諫越比尼罪、多人中三諫越比尼罪，及僧中偷蘭罪，一切盡共成一僧伽婆尸沙。中間止者，隨止處治罪。是故世尊說：「若比丘同意相助，若一、若二、若眾多同語同見，乃至三諫不捨者，僧伽婆尸沙。」(十一戒竟)

佛住俱舍彌國，廣說如上。爾時長老闡陀惡性難共語，諸比丘如法、如律教，作不可共語，如是言：「諸長老！莫語我若好若惡，我亦不語諸長老若好若惡。何以故？汝等皆是雜姓，我家民吏，譬如烏鳥銜雜類骨聚在一處，何能教我佛法僧事？皆是我許。從菩薩出家，我常隨侍，至於今日。唯佛教我，我當受持。」時諸比丘語闡陀言：「長老！諸比丘善說所犯波羅提木叉中事，汝莫自身作不可共語，汝身當作可共語。長老！汝當爲諸比丘說，如法、如律教，諸比丘亦當

【現代漢語翻譯】 事。一次勸諫無效，進行第二次勸諫。放棄這件事就好。'如果他不放棄，那麼進行第二、第三次勸諫，也像這樣說。在多人中進行三次勸諫，也是這樣。再在僧團中進行三次羯磨（Karma，業）勸諫，仍然不停止的，犯僧伽婆尸沙（Sanghavasesa，僧殘）罪。

僧伽婆尸沙（Sanghavasesa，僧殘）罪，如上面所說。

如果比丘在私下勸諫一次不停止，犯越比尼（Veyyākaraṇa，違越律）罪。第二、第三次也像這樣。在多人中進行三次勸諫，也是這樣。在僧團中，第一次羯磨（Karma，業）未結束，不停止，犯越比尼（Veyyākaraṇa，違越律）罪；羯磨（Karma，業）結束后，犯偷蘭（Thullaccaya，粗罪）罪。第二次羯磨（Karma，業）未結束，不停止，犯越比尼（Veyyākaraṇa，違越律）罪；羯磨（Karma，業）結束后，犯偷蘭（Thullaccaya，粗罪）罪。第三次羯磨（Karma，業）未結束，犯偷蘭（Thullaccaya，粗罪）罪；羯磨（Karma，業）結束后，犯僧伽婆尸沙（Sanghavasesa，僧殘）罪。僧伽婆尸沙（Sanghavasesa，僧殘）罪成立后，私下三次勸諫犯越比尼（Veyyākaraṇa，違越律）罪，多人中三次勸諫犯越比尼（Veyyākaraṇa，違越律）罪，以及僧團中的偷蘭（Thullaccaya，粗罪）罪，全部合併成一個僧伽婆尸沙（Sanghavasesa，僧殘）罪。中間停止的，根據停止的地方來判罪。所以世尊說：'如果比丘同意互相幫助，如果一個、兩個或眾多人同語同見，乃至三次勸諫不放棄的，犯僧伽婆尸沙（Sanghavasesa，僧殘）罪。'(十一戒完)

佛陀住在俱舍彌國（Kosambi），廣泛地宣說如上內容。當時，長老闡陀（Chanda）惡性難與人相處，眾比丘如法、如律地教導他，他卻變得不可共語，這樣說：'諸位長老！不要對我說好或壞，我也不對諸位長老說好或壞。為什麼呢？你們都是雜姓，我家裡的民吏，譬如烏鴉銜來各種骨頭聚在一起，怎麼能教我佛法僧（Buddha-Dharma-Sangha，佛法僧）的事情呢？都是我允許的。我從菩薩（Bodhisattva）出家，我常常隨侍，直到今天。唯有佛陀教導我，我才應當接受奉持。'當時，眾比丘對闡陀（Chanda）說：'長老！眾比丘善於宣說所犯的波羅提木叉（Pratimoksha，戒律）中的事情，你不要自身變得不可共語，你自身應當變得可以共語。長老！你應當為眾比丘說，如法、如律地教導，眾比丘也應當

【English Translation】 Affair. If one admonition has passed, a second admonition should be made. It is good to abandon this matter.' If he does not abandon it, then the second and third admonitions should be made in the same way. Three admonitions should be made in a group of many people, and it should be done in the same way. Furthermore, if three Karma (Karma, action) admonitions are made in the Sangha (Sangha, monastic community), and he still does not stop, it is a Sanghavasesa (Sanghavasesa, formal meeting) offense.

Sanghavasesa (Sanghavasesa, formal meeting) offense, as described above.

If a Bhikkhu (Bhikkhu, monk) privately admonishes once and does not stop, he commits a Veyyākaraṇa (Veyyākaraṇa, transgression of the rule) offense. The second and third times are the same. Three admonitions in a group of many people are also the same. In the Sangha (Sangha, monastic community), if the first Karma (Karma, action) is not completed and he does not stop, he commits a Veyyākaraṇa (Veyyākaraṇa, transgression of the rule) offense; if the Karma (Karma, action) is completed, he commits a Thullaccaya (Thullaccaya, grave offense) offense. If the second Karma (Karma, action) is not completed and he does not stop, he commits a Veyyākaraṇa (Veyyākaraṇa, transgression of the rule) offense; if the Karma (Karma, action) is completed, he commits a Thullaccaya (Thullaccaya, grave offense) offense. If the third Karma (Karma, action) is not completed, he commits a Thullaccaya (Thullaccaya, grave offense) offense; if the Karma (Karma, action) is completed, he commits a Sanghavasesa (Sanghavasesa, formal meeting) offense. Once a Sanghavasesa (Sanghavasesa, formal meeting) offense is established, three private admonitions result in a Veyyākaraṇa (Veyyākaraṇa, transgression of the rule) offense, three admonitions in a group of many people result in a Veyyākaraṇa (Veyyākaraṇa, transgression of the rule) offense, and the Thullaccaya (Thullaccaya, grave offense) offense in the Sangha (Sangha, monastic community) all combine to form one Sanghavasesa (Sanghavasesa, formal meeting) offense. If he stops in the middle, he will be punished according to where he stopped. Therefore, the World Honored One said: 'If Bhikkhus (Bhikkhu, monk) agree to help each other, whether one, two, or many, with the same words and the same view, and do not abandon it even after three admonitions, it is a Sanghavasesa (Sanghavasesa, formal meeting) offense.' (End of the eleventh precept)

The Buddha stayed in Kosambi (Kosambi), extensively explaining the above content. At that time, the elder Chanda (Chanda) was of a bad nature and difficult to communicate with. The Bhikkhus (Bhikkhu, monk) taught him according to the Dharma (Dharma, the teachings) and the Vinaya (Vinaya, the monastic rules), but he became unapproachable, saying: 'Venerable elders! Do not tell me what is good or bad, and I will not tell you what is good or bad. Why? You are all of mixed lineage, and the officials and servants of my household. It is like crows gathering miscellaneous bones in one place. How can you teach me about the affairs of the Buddha-Dharma-Sangha (Buddha-Dharma-Sangha, Buddha, the teachings, and the monastic community)? It is all with my permission. I have been ordained since the Bodhisattva (Bodhisattva, one who seeks enlightenment), and I have always attended him until today. Only the Buddha teaches me, and I should accept and uphold it.' At that time, the Bhikkhus (Bhikkhu, monk) said to Chanda (Chanda): 'Venerable elder! The Bhikkhus (Bhikkhu, monk) are good at explaining the matters in the Pratimoksha (Pratimoksha, code of monastic rules) that have been violated. You should not make yourself unapproachable; you should make yourself approachable. Venerable elder! You should speak for the Bhikkhus (Bhikkhu, monk), teaching according to the Dharma (Dharma, the teachings) and the Vinaya (Vinaya, the monastic rules), and the Bhikkhus (Bhikkhu, monk) should also'

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為汝說，如法、如律教。何以故？如來眾得如是增長，所謂共語共說共諫，共罪中出故。長老舍自身作不可共語。」一諫不捨，第二、第三諫猶故不止。諸比丘以是因緣，往白世尊：「長老闡陀自身作不可共語，乃至三諫不止。」佛告諸比丘：「是闡陀自用不可共語，乃至三諫不止者。汝去屏處三諫不止者，復于多人中三諫。復不止者，乃至僧中作求聽羯磨。」應作是說：「大德僧聽！是長老闡陀惡性難共語，諸比丘如法善說所犯波羅提木叉中事，自用作不可共語，乃至已於屏處三諫、多人中三諫，猶故不止。若僧時到，今于僧中三諫，令止此事。」即于僧中諫：「長老闡陀！汝實惡性難共說，諸比丘如法如律說，汝自作不可共語，乃至已屏處三諫、多人中三諫，猶故不止耶？」答言：「實爾。」應僧中諫言：「長老！汝莫惡性難共語，諸比丘如法善說所犯波羅提木叉中事，汝莫自身作不可共語，乃至如來眾得如是增長，所謂共語、共說、共諫、共罪中出故。僧今慈心諫汝，饒益故。一諫已過二諫在，當止此事。」若不捨者，更第二、第三亦如是諫，猶故不止。諸比丘復以是事，往白世尊，佛言：「呼闡陀來。」即便呼來。佛問闡陀：「汝實惡性難共語，乃至僧中三諫不止耶？」答言：「實爾。」佛言：「闡陀！此是

【現代漢語翻譯】 現代漢語譯本：我現在為你們宣說，依照佛法、依照戒律進行教導。為什麼呢？因為如來的僧團就是這樣增長的，也就是通過共同交談、共同宣說、共同勸誡，共同從罪過中解脫出來。長老應當避免讓自己成為一個不願與人交流的人。』如果一次勸誡不聽從，就進行第二次、第三次勸誡，仍然不停止。諸位比丘因為這件事，去稟告世尊：『長老闡陀（Chanda，人名）讓自己成為一個不願與人交流的人，甚至三次勸誡都不停止。』佛陀告訴諸位比丘：『如果闡陀（Chanda）一意孤行，不願與人交流，甚至三次勸誡都不停止，你們可以先在私下裡勸誡三次，如果還不停止，就在大眾場合勸誡三次。如果仍然不停止，甚至可以在僧團中進行羯磨（Karma，業）來請求他聽從。』應該這樣說：『尊敬的僧團請聽！這位長老闡陀（Chanda）惡性難改，不願與人交流，諸位比丘依照佛法善意地指出他所犯的波羅提木叉（Pratimoksha，戒律）中的事情，但他一意孤行，不願與人交流，甚至已經在私下裡勸誡三次、大眾場合勸誡三次，仍然不停止。如果僧團認為時機已到，現在就在僧團中勸誡三次，讓他停止這件事。』 就在僧團中勸誡：『長老闡陀（Chanda）！你確實惡性難改，不願與人交流，諸位比丘依照佛法、依照戒律勸說你，但你一意孤行，不願與人交流，甚至已經在私下裡勸誡三次、大眾場合勸誡三次，仍然不停止嗎？』 回答說：『確實如此。』 應該在僧團中勸誡說：『長老！你不要惡性難改，不願與人交流，諸位比丘依照佛法善意地指出你所犯的波羅提木叉（Pratimoksha，戒律）中的事情，你不要讓自己成為一個不願與人交流的人，因為如來的僧團就是這樣增長的，也就是通過共同交談、共同宣說、共同勸誡，共同從罪過中解脫出來。僧團現在以慈悲之心勸誡你，是爲了你的利益。一次勸誡已經過去，還有兩次勸誡，應當停止這件事。』 如果不聽從，就進行第二次、第三次勸誡，也像這樣勸誡，仍然不停止。諸位比丘又因為這件事，去稟告世尊，佛陀說：『把闡陀（Chanda）叫來。』 立即把他叫來。佛陀問闡陀（Chanda）：『你確實惡性難改，不願與人交流，甚至在僧團中三次勸誡都不停止嗎？』 回答說：『確實如此。』 佛陀說：『闡陀（Chanda）！這就是……』 English version: I will now explain to you the teaching according to the Dharma and the Vinaya (rules of discipline). Why? Because the Sangha (community) of the Tathagata (the thus-gone one) grows in this way, namely through mutual conversation, mutual explanation, mutual admonition, and mutual deliverance from offenses. An elder should avoid making himself unapproachable.』 If he does not desist after one admonition, he should be admonished a second and a third time, and still not stop. The Bhikkhus (monks) reported this matter to the Blessed One, saying, 『The elder Chanda (Chanda, a name) makes himself unapproachable, and does not stop even after three admonitions.』 The Buddha told the Bhikkhus, 『If Chanda (Chanda) is self-willed and unapproachable, and does not stop even after three admonitions, you should first admonish him three times in private, and if he still does not stop, admonish him three times in public. If he still does not stop, you can even perform a Karma (Karma, action) in the Sangha to request him to listen.』 It should be said thus: 『May the venerable Sangha listen! This elder Chanda (Chanda) is of a bad nature and difficult to communicate with. The Bhikkhus, according to the Dharma, kindly point out the matters in which he has violated the Pratimoksha (Pratimoksha, code of monastic rules), but he is self-willed and unapproachable, and has not stopped even after being admonished three times in private and three times in public. If the Sangha deems it the right time, let us now admonish him three times in the Sangha, so that he may stop this matter.』 Admonish him in the Sangha: 『Elder Chanda (Chanda)! You are indeed of a bad nature and difficult to communicate with. The Bhikkhus, according to the Dharma and the Vinaya, admonish you, but you are self-willed and unapproachable, and have not stopped even after being admonished three times in private and three times in public, is that so?』 He answers, 『It is so.』 He should be admonished in the Sangha, saying, 『Elder! Do not be of a bad nature and difficult to communicate with. The Bhikkhus kindly point out the matters in which you have violated the Pratimoksha (Pratimoksha, code of monastic rules) according to the Dharma. Do not make yourself unapproachable, because the Sangha of the Tathagata (the thus-gone one) grows in this way, namely through mutual conversation, mutual explanation, mutual admonition, and mutual deliverance from offenses. The Sangha now admonishes you with a compassionate heart, for your benefit. One admonition has passed, and there are two more admonitions remaining. You should stop this matter.』 If he does not desist, he should be admonished a second and a third time in the same way, and still not stop. The Bhikkhus again reported this matter to the Blessed One, and the Buddha said, 『Call Chanda (Chanda) here.』 He was immediately called. The Buddha asked Chanda (Chanda), 『Is it true that you are of a bad nature and difficult to communicate with, and have not stopped even after being admonished three times in the Sangha?』 He answered, 『It is so.』 The Buddha said, 『Chanda (Chanda)! This is...』

【English Translation】 I will now explain to you, teach according to the Dharma and the Vinaya. Why? Because the Tathagata's assembly grows in this way, namely, by speaking together, explaining together, admonishing together, and emerging from offenses together. An elder should make himself not unapproachable.' If he does not give up after one admonition, a second and third admonition should be given, but he still does not stop. The monks, because of this reason, went and reported to the World Honored One: 'Elder Chanda makes himself unapproachable, and does not stop even after three admonitions.' The Buddha told the monks: 'If Chanda is self-willed and unapproachable, and does not stop even after three admonitions, you should go and admonish him three times in private, and if he still does not stop, admonish him three times among many people. If he still does not stop, even perform a seeking-hearing Karma in the Sangha.' It should be said: 'Venerable Sangha, listen! This Elder Chanda is of a bad nature and difficult to communicate with. The monks, according to the Dharma, kindly point out the matters in which he has violated the Pratimoksha, but he is self-willed and unapproachable, and has already been admonished three times in private and three times among many people, yet he still does not stop. If the Sangha deems it the right time, let us now admonish him three times in the Sangha, so that he may stop this matter.' Immediately admonish him in the Sangha: 'Elder Chanda! You are indeed of a bad nature and difficult to communicate with. The monks, according to the Dharma and the Vinaya, admonish you, but you make yourself unapproachable, and have already been admonished three times in private and three times among many people, yet you still do not stop?' He answers: 'It is so.' He should be admonished in the Sangha, saying: 'Elder! Do not be of a bad nature and difficult to communicate with. The monks kindly point out the matters in which you have violated the Pratimoksha according to the Dharma. Do not make yourself unapproachable, because the Tathagata's assembly grows in this way, namely, by speaking together, explaining together, admonishing together, and emerging from offenses together. The Sangha now admonishes you with a compassionate heart, for your benefit. One admonition has passed, and two admonitions remain. You should stop this matter.' If he does not give up, a second and third admonition should be given in the same way, but he still does not stop. The monks again reported this matter to the World Honored One, and the Buddha said: 'Call Chanda here.' He was immediately called. The Buddha asked Chanda: 'Is it true that you are of a bad nature and difficult to communicate with, and have not stopped even after being admonished three times in the Sangha?' He answered: 'It is so.' The Buddha said: 'Chanda! This is...

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惡事。汝常不聞我種種因緣，呵責自用、讚歎不自用。汝今云何自用反戾？此非法、非律、非是佛教，不可以是長養善法。」

諸比丘白佛言：「世尊！云何是闡陀比丘而自用意作是言：『唯有佛語，我當受佛語。』」「諸比丘！是闡陀比丘，不但今日不受餘人語，但信我語。過去世時，亦曾如是。」諸比丘白佛言：「已曾爾耶？唯愿樂聞。」佛言：「如是。過去世時有城名波羅奈，國名伽尸。爾時有一長者，有奴字阿磨由，為性兇惡。爾時長者與諸婆羅門子游戲園林，諸從人輩皆在園門外住。時阿磨由在園門外打諸從人，時諸從人被打者各告其主，時諸婆羅門子盡出呵之。時阿磨由不受其語，答諸婆羅門子言：『不隨汝語，我大家來呵我者，當受其語。』遂打不止。即來告阿摩由主。阿摩由主生得天眼，觀是斗處下有金銀伏藏，其地兇故令其斗耳。即往訶之，時奴即止。」佛告諸比丘：「爾時長者豈異人乎？即我身是。爾時阿摩由者，今闡陀比丘是。」

諸比丘白佛言：「世尊！云何是闡陀恃怙世尊，陵於他人。」佛言：「比丘！是闡陀比丘，不但今日恃我輕於他人，過去世時已曾恃我輕於他人。」諸比丘白佛言：「已曾爾耶？」佛言：「如是。過去世時有城名波羅奈，國名伽尸。時有弗盧醯大學婆羅

【現代漢語翻譯】 現代漢語譯本：佛說：『你做了惡事。你難道沒聽我說過很多次，要呵斥自以為是，讚歎不自以為是嗎？你現在為什麼自以為是，違背正理？這不符合佛法，不符合戒律，不是佛教的教義，不能用這種方式來增長善法。』

眾比丘對佛說：『世尊！為什麼闡陀（Chanda）比丘如此自以為是，說：『我只聽佛說的話，我只接受佛說的話。』』

『諸位比丘！』佛說，『這位闡陀（Chanda）比丘，不只是今天不聽別人的話，只相信我的話。過去世的時候，他也曾經這樣。』

眾比丘對佛說：『他過去也這樣嗎？我們很想聽聽。』

佛說：『是的。過去世的時候，有個城市叫波羅奈（Varanasi），國家叫伽尸（Kashi）。當時有個長者，有個奴僕名叫阿磨由（Amayura），天性兇惡。當時長者和一些婆羅門（Brahmin）的兒子在園林里遊玩，所有的隨從都在園門外等候。當時阿磨由（Amayura）在園門外毆打這些隨從，被打的隨從各自告訴自己的主人，這些婆羅門（Brahmin）的兒子都出來呵斥他。當時阿磨由（Amayura）不聽他們的話，回答這些婆羅門（Brahmin）的兒子說：『我不聽你們的，只有我的主人來呵斥我，我才會聽他的。』於是繼續毆打。隨從們就去告訴阿磨由（Amayura）的主人。阿磨由（Amayura）的主人生來就有天眼，看到爭鬥的地方下面有金銀寶藏，因為那地方兇險，所以才讓他們爭鬥。於是就去呵斥阿磨由（Amayura），這個奴僕立刻停止了毆打。』

佛告訴眾比丘：『當時的長者難道是別人嗎？就是我的前身。當時的阿磨由（Amayura），就是現在的闡陀（Chanda）比丘。』

眾比丘對佛說：『世尊！為什麼闡陀（Chanda）仗著世尊您的勢力，輕視他人？』

佛說：『比丘們！這位闡陀（Chanda）比丘，不只是今天仗著我的勢力輕視他人，過去世的時候，他就曾經仗著我的勢力輕視他人。』

眾比丘對佛說：『他過去也這樣嗎？』

佛說：『是的。過去世的時候，有個城市叫波羅奈（Varanasi），國家叫伽尸（Kashi）。當時有個弗盧醯（Phrluhi）大學的婆羅門（Brahmin）。』

【English Translation】 English version: The Buddha said: 'You have done evil deeds. Have you not often heard me speak of the various causes and conditions for rebuking self-will and praising non-self-will? Why are you now being self-willed and perverse? This is not in accordance with the Dharma, not in accordance with the Vinaya, and not in accordance with the teachings of the Buddha. It is not a way to cultivate good deeds.'

The Bhikshus (monks) said to the Buddha: 'World Honored One! Why is Chanda (Chanda) Bhikshu so self-willed, saying: 'I will only listen to the words of the Buddha, I will only accept the words of the Buddha.''

'Bhikshus!' the Buddha said, 'This Chanda (Chanda) Bhikshu, it is not only today that he does not listen to others and only believes my words. In the past, he was also like this.'

The Bhikshus said to the Buddha: 'Was he like this in the past? We would like to hear about it.'

The Buddha said: 'Yes. In the past, there was a city called Varanasi (Varanasi), and a country called Kashi (Kashi). At that time, there was a wealthy man who had a servant named Amayura (Amayura), who was by nature fierce and evil. At that time, the wealthy man and some Brahmin (Brahmin) sons were playing in the garden, and all the attendants were waiting outside the garden gate. At that time, Amayura (Amayura) was beating the attendants outside the garden gate, and the beaten attendants each told their masters, and the Brahmin (Brahmin) sons all came out to scold him. At that time, Amayura (Amayura) did not listen to them, and replied to the Brahmin (Brahmin) sons: 'I will not listen to you, only if my master comes to scold me, will I listen to him.' Then he continued to beat them. The attendants then told Amayura's (Amayura) master. Amayura's (Amayura) master was born with divine eyes, and saw that there was a hidden treasure of gold and silver under the place of the fighting, and that the land was ominous, so he let them fight. Then he went to scold Amayura (Amayura), and the servant immediately stopped beating.'

The Buddha told the Bhikshus: 'Was the wealthy man of that time someone else? It was my past self. The Amayura (Amayura) of that time is the Chanda (Chanda) Bhikshu of today.'

The Bhikshus said to the Buddha: 'World Honored One! Why does Chanda (Chanda) rely on the power of the World Honored One to despise others?'

The Buddha said: 'Bhikshus! This Chanda (Chanda) Bhikshu, it is not only today that he relies on my power to despise others, in the past he also relied on my power to despise others.'

The Bhikshus said to the Buddha: 'Was he like this in the past?'

The Buddha said: 'Yes. In the past, there was a city called Varanasi (Varanasi), and a country called Kashi (Kashi). At that time, there was a Brahmin (Brahmin) of the Phrluhi (Phrluhi) University.'

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門，為國王師，常教學五百童子。時婆羅門家生一奴，名迦羅呵，常使供給諸童子等。婆羅門法，余姓不得妄聞。以奴親近供養故，得在其邊為諸童子說婆羅門法。是奴利根，聞說法言盡能憶持。此奴一時共諸童子，小有嫌恨，便走他國。詐自稱言：『我是弗盧醯婆羅門子，字耶若達多。』語此國王師婆羅門言：『我是波羅奈國王師，弗盧醯子。故來至此，欲投大師學婆羅門法。』師答言：『可爾。』是奴聰明本已曾聞，今復重聞，聞悉能持。其師大喜，即令教授五百門徒。五百童子言：『汝代我教，我當往來王家。』是師婆羅門無有男兒，唯有一女，便作是念：『今可以女妻之耶？若達多常在我家，便如我子。』即告之曰：『耶若達多當用我語。』答言：『從教。』復告之言：『汝莫還波羅奈，常住此國，我今以女妻汝。』答言：『從教。』即與。其女在家，如兒共作生活，家漸豐樂。是耶若達多為人難可，婦為作食恒懷瞋恚，甜酢鹹淡生熟不能適口。婦常念言：『脫有行人，從波羅奈來者，當從彼受作飲食法，然後作供養夫主。』彼弗盧醯婆羅門具聞是事，便作是念：『我奴迦羅呵逃在他國，當往捉來，或可得奴。』直便詣彼國。時耶若達多與諸門徒，詣園遊戲在於中路，遙見本主，即便驚怖密語門徒：『諸童子

【現代漢語翻譯】 現代漢語譯本：從前，有一位婆羅門（Brahman，古印度僧侶階層）擔任國王的老師，經常教導五百名童子。當時，婆羅門家生了一個奴隸，名叫迦羅呵（Kalaka），經常讓他供給這些童子。按照婆羅門的規矩，其他姓氏的人不得隨意聽聞婆羅門法。因為這個奴隸親近供養的緣故，得以在旁邊為童子們講解婆羅門法。這個奴隸非常聰明，聽到的說法都能記住。有一次，這個奴隸和童子們發生了一些小矛盾，就逃到了其他國家。他假稱自己是弗盧醯（Phulluhi）婆羅門的兒子，名叫耶若達多（Yajnadatta）。他對這個國家的國王的老師婆羅門說：『我是波羅奈（Varanasi）國王的老師，弗盧醯的兒子。特地來到這裡，想拜大師學習婆羅門法。』老師回答說：『可以。』這個奴隸聰明，本來就聽過一些，現在又重新聽聞，聽了都能記住。他的老師非常高興，就讓他教授五百名門徒。五百名童子說：『你代替我們教導，我們就可以往來於王家。』這位老師婆羅門沒有兒子，只有一個女兒，就想：『現在可以把女兒嫁給他嗎？耶若達多常住在我家，就像我的兒子一樣。』於是就告訴他說：『耶若達多，你要聽我的話。』他回答說：『聽從您的吩咐。』又告訴他說：『你不要回波羅奈了，常住在這個國家，我現在把女兒嫁給你。』他回答說：『聽從您的吩咐。』於是就把女兒嫁給了他。他的妻子在家，像對待兒子一樣共同生活，家境漸漸富裕起來。這個耶若達多為人難以伺候，妻子為他做的飯菜常常讓他生氣，甜酸鹹淡生熟都不能讓他滿意。他的妻子常常想：『如果有個行人從波羅奈來，我應該向他學習做飯的方法，然後做飯供養我的丈夫。』弗盧醯婆羅門聽說了這件事，就想：『我的奴隸迦羅呵逃到了其他國家，我應該去把他抓回來，或許還能得到這個奴隸。』就直接去了那個國家。當時，耶若達多和門徒們去花園遊玩，在路上遠遠地看見了他的主人，非常驚恐，偷偷地對門徒們說：『各位童子，'

【English Translation】 English version: Once upon a time, there was a Brahman (Brahman, ancient Indian priestly class) who served as the king's teacher, often instructing five hundred children. At that time, a slave named Kalaka was born into a Brahman's family, and he was often made to provide for these children. According to Brahmanical rules, people of other surnames were not allowed to casually hear the Brahmanical Dharma. Because this slave was close to and served them, he was able to be beside them and explain the Brahmanical Dharma to the children. This slave was very intelligent, and he could remember everything he heard. Once, this slave had some minor conflicts with the children and fled to another country. He falsely claimed to be the son of Phulluhi Brahman, named Yajnadatta. He said to the Brahman who was the king's teacher in this country: 'I am the teacher of the king of Varanasi, the son of Phulluhi. I have come here specifically to study the Brahmanical Dharma under the great master.' The teacher replied: 'Alright.' This slave was intelligent and had heard some of it before, and now he heard it again, and he could remember everything he heard. His teacher was very happy and had him teach five hundred disciples. The five hundred children said: 'You teach in our place, and we can go back and forth to the royal family.' This Brahman teacher had no sons, only a daughter, and thought: 'Can I marry my daughter to him now? Yajnadatta lives in my house all the time, just like my son.' So he told him: 'Yajnadatta, you must listen to me.' He replied: 'I will follow your instructions.' He also told him: 'Don't go back to Varanasi, stay in this country, and I will marry my daughter to you now.' He replied: 'I will follow your instructions.' So he married his daughter to him. His wife lived at home, living together like treating him as a son, and the family gradually became wealthy. This Yajnadatta was difficult to please, and he was often angry with the food his wife made for him, and he could not be satisfied with the sweet, sour, salty, light, raw, or cooked food. His wife often thought: 'If a traveler comes from Varanasi, I should learn how to cook from him, and then cook and offer it to my husband.' Phulluhi Brahman heard about this and thought: 'My slave Kalaka has fled to another country, I should go and catch him, maybe I can get this slave.' He went directly to that country. At that time, Yajnadatta and his disciples went to the garden to play, and on the way, he saw his master from a distance, and he was very frightened, and secretly said to his disciples: 'Dear children,'

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汝等還去，各自誦習。』門徒去已便到主前，頭面禮足，白其主言：『我來此國，稱道大家是我之父，便投此國師大學婆羅門為師。以大學經典故，師婆羅門與女為婦，愿尊今日勿彰我是事，當與奴直奉上大家主。』婆羅門善解世事，即便答言：『汝實我兒何所復言？但作方便早見發遣。』即將歸家，告家中言：『我所親來。』其婦歡喜，辦種種飲食，奉食已訖，小空閑時，密禮婆羅門足，而問之曰：『我奉事夫耶若達多，飲食供養常不可意，愿今指授本在家時何所食啖，當如先法為作飲食。』客婆羅門便即瞋恚，而作是念：『如是！如是！子困苦他子女。』語此女言：『汝但速發遣我，我臨去時，當教汝一偈，汝誦是偈時，當使汝夫無言。』是女即語夫言：『尊婆羅門故從遠來，宜早發遣。』夫即念言：『如婦所說，宜應早遣莫令久住，言語漏失，損我不少。』便大與財物，教婦作食，自行為主求伴。婦於後奉食訖已，禮足辭別請求先偈。即教說偈言：

「『無親游他方，　　欺誑天下人， 　　粗食是常食，　　但食復何嫌？

「『今與汝此偈，若彼瞋恚嫌食惡時，便在其邊，背面微誦，令其得聞。』作是教已，便還本國。是耶若達多送主去已，每至食時，還復瞋恚。婦于夫邊試誦其偈，時夫聞是偈已，

【現代漢語翻譯】 現代漢語譯本： 『你們先回去，各自誦讀學習。』門徒離開后便來到主（指他們的父親）面前，以頭面禮拜雙足，稟告他們的主說：『我們來到這個國家，對外宣稱大家（指他們的父親）是我的父親，然後拜這個國家著名的大學者婆羅門為師。因為學習大學經典的緣故，老師婆羅門把女兒嫁給我做妻子，希望您今天不要揭穿我們的身份，我們願意用做奴隸的代價來侍奉您。』婆羅門很懂得人情世故，就回答說：『你確實是我的兒子，還說什麼呢？只要想辦法早點打發我走就行了。』於是就帶著他回到家中，告訴家裡人說：『我的親戚來了。』他的妻子很高興，準備了各種各樣的飲食，供養完畢后，趁著稍微空閑的時候，偷偷地禮拜婆羅門的腳，然後問他說：『我侍奉丈夫耶若達多（Yajnadatta），飲食供養常常不能讓他滿意，希望您能告訴我他在家的時候喜歡吃什麼，我按照以前的方法為他做飲食。』客人婆羅門聽了非常生氣，心裡想：『原來是這樣！原來是這樣！兒子用這種方式來困擾別人的女兒。』於是就對這個女子說：『你只要儘快打發我走就行了，我臨走的時候，會教你一首偈子，你誦讀這首偈子的時候，就能讓你的丈夫不再發脾氣。』這個女子就對丈夫說：『尊敬的婆羅門從遠方而來，應該早點讓他回去。』丈夫心想：『正如妻子所說，應該早點讓他走，不要讓他久留，萬一泄露了什麼，對我的損害可不小。』於是就給了他很多財物，教妻子做飯，自己則出門去尋找同伴。妻子在之後供養完飲食后，禮拜他的腳，向他告別，並請求他教自己那首偈子。婆羅門就教她說偈子： 『沒有親人在外漂泊，欺騙天下所有人，粗糙的食物是經常吃的，（現在）有得吃還嫌棄什麼？』 『現在我把這首偈子給你，如果他發脾氣，嫌棄食物不好吃的時候，你就在他旁邊，背對著他小聲誦讀，讓他能聽到。』教完之後，就回到了自己的國家。這個耶若達多（Yajnadatta）送走婆羅門后，每次吃飯的時候，還是會發脾氣。妻子就在丈夫旁邊試著誦讀那首偈子，當時丈夫聽到這首偈子后，

【English Translation】 English version: 『You all may return and diligently study and recite.』 After the disciples left, they went before their master (referring to their father), bowed their heads to his feet, and reported to their master, saying, 『We came to this country and claimed that everyone (referring to their father) was our father, and then we took the renowned scholar Brahmana of this country as our teacher. Because of studying the great classics, the teacher Brahmana married his daughter to me as my wife. We hope that you will not reveal our identity today. We are willing to serve you at the cost of being slaves.』 The Brahmana was well-versed in worldly affairs and replied, 『You are indeed my son, what more is there to say? Just find a way to send me away as soon as possible.』 Then he took him home and told his family, 『My relative has come.』 His wife was very happy and prepared all kinds of food. After the meal, during a brief moment of leisure, she secretly bowed to the Brahmana's feet and asked him, 『I serve my husband Yajnadatta (Yajnadatta), but the food I prepare never seems to satisfy him. I hope you can tell me what he liked to eat when he was at home, so I can prepare food for him as before.』 The guest Brahmana became very angry and thought to himself, 『So that's how it is! The son is troubling someone else's daughter in this way.』 So he said to the woman, 『Just send me away as soon as possible. When I am about to leave, I will teach you a verse. When you recite this verse, it will make your husband stop getting angry.』 The woman said to her husband, 『The respected Brahmana has come from afar, you should let him return early.』 The husband thought, 『As my wife said, I should let him leave early and not let him stay long, lest he reveal something and cause me no small harm.』 So he gave him a lot of wealth, taught his wife how to cook, and went out to find companions. After the wife had finished offering the meal, she bowed to his feet, bid him farewell, and asked him to teach her the verse. The Brahmana taught her the verse, saying: 『Without relatives, wandering in other places, deceiving all the people in the world, coarse food is the usual food, what is there to complain about having something to eat?』 『Now I give you this verse. If he gets angry and complains that the food is bad, then you should be next to him, reciting it softly with your back turned, so that he can hear it.』 After teaching her, he returned to his own country. After Yajnadatta (Yajnadatta) sent the Brahmana away, he would still get angry every time he ate. The wife tried reciting the verse next to her husband, and when the husband heard the verse,

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心即不喜，便作是念：『咄是老物，發我臭穢。』從是已后常作軟語，恐婦向人說其陰私。」佛告諸比丘：「時波羅奈國弗盧醯婆羅門者，豈異人乎？即我身是。時奴迦羅呵者，今闡陀比丘是。彼于爾時已曾恃我𣣋易他人，今復如是恃我勢力𣣋易他人。」

佛告諸比丘：「依止俱舍彌比丘，皆盡令集，乃至已聞者，當重聞。◎◎若比丘自用戾語，諸比丘如法、如律教時，便自用意，作是言：『汝莫語我若好若惡，我亦不語汝若好若惡。』諸比丘諫彼比丘言：『長老！諸比丘如法、如律教，汝莫自用意。諸比丘教汝應當信受，汝亦應如法如律教諸比丘。何以故？如來弟子眾展轉相教、展轉相諫、共罪中出故，善法得增長。』諸比丘諫是比丘時，應舍是事。若不捨者，復第二、第三諫。舍者善，若不捨者，僧伽婆尸沙。」

比丘自用戾語者，闡陀比丘也。

諸比丘如法、如律教者，謂戒序、四波羅夷、十三僧伽婆尸沙、二不定法、三十尼薩耆波夜提、九十二波夜提、四波羅提提舍尼、眾學法、七滅諍法、隨順法，以此法律展轉相教。複次五眾罪法、四眾罪法、三眾罪法、二眾罪法、一眾罪法。複次六作舍法，展轉相教。複次波羅夷法、僧伽婆尸沙、波夜提，乃至越比尼罪，實非不實、時非不時、饒益非

【現代漢語翻譯】 現代漢語譯本：如果心中不高興，就想：『呸，這老東西，散發著臭味。』從此以後常常說軟話，害怕妻子向別人說他的隱私。』佛陀告訴眾比丘：『當時的波羅奈國弗盧醯（弗盧醯：人名）婆羅門，難道是別人嗎？就是我的前身。當時的奴迦羅呵（奴迦羅呵：人名），就是現在的闡陀（闡陀：人名）比丘。他那時就仗著我的勢力輕慢他人，現在又這樣仗著我的勢力輕慢他人。』

佛陀告訴眾比丘：『依止俱舍彌（俱舍彌：地名）的比丘，都全部召集起來，乃至已經聽過的，應當重新聽聞。如果比丘一意孤行，言語乖戾，其他比丘如法如律教導時，便自以為是，說：『你們不要對我說好說壞，我也不對你們說好說壞。』眾比丘勸諫那位比丘說：『長老！眾比丘如法如律教導你，你不要自以為是。眾比丘教導你，你應該信受，你也應該如法如律教導眾比丘。為什麼呢？如來弟子互相教導、互相勸諫，共同從罪過中解脫出來，善法才能增長。』眾比丘勸諫這位比丘時，應該捨棄這種行為。如果不捨棄，就再次、第三次勸諫。捨棄就好，如果不捨棄，就犯僧伽婆尸沙（僧伽婆尸沙：僅次於波羅夷的重罪）。』

比丘一意孤行，言語乖戾，說的就是闡陀比丘。

眾比丘如法如律教導，指的是戒序、四波羅夷（四波羅夷：四種根本重罪）、十三僧伽婆尸沙、二不定法（二不定法：兩種不確定的罪）、三十尼薩耆波夜提（三十尼薩耆波夜提：捨墮罪）、九十二波夜提（九十二波夜提：單墮罪）、四波羅提提舍尼（四波羅提提舍尼：向彼悔罪）、眾學法（眾學法：關於行爲規範的戒律）、七滅諍法（七滅諍法：平息爭端的七種方法）、隨順法，用這些法律互相教導。其次是五眾罪法、四眾罪法、三眾罪法、二眾罪法、一眾罪法。其次是六作舍法，互相教導。其次是波羅夷法、僧伽婆尸沙、波夜提，乃至越比尼罪，真實非不真實、適時非不適時、饒益非不饒益。

【English Translation】 English version: If his mind was displeased, he would think: 'Ugh, this old thing, emitting a foul odor.' From then on, he always spoke softly, fearing that his wife would tell others about his private affairs.' The Buddha told the Bhikkhus (Bhikkhus: Buddhist monks): 'Was the Brahmana (Brahmana: a member of the highest Hindu caste) Phuluhi (Phuluhi: a proper noun) in Varanasi (Varanasi: a city in India) at that time someone else? It was my former self. The servant Nakaraha (Nakaraha: a proper noun) at that time is now the Bhikkhu Chanda (Chanda: a proper noun). At that time, he relied on my power to slight others, and now he relies on my power to slight others again.'

The Buddha told the Bhikkhus: 'Gather all the Bhikkhus who rely on Kosambi (Kosambi: a place name), even those who have already heard, should hear again. If a Bhikkhu is self-willed and uses harsh language, and when the other Bhikkhus teach him according to the Dharma (Dharma: the teachings of the Buddha) and the Vinaya (Vinaya: the monastic rules), he becomes self-opinionated and says: 'Do not speak to me about good or bad, and I will not speak to you about good or bad.' The Bhikkhus should admonish that Bhikkhu, saying: 'Elder! The Bhikkhus are teaching you according to the Dharma and the Vinaya, you should not be self-willed. The Bhikkhus are teaching you, you should accept it, and you should also teach the Bhikkhus according to the Dharma and the Vinaya. Why? Because the disciples of the Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha) teach each other, admonish each other, and together escape from offenses, so that good Dharma can grow.' When the Bhikkhus admonish this Bhikkhu, he should abandon this behavior. If he does not abandon it, then admonish him a second and third time. It is good if he abandons it, but if he does not abandon it, he commits a Sanghavasesa (Sanghavasesa: a serious offense second only to Parajika).'

The Bhikkhu who is self-willed and uses harsh language is the Bhikkhu Chanda.

The Bhikkhus teaching according to the Dharma and the Vinaya refers to the Pratimoksha (Pratimoksha: the code of monastic rules), the four Parajikas (Parajikas: the four gravest offenses), the thirteen Sanghavasesas, the two Aniyatas (Aniyatas: two uncertain offenses), the thirty Nissaggiya Pacittiyas (Nissaggiya Pacittiyas: offenses entailing forfeiture), the ninety-two Pacittiyas (Pacittiyas: offenses requiring expiation), the four Patidesaniyas (Patidesaniyas: offenses requiring confession), the Sekhiyas (Sekhiyas: rules of training), the seven Adhikaranasamathas (Adhikaranasamathas: seven ways of settling disputes), and the rules of accordance, using these laws to teach each other. Secondly, the five offenses of the multitude, the four offenses of the multitude, the three offenses of the multitude, the two offenses of the multitude, and the one offense of the multitude. Secondly, the six acts of abandonment, teaching each other. Secondly, the Parajika offenses, the Sanghavasesa, the Pacittiya, and even the offenses that transgress the Vinaya, whether true or not true, timely or not timely, beneficial or not beneficial.

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不饒益、軟語非粗言，慈心故，不求過，是名如法如律展轉相教也。

是比丘者，闡陀是也。

諸比丘者，謂一人、多人、僧。

三諫者，屏處三諫、多人中三諫、僧中三諫也。屏處者，問言：「長老！汝實自用戾語，諸比丘如法、如律教，汝自身作不可共語耶？」答言：「實爾。」即便諫言：「長老！汝莫自用戾語，諸比丘如法、如律教，汝應當受，莫自身作不可共語，乃至展轉相教，得善法增長故。我今慈心教，汝當舍此事，一諫已過二諫在。」若不捨者，第二、第三亦復如是諫。多人中三諫亦如是。猶不止者，僧中作求聽羯磨。白言：「大德僧聽！是某甲比丘自用戾語。諸比丘如法、如律教，不受其語，已於屏處三諫、多人中三諫，猶故不止。若僧時到，當於僧中三諫，令止此事。」即僧中問言：「長老實自用戾語，諸比丘如法、如律教，不受其語，屏處三諫、多人中三諫，猶故不受耶？」答言：「實爾。」即復僧中諫言：「長老！莫自用意，諸比丘如法、如律教，乃至展轉相教，得善法增長故。今僧慈心諫汝，饒益故，當受僧語，舍此事。僧一諫已過，二諫在。」若不止者，至第二、第三諫舍者善；不捨者，僧伽婆尸沙。

僧伽婆尸沙者，如上說。

若比丘于屏處三諫，若多

【現代漢語翻譯】 現代漢語譯本：不作無益之事，言語柔和而非粗暴，心懷慈悲，不吹毛求疵，這便是如法如律地相互教導。

這裡的『比丘』，指的是闡陀（Chanda）。

這裡的『諸比丘』，指的是一個人、多個人或僧團。

『三諫』指的是：私下勸諫三次、在眾人中勸諫三次、在僧團中勸諫三次。私下勸諫是指，詢問對方：『長老！你確實任性妄為，其他比丘如法如律地教導你，你卻讓自己變得難以溝通嗎？』如果對方回答：『確實如此。』就應該勸諫說：『長老！你不要任性妄為，其他比丘如法如律地教導你，你應該接受，不要讓自己變得難以溝通，乃至輾轉相教，從而使善法增長。我現在以慈悲心教導你，你應該捨棄此事。』一次勸諫已經過去，還有兩次勸諫的機會。如果對方不肯捨棄，就進行第二次、第三次勸諫，也像這樣進行。在眾人中勸諫三次也是如此。如果仍然不停止，就在僧團中進行羯磨（Karma），請求允許。稟告說：『大德僧眾請聽！這位某甲比丘任性妄為。其他比丘如法如律地教導他，他不接受教導，已經在私下勸諫三次、在眾人中勸諫三次，仍然不肯停止。如果僧團認為時機已到，應當在僧團中勸諫三次，讓他停止此事。』然後在僧團中詢問：『長老，你確實任性妄為，其他比丘如法如律地教導你，你不接受教導，已經在私下勸諫三次、在眾人中勸諫三次，仍然不接受嗎？』如果對方回答：『確實如此。』就再次在僧團中勸諫說：『長老！不要任性妄為，其他比丘如法如律地教導你，乃至輾轉相教，從而使善法增長。現在僧團以慈悲心勸諫你，爲了你的利益，你應該接受僧團的勸告，捨棄此事。僧團一次勸諫已經過去，還有兩次勸諫的機會。』如果仍然不停止，直到第二次、第三次勸諫，如果捨棄了是好的；如果不捨棄，就犯了僧伽婆尸沙（Sanghavasesa）罪。

僧伽婆尸沙（Sanghavasesa），如上所述。

如果比丘在私下勸諫三次，如果在多

【English Translation】 English version: Not engaging in unprofitable activities, using gentle speech instead of harsh words, having a compassionate heart, and not being overly critical – this is called teaching each other in accordance with the Dharma and the Vinaya (rules of discipline).

The 『bhikkhu』 (monk) here refers to Chanda (name of a monk).

The 『bhikkhus』 (monks) here refer to one person, multiple people, or the Sangha (monastic community).

『Three admonishments』 refer to: three admonishments in private, three admonishments in public, and three admonishments in the Sangha. Admonishing in private means asking the person: 『Elder! Are you truly acting willfully, and when other bhikkhus teach you according to the Dharma and the Vinaya, are you making yourself difficult to communicate with?』 If the person answers: 『Indeed, it is so,』 then one should admonish them, saying: 『Elder! Do not act willfully. When other bhikkhus teach you according to the Dharma and the Vinaya, you should accept it and not make yourself difficult to communicate with, even to the point of teaching each other in turn, so that good qualities may increase. I am now teaching you with a compassionate heart, and you should abandon this matter.』 One admonishment has passed, and there are two more admonishments remaining. If the person does not abandon it, then the second and third admonishments should be given in the same way. Three admonishments in public are also done in the same way. If the person still does not stop, then a Karma (formal act) should be performed in the Sangha, requesting permission. It should be announced: 『Venerable Sangha, please listen! This bhikkhu named so-and-so is acting willfully. When other bhikkhus teach him according to the Dharma and the Vinaya, he does not accept the teaching. He has already been admonished three times in private and three times in public, but he still does not stop. If the Sangha deems it the right time, he should be admonished three times in the Sangha, so that he may stop this matter.』 Then, in the Sangha, the person should be asked: 『Elder, are you truly acting willfully, and when other bhikkhus teach you according to the Dharma and the Vinaya, you do not accept the teaching? Have you already been admonished three times in private and three times in public, and you still do not accept it?』 If the person answers: 『Indeed, it is so,』 then one should admonish them again in the Sangha, saying: 『Elder! Do not act willfully. When other bhikkhus teach you according to the Dharma and the Vinaya, even to the point of teaching each other in turn, so that good qualities may increase. Now the Sangha is admonishing you with a compassionate heart, for your benefit. You should accept the Sangha's advice and abandon this matter. One admonishment from the Sangha has passed, and there are two more admonishments remaining.』 If the person still does not stop, until the second and third admonishments, it is good if they abandon it; if they do not abandon it, they have committed a Sanghavasesa (formal meeting of the community) offense.

Sanghavasesa (formal meeting of the community), as mentioned above.

If a bhikkhu admonishes three times in private, if in multi

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人中三諫時不止者，諫諫犯越比尼罪。僧中諫時，初諫時未竟，越比尼罪；羯磨說竟，偷蘭罪。第二羯磨未竟，越比尼罪；說竟，偷蘭罪。若第三羯磨未竟，偷蘭罪；說竟，僧伽婆尸沙，僧伽婆尸沙罪起已，屏處諫乃至僧中一切越比尼罪、一切偷蘭罪，皆合成一僧伽婆尸沙。中間止者，隨止處治罪。是故世尊說：「若比丘自用戾語，乃至三諫不捨者，僧伽婆尸沙。」(十二戒竟)

佛住舍衛城，廣說如上。時六群比丘于迦尸黑山聚落作諸非威儀事：身非威儀、口非威儀、身口非威儀。身非威儀者，若走來走去、跳行跳躑、倒行匍匐、扣盆戲笑、遞相擔負，作如是比種種身戲。口非威儀者，作象鳴、駝鳴、牛鳴、羊鳴、長聲、短聲、或相唃耳，作如是比種種音聲戲笑。身口非威儀者，令身斑駁半邊白、涂面令黑、染髮令白、拍鼓彈琴、擊節舞戲。時諸優婆塞來詣比丘，欲禮拜聽法，見如是事，心生不喜，便作是言：「阿阇梨！沙門之法所為善行，當令不信者信，信者增信。而今所為悉皆非法，更令不信增長，信者心壞。」六群比丘即瞋恚言：「汝為我師，為我和尚？此是逆理，我當教汝，汝反教我。」瞋恚增盛，作身害、口害、身口害。身害者，入其家中牽曳小兒、打拍推撲、破損器物、折犢子腳、刺壞羊眼，至

【現代漢語翻譯】 現代漢語譯本：如果有人在三次勸諫時仍然不停止錯誤行為，每次勸諫都犯越比尼罪（Vikarni，違越戒律的罪）。在僧團中進行勸諫時，第一次勸諫未結束，犯越比尼罪；羯磨（Karma，議事程式）說完，犯偷蘭罪（Sthulatyaya，粗罪）。第二次羯磨未結束，犯越比尼罪；說完，犯偷蘭罪。如果第三次羯磨未結束，犯偷蘭罪；說完，犯僧伽婆尸沙（Sanghavasesa，僧殘罪），僧伽婆尸沙罪成立后，在屏處勸諫乃至在僧團中勸諫，所有越比尼罪、所有偷蘭罪，都合併成一個僧伽婆尸沙罪。中間停止的，根據停止之處判定罪行。因此，世尊說：『如果比丘使用粗暴的語言，乃至三次勸諫都不改正，犯僧伽婆尸沙罪。』（十二戒完）

佛陀住在舍衛城（Sravasti），廣泛地宣說如以上所說。當時，六群比丘在迦尸（Kasi）黑山聚落（grama）做各種不合威儀的事情：身體不合威儀、口語不合威儀、身口都不合威儀。身體不合威儀是指：跑來跑去、跳行跳躍、倒著行走匍匐前進、敲打盆子嬉戲歡笑、互相揹負，做如此種種身體上的戲耍。口語不合威儀是指：模仿大象叫、駱駝叫、牛叫、羊叫，發出長聲、短聲，或者互相咬耳朵，做如此種種聲音上的戲笑。身口都不合威儀是指：把身體塗成斑駁的樣子，一半白一半黑，把臉塗黑，把頭髮染白，拍鼓彈琴，敲擊樂器跳舞嬉戲。當時，一些優婆塞（Upasaka，在家男居士）來到比丘處，想要禮拜聽法，看到這些事情，心中不悅，便說：『阿阇梨（Acarya，導師）！沙門（Sramana，出家修行者）的修行應當是好的行為，應當讓不信的人產生信心，讓已經相信的人增加信心。而現在所做的全部都是不合法的，反而讓不信的人更加不信，讓已經相信的人心生厭惡。』六群比丘聽后非常生氣，說：『你是我的老師，還是我的和尚（Upadhyaya，親教師）？這是顛倒的道理，我應當教訓你，你反而來教訓我。』他們的嗔恚越來越強烈，開始進行身體上的傷害、口語上的傷害、以及身口上的傷害。身體上的傷害是指：進入優婆塞的家中，拉扯小孩、打拍推搡、破壞器物、折斷小牛的腿、刺瞎羊的眼睛，甚至……

【English Translation】 English version: If someone does not stop wrong behavior after three admonishments, each admonishment constitutes a Vikarni (violation of discipline) offense. When admonishing within the Sangha (community), if the first admonishment is not completed, it is a Vikarni offense; if the Karma (proceedings) is completed, it is a Sthulatyaya (gross offense). If the second Karma is not completed, it is a Vikarni offense; if completed, it is a Sthulatyaya offense. If the third Karma is not completed, it is a Sthulatyaya offense; if completed, it is a Sanghavasesa (formal meeting offense). Once the Sanghavasesa offense is established, admonishing in private or within the Sangha, all Vikarni offenses and all Sthulatyaya offenses combine into one Sanghavasesa offense. If one stops midway, the offense is determined by the point at which they stopped. Therefore, the World Honored One said: 'If a Bhikshu (monk) uses harsh language and does not correct it even after three admonishments, it is a Sanghavasesa offense.' (End of the twelve precepts)

The Buddha resided in Sravasti (Savatthi), extensively expounding as above. At that time, the group of six Bhikshus engaged in various unseemly behaviors in the Kasi (Kasi) Black Mountain grama (village): unseemly in body, unseemly in speech, and unseemly in both body and speech. Unseemly in body meant running around, jumping and hopping, walking backwards and crawling, knocking on pots and laughing, carrying each other on their backs, engaging in such various bodily plays. Unseemly in speech meant imitating the sounds of elephants, camels, cows, and sheep, making long sounds, short sounds, or whispering in each other's ears, engaging in such various vocal plays and laughter. Unseemly in both body and speech meant painting their bodies in mottled patterns, half white and half black, painting their faces black, dyeing their hair white, playing drums and zithers, and dancing and playing with musical instruments. At that time, some Upasakas (lay male devotees) came to the Bhikshus, wanting to pay respects and listen to the Dharma (teachings), but seeing these things, they were displeased and said: 'Acarya (teacher)! The practice of a Sramana (ascetic) should be good conduct, causing those who do not believe to believe, and increasing the faith of those who already believe. But now, what you are doing is all unlawful, causing those who do not believe to disbelieve even more, and causing those who already believe to become disgusted.' The group of six Bhikshus became very angry and said: 'Are you my teacher, or my Upadhyaya (preceptor)? This is a reversed principle, I should be teaching you, but you are teaching me instead.' Their anger grew stronger, and they began to inflict harm in body, harm in speech, and harm in both body and speech. Harm in body meant entering the Upasakas' homes, pulling and dragging children, hitting and pushing, damaging utensils, breaking the legs of calves, and stabbing out the eyes of sheep, even to...

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市肆上種種穀米、小麥、大麥、鹽、麨、酥、油、乳酪，悉和雜合，不可分別。田中生苗，其須水者開水令去，不須水者決令滿中，刈殺生苗焚燒熟谷，是名身暴害。口暴害者，詣王讒人加誣良善，是名口暴害。身口暴害者，屏處藏身恐怖其人、牽挽無辜，是名身口暴害。諸優婆塞皆瞋恚言：「沙門釋子作是非法，我等從今莫與供養。」時彼比丘遂持缽乞食，其家見已，猶故與食，不至大惜。諸優婆塞復作是要：「沙門釋子作是暴害，我等從今莫令入門。」然後是比丘便到諸不信家乞食，初時與食。後續聞優婆塞斷食不與：「定是惡人，我何以與食？」復不聽入。然後便作身邪命、口邪命、身口邪命。身邪命者，作水瓶、木器賣、作盛酥、革囊、繩索、結網、縫衣。學作餅賣、學賣醫藥、為人傳信，如是種種求食，是名身邪命。口邪命者，誦咒行術，咒蛇咒龍、咒鬼咒病、咒水咒火，如是種種求食，是名口邪命。身口邪命者，手自然火、口說咒術、手灌酥油、灑散芥子，如是種種求食，是名身口邪命。時黑山聚落諸優婆塞，來詣舍衛城料理官事，官事訖已，往詣世尊，頂禮佛足已，卻住一面白佛言：「世尊！我是黑山聚落優婆塞，六群比丘在彼間住，于彼聚落作諸非法。廣說如上。唯愿世尊！當約敕之，令不在彼住者

【現代漢語翻譯】 現代漢語譯本：市場上各種穀物、小麥、大麥、鹽、炒麵、酥油、食用油、乳酪，全部混合在一起，無法分辨。在田里生長的幼苗，需要水的就引水灌溉，不需要水的就決堤讓水淹沒，收割並殺死幼苗，焚燒成熟的穀物，這叫做身暴害。口暴害者，到國王那裡誣陷好人，這叫做口暴害。身口暴害者，躲藏在隱蔽的地方恐嚇他人、牽連無辜的人，這叫做身口暴害。各位優婆塞（Upasaka，在家男居士）都憤怒地說：『沙門（Shramana，出家修行者）釋子（釋迦牟尼佛的弟子）做出這種非法的事情，我們從今以後不要供養他們。』當時那位比丘（Bhiksu，出家男修行者）拿著缽去乞食，那家人看見后，仍然給他食物，並不十分吝惜。各位優婆塞又約定說：『沙門釋子做出這種暴害的事情，我們從今以後不要讓他們進門。』然後這位比丘便到那些不信佛的人家乞食，起初他們還給食物。後來聽說優婆塞們斷絕供養，就不再給食物了，說：『一定是惡人，我為什麼要給他食物？』也不讓他進門。然後他就開始做身邪命、口邪命、身口邪命。身邪命是指，製作水瓶、木器來賣，製作盛酥油的容器、皮革袋子、繩索、編織漁網、縫補衣服。學習做餅來賣、學習賣醫藥、替人傳遞資訊，像這樣種種方式來求取食物，這叫做身邪命。口邪命是指，唸誦咒語施行法術，咒蛇、咒龍、咒鬼、咒病、咒水、咒火，像這樣種種方式來求取食物，這叫做口邪命。身口邪命是指，用手變出自然火、口裡唸誦咒語法術、用手灌注酥油、灑散芥菜籽，像這樣種種方式來求取食物，這叫做身口邪命。當時黑山聚落的各位優婆塞，來到舍衛城處理公務，公務完畢后，前往拜見世尊（釋迦牟尼佛的尊稱），頂禮佛足后，退到一旁稟告佛陀說：『世尊！我們是黑山聚落的優婆塞，六群比丘住在那裡，在那個聚落里做了各種非法的事情。』（詳細情況如上所述）。『唯愿世尊！應當約束他們，讓他們不要在那裡居住。』

【English Translation】 English version: All kinds of grains, wheat, barley, salt, roasted flour, ghee, oil, and cheese in the market are mixed together and cannot be distinguished. When seedlings grow in the fields, those that need water are irrigated, and those that do not need water are flooded. Reaping and killing the seedlings and burning the ripe grain is called bodily violence. Verbal violence is going to the king to slander good people, which is called verbal violence. Bodily and verbal violence is hiding in secluded places to intimidate others and implicate innocent people, which is called bodily and verbal violence. All the Upasakas (lay male devotees) were angry and said: 'The Shramanas (ascetics) and disciples of Shakya (disciples of Shakyamuni Buddha) are doing such illegal things, we will not make offerings to them from now on.' At that time, the Bhikshu (male monastic) went to beg for food with his bowl, and the family, seeing him, still gave him food, not being very stingy. The Upasakas then made an agreement: 'The Shramanas and disciples of Shakya are doing such violent things, we will not let them enter our homes from now on.' Then the Bhikshu went to beg for food from those who did not believe in Buddhism, and at first they gave him food. Later, hearing that the Upasakas had cut off their offerings, they stopped giving him food, saying: 'He must be a bad person, why should I give him food?' They also did not allow him to enter. Then he began to practice wrong livelihood through body, wrong livelihood through speech, and wrong livelihood through body and speech. Wrong livelihood through body refers to making water bottles and wooden utensils to sell, making containers for ghee, leather bags, ropes, weaving nets, and sewing clothes. Learning to make cakes to sell, learning to sell medicine, and delivering messages for people, seeking food in various ways like this is called wrong livelihood through body. Wrong livelihood through speech refers to reciting mantras and performing magic, cursing snakes, cursing dragons, cursing ghosts, cursing diseases, cursing water, and cursing fire, seeking food in various ways like this is called wrong livelihood through speech. Wrong livelihood through body and speech refers to conjuring natural fire with the hands, reciting mantras and spells with the mouth, pouring ghee with the hands, and scattering mustard seeds, seeking food in various ways like this is called wrong livelihood through body and speech. At that time, the Upasakas of the Black Mountain village came to Shravasti to handle official business. After the official business was completed, they went to see the World-Honored One (a respectful title for Shakyamuni Buddha), prostrated themselves at the Buddha's feet, and stepped aside to report to the Buddha: 'World-Honored One! We are the Upasakas of the Black Mountain village. The group of six Bhikshus live there and are doing various illegal things in that village.' (The details are as described above). 'We hope that the World-Honored One will restrain them and not allow them to live there.'

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善。」

爾時世尊為優婆塞，隨順說法示教利喜已，禮足而去。爾時世尊告阿難言：「汝往黑山聚落，為六群比丘作驅出羯磨。」爾時阿難白佛言：「我不敢去。」佛言：「何故？」阿難答言：「世尊六群比丘躁性強暴，我若往者，譬如甘蔗田人乘車載甘蔗歸，諸童子輩逆出村外，捉甘蔗亂取就外啖食。彼六群比丘亦復如是，聞我往者，逆來道邊作非法事，或能為我作驅出羯磨，是故難去。」佛告阿難：「汝與三十人眾俱去，足能伏彼。」是時阿難與三十人，前後圍繞，往到黑山聚落。復有三十比丘，聞尊者阿難往到黑山聚落，自相謂言：「我未曾聞作驅出羯磨，當隨阿難到彼聚落，聽作驅出羯磨。」並前三十人合六十比丘，大眾而去。時六群比丘聞尊者阿難與六十人俱眷屬而來，為我作驅出羯磨，即生恐怖。時三文陀達多、摩醯沙達多走到王道聚落。長老闡陀、迦留陀夷，便一由旬迎尊者阿難，即懺悔言：「長老！我所作非善，犯諸過惡，從今已去不敢復作。」爾時眾僧受其懺悔。尊者阿難前到聚落，彼二人已懺悔，二人已走去；余有殘住者，為作驅出羯磨。世尊不聽眾羯磨，羯磨眾故，二人、三人為作羯磨。羯磨者應作是說：「大德僧聽！是某甲比丘等，於此聚落身非威儀，數作不止，道俗悉知。若僧時到

【現代漢語翻譯】 善（好的）。」

爾時世尊為優婆塞（在家男居士），隨順說法，示教利喜已，禮足而去。爾時世尊告阿難（佛陀的十大弟子之一）言：「汝往黑山聚落，為六群比丘作驅出羯磨（僧團的宗教儀式，用於驅逐犯戒的比丘）。」爾時阿難白佛言：「我不敢去。」佛言：「何故？」阿難答言：「世尊，六群比丘躁性**，我若往者，譬如甘蔗田人乘車載甘蔗歸，諸童子輩逆出村外，捉甘蔗亂取就外啖食。彼六群比丘亦復如是，聞我往者，逆來道邊作非法事，或能為我作驅出羯磨，是故難去。」佛告阿難：「汝與三十人眾俱去，足能伏彼。」是時阿難與三十人，前後圍繞，往到黑山聚落。復有三十比丘，聞尊者阿難往到黑山聚落，自相謂言：「我未曾聞作驅出羯磨，當隨阿難到彼聚落，聽作驅出羯磨。」並前三十人合六十比丘，大眾而去。時六群比丘聞尊者阿難與六十人俱眷屬而來，為我作驅出羯磨，即生恐怖。時三文陀達多（人名）、摩醯沙達多（人名）走到王道聚落。長老闡陀（人名）、迦留陀夷（人名），便一由旬（古印度長度單位）迎尊者阿難，即懺悔言：「長老！我所作非善，犯諸過惡，從今已去不敢復作。」爾時眾僧受其懺悔。尊者阿難前到聚落，彼二人已懺悔，二人已走去；余有殘住者，為作驅出羯磨。世尊不聽眾羯磨，羯磨眾故，二人、三人為作羯磨。羯磨者應作是說：「大德僧聽！是某甲比丘等，於此聚落身非威儀，數作不止，道俗悉知。若僧時到

【English Translation】 』Good.』

Then the World-Honored One, having taught, instructed, benefited, and pleased the Upasakas (male lay devotees) in accordance with the Dharma, departed after paying homage at their feet. Thereupon, the World-Honored One said to Ananda (one of the ten principal disciples of the Buddha): 『Go to the settlement of Black Mountain and perform the expulsion Karma (a formal act of the Sangha to expel a monk) for the group of six monks.』 Then Ananda said to the Buddha: 『I dare not go.』 The Buddha asked: 『Why?』 Ananda replied: 『World-Honored One, the group of six monks are of a restless nature **. If I go, it would be like sugarcane field workers returning home in carts loaded with sugarcane, and the children rush out of the village to meet them, grabbing the sugarcane and eating it outside. The group of six monks are also like that; when they hear that I am coming, they will come to the roadside and commit unlawful acts, or perhaps perform the expulsion Karma on me. Therefore, it is difficult to go.』 The Buddha told Ananda: 『Go with a group of thirty people; that will be enough to subdue them.』 At that time, Ananda, surrounded by thirty people, went to the settlement of Black Mountain. Furthermore, thirty monks, hearing that Venerable Ananda was going to the settlement of Black Mountain, said to each other: 『I have never heard of performing the expulsion Karma; we should follow Ananda to that settlement and listen to the performance of the expulsion Karma.』 Together with the previous thirty people, a group of sixty monks departed. When the group of six monks heard that Venerable Ananda was coming with a retinue of sixty people to perform the expulsion Karma on them, they became terrified. Then Samantabhadra Datta (name of a person) and Maheshvara Datta (name of a person) fled to the settlement of the King's Road. The elders Chanda (name of a person) and Kalodayin (name of a person) went one Yojana (an ancient Indian unit of distance) to meet Venerable Ananda and immediately repented, saying: 『Elder! What we have done is not good; we have committed various offenses. From now on, we dare not do it again.』 At that time, the Sangha accepted their repentance. Venerable Ananda arrived at the settlement, and those two had already repented, and two had already fled; for those who remained, he performed the expulsion Karma. The World-Honored One did not allow the Sangha to perform the Karma, because it was the Karma of the Sangha; therefore, two or three people performed the Karma. The one performing the Karma should say: 『Venerable Sangha, listen! These monks, so-and-so, in this settlement, their behavior is not dignified, and they repeatedly commit such acts without stopping, which is known to both monastics and laity. If it is the Sangha's time』

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，僧當爲某甲比丘等身非威儀故作驅出羯磨，如是白。」「大德僧聽！是長老某甲比丘等身非威儀，數數不止，道俗悉知，僧今為某甲比丘等作驅出羯磨。諸大德忍某甲比丘等身非威儀作驅出羯磨，忍者默然，若不忍者便說，是初羯磨說竟。」第二、第三亦如是說。「僧已與某甲比丘等身非威儀作驅出羯磨竟，僧忍默然故，是事如是持。」如是口非威儀、身口非威儀亦如是；身害、口害、身口害亦如是；身邪命、口邪命、身口邪命亦如是，說白三羯磨。羯磨已，是六群比丘被驅出者，語諸比丘言：「闡陀比丘、迦留陀夷比丘亦行非法，何故獨驅我出而不驅彼？」眾僧語彼言：「是二比丘於一由旬迎僧懺悔，僧已聽悔。三文陀達多、摩醯沙達多走到王道聚落。汝等現在既不迎僧懺悔又復不走，故作羯磨驅出。」彼復作是言：「長老！僧今隨愛、隨瞋、隨怖、隨癡俱共同罪，有驅出者、有不驅者。」諸比丘復諫：「長老！莫以非理謗僧，僧不隨愛、不隨瞋、不隨怖、不隨癡，不于同罪有驅出者、有不驅者。」諸比丘如是諫時，彼故不止。復第二、第三諫，堅持不止。尊者阿難為諸優婆塞，隨順說法，令其歡喜，供養眾僧還復如前。尊者阿難及諸大眾欲還舍衛，時諸比丘白尊者阿難：「今僧悉還，是僧伽藍與誰典知？」阿難

【現代漢語翻譯】 僧團應當為某甲（某某）比丘等人，因為他們身體上的非威儀行為而作驅出羯磨（驅逐儀式），像這樣稟告：『大德僧團請聽！這位長老某甲（某某）比丘等人，身體上的非威儀行為，屢次不止，道俗都知道。僧團現在為某甲（某某）比丘等人作驅出羯磨。諸位大德如果容忍對某甲（某某）比丘等人作驅出羯磨，就保持沉默；如果不容忍，就請說出來。』這是第一次羯磨的宣告完畢。第二次、第三次也像這樣宣告。『僧團已經對某甲（某某）比丘等人身體上的非威儀行為作了驅出羯磨完畢，僧團容忍，所以保持沉默。這件事就這樣決定了。』像這樣，口頭上的非威儀、身體和口頭上的非威儀，也像這樣處理；身體上的傷害、口頭上的傷害、身體和口頭上的傷害，也像這樣處理；身體上的邪命（不正當的謀生方式）、口頭上的邪命、身體和口頭上的邪命，也像這樣處理，宣告白三羯磨（三次宣告的羯磨）。 羯磨完畢后，這六群比丘被驅逐出去，對其他比丘說：『闡陀（Chanda）比丘、迦留陀夷（Kāludāyi）比丘也做非法的事情，為什麼只驅逐我們而不驅逐他們？』眾僧對比丘們說：『這兩位比丘在一由旬（約16公里）外迎接僧團並懺悔，僧團已經聽取了他們的懺悔。三文陀達多（Trivandatatta）、摩醯沙達多（Maheshadatta）跑到王道聚落（主要道路上的村落）。你們現在既不迎接僧團懺悔，又不逃走，所以才作羯磨驅逐你們。』 他們又這樣說：『長老們！僧團現在隨著愛、隨著嗔、隨著怖、隨著癡而行動，同樣的罪行，有的被驅逐，有的不被驅逐。』諸比丘再次勸諫：『長老們！不要用不合道理的話誹謗僧團，僧團不隨著愛、不隨著嗔、不隨著怖、不隨著癡而行動，不會對同樣的罪行，有的驅逐，有的不驅逐。』諸比丘這樣勸諫時，他們仍然不止。再次第二次、第三次勸諫，他們堅持不止。 尊者阿難（Ānanda）為諸位優婆塞（Upāsaka，在家男居士），隨順他們的根器說法，使他們歡喜，供養眾僧，還像以前一樣。尊者阿難及諸位大眾想要返回舍衛城（Śrāvastī），這時諸比丘問尊者阿難：『現在僧團全部返回，這個僧伽藍（Saṃghārāma，僧院）交給誰來管理？』阿難（Ānanda）

【English Translation】 The Sangha should perform an expulsion Karma (Kamma, ritual) for the Bhikkhus (monks) such as Bhikkhu so-and-so, because of their unseemly bodily conduct, announcing thus: 'Listen, venerable Sangha! These elders, Bhikkhus so-and-so, repeatedly engage in unseemly bodily conduct, which is known to both lay and ordained people. The Sangha is now performing an expulsion Karma for Bhikkhus so-and-so. Venerable ones, if you approve of performing an expulsion Karma for Bhikkhus so-and-so due to their unseemly bodily conduct, remain silent; if you do not approve, then speak up.' This is the end of the first announcement of the Karma. The second and third announcements are made in the same way. 'The Sangha has completed the expulsion Karma for Bhikkhus so-and-so due to their unseemly bodily conduct. The Sangha approves, therefore remains silent. This matter is thus decided.' In the same way, unseemly verbal conduct, unseemly bodily and verbal conduct are dealt with; bodily harm, verbal harm, bodily and verbal harm are dealt with; unseemly bodily livelihood (wrong way of earning a living), unseemly verbal livelihood, unseemly bodily and verbal livelihood are dealt with, announcing the white three Karmas (three announcements of the Karma). After the Karma is completed, these six group Bhikkhus, having been expelled, say to the other Bhikkhus: 'Bhikkhu Chanda (Chanda), Bhikkhu Kāludāyi (Kāludāyi) also commit unlawful acts, why do you only expel us and not them?' The Sangha says to those Bhikkhus: 'These two Bhikkhus welcomed the Sangha and repented from a yojana (about 16 kilometers) away, and the Sangha has accepted their repentance. Trivandatatta (Trivandatatta) and Maheshadatta (Maheshadatta) ran to the village on the main road. Since you neither welcome the Sangha to repent nor run away, that is why the Karma is performed to expel you.' They further say: 'Venerable ones! The Sangha now acts according to love, according to hatred, according to fear, according to delusion. For the same offense, some are expelled, and some are not.' The Bhikkhus again admonish: 'Venerable ones! Do not slander the Sangha with unreasonable words. The Sangha does not act according to love, not according to hatred, not according to fear, not according to delusion, and will not expel some and not others for the same offense.' When the Bhikkhus admonish in this way, they still do not stop. They are admonished a second and third time, but they insist on not stopping. Venerable Ānanda (Ānanda), for the Upāsakas (Upāsaka, lay male devotees), preaches the Dharma in accordance with their capacities, making them happy, and they offer alms to the Sangha as before. Venerable Ānanda and the assembly wish to return to Śrāvastī (Śrāvastī), at which time the Bhikkhus ask Venerable Ānanda: 'Now that the entire Sangha is returning, to whom shall we entrust the Saṃghārāma (Saṃghārāma, monastery)?' Ānanda (Ānanda)

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言：「誰應任知？」諸比丘言：「長老闡陀應住。」阿難復言：「闡陀先已有過，令他生不信，何可留住？」便更安余比丘已。

尊者阿難還舍衛城，禮世尊足於一面立。世尊知而故問：「阿難！汝等已於黑山聚落，作驅出羯磨耶？」答言：「已作。世尊！闡陀比丘、迦留陀夷比丘，於一由旬迎僧懺悔。三文陀達多、摩醯沙達多，即便走到王道聚落，余諸比丘不來懺悔，復不走去，眾僧為作驅出羯磨。彼見闡陀、迦留陀夷不被驅出，便以非理謗僧言：『僧隨愛、隨瞋、隨怖、隨癡，有同共犯罪，有驅出者、有不驅者。』」佛告比丘：「是六群比丘以非理謗僧言：『隨愛、隨瞋、隨怖、隨癡，有同共犯罪，有驅出者、有不驅者。』作是語者，汝當去屏處三諫、多人中三諫、僧中三諫，令止此事。」屏處問言：「汝等實以闡陀比丘、迦留陀夷故，非理謗僧言：『隨愛、隨瞋、隨癡、隨怖，俱共犯罪，有驅出者、有不驅者耶？』」答言：「實爾。」即屏處諫言：「長老！莫以非理謗僧。何以故？眾僧不隨愛、不隨瞋、不隨怖、不隨癡，不于同罪，有驅出者、有不驅出者。汝等莫作隨愛、隨瞋、隨怖、隨癡語言。長老！我今慈心諫汝，饒益故，當舍此事。一諫已過，二諫在。」若不捨者，第二、第三亦如是諫。及多人中

【現代漢語翻譯】 現代漢語譯本： 阿難說：『應該由誰來負責管理呢？』眾比丘說：『長老闡陀（Chanda，人名）應該留下。』阿難又說：『闡陀之前已經犯過錯誤，會使他人產生不信任感，怎麼可以讓他留下呢？』於是便安排了其他的比丘。

尊者阿難回到舍衛城（Shravasti），禮拜世尊的雙足後站在一旁。世尊明知情況卻故意問道：『阿難！你們已經在黑山聚落（Black Mountain settlement）進行了驅出羯磨（exile karma，驅逐儀式）了嗎？』阿難回答說：『已經進行了。世尊！闡陀比丘（Chanda Bhikkhu）、迦留陀夷比丘（Kaludayi Bhikkhu）在一由旬（yojana，古印度長度單位）的地方迎接僧眾並懺悔。三文陀達多（Samantadattha）、摩醯沙達多（Maheshadattha）立刻逃到了王道聚落（King's Road settlement），其餘的比丘既不來懺悔，也不逃走，僧眾就對他們進行了驅出羯磨。他們看到闡陀、迦留陀夷沒有被驅逐，就用不合道理的話誹謗僧眾說：『僧眾隨著愛、隨著嗔、隨著恐懼、隨著愚癡，對於共同犯罪的人，有的驅逐，有的不驅逐。』』佛陀告訴比丘們：『這六群比丘用不合道理的話誹謗僧眾說：『隨著愛、隨著嗔、隨著恐懼、隨著愚癡，對於共同犯罪的人，有的驅逐，有的不驅逐。』說了這樣的話，你們應當去私下勸誡他們三次，在眾人中勸誡三次，在僧眾中勸誡三次，讓他們停止這種行為。』私下裡問他們：『你們確實因為闡陀比丘、迦留陀夷的緣故，用不合道理的話誹謗僧眾說：『隨著愛、隨著嗔、隨著愚癡、隨著恐懼，共同犯罪，有的驅逐，有的不驅逐嗎？』』他們回答說：『確實如此。』於是私下勸誡他們說：『長老們！不要用不合道理的話誹謗僧眾。為什麼呢？眾僧不會隨著愛、不會隨著嗔、不會隨著恐懼、不會隨著愚癡，不會對共同犯罪的人，有的驅逐，有的不驅逐。你們不要說隨著愛、隨著嗔、隨著恐懼、隨著愚癡這樣的話。長老們！我現在用慈悲心勸誡你們，爲了你們的利益，應當停止這件事。一次勸誡已經過去，還有兩次勸誡。』如果他們不停止，第二次、第三次也像這樣勸誡。以及在眾人中。

【English Translation】 English version: He said, 'Who should be appointed to manage?' The Bhikkhus said, 'The elder Chanda (Chanda, name) should stay.' Ananda further said, 'Chanda has had faults before, causing others to lose faith, how can he be allowed to stay?' Then other Bhikkhus were arranged.

Venerable Ananda returned to Shravasti (Shravasti), bowed at the feet of the World Honored One, and stood to one side. The World Honored One, knowing the situation, deliberately asked, 'Ananda! Have you performed the exile karma (exile karma, expulsion ritual) in the Black Mountain settlement (Black Mountain settlement)?' He replied, 'It has been done. World Honored One! The Bhikkhu Chanda (Chanda Bhikkhu), the Bhikkhu Kaludayi (Kaludayi Bhikkhu), welcomed the Sangha and repented at a yojana (yojana, an ancient Indian unit of length). Samantadattha (Samantadattha) and Maheshadattha (Maheshadattha) immediately fled to the King's Road settlement (King's Road settlement), and the other Bhikkhus neither came to repent nor fled, so the Sangha performed the exile karma on them. Seeing that Chanda and Kaludayi were not expelled, they slandered the Sangha with unreasonable words, saying, 'The Sangha follows love, follows anger, follows fear, follows delusion, and for those who commit crimes together, some are expelled and some are not.'' The Buddha told the Bhikkhus, 'These six groups of Bhikkhus slander the Sangha with unreasonable words, saying, 'Following love, following anger, following fear, following delusion, for those who commit crimes together, some are expelled and some are not.' Having said these words, you should go and admonish them three times in private, admonish them three times in public, and admonish them three times in the Sangha, to make them stop this behavior.' Ask them in private, 'Is it true that because of the Bhikkhu Chanda and Kaludayi, you slander the Sangha with unreasonable words, saying, 'Following love, following anger, following delusion, following fear, committing crimes together, some are expelled and some are not?'' They replied, 'It is true.' Then admonish them in private, 'Elders! Do not slander the Sangha with unreasonable words. Why? The Sangha does not follow love, does not follow anger, does not follow fear, does not follow delusion, and will not expel some and not others for those who commit crimes together. Do not say such things as following love, following anger, following fear, following delusion. Elders! I now admonish you with compassion, for your benefit, you should stop this matter. One admonition has passed, and there are two more admonitions.' If they do not stop, the second and third times should also be admonished in the same way. And in public.

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三諫，猶復不止者，僧中作求聽羯磨。羯磨人應作是說：「大德僧聽！是六群比丘以非理謗僧，已於屏處三諫、多人中三諫不止。若僧時到，當於僧中三諫，令止此事。」即于僧中問是比丘：「汝實非理謗僧，已於屏處三諫、多人中三諫不止耶？」答言：「實爾。」僧應諫言：「長老！莫以非理謗僧。何以故？僧不隨愛、不隨瞋、不隨怖、不隨癡，不同犯罪，有驅出者、有不驅者。今僧慈心諫汝，饒益故，當舍此事。一諫已過、二諫在。」若不止者，第二、第三亦如是諫，猶故不止。諸比丘以是因緣，具白世尊：「六群比丘已屏處三諫，乃至僧中三諫，猶故不止。」佛言：「呼六群比丘來。」來已，佛問六群比丘：「汝實非理謗僧，已屏處三諫，乃至僧中三諫，故不止耶？」答言：「實爾。世尊！」佛告六群比丘：「此是惡事，汝不聞世尊常讚歎易諫、呵責難諫耶？汝今云何難諫，執持不捨？六群比丘！此非法、非律、非如佛教，不可以是長養善法。」

諸比丘白佛言：「世尊！云何此六群比丘，以闡陀、迦留陀夷不驅出故，非理謗僧？」佛言：「此六群比丘不但今日以非理謗僧，過去世時已曾非理謗僧。」諸比丘言：「已曾爾耶？」佛言：「曾爾。」「唯愿欲聞。」佛言：「過去世時有城，名波羅奈，國名伽

【現代漢語翻譯】 現代漢語譯本： 如果經過三次勸諫仍然不停止，那麼就在僧團中請求舉行羯磨（Karma，一種宗教儀式）。主持羯磨的人應該這樣說：『各位大德僧眾請聽！這六群比丘以不合道理的言論誹謗僧團，已經在私下勸諫三次、在眾人中勸諫三次都未能停止。如果僧團認為時機已到，應當在僧團中勸諫三次，令其停止此事。』 然後就在僧團中問這些比丘：『你們確實以不合道理的言論誹謗僧團，已經在私下勸諫三次、在眾人中勸諫三次都未能停止嗎？』他們回答說：『確實如此。』僧團應該勸諫說：『長老！不要以不合道理的言論誹謗僧團。為什麼呢？因為僧團不會因為愛、不會因為嗔、不會因為怖、不會因為癡而有所偏頗，不會對同樣的犯罪行為，有的驅逐，有的不驅逐。現在僧團以慈悲之心勸諫你們，爲了你們的利益，應當放棄此事。一次勸諫已經過去，還有兩次勸諫。』如果仍然不停止，那麼第二次、第三次也像這樣勸諫，仍然不停止。 眾比丘因為這件事，詳細地稟告世尊：『六群比丘已經在私下勸諫三次，乃至在僧團中勸諫三次，仍然不停止。』佛說：『把六群比丘叫來。』叫來之後，佛問六群比丘：『你們確實以不合道理的言論誹謗僧團，已經在私下勸諫三次，乃至在僧團中勸諫三次，仍然不停止嗎？』他們回答說：『確實如此。世尊！』佛告訴六群比丘：『這是惡事，你們沒有聽過世尊常常讚歎容易接受勸諫的人，呵責難以接受勸諫的人嗎？你們現在為什麼難以接受勸諫，執迷不悟不肯放棄呢？六群比丘！這不符合佛法、不符合戒律、不符合如來的教導，不可以這樣做來增長善法。』 眾比丘稟告佛說：『世尊！為什麼這六群比丘，因為闡陀（Chanda，人名）和迦留陀夷（Kaludayi，人名）沒有被驅逐，就以不合道理的言論誹謗僧團呢？』佛說：『這六群比丘不只是今天才以不合道理的言論誹謗僧團，過去世的時候就已經曾經以不合道理的言論誹謗僧團。』眾比丘說：『已經曾經這樣做了嗎？』佛說：『曾經這樣做了。』『我們很想聽聽。』佛說：『過去世的時候，有個城市，名叫波羅奈（Varanasi，古印度城市名），國家名叫伽（Ga，地名）。』

【English Translation】 English version: If, after three admonitions, they still do not stop, then a request should be made in the Sangha (community of monks) to perform a Karma (a formal act of the Sangha). The person conducting the Karma should say: 'Venerable Sangha, please listen! These six monks are slandering the Sangha with unreasonable accusations, and have not stopped after being admonished three times in private and three times in public. If the Sangha deems it the right time, they should be admonished three times in the Sangha, so that they stop this matter.' Then, in the Sangha, these monks should be asked: 'Is it true that you are slandering the Sangha with unreasonable accusations, and have not stopped after being admonished three times in private and three times in public?' They should answer: 'It is true.' The Sangha should admonish them: 'Elder, do not slander the Sangha with unreasonable accusations. Why? Because the Sangha is not swayed by love, not swayed by anger, not swayed by fear, not swayed by delusion. For the same offense, some are expelled, and some are not. Now the Sangha admonishes you with compassion, for your benefit, you should abandon this matter. One admonition has passed, two remain.' If they still do not stop, then the second and third times should be admonished in the same way, and still they do not stop. The monks, because of this matter, reported in detail to the World-Honored One: 'The six monks have been admonished three times in private, and even three times in the Sangha, and still they do not stop.' The Buddha said: 'Call the six monks here.' After they came, the Buddha asked the six monks: 'Is it true that you are slandering the Sangha with unreasonable accusations, and have not stopped after being admonished three times in private, and even three times in the Sangha?' They answered: 'It is true, World-Honored One!' The Buddha told the six monks: 'This is an evil thing. Have you not heard that the World-Honored One often praises those who are easy to admonish, and rebukes those who are difficult to admonish? Why are you now difficult to admonish, clinging to your views and refusing to abandon them? Six monks! This is not in accordance with the Dharma (teachings), not in accordance with the Vinaya (rules of conduct), not in accordance with the Buddha's teachings, and cannot be used to cultivate good qualities.' The monks reported to the Buddha: 'World-Honored One! Why are these six monks slandering the Sangha with unreasonable accusations, because Chanda (a person's name) and Kaludayi (a person's name) were not expelled?' The Buddha said: 'These six monks are not only slandering the Sangha with unreasonable accusations today, but in the past they have also slandered the Sangha with unreasonable accusations.' The monks said: 'Have they done so before?' The Buddha said: 'They have done so before.' 'We would like to hear about it.' The Buddha said: 'In the past, there was a city named Varanasi (an ancient Indian city), and a country named Ga (a place name).'

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尸。時王家畜養二狗，以金銀鎖系、食用寶器，夜則解放令備守門戶。時王得頭痛病，經十二年療治不差，后漸得差。時王于眠中聞狗吠聲，王即驚覺頭痛便增。王問侍者：『向何等聲？』答言：『狗吠。』王即瞋怒，教敕侍者：『現狗驅出。』即如教驅出。時有一狗問驅者言：『何故驅我？』驅者答言：『王病小差，眠中聞狗吠聲，驚覺增病，是故驅汝。』狗復問言：『一切狗盡被驅出耶？』答言：『盡驅出。』又問：『王家二狗亦被驅耶？』答言：『王家二狗不驅，餘者盡驅。』狗便瞋恚言：『是王無道，隨愛、隨瞋、隨怖、隨癡。』狗即說頌曰：

「『若以狗為患，　　一切應驅出； 　　而今不盡驅，　　如是王無道。 　　家自養二狗，　　不遣獨驅我； 　　當知是惡王，　　隨愛瞋怖癡。』」

佛告諸比丘：「時王家狗者，今闡陀、迦留陀夷比丘是。余狗者，今餘六群比丘是。爾時被驅，以二狗不驅故，非理誹謗。今日被驅亦復如是，以闡陀、迦留陀夷比丘不被驅故，非理謗僧。」

諸比丘白佛言：「世尊！云何是闡陀比丘，眾人慾安處知事，而阿難不聽？」佛告諸比丘：「是闡陀比丘不但今日欲還知事，阿難不聽；過去世時已曾欲舉為王，阿難不聽。」諸比丘白佛言：「世尊！已曾爾

【現代漢語翻譯】 現代漢語譯本： 尸毗王（Śibi，古代印度一位以慈悲著稱的國王）在宮中飼養了兩條狗，用金銀鎖鏈拴著，給它們食用珍貴的器皿中的食物，晚上就放開它們，讓它們守衛門戶。當時，國王得了頭痛病，經過十二年的治療都沒有好轉，後來漸漸地有所好轉。有一天，國王在睡夢中聽到狗叫聲，立刻驚醒，頭痛也隨之加劇。國王問侍者：『剛才是什麼聲音？』侍者回答說：『是狗叫聲。』國王聽后非常生氣，命令侍者：『立刻把狗趕出去！』侍者就按照國王的命令把狗趕了出去。當時，有一條狗問驅趕它的人說：『為什麼要趕我走？』驅趕者回答說：『國王的病稍微好轉了一些，但在睡夢中聽到狗叫聲，驚醒后病情加重，所以要趕你走。』狗又問：『所有的狗都要被趕出去嗎？』驅趕者回答說：『所有的狗都要被趕出去。』狗又問：『國王家裡的兩條狗也被趕走嗎？』驅趕者回答說：『國王家裡的兩條狗不趕走，其他的狗都要趕走。』這條狗聽后非常生氣，說道：『這個國王太沒有道理了，完全是隨著自己的喜愛、憎恨、恐懼和愚癡來行事！』於是，狗就說了這樣一段偈語： 『如果認為狗是禍患， 所有的狗都應該趕出去； 而現在不全部趕走， 這樣的國王太沒有道理。 自己家裡養著兩條狗， 不放走它們卻只趕我走； 應當知道這是個惡王， 隨著喜愛、憎恨、恐懼和愚癡行事。』 佛陀告訴各位比丘：『當時的國王家裡的狗，就是現在的闡陀（Chanda，人名，比丘）和迦留陀夷（Kāludāyi，人名，比丘）兩位比丘。其他的狗，就是現在的六群比丘。他們當時被驅趕，因為國王家裡的兩條狗沒有被驅趕，所以他們就無理地誹謗。今天他們被驅趕也是這樣，因為闡陀和迦留陀夷兩位比丘沒有被驅趕，所以他們就無理地誹謗僧團。』 各位比丘稟告佛陀說：『世尊！這個闡陀比丘是什麼樣的人呢？大家想要讓他安頓下來管理事務，但是阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）卻不同意。』佛陀告訴各位比丘：『這個闡陀比丘不僅僅是今天想要回來管理事務，阿難不同意；過去世的時候，他也曾經想要被推舉為國王，阿難也沒有同意。』各位比丘稟告佛陀說：『世尊！過去世的時候也發生過這樣的事嗎？』

【English Translation】 English version: Once upon a time, King Śibi (Śibi, an ancient Indian king known for his compassion) kept two dogs in his palace, chained with gold and silver locks, and fed them from precious vessels. At night, he would release them to guard the gates. At that time, the king suffered from headaches, which did not improve after twelve years of treatment, but gradually got better. One day, the king heard the sound of dogs barking in his sleep, and immediately woke up, his headache worsening. The king asked his attendant: 'What was that sound?' The attendant replied: 'It was the sound of dogs barking.' The king was very angry and ordered the attendant: 'Immediately drive the dogs out!' The attendant followed the king's order and drove the dogs out. At that time, one of the dogs asked the one who drove it away: 'Why are you driving me away?' The driver replied: 'The king's illness has improved slightly, but he heard the sound of dogs barking in his sleep, and his condition worsened after waking up, so you must be driven away.' The dog asked again: 'Are all the dogs being driven out?' The driver replied: 'All the dogs are being driven out.' The dog asked again: 'Are the two dogs in the king's house also being driven away?' The driver replied: 'The two dogs in the king's house are not being driven away, but all the other dogs are being driven away.' The dog was very angry after hearing this, and said: 'This king is unreasonable, acting entirely according to his own likes, dislikes, fears, and delusions!' So, the dog spoke this verse: 'If dogs are considered a nuisance, all dogs should be driven out; But now not all are driven away, such a king is unreasonable. He keeps two dogs in his own house, but only drives me away; It should be known that this is an evil king, acting according to his likes, dislikes, fears, and delusions.' The Buddha told the bhikkhus: 'The dogs in the king's house at that time are now the bhikkhus Chanda (Chanda, a personal name, a bhikkhu) and Kāludāyi (Kāludāyi, a personal name, a bhikkhu). The other dogs are now the group of six bhikkhus. They were driven away at that time, and because the two dogs in the king's house were not driven away, they slandered unreasonably. Today they are driven away in the same way, because the bhikkhus Chanda and Kāludāyi are not driven away, so they slander the Sangha unreasonably.' The bhikkhus reported to the Buddha: 'Venerable One! What kind of person is this bhikkhu Chanda? Everyone wants him to settle down and manage affairs, but Ānanda (Ānanda, one of the Buddha's ten great disciples, known for his strong memory) does not agree.' The Buddha told the bhikkhus: 'This bhikkhu Chanda not only wants to return to manage affairs today, and Ānanda does not agree; in the past, he also wanted to be elected as king, and Ānanda did not agree.' The bhikkhus reported to the Buddha: 'Venerable One! Did such a thing happen in the past?'

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耶？」佛言：「如是。」「唯愿欲聞。」佛言：「過去世時，雪山根底曲山壅中，有向陽暖處，有眾鳥類雲集其中。便共議言：『我等今日當推舉一鳥為王，令眾畏難不作非法。』眾鳥言：『善！誰應為王？』有一鳥言：『當推鸧鵠。』有一鳥言：『不可！何以故？高腳長頸，眾鳥脫犯啄我等腦。』眾咸言：『爾。』復有一鳥言：『當推鵝為王，其色絕白眾鳥所敬。』眾鳥復言：『此亦不可！顏貌雖白項長且曲，自頸不直，安能正他？』又復言：『正有孔雀，毛衣彩飾，觀者悅目，可應為王。』復言：『不可！所以者何？衣毛雖好而無慚愧，每至舞時丑形出現，是故不可。』有一鳥言：『禿梟應為王。所以者何？晝則安靜、夜則勤伺，守護我等，堪為王者。』眾咸言：『可。』爾時有一鸚鵡鳥，在一處住，有智慧，作是念：『眾鳥之法夜應眠息；是禿梟法夜則不眠。而諸眾鳥圍侍左右，晝夜警宿不得眠睡，甚為苦事。我今設語，彼當瞋恚拔我毛羽。』正欲不言，『眾鳥之類長夜受困，寧受拔毛不越正理。』便到眾鳥前，舉翅恭敬，白眾鳥言：『愿聽我說一偈。』時眾鳥即說偈答言：

「『黠慧廣知義，　　不必以年耆； 　　汝年雖幼小，　　智者宜時說。』

「時鸚鵡聞眾鳥說偈，聽已即說偈言：

「『

【現代漢語翻譯】 現代漢語譯本：『耶？』佛說：『是的。』『我希望能聽聞。』佛說：『過去世的時候，在雪山根底曲折的山坳中，有一處向陽溫暖的地方，有各種鳥類聚集在那裡。它們便共同商議說：『我們今天應當推舉一隻鳥作為國王，使大家畏懼困難，不做非法的事情。』眾鳥說：『好啊！誰應該做國王呢？』有一隻鳥說：『應當推舉鸧鵠（蒼鷺）。』有一隻鳥說：『不可以！為什麼呢？它腳高脖子長，眾鳥如果犯錯，它會啄我們的腦袋。』眾鳥都說：『是啊。』又有一隻鳥說：『應當推舉鵝作為國王，它的顏色潔白，眾鳥都尊敬它。』眾鳥又說：『這也不可以！它的容貌雖然潔白，脖子長而且彎曲，自己脖子都不正，怎麼能匡正別人呢？』又有人說：『正好有孔雀，羽毛色彩華麗，觀看的人賞心悅目，可以做國王。』又有人說：『不可以！原因是什麼呢？它的羽毛雖然好看，但是沒有慚愧之心，每當跳舞的時候，醜陋的姿態就顯露出來，所以不可以。』有一隻鳥說：『禿梟（貓頭鷹）應該做國王。原因是什麼呢？白天安靜，夜晚勤勞地守衛，守護我們，可以做國王。』眾鳥都說：『可以。』當時有一隻鸚鵡鳥，住在一個地方，有智慧，這樣想：『眾鳥的規律是夜晚應該睡覺休息；而這禿梟的規律是夜晚不睡覺。如果眾鳥圍在它左右侍奉，日夜警惕，不能睡覺，是很痛苦的事情。我現在如果說出來，它會生氣，拔我的羽毛。』正想要不說，又想『眾鳥們將會長夜受困，寧願被拔毛，也不可以違背正理。』便走到眾鳥面前，舉起翅膀恭敬地，對眾鳥說：『希望聽我說一個偈子。』當時眾鳥就用偈子回答說： 『聰明有智慧，見識廣博，不一定需要年紀大；你年紀雖然小，有智慧的人應該及時發表意見。』 當時鸚鵡聽到眾鳥說偈，聽完后就用偈子說：

【English Translation】 English version: 『Yes?』 The Buddha said, 『Yes.』 『I wish to hear.』 The Buddha said, 『In the past, at the base of Snow Mountain, in a winding mountain hollow, there was a sunny and warm place where various kinds of birds gathered. They discussed together, saying, 『Today we should elect a bird as king, so that everyone will fear difficulties and not do unlawful things.』 The birds said, 『Good! Who should be king?』 One bird said, 『We should elect the Canghu (heron).』 Another bird said, 『No! Why? It has tall legs and a long neck. If the birds commit offenses, it will peck our heads.』 The birds all said, 『Yes.』 Another bird said, 『We should elect the goose as king, its color is pure white, and all the birds respect it.』 The birds again said, 『This is also not acceptable! Although its appearance is white, its neck is long and curved. It cannot even straighten its own neck, how can it correct others?』 Someone else said, 『There is the peacock, its feathers are colorful and pleasing to the eye, it can be king.』 Again, someone said, 『No! Why? Although its feathers are beautiful, it has no sense of shame. Every time it dances, its ugly form is revealed, so it cannot be.』 One bird said, 『The bald owl (owl) should be king. Why? It is quiet during the day and diligently guards at night, protecting us, it can be king.』 The birds all said, 『Yes.』 At that time, there was a parrot bird, living in one place, with wisdom, thinking this: 『The rule for birds is that they should sleep and rest at night; but the rule for this bald owl is that it does not sleep at night. If the birds surround and serve it, being vigilant day and night, unable to sleep, it will be very painful. If I speak out now, it will be angry and pluck my feathers.』 Just as it was about to remain silent, it thought, 『The birds will suffer for a long night, I would rather have my feathers plucked than violate the correct principle.』 Then it went before the birds, raised its wings respectfully, and said to the birds, 『I hope you will listen to a verse from me.』 At that time, the birds answered with a verse, saying: 『Being clever and wise, with broad knowledge, does not necessarily require being old; although you are young, wise people should express their opinions in a timely manner.』 Then the parrot heard the birds speak the verse, and after listening, spoke the verse, saying:

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若從我意者，　　不用禿梟王； 　　歡喜時睹面，　　尚令眾鳥怖。 　　況復瞋恚時，　　其面不可觀。』

「時眾鳥咸言：『實如所說。』即共集議：『此鸚鵡鳥聰明黠慧，堪應為王。』便拜為王。」佛告諸比丘：「彼時禿梟者，今闡陀比丘是。鸚鵡鳥者，今阿難是。彼于爾時已曾遮彼，不聽為王；今復遮彼，不聽知事。」佛告諸比丘：「依止舍衛城比丘皆悉令集，乃至已聞者當重聞。有諸比丘依止城、若聚落住，污他家、行惡行，污他家亦見亦聞，行惡行亦見亦聞。諸比丘應語是比丘言：『長老！汝等污他家、行惡行，污他家亦見亦聞，行惡行亦見亦聞。長老！汝等出去，不應是中住。』是比丘語諸比丘言：『大德！僧隨愛、隨瞋、隨怖、隨癡。何以故？有如是同罪比丘，有驅者、有不驅者。』諸比丘應語是比丘言：『長老！汝等莫作是語「僧隨愛、隨瞋、隨怖、隨癡，有如是同罪比丘有驅者、有不驅者。」何以故？僧不隨愛、不隨瞋、不隨怖、不隨癡。諸長老！汝等污他家、行惡行，污他家亦見亦聞，行惡行亦見亦聞，汝等出去，莫此中住。』是比丘諸比丘如是諫時，若堅持是事不捨者，諸比丘應第二、第三諫，舍是事故。第二、第三諫時，舍者善；若不捨者，僧伽婆尸沙。」

諸比丘者，若

{ "translations": [ "現代漢語譯本：", "『如果按照我的意思，就不要選禿梟（一種貓頭鷹）為王；", "高興的時候看到它的面容，尚且令眾鳥感到害怕。", "更何況是它發怒的時候，那面容簡直不堪觀看。』", "", "當時眾鳥都說：『確實像您說的那樣。』於是共同商議：『這鸚鵡鳥聰明機敏，可以勝任為王。』便推舉它為王。」, 「佛告訴眾比丘：『當時的禿梟，就是現在的闡陀比丘（Chanda bhikkhu）是。鸚鵡鳥，就是現在的阿難（Ananda）是。他當時已經阻止禿梟，不聽任它為王；現在又阻止闡陀比丘，不聽任他知事。』」, "佛告訴眾比丘：『凡是依止舍衛城（Sravasti）的比丘都要全部集合，乃至已經聽聞過的也要重新聽聞。如果有比丘依止城市、或者村落居住，玷污他人家庭、做出惡劣行為，玷污他人家庭的事情也被看到也被聽到，做出惡劣行為的事情也被看到也被聽到。眾比丘應當告訴這些比丘說：『長老！你們玷污他人家庭、做出惡劣行為，玷污他人家庭的事情也被看到也被聽到，做出惡劣行為的事情也被看到也被聽到。長老！你們出去，不應該在這裡居住。』", "這些比丘會對比丘們說：『大德！僧團是隨著愛、隨著嗔、隨著怖、隨著癡的。為什麼呢？有像這樣同樣犯錯的比丘，有的被驅逐、有的不被驅逐。』眾比丘應當告訴這些比丘說：『長老！你們不要這樣說「僧團是隨著愛、隨著嗔、隨著怖、隨著癡的，有像這樣同樣犯錯的比丘有的被驅逐、有的不被驅逐。」為什麼呢？僧團不是隨著愛、不是隨著嗔、不是隨著怖、不是隨著癡的。諸位長老！你們玷污他人家庭、做出惡劣行為，玷污他人家庭的事情也被看到也被聽到，做出惡劣行為的事情也被看到也被聽到，你們出去，不要在這裡居住。』", "當衆比丘這樣勸誡這些比丘時，如果堅持這些事情不肯放棄，眾比丘應當第二次、第三次勸誡，讓他們放棄這些事情。第二次、第三次勸誡時，放棄是好的；如果不放棄，就犯僧伽婆尸沙（Sanghavasesa）罪。』", "", "諸比丘（bhikkhus）們，如果..." ], "english_translations": [ "English version:", "'If it were up to me, I would not choose the bald owl (a type of owl) as king;", "Even seeing its face when it is happy still frightens the birds.", "How much more so when it is angry, its face is unbearable to look at.'", "", "At that time, all the birds said: 'Indeed, it is as you say.' Then they gathered and discussed: 'This parrot is clever and wise, capable of being king.' So they appointed it as king.' The Buddha told the bhikkhus (monks): 'The bald owl at that time was the current Chanda bhikkhu (Chanda monk). The parrot was the current Ananda (one of the ten principal disciples of the Buddha). At that time, he had already prevented the bald owl from being king; now he is again preventing Chanda bhikkhu from being in charge.'", "The Buddha told the bhikkhus: 'All the bhikkhus residing in Sravasti (ancient Indian city) should gather together, and even those who have already heard should hear it again. If there are bhikkhus residing in cities or villages who defile other families and commit evil deeds, and the defilement of other families is seen and heard, and the commission of evil deeds is seen and heard, the bhikkhus should tell these bhikkhus: 'Elder, you defile other families and commit evil deeds, and the defilement of other families is seen and heard, and the commission of evil deeds is seen and heard. Elder, you should leave and not reside here.'", "These bhikkhus might say to the bhikkhus: 'Venerable ones, the Sangha (Buddhist monastic order) follows love, follows anger, follows fear, follows delusion. Why is that? There are bhikkhus who have committed the same offenses, some are expelled and some are not.' The bhikkhus should tell these bhikkhus: 'Elder, you should not say that 「the Sangha follows love, follows anger, follows fear, follows delusion, and there are bhikkhus who have committed the same offenses, some are expelled and some are not.」 Why is that? The Sangha does not follow love, does not follow anger, does not follow fear, does not follow delusion. Elders, you defile other families and commit evil deeds, and the defilement of other families is seen and heard, and the commission of evil deeds is seen and heard, you should leave and not reside here.'", "When the bhikkhus admonish these bhikkhus in this way, if they persist in these matters and do not give them up, the bhikkhus should admonish them a second and third time, to give up these matters. If they give up after the second and third admonition, that is good; if they do not give up, they commit a Sanghavasesa (a type of serious offense in Buddhism requiring a meeting of the Sangha) offense.'", "", "The bhikkhus (monks), if..." ] }

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僧、若多人、若一人。

依止城、若聚落住者，云何依止聚落住？若比丘于彼聚落中得衣被、飲食、床臥、病瘦湯藥等，是名依止住。若復不得衣食、床臥、病瘦湯藥等，但依止聚落，得免諸難，亦名依止住。若複比丘不依聚落免難，但依止聚落界住者，亦名依止住。

污他家者，他家名若剎利家、婆羅門家、若毗舍家、首陀羅家，是名他家。污者，若比丘于聚落中作非梵行、飲酒、非時食，是不名污他家。若聚落中人先有信心供養眾僧、興立塔寺，令彼退滅，是名污他家。

行惡行者，身非威儀、口非威儀、身口非威儀、身暴害、口暴害、身口暴害、身邪命、口邪命、身口邪命。

污他家行惡行亦見亦聞者，作諸惡行，聚落中人亦見亦聞。

諸比丘語是比丘言：「長老！汝等污他家、行惡行，污他家亦見亦聞，行惡行亦見亦聞，莫此中住。」是比丘作是言：「諸長老！僧隨愛、隨瞋、隨怖、隨癡，有同罪比丘，有驅者、有不驅者。」諸比丘復語是比丘言：「長老！莫作是語，僧不隨愛、不隨瞋、不隨怖、不隨癡，汝舍是事。」

是比丘故堅持不捨，非理謗僧者，六群比丘是也。

諸比丘者，若僧、若眾多人、若一人。

三諫者，屏處三諫、多人中三諫、僧中三諫

【現代漢語翻譯】 現代漢語譯本： 僧、若多人、若一人。

依止城、若聚落住者，云何依止聚落住？若比丘于彼聚落中得衣被、飲食、床臥、病瘦湯藥等，是名依止住。若復不得衣食、床臥、病瘦湯藥等，但依止聚落，得免諸難，亦名依止住。若複比丘不依聚落免難，但依止聚落界住者，亦名依止住。

污他家者，他家名若剎利家（Kshatriya，貴族階層）、婆羅門家（Brahmin，祭司階層）、若毗舍家（Vaishya，商人階層）、首陀羅家（Shudra，奴隸階層），是名他家。污者，若比丘于聚落中作非梵行、飲酒、非時食，是不名污他家。若聚落中人先有信心供養眾僧、興立塔寺，令彼退滅，是名污他家。

行惡行者，身非威儀、口非威儀、身口非威儀、身暴害、口暴害、身口暴害、身邪命、口邪命、身口邪命。

污他家行惡行亦見亦聞者，作諸惡行，聚落中人亦見亦聞。

諸比丘語是比丘言：『長老！汝等污他家、行惡行，污他家亦見亦聞，行惡行亦見亦聞，莫此中住。』是比丘作是言：『諸長老！僧隨愛、隨瞋、隨怖、隨癡，有同罪比丘，有驅者、有不驅者。』諸比丘復語是比丘言：『長老！莫作是語，僧不隨愛、不隨瞋、不隨怖、不隨癡，汝舍是事。』

是比丘故堅持不捨，非理謗僧者，六群比丘是也。

諸比丘者，若僧、若眾多人、若一人。

三諫者，屏處三諫、多人中三諫、僧中三諫

【English Translation】 English version: Monk, whether many or one.

Dwelling relying on a city or a village, how does one dwell relying on a village? If a Bhikshu (monk) obtains robes, food, bedding, and medicine for illness in that village, this is called dwelling relying on it. If one does not obtain robes, food, bedding, and medicine for illness, but relies on the village to avoid difficulties, this is also called dwelling relying on it. If a Bhikshu does not rely on the village to avoid difficulties, but dwells relying on the boundary of the village, this is also called dwelling relying on it.

Defiling another's family, another's family refers to the families of Kshatriyas (warrior caste), Brahmins (priest caste), Vaishyas (merchant caste), or Shudras (laborer caste). Defiling means if a Bhikshu engages in non-celibate practices, drinks alcohol, or eats at inappropriate times in the village, this is not called defiling another's family. If the people in the village initially had faith and made offerings to the Sangha (monastic community) and built stupas and temples, but he causes them to lose faith, this is called defiling another's family.

One who engages in evil conduct: misconduct of body, misconduct of speech, misconduct of body and speech; violence of body, violence of speech, violence of body and speech; wrong livelihood of body, wrong livelihood of speech, wrong livelihood of body and speech.

One who defiles another's family and engages in evil conduct, and it is seen and heard: committing various evil deeds, which are seen and heard by the people in the village.

The Bhikshus say to that Bhikshu: 'Elder! You defile another's family and engage in evil conduct, defiling another's family is seen and heard, engaging in evil conduct is seen and heard, do not dwell here.' That Bhikshu says: 'Elders! The Sangha follows love, follows hatred, follows fear, follows delusion; there are Bhikshus with similar offenses, some are expelled, and some are not.' The Bhikshus again say to that Bhikshu: 'Elder! Do not speak like this, the Sangha does not follow love, does not follow hatred, does not follow fear, does not follow delusion, abandon this matter.'

That Bhikshu deliberately persists and does not abandon it, and groundlessly slanders the Sangha; this refers to the group of six Bhikshus.

The Bhikshus, whether the Sangha, many people, or one person.

Three admonishments: three admonishments in private, three admonishments in public, three admonishments in the Sangha.

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也。屏處諫者，屏處問言：「汝長老！實以非理謗僧言：『隨愛、隨瞋、隨怖、隨癡，有同罪比丘，有驅者、有不驅者耶？』」答言：「實爾。」即復呵言：「長老！莫作是語，非理謗僧。何以故？僧不隨愛、不隨瞋、不隨怖、不隨癡，不于同罪中有驅者、有不驅者。我今慈心諫汝，饒益故，當止此事，一諫已過二諫在。」若不止者，復第二、第三諫。多人中三諫，猶故不止者，僧中作求聽羯磨。唱言：「大德僧聽！某甲比丘非理謗僧，已於屏處三諫、多人中三諫，猶故不止。若僧時到，今于僧中三諫，令止是事。」僧中應問：「長老！汝實非理謗僧，作是語：『僧隨愛、隨瞋、隨怖、隨癡。』乃至屏處三諫、多人中三諫，猶故不止耶？」答言：「實爾。」僧應諫言：「長老！汝莫非理謗僧。何以故？僧不隨愛、不隨瞋、不隨怖、不隨癡，不于同罪，有驅者、有不驅者。今眾僧慈心諫汝，饒益故，一諫已過，二諫在，當舍此事。」若不捨者，應第二、第三諫，舍者善；若不捨，僧伽婆尸沙。

僧伽婆尸沙者，如上說。

是比丘屏處諫時，三諫不止，諫諫越比尼罪。多人中三諫，亦復如是。僧中初說未竟，越比尼罪；說竟，偷蘭罪。第二說未竟，越比尼罪；說竟，偷蘭罪。第三說未竟，偷蘭罪；說竟，僧伽

婆尸沙。僧伽婆尸沙起已，除四偷蘭罪非理謗僧，諸餘屏處三諫、多人中三諫、僧中三諫，一切越比尼罪、一切偷蘭罪，都合成一僧伽婆尸沙。中間止者，隨止處治罪。是故說：「有諸比丘依止城、若聚落住，乃至第二、第三諫時，舍者善；若不捨者，僧伽婆尸沙。」(十三戒竟)

二不定法初

佛住舍衛城，廣說如上。爾時長老優陀夷同聚落舊知識婆羅門有一女，新到夫家，愁憂不樂，遣信白父：「愿來看我，若不能得來者，語阿阇梨優陀夷來看我。」其父聞已，詣優陀夷所語言：「我女新到夫家，愁憂不樂，遣信喚我，並喚阿阇梨。我今俗人多事不能得往，愿阿阇梨數數往看。」優陀夷言：「可爾！汝不囑我尚欲往看，何況相囑。」長老優陀夷明日晨朝著入聚落衣，往到其家。時彼女人掩戶而坐。優陀夷在外喚言：「某甲在不？」女言：「是誰？」答言：「我是優陀夷！」女言：「阿阇梨來入！阿阇梨來入！」即入其房。于房內坐，與共語言。時姑毗舍佉鹿母，有三十二子，亦有三十二兒，婦皆悉福德吉相成就。是時毗舍佉鹿母常教誡兒子諸婦，勸導父母親屬，次到是女房前。是毗舍佉鹿母，善解時宜不卒入房，踟躕戶外。戶孔中見房內有人剃髮著染衣，睩瞬細語，知是出家人。但不知是比丘？為是

【現代漢語翻譯】 現代漢語譯本： 婆尸沙（Posisha）。僧伽婆尸沙（Sanghavasesa，僧殘）罪成立后，除了四種偷蘭罪（Thullanaccaya，粗罪）和無理誹謗僧團的罪行外，其餘在隱蔽處三次勸誡、在多人中三次勸誡、在僧團中三次勸誡的罪行，一切越比尼罪（offences against the Vinaya，違犯戒律的罪行）、一切偷蘭罪，都合併成一個僧伽婆尸沙罪。中間停止勸誡的，根據停止之處來判罪。因此佛說：『如果有比丘依止城市或村落居住，乃至第二次、第三次勸誡時，捨棄惡行是好的；如果不捨棄，則犯僧伽婆尸沙罪。』（十三戒完）

二不定法初

佛陀住在舍衛城（Savatthi），廣說如上。當時長老優陀夷（Udayi）同村落的舊相識婆羅門（Brahmin）有一個女兒，新嫁到夫家，憂愁不樂，派人送信告訴父親：『希望您來看我，如果不能來，請告訴阿阇梨（Acariya，導師）優陀夷來看我。』她的父親聽后，前往優陀夷處說：『我的女兒新嫁到夫家，憂愁不樂，派人送信叫我，並叫阿阇梨。我現在是俗人，有很多事情不能前往，希望阿阇梨多多前去看望。』優陀夷說：『可以！你不囑咐我，我也想去看望，何況你囑咐我。』長老優陀夷第二天早晨穿好衣服，進入村落，前往她家。當時那個女人關著門坐在裡面。優陀夷在外面喊道：『某甲在嗎？』女人說：『是誰？』回答說：『我是優陀夷！』女人說：『阿阇梨請進！阿阇梨請進！』就進入了她的房間。在房間里坐下，和她說話。當時姑毗舍佉鹿母（Visakha Migaramata），有三十二個兒子，也有三十二個兒媳，都具有福德和吉祥的相貌。這時毗舍佉鹿母常常教誡兒子的妻子們，勸導父母親屬，這次來到這個女人的房前。這個毗舍佉鹿母，善於瞭解時機，不貿然進入房間，在門外徘徊。從門縫中看到房間里有人剃著頭髮，穿著染色的衣服，眼神閃爍，小聲說話，知道是出家人。但不知道是比丘（Bhikkhu）？還是……

【English Translation】 English version: Posisha (Posisha). Once a Sanghavasesa (Sanghavasesa, formal meeting of the Sangha) offense has been established, except for the four Thullanaccaya (Thullanaccaya, grave offenses) and unfounded accusations against the Sangha, all other offenses involving three admonishments in private, three admonishments in public, and three admonishments in the Sangha, all offenses against the Vinaya (offenses against the Vinaya, rules of conduct), and all Thullanaccaya offenses are combined into one Sanghavasesa offense. If the admonishment is stopped midway, the punishment is determined based on where it was stopped. Therefore, it is said: 'If there are monks dwelling in a city or village, it is good to abandon the misconduct by the second or third admonishment; if they do not abandon it, they commit a Sanghavasesa offense.' (End of the Thirteen Rules)

The First Two Undetermined Rules

The Buddha was residing in Savatthi (Savatthi), as described above. At that time, the elder Udayi (Udayi) had a female acquaintance from his village, a Brahmin (Brahmin)'s daughter, who was newly married and unhappy. She sent a message to her father: 'Please come and see me, or if you cannot come, tell Acariya (Acariya, teacher) Udayi to come and see me.' Upon hearing this, her father went to Udayi and said: 'My daughter is newly married and unhappy, and she has sent a message asking for me and Acariya to come. I am a layman and have many affairs, so I cannot go. Please, Acariya, visit her often.' Udayi said: 'Of course! Even if you didn't ask me, I would still want to visit her, let alone now that you have asked me.' The next morning, the elder Udayi dressed and entered the village, going to her house. At that time, the woman was sitting inside with the door closed. Udayi called out from outside: 'Is so-and-so there?' The woman said: 'Who is it?' He replied: 'It is Udayi!' The woman said: 'Acariya, please come in! Acariya, please come in!' He then entered her room. Sitting in the room, he spoke with her. At that time, Visakha Migaramata (Visakha Migaramata) had thirty-two sons and thirty-two daughters-in-law, all of whom possessed auspicious and virtuous qualities. Visakha Migaramata often instructed her sons' wives, advising her parents and relatives, and this time she came to this woman's room. Visakha Migaramata, being skilled in understanding the appropriate time, did not rush into the room but lingered outside the door. Through the crack in the door, she saw someone in the room with a shaved head, wearing dyed robes, with darting eyes, speaking softly, and knew it was a renunciant. But she did not know if it was a Bhikkhu (Bhikkhu)? Or...

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比丘尼？便喚此婦。婦應曰：「是誰？」答言：「是我。」白言：「大家來前。」問：「汝邊是誰婦？」答言：「阿阇梨優陀夷！」優陀夷言：「優婆夷，何以不前？」鹿母即入而作是言：「阿阇梨優陀夷！此間坐耶？」答言：「如是。」白言：「阿阇梨此坐非明白處，設有善惡誰證知者？當以此事，語諸比丘。」優陀夷言：「汝說何等？」毗舍佉鹿母言：「見優陀夷與女人共坐。」優陀夷言：「我亦當向佛說汝。」毗舍佉鹿母言：「欲說何等？」優陀夷言：「我見毗舍佉鹿母，與他男子共坐。」毗舍佉鹿母言：「何等男子？」優陀夷言：「我非男子耶？」毗舍佉鹿母言：「阿阇梨！佛不制我不與男子共坐，然阿阇梨是出家人，應護沙門法。」優陀夷言：「咄哉！汝惱我不少。」便起出去，覆在一露處，與女人共坐。毗舍佉鹿母教誡兒婦已出，復見優陀夷與女人露處共坐語，往到其邊，語優陀夷言：「此是不善，非沙門法。云何與女人露處共坐？當以是事語諸比丘。」優陀夷言：「何所說？」毗舍佉鹿母言：「見優陀夷獨與女人露處共坐。」語優陀夷言：「我亦當向佛說汝事。」毗舍佉鹿母言：「為何所說？」優陀夷言：「我見鹿母與男子露處共坐語。」毗舍佉鹿母言：「何等男子？」答言：「我非男子耶？」毗舍佉

【現代漢語翻譯】 現代漢語譯本： 比丘尼問道：『誰啊？』於是叫那個婦女。婦女回答說：『是誰？』回答說：『是我。』（比丘尼）稟告說：『大家請到前面來。』（比丘尼）問：『你旁邊是誰？』（婦女）回答說：『是阿阇梨（老師）優陀夷（Udayin）。』優陀夷說：『優婆夷（在家女信徒），為什麼不往前走？』鹿母（Visakha Migaramata）於是進入（房間）並這樣說：『阿阇梨優陀夷！你在這裡坐著嗎？』回答說：『是的。』（鹿母）稟告說：『阿阇梨，這個座位不是在光天化日之下，如果有善事或惡事，誰能證明呢？應當把這件事告訴各位比丘。』優陀夷說：『你要說什麼？』毗舍佉鹿母說：『我看見優陀夷與女人一起坐著。』優陀夷說：『我也要向佛陀說你的事。』毗舍佉鹿母說：『你想說什麼？』優陀夷說：『我看見毗舍佉鹿母與別的男子一起坐著。』毗舍佉鹿母說：『什麼男子？』優陀夷說：『我不是男子嗎？』毗舍佉鹿母說：『阿阇梨！佛陀並沒有禁止我不與男子同坐，然而阿阇梨是出家人，應該守護沙門（僧侶）的戒律。』優陀夷說：『咄！你讓我很惱火。』於是起身出去，又在一個露天的地方，與女人一起坐著。毗舍佉鹿母教誡完兒媳后出來，又看見優陀夷與女人在露天的地方一起坐著說話，走到他旁邊，對優陀夷說：『這是不好的，不是沙門應有的行為。怎麼能與女人在露天的地方一起坐著呢？應當把這件事告訴各位比丘。』優陀夷說：『要說什麼？』毗舍佉鹿母說：『我看見優陀夷獨自與女人在露天的地方一起坐著。』（鹿母）對優陀夷說：『我也要向佛陀說你的事。』毗舍佉鹿母說：『要說什麼？』優陀夷說：『我看見鹿母與男子在露天的地方一起坐著說話。』毗舍佉鹿母說：『什麼男子？』（優陀夷）回答說：『我不是男子嗎？』毗舍佉

【English Translation】 English version: The Bhikkhuni (nun) asked: 'Who is it?' Then she called to that woman. The woman replied: 'Who is it?' The answer came: 'It is I.' (The Bhikkhuni) reported: 'Everyone, please come forward.' (The Bhikkhuni) asked: 'Who is beside you?' (The woman) replied: 'It is the Acariya (teacher) Udayin.' Udayin said: 'Upasika (female lay devotee), why don't you come forward?' Visakha Migaramata (鹿母) then entered (the room) and said: 'Acariya Udayin! Are you sitting here?' He replied: 'Yes.' (鹿母) reported: 'Acariya, this seat is not in a clear and open place. If there is good or evil, who can witness it? This matter should be told to the Bhikkhus (monks).' Udayin said: 'What do you want to say?' Visakha Migaramata said: 'I saw Udayin sitting with a woman.' Udayin said: 'I will also tell the Buddha about you.' Visakha Migaramata said: 'What do you want to say?' Udayin said: 'I saw Visakha Migaramata sitting with another man.' Visakha Migaramata said: 'What man?' Udayin said: 'Am I not a man?' Visakha Migaramata said: 'Acariya! The Buddha did not forbid me from sitting with a man, but Acariya is a renunciant and should protect the Dharma (teachings) of the Samana (ascetic).' Udayin said: 'Bah! You annoy me greatly.' Then he got up and went out, and again in an open place, he sat with a woman. Visakha Migaramata, after instructing her daughter-in-law, came out and again saw Udayin sitting and talking with a woman in an open place. She went to his side and said to Udayin: 'This is not good, it is not the Dharma of a Samana. How can you sit with a woman in an open place? This matter should be told to the Bhikkhus.' Udayin said: 'What do you want to say?' Visakha Migaramata said: 'I saw Udayin sitting alone with a woman in an open place.' (鹿母) said to Udayin: 'I will also tell the Buddha about you.' Visakha Migaramata said: 'What do you want to say?' Udayin said: 'I saw 鹿母 sitting and talking with a man in an open place.' Visakha Migaramata said: 'What man?' (Udayin) replied: 'Am I not a man?' Visakha

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母言：「我是俗人共男子坐，佛法所聽。尊是沙門應自防護，云何爾耶？」優陀夷言：「汝處處惱我。」作是語已，即便起去。時毗舍佉母即以是事白諸比丘，諸比丘以是事，具白世尊，佛言：「喚優陀夷來。」即便喚來。佛問優陀夷：「汝實爾不？」答言：「實爾。世尊！」佛告優陀夷：「此是惡事。汝愚癡人！俗人尚知出家宜法應行不應行。汝出家人而更不知坐起言語，應與不應與。汝常不聞世尊種種因緣，呵責隨順淫慾、讚歎離欲耶？汝今云何作此惡事？此非法、非律、非如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城比丘皆悉令集。」集已，爾時世尊以是因緣，向諸比丘廣說過患事，起種種因緣，呵責過患。起已為諸比丘隨順說法：「有十事利益故，如來應供正遍知為諸弟子制戒，立說波羅提木叉法。何等十？一者攝僧故；二者極攝僧故；三者令僧安樂故；四者折伏無羞人故；五者有慚愧者得安樂住故；六者不信者令信故；七者已信者增益信故；八者于現法中得漏盡故；九者未生諸漏令不生故；十者正法得久住為諸天世人開甘露施門故，是名十。如來、應供、正遍知為諸弟子制戒，未聞者聞，已聞者當重聞。若比丘與女人獨屏覆處、可淫處坐，可信優婆夷於三法中一一法說，若波羅夷、若僧伽婆尸

【現代漢語翻譯】 現代漢語譯本 母親說道：『我是一個在家之人，與男子同坐，聽聞佛法。您是出家沙門，應當自我防護，為何如此呢？』優陀夷（Udayin，人名）說：『你處處惱我。』說完這些話，就起身離開了。當時，毗舍佉（Visakha，人名）母親就把這件事告訴了各位比丘。比丘們又把這件事詳細地稟告了世尊。佛陀說：『把優陀夷叫來。』於是就叫來了優陀夷。佛陀問優陀夷：『你真的做了這樣的事嗎？』優陀夷回答說：『確實如此，世尊！』佛陀告誡優陀夷：『這是惡事。你真是愚癡之人！在家人尚且知道出家人應該做什麼，不應該做什麼。你身為出家人，反而不知道坐立言語，應該與不應該。你難道沒有經常聽聞世尊以種種因緣，呵責隨順淫慾，讚歎遠離淫慾嗎？你現在怎麼能做這種惡事？這不合佛法、不合戒律、不合如來教導，不能用這種行為來增長善法。』佛陀告訴各位比丘：『讓所有住在舍衛城（Sravasti，地名）的比丘都集合起來。』集合完畢后，當時世尊就這件事，向各位比丘詳細地講述了其中的過患，並以種種因緣，呵責這種過患。之後，佛陀起身為各位比丘隨順佛法開示說：『有十種利益，所以如來應供正遍知（Tathagata Arhat Samyak-sambuddha，佛的稱號）為弟子們制定戒律，建立並宣說波羅提木叉（Pratimoksha，戒律）法。是哪十種呢？一是攝受僧團；二是極其攝受僧團；三是令僧團安樂；四是折伏無慚愧之人；五是使有慚愧之人能夠安樂居住；六是使未信之人產生信心；七是使已信之人增長信心；八是在現世中得到漏盡（滅盡煩惱）；九是使未生的諸漏不再生起；十是使正法得以長久住世，為諸天世人開啟甘露之門。這便是這十種利益。如來、應供、正遍知為弟子們制定戒律，未曾聽聞者應當聽聞，已聽聞者應當重複聽聞。如果比丘與女人單獨在隱蔽之處、可能發生淫慾之處同坐，可信的優婆夷（Upasika，女居士）可以在三種罪法中任選一種來指控，即波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghavasesa，僧殘罪）。』

【English Translation】 English version The mother said, 'I am a layperson, sitting with men, listening to the Buddha's teachings. You are a Shramana (ascetic), you should protect yourself. Why are you doing this?' Udayin (name of a person) said, 'You are annoying me everywhere.' After saying this, he got up and left. At that time, Visakha's (name of a person) mother told the Bhikkhus (monks) about this matter. The Bhikkhus then reported this matter in detail to the World Honored One. The Buddha said, 'Summon Udayin.' So they summoned Udayin. The Buddha asked Udayin, 'Did you really do such a thing?' Udayin replied, 'Indeed, World Honored One!' The Buddha admonished Udayin, 'This is an evil deed. You are a foolish person! Even laypeople know what a renunciant should and should not do. You, as a renunciant, do not know how to sit, stand, speak, what is appropriate and inappropriate. Have you not often heard the World Honored One, through various causes and conditions, scolding those who indulge in lust and praising those who renounce lust? How can you now do such an evil deed? This is not in accordance with the Dharma, not in accordance with the Vinaya (monastic rules), not in accordance with the Tathagata's (title of Buddha) teachings, and cannot be used to cultivate good deeds.' The Buddha told the Bhikkhus, 'Gather all the Bhikkhus residing in Sravasti (name of a place).' After they had gathered, the World Honored One, on this occasion, spoke extensively to the Bhikkhus about the faults involved, and through various causes and conditions, scolded these faults. After that, the Buddha rose and expounded the Dharma to the Bhikkhus in accordance with the Dharma, saying, 'There are ten benefits for which the Tathagata, Arhat (worthy one), Samyak-sambuddha (perfectly enlightened one) has established precepts for his disciples, and established and proclaimed the Pratimoksha (code of monastic rules). What are these ten? First, to gather in the Sangha (monastic community); second, to extremely gather in the Sangha; third, to bring peace and happiness to the Sangha; fourth, to subdue the shameless; fifth, to enable the ashamed to live in peace; sixth, to cause the unbelieving to believe; seventh, to increase the faith of those who already believe; eighth, to attain the extinction of outflows (ending of defilements) in this present life; ninth, to prevent the unarisen outflows from arising; tenth, to enable the True Dharma to abide long in the world, and to open the gate of nectar for gods and humans. These are the ten benefits. The Tathagata, Arhat, Samyak-sambuddha has established precepts for his disciples; those who have not heard them should hear them, and those who have heard them should hear them again. If a Bhikkhu sits with a woman alone in a secluded place, a place where sexual intercourse is possible, a trustworthy Upasika (female lay devotee) can accuse him of any one of the three offenses: Parajika (defeat, expulsion), Sanghavasesa (formal meeting).

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沙、若波夜提。比丘自言：『我坐是處。』三法中一一如法治，若波羅夷、若僧伽婆尸沙、若波夜提，應隨可信優婆夷所說，如法治。」彼比丘是初不定法。

「若比丘與女人獨露現處、不可淫處坐，可信優婆夷，於二法中一一法說，若僧伽婆尸沙、若波夜提。比丘自言：『我坐是處。』二法中一一如法治，若僧伽婆尸沙、若波夜提，應隨可信優婆夷所說，如法治。」彼比丘是二不定法。

比丘者，受具足善受具足，一白三羯磨，無遮法，和合非不和合，十眾、十眾已上，年滿二十非不滿二十，是名比丘。

女人者，若母、姊妹、親里、非親里；若老、若少、在家、出家。

屏覆者，若闇處、若覆障處。

可淫處者，男女共事無可羞處。

獨者，一男一女，更無餘人。設有餘人，若眠、若狂、若嬰兒、非人、畜生，亦名獨。

共坐者，相近坐。

可信優婆夷者，成就十六法，名可信優婆夷。何等十六？歸佛、歸法、歸僧、于佛不壞凈、於法不壞凈、于僧不壞凈、僧未得利能令得，已得利能令增長、僧未有名稱能令名聞遠著、僧有惡名能速令滅、不隨愛、不隨瞋、不隨怖、不隨癡、離欲、向成就聖戒，是十六法成就者，是名可信。

是比丘自言：「知事，不知

【現代漢語翻譯】 現代漢語譯本 『如果（一位）比丘在隱蔽的地方，與女人單獨坐在可發生性行為的場所，（一位）可信的優婆夷（Upasika，女居士）說：『若波夜提（Payattika，一種戒律名稱）。』比丘自己說：『我坐在這個地方。』三種罪名中，如果任何一種罪名成立，如法懲治，無論是波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghavasesa，僅次於斷頭罪的重罪）、還是波夜提（Payattika，一種戒律名稱），都應根據可信的優婆夷所說，如法懲治。』這位比丘觸犯了初不定法。

『如果比丘與女人在單獨暴露的場所，即不可發生性行為的場所坐在一起，可信的優婆夷（Upasika，女居士）對兩種罪名中的任何一種提出指控，即僧伽婆尸沙（Sanghavasesa，僅次於斷頭罪的重罪）或波夜提（Payattika，一種戒律名稱）。比丘自己說：『我坐在這個地方。』兩種罪名中，如果任何一種罪名成立，如法懲治，無論是僧伽婆尸沙（Sanghavasesa，僅次於斷頭罪的重罪）還是波夜提（Payattika，一種戒律名稱），都應根據可信的優婆夷所說，如法懲治。』這位比丘觸犯了二不定法。

比丘（Bhikkhu，出家男眾）是指：受過具足戒，善於受持具足戒，通過一白三羯磨（Ekavācaka-kamma，一種僧團儀式），沒有遮法（障礙出家的因素），僧團和合而非不和合，十位或十位以上的僧眾，年齡滿二十歲而非不滿二十歲，這被稱為比丘（Bhikkhu，出家男眾）。

女人是指：母親、姐妹、親戚、非親戚；年老的、年輕的、在家的、出家的。

屏覆是指：黑暗的地方、有遮擋的地方。

可淫處是指：男女共同活動而不會感到羞恥的地方。

獨是指：一男一女，沒有其他人。即使有其他人，如果他們睡著了、瘋了、是嬰兒、非人、畜生，也算作獨處。

共坐是指：彼此靠近地坐著。

可信的優婆夷（Upasika，女居士）是指：成就了十六種功德，被稱為可信的優婆夷（Upasika，女居士）。哪十六種？皈依佛（Buddha）、皈依法（Dharma）、皈依僧（Sangha）、對佛（Buddha）有不壞的信心、對法（Dharma）有不壞的信心、對僧（Sangha）有不壞的信心、僧團未得到的利益能令得到，已得到的利益能令增長、僧團沒有名聲能令名聲遠揚、僧團有惡名能迅速令其消除、不隨順貪愛、不隨順嗔恨、不隨順恐懼、不隨順愚癡、遠離慾望、傾向於成就聖戒，成就這十六種功德的人，被稱為可信的（優婆夷）。

這位比丘（Bhikkhu，出家男眾）自己說：『知道事情，不知道……』

【English Translation】 English version 『If a Bhikkhu (monk) is in a concealed place, sitting alone with a woman in a place suitable for sexual intercourse, and a trustworthy Upasika (female lay follower) says: 『Payattika (a type of monastic offense).』 The Bhikkhu (monk) himself says: 『I was sitting in this place.』 If any one of the three offenses is proven, he should be punished according to the Dharma, whether it is Parajika (defeat, expulsion), Sanghavasesa (formal meeting), or Payattika (a type of monastic offense), he should be punished according to the Dharma based on what the trustworthy Upasika (female lay follower) says.』 That Bhikkhu (monk) is subject to the first undetermined offense.

『If a Bhikkhu (monk) is sitting with a woman in a secluded and exposed place, a place not suitable for sexual intercourse, and a trustworthy Upasika (female lay follower) accuses him of either of the two offenses, either Sanghavasesa (formal meeting) or Payattika (a type of monastic offense). The Bhikkhu (monk) himself says: 『I was sitting in this place.』 If any one of the two offenses is proven, he should be punished according to the Dharma, whether it is Sanghavasesa (formal meeting) or Payattika (a type of monastic offense), he should be punished according to the Dharma based on what the trustworthy Upasika (female lay follower) says.』 That Bhikkhu (monk) is subject to the second undetermined offense.

A Bhikkhu (monk) is defined as: one who has received full ordination, is skilled in receiving full ordination, through one announcement and three motions (Ekavācaka-kamma, a type of monastic procedure), without disqualifications (factors that prevent ordination), the Sangha (community) is in harmony and not in discord, with ten or more monks, and is twenty years of age or older, this is called a Bhikkhu (monk).

A woman is defined as: mother, sister, relative, non-relative; old, young, laywoman, or nun.

Concealed means: a dark place, a covered place.

A place suitable for sexual intercourse means: a place where men and women can engage in activities without shame.

Alone means: one man and one woman, with no one else present. Even if there are others present, if they are asleep, insane, infants, non-humans, or animals, it is still considered alone.

Sitting together means: sitting close to each other.

A trustworthy Upasika (female lay follower) is defined as: one who has accomplished sixteen qualities, and is called a trustworthy Upasika (female lay follower). What are the sixteen? Taking refuge in the Buddha (Buddha), taking refuge in the Dharma (Dharma), taking refuge in the Sangha (Sangha), having unwavering faith in the Buddha (Buddha), having unwavering faith in the Dharma (Dharma), having unwavering faith in the Sangha (Sangha), able to help the Sangha (community) gain what it has not yet gained, able to increase what it has already gained, able to make the Sangha's (community's) name known far and wide if it has no reputation, able to quickly eliminate the Sangha's (community's) bad reputation if it has one, not following attachment, not following hatred, not following fear, not following delusion, detached from desires, inclined towards accomplishing the noble precepts, one who has accomplished these sixteen qualities is called trustworthy.

This Bhikkhu (monk) himself says: 『Knowing the matter, not knowing...』

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坐。」應治是事。若言：「知坐，不知事。」應治坐。若言：「知事知坐。」應二俱治。若言：「不知事不知坐」者，應如優婆夷所說，應作覓罪相羯磨治。

比丘者，如上說。

女人者，若母、姊妹、若大、若小、在家、出家。

獨者，一男一女，更無餘人。設有人者，若眠、若狂、嬰兒、非人、畜生，是亦名獨。

露現處者，明中露地，無諸屏障，是名露現處。

不可淫處者，若男女共事可羞恥處。

坐者，相近坐也。

可信優婆夷處，成就十六法，如上說，是名可信也。

是比丘自言：「知事不知坐。」應治是事。若言：「知坐不知事。」應治是坐。若言：「知事、知坐。」應二俱治。若言：「不知事亦不知坐」者，應如可信優婆夷所說，應作覓罪相羯磨治。是故說：「若比丘與一女人獨屏覆處、可淫處坐，乃至可信優婆夷所說，如法治彼比丘，是初不定法。若比丘與女人獨露現處、不可淫處坐，乃至可信優婆夷所說，如法治彼比丘，是二不定法。」(二不定竟)

摩訶僧祇律卷第七 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第八

東晉天竺三藏佛陀跋陀羅共法顯譯

明三十尼薩耆波夜提法之初

【現代漢語翻譯】 現代漢語譯本： 『坐』：如果（比丘）說：『我只知道這件事。』就應該按這件事來處理。如果（比丘）說：『我知道坐，但不知道這件事。』就應該按坐這件事來處理。如果（比丘）說：『既知道這件事，也知道坐。』就應該兩件事一起處理。如果（比丘）說：『既不知道這件事，也不知道坐。』那麼，就應該像可信的優婆夷所說的那樣，用尋求罪相的羯磨來處理。

『比丘』：如上文所說。

『女人』：指母親、姐妹，無論年長年幼，無論是在家還是出家。

『獨』：指一男一女，沒有其他人在場。如果有人在場，但處於睡眠、精神錯亂、是嬰兒、非人或畜生狀態，也算作『獨』。

『露現處』：指在光天化日之下，沒有屏障遮擋的地方，這叫做『露現處』。

『不可淫處』：指男女在一起會感到羞恥的地方。

『坐』：指彼此靠近地坐著。

『可信優婆夷處』：指成就了十六種功德的優婆夷，如上文所說，這叫做『可信』。

如果這個比丘自己說：『我知道這件事，但不知道坐。』就應該按這件事來處理。如果（比丘）說：『我知道坐，但不知道這件事。』就應該按坐這件事來處理。如果（比丘）說：『既知道這件事，也知道坐。』就應該兩件事一起處理。如果（比丘）說：『既不知道這件事，也不知道坐。』那麼，就應該像可信的優婆夷所說的那樣，用尋求罪相的羯磨來處理。因此說：『如果比丘與一個女人在隱蔽的地方、可能發生淫慾的地方坐著，乃至可信的優婆夷說了，就應該依法處理這個比丘，這是第一個不定法。如果比丘與一個女人在公開的地方、不可能發生淫慾的地方坐著，乃至可信的優婆夷說了，就應該依法處理這個比丘，這是第二個不定法。』（兩個不定法結束）

《摩訶僧祇律》卷第七 《大正藏》第22冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第八

東晉天竺三藏佛陀跋陀羅（Buddhabhadra）共法顯（Faxian）譯

明三十尼薩耆波夜提法之初

【English Translation】 English version: 'Sitting': If (the Bhikshu) says: 'I only know about the matter,' then it should be dealt with according to the matter. If (the Bhikshu) says: 'I know about the sitting, but I don't know about the matter,' then it should be dealt with according to the sitting. If (the Bhikshu) says: 'I know both the matter and the sitting,' then both matters should be dealt with together. If (the Bhikshu) says: 'I know neither the matter nor the sitting,' then it should be dealt with according to what the trustworthy Upasika (Upasika: A female lay follower of Buddhism) says, using the Sanghakarma (Sanghakarma: A formal act of the monastic community) of seeking the appearance of offense.

'Bhikshu (Bhikshu: A Buddhist monk)': As mentioned above.

'Woman': Refers to mother, sister, whether older or younger, whether lay or ordained.

'Alone': Refers to one man and one woman, with no one else present. If there are others present, but they are sleeping, mentally disturbed, infants, non-humans, or animals, it is also considered 'alone'.

'Exposed place': Refers to a place in broad daylight, without any screens or barriers, this is called 'exposed place'.

'Unsuitable place for sexual intercourse': Refers to a place where men and women would feel ashamed to be together.

'Sitting': Refers to sitting close to each other.

'Trustworthy Upasika': Refers to an Upasika who has achieved sixteen qualities, as mentioned above, this is called 'trustworthy'.

If this Bhikshu himself says: 'I know about the matter, but I don't know about the sitting,' then it should be dealt with according to the matter. If (the Bhikshu) says: 'I know about the sitting, but I don't know about the matter,' then it should be dealt with according to the sitting. If (the Bhikshu) says: 'I know both the matter and the sitting,' then both matters should be dealt with together. If (the Bhikshu) says: 'I know neither the matter nor the sitting,' then it should be dealt with according to what the trustworthy Upasika says, using the Sanghakarma of seeking the appearance of offense. Therefore, it is said: 'If a Bhikshu sits with a woman in a secluded place, a place suitable for sexual intercourse, and the trustworthy Upasika speaks of it, then this Bhikshu should be dealt with according to the Dharma (Dharma: Buddhist teachings or law), this is the first undetermined rule. If a Bhikshu sits with a woman in a public place, a place unsuitable for sexual intercourse, and the trustworthy Upasika speaks of it, then this Bhikshu should be dealt with according to the Dharma, this is the second undetermined rule.' (End of the two undetermined rules)

Mahāsaṃghika Vinaya (Mahāsaṃghika Vinaya: The Vinaya Pitaka of the Mahāsaṃghika school) Volume 7 Taishō Tripiṭaka (Taishō Tripiṭaka: The standard modern edition of the Chinese Buddhist canon) Volume 22, No. 1425, Mahāsaṃghika Vinaya

Mahāsaṃghika Vinaya Volume 8

Translated by Buddhabhadra (Buddhabhadra: An Indian Buddhist monk and translator) and Faxian (Faxian: A Chinese Buddhist monk and translator) of the Eastern Jin Dynasty

Beginning of the Explanation of the Thirty Nissaggiya Pācittiya Dharmas (Nissaggiya Pācittiya Dharmas: A category of offenses in the Vinaya)

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佛在毗舍離大林重閣精舍，廣說如上。爾時長老難陀、優波難陀游諸聚落，多得衣物滿車載來。爾時世尊晨朝時聞重車聲，知而故問諸比丘：「何等車聲？」諸比丘白佛言：「世尊！是長老難陀、優波難陀，游諸聚落多得衣物滿車載來，是彼車聲。」世尊即時便作是念：「我諸弟子乃爾多求衣物。」後於一時冬中八夜大寒雨雪，時世尊初夜著一衣，在有覺有觀三昧。至中夜時，覺身小冷，復著第二衣。至后夜時，復覺身冷，著第三衣，便作是念：「我諸弟子齊是三衣，足遮大寒大熱、防諸蚊虻，覆障慚愧、不壞聖種。若性不堪寒者，聽弊故衣，隨意重納。」於是世尊夜過晨朝，詣眾多比丘所，敷尼師檀坐。語諸比丘：「我一時晨朝聞重車聲，問諸比丘：『何等車聲？』諸比丘言：『長老難陀、優波難陀，游諸聚落多得衣物，是彼車聲。』我作是念：『我諸弟子多求衣物，廣生樂著。』我復一時冬中八夜，乃至重著三衣，便作是念：『我諸弟子齊此三衣，足止大寒大熱、防諸蚊虻，覆障慚愧、不壞聖種。』我從今日聽諸比丘齊畜三衣。若得新者，兩重作僧伽梨，一重作郁多羅僧，一重作安陀會。若性不堪寒者，聽弊故衣，隨意重納。」

複次佛住毗舍離，廣說如上。時一聚落中有三摩訶羅比丘共住。一摩訶羅

【現代漢語翻譯】 現代漢語譯本： 佛陀在毗舍離（Vaishali）大林重閣精舍，廣泛地宣說了如上的教法。當時，長老難陀（Nanda）、優波難陀（Upananda）遊歷各個村落，獲得了大量的衣物，裝滿了車運回來。這時，世尊在清晨聽到了沉重的車聲，明知故問眾比丘：『這是什麼車的聲音？』眾比丘回答佛陀說：『世尊！是長老難陀、優波難陀，遊歷各個村落獲得了大量的衣物，裝滿了車運回來，那是他們的車聲。』世尊當時就想：『我的弟子們竟然如此貪求衣物。』 後來在一次冬季的八個寒冷的夜晚，下著大雨和雪，當時世尊在初夜穿著一件衣服，處於有覺有觀的三昧（Samadhi）中。到了中夜時，覺得身體有點冷，又穿上了第二件衣服。到了后夜時，又覺得身體冷，穿上了第三件衣服，於是心想：『我的弟子們只要有這三件衣服，就足夠抵禦嚴寒酷暑、防止蚊蟲叮咬，遮蔽羞恥、不損壞聖潔的種子。如果體質不能忍受寒冷，可以允許穿破舊的衣服，隨意加層保暖。』 於是世尊在天亮后，前往眾多比丘所在的地方，鋪設尼師檀（Nisidana）坐具坐下。告訴眾比丘：『我曾經在清晨聽到沉重的車聲，問眾比丘：『這是什麼車的聲音？』眾比丘說：『是長老難陀、優波難陀，遊歷各個村落獲得了大量的衣物，那是他們的車聲。』我當時就想：『我的弟子們貪求過多的衣物，廣泛地產生貪戀執著。』我又在一次冬季的八個夜晚，甚至穿上了三件衣服，於是心想：『我的弟子們只要有這三件衣服，就足夠抵禦嚴寒酷暑、防止蚊蟲叮咬，遮蔽羞恥、不損壞聖潔的種子。』我從今天起允許各位比丘只擁有三件衣服。如果得到新的衣服，可以用兩層布製作僧伽梨（Sanghati），用一層布製作郁多羅僧（Uttarasangha），用一層布製作安陀會（Antarvasa）。如果體質不能忍受寒冷，可以允許穿破舊的衣服，隨意加層保暖。』 再次，佛陀住在毗舍離（Vaishali），廣泛地宣說了如上的教法。當時，在一個村落中有三位摩訶羅（Mahala）比丘共同居住。一位摩訶羅（Mahala）

【English Translation】 English version: The Buddha, residing at the Great Forest Double-Gated Monastery in Vaishali (Vaishali), extensively expounded the teachings as mentioned above. At that time, the elders Nanda (Nanda) and Upananda (Upananda) traveled through various villages, acquiring a large amount of clothing, which they loaded onto carts and brought back. Then, the World Honored One, in the early morning, heard the sound of heavy carts and, knowing the reason, deliberately asked the monks, 'What is the sound of these carts?' The monks replied to the Buddha, 'World Honored One! It is the elders Nanda and Upananda, who have traveled through various villages and acquired a large amount of clothing, which they have loaded onto carts and brought back. That is the sound of their carts.' The World Honored One then thought to himself, 'My disciples are actually so greedy for clothing.' Later, during one winter with eight cold nights of heavy rain and snow, the World Honored One, in the early night, wore one robe and was in a state of Samadhi (Samadhi) with awareness and contemplation. By midnight, he felt a little cold and put on a second robe. By the later part of the night, he felt cold again and put on a third robe, and then thought to himself, 'My disciples only need these three robes to be sufficient to withstand the severe cold and heat, prevent mosquitoes and insects, cover shame, and not destroy the holy seed. If their constitution cannot withstand the cold, they are allowed to wear old, worn-out clothes and add layers as they please for warmth.' Then, the World Honored One, after dawn, went to the place where many monks were, spread out a Nisidana (Nisidana) mat and sat down. He told the monks, 'I once heard the sound of heavy carts in the early morning and asked the monks, 'What is the sound of these carts?' The monks said, 'It is the elders Nanda and Upananda, who have traveled through various villages and acquired a large amount of clothing, that is the sound of their carts.' I then thought to myself, 'My disciples are greedy for too much clothing, extensively generating attachment and clinging.' Again, during one winter with eight nights, I even wore three robes, and then thought to myself, 'My disciples only need these three robes to be sufficient to stop the severe cold and heat, prevent mosquitoes and insects, cover shame, and not destroy the holy seed.' From today onwards, I allow all monks to possess only three robes. If they obtain new robes, they can use two layers of cloth to make a Sanghati (Sanghati), one layer of cloth to make an Uttarasangha (Uttarasangha), and one layer of cloth to make an Antarvasa (Antarvasa). If their constitution cannot withstand the cold, they are allowed to wear old, worn-out clothes and add layers as they please for warmth.' Furthermore, the Buddha resided in Vaishali (Vaishali), extensively expounding the teachings as mentioned above. At that time, in one village, there were three Mahala (Mahala) monks living together. One Mahala (Mahala)

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死，有多衣物，而不知分。一比丘言：「我須僧伽梨。」第二復言：「我亦須之。」如是一一物皆競欲得，不能斷當。爾時優波難陀游諸聚落，過彼住處，是摩訶羅等遙見彼來，便作是念：「是釋種子端正姝好，佛種出家，當爲我等止此諍事。」即便白言：「我此住處有諸衣物，各競欲取不能得分。尊者今日為我止此諍事，得分衣物。」優波難陀答言：「我今為汝分物，多起怨嫌。」摩訶羅言：「不為我分者，誰當分之？我等寧可詣諸外道求分物耶？」優波難陀復言：「當先作要，隨我語者我當爲分。」答言：「從教。」語言：「盡出物來。」即便出之，隨為分作三分。時摩訶羅作是念：「我正有二人而作三分，彼故當欲取一分耶？寧使取一分，且止我諍。」分為三分已，復問摩訶羅言：「物盡出來，莫使后復致諍。有不欲出者，第二人復持來出。」答言：「已盡。」時優波難陀在二分中間立，二摩訶羅中間著一分。作是言：「汝等聽我說羯磨。」答言：「爾。」便作是言：「是二分並我，如是我有三；汝二共一，如是汝有三。是三彼三，二三平等不？」是摩訶羅已先作要，又復畏難釋種子故，不敢復言。是二摩訶羅共得一分，故不知分。復白言：「長老！我今此分當云何分？」爾時優波難陀即與分作二分，摩訶羅便

【現代漢語翻譯】 現代漢語譯本 有人去世后，留下許多遺物，但大家不知道如何分配。一位比丘說：『我需要僧伽梨（僧侶穿的一種袈裟）。』第二位又說：『我也需要。』像這樣，每一樣東西大家都爭著想要得到，無法決定如何分配。當時，優波難陀（一位比丘的名字）遊歷各個村落，路過他們居住的地方。那些摩訶羅（可能是指一群比丘）遠遠地看見他來了，便這樣想：『這位釋迦族的後裔，相貌端正美好，是佛陀的弟子出家，應該能為我們平息這場爭端。』於是就對他說：『我們這裡有一些遺物，大家都爭著想要得到，無法分配。尊者今天為我們平息這場爭端，分配這些遺物吧。』優波難陀回答說：『我現在為你們分配物品，恐怕會引起更多的怨恨。』摩訶羅說：『如果不為您分配，那該由誰來分配呢？難道我們要去向那些外道（佛教以外的宗教）請求分配物品嗎？』優波難陀又說：『應當先約定好，聽從我話的人，我才為你們分配。』他們回答說：『聽從您的吩咐。』優波難陀說：『把所有的東西都拿出來。』他們就拿了出來，優波難陀隨意地將物品分成三份。當時，摩訶羅心想：『我們明明只有兩個人，卻分成三份，他大概是想要拿走一份吧？寧可讓他拿走一份，先平息我們的爭端。』分成三份后，優波難陀又問摩訶羅說：『東西都拿出來了嗎？不要之後又再起爭端。有沒有不想拿出來的，第二個人又拿出來。』他們回答說：『已經全部拿出來了。』當時，優波難陀站在兩份物品的中間，在兩個摩訶羅的中間放了一份物品。然後說：『你們聽我說羯磨（一種佛教儀式）。』他們回答說：『好的。』優波難陀便說：『這兩份加上我，這樣我就有三份；你們兩個合為一份，這樣你們就有三份。這三份和那三份，二三相等嗎？』這些摩訶羅已經事先約定好，又害怕釋迦族的後裔，所以不敢再說什麼。這兩個摩訶羅共同得到一份，還是不知道如何分配。又對優波難陀說：『長老！我們現在這一份該如何分配呢？』當時，優波難陀就把這一份分成兩份，摩訶羅便……

【English Translation】 English version After someone died, there were many belongings left, but no one knew how to distribute them. One Bhikkhu (Buddhist monk) said, 'I need a Sanghati (a type of robe worn by monks).' The second one said, 'I also need it.' Like this, everyone was competing to get each item, unable to decide how to distribute them. At that time, Upananda (name of a Bhikkhu) was traveling through various villages and passed by the place where they lived. Those Mahāro (possibly referring to a group of Bhikkhus) saw him coming from afar and thought, 'This descendant of the Shakya clan, with a handsome and beautiful appearance, is a disciple of the Buddha who has left home; he should be able to settle this dispute for us.' So they said to him, 'We have some belongings here, and everyone is competing to get them, unable to distribute them. Venerable one, please settle this dispute for us today and distribute these belongings.' Upananda replied, 'If I distribute the items for you now, I am afraid it will cause more resentment.' The Mahāro said, 'If it is not distributed by you, then who should distribute it? Should we go to those Tirthikas (religions other than Buddhism) to ask for the distribution of items?' Upananda then said, 'There should be an agreement first; I will only distribute for you if you listen to my words.' They replied, 'We will follow your instructions.' Upananda said, 'Bring out all the items.' So they brought them out, and Upananda arbitrarily divided the items into three portions. At that time, the Mahāro thought, 'We are clearly only two people, but it is divided into three portions; he probably wants to take one portion for himself? It is better to let him take one portion and settle our dispute first.' After dividing into three portions, Upananda asked the Mahāro again, 'Have all the items been brought out? Do not cause disputes again later. If there is anyone who does not want to bring it out, let the second person bring it out.' They replied, 'Everything has been brought out.' At that time, Upananda stood in the middle of the two portions of items, and placed one portion of items in the middle of the two Mahāro. Then he said, 'Listen to me as I recite the Karma (a type of Buddhist ritual).' They replied, 'Okay.' Upananda then said, 'These two portions plus me, so I have three portions; you two combine into one portion, so you have three portions. These three portions and those three portions, are two threes equal?' These Mahāro had already agreed in advance, and were also afraid of the descendant of the Shakya clan, so they dared not say anything more. These two Mahāro jointly obtained one portion, and still did not know how to distribute it. They said to Upananda again, 'Elder! How should we distribute this portion now?' At that time, Upananda divided this portion into two portions, and the Mahāro then...'

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各持去。

爾時諸比丘以是因緣，往白佛言：「云何，世尊！是優波難陀欺彼摩訶羅比丘？」佛語諸比丘：「是優波難陀不但今日欺彼比丘，過去世時已曾欺彼。」諸比丘白佛言：「已曾爾耶？」答言：「曾爾！過去世時，南方國土有無垢河，河中有二水獺：一者能入深，二者入淺。時入深水者，捕得一鯉魚，如《生經》中廣說。」

複次佛在毗舍離，廣說如上。有五事利益故，如來五日一行諸比丘房。爾時世尊遍行諸房，至難陀房中，見其房內多畜衣物。有桁曬衣物者、有縫衣者、染衣者、打衣者、作凈者。難陀如是分處，喻如欲作大會佈施一切僧物。時世尊知而故問難陀：「是誰衣物？」答言：「我許。」佛言：「比丘！此衣太多。」難陀白佛言：「世尊！先聽兩重僧伽梨：一重郁多羅僧、一重安陀會。」佛言：「此衣故多。」答言：「世尊！我有共行弟子、依止弟子等衣物，各作兩重僧伽梨：一重郁多羅僧、一重安多會，及作沙彌等衣。」佛言：「此衣猶多。」又白世尊：「我出家人臨時難得，是故此諸衣物浣染作竟，舉著器中。若衣壞時，當取易代。」佛告難陀：「此是惡事，汝出家人云何計常貪著？汝常不聞世尊呵責多求多欲難滿，讚歎少欲知足耶？汝今多欲難滿，廣求衣物積畜余長，此非法

【現代漢語翻譯】 各拿走吧。

這時，眾比丘因為這件事，去稟告佛陀說：『世尊！優波難陀（Upananda）怎麼欺騙那位摩訶羅（Maharo）比丘呢？』佛陀告訴眾比丘：『優波難陀不只是今天欺騙那位比丘，過去世時也曾欺騙過他。』眾比丘稟告佛陀說：『過去世也曾這樣嗎？』佛陀回答說：『是的，過去世時，南方國土有一條無垢河，河中有兩隻水獺：一隻擅長進入深水，另一隻擅長進入淺水。當時，擅長進入深水的水獺捕到一條鯉魚，詳細情形如《生經》中所說。』

再有一次，佛陀在毗舍離（Vaisali），廣泛地講述瞭如上面的故事。因為有五種利益，如來（Tathagata）每五天巡視一次眾比丘的住所。當時，世尊普遍巡視各個住所，到達難陀（Nanda）的住所時，看見他的房間里積存了很多衣物。有的在架子上晾曬衣物，有的在縫補衣物，有的在染色衣物，有的在捶打衣物，有的在整理衣物。難陀這樣分門別類地放置，好像要舉辦大法會來佈施所有的僧眾物品一樣。當時，世尊明知故問難陀：『這些是誰的衣物？』難陀回答說：『是我的。』佛陀說：『比丘！這些衣服太多了。』難陀稟告佛陀說：『世尊！先前允許擁有兩件僧伽梨（Samghati，大衣）：一件郁多羅僧（Uttarasangha，上衣），一件安陀會（Antarvasa，內衣）。』佛陀說：『這些衣服還是太多了。』難陀回答說：『世尊！我還有一起修行的弟子、依靠我修行的弟子等的衣物，每人制作兩件僧伽梨：一件郁多羅僧，一件安陀會，以及製作沙彌（Sramanera，小沙彌）等的衣物。』佛陀說：『這些衣服仍然太多了。』難陀又稟告世尊說：『我們出家人臨時很難得到衣物，所以這些衣物洗好染色完畢后，就放在容器中。如果衣服壞了，就拿出來更換。』佛陀告誡難陀說：『這是不好的行為，你出家人怎麼能貪求常住而貪著呢？你難道沒有經常聽聞世尊呵責貪求過多、慾望難以滿足，讚歎少欲知足嗎？你現在貪慾難滿，廣泛地尋求衣物，積存剩餘的，這是不如法的行為。』

【English Translation】 Each of you take them away.

At that time, the Bhiksus, because of this matter, went and reported to the Buddha, saying: 'Venerable One! How is it that Upananda deceives that Maharo Bhiksu?' The Buddha told the Bhiksus: 'Upananda not only deceives that Bhiksu today, but he has deceived him in past lives as well.' The Bhiksus reported to the Buddha, saying: 'Was it so in the past?' The Buddha replied: 'Yes, it was so! In the past, in the southern country, there was a spotless river, and in the river were two otters: one skilled at entering deep water, and the other skilled at entering shallow water. At that time, the otter skilled at entering deep water caught a carp, as described in detail in the 《Sheng Jing》.'

Furthermore, the Buddha was in Vaisali, extensively recounting the story as above. Because of five benefits, the Tathagata would visit the residences of the Bhiksus every five days. At that time, the World Honored One universally visited each residence, and upon arriving at Nanda's residence, saw that his room was filled with many clothes. Some were hanging clothes to dry on racks, some were sewing clothes, some were dyeing clothes, some were beating clothes, and some were cleaning clothes. Nanda had arranged them in such categories, as if he were about to hold a great assembly to give away all the Sangha's belongings. At that time, the World Honored One knowingly asked Nanda: 'Whose clothes are these?' Nanda replied: 'They are mine.' The Buddha said: 'Bhikkhu! These clothes are too many.' Nanda reported to the Buddha, saying: 'Venerable One! Previously, it was permitted to have two Samghatis (outer robes): one Uttarasangha (upper robe), and one Antarvasa (inner robe).' The Buddha said: 'These clothes are still too many.' Nanda replied: 'Venerable One! I also have clothes for disciples who practice with me, disciples who rely on me for practice, etc., making two Samghatis for each: one Uttarasangha, one Antarvasa, as well as making clothes for Sramaneras (novice monks).' The Buddha said: 'These clothes are still too many.' Nanda further reported to the World Honored One, saying: 'It is difficult for us renunciants to obtain clothes on short notice, so after these clothes are washed and dyed, they are placed in containers. If the clothes are damaged, they will be taken out to be replaced.' The Buddha admonished Nanda: 'This is a bad thing. How can you, as a renunciant, crave permanence and be attached? Have you not often heard the World Honored One criticize those who seek too much and whose desires are difficult to satisfy, and praise those who have few desires and are content? Now you are insatiable in your desires, extensively seeking clothes, accumulating and hoarding what is left over. This is an unlawful act.'

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、非律、非如佛教，不可以是長養善法。云何畜長衣受用？從今已去，若有長衣，聽一宿。」

諸比丘白佛言：「世尊！云何是難陀多畜諸衣不知厭足？」佛告諸比丘：「是難陀不但今日多畜諸衣不知厭足，過去世時已曾多畜不知厭足，如《鳥生經》中廣說。」

複次佛住俱舍彌，為諸天世人恭敬供養。世尊時到著入聚落衣，持缽入俱舍彌城，次行乞食。爾時國王夫人名舍彌，以千五百張㲲奉上世尊。佛告阿難：「持是㲲衣與諸比丘。」長老阿難即持與諸比丘。諸比丘不受，語阿難言：「用劫貝為？浣染未竟，已不如法。」時阿難以是因緣，往白世尊。佛告阿難：「從今已去若得長衣，聽至十日。」有諸比丘，長衣滿十日，持是諸衣往白世尊：「此衣滿十日，今當云何？」佛告比丘：「若知識比丘邊，作凈施法。若復舍故受新，十日一易。」複次佛在毗舍離，毗舍離人年年飯僧食已佈施衣物，諸比丘不受。諸檀越詣佛所，禮足已白佛言：「頗有方便，聽諸比丘取衣受用，令施者得福，受者得利不？」佛言：「得。」如上廣說。

爾時世尊告諸比丘：「依止毗舍離比丘皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘衣已竟，迦絺那衣已舍，若得長衣，得至十日畜。過十日者，尼薩耆波

【現代漢語翻譯】 現代漢語譯本：非律、非如佛教，不可以此來增長善法。如何才能持有和使用多餘的衣服呢？從今以後，如果有多餘的衣服，允許保留一宿。

眾比丘稟告佛陀說：『世尊！為什麼難陀（Nanda）會積蓄如此多的衣服，卻不知滿足呢？』佛陀告訴眾比丘：『難陀不只是現在積蓄很多衣服不知滿足，過去世時也曾積蓄很多，就像《鳥生經》（Bird Birth Sutra）中詳細描述的那樣。』

又有一次，佛陀住在俱舍彌（Kausambi），受到天人和世人的恭敬供養。世尊當時穿好入聚落的衣服，拿著缽進入俱舍彌城，依次乞食。當時國王的夫人名叫舍彌（Shami），她奉獻了一千五百張㲲（woolen blankets）給世尊。佛陀告訴阿難（Ananda）：『把這些㲲衣分給眾比丘。』長老阿難立刻把㲲衣分給眾比丘。眾比丘不接受，對阿難說：『是用劫貝（Kapok）做的嗎？浣洗染色還沒有完成，已經不如法了。』當時阿難因為這個緣故，去稟告世尊。佛陀告訴阿難：『從今以後，如果得到多餘的衣服，允許保留到十日。』有些比丘，多餘的衣服滿了十日，拿著這些衣服去稟告世尊：『這些衣服滿了十日，現在該怎麼辦？』佛陀告訴比丘：『如果在認識的比丘那裡，做凈施法（offering）。如果捨棄舊的接受新的，十日更換一次。』又有一次，佛陀在毗舍離（Vaishali），毗舍離人每年齋僧后佈施衣物，眾比丘不接受。眾檀越（Danyue, donors）到佛陀那裡，頂禮佛足后稟告佛陀說：『有沒有方便之法，允許眾比丘接受和使用衣服，讓佈施的人得到福報，接受的人得到利益呢？』佛陀說：『可以。』就像上面詳細描述的那樣。

當時世尊告訴眾比丘：『凡是依止毗舍離的比丘都召集起來，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘的衣已完成，迦絺那衣（Kathina robe）已經捨棄，如果得到多餘的衣服，可以保留到十日。超過十日，就觸犯尼薩耆波逸提（Nissaggiya Pacittiya）。』

【English Translation】 English version: What is not in accordance with the Vinaya (discipline), not in accordance with the Dharma (teachings), and not in accordance with the Buddha's teachings cannot be used to cultivate good qualities. How can one keep and use extra robes? From now on, if there are extra robes, you are allowed to keep them for one night.

The Bhikkhus (monks) said to the Buddha: 'Venerable One! Why is it that Nanda (Nanda) accumulates so many robes and is never satisfied?' The Buddha told the Bhikkhus: 'Nanda is not only accumulating many robes and is never satisfied now, but he has also accumulated many in the past, as described in detail in the Bird Birth Sutra.'

Again, the Buddha was staying in Kausambi (Kausambi), and was respectfully offered to by gods and humans. The World Honored One then put on his robes for entering the village, and carrying his bowl, entered the city of Kausambi, begging for food in order. At that time, the queen of the king, named Shami (Shami), offered fifteen hundred woolen blankets (woolen blankets) to the World Honored One. The Buddha told Ananda (Ananda): 'Give these woolen robes to the Bhikkhus.' The elder Ananda immediately gave the woolen robes to the Bhikkhus. The Bhikkhus did not accept them, saying to Ananda: 'Are they made of Kapok (Kapok)? The washing and dyeing have not been completed, and they are already not in accordance with the Dharma.' At that time, Ananda, because of this reason, went to report to the World Honored One. The Buddha told Ananda: 'From now on, if you get extra robes, you are allowed to keep them for up to ten days.' Some Bhikkhus, whose extra robes had been kept for ten days, took these robes and reported to the World Honored One: 'These robes have been kept for ten days, what should we do now?' The Buddha told the Bhikkhus: 'If there are Bhikkhus you know, perform the act of pure offering (offering). If you give up the old and accept the new, change them every ten days.' Again, the Buddha was in Vaishali (Vaishali), and the people of Vaishali would donate robes and other items after offering food to the Sangha (monastic community) every year, but the Bhikkhus did not accept them. The Danyue (Danyue, donors) went to the Buddha, prostrated at his feet, and reported to the Buddha: 'Is there a convenient way to allow the Bhikkhus to accept and use robes, so that the donors can receive blessings and the recipients can benefit?' The Buddha said: 'Yes.' As described in detail above.

At that time, the World Honored One told the Bhikkhus: 'Gather all the Bhikkhus who are staying in Vaishali, because of the ten benefits, I am establishing precepts for the Bhikkhus, and those who have already heard them should hear them again. If a Bhikkhu's robe is completed, and the Kathina robe (Kathina robe) has been discarded, if he gets extra robes, he can keep them for up to ten days. If it exceeds ten days, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya) offense.'

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夜提。」

衣已竟者，比丘三衣已成，是名衣竟。不受迦絺那衣亦名衣竟；已舍迦絺那衣亦名衣竟；浣染衣訖亦名衣竟。

衣者，欽婆羅衣、劫貝衣、芻摩衣、俱舍耶衣、舍那衣、麻衣、軀牟提衣。復有衣名僧伽梨、郁多羅僧、安陀會、尼師檀、雨浴衣、覆瘡衣、納衣、居士衣、糞掃衣、若作、若不作、如法衣、不如法衣、知識衣、迦絺那衣。

已舍者，舍迦絺那衣有十事舍：受衣舍、衣竟舍、時竟舍、聞舍、出去舍、失去舍、壞舍、送衣舍、時過舍、究竟舍。

齊十日者，數極至十日也。

長衣者，除所受持衣，余衣是，過十日，尼薩耆波夜提。

尼薩耆波夜提者，是長衣應僧中舍，波夜提罪懺悔。不捨而悔者，越比尼罪。

波夜提者，能墮惡道，開罪、現罪、舉罪，施設罪名也。

若比丘一日得十領衣，乃至十日不作凈，過十日，一切尼薩耆波夜提。若比丘一日得十領衣，半作凈、半不作凈。若作凈者，是應凈法。半不作凈者，過十日，尼薩耆波夜提。若比丘一日得衣、二日作凈；二日復得衣、三日作凈；三日復得衣、四日復作凈；四日復得衣、五日作凈；五日復得衣、六日作凈；六日復得衣、七日作凈；七日復得衣、八日作凈；八日復得衣、九日作凈；九日

【現代漢語翻譯】 現代漢語譯本： 『夜提』（Nisaggiya Pacittiya，一種戒律名稱）。

『衣已竟者』，比丘的三衣已經完成，這稱為『衣竟』。不受迦絺那衣（Kathina，一種佈施）也稱為『衣竟』；已經捨棄迦絺那衣也稱為『衣竟』；浣洗染色衣服完畢也稱為『衣竟』。

『衣』包括：欽婆羅衣（Kimsukacloth，一種粗毛織物）、劫貝衣（Kappasika，棉布衣）、芻摩衣（Khoma，亞麻布衣）、俱舍耶衣（Koseyya，絲綢衣）、舍那衣（Sana，大麻布衣）、麻衣、軀牟提衣（Khumma，一種精細亞麻布衣）。還有名為僧伽梨（Sanghati，重衣）、郁多羅僧（Uttarasanga，上衣）、安陀會（Antaravasa，內衣）、尼師檀（Nisidana，坐具）、雨浴衣、覆瘡衣、納衣（patchwork robe，補丁衣）、居士衣、糞掃衣（Pamsukulika，從垃圾堆或墳墓中撿來的布製成的衣服），無論是製作過的還是未製作過的，如法的衣、不如法的衣、知識衣（被認可的衣）、迦絺那衣。

『已舍者』，捨棄迦絺那衣有十種情況：受衣舍、衣竟舍、時竟舍、聞舍、出去舍、失去舍、壞舍、送衣舍、時過舍、究竟舍。

『齊十日者』，是指計數到最多十天。

『長衣者』，除了所受持的衣之外，剩餘的衣就是長衣，超過十天，犯尼薩耆波夜提（Nisaggiya Pacittiya，一種戒律名稱）。

『尼薩耆波夜提者』，是指這件長衣應當在僧團中捨棄，並懺悔波夜提（Pacittiya，一種罪名）罪。不捨棄而懺悔的，犯越比尼罪（Dukkata，一種較輕的罪）。

『波夜提者』，能使人墮入惡道，是開罪、現罪、舉罪，施設罪名的意思。

如果比丘一天得到十件衣，乃至十天不作凈（將衣物分配或處理），超過十天，一切都犯尼薩耆波夜提。如果比丘一天得到十件衣，一半作凈、一半不作凈。如果作凈的，是應遵循的清凈之法。一半不作凈的，超過十天，犯尼薩耆波夜提。如果比丘第一天得到衣、第二天作凈；第二天又得到衣、第三天作凈；第三天又得到衣、第四天作凈；第四天又得到衣、第五天作凈；第五天又得到衣、第六天作凈；第六天又得到衣、第七天作凈；第七天又得到衣、第八天作凈；第八天又得到衣、第九天作凈；第九天

【English Translation】 English version: 『Nisaggiya Pacittiya』 (a type of monastic rule).

『When the robe is finished,』 it means the three robes of a bhikkhu (monk) are completed; this is called 『robe finished.』 Not accepting the Kathina (a type of offering) robe is also called 『robe finished』; having relinquished the Kathina robe is also called 『robe finished』; having finished washing and dyeing the robe is also called 『robe finished.』

『Robe』 includes: Kimsukacloth (a coarse woolen fabric), Kappasika (cotton cloth), Khoma (linen cloth), Koseyya (silk cloth), Sana (hemp cloth), flax robe, Khumma (a fine linen cloth) robe. There are also robes called Sanghati (outer robe), Uttarasanga (upper robe), Antaravasa (inner robe), Nisidana (sitting cloth), bathing robe, wound-covering robe, patchwork robe, layman's robe, Pamsukulika (robe made from cloth collected from rubbish heaps or cemeteries), whether made or not made, lawful robe, unlawful robe, recognized robe, Kathina robe.

『Having relinquished,』 relinquishing the Kathina robe has ten reasons: relinquishing by acceptance of a robe, relinquishing by completion of the robe, relinquishing by the end of the season, relinquishing by hearing, relinquishing by leaving, relinquishing by losing, relinquishing by damage, relinquishing by sending the robe, relinquishing by the passing of time, relinquishing by ultimate end.

『Up to ten days』 means counting up to a maximum of ten days.

『Extra robe』 means any robe other than the robes that are being kept; if it exceeds ten days, it is a Nisaggiya Pacittiya.

『Nisaggiya Pacittiya』 means that this extra robe should be forfeited in the Sangha (monastic community), and the Pacittiya (a type of offense) offense should be confessed. If one confesses without forfeiting, it is a Dukkata (a minor offense).

『Pacittiya』 means that which can cause one to fall into evil realms; it is the meaning of opening an offense, revealing an offense, accusing of an offense, and establishing the name of an offense.

If a bhikkhu obtains ten robes in one day, and does not make them allowable (distribute or process the robes) for up to ten days, after ten days, all are Nisaggiya Pacittiya. If a bhikkhu obtains ten robes in one day, and makes half allowable and half not allowable. If the ones made allowable, that is the pure practice to be followed. The half that is not made allowable, after ten days, is Nisaggiya Pacittiya. If a bhikkhu obtains a robe on the first day and makes it allowable on the second day; obtains another robe on the second day and makes it allowable on the third day; obtains another robe on the third day and makes it allowable on the fourth day; obtains another robe on the fourth day and makes it allowable on the fifth day; obtains another robe on the fifth day and makes it allowable on the sixth day; obtains another robe on the sixth day and makes it allowable on the seventh day; obtains another robe on the seventh day and makes it allowable on the eighth day; obtains another robe on the eighth day and makes it allowable on the ninth day; obtains another robe on the ninth day

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復得衣、十日作凈；十日復得衣，至十一日，一切盡尼薩耆波夜提，以相續不斷故。若比丘一日得衣，即日作凈，乃至十日得衣、十日作凈；十一日得衣，十一日作凈，犯越比尼罪，以無間故。間者，比丘一日得衣，更停九日。二日得衣，更停八日。三日得衣，更停七日。四日得衣，更停六日。五日得衣，更停五日。六日得衣，更停四日。七日得衣，更停三日。八日得衣，更停二日。九日得衣，更停一日。十日得衣，即十日作凈。十一日得衣不應受，是名間。若比丘前得衣多、后得衣少，以前衣力故，得尼薩耆波夜提。若比丘前得衣少、后得衣多，以前衣力故，尼薩耆波夜提。若比丘前衣有、中間無，若有者，尼薩耆波夜提。若比丘前衣無、中間有，若有者，尼薩耆波夜提。

比丘不受迦絺那衣謂受想、舍迦絺那衣不捨想、不受衣謂受想、不作凈謂凈想、不與謂與衣想、不記識謂記識想、愚、內心、非處作凈。

不受迦絺那衣謂受想者，比丘不受迦絺那衣，自謂已受，長衣過十日，尼薩耆波夜提。

舍迦絺那衣不捨想者，比丘已舍迦絺那衣，而自謂未舍，長衣過十日，犯尼薩耆波夜提。

不受衣謂受想者，若比丘三衣自不受，便謂已受想，不作凈過十日，尼薩耆波夜提。

不作凈謂凈

【現代漢語翻譯】 現代漢語譯本 如果比丘重新獲得衣服，必須在十日內作凈（Kappabindu，指通過某種儀式使新獲得的布成為合法的比丘用物）；如果在十日後又獲得衣服，到了第十一日，所有未作凈的衣服都構成尼薩耆波夜提（Nissaggiya Pacittiya，一種懺悔罪），因為獲得衣服的行為是相續不斷的。如果比丘在一天內獲得衣服，當天就應該作凈；乃至十日內獲得衣服，十日內作凈；如果在第十一日獲得衣服，也在第十一日作凈，就犯了越比尼罪（越戒罪），因為沒有間隔。所謂的間隔是指，比丘在一天獲得衣服后，再停頓九日。二日獲得衣服，再停頓八日。三日獲得衣服，再停頓七日。四日獲得衣服，再停頓六日。五日獲得衣服，再停頓五日。六日獲得衣服，再停頓四日。七日獲得衣服，再停頓三日。八日獲得衣服，再停頓二日。九日獲得衣服，再停頓一日。十日獲得衣服，就在十日內作凈。第十一日獲得衣服就不應該接受，這叫做間隔。如果比丘先前獲得的衣服多，後來獲得的衣服少，因為先前衣服的影響，構成尼薩耆波夜提。如果比丘先前獲得的衣服少，後來獲得的衣服多，因為先前衣服的影響，也構成尼薩耆波夜提。如果比丘先前有衣服，中間沒有，如果有（指後來又有），則構成尼薩耆波夜提。如果比丘先前沒有衣服，中間有（指後來有），如果有（指後來又有），也構成尼薩耆波夜提。 比丘對於不受迦絺那衣（Kathina，一種在雨季安居結束後分發給僧侶的布料）持有已受之想，對於舍迦絺那衣持有未舍之想，對於不受衣持有已受之想，對於不作凈持有已作凈之想，對於不給予持有已給予衣之想，對於不記識持有已記識之想，因為愚癡、內心迷惑，或在不適當的時候作凈。 對於不受迦絺那衣持有已受之想是指，比丘實際上沒有接受迦絺那衣，卻自認為已經接受，導致長衣（多餘的衣服）超過十日未作凈，構成尼薩耆波夜提。 對於舍迦絺那衣持有未舍之想是指，比丘已經捨棄了迦絺那衣，卻自認為沒有捨棄，導致長衣超過十日未作凈，犯尼薩耆波夜提。 對於不受衣持有已受之想是指，如果比丘的三衣（Tricivara，比丘所擁有的三件袈裟）自己沒有親自接受，卻認為已經接受，不作凈超過十日，構成尼薩耆波夜提。 對於不作凈持有已作凈之想

【English Translation】 English version If a bhikkhu (monk) re-obtains a robe, he must make it 'pure' (Kappabindu, referring to making the newly obtained cloth a legitimate possession for a monk through a certain ritual) within ten days; if he obtains a robe again after ten days, on the eleventh day, all robes that have not been made 'pure' constitute a Nissaggiya Pacittiya (a type of offense requiring expiation), because the act of obtaining robes is continuous. If a bhikkhu obtains a robe on one day, he should make it 'pure' on that day; even if he obtains a robe within ten days, he should make it 'pure' within ten days; if he obtains a robe on the eleventh day and makes it 'pure' on the eleventh day, he commits a transgression of the Vinaya (monastic rules), because there is no interval. The so-called interval means that a bhikkhu obtains a robe on one day and then pauses for nine days. If he obtains a robe on the second day, he pauses for eight days. If he obtains a robe on the third day, he pauses for seven days. If he obtains a robe on the fourth day, he pauses for six days. If he obtains a robe on the fifth day, he pauses for five days. If he obtains a robe on the sixth day, he pauses for four days. If he obtains a robe on the seventh day, he pauses for three days. If he obtains a robe on the eighth day, he pauses for two days. If he obtains a robe on the ninth day, he pauses for one day. If he obtains a robe on the tenth day, he makes it 'pure' within ten days. He should not accept a robe obtained on the eleventh day; this is called an interval. If a bhikkhu previously obtained many robes and later obtained fewer robes, due to the influence of the previous robes, it constitutes a Nissaggiya Pacittiya. If a bhikkhu previously obtained few robes and later obtained many robes, due to the influence of the previous robes, it also constitutes a Nissaggiya Pacittiya. If a bhikkhu previously had robes and there were none in between, if there are (referring to having them again later), it constitutes a Nissaggiya Pacittiya. If a bhikkhu previously had no robes and there were some in between (referring to having them later), if there are (referring to having them again later), it also constitutes a Nissaggiya Pacittiya. A bhikkhu has the thought of having received a Kathina robe (Kathina, a cloth distributed to monks after the rainy season retreat) when he has not received it, the thought of not having relinquished a Kathina robe when he has relinquished it, the thought of having received a robe when he has not received it, the thought of having made it 'pure' when he has not made it 'pure', the thought of having given a robe when he has not given it, the thought of having marked it when he has not marked it, due to ignorance, inner confusion, or making it 'pure' at an inappropriate time. Having the thought of having received a Kathina robe when he has not received it means that a bhikkhu has not actually received a Kathina robe, but thinks that he has received it, causing an extra robe to remain un-made 'pure' for more than ten days, constituting a Nissaggiya Pacittiya. Having the thought of not having relinquished a Kathina robe when he has relinquished it means that a bhikkhu has already relinquished the Kathina robe, but thinks that he has not relinquished it, causing an extra robe to remain un-made 'pure' for more than ten days, committing a Nissaggiya Pacittiya. Having the thought of having received a robe when he has not received it means that if a bhikkhu has not personally received his three robes (Tricivara, the three robes possessed by a monk), but thinks that he has received them, and does not make them 'pure' for more than ten days, it constitutes a Nissaggiya Pacittiya. Having the thought of having made it 'pure' when he has not made it 'pure'

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想者，比丘畜長衣不作凈施，而謂已作凈施，過十日，尼薩耆波夜提。

不與謂與想者，是衣不與塔、不與僧、不與人，而謂呼與，過十日，尼薩耆波夜提。

不記識謂記識想者，若比丘不記識，言：「此是尼師檀、此是覆瘡衣、此是雨浴衣。」而謂記識，不作凈，過十日，尼薩耆波夜提。

愚者，若比丘得衣，愚闇故不作凈，過十日，尼薩耆波夜提。

內心者，內心說凈，而口不言，是名非法凈，犯越比尼罪。若口說者，無罪。

非處者，若俗人、若畜生、若無心邊作凈，是不名作凈。過十日，尼薩耆波夜提。

優波離白佛言：「世尊！比丘長衣應作凈，何等人邊作凈？」佛告優波離：「當於比丘、比丘尼、式叉摩尼、沙彌、沙彌尼邊作凈。」又問：「相離近遠，得從彼作凈？」佛言：「齊三由旬，知其存亡。」優波離白佛言：「世尊！長衣沙彌邊作凈，是沙彌受具足，當云何？」佛言：「稱無歲比丘名作凈。」優波離復問：「是無歲比丘若死者云何？」佛言：「得停十日，于余知識邊作凈。」復問：「齊幾許應作凈？幾許不作凈？」佛言：「廣一肘、長二肘，應作凈。」

若比丘二人共物，未分不犯；若分得已應作凈，若不作凈，過十日者，尼薩耆波夜提。若比丘，

【現代漢語翻譯】 現代漢語譯本： 想者，如果比丘積蓄了過長的衣服，沒有做凈施（將衣物施捨出去，再取回使用），卻認為已經做了凈施，超過十日，觸犯尼薩耆波夜提（捨墮）。（尼薩耆波夜提：一種戒律，指所犯之物必須捨棄，並懺悔才能得救。） 不與謂與想者，這件衣服既沒有施捨給佛塔、僧團，也沒有施捨給個人，卻認為已經呼喚施捨了，超過十日，觸犯尼薩耆波夜提。 不記識謂記識想者，如果比丘沒有記住，說：『這是尼師檀（坐具）、這是覆瘡衣（蓋瘡的衣服）、這是雨浴衣（洗澡時穿的衣服）。』卻認為已經記住了，沒有做凈，超過十日，觸犯尼薩耆波夜提。 愚者，如果比丘得到衣服，因為愚昧無知而沒有做凈，超過十日，觸犯尼薩耆波夜提。 內心者，內心想做凈，但口中沒有說出來，這叫做非法凈，犯越比尼罪（違犯戒律的罪過）。如果口中說出來，就沒有罪。 非處者，如果在俗人、畜生、或無心識的地方做凈，這不叫做做凈。超過十日，觸犯尼薩耆波夜提。 優波離（佛陀的弟子，以持戒精嚴著稱）問佛陀說：『世尊！比丘的過長衣服應該做凈，應該在什麼樣的人那裡做凈？』佛陀告訴優波離：『應當在比丘、比丘尼（出家女性）、式叉摩尼（預備出家的女性）、沙彌（小和尚）、沙彌尼（小尼姑）那裡做凈。』又問：『相隔多遠，可以從他們那裡做凈？』佛陀說：『三由旬（古印度長度單位，約合四十里或八十里），知道他們還活著。』優波離問佛陀說：『世尊！過長的衣服在沙彌那裡做凈，如果這個沙彌受了具足戒（正式成為比丘），該怎麼辦？』佛陀說：『稱呼沒有戒臘的比丘的名字來做凈。』優波離又問：『這個沒有戒臘的比丘如果死了，該怎麼辦？』佛陀說：『可以停放十日，在其他的知情人那裡做凈。』又問：『多大尺寸應該做凈？多大尺寸不用做凈？』佛陀說：『寬一肘（約合現代的45釐米），長二肘，應該做凈。』 如果比丘二人共有財物，沒有分配，不犯戒；如果分配得到后應該做凈，如果不做凈，超過十日，觸犯尼薩耆波夜提。如果比丘，

【English Translation】 English version: 'Thinking' - If a Bhikkhu (Buddhist monk) accumulates an extra-long robe without making a 'netra' (purification or dedication) offering, and thinks that he has already made the 'netra' offering, exceeding ten days, it is a Nissaggiya Pacittiya (an offense requiring forfeiture). (Nissaggiya Pacittiya: A type of precept where the item involved must be forfeited and confessed to be absolved.) 'Thinking that it is given when it is not given' - This robe is neither given to a Stupa (Buddhist shrine), nor to the Sangha (monastic community), nor to an individual, but he thinks that he has called out to give it, exceeding ten days, it is a Nissaggiya Pacittiya. 'Thinking that it is remembered when it is not remembered' - If a Bhikkhu does not remember, saying: 'This is a Nisidana (sitting cloth), this is a covering cloth for wounds, this is a bathing cloth for rain,' but thinks that he has remembered, without making a 'netra', exceeding ten days, it is a Nissaggiya Pacittiya. 'Foolish' - If a Bhikkhu obtains a robe, and due to foolishness and ignorance does not make a 'netra', exceeding ten days, it is a Nissaggiya Pacittiya. 'Inwardly' - Inwardly thinking of making a 'netra', but not speaking it out, this is called an unlawful 'netra', committing a Dukkhata (wrongdoing) offense. If it is spoken out, there is no offense. 'In an improper place' - If making a 'netra' in the presence of a layperson, an animal, or someone without consciousness, this is not called making a 'netra'. Exceeding ten days, it is a Nissaggiya Pacittiya. Upali (a disciple of the Buddha, known for his strict adherence to the precepts) said to the Buddha: 'Venerable One! A Bhikkhu's extra-long robe should be made 'netra', in whose presence should the 'netra' be made?' The Buddha told Upali: 'The 'netra' should be made in the presence of a Bhikkhu, Bhikkhuni (Buddhist nun), Sikkhamana (a female trainee monastic), Samanera (male novice), or Samaneri (female novice).' He further asked: 'How far apart can they be to make the 'netra' from them?' The Buddha said: 'Within three Yojana (an ancient Indian unit of distance, approximately 40 or 80 li), knowing whether they are alive or not.' Upali said to the Buddha: 'Venerable One! The extra-long robe is made 'netra' in the presence of a Samanera, if this Samanera receives full ordination (becomes a Bhikkhu), what should be done?' The Buddha said: 'Call the name of a Bhikkhu without seniority to make the 'netra'.' Upali further asked: 'If this Bhikkhu without seniority dies, what should be done?' The Buddha said: 'It can be kept for ten days, and the 'netra' can be made in the presence of other knowledgeable persons.' He further asked: 'How much in size should be made 'netra'? How much in size does not need to be made 'netra'?' The Buddha said: 'One cubit (approximately 45 centimeters) wide and two cubits long should be made 'netra'.' If two Bhikkhus share property, without dividing it, there is no offense; if after dividing it, a 'netra' should be made, if a 'netra' is not made, exceeding ten days, it is a Nissaggiya Pacittiya. If a Bhikkhu,

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婆羅門舍請僧食並施衣物。有病比丘，囑人取衣分，是比丘持衣分來，雖久未與，不犯，若得已，應作凈。不作凈者，過十日，尼薩耆波夜提。若比丘聞若師、若弟子送衣與，未得，雖久不犯；若得已應作凈，若不作凈，過十日，尼薩耆波夜提。若比丘令織師織衣，衣竟雖久，未與，比丘不犯；得衣已應作凈，若不作凈，過十日，尼薩耆波夜提。若比丘買衣，雖價決了，未得，不犯；得已應作凈，若不作凈，過十日，尼薩耆波夜提。若比丘為佛為僧供養故，求衣物集在一處，雖久未用，不犯。若比丘于佛生處、得道處、轉法輪處、阿難設會處、羅云設會處、五歲會處，大得佈施諸衣物，是物入僧末分者，雖久不犯；是物已分，多人共得一分，中有善毗尼人，能為眾人同意作凈者，無罪；若不作凈者，過十日，犯尼薩耆波夜提。若比丘道路行恐畏處，藏衣而去，過十日取者，尼薩耆波夜提。若有人取是衣物，持來與比丘者，亦尼薩耆波夜提。若比丘為賊所逐，遂便舍衣走，過十日已有人得衣，來還比丘者，無罪。不失失想、失不失想、若失失想，皆不犯，過十日無罪。不失不失想，過十日，尼薩耆波夜提。

若比丘長衣過十日，欲舍衣者，當求持律比丘、能羯磨人，請諸知識比丘，出界外。若無界場，應結小界，

【現代漢語翻譯】 現代漢語譯本： 婆羅門（Brahman，印度教中的祭司階層）邀請僧人齋飯，並佈施衣物。如果有個生病的比丘（bhikkhu，佛教僧侶），囑託他人代為領取衣物，即使過了很久還沒拿到，這個比丘也不算犯戒。如果已經拿到衣物，就應該做凈（作凈，指通過一定的儀式使物品成為自己所有）。如果沒做凈，超過十天，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，一種戒律名稱）。 如果比丘聽說有人，無論是師父還是弟子，要送衣服給自己，但還沒收到，即使過了很久也不算犯戒；如果已經收到，就應該做凈，如果沒做凈，超過十天，就觸犯了尼薩耆波夜提。 如果比丘請織工織布，衣服織好了，即使過了很久還沒拿到，比丘不算犯戒；拿到衣服后就應該做凈，如果沒做凈，超過十天，就觸犯了尼薩耆波夜提。 如果比丘買衣服，即使價格已經談妥，但還沒拿到衣服，不算犯戒；拿到衣服后就應該做凈，如果沒做凈，超過十天，就觸犯了尼薩耆波夜提。 如果比丘爲了供養佛陀（Buddha）或僧團（Sangha）而收集衣物，即使過了很久還沒使用，不算犯戒。 如果比丘在佛陀出生地、得道處、初轉法輪處、阿難（Ananda，佛陀的十大弟子之一）舉辦集會處、羅云（Rahula，佛陀的兒子）舉辦集會處、五年一度的僧團大會處，大量獲得佈施的衣物，這些財物歸入僧團的公共財產，即使過了很久也不算犯戒；如果這些財物已經分配，很多人共同得到一份，其中有精通戒律的人，能夠為大眾同意而做凈，就沒有罪過；如果沒做凈，超過十天，就觸犯了尼薩耆波夜提。 如果比丘在道路上行走，遇到危險的地方，把衣服藏起來離開，超過十天才取回，就觸犯了尼薩耆波夜提。如果有人撿到這些衣物，拿來還給比丘，也觸犯了尼薩耆波夜提。 如果比丘被盜賊追趕，於是丟下衣服逃走，超過十天後有人撿到衣服，來還給比丘，就沒有罪過。認為沒有丟失、丟失了但認為沒有丟失、或者認為丟失了，都不算犯戒，超過十天也沒有罪過。認為沒有丟失，但實際上丟失了，超過十天，就觸犯了尼薩耆波夜提。 如果比丘的長衣超過十天，想要捨棄這件衣服，應當尋找持戒精嚴的比丘、能夠主持羯磨（Kamma，佛教儀式）的比丘，邀請熟悉的比丘，到界外。如果沒有界場，就應該結小界（結界，指通過儀式劃定一個神聖區域）。

【English Translation】 English version: A Brahman (Brahman, the priestly class in Hinduism) invites monks for a meal and offers clothing. If a sick bhikkhu (bhikkhu, Buddhist monk) instructs someone to collect his share of clothing, even if it takes a long time to receive it, the bhikkhu is not in violation. If the clothing is received, it should be made '凈' (jing, purified, referring to a ritual to make the item one's own). If it is not purified and more than ten days pass, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, a type of precept). If a bhikkhu hears that someone, whether a teacher or a disciple, is sending him clothing, but has not yet received it, he is not in violation even if it takes a long time. If he receives it, he should make it '凈' (jing, purified); if he does not purify it, and more than ten days pass, it is a Nissaggiya Pacittiya. If a bhikkhu commissions a weaver to weave cloth, and the clothing is finished but not yet received, the bhikkhu is not in violation. Once the clothing is received, it should be made '凈' (jing, purified); if it is not purified, and more than ten days pass, it is a Nissaggiya Pacittiya. If a bhikkhu buys clothing, even if the price is agreed upon but the clothing is not yet received, he is not in violation. Once the clothing is received, it should be made '凈' (jing, purified); if it is not purified, and more than ten days pass, it is a Nissaggiya Pacittiya. If a bhikkhu collects clothing for the purpose of offering it to the Buddha (Buddha) or the Sangha (Sangha, the monastic community), he is not in violation even if it is not used for a long time. If a bhikkhu receives a large amount of donated clothing at the birthplace of the Buddha, the place of enlightenment, the place where the Wheel of Dharma was first turned, the place where Ananda (Ananda, one of the Buddha's ten great disciples) held assemblies, the place where Rahula (Rahula, the Buddha's son) held assemblies, or the place of the five-year Sangha assembly, and these items become part of the Sangha's common property, he is not in violation even if it takes a long time. If these items have been distributed and many people share a portion, and there is someone among them who is well-versed in the precepts and can make it '凈' (jing, purified) with the agreement of the group, there is no offense; if it is not purified, and more than ten days pass, it is a Nissaggiya Pacittiya. If a bhikkhu is walking on a road in a dangerous place and hides his clothing before leaving, taking it back after more than ten days is a Nissaggiya Pacittiya. If someone finds these items and brings them back to the bhikkhu, it is also a Nissaggiya Pacittiya. If a bhikkhu is chased by thieves and abandons his clothing, and someone finds the clothing after more than ten days and returns it to the bhikkhu, there is no offense. Thinking it is not lost, thinking it is lost but not thinking it is lost, or thinking it is lost, are all not offenses, and there is no offense after more than ten days. Thinking it is not lost when it is actually lost, and more than ten days pass, it is a Nissaggiya Pacittiya. If a bhikkhu's long robe exceeds ten days and he wants to discard it, he should seek a bhikkhu who is strict in observing the precepts, a bhikkhu who can preside over Kamma (Kamma, Buddhist ritual), and invite familiar bhikkhus to outside the boundary. If there is no boundary, a small boundary should be established (結界, jie jie, establishing a boundary, referring to delineating a sacred area through ritual).

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羯磨者應作是說：「大德僧聽！若僧時到，僧於此地，齊僧坐處外一尋以內，于其中作羯磨。諸大德聽！於此處齊僧坐處外一尋已內，于其中作羯磨。僧忍默然故，是事如是持。」不羯磨地者，不得作僧事，若作者得越比尼罪。律師應語是比丘言：「汝舍此衣。」是比丘應䠒跪合掌作如是言：「大德僧憶念！我某甲比丘是長衣過十日，犯尼薩耆，我今于僧中舍。」持律復問：「汝是衣曾受用不？」若言：「受用。」應語：「汝得波夜提罪，受用不凈衣故，隨用得越比尼罪。」若言：「不受用」者，語言：「汝得波夜提罪。」是比丘于持律前䠒跪合掌白言：「長老憶念！我某甲長衣過十日，已於僧中舍。此中犯波夜提罪，今于長老前悔過，不敢覆藏。」持律問言：「汝自見罪不？」答言：「見。」應教：「更莫復作。」答言：「爾。」如是第二、第三說。若受用者：「長老憶念！我某甲比丘長衣過十日，已於僧中舍。此中犯波夜提罪，及受用不凈衣隨用，得越比尼罪。是一切罪，今向長老誠心悔過，不敢覆藏。」持律問言：「汝自見罪不？」答言：「見。」「汝更莫作。」答言：「頂戴持。」如是第二、第三說。律師問：「此眾中誰是汝知識？」答言：「某甲。」即語隨次坐。應說羯磨：「大德僧聽！某甲比丘長衣過十

【現代漢語翻譯】 現代漢語譯本 羯磨者應當這樣說：『大德僧眾請聽！如果僧眾時間允許，僧眾就在這個地方，以僧眾坐處向外一尋（古代長度單位，約八尺）以內，在其中作羯磨（佛教儀式）。諸位大德請聽！就在此處以僧眾坐處向外一尋以內，在其中作羯磨。僧眾容忍默然，這件事就這樣保持。』 不作羯磨的地方，不得作僧事，如果做了，就犯越比尼罪（佛教戒律中的一種罪名）。律師（持戒律師）應當對比丘說：『你捨棄這件衣服。』這比丘應當跪下合掌，這樣說：『大德僧眾憶念！我某甲比丘這件長衣超過十日，犯尼薩耆（佛教戒律中捨墮罪之一），我現在於僧眾中捨棄。』 持律者（持戒律師）又問：『你這件衣服曾經受用過嗎？』如果說：『受用過。』應當說：『你得波夜提罪（佛教戒律中的一種罪名），因為受用不凈衣的緣故，隨用隨得越比尼罪。』如果說：『沒有受用過。』就說：『你得波夜提罪。』這比丘在持律者面前跪下合掌稟白說：『長老憶念！我某甲長衣超過十日，已經在僧眾中捨棄。這裡面犯波夜提罪，現在在長老面前悔過，不敢隱瞞。』 持律者問說：『你自己見到罪了嗎？』回答說：『見到。』應當教導說：『更不要再犯。』回答說：『是。』這樣第二、第三次說。如果受用過：『長老憶念！我某甲比丘長衣超過十日，已經在僧眾中捨棄。這裡面犯波夜提罪，以及受用不凈衣隨用，得越比尼罪。這是一切罪，現在向長老誠心悔過，不敢隱瞞。』 持律者問說：『你自己見到罪了嗎？』回答說：『見到。』『你更不要再犯。』回答說：『頂戴奉持。』這樣第二、第三次說。律師問：『這大眾中誰是你的知識（朋友）？』回答說：『某甲。』就告訴他依次坐下。應當說羯磨：『大德僧眾請聽！某甲比丘長衣超過十

【English Translation】 English version The one performing the Karma (羯磨) [Buddhist ritual] should say this: 'Venerable Sangha (僧) [Buddhist monastic community], listen! If the Sangha's time is right, the Sangha will, in this place, within one 'xun' (尋) [ancient unit of length, approximately eight chi (尺)] from the Sangha's seating area, perform the Karma within it. Venerable ones, listen! In this place, within one 'xun' from the Sangha's seating area, the Karma will be performed within it. The Sangha consents by remaining silent, so this matter is upheld in this way.' In a place where Karma is not performed, Sangha affairs cannot be conducted; if they are, one commits a 'Yuè Bǐ Ní' (越比尼) [a type of offense in Buddhist monastic rules] offense. The Vinaya Master (律師) [master of monastic discipline] should say to the Bhikkhu (比丘) [Buddhist monk]: 'Relinquish this robe.' The Bhikkhu should kneel, join his palms, and say thus: 'Venerable Sangha, remember! I, Bhikkhu Moujia (某甲) [a placeholder name], this long robe has exceeded ten days, and I have committed a 'Nísàqí' (尼薩耆) [Nissaggiya Pacittiya, an offense requiring forfeiture] offense; I now relinquish it within the Sangha.' The Vinaya Master further asks: 'Have you used this robe?' If he says: 'I have used it,' he should say: 'You have committed a 'Bō Yè Tí' (波夜提) [Pacittiya, a type of offense] offense, because you used an impure robe; with each use, you commit a 'Yuè Bǐ Ní' offense.' If he says: 'I have not used it,' he should say: 'You have committed a 'Bō Yè Tí' offense.' This Bhikkhu, kneeling before the Vinaya Master, joining his palms, reports: 'Venerable Elder, remember! My long robe has exceeded ten days, and I have already relinquished it within the Sangha. Within this, I have committed a 'Bō Yè Tí' offense; now I confess before the Elder, not daring to conceal it.' The Vinaya Master asks: 'Do you see your offense?' He answers: 'I do.' He should instruct: 'Do not commit it again.' He answers: 'Yes.' Thus, he speaks a second and third time. If he has used it: 'Venerable Elder, remember! I, Bhikkhu Moujia, this long robe has exceeded ten days, and I have already relinquished it within the Sangha. Within this, I have committed a 'Bō Yè Tí' offense, and with each use of the impure robe, I commit a 'Yuè Bǐ Ní' offense. These are all my offenses; now I sincerely confess to the Elder, not daring to conceal them.' The Vinaya Master asks: 'Do you see your offense?' He answers: 'I do.' 'Do not commit it again.' He answers: 'I will uphold it respectfully.' Thus, he speaks a second and third time. The Vinaya Master asks: 'Who among this assembly is your acquaintance (friend)?' He answers: 'Moujia.' He then tells him to sit down in order. He should say the Karma: 'Venerable Sangha, listen! Bhikkhu Moujia's long robe has exceeded ten

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日，已於僧中舍，已如法作。若僧時到，僧持此衣，與某甲知識比丘，如是白。」「大德僧聽！是某甲比丘長衣過十日，已於僧中舍，已如法作。僧今持此衣與某甲知識比丘，諸大德忍持此依與某甲知識比丘者默然，若不忍者便說，是初羯磨。」如是第二、第三說。「僧已忍，持此衣與某甲知識比丘竟，僧忍默然故，是事如是持。」是知識比丘應即日、若明日還彼衣，亦不得於眾僧前還，亦不得停久過半月還也。是比丘得衣已，若受持、若作凈、若不知受持及不知作凈者，當教言：「我某甲，此僧伽梨、此郁多羅僧、此安多會，盡受不離宿受持。」如是三說。若作凈者，應教言：「我某甲比丘，是長衣凈施與某甲，某甲於我邊不計意若浣染縫，有因緣事當隨意用。」如是三說。若比丘衣已竟、迦絺那衣已舍，長衣齊十日，畜過十日者，尼薩耆波夜提，是故說。

佛住舍衛城，廣說如上。有一婆羅門請眾僧經宿供養，並施衣物。諸比丘聞彼請僧，各作是念：「今時和適不寒不熱，我等但著上下衣往，若彼得施衣，當作三衣受持。」即便著上下衣去。

爾時世尊以五事利益故，五日一行諸比丘房，開一房戶見架上多衣。世尊知而故問：「架上多衣者為是誰許？」有病比丘白世尊言：「有婆羅門，請諸比丘經宿

【現代漢語翻譯】 現代漢語譯本： 『世尊，他已在僧團中捨棄此衣，並已如法處理。如果僧團時間允許，僧團應將此衣交給某甲（指明具體的人）相識的比丘，應這樣稟告：』『諸位大德僧眾請聽！這位某甲比丘的長衣已經超過十日，他已在僧團中捨棄，並已如法處理。現在僧團將此衣交給某甲相識的比丘。諸位大德如果同意將此衣交給某甲相識的比丘，請保持沉默；如果不同意，請說出來。這是第一次羯磨（指僧團的決議）。』像這樣進行第二、第三次宣告。『僧團已經同意，將此衣交給某甲相識的比丘。僧團因為默然表示同意，所以此事就這樣決定。』這位相識的比丘應該在當天或第二天歸還此衣，也不得在眾僧面前歸還，也不得停留過久超過半個月才歸還。這位比丘得到衣后，如果懂得受持或作凈（指使衣物合乎戒律的儀式），或者不懂得受持及不懂得作凈，應當教導他說：『我某甲，這件僧伽梨（Samghati，大衣）、這件郁多羅僧（Uttarasangha，上衣）、這件安多會（Antarvasa，內衣），全部接受並受持，整夜不離身。』像這樣說三遍。如果要做凈，應當教導他說：『我某甲比丘，將這件長衣清凈地施捨給某甲，某甲對我這邊不計較浣洗、染色、縫補，有因緣的事情可以隨意使用。』像這樣說三遍。如果比丘的衣已經足夠、迦絺那衣（Kathina，雨季安居後分發的衣）已經捨棄，長衣的持有期限是十日，超過十日持有，就犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪），所以這樣說。 佛陀住在舍衛城（Savatthi），廣泛地宣說如以上所說。有一位婆羅門（Brahmin）邀請眾僧前去住宿並供養，並佈施衣物。諸位比丘聽到他邀請僧眾，各自這樣想：『現在時節和暖，不冷不熱，我們只穿上下衣前去，如果他們佈施衣物，就當作三衣（Tricivara，比丘的三件袈裟）接受並受持。』於是就穿著上下衣去了。 當時世尊因為有五種利益的緣故，每五天巡視一次諸位比丘的房間，打開一間房門，看見架子上有很多衣服。世尊明知故問：『架子上這麼多衣服是誰的？』有一位生病的比丘稟告世尊說：『有一位婆羅門，邀請諸位比丘前去住宿'

【English Translation】 English version: 'Venerable One, he has relinquished this robe within the Sangha and has done so according to the Dharma. If the Sangha has time, the Sangha should give this robe to a bhikkhu (monk) known to so-and-so (specify the person), and should announce thus: 'Listen, Venerable Sangha! This robe of so-and-so bhikkhu has exceeded ten days; he has relinquished it within the Sangha and has done so according to the Dharma. Now the Sangha gives this robe to a bhikkhu known to so-and-so. Those Venerable Ones who agree to give this robe to a bhikkhu known to so-and-so, please remain silent; if anyone disagrees, let him speak. This is the first Kamma (act of the Sangha).' Repeat this declaration a second and third time. 'The Sangha has agreed to give this robe to a bhikkhu known to so-and-so. Because the Sangha remains silent, it is thus decided.' This bhikkhu who is known should return the robe on the same day or the next day, and should not return it in front of the Sangha, nor should he delay returning it for more than half a month. After this bhikkhu has received the robe, if he knows how to take possession of it or make it pure (referring to rituals to make the robe permissible according to the Vinaya), or if he does not know how to take possession of it or make it pure, he should be taught, saying: 'I, so-and-so, accept and possess this Samghati (outer robe), this Uttarasangha (upper robe), this Antarvasa (inner robe), completely and without separation overnight.' Say this three times. If making it pure, he should be taught, saying: 'I, so-and-so bhikkhu, purely give this long robe to so-and-so; so-and-so does not mind if I wash, dye, or sew it, and may use it as he pleases for any reason.' Say this three times. If a bhikkhu's robes are already sufficient, and the Kathina (robe given after the rainy season retreat) has been relinquished, the permitted holding period for a long robe is ten days; holding it for more than ten days constitutes a Nissaggiya Pacittiya (an offense requiring forfeiture), therefore it is said. The Buddha was dwelling in Savatthi (city in ancient India), extensively teaching as described above. A Brahmin (member of the priestly class) invited the Sangha to stay overnight and offered them food and robes. The bhikkhus, hearing of his invitation to the Sangha, each thought: 'Now the weather is pleasant, neither cold nor hot; we will go wearing only our upper and lower robes, and if they offer robes, we will accept and possess them as the three robes (Tricivara, the three robes of a bhikkhu).』 So they went wearing only their upper and lower robes. At that time, the World-Honored One, for five beneficial reasons, would inspect the bhikkhus' rooms every five days, opening one room and seeing many robes on the rack. The World-Honored One, knowing but asking anyway, said: 'Whose are these many robes on the rack?' A sick bhikkhu replied to the World-Honored One, saying: 'A Brahmin invited the bhikkhus to stay overnight.'

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供養佈施衣物，是諸比丘以天時暖，留此諸衣，著上下衣去。若彼得施衣，當受作三衣。」佛告諸比丘：「當知如來應供第一樂人，出家離第一樂，而隨所住處，常三衣俱持缽乞食。譬如鳥之兩翼，恒與身俱。汝等比丘！云何捨本族姓以信出家？應當如是，所至到處法衣隨身，不應離宿。」

複次佛在舍衛城，安居訖詣王舍城。時有一比丘，王舍城中以信出家，于余聚落安居訖。聞世尊安居訖詣王舍城：「我今當往問訊世尊！並從佛去過看親里，天時不寒不熱，我當留一衣，但著上下衣去。」乃至世尊種種呵責比丘之法，法衣應器常與身俱，譬如鳥飛毛羽自隨，不應離宿。

複次佛住王舍城迦蘭陀竹園精舍，長老舍利弗作是念：「我今當爲饒益親里故，往詣那羅聚落安居，意復不欲遠離世尊。以恭敬故，難往白佛。」諸比丘聞已，即以是事廣白世尊。佛告諸比丘：「從今日聽王舍城竹園精舍、僧那羅聚落僧共作一布薩界，令舍利弗安樂住。」羯磨者應作是說：「大德僧聽！從今日王舍城竹園精舍、那羅聚落作一布薩界。若僧時到，僧今從王舍城竹園精舍、那羅聚落共作一布薩界，如是白。」白一羯磨，乃至僧忍默然故，是事如是持。

爾時尊者舍利弗于那羅聚落結安居，日日詣竹園精舍，禮世尊足

【現代漢語翻譯】 現代漢語譯本：供養佈施衣物，是眾比丘因為天氣轉暖，留下這些衣物，穿著上下身的衣服離開。（心想）如果得到施捨的衣服，應當接受並製作成三衣。佛告訴眾比丘：『應當知道如來應供是第一快樂的人，出家遠離（世俗）也是第一快樂的事，所以無論住在哪裡，常常三衣隨身，持缽乞食。譬如鳥的兩翼，總是與身體相隨。你們這些比丘！既然捨棄了原本的姓氏，因為信仰而出家，就應當像這樣，無論到達哪裡，法衣都隨身攜帶，不應該離開過夜。』

再次，佛陀在舍衛城，結束安居后前往王舍城。當時有一位比丘，在王舍城因為信仰而出家，在其他村落結束安居。聽到世尊結束安居后前往王舍城，（心想）『我現在應當前去問候世尊！並且跟隨佛陀回去探望親人，現在天氣不冷不熱，我應當留下一件衣服，只穿著上下身的衣服去。』乃至世尊用種種方法呵責比丘，法衣和缽應當常常與身體相隨，譬如鳥飛翔時羽毛自然跟隨，不應該離開過夜。

再次，佛陀住在王舍城迦蘭陀竹園精舍（Kalandaka Bamboo Grove Vihara），長老舍利弗（Sariputra）心想：『我現在應當爲了利益親人，前往那羅聚落（Nalaka Village）安居，心裡又不想遠離世尊。因為恭敬的緣故，難以啟齒稟告佛陀。』眾比丘聽聞后，就將此事詳細地稟告了世尊。佛告訴眾比丘：『從今天起允許王舍城竹園精舍的僧團和那羅聚落的僧團共同設立一個布薩界（Posadha boundary），讓舍利弗（Sariputra）能夠安心居住。』羯磨者（Karma master）應當這樣說：『大德僧團請聽！從今天起王舍城竹園精舍和那羅聚落設立為一個布薩界。如果僧團時間到了，僧團現在從王舍城竹園精舍和那羅聚落共同舉行布薩（Posadha），就這樣稟告。』稟告一次羯磨，乃至僧團認可並保持沉默，這件事就這樣成立。』

當時尊者舍利弗（Sariputra）在那羅聚落（Nalaka Village）結夏安居，每天都前往竹園精舍（Bamboo Grove Vihara），禮拜世尊的雙足。

【English Translation】 English version: 'Offering and giving clothes, the bhikkhus (monks) thought that because the weather was getting warmer, they would leave these clothes behind and depart wearing only their upper and lower garments. (Thinking) If they received donated clothes, they should accept them and make them into the three robes.' The Buddha told the bhikkhus (monks): 'You should know that the Tathagata (the thus-gone one) worthy of offerings is the happiest person, and renouncing the household life is also the happiest thing. Therefore, wherever he resides, he always carries the three robes with him and begs for food with his bowl. Just like a bird's two wings, which are always with its body. You bhikkhus (monks)! Since you have abandoned your original family names and left home out of faith, you should be like this, carrying your Dharma robes with you wherever you go, and should not leave them overnight.'

Again, the Buddha was in Shravasti (Savatthi), and after completing the rainy season retreat (An居, Anju), he went to Rajagriha (Rajagaha). At that time, there was a bhikkhu (monk) who had left home out of faith in Rajagriha (Rajagaha), and had completed the rainy season retreat (An居, Anju) in another village. Hearing that the World Honored One had completed the rainy season retreat (An居, Anju) and gone to Rajagriha (Rajagaha), (he thought) 'I should now go to greet the World Honored One! And follow the Buddha back to visit my relatives. Now that the weather is neither cold nor hot, I should leave one robe behind and go wearing only my upper and lower garments.' Thereupon, the World Honored One rebuked the bhikkhu (monk) in various ways, that the Dharma robes and bowl should always be with the body, just like a bird flying with its feathers naturally following, and should not be left overnight.

Again, the Buddha was residing in the Kalandaka Bamboo Grove Vihara (Kalandaka Bamboo Grove Vihara) in Rajagriha (Rajagaha). The Elder Sariputra (Sariputra) thought: 'I should now go to Nalaka Village (Nalaka Village) to spend the rainy season retreat (An居, Anju) for the benefit of my relatives, but I do not want to be far away from the World Honored One. Because of my respect, it is difficult to ask the Buddha.' When the bhikkhus (monks) heard this, they reported the matter in detail to the World Honored One. The Buddha told the bhikkhus (monks): 'From today onwards, I allow the Sangha (community) of the Bamboo Grove Vihara (Bamboo Grove Vihara) in Rajagriha (Rajagaha) and the Sangha (community) of Nalaka Village (Nalaka Village) to jointly establish a Posadha boundary (Posadha boundary), so that Sariputra (Sariputra) can live in peace.' The Karma master (Karma master) should say: 'May the venerable Sangha (community) listen! From today onwards, the Bamboo Grove Vihara (Bamboo Grove Vihara) in Rajagriha (Rajagaha) and Nalaka Village (Nalaka Village) are established as one Posadha boundary (Posadha boundary). If the time has come for the Sangha (community), the Sangha (community) will now jointly hold the Posadha (Posadha) from the Bamboo Grove Vihara (Bamboo Grove Vihara) in Rajagriha (Rajagaha) and Nalaka Village (Nalaka Village), and report it in this way.' Report the Karma once, and if the Sangha (community) approves and remains silent, the matter is thus established.'

At that time, the Venerable Sariputra (Sariputra) observed the rainy season retreat (An居, Anju) in Nalaka Village (Nalaka Village), and went to the Bamboo Grove Vihara (Bamboo Grove Vihara) every day to pay homage to the feet of the World Honored One.

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。值天七日連雨，便作是念：「我今體羸，是僧伽梨重，正欲持去，被雨遂重；若不持去，脫不得還，便應捨墮。且住待雨晴已，往詣世尊。」道逢諸外道，即共論議，如《沙門果經》中說。然後往詣世尊！禮拜問訊。佛知而故問：「舍利弗！何以多日不現？」即向世尊廣說上事。爾時世尊告諸比丘：「從今日後王舍城竹園精舍、那羅聚落作不離衣宿界，令諸比丘得安樂住。」羯磨者當作是說：「大德僧聽！今從王舍城竹園精舍至那羅聚落，除聚落及聚落界，作不失衣法。若僧時到，僧從王舍城至那羅聚落，除聚落及聚落界，作不失衣法，如是白。」「大德僧聽！從王舍城竹園精舍，至那羅聚落，除聚落及聚落界。僧今於是中作不失衣法。諸大德忍從王舍城至那羅聚落，除聚落及聚落界，是中作不失衣法者默然，若不忍者便說。」「僧已忍，從王舍城至那羅聚落，除聚落及聚落界，作不失衣法竟，僧忍默然故，是事如是持。」作不失衣法已，此王舍城趣那羅聚落道兩邊，各二十五肘名為界。若衣在道中得，道左右各二十五肘置衣。王舍城得，至那羅聚落無罪，置衣那羅聚落亦如是。王舍城竹園精舍、那羅聚落亦復如是。如舍利弗因緣、目揵連因緣，亦復如是。

複次世尊住舍衛城祇洹精舍，有一比丘食后欲詣開

【現代漢語翻譯】 現代漢語譯本：趕上連續七天下雨，（舍利弗（Sariputta））便這樣想：『我現在身體虛弱，這僧伽梨（Samghati，一種袈裟）又很重，正想拿著走，被雨淋濕就更重了；如果不拿著走，就脫不下來，便會犯捨墮（Nissaggiya Pacittiya，一種戒律）。還是先住在這裡等雨停了，再去拜見世尊（Buddha）。』在路上遇到了其他外道，便和他們辯論，就像《沙門果經》中說的那樣。然後才去拜見世尊，頂禮問候。佛（Buddha）明明知道卻故意問：『舍利弗（Sariputta）！為什麼多日不見你？』舍利弗（Sariputta）便向世尊（Buddha）詳細地說了上面的事情。當時世尊（Buddha）告訴各位比丘（Bhikkhus）：『從今天以後，王舍城（Rajagaha）竹園精舍（Veluvana-vihara）、那羅聚落（Nalaka-grama）可以作為不離衣宿界（aviccheda-avasatha），讓各位比丘（Bhikkhus）能夠安樂地居住。』羯磨者（Kammavācācāriya，羯磨儀式的執行者）應當這樣說：『各位大德僧（Bhikkhus）請聽！現在從王舍城（Rajagaha）竹園精舍（Veluvana-vihara）到那羅聚落（Nalaka-grama），除去聚落（gāma）以及聚落界（gāma-sīmā），作為不失衣法（accheda-cīvara-vidhi）。如果僧團（Sangha）時間到了，僧團（Sangha）從王舍城（Rajagaha）到那羅聚落（Nalaka-grama），除去聚落（gāma）以及聚落界（gāma-sīmā），作為不失衣法（accheda-cīvara-vidhi），就這樣稟告。』『各位大德僧（Bhikkhus）請聽！從王舍城（Rajagaha）竹園精舍（Veluvana-vihara）到那羅聚落（Nalaka-grama），除去聚落（gāma）以及聚落界（gāma-sīmā）。僧團（Sangha）現在在這裡作為不失衣法（accheda-cīvara-vidhi）。各位大德如果認可從王舍城（Rajagaha）到那羅聚落（Nalaka-grama），除去聚落（gāma）以及聚落界（gāma-sīmā），在這裡作為不失衣法（accheda-cīvara-vidhi）的就默然，如果不認可的就說出來。』『僧團（Sangha）已經認可，從王舍城（Rajagaha）到那羅聚落（Nalaka-grama），除去聚落（gāma）以及聚落界（gāma-sīmā），作為不失衣法（accheda-cīvara-vidhi）完畢，僧團（Sangha）因為默然的緣故認可，這件事就這樣確定。』作不失衣法（accheda-cīvara-vidhi）后，這王舍城（Rajagaha）到那羅聚落（Nalaka-grama）的道路兩邊，各自二十五肘（hattha）稱為界（sīmā）。如果在道路中得到衣服，道路左右各自二十五肘（hattha）放置衣服。在王舍城（Rajagaha）得到，到達那羅聚落（Nalaka-grama）沒有罪，放置衣服，那羅聚落（Nalaka-grama）也是這樣。王舍城（Rajagaha）竹園精舍（Veluvana-vihara）、那羅聚落（Nalaka-grama）也是這樣。像舍利弗（Sariputta）的因緣、目犍連（Moggallana）的因緣，也是這樣。 再次，世尊（Buddha）住在舍衛城（Savatthi）祇洹精舍（Jetavana-vihara），有一位比丘（Bhikkhu）飯後想要去開

【English Translation】 English version: It happened that it rained continuously for seven days. Then (Sariputta) thought: 'Now I am physically weak, and this Samghati (outer robe) is heavy. I was just about to take it away, but it becomes even heavier when it gets wet in the rain. If I don't take it, I won't be able to take it off and will commit a Nissaggiya Pacittiya (an offense requiring forfeiture). I'll stay here and wait for the rain to stop, then go to see the Buddha.' On the way, he met some non-Buddhist ascetics and debated with them, as described in the Samannaphala Sutta. Then he went to see the Buddha, prostrated himself, and greeted him. The Buddha, knowing the situation, asked: 'Sariputta! Why haven't you appeared for many days?' Sariputta then explained the above matter to the Buddha in detail. At that time, the Buddha told the Bhikkhus: 'From today onwards, the Veluvana-vihara (Bamboo Grove Monastery) in Rajagaha (Rajgir) and Nalaka-grama (Nalaka Village) can be designated as an aviccheda-avasatha (uninterrupted dwelling boundary), so that the Bhikkhus can live in peace.' The Kammavācācāriya (officiant of the Kammavācā) should say: 'Listen, venerable Sangha (community of monks)! Now, from the Veluvana-vihara (Bamboo Grove Monastery) in Rajagaha (Rajgir) to Nalaka-grama (Nalaka Village), excluding the gāma (village) and the gāma-sīmā (village boundary), let it be established as an accheda-cīvara-vidhi (rule for not losing robes). When the Sangha (community of monks) deems it appropriate, the Sangha (community of monks) from Rajagaha (Rajgir) to Nalaka-grama (Nalaka Village), excluding the gāma (village) and the gāma-sīmā (village boundary), will establish the accheda-cīvara-vidhi (rule for not losing robes). Let it be announced in this way.' 'Listen, venerable Sangha (community of monks)! From the Veluvana-vihara (Bamboo Grove Monastery) in Rajagaha (Rajgir) to Nalaka-grama (Nalaka Village), excluding the gāma (village) and the gāma-sīmā (village boundary). The Sangha (community of monks) now establishes the accheda-cīvara-vidhi (rule for not losing robes) here. Those venerable ones who approve of establishing the accheda-cīvara-vidhi (rule for not losing robes) from Rajagaha (Rajgir) to Nalaka-grama (Nalaka Village), excluding the gāma (village) and the gāma-sīmā (village boundary), should remain silent. Those who do not approve should speak up.' 'The Sangha (community of monks) has approved. The establishment of the accheda-cīvara-vidhi (rule for not losing robes) from Rajagaha (Rajgir) to Nalaka-grama (Nalaka Village), excluding the gāma (village) and the gāma-sīmā (village boundary), is complete. The Sangha (community of monks) approves because of the silence. Let this matter be upheld in this way.' After establishing the accheda-cīvara-vidhi (rule for not losing robes), the road from Rajagaha (Rajgir) to Nalaka-grama (Nalaka Village) has a boundary (sīmā) of twenty-five hattha (cubits) on each side. If a robe is found on the road, place the robe twenty-five hattha (cubits) to the left or right of the road. If it is found in Rajagaha (Rajgir), there is no offense in reaching Nalaka-grama (Nalaka Village). Place the robe. The same applies to Nalaka-grama (Nalaka Village). The same applies to the Veluvana-vihara (Bamboo Grove Monastery) in Rajagaha (Rajgir) and Nalaka-grama (Nalaka Village). The same applies to the circumstances of Sariputta and the circumstances of Moggallana. Furthermore, the Buddha was residing in the Jetavana-vihara (Jetavana Monastery) in Savatthi (Sravasti). A Bhikkhu (monk), after his meal, wanted to go to open

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眼林坐禪，便作是念：「我或於彼中宿，便失僧伽梨。」即持三衣去。過見世尊，佛知而故問：「比丘！何以多持衣行？」答言：「世尊！我欲往開眼林坐禪，暮脫不還，恐失僧伽梨，故持三衣去。」佛告諸比丘：「從今日後從祇洹林，至開眼林、東坊精舍、西坊精舍、東林精舍、西林精舍、王園精舍、受籌塔婆羅林精舍，盡同作不失衣法，令諸比丘得安樂住。」羯磨者應作是說：「大德僧聽！今從祇洹至開眼林，東林精舍乃至受籌塔，是中除聚落及聚落界。若僧時到，僧從祇洹林，乃至受籌塔羯磨，作不失衣法，如是白。」「大德僧聽！從祇洹林乃至受籌塔，是中除聚落及聚落界，僧今作不失衣法。諸大德忍從祇洹林至開眼林，乃至受籌塔，作不失衣法，忍者僧默然，若不忍便說。」「僧已忍，從祇洹林至開眼林，乃至受籌塔，作不失衣法竟。僧忍默然故，是事如是持。」

複次佛住舍衛城祇洹精舍，爾時舍衛城中失火。時城中諸人像馬車乘男女擔負衣物出城，諸比丘多於城中寄衣，畏火燒衣故急走向城。城中諸人不信佛者，皆呵責言：「我等火逼出城避難，是沙門等向城而走，如蛾赴火，有何急事？」時有人言：「汝莫語此沙門輩不順正理，欲取人物，譬如賊伺人慢藏，如醫治病，以自濟活。是沙門輩亦復

【現代漢語翻譯】 現代漢語譯本： 一位比丘在開眼林（Okkālaka，地名）坐禪，心想：『我如果在那裡過夜，可能會丟失僧伽梨（saṃghāṭī，大衣）。』於是就帶著三衣離開了。途中遇見世尊，佛陀明知故問：『比丘！你為何要帶著這麼多衣服行走？』他回答說：『世尊！我打算去開眼林坐禪，晚上脫下衣服不帶回來，恐怕會丟失僧伽梨，所以帶著三衣去。』佛陀告訴眾比丘：『從今天以後，從祇洹林（Jetavana，精舍名）到開眼林、東坊精舍、西坊精舍、東林精舍、西林精舍、王園精舍、受籌塔婆羅林精舍，都同樣實行不失衣法，讓眾比丘能夠安心居住。』羯磨者（karmakāraka，執行僧團事務者）應當這樣說：『大德僧眾請聽！現在從祇洹林到開眼林，東林精舍乃至受籌塔，這些地方除去村落以及村落的邊界。如果僧團認為時機已到，僧團就從祇洹林乃至受籌塔進行羯磨，制定不失衣法，如是稟告。』『大德僧眾請聽！從祇洹林乃至受籌塔，這些地方除去村落以及村落的邊界，僧團現在制定不失衣法。諸位大德如果同意從祇洹林到開眼林，乃至受籌塔，制定不失衣法，就請默然，如果不同意就請說出來。』『僧團已經同意，從祇洹林到開眼林，乃至受籌塔，制定不失衣法完畢。僧團因為默然的緣故表示同意，此事就這樣決定。』

再次，佛陀住在舍衛城（Śrāvastī）的祇洹精舍。當時舍衛城發生火災。城中眾人，包括大象、馬匹、車輛、男女，都搬運著衣物逃出城外，許多比丘因為在城中寄存了衣物，害怕火燒燬衣物，所以急忙跑向城裡。城中不信佛的人都責罵說：『我們都被火逼迫著逃出城外避難，這些沙門卻向城裡跑，如同飛蛾撲火，有什麼急事？』當時有人說：『你們不要說這些沙門不合道理，他們想要拿取財物，就像小偷窺視別人不謹慎地藏東西，又像醫生治病，是爲了自己活命。這些沙門也是一樣

【English Translation】 English version: A monk, while practicing meditation in Okkālaka (place name), thought: 'If I stay overnight there, I might lose my saṃghāṭī (outer robe).' So he took his three robes and left. On the way, he encountered the Blessed One, who, knowing the situation, deliberately asked: 'Bhikkhu! Why are you carrying so many robes?' He replied: 'Venerable Sir! I intend to go to Okkālaka for meditation. If I take off my robes at night and don't bring them back, I fear I might lose my saṃghāṭī, so I am taking all three robes.' The Buddha told the bhikkhus: 'From today onwards, from Jetavana (monastery name) to Okkālaka, East Park Monastery, West Park Monastery, East Forest Monastery, West Forest Monastery, King's Garden Monastery, and the Counting-Chip Stupa Palāsa Forest Monastery, all shall observe the rule of not losing robes, so that the bhikkhus may live in peace.' The karmakāraka (one who performs monastic duties) should say: 'Venerable Sangha, please listen! Now, from Jetavana to Okkālaka, East Forest Monastery, and up to the Counting-Chip Stupa, excluding villages and village boundaries. If the Sangha deems it the right time, the Sangha will perform the kamma from Jetavana to the Counting-Chip Stupa, establishing the rule of not losing robes. This is the announcement.' 'Venerable Sangha, please listen! From Jetavana to the Counting-Chip Stupa, excluding villages and village boundaries, the Sangha is now establishing the rule of not losing robes. Those venerable ones who agree to establish the rule of not losing robes from Jetavana to Okkālaka, and up to the Counting-Chip Stupa, please remain silent; those who disagree, please speak.' 'The Sangha has agreed. The establishment of the rule of not losing robes from Jetavana to Okkālaka, and up to the Counting-Chip Stupa, is complete. The Sangha has agreed through silence, so this matter is thus decided.'

Furthermore, the Buddha was residing at Jetavana Monastery in Śrāvastī. At that time, a fire broke out in Śrāvastī. The people of the city, including elephants, horses, carts, men and women, were carrying their belongings out of the city. Many bhikkhus, having left their robes in the city, were afraid that the fire would burn them, so they hurried towards the city. Those in the city who did not believe in the Buddha all scolded them, saying: 'We are being forced out of the city by the fire to seek refuge, yet these śrāmaṇas are running towards the city, like moths to a flame. What urgent business do they have?' Then someone said: 'Do not speak of these śrāmaṇas as acting against reason. They want to take things, like thieves watching for people who hide things carelessly, or like doctors treating illnesses to sustain their own lives. These śrāmaṇas are the same.'

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如是，伺人災患向城而走，是壞敗人有何道哉！」諸比丘聞已，以是因緣具白世尊。佛言：「呼是比丘來。」即呼來已，佛問諸比丘：「汝等何故向城而走，為世人所嫌？」答言：「我等衣物先在城中，城中失火，畏火燒故，走往取之。」佛問比丘：「汝等云何僧不作羯磨，而離衣宿？」答言：「作羯磨。」復問：「云何作？」答言：「通結舍衛城。」佛告比丘：「汝等云何阿練若處，通結聚落？從今已后不聽阿練若處通結聚落，應阿練若處通結阿練若處、聚落處通結聚落處。若阿練若處通結聚落，聚落處通結阿練若處者，得越比尼罪。」

佛告諸比丘：「依止舍衛城比丘皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘衣已竟，迦絺那衣已舍，若三衣中離一一衣余處一宿，除僧羯磨，尼薩耆波夜提。」

衣竟者，三衣已成是名衣竟；不受迦絺那衣亦名衣竟；舍迦絺那衣亦名衣竟；浣染竟亦名衣竟。衣者，劫貝衣、欽婆羅衣、芻摩衣、憍奢耶衣、舍那衣、麻衣、軀牟提衣。

舍迦絺那衣者有十事，從受衣舍，乃至究竟舍。

一宿者，從日未沒至明相出時。

三衣者，僧伽梨、郁多羅僧、安陀會。

除僧羯磨者，僧不作羯磨，不聽離衣宿。設作羯磨，白不成就、羯磨

【現代漢語翻譯】 現代漢語譯本： 如是，看見有人遭遇災禍便向城裡跑去，這樣敗壞的人還有什麼道理可講！」眾比丘聽了之後，將此事原原本本地稟告了世尊（Buddha，佛陀）。佛說：「把這些比丘叫來。」叫來之後，佛問眾比丘：「你們為何向城裡跑去，以致被世人嫌棄？」他們回答說：「我們的衣物先前放在城裡，城裡失火，害怕被火燒燬，所以跑去取回。」佛問比丘：「你們為何沒有經過僧團羯磨（Saṅghakamma，僧團會議）就離開衣物過夜？」他們回答說：「做了羯磨。」佛又問：「如何做的？」他們回答說：「統一結界舍衛城（Śrāvastī，古印度城市）。」佛告誡比丘：「你們怎麼能在阿練若（āraṇya，寂靜處）處所，統一結界聚落（village）？從今以後不允許在阿練若處所統一結界聚落，應該阿練若處所統一結界阿練若處所，聚落處所統一結界聚落處所。如果阿練若處所統一結界聚落，聚落處所統一結界阿練若處所，就犯了越比尼罪（transgression of monastic rules）。」

佛告訴眾比丘：「依止舍衛城的比丘都應當集合，爲了十種利益的緣故為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。如果比丘的衣已經完成，迦絺那衣（Kathina，一種佈施的僧衣）已經捨棄，如果三衣（tricīvara，比丘的三件袈裟）中離開任何一件衣物在其他地方過夜，除非經過僧團羯磨，犯尼薩耆波夜提（Nissaggiya Pācittiya，一種懺悔罪）。」

衣已竟，是指三衣已經完成，這叫做衣已竟；沒有接受迦絺那衣也叫做衣已竟；捨棄迦絺那衣也叫做衣已竟；洗染完畢也叫做衣已竟。衣，指的是劫貝衣（kappāsa，棉布衣）、欽婆羅衣（kambala，毛織衣）、芻摩衣（khoma，亞麻衣）、憍奢耶衣（koseyya，絲綢衣）、舍那衣（sāṇa，大麻衣）、麻衣（linen cloth）、軀牟提衣（kudrumi，粗麻衣）。

舍迦絺那衣有十種情況，從接受衣物到捨棄，乃至最終捨棄。

一宿，指的是從日落到黎明。

三衣，指的是僧伽梨（Saṃghāti，重衣）、郁多羅僧（Uttarāsaṅga，上衣）、安陀會（Antarvāsa，內衣）。

除非經過僧團羯磨，僧團不作羯磨，不允許離開衣物過夜。即使做了羯磨，如果白（motion）不成就，羯磨（act）也不成就。

【English Translation】 English version: Thus, seeing people running towards the city because of calamities, what reason is there to speak of such ruined people!' Having heard this, the Bhikkhus (monks) reported the matter in full to the Blessed One (Buddha). The Buddha said, 'Summon those Bhikkhus here.' After they were summoned, the Buddha asked the Bhikkhus, 'Why did you run towards the city, causing yourselves to be disliked by the world?' They replied, 'Our robes were previously in the city, and because there was a fire in the city, we were afraid they would be burned, so we ran to retrieve them.' The Buddha asked the Bhikkhus, 'Why did you leave your robes overnight without performing a Saṅghakamma (formal act of the Sangha, monastic community)?' They replied, 'We performed a Saṅghakamma.' The Buddha asked again, 'How did you perform it?' They replied, 'We universally bounded Śrāvastī (an ancient Indian city).' The Buddha admonished the Bhikkhus, 'How can you universally bound a village (village) in an āraṇya (secluded place)? From now on, it is not permitted to universally bound a village in an āraṇya. An āraṇya should universally bound an āraṇya, and a village should universally bound a village. If an āraṇya universally bounds a village, or a village universally bounds an āraṇya, one commits a transgression of monastic rules (overcoming the Vinaya).'

The Buddha told the Bhikkhus, 'All the Bhikkhus dwelling in Śrāvastī should assemble. For the sake of ten benefits, I will establish precepts for the Bhikkhus, and those who have already heard them should hear them again. If a Bhikkhu's robe is finished, the Kathina (a special robe offered annually) robe is discarded, if one of the three robes (tricīvara, three robes of a monk) is left elsewhere overnight without the Saṅghakamma, it is a Nissaggiya Pācittiya (an offense requiring forfeiture and confession).'

'Robe finished' means the three robes are completed, this is called 'robe finished'; not receiving the Kathina robe is also called 'robe finished'; discarding the Kathina robe is also called 'robe finished'; finishing the washing and dyeing is also called 'robe finished'. 'Robe' refers to kappāsa (cotton robe), kambala (woolen robe), khoma (linen robe), koseyya (silk robe), sāṇa (hemp robe), linen cloth, kudrumi (coarse hemp robe).

There are ten circumstances for discarding the Kathina robe, from receiving the robe to discarding it, until finally discarding it.

'Overnight' refers to the time from sunset to dawn.

The three robes refer to Saṃghāti (outer robe), Uttarāsaṅga (upper robe), and Antarvāsa (inner robe).

Unless there is a Saṅghakamma, the Sangha does not perform the Saṅghakamma, it is not permitted to leave the robes overnight. Even if a Saṅghakamma is performed, if the motion (motion) is not accomplished, the act (act) is not accomplished.

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不成就、眾不成就，若羯磨一一不如法，是名不作作。羯磨者，白成就、羯磨成就、眾成就、一一羯磨如法，是名僧作羯磨，世尊說無罪。

尼薩耆波夜提者，此衣應僧中舍，波夜提應悔過。不捨而悔者，得越比尼罪。

波夜提者，如上說。

界者，羯磨界、遊行界、依止界、七庵婆羅界。

羯磨界者，廣略聚落，稱名標幟，隨曲避難。諸方廣者，如摩頭羅國，有叢林精舍。摩頭羅東有遙扶那河，河東有仙人聚落精舍。時仙人聚落精舍，比丘遣使白叢林精舍僧言：「我欲共結一布薩界。」問言：「何以故？」答言：「彼間多好飲食、得別房衣、得安居衣，是故欲同。」應報言：「為衣食來者，此非所宜，但彼間住。」若言：「我所住處多年少比丘，不善契經、比尼、阿毗曇，不善觀陰、界、入、十二因緣，是故欲來就諸長老學契經、毗尼、阿毗曇，陰、界、入、觀十二因緣。」彼應語言：「汝后僧作羯磨法事時，不作障礙者，當共汝同。應語一切比丘盡來，若不來者，一切盡出界去。若來若出界去已，當作羯磨。」羯磨者應作是說：「大德僧聽！從今叢林精舍、仙人聚落精舍，是中內界、外界、內外界、中間界，若僧時到，僧是叢林精舍、仙人聚落精舍，是中共作一布薩界，如是白。」「大

【現代漢語翻譯】 現代漢語譯本 不成就、大眾不成就，如果羯磨（佛教儀式）一一不如法，這叫做『不作作』。羯磨是指，白（宣告）成就、羯磨成就、大眾成就、一一羯磨如法，這叫做僧團所作的羯磨，世尊說這是沒有罪的。

尼薩耆波夜提（一種戒律名稱）是指，這件衣服應當在僧團中捨棄，犯了波夜提（一種罪名）應當懺悔。不捨棄而懺悔的，會犯越比尼罪（更重的罪）。

波夜提是指，如上面所說。

界是指，羯磨界（舉行羯磨的區域）、**界、依止界（僧侶居住的區域）、七庵婆羅界（七個庵婆羅樹構成的區域）。

羯磨界是指，廣大的或簡略的村落，稱說名稱，標明標誌，隨著彎曲的地方避開困難。諸方廣大的地方，比如摩頭羅國（古印度地名），有叢林精舍（寺院）。摩頭羅東邊有遙扶那河（亞穆納河），河東有仙人聚落精舍。當時仙人聚落精舍的比丘派遣使者告訴叢林精舍的僧眾說：『我們想要共同結成一個布薩界（舉行布薩儀式的區域）。』問：『為什麼？』回答說：『那裡有很多好的飲食、可以得到特別的房間和衣服、可以得到安居的衣服，所以想要共同。』應該回答說：『爲了衣食而來，這不合適，就在那裡住吧。』如果說：『我所住的地方有很多年少的比丘，不善於契經（佛經）、比尼（戒律）、阿毗曇（論藏），不善於觀察陰（五蘊）、界（十八界）、入（十二入）、十二因緣，所以想要來向各位長老學習契經、毗尼、阿毗曇，陰、界、入、觀察十二因緣。』他們應該說：『如果你們在僧團舉行羯磨法事的時候，不作障礙，就和你們共同。』應該告訴所有比丘都來，如果不來的，一切都出界去。如果來了或者出界去了，就作羯磨。』羯磨應該這樣說：『大德僧眾聽！從今以後叢林精舍、仙人聚落精舍，這中間的內界、外界、內外界、中間界，如果僧團時間到了，僧團就在叢林精舍、仙人聚落精舍，共同作一個布薩界，這樣宣告。』

【English Translation】 English version If it is not accomplished, or the assembly is not accomplished, if each and every Karma (Buddhist ritual) is not in accordance with the Dharma, it is called 'not doing what should be done'. Karma refers to the accomplishment of the announcement, the accomplishment of the Karma, the accomplishment of the assembly, and each and every Karma being in accordance with the Dharma. This is called the Karma performed by the Sangha (Buddhist monastic community), and the World Honored One (Buddha) said that it is without fault.

Nissaggiya Pacittiya (a type of precept) means that this robe should be relinquished in the Sangha, and if one commits Pacittiya (a type of offense), one should repent. If one repents without relinquishing, one commits a higher offense of violating the Vinaya (monastic rules).

Pacittiya means as described above.

'Boundary' refers to the Karma boundary (the area where Karma is performed), ** boundary, the dependence boundary (the area where monks reside), and the seven Ambala boundaries (the area formed by seven Ambala trees).

Karma boundary refers to a large or small village, stating the name, marking the signs, and avoiding difficulties along the winding places. In vast areas, such as the country of Mathura (an ancient Indian place name), there is a monastery in the forest. East of Mathura is the Yamuna River, and east of the river is the hermitage of the immortals. At that time, the Bhikkhus (monks) of the hermitage of the immortals sent a messenger to tell the Sangha of the forest monastery, 'We want to jointly establish a Uposatha boundary (the area where the Uposatha ceremony is held).' They asked, 'Why?' They replied, 'There is a lot of good food there, we can get special rooms and robes, and we can get robes for the rainy season retreat, so we want to be together.' They should reply, 'If you come for food and clothing, it is not appropriate, just stay there.' If they say, 'There are many young Bhikkhus in the place where I live, who are not good at Sutras (Buddhist scriptures), Vinaya (monastic rules), and Abhidhamma (Buddhist philosophy), and are not good at observing the Skandhas (five aggregates), Dhatus (eighteen elements), Ayatanas (twelve sense bases), and the twelve links of dependent origination, so I want to come to learn Sutras, Vinaya, Abhidhamma, Skandhas, Dhatus, Ayatanas, and observe the twelve links of dependent origination from the elders.' They should say, 'If you do not obstruct when the Sangha performs Karma, we will be together with you.' They should tell all the Bhikkhus to come, and if they do not come, everyone should leave the boundary. If they come or leave the boundary, they should perform Karma.' The Karma should be said like this: 'Venerable Sangha, listen! From now on, the forest monastery and the hermitage of the immortals, the inner boundary, outer boundary, inner-outer boundary, and middle boundary in between, if the Sangha's time comes, the Sangha will jointly make an Uposatha boundary in the forest monastery and the hermitage of the immortals, thus announce.'

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德僧聽！是叢林精舍、仙人聚落精舍，是內界、外界、內外界、中間界，僧今共作一布薩界。諸大德忍從叢林精舍、仙人聚落精舍，是二界共作一布薩界者默然，若不忍便說。」「僧已忍磨頭羅叢林精舍、仙人聚落精舍，是二界共作一布薩界竟。僧忍，默然故。是事如是持。」若中間無河水者，應一處作羯磨。中有河水者，應三處作羯磨：一、摩頭羅精舍；二、水中；三、仙人聚落精舍。若河水中有洲者，應五處作羯磨：一、摩頭羅精舍；二、水中；三、洲上；四、水中；五、仙人聚落。如陸地，道兩邊各二十五肘，水中亦爾。一時夏水漲，比丘受欲來應羯磨，為水所漂出界去，殆死得出。白諸比丘：「我向持欲來，為水所漂，殆死得出，今可廣結界不？」諸比丘言：「得，汝去上下水三由旬作識，若樹、若石、若堆，如是等作識來。」說羯磨者應作是言：「大德僧聽！從磨頭羅精舍至仙人聚落精舍，從分齊以來內界、外界、內外界、中間界、上下水中。若僧時到，僧從摩頭羅精舍至仙人聚落精舍，河水上下從分齊已來，作一羯磨布薩界，如是白。」白一羯磨，乃至「僧忍，默然故。是事如是持。」復有一時持欲來赴羯磨，就船欲渡。船師挽船上流，然後當渡。語比丘言：「船重難牽，汝可步去，至應渡處便上。」是

【現代漢語翻譯】 現代漢語譯本 德僧聽！這裡有叢林精舍（Aranya Vihara，指位於叢林中的僧院）、仙人聚落精舍（Isipatana Vihara，指仙人居住的僧院），有內界、外界、內外界、中間界，僧團現在共同劃定一個布薩界（Posadha Sima，舉行布薩儀式的區域）。各位大德如果同意從叢林精舍、仙人聚落精舍這兩個區域共同劃定一個布薩界，就請默然。如果不同意，請說出來。" 僧團已經同意磨頭羅叢林精舍、仙人聚落精舍這兩個區域共同劃定一個布薩界。僧團同意，所以默然。此事就這樣決定。' 如果中間沒有河流，應該在一個地方舉行羯磨（Karma，儀式）。如果中間有河流，應該在三個地方舉行羯磨：一、摩頭羅精舍（Mathura Vihara）；二、水中；三、仙人聚落精舍。 如果河流中有洲渚，應該在五個地方舉行羯磨：一、摩頭羅精舍；二、水中；三、洲渚上；四、水中；五、仙人聚落。如同陸地一樣，道路兩邊各二十五肘（約12.5米），水中也是如此。一次夏季洪水上漲，一位比丘（Bhikshu，出家男眾）帶著凈欲（持戒清凈的意願）前來參加羯磨，卻被洪水沖出界外，幾乎喪命才得以脫身。他稟告各位比丘：'我之前帶著凈欲前來，卻被洪水沖走，幾乎喪命才得以脫身，現在可以擴大結界（Baddha Sima，劃定邊界）嗎？' 各位比丘說：'可以。你去上下游三由旬（Yojana，古印度長度單位，約12-16公里）的地方做標記，無論是樹、石頭還是土堆，用這些東西來做標記。' 宣說羯磨的人應該這樣說：'各位大德僧團請聽！從磨頭羅精舍到仙人聚落精舍，從分界線以內，包括內界、外界、內外界、中間界、上下水中。如果僧團認為時機已到，僧團就從磨頭羅精舍到仙人聚落精舍，河水上下從分界線以內，劃定一個羯磨布薩界，就這樣稟告。' 稟告一次羯磨，乃至'僧團同意，所以默然。此事就這樣決定。' 又有一次，一位比丘帶著凈欲前來參加羯磨，登上船準備渡河。船伕將船拉到上游，然後準備渡河。船伕對這位比丘說：'船太重難以拉動，你可以步行過去，到應該渡河的地方再上船。'

【English Translation】 English version Listen, virtuous monks! Here are the Aranya Vihara (forest monastery), the Isipatana Vihara (hermitage of sages), the inner boundary, the outer boundary, the inner-outer boundary, and the intermediate boundary. The Sangha (monastic community) will now jointly establish a Posadha Sima (boundary for holding the Posadha ceremony). If any of you virtuous monks agree to establish a single Posadha Sima from the Aranya Vihara and the Isipatana Vihara, remain silent. If you disagree, please speak up.' The Sangha has agreed to establish a single Posadha Sima from the Mathura Aranya Vihara and the Isipatana Vihara. The Sangha agrees, therefore remains silent. This matter is thus settled.' If there is no river in between, the Karma (ritual) should be performed in one place. If there is a river in between, the Karma should be performed in three places: 1. Mathura Vihara; 2. In the water; 3. Isipatana Vihara. If there is an island in the river, the Karma should be performed in five places: 1. Mathura Vihara; 2. In the water; 3. On the island; 4. In the water; 5. Isipatana Vihara. Just like on land, twenty-five cubits (approximately 12.5 meters) on each side of the road, so it is in the water. Once, during the summer floods, a Bhikshu (ordained male monastic) carrying pure intention (of upholding the precepts) came to attend the Karma, but was swept out of the boundary by the flood and nearly died before escaping. He reported to the monks: 'I came with pure intention, but was swept away by the flood and nearly died before escaping. Can we now expand the Baddha Sima (established boundary)?' The monks said: 'Yes. Go three Yojana (ancient Indian unit of distance, approximately 12-16 kilometers) upstream and downstream to make marks, whether it be trees, stones, or mounds, use these things to make marks.' The one who proclaims the Karma should say: 'Listen, virtuous Sangha! From the Mathura Vihara to the Isipatana Vihara, from the boundary line inwards, including the inner boundary, the outer boundary, the inner-outer boundary, the intermediate boundary, and the water above and below. If the Sangha deems it is time, the Sangha will establish a Karma Posadha Sima from the Mathura Vihara to the Isipatana Vihara, along the river, upstream and downstream from the boundary line, thus proclaim.' Proclaim the Karma once, until 'The Sangha agrees, therefore remains silent. This matter is thus settled.' Another time, a Bhikshu carrying pure intention came to attend the Karma, and boarded a boat to cross the river. The boatman pulled the boat upstream, and then prepared to cross. The boatman said to the Bhikshu: 'The boat is heavy and difficult to pull, you can walk over, and board the boat when you reach the place where you should cross.'

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比丘以持欲故，不應上岸。出界失欲故，便於岸底涉水而進。船去疾，遂出界分。比丘即于界內，直浮趣船，水復漂船下過三由旬。比丘復應舍船，直浮趣岸，到彼已涉水尋岸而上。到道口入界內，然後上岸，是名廣說。

略說者，羯磨人應作是說：「大德僧聽！今從摩頭羅精舍至仙人聚落精舍，內界、外界、內外界、中間界。若僧時到，僧今從摩頭羅精舍、仙人聚落精舍，共作一布薩界，如是白。」白一羯磨，乃至「僧忍，默然故。是事如是持。」是名略說界。

聚落界者，如磨頭羅西精舍、聚落精舍，欲共作一布薩界者，應稱名齊三由旬內諸精舍作一羯磨。羯磨者應如是說：「大德僧聽！從今日恬精、舍車精舍、勝精舍、不亂精舍、賢精舍、戒次第精舍、螺精舍、酪村精舍、黃精舍等，是諸精舍內界、外界、內外界、中間界。若僧時到，僧是諸精舍共作一布薩界，如是白。」白一羯磨，乃至「僧忍，默然故。是事如是持。」是名聚落界。

稱名界者，說羯磨比丘不知諸精舍名，令舊比丘知名字者，僧中唱諸精舍名字已，羯磨者應作是說：「大德僧聽！從今日是某甲比丘所說諸精舍名字，內界、外界、內外界、中間界，是諸精舍共作一布薩界。若僧時到，僧某甲比丘所說諸精舍名字，共作一布薩

【現代漢語翻譯】 現代漢語譯本： 如果比丘因為守護慾望的緣故，不應該上岸。如果因為出了界限而失去了守護慾望的意義，那麼就可以在岸邊水底涉水前進。如果船行駛得很快，以至於超出了界限，比丘就應該在界限內，直接浮向船隻。如果水流又把船往下游漂了三由旬（yojana，古印度長度單位），比丘就應該捨棄船隻，直接浮向岸邊，到達岸邊后涉水沿著岸邊走。到達道路的交叉口，進入界限內，然後上岸，這叫做廣說。

略說的方法是，羯磨（karma，業）人應該這樣說：『大德僧（bhiksu-sangha，比丘僧團）聽！現在從摩頭羅（Mathura）精舍（vihara，寺院）到仙人聚落精舍，包括內界、外界、內外界、中間界。如果僧團時間到了，僧團現在從摩頭羅精舍、仙人聚落精舍，共同劃定一個布薩（uposatha，齋戒）界限，就這樣稟告。』稟告一次羯磨，乃至『僧團容忍，因為默然的緣故。這件事就這樣接受。』這叫做略說界。

聚落界的方法是，比如磨頭羅西精舍、聚落精舍，想要共同劃定一個布薩界限，應該稱呼所有在三由旬內的精舍的名字，共同做一個羯磨。羯磨人應該這樣說：『大德僧聽！從今日起，恬精舍、舍車精舍、勝精舍、不亂精舍、賢精舍、戒次第精舍、螺精舍、酪村精舍、黃精舍等，這些精舍的內界、外界、內外界、中間界。如果僧團時間到了，僧團就這些精舍共同劃定一個布薩界限，就這樣稟告。』稟告一次羯磨，乃至『僧團容忍，因為默然的緣故。這件事就這樣接受。』這叫做聚落界。

稱名界的方法是，如果主持羯磨的比丘不知道所有精舍的名字，就讓知道名字的老比丘，在僧團中唱誦所有精舍的名字，之後羯磨人應該這樣說：『大德僧聽！從今日起，某甲比丘所說的所有精舍的名字，包括內界、外界、內外界、中間界，這些精舍共同劃定一個布薩界限。如果僧團時間到了，僧團就某甲比丘所說的所有精舍的名字，共同劃定一個布薩

【English Translation】 English version: If a bhiksu (monk) should not go ashore because of guarding his desires. If he loses the meaning of guarding his desires because he has gone out of bounds, then he may wade through the water at the bottom of the shore. If the boat travels quickly and goes out of bounds, the bhiksu should float directly towards the boat within the boundary. If the current carries the boat downstream for three yojanas (ancient Indian unit of distance), the bhiksu should abandon the boat and float directly towards the shore, and after reaching the shore, wade along the shore. Upon reaching the intersection of roads, enter the boundary and then go ashore. This is called the extensive explanation.

The concise explanation is that the karma (action) person should say this: 'Venerable Sangha (community of monks), listen! Now, from Mathura vihara (monastery) to the Hermitage Settlement vihara, including the inner boundary, outer boundary, inner-outer boundary, and intermediate boundary. If the Sangha's time has come, the Sangha now, from Mathura vihara and Hermitage Settlement vihara, jointly establishes an uposatha (observance day) boundary. Thus, I announce.' Announce the karma once, up to 'The Sangha consents, because of silence. This matter is thus accepted.' This is called the concise explanation of the boundary.

The Settlement Boundary method is, for example, if the West Mathura vihara and the Settlement vihara want to jointly establish an uposatha boundary, they should call out the names of all the viharas within three yojanas and jointly perform a karma. The karma person should say this: 'Venerable Sangha, listen! From today onwards, Quiet vihara, Abandoned Vehicle vihara, Victory vihara, Undisturbed vihara, Virtuous vihara, Precept Order vihara, Conch vihara, Butter Village vihara, Yellow vihara, etc., these viharas' inner boundary, outer boundary, inner-outer boundary, and intermediate boundary. If the Sangha's time has come, the Sangha will jointly establish an uposatha boundary for these viharas. Thus, I announce.' Announce the karma once, up to 'The Sangha consents, because of silence. This matter is thus accepted.' This is called the Settlement Boundary.

The Naming Boundary method is, if the bhiksu presiding over the karma does not know the names of all the viharas, he should have an older bhiksu who knows the names recite the names of all the viharas in the Sangha, and then the karma person should say this: 'Venerable Sangha, listen! From today onwards, all the names of the viharas spoken by Bhiksu So-and-so, including the inner boundary, outer boundary, inner-outer boundary, and intermediate boundary, these viharas jointly establish an uposatha boundary. If the Sangha's time has come, the Sangha will jointly establish an uposatha boundary for all the names of the viharas spoken by Bhiksu So-and-so.

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界，如是白。」白一羯磨，乃至「僧忍，默然故。是事如是持。」是為稱名界。

幖幟界者，作如是言：「大德僧聽！從今日齊幖幟，若石、若山、若井、若埠、若樹、內界、外界、內外界、中間界，作一布薩界。若僧時到，僧齊幖幟，若石、若山、若井、若樹，共作一布薩界，如是白。」白一羯磨，乃至「僧忍，默然故。是事如是持。」若羯磨人不知幖幟者，先令舊比丘僧中唱，如上稱名界，說是名幖幟界。

隨曲界者，有聚落邊精舍故壞，多有供養眾僧敷具，欲與諸精舍比丘共作一布薩界，修治精舍，共用此物。諸處比丘有欲共者、有不欲共者。諸欲共者，應盡來集、若出界去；其不欲者，自當精舍界作標幟住。諸欲共者，來集一處已，羯磨者應作是言：「大德僧聽！從今日此一住處某甲住處，齊幖幟內界、外界、內外界、中間界，共作一布薩界。若僧時到，僧此住處、某甲比丘住處齊幖幟以來共作一布薩界，如是白。」白一羯磨，乃至「僧忍，默然故。是事如是持。」是名隨曲界。

避難界者，一住處諸比丘，前安居、后安居日已過，有事難起，若賊難、王難、若奪命、若破戒、若水多蟲漉不能凈，欲至余精舍避此諸難，去三由旬內。若彼有比丘，若呼來、若出界去。羯磨者作是說：「大德

【現代漢語翻譯】 現代漢語譯本： 『界』，就這樣稟告。」稟告一次羯磨，乃至『僧眾認可，因為默然。此事就這樣執行。』這稱為稱名界（通過唸誦名稱來劃定的結界）。

幖幟界（通過標誌來劃定的結界）的做法是，這樣說：『各位大德僧眾請聽！從今天起，以標誌為界限，無論是石頭、山、井、土堆、樹木，內界、外界、內外界、中間界，都作為同一個布薩界（舉行布薩儀式的區域）。如果僧眾時間到了，僧眾以標誌為界限，無論是石頭、山、井、樹木，共同作為一個布薩界，就這樣稟告。』稟告一次羯磨，乃至『僧眾認可，因為默然。此事就這樣執行。』如果羯磨人（執行羯磨儀式的人）不知道標誌在哪裡，先讓舊比丘在僧眾中宣唱，如同上面稱名界一樣，這稱為幖幟界。

隨曲界（隨順彎曲形狀劃定的結界）的情況是，有的聚落旁邊的精舍（僧院）已經破敗，有很多供養僧眾的敷具，想要和各個精舍的比丘共同劃定一個布薩界，修繕精舍，共同使用這些物品。各個地方的比丘有想要共同使用的，也有不想要共同使用的。那些想要共同使用的，應該全部來聚集，或者離開結界；那些不想要共同使用的，就在自己的精舍界限內設立標誌居住。那些想要共同使用的，聚集在一處后，羯磨人應該這樣說：『各位大德僧眾請聽！從今天起，這個住處，某甲住處，以標誌為界限，內界、外界、內外界、中間界，共同作為一個布薩界。如果僧眾時間到了，僧眾在這個住處，某甲比丘住處，以標誌為界限，共同作為一個布薩界，就這樣稟告。』稟告一次羯磨，乃至『僧眾認可，因為默然。此事就這樣執行。』這稱為隨曲界。

避難界（爲了躲避災難而劃定的結界）的情況是，一個住處的各位比丘，前安居（雨季安居的前期）、后安居（雨季安居的後期）的日子已經過去，發生了災難，比如盜賊之災、國王之災，或者有喪命的危險、或者有破戒的危險、或者因為水裡蟲子太多無法乾淨地過濾，想要到其他的精舍去躲避這些災難，距離在三由旬（約40公里）之內。如果那裡有比丘，就呼喚他們來，或者讓他們離開結界。羯磨人這樣說：『各位大德

【English Translation】 English version: 『Boundary,』 thus it is announced.」 Announce once the Karma, up to 『The Sangha approves, because of silence. This matter is thus upheld.』 This is called the Naming Boundary (a boundary defined by reciting names).

The Marked Boundary is made as follows: 『Venerable Sangha, please listen! From today onwards, with the marks as the boundary, whether it be stone, mountain, well, mound, tree, inner boundary, outer boundary, inner-outer boundary, intermediate boundary, all are made into one Uposatha Boundary (area for holding Uposatha ceremony). If the time for the Sangha arrives, the Sangha takes the marks as the boundary, whether it be stone, mountain, well, tree, together making one Uposatha Boundary, thus it is announced.』 Announce once the Karma, up to 『The Sangha approves, because of silence. This matter is thus upheld.』 If the Karma performer does not know where the marks are, first let the senior Bhikkhus chant in the Sangha, like the Naming Boundary above, this is called the Marked Boundary.

The Boundary Following the Curve is when a monastery (Vihara) near a village is dilapidated, and there are many furnishings offered to the Sangha. They want to make one Uposatha Boundary together with the Bhikkhus of various monasteries, repair the monastery, and use these items together. Some Bhikkhus from various places want to join, and some do not. Those who want to join should all come together or leave the boundary; those who do not want to join should set up marks and stay within their own monastery boundary. Those who want to join, after gathering in one place, the Karma performer should say: 『Venerable Sangha, please listen! From today onwards, this dwelling place, the dwelling place of so-and-so, with the marks as the boundary, inner boundary, outer boundary, inner-outer boundary, intermediate boundary, together making one Uposatha Boundary. If the time for the Sangha arrives, the Sangha at this dwelling place, the dwelling place of so-and-so Bhikkhu, takes the marks as the boundary, together making one Uposatha Boundary, thus it is announced.』 Announce once the Karma, up to 『The Sangha approves, because of silence. This matter is thus upheld.』 This is called the Boundary Following the Curve.

The Refuge Boundary is when the Bhikkhus of one dwelling place, after the days of the early retreat (early rainy season retreat) and the late retreat (late rainy season retreat) have passed, and a calamity arises, such as the calamity of thieves, the calamity of the king, or the danger of losing life, or the danger of breaking precepts, or because there are too many insects in the water and it cannot be filtered cleanly, wanting to go to other monasteries to avoid these calamities, within a distance of three Yojanas (approximately 40 kilometers). If there are Bhikkhus there, call them to come, or let them leave the boundary. The Karma performer says: 『Venerable』

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僧聽！今日是住處彼某甲聚落精舍，內界、外界、內外界、中間界，共作一布薩界。若僧時到，僧從今日是中住處、彼某甲聚落精舍，共作一布薩界，如是白。」白一羯磨，乃至「僧忍，默然故。是事如是持。」若到彼處，復欲就余精舍者，當舍先界，應作是說：「大德僧聽！是住處、先住處作別說戒，若僧時到，僧是住處先某住處，作別說戒，如是白。」白一羯磨，乃至「僧忍，默然故。是事如是持。」僧復欲進前精舍者，復取三由旬內，共作一布薩界。復欲進前者，當舍后結前，乃至前求適意住處，如是隨意結、隨意舍，是名避難界。

諸方界者，若比丘夏安居中，若諸難起，若王難、若賊難、若奪命難、若破戒、若水多蟲漉不可凈，隨四方各三由旬內，自在結界，亦如上說。若難卒至，不得作羯磨，出去無罪。是名諸方。是謂羯磨界。

遊行界者，六十家聚落界、隔障界、樓閣界、兩道界、井界、樹界、園界、連蔓界、暫宿界、船界、舍內界、並界。

六十家聚落界者，如釋迦梨國大聚落、蘇彌國大聚落、摩頭羅國大聚落、巴連弗邑大聚落，是諸聚落各別起屋。若比丘置衣在一屋，人在第三屋宿，日光未滅去至明相出時還，尼薩耆。日光滅去至明相出還，無罪。日光未滅去、明相未出還，無

【現代漢語翻譯】 現代漢語譯本： 眾僧聽！今日是此住處，彼某甲聚落精舍（某甲聚落的精舍），內界、外界、內外界、中間界，共同作一個布薩界。如果眾僧時間已到，眾僧從今日起，在此住處，彼某甲聚落精舍，共同作一個布薩界，就這樣稟告。』稟告一次羯磨，乃至『眾僧認可，因為默然的緣故。此事就這樣接受奉行。』如果到了那個地方，又想去其他的精舍，應當捨棄先前的界，應當這樣說：『大德僧眾聽！這個住處，先前的住處作別說戒，如果眾僧時間已到，眾僧在這個住處，先前的某個住處，作別說戒，就這樣稟告。』稟告一次羯磨，乃至『眾僧認可，因為默然的緣故。此事就這樣接受奉行。』眾僧又想向前面的精舍去，又取三由旬（古印度長度單位，約合40-50里）之內，共同作一個布薩界。又想向前去，應當捨棄後面的，連線前面的，乃至向前尋找適意的住處，就這樣隨意結界、隨意舍界，這叫做避難界。

諸方界，如果比丘夏季安居中，如果各種災難發生，如果是國王的災難、如果是盜賊的災難、如果是奪命的災難、如果是破戒的災難、如果是水多蟲子無法過濾乾淨，隨著四方各自三由旬之內，自在地結界，也如上面所說。如果災難突然來到，無法作羯磨，出去沒有罪。這叫做諸方。這叫做羯磨界。

界，有六十家聚落界、隔障界、樓閣界、兩道界、井界、樹界、園界、連蔓界、暫宿界、船界、舍內界、並界。

六十家聚落界，如釋迦梨國大聚落（Śākya Kingdom large settlement）、蘇彌國大聚落（Sumi Kingdom large settlement）、摩頭羅國大聚落（Mathura Kingdom large settlement）、巴連弗邑大聚落（Pataliputra Kingdom large settlement），這些聚落各自建屋。如果比丘將衣服放在一間屋子裡，人在第三間屋子裡睡覺，太陽光未消失，到明相出現時回來，犯尼薩耆（Nissaggiya，捨墮）。太陽光消失，到明相出現時回來，沒有罪。太陽光未消失，明相未出現就回來，沒有罪。

【English Translation】 English version: Listen, Sangha! Today, in this dwelling place, the monastery in such-and-such village (the monastery in the village of so-and-so), we will together establish a Posadha boundary encompassing the inner boundary, outer boundary, inner-outer boundary, and intermediate boundary. If the Sangha deems it the right time, from today onwards, the Sangha will, in this dwelling place, the monastery in such-and-such village, together establish a Posadha boundary. Let it be announced thus.' Announce the Karma once, up to 'The Sangha approves, because of silence. Let this matter be accepted and practiced accordingly.' If, having arrived at that place, one wishes to go to another monastery, one should abandon the previous boundary and say thus: 'Venerable Sangha, listen! In this dwelling place, the previous dwelling place will perform a separate recitation of the precepts. If the Sangha deems it the right time, the Sangha will, in this dwelling place, the previous such-and-such dwelling place, perform a separate recitation of the precepts. Let it be announced thus.' Announce the Karma once, up to 'The Sangha approves, because of silence. Let this matter be accepted and practiced accordingly.' If the Sangha wishes to proceed to a monastery further ahead, then take a boundary within three yojanas (an ancient Indian unit of distance, approximately 40-50 li), and together establish a Posadha boundary. If one wishes to proceed further, one should abandon the latter and connect to the former, and seek a suitable dwelling place ahead. Thus, establish and abandon boundaries at will; this is called a refuge boundary.

As for boundaries in all directions, if a Bhikkhu is observing the rainy season retreat, and if various calamities arise, such as a calamity from the king, a calamity from thieves, a calamity threatening life, a calamity of breaking the precepts, or if there are too many insects in the water making it impossible to purify, then within three yojanas in each of the four directions, one may freely establish a boundary, as described above. If a calamity suddenly arises and it is impossible to perform the Karma, there is no offense in leaving. This is called all directions. This is called Karma boundary.

Boundaries include: a boundary of sixty households, a boundary with a barrier, a boundary of a building, a boundary of two roads, a boundary of a well, a boundary of a tree, a boundary of a garden, a boundary of connected vines, a boundary of a temporary lodging, a boundary of a boat, a boundary within a house, and a combined boundary.

The boundary of sixty households, such as the large settlement of the Śākya Kingdom (Śākya Kingdom large settlement), the large settlement of the Sumi Kingdom (Sumi Kingdom large settlement), the large settlement of the Mathura Kingdom (Mathura Kingdom large settlement), the large settlement of the Pataliputra Kingdom (Pataliputra Kingdom large settlement), these settlements each have separate houses. If a Bhikkhu places his robe in one house and sleeps in the third house, and returns before the sunlight disappears until the sign of dawn appears, it is Nissaggiya (Nissaggiya, requiring forfeiture). If the sunlight disappears and he returns when the sign of dawn appears, there is no offense. If the sunlight has not disappeared and the sign of dawn has not appeared when he returns, there is no offense.

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罪。一切屋中盡有比丘住者，無罪。若結界者，無罪。周匝有垣墻者，無罪；周匝有塹者，無罪；周匝有渠水者，無罪；共一門者，無罪。若道于聚落中過，若比丘衣在道左，身度道右，日光未滅去至明相出，亦如上說。若比丘道中臥，持三衣枕頭，衣離頭者，尼薩耆。以不可截衣故，一切應舍。若聚落周匝墻圍繞、若塹、若籬、若一門，門有閉者，皆無罪，是名六十家聚落界。

隔障界者，亦如是。

樓閣界者，若挮閣道外，各二十五肘為界，若比丘置衣閣上，過二十五肘，日光未滅去至明相出還，尼薩耆。日光滅去、明相出還，無罪；日光未滅去、明相未出還，無罪。若比丘樓閣上住，畏賊來攻樓閣，故持衣出樓閣外二十五肘外藏，還樓閣上宿，日光未滅去至明相出還，尼薩耆，亦如上說。若比丘夜中大小行，離衣二十五肘內，與衣合無罪，是名樓閣界。

兩道界者，步道、車道。步道者，有比丘畏寒故至諸暖國，或畏熱故詣諸涼國。道行時，師與諸伴共行，並論議而去。弟子持衣缽從後來，不及師。師至日沒時，畏離衣宿，故出道外待弟子，弟子持衣直過不見師，至天曉相待。若是師待衣處，離道二十五肘內，與衣合者不犯；過二十五肘外者，尼薩耆。若弟子持衣在前行，日沒時作是念：「

【現代漢語翻譯】 現代漢語譯本：關於住所的規定。如果所有房間里都有比丘（bhikkhu，佛教僧侶）居住，則沒有罪過。如果已經結界（劃定界限），則沒有罪過。如果周圍有圍墻，則沒有罪過；如果周圍有壕溝，則沒有罪過；如果周圍有水渠，則沒有罪過；如果只有一個門，則沒有罪過。如果道路穿過村落，如果比丘的袈裟在道路左側，身體在道路右側，在日落之前到黎明時分取回，也如上述情況處理。如果比丘在道路上睡覺，拿著三衣（佛教僧侶的三件袈裟）當枕頭，袈裟離開頭部，則觸犯尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律）。因為袈裟不可分割，所以應該全部捨棄。如果村落周圍有墻壁、壕溝、籬笆或只有一個門，門是關閉的，都沒有罪過，這被稱為六十家聚落的界限。

隔障的界限，也如上述情況處理。

樓閣的界限，如果樓閣伸出道外，各自以二十五肘（古代長度單位）為界限。如果比丘將袈裟放在樓閣上，超過二十五肘，在日落之前到黎明時分取回，則觸犯尼薩耆波逸提。如果日落之後、黎明時分取回，則沒有罪過；如果在日落之前、黎明之前取回，則沒有罪過。如果比丘住在樓閣上，害怕盜賊來襲擊樓閣，所以將袈裟拿到樓閣外二十五肘以外的地方藏起來，然後回到樓閣上睡覺，在日落之前到黎明時分取回，則觸犯尼薩耆波逸提，也如上述情況處理。如果比丘在夜裡大小便，離開袈裟二十五肘以內，與袈裟在一起沒有罪過，這被稱為樓閣的界限。

兩條道路的界限，指步道和車道。關於步道，有比丘因為害怕寒冷而前往溫暖的國家，或者因為害怕炎熱而前往涼爽的國家。在道路上行走時，師父和同伴一起行走，並且討論佛法。弟子拿著袈裟和缽（佛教僧侶的食器）從後面來，趕不上師父。師父在日落時，害怕離開袈裟過夜，所以在道路外等待弟子，弟子拿著袈裟直接走過沒有看見師父，直到天亮才相遇。如果是師父等待袈裟的地方，距離道路二十五肘以內，與袈裟在一起則不犯戒；超過二十五肘以外，則觸犯尼薩耆波逸提。如果弟子拿著袈裟在前面行走，日落時心想：

【English Translation】 English version: Concerning the rules of dwelling. If all the rooms are occupied by bhikkhus (Buddhist monks), there is no offense. If a boundary has been established (delimited), there is no offense. If there are surrounding walls, there is no offense; if there are surrounding moats, there is no offense; if there are surrounding canals, there is no offense; if there is only one gate, there is no offense. If the road passes through a village, if the bhikkhu's robe is on the left side of the road and his body is on the right side of the road, retrieving it before sunset until dawn, it is treated as described above. If a bhikkhu sleeps on the road, using the three robes (the three garments of a Buddhist monk) as a pillow, and the robe is separated from his head, it is Nissaggiya Pacittiya (an offense requiring forfeiture). Because the robe cannot be cut, it should all be forfeited. If a village is surrounded by walls, moats, fences, or has only one gate, and the gate is closed, there is no offense; this is called the boundary of a village of sixty families.

The boundary of a partition is also treated as described above.

The boundary of a pavilion: if the pavilion extends beyond the road, each is bounded by twenty-five cubits (an ancient unit of length). If a bhikkhu places a robe on the pavilion, exceeding twenty-five cubits, retrieving it before sunset until dawn, it is Nissaggiya Pacittiya. If it is retrieved after sunset and before dawn, there is no offense; if it is retrieved before sunset and before dawn, there is no offense. If a bhikkhu lives on a pavilion, fearing that thieves will attack the pavilion, so he takes the robe outside the pavilion beyond twenty-five cubits to hide it, and then returns to the pavilion to sleep, retrieving it before sunset until dawn, it is Nissaggiya Pacittiya, also treated as described above. If a bhikkhu urinates or defecates at night, within twenty-five cubits of the robe, being with the robe is not an offense; this is called the boundary of a pavilion.

The boundary of two roads refers to footpaths and cart roads. Regarding footpaths, there are bhikkhus who go to warm countries because they fear the cold, or go to cool countries because they fear the heat. When walking on the road, the teacher and companions walk together and discuss the Dharma. The disciple carries the robe and bowl (a Buddhist monk's eating utensil) from behind, unable to catch up with the teacher. The teacher, at sunset, fearing to sleep away from the robe, waits for the disciple outside the road. The disciple, carrying the robe, passes straight by without seeing the teacher, and they meet at dawn. If the place where the teacher waits for the robe is within twenty-five cubits of the road, being with the robe is not an offense; beyond twenty-five cubits, it is Nissaggiya Pacittiya. If the disciple carries the robe ahead, at sunset, he thinks:

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莫令我師離衣宿。」即住道外待師行，極眠不覺師過，至曉相問，亦如上說，是名步道。車道者，比丘與乘車估客共行，置衣車上，畏塵坌故在前去，至日沒時畏離衣宿故，應住道外二十五肘內，令車盡過，與衣合故不犯。若比丘置衣車上，隨車後行，至日沒時不識何者是己衣車？比丘爾時應去車二十五肘內，繞車營一匝，與衣合故不犯。若高大車一隥、兩隥、三隥挮上者，比丘置衣車上在下住，從日光未滅至明相出時，尼薩耆，亦如上說。若於夜中暫內手車上者，不犯。若比丘在車上宿，置衣車下、若在車前置衣車后、若在車後置衣車前、若在車左置衣車右、若在車右置衣車左、日光未滅至明相出時，皆尼薩耆。若比丘置衣車上，離車二十五肘外靜處宿者，日光未滅去至明相出時還，尼薩耆，亦如上說。若比丘畏賊故，于車外過二十五肘藏衣，還車上宿，日光未滅至明相出時，尼薩耆，亦如上說。若夜中起大小行，離衣二十五肘內，與衣合無罪。若車營內以長繩橫斷，為系牛故，比丘于繩一邊住，置衣繩一邊，日光未滅至明相出時，尼薩耆，亦如上說，是名兩道界。

井界者，比丘與估客共行，于井邊宿，井欄外二十五肘內，名為井界。衣著井欄上，比丘去井過二十五肘，日光未滅去至明相出時，尼薩耆，亦

【現代漢語翻譯】 現代漢語譯本： 『不要讓我的老師離開可以住宿的地方。』然後就站在路邊等待老師經過，因為太困睡著了，沒有察覺老師已經過去，直到天亮互相詢問，情況和上面說的一樣，這叫做步道。車道是指，比丘和乘坐車輛的商人一起行走，把衣服放在車上，因為害怕灰塵弄髒，所以在車前走。到了日落時，因為害怕違反離開衣服過夜的戒律，應該住在道路外二十五肘的範圍內，讓車子完全經過，和衣服在一起，這樣就不算違犯。如果比丘把衣服放在車上，跟在車後行走，到了日落時不知道哪個是自己的衣服車，比丘這時應該離開車二十五肘的範圍內，繞車轉一圈，和衣服在一起，這樣就不算違犯。如果高大的車子有一層、兩層、三層梯子，比丘把衣服放在車上，自己在下面住，從太陽光未消失到黎明出現時，就觸犯尼薩耆（Nissaggiya，捨墮），情況和上面說的一樣。如果在夜裡暫時把手放在車上，不算違犯。如果比丘在車上睡覺，把衣服放在車下，或者在車前把衣服放在車后，或者在車后把衣服放在車前，或者在車左把衣服放在車右，或者在車右把衣服放在車左，從太陽光未消失到黎明出現時，都觸犯尼薩耆。如果比丘把衣服放在車上，離開車二十五肘以外的安靜地方睡覺，從太陽光未消失離開到黎明出現時回來，就觸犯尼薩耆，情況和上面說的一樣。如果比丘因為害怕盜賊，在車外超過二十五肘的地方藏衣服，然後回到車上睡覺，從太陽光未消失到黎明出現時，就觸犯尼薩耆，情況和上面說的一樣。如果在夜裡起來大小便，離開衣服二十五肘以內，和衣服在一起就沒有罪。如果在車輛的範圍內用長繩子橫著隔斷，爲了拴牛，比丘在繩子的一邊住，把衣服放在繩子的一邊，從太陽光未消失到黎明出現時，就觸犯尼薩耆，情況和上面說的一樣，這叫做兩道界。

井界是指，比丘和商人一起行走，在井邊睡覺，井欄外二十五肘以內，叫做井界。衣服放在井欄上，比丘離開井超過二十五肘，從太陽光未消失離開到黎明出現時，就觸犯尼薩耆。

【English Translation】 English version: 'Do not let my teacher be separated from a lodging.' Then he would stay by the roadside, waiting for the teacher to pass. Being extremely sleepy, he would not notice the teacher passing. At dawn, they would inquire of each other, as described above. This is called 'walking the path'. 'Vehicle path' refers to a bhikkhu (monk) traveling with merchants in a vehicle, placing his robe on the vehicle, fearing dust, and thus walking ahead. At sunset, fearing separation from his robe overnight, he should stay within 25 cubits of the road, allowing the vehicle to pass completely, thus remaining with his robe and not committing an offense. If a bhikkhu places his robe on a vehicle and walks behind it, and at sunset does not know which vehicle is his, the bhikkhu should then go within 25 cubits of the vehicle, circle it once, thus remaining with his robe and not committing an offense. If a tall vehicle has one, two, or three ladders, and the bhikkhu places his robe on the vehicle and stays below, from the time the sunlight disappears until the first light of dawn, it is Nissaggiya (requiring forfeiture), as described above. If he briefly places his hand on the vehicle during the night, there is no offense. If a bhikkhu sleeps on a vehicle, placing his robe under the vehicle, or placing his robe behind the vehicle when he is in front, or placing his robe in front of the vehicle when he is behind, or placing his robe to the right of the vehicle when he is on the left, or placing his robe to the left of the vehicle when he is on the right, from the time the sunlight disappears until the first light of dawn, all are Nissaggiya. If a bhikkhu places his robe on a vehicle and sleeps in a quiet place more than 25 cubits away from the vehicle, leaving before the sunlight disappears and returning at the first light of dawn, it is Nissaggiya, as described above. If a bhikkhu, fearing thieves, hides his robe more than 25 cubits away from the vehicle and then returns to sleep on the vehicle, from the time the sunlight disappears until the first light of dawn, it is Nissaggiya, as described above. If he gets up during the night to urinate or defecate, staying within 25 cubits of his robe, remaining with his robe, there is no offense. If a long rope is stretched across the vehicle area to tie cattle, and the bhikkhu stays on one side of the rope, placing his robe on the other side, from the time the sunlight disappears until the first light of dawn, it is Nissaggiya, as described above. This is called the boundary of two paths.

'Well boundary' refers to a bhikkhu traveling with merchants and sleeping near a well. Within 25 cubits of the well curb is called the well boundary. If the robe is placed on the well curb and the bhikkhu goes more than 25 cubits away from the well, leaving before the sunlight disappears and returning at the first light of dawn, it is Nissaggiya.

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如上說。若畏賊故，藏衣井外過二十五肘，來井邊宿，日光未滅去至明相出時還，尼薩耆。若藏衣井半龕中，于井上宿，日光未滅去至明相出時，尼薩耆。若繩連衣著身宿者，不犯。置衣井底、于井上宿，置衣井上、井底宿，亦復如是。若夜暫垂手腳井中，與衣合者無罪，是名井界。

樹界者，于樹一切枝葉外二十五肘為樹界。若比丘置衣樹下，過二十五肘外，日光未滅去至明相出，應如上說。若比丘樹下，畏賊藏衣樹外過二十五肘，日光未滅去至明相出時還，尼薩耆。日光未滅去至明相未出還，不犯；日光滅去至明相出還，不犯。若夜中暫到衣所，與衣合不犯。若置衣樹上、樹下宿，若置衣樹下、樹上宿，日光未滅去至明相出時，尼薩耆。若繩連著身者無罪，是名樹界。園界亦如是。

連蔓界者，若蒲萄蔓架、不破蔓架、不樓藤蔓架、瓠蔓架、解脫花蔓架，如是一切蔓架外各二十五肘，名為速蔓界。比丘與估客共道行，至此蔓下宿，比丘求靜處，置衣蔓架底，出二十五肘外，日光未滅去、明相出時還，尼薩耆。日光滅去、明相出還，無罪；日光未滅去至明相未出還，無罪。若畏賊故藏衣二十五肘外，于蔓架底宿，日光未滅去至明相出時，如上說。若夜中大小行暫到衣所，與衣合無罪。若著衣蔓架上、在

【現代漢語翻譯】 現代漢語譯本： 如上所述。如果因為害怕盜賊，將衣服藏在井外超過二十五肘（約合現代長度單位），然後到井邊睡覺，從太陽光未消失到黎明出現時才取回，犯尼薩耆罪（一種戒律）。如果將衣服藏在井的半龕中，在井上睡覺，從太陽光未消失到黎明出現時，犯尼薩耆罪。如果用繩子將衣服連在身上睡覺，則不犯戒。將衣服放在井底、在井上睡覺，或者將衣服放在井上、在井底睡覺，情況也是如此。如果夜晚短暫地將手腳伸到井中，與衣服接觸，則無罪，這稱為井界。 樹界是指，在樹的所有枝葉外二十五肘的範圍為樹界。如果比丘將衣服放在樹下，超過二十五肘之外，從太陽光未消失到黎明出現，應如上所述（犯尼薩耆罪）。如果比丘在樹下，因為害怕盜賊將衣服藏在樹外超過二十五肘，從太陽光未消失到黎明出現時才取回，犯尼薩耆罪。太陽光未消失到黎明未出現時取回，不犯戒；太陽光消失到黎明出現時取回，不犯戒。如果夜晚暫時到放衣服的地方，與衣服接觸不犯戒。如果將衣服放在樹上、在樹下睡覺，或者將衣服放在樹下、在樹上睡覺，從太陽光未消失到黎明出現時，犯尼薩耆罪。如果用繩子連在身上，則無罪，這稱為樹界。園界也是如此。 連蔓界是指，如果是葡萄蔓架、不破蔓架、不樓藤蔓架、葫蘆蔓架、解脫花蔓架，像這樣一切蔓架外各二十五肘的範圍，稱為速蔓界。比丘與商人一起趕路，到這蔓架下睡覺，比丘尋求安靜的地方，將衣服放在蔓架底下，超出二十五肘之外，從太陽光未消失、到黎明出現時才取回，犯尼薩耆罪。太陽光消失、黎明出現時取回，無罪；太陽光未消失到黎明未出現時取回，無罪。如果因為害怕盜賊將衣服藏在二十五肘之外，在蔓架底下睡覺，從太陽光未消失到黎明出現時，如上所述（犯尼薩耆罪）。如果夜晚大小便暫時到放衣服的地方，與衣服接觸無罪。如果將衣服放在蔓架上、在

【English Translation】 English version: As stated above. If, fearing thieves, one hides a robe beyond twenty-five cubits (approximately a modern unit of length) from a well, and then sleeps near the well, returning the robe from when the sunlight has not yet disappeared until the appearance of dawn, it is a Nissaggiya (an offense requiring forfeiture). If one hides a robe in a semi-enclosure of the well and sleeps above the well, from when the sunlight has not yet disappeared until the appearance of dawn, it is a Nissaggiya. If one sleeps with a robe tied to the body with a rope, there is no offense. Placing the robe at the bottom of the well and sleeping above the well, or placing the robe above the well and sleeping at the bottom of the well, the situation is the same. If one briefly extends hands or feet into the well at night and comes into contact with the robe, there is no fault; this is called the well boundary. The tree boundary refers to the area beyond twenty-five cubits from all the branches and leaves of a tree. If a bhikkhu (Buddhist monk) places a robe under a tree, beyond twenty-five cubits, from when the sunlight has not yet disappeared until the appearance of dawn, it should be as stated above (a Nissaggiya offense). If a bhikkhu is under a tree and, fearing thieves, hides a robe beyond twenty-five cubits from the tree, returning it from when the sunlight has not yet disappeared until the appearance of dawn, it is a Nissaggiya. Returning it from when the sunlight has not yet disappeared until dawn has not yet appeared, there is no offense; returning it from when the sunlight has disappeared until the appearance of dawn, there is no offense. If one temporarily goes to the place where the robe is at night and comes into contact with the robe, there is no offense. If one places a robe on a tree and sleeps under the tree, or places a robe under a tree and sleeps on the tree, from when the sunlight has not yet disappeared until the appearance of dawn, it is a Nissaggiya. If it is tied to the body with a rope, there is no offense; this is called the tree boundary. The garden boundary is also the same. The creeper boundary refers to the area beyond twenty-five cubits from all creeper structures, such as grape arbors, unbroken creeper structures, wisteria creeper structures, gourd creeper structures, and jasmine creeper structures; all such creeper structures are called quick creeper boundaries. If a bhikkhu is traveling with merchants and sleeps under such a creeper, and the bhikkhu seeks a quiet place, placing the robe under the creeper structure, beyond twenty-five cubits, returning it from when the sunlight has not yet disappeared until the appearance of dawn, it is a Nissaggiya. Returning it from when the sunlight has disappeared until the appearance of dawn, there is no offense; returning it from when the sunlight has not yet disappeared until dawn has not yet appeared, there is no offense. If, fearing thieves, one hides a robe beyond twenty-five cubits and sleeps under the creeper structure, from when the sunlight has not yet disappeared until the appearance of dawn, it is as stated above (a Nissaggiya offense). If one temporarily goes to the place where the robe is at night for urination or defecation and comes into contact with the robe, there is no offense. If one places a robe on the creeper structure and is at

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下宿，著衣蔓下、在上宿，亦復如是。若繩連身者無罪。是名連蔓界。

暫宿界者，客舍中種種雜人，比丘于中止宿。客舍主言：「此中畏賊，各自警備。」比丘問客舍主言：「長壽！何處牢固？」客舍主答言：「閣上牢固。」或言：「閣下牢固。」比丘藏衣閣下、于閣上宿，或置衣閣上、于閣下宿，日光未滅去至明相出時還，皆尼薩耆，如上說。若是中梯隥道通者，不犯。若比丘道行至天祠中宿，天祠主言：「此中畏賊盜，各自守備。」比丘問：「天祠主！何處牢固？」天祠主言：「若舍里牢固、若舍外牢固。」比丘便置衣舍內，自於舍外頭，首向戶而臥，日光未滅去至明相出時，尼薩耆，如上說。若戶鉤在比丘邊者不犯。比丘道行於空聚落中宿，置衣第一房，自於第三房宿者，日光未滅去至明相出，如上說。若一切房盡有比丘者，不犯。若羯磨作界，若籬墻、溝渠圍繞，若水圍繞者，不犯。是名暫宿界。

船界者，若比丘載船上水、下水，船上有眾多住處。若比丘住處、若外道住處，比丘住處不牢密故，持衣寄外道住處，日光未滅去至明相出時還，尼薩耆，亦如上說。若外道聽自在置衣物者，不犯。若船著岸者，比丘置衣船上，離船過二十五肘外，日光未滅至明相出時，如上說。若船上畏賊，持衣上

【現代漢語翻譯】 現代漢語譯本： 下宿，穿著衣服在蔓草下或蔓草上住宿，情況也是一樣。如果用繩子把身體和蔓草連在一起，就沒有罪過。這叫做連蔓界。

暫宿界是指，在客棧中有各種各樣的人，比丘在其中住宿。客棧主人說：『這裡有盜賊，請各自警惕。』比丘問客棧主人說：『長者！哪裡安全？』客棧主人回答說：『樓上安全。』或者說：『樓下安全。』比丘把衣服藏在樓下，自己在樓上睡覺；或者把衣服放在樓上，自己在樓下睡覺，從太陽沒落到天亮，都犯尼薩耆罪，如前面所說。如果中間有樓梯可以通行，就不犯。如果比丘在路上走到天祠中住宿，天祠主人說：『這裡有盜賊，請各自守備。』比丘問：『天祠主！哪裡安全？』天祠主說：『屋裡安全，或者屋外安全。』比丘就把衣服放在屋裡，自己睡在屋外，頭朝著門，從太陽沒落到天亮，犯尼薩耆罪，如前面所說。如果門鉤在比丘旁邊，就不犯。比丘在路上走到空曠的村落中住宿，把衣服放在第一間房裡，自己睡在第三間房裡，從太陽沒落到天亮，如前面所說。如果所有的房間都有比丘居住，就不犯。如果通過羯磨（Karma）劃定了界限，或者有籬笆墻、溝渠圍繞，或者有水圍繞，就不犯。這叫做暫宿界。

船界是指，如果比丘乘坐船隻順流或逆流而行，船上有許多住處。如果有比丘的住處，也有外道的住處，因為比丘的住處不牢固，就把衣服寄放在外道的住處，從太陽沒落到天亮，犯尼薩耆罪，也如前面所說。如果外道允許隨意放置衣物，就不犯。如果船靠岸，比丘把衣服放在船上，離開船超過二十五肘的距離，從太陽沒落到天亮，如前面所說。如果船上有盜賊，就把衣服拿上岸。

【English Translation】 English version: Dwelling for the night, wearing robes and dwelling under or above vines, it is the same. If the body is connected to the vines with a rope, there is no offense. This is called the boundary of connected vines.

The boundary of temporary dwelling refers to various kinds of people in a guesthouse, where a Bhikkhu dwells. The guesthouse owner says, 'There are thieves here, so be vigilant.' The Bhikkhu asks the guesthouse owner, 'Elder! Where is safe?' The guesthouse owner replies, 'Upstairs is safe.' Or says, 'Downstairs is safe.' The Bhikkhu hides his robes downstairs and sleeps upstairs; or places his robes upstairs and sleeps downstairs, from sunset until dawn, it is a Nissaggiya offense, as mentioned above. If there is a staircase in between that allows passage, there is no offense. If a Bhikkhu is traveling and dwells in a temple, the temple owner says, 'There are thieves here, so be vigilant.' The Bhikkhu asks, 'Temple owner! Where is safe?' The temple owner says, 'Inside the house is safe, or outside the house is safe.' The Bhikkhu then places his robes inside the house and sleeps outside, with his head facing the door, from sunset until dawn, it is a Nissaggiya offense, as mentioned above. If the door hook is near the Bhikkhu, there is no offense. If a Bhikkhu is traveling and dwells in an empty village, placing his robes in the first room and sleeping in the third room, from sunset until dawn, as mentioned above. If all the rooms are occupied by Bhikkhus, there is no offense. If a boundary is established by Karma (羯磨), or surrounded by fences, ditches, or water, there is no offense. This is called the boundary of temporary dwelling.

The boundary of a boat refers to a Bhikkhu traveling on a boat upstream or downstream, where there are many dwelling places on the boat. If there are dwelling places for Bhikkhus and also for non-Buddhists, and because the Bhikkhu's dwelling place is not secure, he entrusts his robes to the non-Buddhist's dwelling place, from sunset until dawn, it is a Nissaggiya offense, as mentioned above. If the non-Buddhist allows the robes to be placed freely, there is no offense. If the boat docks, and the Bhikkhu places his robes on the boat, moving more than twenty-five cubits away from the boat, from sunset until dawn, as mentioned above. If there are thieves on the boat, the robes are taken ashore.

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岸二十五肘外藏，還船上宿，日光未滅至明相出時，尼薩耆。夜中大小行暫詣衣所者，與衣合不犯。若比丘浣衣，于船上曬，風鼓衣盡外向，經宿者尼薩耆。若夜中風吹衣暫入船內者，不犯。若曬衣時，半在船內、半在船外者，尼薩耆，不可截故盡舍，是名船界。

家內界者，若兄弟二人共一家住，於家中別作分齊。若兄不聽弟入、弟不聽兄入，若比丘在兄分齊內、衣在弟分齊內，日光未沒至明相出者，如上說。若兄弟語比丘言：「俗人自違，於法不礙，任意住止。」者，爾時隨意置衣，無罪。若比丘至白衣家宿，畏賊故，問白衣：「何處牢固？」答言：「舍內牢固。」比丘置衣舍內，于舍外宿，日光未滅至明相出時，如上說。若夜于孔中暫內一手屋內者，不犯。是名家內界。

並界者，若四聚落界相接，比丘衣枕頭臥，比丘頭在一界，兩手各在一界，腳在一界，衣在頭底，衣離頭者，尼薩耆。若夜中手腳暫到衣所者，不犯。若車於此四界上住，車軛在一界、車后在一界、左輪在一界、右輪在一界，若置衣車前、車后宿，置衣車后、車前宿，置衣車左、車右宿，置衣車右、車左宿，日光未滅去至明相出時，尼薩耆；日光滅已去至明相出時還，不犯；日光未滅去至明相未出還，不犯。是名並界。

聚

【現代漢語翻譯】 現代漢語譯本 在距離船二十五肘以外的地方存放衣物，然後回到船上過夜，直到第二天黎明時分，這屬於尼薩耆（Nissaggiya，捨墮）。如果在夜間因為大小便等原因暫時去放衣服的地方，並且身體與衣服保持接觸，則不犯戒。如果比丘在船上洗衣服，然後晾曬，風把衣服吹到船外，經過一夜，這屬於尼薩耆。如果夜裡風把衣服稍微吹進船內，則不犯戒。如果晾曬衣服時，一半在船內，一半在船外，這屬於尼薩耆，因為無法分割，必須全部捨棄，這叫做船界。 家庭界限是指，如果兄弟兩人住在一起，但在家中劃分了各自的區域。如果哥哥不允許弟弟進入他的區域，或者弟弟不允許哥哥進入他的區域，如果比丘住在哥哥的區域內，而衣服放在弟弟的區域內，從日落到第二天黎明，情況如上所述（屬於尼薩耆）。如果兄弟對該比丘說：『世俗之人之間會有隔閡，但這不妨礙佛法，你可以隨意居住。』，那麼比丘可以隨意放置衣物，沒有罪過。如果比丘到在家信徒的家中借宿，因為害怕盜賊，問信徒：『哪裡安全？』信徒回答說：『屋裡安全。』比丘把衣服放在屋裡，自己在屋外睡覺，從日落到第二天黎明，情況如上所述（屬於尼薩耆）。如果在夜裡將一隻手暫時伸進屋內的孔洞中，則不犯戒。這叫做家庭界限。 並界是指，如果四個村落的邊界相連，比丘枕著衣服睡覺，頭在一個村落的邊界內，兩隻手分別在不同的村落邊界內，腳也在一個村落的邊界內，衣服在頭下，衣服離開頭部，這屬於尼薩耆。如果在夜裡手腳暫時碰到衣服，則不犯戒。如果車停在這四個村落的邊界上，車轅在一個村落的邊界內，車后在一個村落的邊界內，左輪在一個村落的邊界內，右輪在一個村落的邊界內，如果把衣服放在車前或車后睡覺，或者把衣服放在車左或車右睡覺，從日落到第二天黎明，這屬於尼薩耆；如果日落後離開，直到第二天黎明才回來，不犯戒；如果日落前離開，直到第二天黎明前回來，不犯戒。這叫做並界。

【English Translation】 English version Storing a robe more than twenty-five cubits away from the boat and then returning to sleep on the boat, until the first light of dawn, constitutes a Nissaggiya (Nissaggiya, forfeiture). If, during the night, one temporarily goes to the place where the robe is kept due to urination or defecation, and the body remains in contact with the robe, there is no offense. If a bhikkhu washes a robe on the boat and then hangs it to dry, and the wind blows the robe outside the boat, and it remains there overnight, this constitutes a Nissaggiya. If the wind blows the robe slightly into the boat during the night, there is no offense. If, when drying the robe, half of it is inside the boat and half is outside, this constitutes a Nissaggiya, because it cannot be divided, it must all be forfeited; this is called the boat boundary. The household boundary refers to a situation where two brothers live together but have divided their house into separate areas. If the elder brother does not allow the younger brother to enter his area, or the younger brother does not allow the elder brother to enter his area, and a bhikkhu stays within the elder brother's area while the robe is in the younger brother's area, from sunset until the first light of dawn, the situation is as described above (constituting a Nissaggiya). If the brothers say to the bhikkhu, 'There may be separation between laypeople, but this does not hinder the Dharma; you may stay as you please,' then the bhikkhu may place the robe as he wishes, and there is no offense. If a bhikkhu stays overnight at the home of a lay follower and, fearing thieves, asks the lay follower, 'Where is it safe?' and the lay follower replies, 'It is safe inside the house,' and the bhikkhu places the robe inside the house and sleeps outside, from sunset until the first light of dawn, the situation is as described above (constituting a Nissaggiya). If one temporarily puts a hand through a hole into the house during the night, there is no offense. This is called the household boundary. The conjoined boundary refers to a situation where the boundaries of four villages are connected. If a bhikkhu sleeps with the robe as a pillow, with his head within the boundary of one village, his two hands each within the boundaries of different villages, and his feet also within the boundary of a village, and the robe is under his head, and the robe is separated from his head, this constitutes a Nissaggiya. If the hands or feet temporarily touch the robe during the night, there is no offense. If a cart is parked on these four village boundaries, with the yoke within the boundary of one village, the rear of the cart within the boundary of one village, the left wheel within the boundary of one village, and the right wheel within the boundary of one village, and one places the robe in front of or behind the cart to sleep, or places the robe to the left or right of the cart to sleep, from sunset until the first light of dawn, this constitutes a Nissaggiya; if one leaves after sunset and does not return until the first light of dawn, there is no offense; if one leaves before sunset and does not return until before the first light of dawn, there is no offense. This is called the conjoined boundary.

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落界者，若比丘著上下衣入聚落，有主人語比丘言：「我今夜欲供養形像作福德，比丘當助我料理之。」是比丘即助莊嚴形像，懸繒花蓋敷置床座，至日沒時比丘報主人言：「日暮還精舍。」是主人慇勤留比丘宿，若彼住處諸比丘有長衣者，應暫借受持。若無者，隨近有諸比丘住處者，應從彼借。若無比丘，有比丘尼住處者，亦從彼借。若無者，是處俗人若有衣被者，應從借作凈，安施紐，然後受持。若無是事，后夜分城門開者，當疾還寺，莫逾城出。到精舍，門猶未開者，當索開門。若不得開者，應住門屋底。若無門屋者，應內手著孔中。孔有二種，若門孔、若水瀆孔。若門無孔者，於水瀆孔中、若內手、若內腳，莫先內手腳，脫有蛇蝮應先以杖驚之，然後內手與衣合。若無水瀆者，應逾垣墻入，應作相令內人識，莫令內人疑是賊，相驚動也。若不得入者，當疾舍衣，寧無衣犯越比尼罪，以輕易重故。若比丘于精舍內浣衣，懸當垣墻上曬。若夜風吹出垂著垣墻外者，犯尼薩耆。在內者不犯，以不可截故盡應舍。若比丘于精舍外脫衣，熱作忘衣在外，夜憶即出求之不見。晨朝出看，見衣去夜行跡二十五肘內者，不犯；二十五肘外者，尼薩耆。是名聚落界。

七庵婆羅樹界者，佛在舍衛城，時有一婆羅門，能種庵

婆羅樹。是婆羅門聞沙門瞿曇在舍衛城，具足一切知見，有所問者皆能記說，作是思惟：「我今當往問種庵婆羅樹法，云何種庵婆羅樹，能使根莖堅固枝葉茂盛，花果成就扶疏生長，不相妨礙？」作是念已，詣世尊所，共相問訊已，於一面坐，白世尊言：「沙門瞿曇！云何方便種庵婆羅樹，能使根莖堅固枝葉茂盛，花果成就扶疏生長，不相妨礙？」時世尊告婆羅門言：「以五肘弓量七弓種一樹，如是種者，能令彼樹根莖堅固枝葉茂盛，花果成就扶疏生長，各各不相妨礙。」時婆羅門歡喜，便作是言：「善哉！沙門瞿曇，知種殖法，真一切智。」從坐起而去。婆羅門去不久，佛告諸比丘：「是婆羅門今大有所失，應問者不問，不應問者問。若彼問苦習義者，可得道跡。雖然，彼婆羅門今於我所發歡喜心，亦為大有所得。」爾時優波離知時而白佛言：「世尊！已聞庵婆羅樹分齊，今復請問：若有處所城邑聚落界分，不可知者。若欲羯磨，應齊幾許，名為善作羯磨？使令異眾僧各各相見而得成就羯磨，不犯別眾耶？」佛告優波離：「五肘弓量七弓種一庵婆羅樹，齊七庵婆羅樹，相去爾所作羯磨者，名善作羯磨。雖異眾相見而無別眾之罪，是名為七庵婆羅樹界。」若比丘離衣宿已，應白持律能羯磨者，言：「長老！我與是衣別

【現代漢語翻譯】 現代漢語譯本 婆羅樹（一種樹木）。一位婆羅門聽說沙門瞿曇（釋迦牟尼佛的尊稱）在舍衛城，具備一切知見，無論誰有所提問都能解答，於是心想：『我現在應當去問關於種植庵婆羅樹（芒果樹）的方法，要怎樣種植庵婆羅樹，才能使它的根莖堅固，枝葉茂盛，花果繁盛，扶疏生長，互不影響呢？』 這樣想著，他就前往世尊（佛的尊稱）所在的地方，互相問候之後，在一旁坐下，對世尊說：『沙門瞿曇！用什麼方法種植庵婆羅樹，才能使它的根莖堅固，枝葉茂盛，花果繁盛，扶疏生長，互不影響呢？』 這時，世尊告訴婆羅門說：『用五肘長的弓的長度，間隔七弓的距離種植一棵樹，這樣種植，就能使那些樹的根莖堅固，枝葉茂盛，花果繁盛，扶疏生長，各自互不影響。』 當時，婆羅門聽了很高興，便說：『太好了！沙門瞿曇，您真懂得種植的方法，真是無所不知啊！』說完，就從座位上起身離開了。婆羅門離開后不久，佛告訴各位比丘：『這位婆羅門這次損失太大了，應該問的問題沒有問，不應該問的問題卻問了。如果他問關於苦（dukkha，痛苦）、集（samudaya，苦的根源）的意義，或許就能證得道跡（通往解脫的道路）。雖然如此，這位婆羅門現在對我生起了歡喜心，也算是很有收穫了。』 這時，優波離（佛陀的弟子，以持戒精嚴著稱）適時地對佛說：『世尊！已經聽聞了庵婆羅樹的間隔距離，現在再請問：如果有些地方，比如城邑、聚落的邊界，無法確定，如果要舉行羯磨（僧團的議事或儀式），應該以多大的範圍為界限，才能算是如法地舉行羯磨？才能使不同的僧團互相看見，並且成就羯磨，不犯別眾（非法集會）的罪過呢？』 佛告訴優波離：『用五肘長的弓的長度，間隔七弓的距離種植一棵庵婆羅樹，以七棵庵婆羅樹的間隔距離作為羯磨的範圍，這樣舉行羯磨，就叫做如法地舉行羯磨。即使不同的僧團互相看見，也不會有別眾的罪過，這叫做七庵婆羅樹的界限。』 如果有比丘離開了衣服過夜，應該告訴持律（精通戒律）並且能夠主持羯磨的人，說：『長老！我與這件衣服分離了』

【English Translation】 English version The Banyan Tree (a type of tree). A Brahmin heard that Śramaṇa Gautama (an honorific title for Shakyamuni Buddha) was in Shravasti, possessing all knowledge and able to answer any question asked of him. He thought, 'I should now go and ask about the method of planting Āmra trees (mango trees). How should Āmra trees be planted so that their roots and stems are strong, their branches and leaves are lush, their flowers and fruits are abundant, growing freely and without interfering with each other?' With this thought, he went to where the World Honored One (an honorific title for the Buddha) was, greeted him, and sat down to one side. He said to the World Honored One, 'Śramaṇa Gautama! What is the method for planting Āmra trees so that their roots and stems are strong, their branches and leaves are lush, their flowers and fruits are abundant, growing freely and without interfering with each other?' At that time, the World Honored One told the Brahmin, 'Plant one tree every seven bow-lengths, where a bow-length is measured by five cubits. Planting in this way will ensure that the roots and stems of those trees are strong, their branches and leaves are lush, their flowers and fruits are abundant, growing freely and without interfering with each other.' At that time, the Brahmin was delighted and said, 'Excellent! Śramaṇa Gautama, you truly understand the method of planting. You are truly all-knowing!' Having said this, he rose from his seat and left. Not long after the Brahmin left, the Buddha told the Bhikshus (monks), 'This Brahmin has lost a great deal today. He asked what he should not have asked, and did not ask what he should have asked. If he had asked about the meaning of suffering (dukkha), the origin of suffering (samudaya), he might have attained the path (the path to liberation). Nevertheless, this Brahmin has now generated joy in me, which is also a great gain.' At that time, Upali (a disciple of the Buddha, known for his strict adherence to the precepts), knowing the appropriate time, said to the Buddha, 'World Honored One! We have already heard about the spacing of Āmra trees. Now, I would like to ask: If there are places, such as the boundaries of cities and villages, that cannot be determined, how large should the boundary be when performing Karma (formal act of the Sangha), in order to perform the Karma correctly? How can different Sanghas (monastic communities) see each other and accomplish the Karma without committing the offense of a separate assembly (an illegal gathering)?' The Buddha told Upali, 'Plant one Āmra tree every seven bow-lengths, where a bow-length is measured by five cubits. Using the distance of seven Āmra trees as the boundary for the Karma is called performing the Karma correctly. Even if different Sanghas see each other, there will be no offense of a separate assembly. This is called the boundary of seven Āmra trees.' If a Bhikshu has spent the night away from his robes, he should tell the Vinaya master (one who is well-versed in the monastic rules) who is able to perform Karma, saying, 'Elder! I am separated from this robe.'

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宿，應舍。長老！為我作羯磨。」羯磨法如上過十日衣中說。是故說：「若比丘衣已竟，迦絺那衣已舍，若三衣中，若離一一衣余處宿，除僧羯磨，尼薩耆波夜提。」

佛住舍衛城，廣說如上。爾時尊者阿那律于阿耆羅河邊住，得一小段衣，與眾多比丘俱，詣阿耆羅河邊水灑引令長廣。爾時世尊于自住處沒，當阿耆羅河邊現。知而故問阿那律：「汝作何等？」答言：「世尊！得一小段衣，尺量不足，欲引令長廣。」佛語阿那律：「汝頗有更得衣望處不？」答言：「有。」世尊問：「何時可得？」答言：「一月。」佛言：「從今日聽不足衣有衣望處者，停至一月為滿足故。」佛告諸比丘：「依止舍衛城比丘盡集，乃至已聞者當重聞。若比丘衣已竟，迦絺那衣已舍。若得非時衣，比丘須衣應取，疾作衣受。若不足者，有望處為滿故，聽一月畜。若過畜者，足不足，尼薩耆波夜提。」

衣竟者，三衣已成，亦名衣竟；不受迦絺那衣，亦名衣竟；已舍迦絺那衣，亦名衣竟。浣染竟，亦名衣竟。

已舍迦絺那衣者，有十事舍，如上說。

得者，若男、若女、在家、出家人邊得衣也。

非時者，若受迦絺那衣，有七月名非時；若不受迦絺那衣者，有十一月是名非時。於此非時中得衣，是名非時衣。

【現代漢語翻譯】 現代漢語譯本： '宿，應舍。長老！為我作羯磨。'羯磨法如上過十日衣中說。是故說：'若比丘衣已竟，迦絺那衣（Kathina，一種佈施給僧侶的布料）已舍，若三衣中，若離一一衣余處宿，除僧羯磨，尼薩耆波夜提（Nissaggiya Pacittiya，一種戒律名稱）。'

佛陀住在舍衛城（Savatthi），廣說如上。爾時尊者阿那律（Anuruddha）于阿耆羅河（Ajiravati River）邊住，得一小段衣，與眾多比丘俱，詣阿耆羅河邊水灑引令長廣。爾時世尊于自住處沒，當阿耆羅河邊現。知而故問阿那律：'汝作何等？'答言：'世尊！得一小段衣，尺量不足，欲引令長廣。'佛語阿那律：'汝頗有更得衣望處不？'答言：'有。'世尊問：'何時可得？'答言：'一月。'佛言：'從今日聽不足衣有衣望處者，停至一月為滿足故。'佛告諸比丘：'依止舍衛城比丘盡集，乃至已聞者當重聞。若比丘衣已竟，迦絺那衣已舍。若得非時衣，比丘須衣應取，疾作衣受。若不足者，有望處為滿故，聽一月畜。若過畜者，足不足，尼薩耆波夜提。'

'衣竟'者，三衣已成，亦名衣竟；不受迦絺那衣，亦名衣竟；已舍迦絺那衣，亦名衣竟。浣染竟，亦名衣竟。

'已舍迦絺那衣'者，有十事舍，如上說。

'得'者，若男、若女、在家、出家人邊得衣也。

'非時'者，若受迦絺那衣，有七月名非時；若不受迦絺那衣者，有十一月是名非時。於此非時中得衣，是名非時衣。

【English Translation】 English version: 'Lodging, should be relinquished. Elder! Perform a Kammavācanā (formal act of the Sangha) for me.' The Kammavācanā method is as described above in the section on robes exceeding the ten-day limit. Therefore, it is said: 'If a bhikkhu's (Buddhist monk) robe is completed, the Kathina (a cloth offered to monks) robe is relinquished, if among the three robes, if lodging elsewhere apart from each robe, except by Sangha (Buddhist monastic community) Kammavācanā, it is a Nissaggiya Pacittiya (an offense requiring forfeiture).'

The Buddha resided in Savatthi (a major city in ancient India), extensively explaining as above. At that time, Venerable Anuruddha (a prominent disciple of the Buddha) was dwelling by the Ajiravati River, having obtained a small piece of cloth. Together with many bhikkhus, he went to the Ajiravati River to sprinkle water and stretch it to make it longer and wider. At that time, the World-Honored One (the Buddha) disappeared from his dwelling place and appeared by the Ajiravati River. Knowing this, he deliberately asked Anuruddha: 'What are you doing?' He replied: 'World-Honored One! I obtained a small piece of cloth, insufficient in size, and I wish to stretch it to make it longer and wider.' The Buddha said to Anuruddha: 'Do you have any hope of obtaining more cloth?' He replied: 'Yes.' The World-Honored One asked: 'When can it be obtained?' He replied: 'In a month.' The Buddha said: 'From today, for those with insufficient robes and hope of obtaining more, permission is granted to keep it for one month for the purpose of completion.' The Buddha told the bhikkhus: 'All bhikkhus residing in Savatthi should assemble, and even those who have already heard should hear it again. If a bhikkhu's robe is completed, the Kathina robe is relinquished. If one obtains an untimely robe, a bhikkhu needing a robe should take it, quickly make a robe, and receive it. If it is insufficient, permission is granted to keep it for one month for the purpose of completion, where there is hope of obtaining more. If one keeps it beyond that, whether sufficient or insufficient, it is a Nissaggiya Pacittiya.'

'Robe completed' means the three robes are completed, also called robe completed; not receiving the Kathina robe, also called robe completed; having relinquished the Kathina robe, also called robe completed. Washing and dyeing completed, also called robe completed.

'Having relinquished the Kathina robe' means there are ten reasons for relinquishment, as described above.

'Obtained' means obtaining a robe from a man, woman, layperson, or monastic.

'Untimely' means if one has received the Kathina robe, there are seven months called untimely; if one has not received the Kathina robe, there are eleven months called untimely. Obtaining a robe during this untimely period is called an untimely robe.

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衣者，如上說。

須者，是比丘實須衣也。

即取疾成受，持作而少不足者，停至一月。一月者三十日，齊是應畜，為求滿足故。

有望者，是比丘實聞有得衣處，待令滿足，得至一月畜。過是一月畜者，尼薩耆波夜提。

尼薩耆波夜提者，是衣應僧中舍，波夜提懺悔；不捨而悔，犯越比尼罪。波夜提者，如上說。

若比丘前十日得有望衣，無望衣、微小望衣、無力望、羸望。因生望、斷望、更起余望，此皆無事停。若得此衣滿足已，半作凈、半不作凈，是中作凈者，名善作凈；不作凈者，過十日尼薩耆。若比丘於前十日中，若得居士衣、若糞掃衣，不自作不教作、不受持不作凈，彼衣若作、若不作，衣及衣余前十日過，尼薩耆。若比丘前十日中得衣，若故衣、若納衣，是比丘得已，不自作不教作，乃至過前十日者，尼薩耆。若比丘中十日中得衣，若以染凈、若未凈，是比丘得是衣，不自作不教作、不受持不作凈，彼若作衣、若不作，衣及衣余中十日過，尼薩耆。若比丘中十日得衣，若得應法衣、不應法衣，取已不自作不教作，乃至過中十日，尼薩耆。若比丘后十日中得衣，應作一衣而欲作二衣，余比丘語是比丘言：「長老！是先欲作一衣，今何故作二衣？今應如先作一衣。

【現代漢語翻譯】 現代漢語譯本 衣，如前面所說（指衣的種類和用途）。 須，是指比丘確實需要衣服。 如果取得后，快速地接受，並持有製作，但還缺少一些，可以停留至一個月。一個月是三十天，這期間應該持有，爲了尋求滿足（衣物所需）。 有望，是指比丘確實聽說有可以得到衣服的地方，等待其滿足（所需），可以持有一個月。超過一個月持有，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 尼薩耆波夜提，是指這件衣服應該在僧團中捨棄，並向僧眾懺悔；不捨棄而懺悔，就犯了越比尼罪（違越戒律的罪）。波夜提，如前面所說。 如果比丘在前十日得到有望的衣服，或者沒有希望的衣服、微小希望的衣服、沒有力量的希望、微弱的希望。因為（其他原因）產生希望、斷絕希望、又重新產生其他希望，這些都可以無事停留（不作處理）。如果得到這件衣服已經滿足（所需），一半做了凈（處理），一半沒有做凈（處理），其中做了凈（處理）的，稱為善作凈；沒有做凈（處理）的，超過十日就觸犯尼薩耆（Nissaggiya，捨墮）。如果比丘在前十日中，如果得到居士的衣服、或者糞掃衣（丟棄的衣服），不自己做、不教別人做、不接受持有、不做凈（處理），這件衣服無論做了還是沒做，衣服以及剩餘的（時間）超過前十日，就觸犯尼薩耆（Nissaggiya，捨墮）。如果比丘在前十日中得到衣服，無論是舊衣服、還是衲衣（補丁衣服），這位比丘得到后，不自己做、不教別人做，乃至超過前十日，就觸犯尼薩耆（Nissaggiya，捨墮）。如果比丘在中間十日中得到衣服，無論是已經染色處理過的、還是沒有處理過的，這位比丘得到這件衣服，不自己做、不教別人做、不接受持有、不做凈（處理），這件衣服無論做了還是沒做，衣服以及剩餘的（時間）超過中間十日，就觸犯尼薩耆（Nissaggiya，捨墮）。如果比丘在中間十日得到衣服，無論是符合戒律的衣服、還是不符合戒律的衣服，取得后不自己做、不教別人做，乃至超過中間十日，就觸犯尼薩耆（Nissaggiya，捨墮）。如果比丘在後十日中得到衣服，應該做一件衣服卻想要做兩件衣服，其他比丘告訴這位比丘說：『長老！先前想要做一件衣服，現在為什麼要做兩件衣服？現在應該像先前一樣做一件衣服。』

【English Translation】 English version 『Clothing,』 as explained above (referring to the types and uses of clothing). 『Need,』 refers to a bhikkhu (monk) genuinely needing clothing. If, upon obtaining it, he quickly accepts and holds it for making, but it is still somewhat lacking, he may keep it for up to one month. One month is thirty days; this is the limit for what should be kept, for the purpose of seeking fulfillment (of clothing needs). 『Hope,』 refers to a bhikkhu genuinely hearing of a place where clothing can be obtained, and waiting for it to be fulfilled (the need), he may keep it for one month. Keeping it for more than one month incurs Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). 『Nissaggiya Pacittiya,』 means that this garment should be forfeited to the Sangha (monastic community), and confessed to the Sangha; not forfeiting it and confessing incurs an offense of violating the Vinaya (monastic discipline). 『Pacittiya,』 as explained above. If a bhikkhu obtains a garment with hope in the first ten days, or a garment with no hope, a garment with slight hope, a hope with no strength, a weak hope. Because of (other reasons) hope arises, hope ceases, and other hopes arise again, these can all be left unattended (without processing). If obtaining this garment has fulfilled (the need), half of it is made pure (processed), and half is not made pure (processed), among which what is made pure is called well-made pure; what is not made pure, exceeding ten days incurs Nissaggiya (forfeiture). If a bhikkhu in the first ten days obtains a layman's garment, or a rag-robe (discarded garment), does not make it himself, does not instruct others to make it, does not accept holding it, does not make it pure (process it), whether this garment is made or not made, the garment and the remaining (time) exceeding the first ten days incurs Nissaggiya (forfeiture). If a bhikkhu obtains a garment in the first ten days, whether it is an old garment or a patched robe, this bhikkhu, having obtained it, does not make it himself, does not instruct others to make it, even exceeding the first ten days, incurs Nissaggiya (forfeiture). If a bhikkhu obtains a garment in the middle ten days, whether it is dyed and purified or not purified, this bhikkhu, having obtained this garment, does not make it himself, does not instruct others to make it, does not accept holding it, does not make it pure (process it), whether this garment is made or not made, the garment and the remaining (time) exceeding the middle ten days incurs Nissaggiya (forfeiture). If a bhikkhu obtains a garment in the middle ten days, whether it is a garment in accordance with the Dharma (law) or a garment not in accordance with the Dharma, having obtained it, he does not make it himself, does not instruct others to make it, even exceeding the middle ten days, incurs Nissaggiya (forfeiture). If a bhikkhu obtains a garment in the last ten days, he should make one garment but wants to make two garments, other bhikkhus tell this bhikkhu: 『Venerable! Previously you wanted to make one garment, why do you now want to make two garments? Now you should make one garment as before.』

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」是比丘得衣已，不自作不教作，乃至過後十日，尼薩耆。若比丘后十日中得衣，欲作小割截衣，而作大割截衣，余比丘語是比丘言：「長老！本欲作小割截衣，今何以作大割截衣？應如本作。」是比丘得衣，不自作不教作、不受持不作凈，若作、若不作，衣及衣余過後十日，尼薩耆。若比丘前十日得衣，應即前十日作，中十日得衣，應即中十日作，后十日得衣，應即后十日作。若比丘前十日，五日已過得望衣；前十日中、后五日；中十日、前五日，此十日應作衣。若比丘中十日、前五日已過得望衣，應中十日後五日、后十日前五日，此十日應作衣。若比丘后十日前五日已過得望衣，即應此五日中應作衣。若比丘后十日中六日已過得望衣，應四日中作。七日已過得衣，三日應作。八日已過得衣，二日應作。九日已過得衣，一日應作。十日得衣即日應作。作衣時應餘人相助，浣染牽截絣篸卻刺，刺橫刺長，刺緣施紐煮染染衣，作凈已受持。若一日恐不竟者，粗行隱令竟，受持后更細刺。是故世尊說：「若比丘衣已竟，迦絺那衣已舍，乃至足不足，尼薩耆波夜提。」

佛住舍衛城，廣說如上。優缽羅比丘尼因緣應廣說，時優缽羅比丘尼，以僧祇支與尊者阿難陀，是衣垢膩不凈。阿難陀持是衣，泥塗日中曬，佛知而故

【現代漢語翻譯】 現代漢語譯本：如果比丘獲得了衣服，不親自做也不教別人做，甚至超過十天，就觸犯了尼薩耆罪（Nissaggiya，捨墮）。如果比丘在後十天中獲得了衣服，想要做小割截衣，卻做了大割截衣，其他比丘應該告訴這個比丘：『長老！你本來想要做小割截衣，現在為什麼要做大割截衣？應該像原來計劃的那樣做。』如果比丘獲得了衣服，不親自做也不教別人做，不接受也不做凈（Kappakaraṇa，凈施），無論做與不做，衣服和剩餘的布料超過十天，就觸犯了尼薩耆罪。如果比丘在前十天獲得衣服，應該就在前十天做；如果在中間十天獲得衣服，應該就在中間十天做；如果在後十天獲得衣服，應該就在後十天做。如果比丘在前十天，已經過了五天後才得到希望得到的衣服；前十天中的后五天；中間十天的前五天，這十天應該做衣服。如果比丘在中間十天，已經過了前五天後才得到希望得到的衣服，應該在中間十天的后五天、后十天的前五天，這十天應該做衣服。如果比丘在後十天，已經過了前五天後才得到希望得到的衣服，就應該在這五天中做衣服。如果比丘在後十天中已經過了六天後才得到希望得到的衣服，應該在四天中做。七天已過才得到衣服，三天應該做。八天已過才得到衣服，兩天應該做。九天已過才得到衣服，一天應該做。十天得到衣服當天就應該做。做衣服時應該有其他人相助，浣洗、染色、牽引、截斷、縫合、篸（zān，整理）、去除刺，橫向縫刺、縱向縫刺，縫刺邊緣，施加鈕釦，煮染、染色衣服，做凈後接受。如果一天恐怕不能完成，可以先粗略地做，隱藏起來使之完成，接受之後再細緻地縫刺。所以世尊說：『如果比丘的衣服已經完成，迦絺那衣（Kathina，功德衣）已經捨棄，甚至不足夠，就觸犯了尼薩耆波夜提罪（Nissaggiya Pacittiya，捨墮悔過）。』 佛陀住在舍衛城（Savatthi），廣泛地宣說如上內容。優缽羅比丘尼（Uppalavanna）的因緣應該廣泛地宣說，當時優缽羅比丘尼將僧祇支（Samghati，大衣）給予了尊者阿難陀（Ananda），這件衣服又臟又膩不乾淨。阿難陀拿著這件衣服，塗上泥土在太陽下曬，佛陀知道這件事。

【English Translation】 English version: If a Bhikkhu obtains a robe and neither makes it himself nor instructs another to make it, and even ten days pass, it is Nissaggiya (requiring forfeiture). If a Bhikkhu obtains a robe in the last ten days, intending to make a small-cut robe but makes a large-cut robe, other Bhikkhus should tell that Bhikkhu: 'Elder! You originally intended to make a small-cut robe, why are you now making a large-cut robe? You should do as originally planned.' If a Bhikkhu obtains a robe and neither makes it himself nor instructs another to make it, nor accepts it, nor makes it pure (Kappakaraṇa, making it allowable), whether he makes it or not, if the robe and remaining cloth exceed ten days, it is Nissaggiya. If a Bhikkhu obtains a robe in the first ten days, he should make it in the first ten days; if he obtains a robe in the middle ten days, he should make it in the middle ten days; if he obtains a robe in the last ten days, he should make it in the last ten days. If a Bhikkhu in the first ten days, after five days have passed, obtains the desired robe; the last five days of the first ten days; the first five days of the middle ten days, these ten days he should make the robe. If a Bhikkhu in the middle ten days, after the first five days have passed, obtains the desired robe, he should make the robe in the last five days of the middle ten days, the first five days of the last ten days, these ten days. If a Bhikkhu in the last ten days, after the first five days have passed, obtains the desired robe, he should make the robe within these five days. If a Bhikkhu in the last ten days, after six days have passed, obtains the desired robe, he should make it within four days. If he obtains a robe after seven days have passed, he should make it in three days. If he obtains a robe after eight days have passed, he should make it in two days. If he obtains a robe after nine days have passed, he should make it in one day. If he obtains a robe on the tenth day, he should make it on that day. When making a robe, others should assist, washing, dyeing, pulling, cutting, sewing, trimming, removing thorns, stitching horizontally, stitching lengthwise, stitching the edges, applying buttons, boiling and dyeing, dyeing the robe, making it pure and then accepting it. If it is feared that it cannot be completed in one day, one should roughly do it, conceal it to complete it, and then finely stitch it later. Therefore, the World Honored One said: 'If a Bhikkhu's robe is completed, the Kathina robe (Kathina, robe of merit) has been discarded, and it is even insufficient, it is Nissaggiya Pacittiya (requiring forfeiture and expiation).' The Buddha resided in Savatthi (Savatthi), extensively expounding as above. The story of Bhikkhuni Uppalavanna (Uppalavanna) should be extensively told. At that time, Bhikkhuni Uppalavanna gave a Samghati (Samghati, outer robe) to Venerable Ananda (Ananda), and the robe was dirty and greasy. Ananda, holding the robe, smeared it with mud and dried it in the sun, and the Buddha knew about this.

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問：「阿難陀！汝作何等？」答言：「世尊！是優缽羅比丘尼與我此僧祇支垢膩不凈，涂泥而曬。」佛問阿難陀：「汝與直貿易不？」答言：「不與。世尊！」佛告阿難陀：「應當與貿易，母人少利。」阿難陀不欲與，佛語阿難陀：「何以不與？」阿難陀白佛：「與何物？」佛語阿難陀：「王波斯匿所施劫貝，長十六肘廣八肘者與之。」阿難陀猶故不與，如《劫貝契經》廣說。

複次佛住舍衛城，廣說如上。時善生比丘尼將徒眾皆著弊壞衣，禮世尊足。佛知而故問：「諸比丘！此何等比丘尼，著弊壞衣而來詣我？」諸比丘白佛言：「世尊！此是善生比丘尼。」佛問諸比丘：「是善生比丘尼為得衣故不著？為無衣耶？」諸比丘言：「但得，已持與優陀夷。」

複次佛住舍衛城，廣說如上。時偷蘭難陀比丘尼將徒眾，皆著弊壞衣來詣世尊，頭面禮足。佛知而故問諸比丘：「此何等比丘尼，著弊壞衣而來詣我？」諸比丘白佛言：「世尊！此是偷蘭難陀比丘尼。」佛問諸比丘：「是偷蘭難陀比丘尼，為得衣故不著？為不得衣故不著。」諸比丘言：「但得，已持施阿難陀。」

複次佛住舍衛城，廣說如上。時蘇毗提比丘尼將徒眾，皆著弊壞衣來詣世尊，頭面禮足。佛知而故問諸比丘：「此何等比丘尼，著弊壞

【現代漢語翻譯】 現代漢語譯本 問：『阿難陀（Ānanda，佛陀的十大弟子之一）！你在做什麼？』阿難陀回答說：『世尊（Śākyamuni，對佛陀的尊稱）！是優缽羅（Utpalā，蓮花色）比丘尼（bhikkhunī，女性出家人）把這件僧祇支（saṃghāṭī，一種僧衣）弄髒了，塗滿了泥，現在正在曬。』佛陀問阿難陀：『你和她做交易了嗎？』阿難陀回答說：『沒有，世尊！』佛陀告訴阿難陀：『你應該和她做交易，這對老婦人有點好處。』阿難陀不願意和她交易，佛陀問阿難陀：『為什麼不願意？』阿難陀問佛陀：『用什麼東西和她交易？』佛陀告訴阿難陀：『用波斯匿王（Prasenajit，古代憍薩羅國國王）所施捨的劫貝（kṣauma，一種麻布），長十六肘，寬八肘的布給她。』阿難陀仍然不願意給，詳細情況如《劫貝契經》所說。

再次，佛陀住在舍衛城（Śrāvastī，古代憍薩羅國首都），詳細情況如上所述。當時，善生（Susima）比丘尼帶領她的徒眾都穿著破舊的衣服，禮拜世尊的腳。佛陀明知故問：『諸位比丘（bhikkhu，男性出家人）！這是哪位比丘尼，穿著破舊的衣服來拜見我？』諸位比丘回答佛陀說：『世尊！這是善生比丘尼。』佛陀問諸位比丘：『這位善生比丘尼是因為得到了衣服而不穿呢？還是因為沒有衣服呢？』諸位比丘說：『她得到了衣服，已經把它給了優陀夷（Udayin）。』

再次，佛陀住在舍衛城，詳細情況如上所述。當時，偷蘭難陀（Thullanandā）比丘尼帶領她的徒眾，都穿著破舊的衣服來拜見世尊，頭面禮拜佛足。佛陀明知故問諸位比丘：『這是哪位比丘尼，穿著破舊的衣服來拜見我？』諸位比丘回答佛陀說：『世尊！這是偷蘭難陀比丘尼。』佛陀問諸位比丘：『這位偷蘭難陀比丘尼，是因為得到了衣服而不穿呢？還是因為沒有得到衣服而不穿？』諸位比丘說：『她得到了衣服，已經把它施捨給阿難陀了。』

再次，佛陀住在舍衛城，詳細情況如上所述。當時，蘇毗提（Subhuti）比丘尼帶領她的徒眾，都穿著破舊的衣服來拜見世尊，頭面禮拜佛足。佛陀明知故問諸位比丘：『這是哪位比丘尼，穿著破舊的』

【English Translation】 English version Question: 'Ānanda (one of the ten principal disciples of the Buddha)! What are you doing?' Ānanda replied: 'Venerable Sir (Śākyamuni, a respectful term for the Buddha)! The bhikkhunī (female monastic) Utpalā (Lotus-colored) has soiled this saṃghāṭī (a type of monastic robe) with dirt and is now drying it.' The Buddha asked Ānanda: 'Did you trade with her?' Ānanda replied: 'No, Venerable Sir!' The Buddha told Ānanda: 'You should trade with her; it will be a small benefit to the old woman.' Ānanda was unwilling to trade with her, and the Buddha asked Ānanda: 'Why are you unwilling?' Ānanda asked the Buddha: 'What should I trade with her?' The Buddha told Ānanda: 'Give her the kṣauma (a type of linen cloth) donated by King Prasenajit (the king of Kosala), which is sixteen cubits long and eight cubits wide.' Ānanda was still unwilling to give it, as detailed in the 'Kṣauma Agreement Sutra'.

Again, the Buddha was staying in Śrāvastī (the capital of Kosala), and the details are as above. At that time, the bhikkhunī Susima (Well-born) led her followers, all wearing tattered clothes, to pay respects at the feet of the Venerable Sir. The Buddha, knowing full well, asked: 'Monks (bhikkhu, male monastic)! Which bhikkhunī is this, coming to see me wearing tattered clothes?' The monks replied to the Buddha: 'Venerable Sir! This is the bhikkhunī Susima.' The Buddha asked the monks: 'Is it that this bhikkhunī Susima does not wear clothes because she has obtained them, or because she has no clothes?' The monks said: 'She has obtained them and has already given them to Udayin.'

Again, the Buddha was staying in Śrāvastī, and the details are as above. At that time, the bhikkhunī Thullanandā (Fat Nanda) led her followers, all wearing tattered clothes, to see the Venerable Sir, bowing their heads to the ground at his feet. The Buddha, knowing full well, asked the monks: 'Which bhikkhunī is this, coming to see me wearing tattered clothes?' The monks replied to the Buddha: 'Venerable Sir! This is the bhikkhunī Thullanandā.' The Buddha asked the monks: 'Is it that this bhikkhunī Thullanandā does not wear clothes because she has obtained them, or because she has not obtained clothes?' The monks said: 'She has obtained clothes and has already donated them to Ānanda.'

Again, the Buddha was staying in Śrāvastī, and the details are as above. At that time, the bhikkhunī Subhuti (Good Existence) led her followers, all wearing tattered clothes, to see the Venerable Sir, bowing their heads to the ground at his feet. The Buddha, knowing full well, asked the monks: 'Which bhikkhunī is this, wearing tattered'

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衣而來詣我？」諸比丘白佛言：「世尊！此是蘇毗提比丘尼。」佛問諸比丘：「是蘇毗提比丘尼為得衣不著？為不得衣耶？」諸比丘言：「但得，已持施善解比丘。」

複次佛住舍衛城，廣說如上。有失利摩比丘尼將徒眾，皆著弊壞衣來詣世尊，頭面禮足。佛知而故問諸比丘：「此何等比丘尼，著弊壞衣來詣我所？」諸比丘白佛言：「世尊！此是失利摩比丘尼。」佛問諸比丘：「是失利摩比丘尼，為得衣不著？為不得衣耶？」諸比丘言：「但得，已持施僧。」佛問諸比丘：「若親里比丘尼著如是弊壞衣者，是親里比丘應取彼衣不？」答言：「不取。」世尊復問：「若親里比丘尼自衣弊壞，持衣物與親里比丘不？」答言：「不也。世尊！」佛言：「是故比丘！不應從非親里比丘尼邊取衣，除貿易。」佛告諸比丘：「依止舍衛城比丘皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘從非親里比丘尼取衣，除貿易，尼薩耆波夜提。」

比丘者，如上說。

非親里比丘尼者，非父親相續、非母親相續，是名非親里比丘尼。一親里、多非親里，多親里、一非親里，沙彌尼親里、比丘尼非親里，沙彌尼非親里、比丘尼親里，是中得衣，犯；離此二眾，無罪。

衣者：欽婆羅衣、劫貝衣、憍舍

【現代漢語翻譯】 現代漢語譯本：『穿著這樣的衣服來見我？』眾比丘回答佛說：『世尊！這是蘇毗提（Subhadda）比丘尼。』佛問眾比丘：『這位蘇毗提比丘尼，是得到了衣服卻不穿，還是沒有得到衣服呢？』眾比丘說：『她已經得到了衣服，並且已經佈施給善解比丘了。』

佛陀再次住在舍衛城（Savatthi），廣泛地宣說如上所述的教義。有一位失利摩（Srimati）比丘尼帶領她的徒眾，都穿著破舊的衣服來見世尊，頂禮佛足。佛陀明知故問眾比丘：『這些是什麼比丘尼，穿著破舊的衣服來我這裡？』眾比丘回答佛說：『世尊！這是失利摩比丘尼。』佛問眾比丘：『這位失利摩比丘尼，是得到了衣服卻不穿，還是沒有得到衣服呢？』眾比丘說：『她已經得到了衣服，並且已經佈施給僧團了。』佛問眾比丘：『如果親屬比丘尼穿著這樣破舊的衣服，這位親屬比丘應該拿走她的衣服嗎？』回答說：『不應該拿。』世尊又問：『如果親屬比丘尼自己的衣服破舊了，會把衣物給親屬比丘嗎？』回答說：『不會的，世尊！』佛說：『因此，比丘們！不應該從非親屬比丘尼那裡拿取衣服，除非是交易。』佛告訴眾比丘：『依止舍衛城的比丘都應當集合起來，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。如果比丘從非親屬比丘尼那裡拿取衣服，除非是交易，觸犯尼薩耆波夜提（Nissaggiya Pacittiya）。』

比丘（Bhikkhu）的定義，如上所述。

非親屬比丘尼的定義：不是父親血緣相續，也不是母親血緣相續的，這叫做非親屬比丘尼。一個親屬、多個非親屬，多個親屬、一個非親屬，沙彌尼（Samaneri）是親屬、比丘尼是非親屬，沙彌尼是非親屬、比丘尼是親屬，在這些情況下得到衣服，犯戒；離開這兩種情況，沒有罪。

衣服的種類：欽婆羅衣（Kimsukavatthu）、劫貝衣（Kappasika）、憍舍（Koseyya）

【English Translation】 English version: 'Wearing such clothes to come to me?' The bhikkhus replied to the Buddha, 'Venerable Sir! This is the bhikkhuni Subhadda (Subhadda).' The Buddha asked the bhikkhus, 'This bhikkhuni Subhadda, is it that she obtained clothes but does not wear them, or did she not obtain clothes?' The bhikkhus said, 'She has already obtained clothes, and has already given them to the bhikkhu who is skilled in understanding.'

Again, the Buddha stayed in Savatthi (Savatthi), extensively expounding the teachings as above. There was a bhikkhuni Srimati (Srimati) leading her followers, all wearing tattered clothes, who came to the World-Honored One, and bowed at his feet. The Buddha, knowing full well, asked the bhikkhus, 'What bhikkhunis are these, wearing tattered clothes to come to me?' The bhikkhus replied to the Buddha, 'Venerable Sir! This is the bhikkhuni Srimati.' The Buddha asked the bhikkhus, 'This bhikkhuni Srimati, is it that she obtained clothes but does not wear them, or did she not obtain clothes?' The bhikkhus said, 'She has already obtained clothes, and has already given them to the Sangha.' The Buddha asked the bhikkhus, 'If a relative bhikkhuni is wearing such tattered clothes, should this relative bhikkhu take her clothes?' They replied, 'He should not take them.' The World-Honored One further asked, 'If a relative bhikkhuni's own clothes are tattered, would she give her clothing to a relative bhikkhu?' They replied, 'No, Venerable Sir!' The Buddha said, 'Therefore, bhikkhus! One should not take clothes from a non-relative bhikkhuni, except for trade.' The Buddha told the bhikkhus, 'All the bhikkhus residing in Savatthi should gather together, because of ten benefits, I am establishing precepts for the bhikkhus, and even those who have already heard them should hear them again. If a bhikkhu takes clothes from a non-relative bhikkhuni, except for trade, it is an offense of Nissaggiya Pacittiya (Nissaggiya Pacittiya).'

The definition of Bhikkhu (Bhikkhu) is as described above.

The definition of a non-relative bhikkhuni: one who is not related through the lineage of the father, nor through the lineage of the mother, this is called a non-relative bhikkhuni. One relative, many non-relatives, many relatives, one non-relative, a Samaneri (Samaneri) who is a relative, a bhikkhuni who is a non-relative, a Samaneri who is a non-relative, a bhikkhuni who is a relative, in these cases, obtaining clothes is an offense; apart from these two situations, there is no offense.

Types of clothing: Kimsukavatthu (Kimsukavatthu), Kappasika (Kappasika), Koseyya (Koseyya)

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耶衣、芻摩衣、舍那衣、麻衣、軀物提衣。

取者，受彼施也。

除貿易者，佛說若貿易無罪。

尼薩耆波夜提者，是衣應僧中舍，波夜提，懺悔。不捨衣而悔者，得越比尼罪。波夜提者，如上說。

非親里比丘尼，自與使受、使與自受、自與自受、使與使受。自與使受者，比丘尼自手與衣，比丘遣使受。使與自受者，比丘尼遣使持衣與比丘，比丘自受。自與自受者，比丘尼自與衣，比丘自受。使與使受者，比丘尼遣使持衣與比丘，比丘遣使受。

若比丘從非親里比丘尼取衣，許貿易，不與、不教與、不自語、不教人語、還本衣、截本衣、減與、與異物、離見聞處、離界，是比丘得，波夜提罪。不與者，自不與。不教與者，不教他人與。不自語者，不自語比丘尼言：「后爾許時當與汝衣。」不教語者，不使他人語比丘尼言：「后爾許時當與汝衣。」還本衣者，還比丘尼先衣，是不應與，應與余衣。截者，截本衣還彼，是不名貿。減與者，得彼全衣已，與減小衣，是不名與，應與全足衣。與異物者，取彼衣已與缽、若小缽、若鍵镃，若以飲食及余物與，是不名貿，應與衣也。離見聞處者，若比丘取非親里比丘尼衣已，不與直、不教與、不自語、不教語、捨去、離見聞處，波夜提罪。離界

【現代漢語翻譯】 現代漢語譯本： 耶衣（粗糙的毛織品）、芻摩衣（樹皮纖維製成的衣物）、舍那衣（大麻纖維製成的衣物）、麻衣（亞麻纖維製成的衣物）、軀物提衣（破舊的布料縫製的衣物）。

『取者，受彼施也』的意思是接受別人的佈施。

除了貿易的情況，佛陀說如果貿易沒有罪過。

『尼薩耆波夜提』的意思是，這件衣服應該在僧團中捨棄，犯了波夜提罪，需要懺悔。如果不捨棄衣服而懺悔，就犯了越比尼罪。波夜提罪，如前面所說。

非親屬的比丘尼，自己給予或派人給予，或者自己接受或派人接受。『自與使受』是指比丘尼親手給予衣服，比丘派遣使者接受。『使與自受』是指比丘尼派遣使者拿著衣服給予比丘，比丘自己接受。『自與自受』是指比丘尼自己給予衣服，比丘自己接受。『使與使受』是指比丘尼派遣使者拿著衣服給予比丘，比丘派遣使者接受。

如果比丘從非親屬的比丘尼那裡接受衣服，允許貿易，但不給予、不教人給予、不親自說、不教人說、歸還原來的衣服、截斷原來的衣服、減少給予、給予不同的物品、離開見聞之處、離開結界，這位比丘就犯了波夜提罪。『不與』是指自己不給予。『不教與』是指不教他人給予。『不自語』是指不親自對比丘尼說：『之後過多久會給你衣服。』『不教語』是指不讓別人對比丘尼說：『之後過多久會給你衣服。』『還本衣』是指歸還比丘尼原來的衣服，這不應該，應該給予其他的衣服。『截者』是指截斷原來的衣服歸還給她，這不叫做貿易。『減與者』是指得到她全部的衣服后，給予減少變小的衣服，這不叫做給予，應該給予完整足夠的衣服。『與異物者』是指拿了她的衣服后，給予缽、或者小缽、或者鑰匙，或者用飲食以及其他物品給予，這不叫做貿易，應該給予衣服。『離見聞處者』是指如果比丘拿了非親屬比丘尼的衣服后，不給價錢、不教人給價錢、不親自說、不教人說、捨棄離開、離開見聞之處，就犯了波夜提罪。離開結界。

【English Translation】 English version: Yeya (coarse woolen cloth), Chuma garment (clothing made of bark fiber), Shana garment (clothing made of hemp fiber), Ma garment (clothing made of flax fiber), Kudravasti garment (clothing sewn from old rags).

'Taking' means receiving their offering.

Except for trade, the Buddha said that if there is trade, there is no offense.

'Nissaggiya Pacittiya' means that this garment should be forfeited within the Sangha, and it is an offense of Pacittiya, requiring confession. If one confesses without forfeiting the garment, one commits an offense of Thullaccaya. Pacittiya, as mentioned above.

A Bhikkhuni who is not a relative, gives herself or has someone give, or receives herself or has someone receive. 'Giving herself and having someone receive' means the Bhikkhuni gives the garment with her own hand, and the Bhikkhu sends a messenger to receive it. 'Having someone give and receiving herself' means the Bhikkhuni sends a messenger to give the garment to the Bhikkhu, and the Bhikkhu receives it himself. 'Giving herself and receiving himself' means the Bhikkhuni gives the garment herself, and the Bhikkhu receives it himself. 'Having someone give and having someone receive' means the Bhikkhuni sends a messenger to give the garment to the Bhikkhu, and the Bhikkhu sends a messenger to receive it.

If a Bhikkhu takes a garment from a Bhikkhuni who is not a relative, allowing trade, but does not give, does not instruct to give, does not speak himself, does not instruct others to speak, returns the original garment, cuts the original garment, gives less, gives different items, leaves the place of sight and hearing, leaves the boundary, that Bhikkhu commits an offense of Pacittiya. 'Not giving' means not giving himself. 'Not instructing to give' means not instructing others to give. 'Not speaking himself' means not saying to the Bhikkhuni himself: 'After such and such a time, I will give you a garment.' 'Not instructing to speak' means not having others say to the Bhikkhuni: 'After such and such a time, I will give you a garment.' 'Returning the original garment' means returning the Bhikkhuni's original garment, which should not be done; other garments should be given. 'Cutting' means cutting the original garment and returning it to her, which is not called trade. 'Giving less' means after receiving her entire garment, giving a smaller garment, which is not called giving; a complete and sufficient garment should be given. 'Giving different items' means taking her garment and giving a bowl, or a small bowl, or a key, or giving food and drink or other items, which is not called trade; a garment should be given. 'Leaving the place of sight and hearing' means if a Bhikkhu takes a garment from a Bhikkhuni who is not a relative, and does not give the price, does not instruct to give the price, does not speak himself, does not instruct others to speak, abandons and leaves, leaves the place of sight and hearing, he commits an offense of Pacittiya. Leaving the boundary.

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者，若比丘取非親里比丘尼衣已，不與直、不自與、不教與、不自語、不教語、捨去、出界二十五肘，波夜提。若比丘取非親里比丘尼衣已，不與直、不自與、不教與、不自語、不教語；若坐、若臥、若入定、皆得波夜提罪。若非親里比丘尼，與知識沙彌衣，作是言：「沙彌！我與汝是衣。汝持是衣，與某甲比丘，可得福德。」比丘取者，無罪。如是沙彌尼、式叉摩尼、優婆塞，乃至諸優婆夷言：「我與汝此衣。汝持此衣施與尊者某甲比丘，可得功德。」比丘取者，無罪。若比丘尼語比丘言：「借尊者此衣，隨意著。」比丘得著，乃至破還，無罪。若眾多比丘尼與一比丘衣，是一比丘應各各與眾多比丘尼貿衣，亦得以一衣與眾多比丘尼，語言：「姊妹！通貿衣。」一比丘尼若別與眾多比丘衣，眾多比丘應各各別與一比丘尼貿易衣，亦得共與一衣，語言：「姊妹！此衣通貿衣。」若眾多比丘尼與眾多比丘衣，眾多比丘應還與眾多比丘尼貿衣。若一比丘尼與一比丘衣，一比丘應還與一比丘尼貿衣。若比丘尼與比丘，若缽、若小缽、若鍵镃、若飲食，及余小小物，盡得取，無罪。是故說：「若比丘從非親里比丘尼取衣，除貿易，尼薩耆波夜提。」

摩訶僧祇律卷第八 大正藏第 22 冊 No. 1425 摩訶僧

【現代漢語翻譯】 現代漢語譯本 如果比丘拿了非親屬比丘尼（bhikkhuni，佛教女出家人）的衣服，沒有給錢，不是自己給的，不是教別人給的，不是自己說的，不是教別人說的，就丟棄，扔到二十五肘（hasta，古代印度長度單位，約等於半米）之外的地方，犯波夜提（pāyattika，一種輕罪）。如果比丘拿了非親屬比丘尼的衣服，沒有給錢，不是自己給的，不是教別人給的，不是自己說的，不是教別人說的；無論是坐著、躺著、還是入定，都犯波夜提罪。如果非親屬比丘尼，給認識的沙彌（sāmaṇera，佛教男出家見習者）衣服，說：『沙彌！我把這件衣服給你。你拿著這件衣服，給某甲比丘，可以得到福德。』比丘拿了，沒有罪。像這樣，沙彌尼（sāmaṇerī，佛教女出家見習者）、式叉摩尼（śikṣamāṇā，佛教預備女出家人）、優婆塞（upāsaka，佛教男居士），乃至各位優婆夷（upāsikā，佛教女居士）說：『我把這件衣服給你。你拿著這件衣服施捨給尊者某甲比丘，可以得到功德。』比丘拿了，沒有罪。如果比丘尼對比丘說：『借尊者這件衣服，隨意穿。』比丘可以穿，乃至穿破了還回去，沒有罪。如果眾多比丘尼給一個比丘衣服，這個比丘應該各自與眾多比丘尼交換衣服，也可以用一件衣服與眾多比丘尼交換，說：『姊妹！一起交換衣服。』一個比丘尼如果分別給眾多比丘衣服，眾多比丘應該各自與一個比丘尼交換衣服，也可以一起用一件衣服交換，說：『姊妹！這件衣服一起交換。』如果眾多比丘尼給眾多比丘衣服，眾多比丘應該還與眾多比丘尼交換衣服。如果一個比丘尼給一個比丘衣服，一個比丘應該還與一個比丘尼交換衣服。如果比丘尼給比丘，無論是缽（patra，食器）、小缽、鍵镃（一種工具）、飲食，以及其他小物件，都可以拿，沒有罪。所以說：『如果比丘從非親屬比丘尼那裡拿衣服，除了交換，犯尼薩耆波夜提（nissaggiya pāyattika，一種需要捨棄物品的輕罪）。』 《摩訶僧祇律》卷第八

【English Translation】 English version If a bhikkhu (Buddhist monk) takes robes from a bhikkhuni (Buddhist nun) who is not a relative, without giving payment, not giving it himself, not instructing others to give it, not speaking of it himself, not instructing others to speak of it, and discards it, placing it beyond twenty-five hasta (cubits, an ancient Indian unit of length, approximately half a meter), it is a pāyattika (a minor offense). If a bhikkhu takes robes from a bhikkhuni who is not a relative, without giving payment, not giving it himself, not instructing others to give it, not speaking of it himself, not instructing others to speak of it; whether sitting, lying down, or entering into meditation, he commits a pāyattika offense. If a bhikkhuni who is not a relative gives robes to a familiar sāmaṇera (Buddhist novice monk), saying: 'Sāmaṇera! I give you this robe. Take this robe and give it to Bhikkhu so-and-so, and you will gain merit.' If the bhikkhu takes it, there is no offense. Similarly, if a sāmaṇerī (Buddhist novice nun), a śikṣamāṇā (Buddhist probationary nun), an upāsaka (Buddhist male lay follower), or even upāsikā (Buddhist female lay follower) say: 'I give you this robe. Take this robe and give it to Venerable Bhikkhu so-and-so, and you will gain merit.' If the bhikkhu takes it, there is no offense. If a bhikkhuni says to a bhikkhu: 'Venerable, borrow this robe and wear it as you please.' The bhikkhu may wear it, and even if it is worn out and returned, there is no offense. If many bhikkhunis give robes to one bhikkhu, that bhikkhu should exchange robes individually with the many bhikkhunis, or he may exchange one robe with the many bhikkhunis, saying: 'Sisters! Let's exchange robes together.' If one bhikkhuni gives robes separately to many bhikkhus, the many bhikkhus should each exchange robes separately with the one bhikkhuni, or they may exchange one robe together, saying: 'Sister! Let's exchange this robe together.' If many bhikkhunis give robes to many bhikkhus, the many bhikkhus should exchange robes back with the many bhikkhunis. If one bhikkhuni gives robes to one bhikkhu, the one bhikkhu should exchange robes back with the one bhikkhuni. If a bhikkhuni gives a bhikkhu a patra (bowl), a small bowl, a key, food, or other small items, he may take them all without offense. Therefore, it is said: 'If a bhikkhu takes robes from a bhikkhuni who is not a relative, except for exchange, it is a nissaggiya pāyattika (an offense requiring forfeiture).' Mahāsaṃghika Vinaya, Scroll 8

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祇律

摩訶僧祇律卷第九

東晉天竺三藏佛陀跋陀羅共法顯譯明三十尼薩耆波夜提法之二

佛住舍衛城，爾時尊者優陀夷持衣與大愛道比丘尼，作是言：「善哉瞿曇彌！此衣為我浣染打。」時大愛道即為浣染打已，送還語優陀夷言：「此衣已浣染打訖，今故送還。」優陀夷即咒愿：「得樂無病。」送置房裡。時大愛道持衣與優陀夷已，往詣佛所頭面禮足卻住一面。佛知而故問：「瞿曇彌！汝手上何以有染色？」答言：「世尊！我為優陀夷浣染衣，故手有染色。」瞿曇彌去不久。佛告諸比丘：「云何優陀夷乃使行道比丘尼浣染衣，妨廢比丘尼業？」

複次佛住舍衛城，爾時長老阿難陀，是偷蘭難陀比丘尼本二，不善觀察，與不凈衣浣，作是言：「姊！為我浣染打此衣。」時偷蘭難陀，即持此衣到精舍，舒看見不凈著衣，即以此衣示諸比丘尼作是言：「汝等看此衣上，是丈夫丈夫相。」時諸比丘尼語偷蘭難陀言：「如是應覆藏之物，云何示人？若欲浣者應浣，若不浣者應舉。」時偷蘭難陀比丘尼，語諸比丘尼言：「此有何可恥使我藏之？此是丈夫丈夫之相。」更復舉示諸比丘尼。時六群比丘去比丘尼不遠，聞是語已拍手大笑：「奇事！奇事！」時諸比丘聞是語已，即以是事往白世尊。佛言：「

【現代漢語翻譯】 現代漢語譯本 《祇律》

《摩訶僧祇律》卷第九

東晉天竺三藏佛陀跋陀羅（Buddhabhadra）共法顯（Faxian）譯明三十尼薩耆波夜提法之二

佛陀住在舍衛城（Shravasti），當時尊者優陀夷（Udayin）拿著一件衣服給大愛道比丘尼（Mahaprajapati Gautami），說道：『善哉，瞿曇彌！這件衣服請你為我洗染縫補。』當時大愛道（Mahaprajapati）就為他洗染縫補完畢，送還給優陀夷（Udayin）說：『這件衣服已經洗染縫補好了，現在送還給你。』優陀夷（Udayin）就祝願說：『愿你快樂無病。』然後把衣服放在房間里。當時大愛道（Mahaprajapati）把衣服交給優陀夷（Udayin）后，前往佛陀處，頭面禮足，退到一旁站立。佛陀明知故問：『瞿曇彌（Gautami）！你手上為什麼有染色的痕跡？』回答說：『世尊！我為優陀夷（Udayin）洗染衣服，所以手上有了染色。』瞿曇彌（Gautami）離開后不久。佛陀告訴眾比丘：『優陀夷（Udayin）怎麼能使正在修行的比丘尼洗染衣服，妨礙比丘尼的修行呢？』

再次，佛陀住在舍衛城（Shravasti），當時長老阿難陀（Ananda），是偷蘭難陀比丘尼（Thullananda）的舊相識，沒有仔細觀察，把不乾淨的衣服拿去洗，說道：『姊妹！為我洗染縫補這件衣服。』當時偷蘭難陀（Thullananda），就拿著這件衣服到精舍，展開看見不乾淨的著衣，就拿著這件衣服給眾比丘尼看，說道：『你們看這件衣服上，是丈夫的性器官。』當時眾比丘尼對偷蘭難陀（Thullananda）說：『這種應該遮蓋的東西，怎麼能給人看呢？如果想洗就洗，如果不想洗就應該丟棄。』當時偷蘭難陀比丘尼（Thullananda）對眾比丘尼說：『這有什麼可恥的要我遮蓋？這是丈夫的性器官。』又再次舉起來給眾比丘尼看。當時六群比丘離比丘尼不遠，聽到這些話后拍手大笑：『奇事！奇事！』當時眾比丘聽到這些話后，就把這件事稟告世尊。佛陀說：

【English Translation】 English version The Pratimoksha

Mahasamghika-vinaya, Scroll 9

Translated by the Tripiṭaka Master Buddhabhadra (Buddhabhadra) from India, Eastern Jin Dynasty, together with Faxian (Faxian), explaining the second of the thirty Nisaaggiya Pacittiya Dharmas.

The Buddha was residing in Shravasti (Shravasti). At that time, the Venerable Udayin (Udayin) took a robe to the Bhikkhuni Mahaprajapati Gautami (Mahaprajapati Gautami), saying: 'Excellent, Gautami! Please wash, dye, and beat this robe for me.' Thereupon, Mahaprajapati (Mahaprajapati) washed, dyed, and beat it, and returned it to Udayin (Udayin), saying: 'This robe has been washed, dyed, and beaten, and is now returned to you.' Udayin (Udayin) then gave a blessing: 'May you be happy and free from illness,' and placed it in his room. After Mahaprajapati (Mahaprajapati) gave the robe to Udayin (Udayin), she went to the Buddha, bowed her head to his feet, and stood to one side. The Buddha, knowing the situation, asked: 'Gautami (Gautami)! Why are there dye stains on your hands?' She replied: 'Venerable One! I washed and dyed a robe for Udayin (Udayin), so there are dye stains on my hands.' Gautami (Gautami) left not long after. The Buddha said to the Bhikkhus: 'How can Udayin (Udayin) have a Bhikkhuni who is practicing the Dharma wash and dye robes, hindering the Bhikkhuni's practice?'

Again, the Buddha was residing in Shravasti (Shravasti). At that time, the Elder Ananda (Ananda), an acquaintance of the Bhikkhuni Thullananda (Thullananda), without careful consideration, took an unclean robe to be washed, saying: 'Sister! Please wash, dye, and beat this robe for me.' Thereupon, Thullananda (Thullananda) took the robe to the monastery, unfolded it, saw the unclean garment, and showed the robe to the Bhikkhunis, saying: 'Look at this robe, it has the male organ on it.' The Bhikkhunis said to Thullananda (Thullananda): 'How can you show such things that should be covered? If you want to wash it, wash it; if you don't want to wash it, you should discard it.' Then the Bhikkhuni Thullananda (Thullananda) said to the Bhikkhunis: 'What is shameful about this that I should cover it? This is the male organ.' She then raised it again to show the Bhikkhunis. At that time, the group of six Bhikkhus were not far from the Bhikkhunis, and upon hearing these words, they clapped their hands and laughed loudly: 'Strange! Strange!' When the Bhikkhus heard these words, they reported the matter to the World Honored One. The Buddha said:

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呼阿難陀來。」即呼來已，佛問阿難陀：「汝實爾不？」答言：「實爾，不善看故與。」佛告諸比丘：「設使親里比丘有此不凈衣，當與親里比丘尼浣不？」答言：「不與。世尊！」佛言：「設使親里比丘尼，見親里比丘有此可覆藏之事，當出示人不？」答言：「不示。世尊！」佛告諸比丘：「親里比丘尼，尚不應使浣不凈衣。云何使非親里比丘尼浣故衣？從今已后不聽。」佛告諸比丘：「依止舍衛城比丘皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘使非親里比丘尼浣故衣、若染、若打，尼薩耆波夜提。」

比丘者，如上說。

非親里者，非父親相續、非母親相續。

故衣者，乃至經一枕頭，名為故。衣者，如上說。

浣者，除垢膩。

染者，根染、皮染、葉染、花染、果染，如是等種種染。

打者，乃至手打一下。

尼薩耆者，是衣應僧中舍，波夜提罪應悔過。不捨而悔，越比尼罪。波夜提者，如上說。

自與使受、使與自受、自與自受、使與使受。自與使受者，比丘自與，比丘尼遣使受，比丘尼自浣。使與自受者，比丘遣使持衣與，比丘尼自受浣。自與自受者，比丘手自與，比丘尼自受浣。使與使受者，比丘遣使與，比丘尼遣使受、自浣染打

【現代漢語翻譯】 現代漢語譯本 佛陀呼喚阿難陀（Ananda，佛陀的侍者）前來。阿難陀來后，佛陀問阿難陀：『你真的這樣做了嗎？』阿難陀回答說：『確實如此，因為沒有好好照看才給了她。』佛陀告訴眾比丘（bhiksu，男性出家人）：『即使是親戚關係的比丘有不乾淨的衣服，應當交給親戚關係的比丘尼（bhiksuni，女性出家人）洗嗎？』回答說：『不應當，世尊！』佛陀說：『即使是親戚關係的比丘尼，看到親戚關係的比丘有應該遮掩的事情，應當告訴別人嗎？』回答說：『不應當，世尊！』佛陀告訴眾比丘：『親戚關係的比丘尼，尚且不應該讓她洗不乾淨的衣服。怎麼能讓非親戚關係的比丘尼洗舊衣服呢？從今以後不允許這樣做。』佛陀告訴眾比丘：『依止舍衛城（Sravasti）的比丘都應當集合起來，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。如果比丘讓非親戚關係的比丘尼洗舊衣服，無論是洗、是染色、是捶打，犯尼薩耆波夜提（Nissaggiya Pacittiya，一種戒律罪名）。』

比丘的定義，如前所述。

非親戚關係，指非父親血緣相續、非母親血緣相續。

舊衣服，哪怕是經過一個枕頭，也稱為舊。衣服的定義，如前所述。

洗，指去除污垢油膩。

染色，指用根染色、用皮染色、用葉染色、用花染色、用果染色，像這樣等等各種染色。

捶打，哪怕是用手打一下。

尼薩耆的含義是，這件衣服應當在僧團中捨棄，犯波夜提罪應當懺悔。不捨棄而懺悔，是越比尼罪（越毘尼罪，更高一級的罪）。波夜提的定義，如前所述。

自己給讓她人接受、讓她人給讓自己接受、自己給讓自己接受、讓她人給讓她人接受。自己給讓她人接受，指比丘自己給，比丘尼派人接受，比丘尼自己洗。讓她人給讓自己接受，指比丘派人拿衣服給，比丘尼自己接受並洗。自己給讓自己接受，指比丘親手給，比丘尼自己接受並洗。讓她人給讓她人接受，指比丘派人給，比丘尼派人接受、自己洗染色捶打。

【English Translation】 English version Then the Buddha called Ananda (Ananda, the Buddha's attendant). After Ananda arrived, the Buddha asked him, 'Is it true that you did this?' Ananda replied, 'It is true, I gave it to her because I didn't take good care of it.' The Buddha told the bhikkhus (bhiksu, male monastic): 'Even if a bhikkhu who is a relative has unclean robes, should they be given to a bhikkhuni (bhiksuni, female monastic) who is a relative to wash?' They replied, 'They should not, World-Honored One!' The Buddha said, 'Even if a bhikkhuni who is a relative sees that a bhikkhu who is a relative has something that should be concealed, should she show it to others?' They replied, 'She should not, World-Honored One!' The Buddha told the bhikkhus: 'A bhikkhuni who is a relative should not even be allowed to wash unclean robes. How can you allow a bhikkhuni who is not a relative to wash old robes? From now on, this is not allowed.' The Buddha told the bhikkhus: 'All the bhikkhus residing in Sravasti (Sravasti) should gather together. Because of ten benefits, I am establishing precepts for the bhikkhus, and those who have already heard them should hear them again. If a bhikkhu causes a bhikkhuni who is not a relative to wash old robes, whether washing, dyeing, or beating them, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, a type of monastic offense).'

The definition of bhikkhu is as previously stated.

'Not a relative' means not related by paternal lineage or maternal lineage.

'Old robe' means even if it has been used as a pillow once, it is considered old. The definition of 'robe' is as previously stated.

'Washing' means removing dirt and grease.

'Dyeing' means dyeing with roots, dyeing with bark, dyeing with leaves, dyeing with flowers, dyeing with fruits, and so on, all kinds of dyeing.

'Beating' means even striking once with the hand.

Nissaggiya means that this robe should be relinquished to the Sangha (monastic community), and the Pacittiya offense should be confessed. Confessing without relinquishing is a Thullaccaya offense (a more serious offense). The definition of Pacittiya is as previously stated.

'Giving oneself and causing another to receive,' 'causing another to give and oneself to receive,' 'giving oneself and receiving oneself,' 'causing another to give and causing another to receive.' 'Giving oneself and causing another to receive' means the bhikkhu gives it himself, the bhikkhuni sends someone to receive it, and the bhikkhuni washes it herself. 'Causing another to give and oneself to receive' means the bhikkhu sends someone to give the robe, and the bhikkhuni receives and washes it herself. 'Giving oneself and receiving oneself' means the bhikkhu gives it with his own hand, and the bhikkhuni receives and washes it herself. 'Causing another to give and causing another to receive' means the bhikkhu sends someone to give it, and the bhikkhuni sends someone to receive it, and washes, dyes, and beats it herself.

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，尼薩耆波夜提。若比丘語浣即浣、語染便染、語打即打，尼薩耆。若比丘使非親里比丘尼浣衣便染、教染便打、教打便浣；教作而不作、不教作便作，越比尼罪。若比丘語非親里比丘尼，浣衣便染打、教染便浣打、教打便浣染、教作而不作、不教作便作，越比尼罪。

若比丘與親裡衣、非親里浣；若與非親里、親里浣；若與親里、親里浣；若與非親里、非親里浣。與親里、非親里浣者，若比丘母姊妹出家，比丘持衣與令浣，彼比丘尼持衣還精舍。是尼有弟子尼語言：「阿阇梨有作事，我當作。」便取衣浣染打，是比丘無罪，是名與親里、非親里浣。與非親里、親里浣者，若比丘與非親里比丘尼衣令浣染打，是比丘尼持衣還精舍，是比丘有母姊妹出家，識是衣便問是比丘尼言：「彼是誰衣？」答言：「某比丘衣。」是親里尼便作是念：「某甲不知比尼，無令此比丘得尼薩耆罪。」即取衣浣，是比丘犯越比尼罪，是名與非親里親里浣。與親里、親里浣者，若比丘母姊妹出家，是比丘持衣與浣。彼比丘尼言：「我羸病。」比丘言：「汝有弟子強健者，應使浣。」便教浣，教浣已自持來，是比丘得尼薩耆罪。若不教而自使浣者，無罪，是名與親里親里浣。若比丘與非親里比丘尼衣，非親里比丘尼浣染打者，尼薩耆波夜

【現代漢語翻譯】 現代漢語譯本：尼薩耆波夜提（Nissaggiya Pacittiya，一種戒律）。如果比丘對比丘尼說『洗』她就洗，說『染』她就染，說『打』她就打，犯尼薩耆罪。如果比丘使非親屬的比丘尼洗衣服、染色，教唆染色、毆打，教唆毆打、洗滌；教她做她不做，不教她做她卻做，犯越比尼罪。如果比丘對非親屬的比丘尼說，洗衣服就染色毆打，教唆染色就洗滌毆打，教唆毆打就洗滌染色，教她做她不做，不教她做她卻做，犯越比尼罪。 如果比丘把衣服給親屬，卻讓非親屬洗；如果給非親屬，卻讓親屬洗；如果給親屬，讓親屬洗；如果給非親屬，讓非親屬洗。給親屬卻讓非親屬洗的情況是，如果比丘的母親或姐妹出家，比丘把衣服給她們讓洗，這位比丘尼把衣服帶回精舍。她的弟子尼姑說：『阿阇梨（Acariya，導師）有事要做，我來做吧。』就拿去洗染打，這位比丘沒有罪，這叫做給親屬卻讓非親屬洗。給非親屬卻讓親屬洗的情況是，如果比丘把衣服給非親屬的比丘尼讓洗染打，這位比丘尼把衣服帶回精舍，這位比丘有出家的母親或姐妹，認出這件衣服就問這位比丘尼說：『這是誰的衣服？』回答說：『是某比丘的衣服。』這位親屬尼姑就想：『某甲（比丘的名字）不懂比尼（Vinaya，戒律），不能讓這位比丘犯尼薩耆罪。』就拿去洗，這位比丘犯越比尼罪，這叫做給非親屬卻讓親屬洗。給親屬讓親屬洗的情況是，如果比丘的母親或姐妹出家，這位比丘把衣服給她們洗。這位比丘尼說：『我身體虛弱。』比丘說：『你有強壯的弟子，應該讓她們洗。』就教她們洗，教完后自己拿來，這位比丘犯尼薩耆罪。如果不教而自己使喚她們洗，沒有罪，這叫做給親屬讓親屬洗。如果比丘把衣服給非親屬的比丘尼，非親屬的比丘尼洗染打，犯尼薩耆波夜提（Nissaggiya Pacittiya，一種戒律）。

【English Translation】 English version: Nissaggiya Pacittiya (a type of monastic rule). If a bhikkhu (monk) tells a bhikkhuni (nun), 'Wash,' and she washes; says 'Dye,' and she dyes; says 'Beat,' and she beats, it is a Nissaggiya offense. If a bhikkhu causes a bhikkhuni who is not a relative to wash clothes, to dye; instigates dyeing, beating; instigates beating, washing; tells her to do something and she doesn't do it, or doesn't tell her to do something and she does it, it is a transgression offense. If a bhikkhu tells a bhikkhuni who is not a relative that washing clothes leads to dyeing and beating, instigating dyeing leads to washing and beating, instigating beating leads to washing and dyeing, tells her to do something and she doesn't do it, or doesn't tell her to do something and she does it, it is a transgression offense. If a bhikkhu gives clothes to a relative, but has a non-relative wash them; if he gives them to a non-relative, but has a relative wash them; if he gives them to a relative, and has a relative wash them; if he gives them to a non-relative, and has a non-relative wash them. Giving to a relative but having a non-relative wash them is this: if a bhikkhu's mother or sister has gone forth (become a nun), the bhikkhu gives them clothes to wash, and that bhikkhuni takes the clothes back to the monastery. Her student nun says: 'Acariya (teacher) has things to do, I will do it.' And takes the clothes to wash, dye, and beat, that bhikkhu is without offense, this is called giving to a relative but having a non-relative wash them. Giving to a non-relative but having a relative wash them is this: if a bhikkhu gives clothes to a non-relative bhikkhuni to wash, dye, and beat, that bhikkhuni takes the clothes back to the monastery, and that bhikkhu has a mother or sister who has gone forth, recognizes the clothes and asks that bhikkhuni: 'Whose clothes are these?' She replies: 'They are the clothes of so-and-so bhikkhu.' That relative nun then thinks: 'So-and-so (the bhikkhu's name) does not understand the Vinaya (monastic discipline), I must not let this bhikkhu incur a Nissaggiya offense.' And takes the clothes to wash, that bhikkhu commits a transgression offense, this is called giving to a non-relative but having a relative wash them. Giving to a relative and having a relative wash them is this: if a bhikkhu's mother or sister has gone forth, that bhikkhu gives them clothes to wash. That bhikkhuni says: 'I am weak and ill.' The bhikkhu says: 'You have strong and healthy students, you should have them wash.' And instructs them to wash, and after instructing them, they bring them themselves, that bhikkhu commits a Nissaggiya offense. If he does not instruct them but they themselves wash them, there is no offense, this is called giving to a relative and having a relative wash them. If a bhikkhu gives clothes to a non-relative bhikkhuni, and the non-relative bhikkhuni washes, dyes, and beats them, it is a Nissaggiya Pacittiya (a type of monastic rule).

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提，是名與非親里、非親里浣。

若比丘持衣及染，具寄比丘尼精舍，去餘閒靖處安居。是比丘尼夏后因自浣染衣過，為比丘浣染衣。比丘安居竟，還索衣欲浣染。比丘尼言：「我已浣染竟。」是比丘不犯。若比丘寄衣時作是念：「彼當爲我浣染打。」后浣染打者，尼薩耆波夜提。若比丘著垢膩衣，詣比丘尼精舍，非親里比丘尼禮比丘足問言：「衣被何以垢膩無人浣染耶？」答言：「無人浣。」是比丘尼信心，即便入房取衣與比丘著，留此衣與浣染打，無罪。是比丘于余時作意，故著垢膩衣去作是念：「比丘尼見已自當為我浣。」作是意浣者，尼薩耆波夜提。若比丘入聚落中，若值狂象車馬濽泥，污比丘衣，即往到比丘尼精舍，令比丘尼湔者，尼薩耆波夜提，以不可截故都舍。若比丘尼灌水，比丘自浣者，無罪。若比丘於一處浣染衣時，齋日比丘尼遊行，禮諸精舍過，禮諸比丘足，見比丘浣衣。諸比丘尼言：「阿阇梨無人浣衣耶？」答言：「無人。」是比丘尼信心故語比丘言：「止！我當爲浣。」比丘聽隨意浣者，無罪。若是比丘于齋日故浣衣，作是念言：「比丘尼必來當爲我浣。」若與浣者，尼薩耆波夜提。若比丘有多尼弟子，雖不得令浣染打，得令拾薪、取水煮染、取食行水、持扇扇、食竟收缽，一切事得

【現代漢語翻譯】 現代漢語譯本： 『提』，是指非親屬關係的比丘尼，以及非親屬關係的比丘尼負責浣洗衣物。

如果比丘將衣物和染料寄存在比丘尼的精舍，自己則到清靜的地方安居。安居期間，比丘尼因為自己浣洗衣物而順便幫比丘浣洗衣物。比丘安居結束后，想要取回衣物進行洗染。比丘尼說：『我已經洗染好了。』這種情況下，比丘不犯戒。如果比丘寄放衣物時心想：『她們會為我洗染縫補的。』之後比丘尼真的洗染縫補了，比丘犯捨墮罪。

如果比丘穿著又臟又油膩的衣服，前往比丘尼的精舍，非親屬關係的比丘尼禮拜比丘的腳，問道：『您的衣服為什麼這麼臟，沒有人洗染呢？』比丘回答：『沒有人洗。』這位比丘尼出於信心，就進入房間，拿出衣服給比丘穿，留下這件臟衣服幫他洗染縫補，比丘無罪。如果比丘平時故意穿著臟衣服去，心裡想著：『比丘尼看到后一定會幫我洗的。』如果比丘尼真的幫他洗了，比丘犯捨墮罪。

如果比丘進入村落，遇到發狂的象、車輛或馬匹濺泥，弄髒了比丘的衣服，就去比丘尼的精舍，讓比丘尼清洗，比丘犯捨墮罪，因為這種情況無法避免，所以全部捨棄。

如果比丘尼在澆水，比丘自己洗衣服，沒有罪。如果比丘在一個地方洗染衣服，齋日時比丘尼們來禮拜各個精舍，禮拜各位比丘的腳，看到比丘在洗衣服。比丘尼們問道：『阿阇梨（Achariya，導師）沒有人洗衣服嗎？』比丘回答：『沒有人。』這些比丘尼出於信心，對比丘說：『停下！我來幫您洗。』比丘聽任她們隨意洗，沒有罪。如果是比丘在齋日故意洗衣服，心裡想著：『比丘尼們一定會來幫我洗的。』如果比丘尼真的幫他洗了，比丘犯捨墮罪。

如果比丘有很多比丘尼弟子，雖然不能讓她們洗染縫補，但可以讓他們撿柴、取水煮染料、取食物、行水（供水）、持扇扇風、飯後收拾缽，所有這些事情都可以。

【English Translation】 English version: 'Ti' refers to a Bhikkhuni (female monastic) who is not a relative, and a Bhikkhuni who is not a relative is responsible for washing clothes.

If a Bhikkhu (male monastic) leaves his robes and dyes at a Bhikkhuni's monastery and goes to a quiet place to observe the rains retreat (Vassa). During the retreat, the Bhikkhuni, while washing her own robes, also washes the Bhikkhu's robes. When the Bhikkhu finishes the retreat, he asks for his robes back to wash and dye them. The Bhikkhuni says, 'I have already washed and dyed them.' In this case, the Bhikkhu does not commit an offense. If the Bhikkhu, when leaving his robes, thinks, 'They will wash, dye, and mend them for me,' and the Bhikkhuni actually washes, dyes, and mends them, the Bhikkhu commits a Nissaggiya Pacittiya (an offense requiring forfeiture).

If a Bhikkhu, wearing dirty and greasy robes, goes to a Bhikkhuni's monastery, and a Bhikkhuni who is not a relative bows at the Bhikkhu's feet and asks, 'Why are your robes so dirty? Is there no one to wash and dye them?' The Bhikkhu replies, 'There is no one to wash them.' If the Bhikkhuni, out of faith, goes into the room, takes out robes for the Bhikkhu to wear, and leaves the dirty robes to wash, dye, and mend for him, the Bhikkhu is without fault. If the Bhikkhu usually intentionally wears dirty robes, thinking, 'The Bhikkhuni will see them and wash them for me,' and the Bhikkhuni actually washes them for him, the Bhikkhu commits a Nissaggiya Pacittiya.

If a Bhikkhu enters a village and encounters a mad elephant, vehicles, or horses splashing mud, soiling the Bhikkhu's robes, and he goes to a Bhikkhuni's monastery to have the Bhikkhuni wash them, the Bhikkhu commits a Nissaggiya Pacittiya, because this situation cannot be avoided, so all is forfeited.

If the Bhikkhuni is watering, and the Bhikkhu washes his own robes, there is no offense. If a Bhikkhu is washing and dyeing robes in one place, and on a Uposatha (observance) day the Bhikkhunis come to pay respects to the various monasteries, bow at the feet of the Bhikkhus, and see the Bhikkhu washing robes. The Bhikkhunis ask, 'Achariya (Achariya, teacher), is there no one to wash your robes?' The Bhikkhu replies, 'There is no one.' If these Bhikkhunis, out of faith, say to the Bhikkhu, 'Stop! I will wash them for you,' and the Bhikkhu allows them to wash as they please, there is no offense. If the Bhikkhu intentionally washes robes on an Uposatha day, thinking, 'The Bhikkhunis will surely come and wash them for me,' and the Bhikkhuni actually washes them for him, the Bhikkhu commits a Nissaggiya Pacittiya.

If a Bhikkhu has many Bhikkhuni disciples, although he cannot have them wash, dye, or mend, he can have them gather firewood, fetch water to boil dye, fetch food, provide water, fan him, and clean his bowl after meals; all these things are permissible.

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作。若教令浣染打者，尼薩耆波夜提。若為和尚阿阇梨持衣使比丘尼浣，越比尼罪。為塔僧使比丘尼浣染打，無罪。是故說：「若比丘使非親里比丘尼浣故衣，若染、若打，尼薩耆波夜提。」

佛住舍衛城，廣說如上。月八日、十四日、十五日，城中眾人皆出禮世尊足。時有一人名阿跋吒，著兩張白㲲，來入祇桓精舍禮世尊足已，次到長老優波難陀住處言：「和南！阿阇梨。」答言：「無病長壽！」阿跋吒言：「我欲看諸房舍。」時優波難陀答言：「可爾！汝等不欲看尚當示汝，況復欲見。」即將至兩重閣上語言：「看是長老鵰文刻鏤、五種彩畫、紺琉璃地、床褥臥具。」看已答言：「實好！阿阇梨。」優波難陀言：「長壽！汝是㲲衣亦好長廣細緻。」時阿跋吒白言：「我欲更看余房舍。」時優波難陀，將至第三重閣上看，廣說如上。乃至：「汝衣亦好長廣細緻。」時彼作是念：「是沙門讚歎我衣，必當欲得，是比丘是王及諸大臣所識，有大力勢，若不與者或嫌恨我。」阿跋吒言：「阿阇梨欲得此衣耶？」答言：「欲得。」阿跋吒言：「阿阇梨隨我歸去，當更與余衣。」優波難陀言：「嗚呼！長壽汝何以言：『更與我余衣。』我亦更有種種好㲲，但不相似，所以欲得汝此㲲者，欲令相似作一種衣耳。」復言：「

【現代漢語翻譯】 現代漢語譯本：如果教唆他人洗、染、捶打舊衣，犯捨墮罪（尼薩耆波夜提）。如果為和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）持衣，使比丘尼清洗，犯越比尼罪。為佛塔或僧眾使比丘尼清洗、染色、捶打，則無罪。所以佛說：『如果比丘使非親屬的比丘尼清洗舊衣，無論是洗、染、還是捶打，都犯捨墮罪（尼薩耆波夜提）。』

佛陀住在舍衛城（Śrāvastī），廣如上文所說。每月初八、十四、十五日，城中眾人都出來禮拜世尊的足。當時有一個人名叫阿跋吒（Avata），穿著兩張白㲲（一種粗厚的布），來到祇桓精舍（Jetavana Vihara）禮拜世尊的足后，接著到長老優波難陀（Upananda）的住處說：『和南！阿阇梨。』優波難陀回答說：『無病長壽！』阿跋吒說：『我想要看看各個房舍。』當時優波難陀回答說：『可以！你們不想看尚且應該給你們看，更何況是想看。』於是就帶他到兩重閣樓上說：『看這些長老的雕文刻鏤、五種彩畫、紺琉璃地、床褥臥具。』看完后回答說：『真好！阿阇梨。』優波難陀說：『長壽！你的㲲衣也很好，又長又寬又細緻。』當時阿跋吒說：『我想要再看看其他的房舍。』當時優波難陀，就帶他到第三重閣樓上看，廣如上文所說。乃至說：『你的衣服也很好，又長又寬又細緻。』當時他這樣想：『這位沙門讚歎我的衣服，必定是想要得到，這位比丘是國王以及各位大臣所認識的，有很大的勢力，如果不給他的話，或許會嫌恨我。』阿跋吒說：『阿阇梨想要得到這件衣服嗎？』回答說：『想要得到。』阿跋吒說：『阿阇梨隨我回去，我當再給你其他的衣服。』優波難陀說：『嗚呼！長壽你為什麼說：『再給我其他的衣服。』我也有各種各樣好的㲲，但是不相似，所以想要得到你的這件㲲，是想要讓它相似，做成一種衣服罷了。』又說：

【English Translation】 English version: If one instructs others to wash, dye, or beat old clothes, it is an offense entailing forfeiture (Nissaggiya Pacittiya). If one has a Bhikkhuni wash clothes for one's Upadhyaya (preceptor) or Acarya (teacher), it is an offense against the Vinaya. If one has a Bhikkhuni wash, dye, or beat clothes for a Stupa or the Sangha, there is no offense. Therefore, it is said: 'If a Bhikkhu has a Bhikkhuni who is not a relative wash old clothes, whether washing, dyeing, or beating, it is an offense entailing forfeiture (Nissaggiya Pacittiya).'

The Buddha was staying in Śrāvastī, as described extensively above. On the eighth, fourteenth, and fifteenth days of each month, the people of the city would come out to pay homage to the feet of the World-Honored One. At that time, there was a man named Avata, wearing two pieces of white coarse cloth, who came to Jetavana Vihara to pay homage to the feet of the World-Honored One. Then, he went to the residence of Elder Upananda and said, 'Vandana! Acarya.' Upananda replied, 'May you be free from illness and live long!' Avata said, 'I would like to see the various residences.' At that time, Upananda replied, 'Certainly! Even if you did not want to see them, we should show them to you, let alone if you want to see them.' Then, he took him to the two-story pavilion and said, 'Look at the carvings, the five kinds of paintings, the sapphire-blue floor, the bedding and furniture of these elders.' After looking at them, he replied, 'Truly good! Acarya.' Upananda said, 'Long life! Your coarse cloth is also good, long, wide, and fine.' At that time, Avata said, 'I would like to see the other residences.' Then, Upananda took him to the three-story pavilion to see, as described extensively above, even saying, 'Your clothes are also good, long, wide, and fine.' At that time, he thought, 'This Shramana is praising my clothes, he must want to get them. This Bhikkhu is known by the king and the ministers, and has great power. If I do not give them to him, he might resent me.' Avata said, 'Acarya, do you want to get these clothes?' He replied, 'I want to get them.' Avata said, 'Acarya, follow me back, and I will give you other clothes.' Upananda said, 'Alas! Long life, why do you say, 'Give me other clothes'? I also have various kinds of good coarse cloth, but they are not similar. Therefore, I want to get your coarse cloth so that they can be similar and made into one kind of clothing.' He further said:

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汝意欲施者，正以此衣與我，其餘好者非我所須。」阿跋吒言：「我著此衣詣國王長者，禮覲世尊，事不可廢。」優波難陀復言：「汝何以言：『更與我余衣。』汝實謂我更無好㲲。汝欲施者，正以此衣與我，其餘好者非本所須。」阿跋吒言：「必須此衣者，隨我歸去，到舍當與。」優波難陀言：「汝不曉方便，不知家中諸難，若父母兄弟姊妹，或當慳惜不聽汝施者，我不得此衣，汝不成施福，二俱失利。以此難故，正應此間施我。」時阿跋吒苦辭不免，即脫上衣與已便去，著下衣向舍衛城。時城中人多出禮覲世尊。時阿跋吒問眾人言：「汝等今欲那去？」答言：「欲詣祇桓。」語言：「莫去。」問言：「何故？」答言：「沙門劫人。」復問：「強奪人物耶？」答言：「何所復問？汝但看我著兩張㲲去，今正有一張在其中。」不信佛者即還入城中，聞者生疑，為爾、不爾？沉吟而住。信佛法者即作是念：「終無是事。沙門釋子不與不取，何有劫人？或能方便說法取耳。」以是故少人詣祇桓禮覲世尊。世尊知而故問阿難：「今日何故少人來入祇桓。」時尊者阿難即以上事具白世尊，佛言：「呼優波難陀來。」即便呼來已，佛問優波難陀：「汝實爾不？」答言：「實爾。世尊！」佛言：「比丘！此是惡事。云何比丘強乞人

【現代漢語翻譯】 現代漢語譯本： 優波難陀說：『你想要佈施的，正是這件衣服給我，其餘好的不是我所需要的。』阿跋吒說：『我穿著這件衣服去拜見國王和長者，禮敬世尊（Buddha，佛陀），這件事不能廢棄。』優波難陀又說：『你為什麼說：『再給我其餘的衣服。』你實際上是說我沒有更好的㲲（一種毛織物）。你想要佈施的，正是這件衣服給我，其餘好的不是我本來需要的。』阿跋吒說：『必須是這件衣服的，就隨我回去，到家就給你。』優波難陀說：『你不懂得方便，不知道家中各種困難，如果父母兄弟姐妹，或許會吝嗇而不讓你佈施，我就得不到這件衣服，你也不能成就佈施的福報，我們兩個都失去利益。因為這個困難，正應該在這裡佈施給我。』當時阿跋吒苦苦推辭不能免除，就脫下上衣給了他便離開了，穿著下衣向舍衛城（Śrāvastī）走去。當時城中很多人出來禮敬世尊。當時阿跋吒問眾人說：『你們現在想要去哪裡？』回答說：『想要去祇桓（Jetavana，祇樹給孤獨園）。』他說：『不要去。』問：『為什麼？』回答說：『沙門（Śrāmaṇa，出家修行者）搶劫人。』又問：『強行奪取別人的東西嗎？』回答說：『還問什麼？你只要看我穿著兩張㲲去，現在只有一張在身上。』不相信佛的人就返回城中，聽到的人產生懷疑，是真的嗎？不是真的嗎？猶豫不決地停在那裡。相信佛法的人就想：『絕對沒有這樣的事。沙門釋子（Śākya，釋迦牟尼佛的弟子）不給不拿，怎麼會搶劫人？或許是方便說法才拿取的。』因為這樣，很少人去祇桓禮敬世尊。世尊知道這件事，故意問阿難（Ānanda，阿難陀）：『今天為什麼很少人來祇桓。』當時尊者阿難就把以上的事情全部告訴世尊，佛說：『叫優波難陀來。』就叫來了，佛問優波難陀：『你真的這樣做了嗎？』回答說：『真的，世尊！』佛說：『比丘（bhikkhu，出家男子）！這是惡事。怎麼能強行乞討別人的東西呢？』

【English Translation】 English version: Upānanda said, 'What you intend to give is precisely this garment to me; the other good ones are not what I need.' Ābhaṭa said, 'I wear this garment to visit the king and elders, to pay homage to the World-Honored One (Buddha), this matter cannot be abandoned.' Upānanda again said, 'Why do you say, 'Give me the rest of the garments'? You really mean that I have no better wool. What you intend to give is precisely this garment to me; the other good ones are not what I originally needed.' Ābhaṭa said, 'Whoever must have this garment, follow me home, and I will give it to you when we arrive.' Upānanda said, 'You do not understand expediency, you do not know the various difficulties at home. If your parents, brothers, or sisters are stingy and do not allow you to give, I will not get this garment, and you will not achieve the merit of giving; we will both lose benefit. Because of this difficulty, you should give it to me right here.' At that time, Ābhaṭa could not avoid the bitter refusal, so he took off his upper garment and gave it to him, then left, wearing his lower garment towards Śrāvastī (舍衛城). At that time, many people in the city came out to pay homage to the World-Honored One. At that time, Ābhaṭa asked the crowd, 'Where do you want to go now?' They replied, 'We want to go to Jetavana (祇桓).' He said, 'Do not go.' They asked, 'Why?' He replied, 'The Śrāmaṇa (沙門) robs people.' They asked again, 'Does he forcibly take people's belongings?' He replied, 'What else is there to ask? Just look at me, I went wearing two pieces of wool, and now I only have one on me.' Those who did not believe in the Buddha returned to the city, and those who heard it became suspicious, is it true? Is it not true? They hesitated and stopped there. Those who believed in the Dharma thought, 'There is absolutely no such thing. The Śākya (釋迦) monks do not take what is not given, how could they rob people? Perhaps they take it through expedient teachings.' Because of this, few people went to Jetavana to pay homage to the World-Honored One. The World-Honored One knew about this and deliberately asked Ānanda (阿難), 'Why are so few people coming to Jetavana today?' At that time, Venerable Ānanda told the World-Honored One all of the above, and the Buddha said, 'Call Upānanda here.' He was called, and the Buddha asked Upānanda, 'Did you really do this?' He replied, 'Yes, World-Honored One!' The Buddha said, 'Bhikkhu (比丘)! This is an evil thing. How can you forcibly beg for other people's belongings?'

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衣？汝常不聞世尊讚歎少欲、呵責多欲無厭耶？從今日後不聽從非親里居士、居士婦乞衣。」

複次佛住舍衛城，廣說如上。爾時北方有六十比丘，來詣舍衛城禮覲世尊。中道被賊失衣，裸形入祇桓精舍，禮諸比丘。諸比丘問言：「汝是何人？」答言：「出家人。」又問：「何道出家？」答言：「釋種出家。」又問：「汝衣何在而裸形耶？」答言：「我道中遇賊失衣。」爾時諸比丘各各與衣，有與僧伽梨者、郁多羅僧者、安陀會者、尼師檀者。是比丘著衣已，往到佛所頭面禮足卻住一面。佛知而故問諸比丘：「汝等何處來？」答言：「世尊！我等從北方來。」佛問諸比丘：「汝忍苦乞食不難、道路不疲極耶？」答言：「世尊！我等忍苦，乞食不難、道路不疲，但道中遇賊失衣，裸形入祇桓。」佛問比丘：「汝等道中為無聚落城邑耶？」答言：「有。」佛言：「何以不乞？」諸比丘白佛言：「我聞世尊制戒，不得從非親里乞衣，復無親里，亦無檀越施者，以是故我等不敢乞衣，裸形而來。」佛贊持戒言：「善哉！善哉！諸比丘！汝等正隨順直信出家，乃至失命因緣不應故犯戒。從今日後聽失衣時得乞。」佛告諸比丘：「依止舍衛城比丘皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘從非親里居士、

【現代漢語翻譯】 現代漢語譯本：『衣服呢？』你難道沒聽說過世尊讚歎少欲、呵斥多欲不知滿足嗎？從今天以後，不允許向非親屬的在家男居士、女居士乞討衣服。"

再次，佛陀住在舍衛城，廣泛地宣說如上內容。當時，北方有六十位比丘，來到舍衛城禮拜覲見世尊。途中遭遇盜賊，丟失了衣服，赤身裸體地進入祇桓精舍，向各位比丘行禮。比丘們問道：『你們是什麼人？』回答說：『出家人。』又問：『通過什麼途徑出家？』回答說：『跟隨釋迦族出家。』又問：『你們的衣服在哪裡，為何赤身裸體？』回答說：『我們在路上遇到盜賊，丟失了衣服。』當時，各位比丘各自拿出衣服給予他們，有的給僧伽梨（Samghati，大衣），有的給郁多羅僧（Uttarasanga，上衣），有的給安陀會（Antarvasa，內衣），有的給尼師檀（Nisidana，坐具）。這些比丘穿上衣服后，前往佛陀處，頂禮佛足，然後站立在一旁。佛陀明知故問各位比丘：『你們從哪裡來？』回答說：『世尊！我們從北方來。』佛陀問各位比丘：『你們忍受得了乞食的辛苦嗎？道路上不感到疲憊嗎？』回答說：『世尊！我們忍受得了辛苦，乞食不難，道路上也不疲憊，只是在路上遇到盜賊，丟失了衣服，赤身裸體地進入祇桓。』佛陀問比丘們：『你們路上沒有村落城鎮嗎？』回答說：『有。』佛陀說：『為什麼不去乞討？』各位比丘稟告佛陀說：『我們聽說世尊制定戒律，不得向非親屬乞討衣服，而且我們沒有親屬，也沒有施主，因此我們不敢乞討衣服，赤身裸體而來。』佛陀讚歎持戒說：『好啊！好啊！各位比丘！你們真正隨順正直的信心出家，即使是失去生命的因緣，也不應該故意違犯戒律。從今天以後，允許在丟失衣服時乞討。』佛陀告訴各位比丘：『依止舍衛城的比丘全部集合起來，因為有十種利益的緣故，為各位比丘制定戒律，乃至已經聽聞過的應當重複聽聞。如果比丘從非親屬的在家男居士、

【English Translation】 English version: 『Where are your robes?』 Have you not heard that the World Honored One praises having few desires and rebukes having many desires and being insatiable? From today onwards, it is not permitted to beg for robes from laymen or laywomen who are not relatives.』

Furthermore, the Buddha was residing in Sravasti (Savatthi, a major city in ancient India), expounding extensively as above. At that time, there were sixty Bhikkhus (Buddhist monks) from the north who came to Sravasti to pay homage to the World Honored One. On the way, they were robbed of their robes by thieves and entered the Jeta Grove Monastery (Jetavana-vihara, a famous Buddhist monastery) naked, paying respects to the Bhikkhus. The Bhikkhus asked, 『Who are you?』 They replied, 『We are renunciants.』 They further asked, 『Through what path did you renounce?』 They replied, 『We renounced following the Sakya (the clan of the Buddha).』 They further asked, 『Where are your robes that you are naked?』 They replied, 『We encountered thieves on the road and lost our robes.』 At that time, the Bhikkhus each gave them robes, some giving the Samghati (outer robe), some the Uttarasanga (upper robe), some the Antarvasa (inner robe), and some the Nisidana (sitting cloth). After these Bhikkhus put on the robes, they went to the Buddha, bowed their heads to his feet, and stood to one side. The Buddha, knowing but still asking, said to the Bhikkhus, 『Where do you come from?』 They replied, 『World Honored One! We come from the north.』 The Buddha asked the Bhikkhus, 『Can you endure the hardship of begging for food? Are you not exhausted from the road?』 They replied, 『World Honored One! We can endure the hardship, begging for food is not difficult, and we are not exhausted from the road, but we encountered thieves on the road, lost our robes, and entered the Jeta Grove naked.』 The Buddha asked the Bhikkhus, 『Were there no villages or towns on your way?』 They replied, 『There were.』 The Buddha said, 『Why did you not beg?』 The Bhikkhus reported to the Buddha, 『We heard that the World Honored One has established a precept that one must not beg for robes from non-relatives, and we have no relatives, nor are there any donors, therefore we dared not beg for robes and came naked.』 The Buddha praised upholding the precepts, saying, 『Good! Good! Bhikkhus! You have truly renounced with upright faith, and even if it means losing your life, you should not intentionally violate the precepts. From today onwards, you are permitted to beg when you have lost your robes.』 The Buddha told the Bhikkhus, 『Gather all the Bhikkhus who rely on Sravasti, because of ten benefits, I am establishing precepts for the Bhikkhus, and those who have already heard should hear them again. If a Bhikkhu begs from a layman who is not a relative,

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居士婦乞衣，尼薩耆波夜提，除余時。余時者，失衣時是名余時。」

比丘者，如上說。

非親里者，非父親相續、非母親相續。無親因緣，一親里、多非親里。多親里、一非親里，離此二眾得罪。

居士者，家主也。

衣者，欽婆羅衣、劫貝衣、芻摩衣、憍舍耶衣、舍那衣、麻衣、軀牟提衣。

乞者，若自乞、若使人乞，除余時乞衣無罪。余時者，失衣時。失衣有十因緣：若王奪、若賊奪、若火燒、若風飄、若水漂、若女人起欲心奪、若父母親里欲令罷道故奪、若自藏后忘不知處、若藏衣腐爛、若歲久朽壞不可承案，是名十除余時，世尊說無罪。

尼薩耆波夜提者，是衣應僧中舍，波夜提罪應懺悔，不捨而悔，越比尼罪。波夜提者，如上說。

若比丘三由旬內有衣者，若失僧伽梨，郁多羅僧在，不應乞。若失僧伽梨，郁多羅僧、安陀會在，不應乞。若失三衣，若覆瘡衣在，不應乞。若失三衣、覆瘡衣，若雨浴衣在，不應乞。若比丘失三衣、覆瘡衣、雨浴衣，若覆臥褥具在，不應乞。若比丘失三衣、覆瘡衣、雨浴衣、覆臥褥具，若任衣在長兩肘廣一肘，不應乞。何以故？是比丘應著是下衣往三由延受先衣，若是道中有諸難事不得往趣衣者，得乞雨衣無罪。

若比丘

【現代漢語翻譯】 現代漢語譯本： 居士婦乞衣，觸犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮），除非在特殊情況下。特殊情況是指，丟失衣服的時候才算是特殊情況。

比丘（Bhikkhu，佛教僧侶）的定義，如前文所述。

非親里是指，非父親血統相續，也非母親血統相續。沒有親屬關係的情況下，一個親屬，多個非親屬；多個親屬，一個非親屬，違背這兩種情況都會構成犯罪。

居士（Gahapati，在家信徒）是指，一家之主。

衣的種類包括：欽婆羅衣（Kimsuk Cloth），劫貝衣（Cotton Cloth），芻摩衣（Linen Cloth），憍舍耶衣（Silk Cloth），舍那衣（Woolen Cloth），麻衣（Hemp Cloth），軀牟提衣（Coarse Cloth）。

乞衣的方式包括：自己乞討，或者派人乞討，除非在特殊情況下乞衣，否則有罪。特殊情況是指，丟失衣服的時候。丟失衣服有十種原因：被國王奪走，被盜賊奪走，被火燒燬，被風吹走，被水沖走，被女人因情慾奪走，被父母親屬爲了阻止出家而奪走，自己藏起來后忘記放在哪裡，藏起來的衣服腐爛，或者因為時間太久朽壞無法使用，這十種情況被稱為特殊情況，世尊（Buddha，佛陀）說在這種情況下乞衣沒有罪過。

尼薩耆波逸提是指，這件衣服應該在僧團中捨棄，觸犯波逸提罪（Pacittiya，單墮）應該懺悔，不捨棄而懺悔，構成越比尼罪（offense against the Vinaya，違犯戒律）。波逸提的定義，如前文所述。

如果比丘在三由旬（Yojana，古印度長度單位）內有衣服，如果丟失了僧伽梨（Sanghati，大衣），但還有郁多羅僧（Uttarasanga，上衣）在，不應該乞討。如果丟失了僧伽梨，郁多羅僧和安陀會（Antaravasa，內衣）都在，不應該乞討。如果三衣（Tricivara，三種僧衣）都丟失了，但還有覆蓋瘡口的衣服在，不應該乞討。如果丟失了三衣和覆蓋瘡口的衣服，但還有雨浴衣在，不應該乞討。如果比丘丟失了三衣、覆蓋瘡口的衣服和雨浴衣，但還有覆蓋臥具的墊子在，不應該乞討。如果比丘丟失了三衣、覆蓋瘡口的衣服、雨浴衣和覆蓋臥具的墊子，但還有一件長兩肘（Cubit，古印度長度單位）寬一肘的替換衣服，不應該乞討。為什麼呢？因為這位比丘應該穿著這件下衣前往三由旬外去取回之前的衣服，如果路上有各種困難導致無法前往取衣，可以乞討雨衣，沒有罪過。

如果比丘...

【English Translation】 English version: A laywoman asking for robes constitutes a Nissaggiya Pacittiya (An offense entailing forfeiture and expiation), except at the proper time. 'The proper time' means the time when robes are lost.

The definition of a Bhikkhu (Buddhist monk) is as previously stated.

'Not a relative' means not related through the father's lineage, nor related through the mother's lineage. In the absence of kinship, one relative and many non-relatives; many relatives and one non-relative; deviating from these two groups constitutes an offense.

'Layperson' (Gahapati) means the head of a household.

'Robes' include: Kimsuk Cloth, Cotton Cloth, Linen Cloth, Silk Cloth, Woolen Cloth, Hemp Cloth, and Coarse Cloth.

'Asking' means either asking oneself or sending someone else to ask, except asking for robes at the proper time is without offense. 'The proper time' means the time when robes are lost. There are ten reasons for losing robes: if the king seizes them, if thieves seize them, if fire burns them, if wind blows them away, if water washes them away, if a woman seizes them out of lust, if parents or relatives seize them to make one renounce the monastic life, if one hides them and forgets where they are, if the hidden robes rot, or if they decay with age and cannot be used. These ten are called the proper times, and the Blessed One (Buddha) said there is no offense in these situations.

Nissaggiya Pacittiya means that this robe should be forfeited to the Sangha (monastic community), and the Pacittiya (Expiation) offense should be confessed. Confessing without forfeiting constitutes an offense against the Vinaya (monastic discipline). The definition of Pacittiya is as previously stated.

If a Bhikkhu has robes within three Yojanas (ancient Indian unit of distance), if the Sanghati (outer robe) is lost but the Uttarasanga (upper robe) remains, one should not beg. If the Sanghati is lost and the Uttarasanga and Antaravasa (inner robe) remain, one should not beg. If all three robes (Tricivara) are lost, but a robe to cover wounds remains, one should not beg. If the three robes and the robe to cover wounds are lost, but a bathing robe remains, one should not beg. If a Bhikkhu loses the three robes, the robe to cover wounds, and the bathing robe, but a mat to cover the bedding remains, one should not beg. If a Bhikkhu loses the three robes, the robe to cover wounds, the bathing robe, and the mat to cover the bedding, but a replacement robe remains that is two cubits (ancient unit of length) long and one cubit wide, one should not beg. Why? Because this Bhikkhu should wear this lower garment and go three Yojanas to retrieve the previous robes. If there are difficulties on the way that prevent going to retrieve the robes, one may beg for a rain robe without offense.

If a Bhikkhu...

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從非親里乞衣、若自乞、若使人乞、若作相乞、若說法乞。自乞者，自身往乞。使乞者，遣人往乞。作相乞者，作寒相、熱相。云何寒相？若比丘冬中八夜雨雪時，著弊故衣詣檀越家現凍戰相。爾時檀越禮比丘足問言：「阿阇梨無有時衣耶？何以寒凍乃爾？」答言：「無有。汝父母在時恒為我作時衣，今汝父母去世，誰當爲我作者？非但汝父母死，亦是我父母無常。」檀越即言：「阿阇梨莫怨恨！我當爲作時衣。」是名寒相乞。若得衣者，尼薩耆波夜提。云何熱相？若比丘五六月大熱時，著厚納衣流汗詣檀越家現熱相。爾時檀越禮比丘足問言：「阿阇梨無時衣耶？何以熱之流汗乃爾？」答言：「無有。汝父母在時恒為我作時衣，今汝父母去世，誰當爲我作者？非但汝父母死，亦是我父母無常。」檀越即言：「阿阇梨莫怨恨！我當爲作時衣。」是名熱相乞。若得衣者，尼薩耆波夜提。云何說法乞？是比丘為衣故，與檀越說偈言：

「若人以衣施，　　得生最勝處； 　以樂佈施者，　　人天受福報。 　生天得妙色，　　天寶冠莊嚴； 　衣施比丘故，　　生生自然衣。」

是名說法乞。若得衣者，尼薩耆波夜提。若乞漉水囊、若乞小補衣物、若系頭物、若裹瘡物、若衣緣、若乞衣中一條，如是等物不犯。若乞

【現代漢語翻譯】 現代漢語譯本： 從非親屬那裡乞討衣服，包括自己去乞討、派人去乞討、通過偽裝來乞討、通過說法來乞討。自己去乞討，就是自己親自前往乞討。派人去乞討，就是派遣他人前往乞討。通過偽裝來乞討，就是裝出寒冷的樣子、裝出炎熱的樣子。什麼是裝出寒冷的樣子？如果比丘在冬天連續八個夜晚雨雪交加的時候，穿著破舊的衣服前往施主家，顯現出凍僵顫抖的樣子。這時施主禮拜比丘的腳，問道：『阿阇梨（Achariya，導師）沒有應時的衣服嗎？為什麼寒冷到這種程度？』回答說：『沒有。你父母在世的時候經常為我做應時的衣服，現在你父母去世了，誰來為我做呢？不僅僅是你父母去世了，也是我的父母無常。』施主立刻說：『阿阇梨不要怨恨！我應當為您做應時的衣服。』這叫做裝出寒冷的樣子來乞討。如果因此得到衣服，就犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。 什麼是裝出炎熱的樣子？如果比丘在五六月非常炎熱的時候，穿著厚重的衲衣，流著汗前往施主家，顯現出炎熱的樣子。這時施主禮拜比丘的腳，問道：『阿阇梨沒有應時的衣服嗎？為什麼炎熱到流汗這種程度？』回答說：『沒有。你父母在世的時候經常為我做應時的衣服，現在你父母去世了，誰來為我做呢？不僅僅是你父母去世了，也是我的父母無常。』施主立刻說：『阿阇梨不要怨恨！我應當為您做應時的衣服。』這叫做裝出炎熱的樣子來乞討。如果因此得到衣服，就犯了尼薩耆波夜提罪。 什麼是通過說法來乞討？這位比丘爲了得到衣服，為施主說偈語： 『如果有人佈施衣服， 得以往生最殊勝之處； 以快樂佈施的人， 在人天之中享受福報。 往生天界得到美妙的容色， 以天界的寶冠來莊嚴； 因為佈施衣服給比丘的緣故， 生生世世自然有衣服。』 這叫做通過說法來乞討。如果因此得到衣服，就犯了尼薩耆波夜提罪。如果乞討濾水囊、乞討小塊的補衣物、乞討繫頭巾、乞討包裹瘡口的物品、乞討衣邊、乞討衣服中的一條布，像這些東西不犯戒。如果乞討……

【English Translation】 English version: Begging for clothes from non-relatives includes begging oneself, sending someone to beg, begging by acting, and begging by preaching. Begging oneself means going to beg in person. Sending someone to beg means dispatching someone to go and beg. Begging by acting means acting cold or acting hot. What is acting cold? If a Bhikkhu (monk) during the eight nights of rain and snow in winter, wearing worn-out clothes, goes to a donor's house and shows a freezing and shivering appearance. At that time, the donor bows to the Bhikkhu's feet and asks: 'Achariya (teacher) , don't you have seasonal clothes? Why are you so cold?' The Bhikkhu replies: 'No, I don't. When your parents were alive, they always made seasonal clothes for me. Now that your parents have passed away, who will make them for me? It's not just your parents who have died, but also my parents are impermanent.' The donor immediately says: 'Achariya, don't resent it! I will make seasonal clothes for you.' This is called begging by acting cold. If one obtains clothes in this way, it is a Nissaggiya Pacittiya (an offense requiring expiation involving forfeiture). What is acting hot? If a Bhikkhu during the very hot months of May and June, wearing thick patched robes, goes to a donor's house sweating profusely and showing a hot appearance. At that time, the donor bows to the Bhikkhu's feet and asks: 'Achariya, don't you have seasonal clothes? Why are you sweating so much?' The Bhikkhu replies: 'No, I don't. When your parents were alive, they always made seasonal clothes for me. Now that your parents have passed away, who will make them for me? It's not just your parents who have died, but also my parents are impermanent.' The donor immediately says: 'Achariya, don't resent it! I will make seasonal clothes for you.' This is called begging by acting hot. If one obtains clothes in this way, it is a Nissaggiya Pacittiya. What is begging by preaching? This Bhikkhu, for the sake of obtaining clothes, speaks a verse to the donor: 'If a person gives clothes as alms, will be reborn in the most excellent place; Those who give alms with joy, will receive blessings in the realms of humans and gods. Reborn in the heavens, they obtain beautiful complexions, Adorned with heavenly jeweled crowns; Because of giving clothes to the Bhikkhu, in every life, they will naturally have clothes.' This is called begging by preaching. If one obtains clothes in this way, it is a Nissaggiya Pacittiya. If one begs for a water strainer, begs for small patches of cloth for mending, begs for a head-binding cloth, begs for a cloth to wrap wounds, begs for a hem of a robe, begs for a strip of cloth from a robe, such things are not offenses. If one begs for...

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是物，時檀越施全物及衣裁，取者不犯。若比丘作是念：「我但索小小物，檀越自當與我全衣。」得者，尼薩耆波夜提。若為和尚阿阇梨乞，越比尼罪。若為塔僧乞，不犯，是故說：「若比丘從非親里居士、居士婦乞衣，尼薩耆波夜提。除余時，余時者失衣時。」

佛住舍衛城，六十比丘從北方來向舍衛城，路中被賊失衣，入祇桓精舍。時優波難陀見已，語是失衣比丘言：「諸長老！世尊聽比丘失衣時，得從非親里乞，何以不乞？」答言：「諸梵行人已與我衣足，是故不乞。」時優波難陀言：「若今不乞者徒失此利。」答言：「我已得衣，失利、不失利復何在耶？」優波難陀語失衣比丘言：「汝若不能乞者，我當爲汝乞。」彼言：「汝自知時。」優波難陀晨朝著入聚落衣，持紙筆入舍衛城，語諸優婆塞言：「汝等助我乞衣。」優婆塞問言：「何以故乞？」答言：「有比丘從北方來，道中遇賊都失衣物，為彼故乞衣。」優婆塞言：「可爾。」即將至市種種店肆上為勸化。時人多有信敬者，或得一張、或得兩張，如是漸漸多得衣物，重擔而行。于諸信心家四分，始從一分家乞，方欲更乞。優婆塞言：「阿阇梨！可足還去。」優波難陀言：「嗚呼！長壽何乃淺促？我乞始有次第，不應還去。何以故？多人佈施多人得福

【現代漢語翻譯】 現代漢語譯本： 如果是物品，當檀越（dānyuè，施主）佈施全部物品以及未裁剪的衣料時，接受者不犯戒。如果比丘（bǐqiū，佛教僧侶）這樣想：『我只索要小小的物品，檀越自然會給我整件衣服。』得到衣服，就犯了尼薩耆波夜提（Nísàqí bōyè tí，一種戒律名稱）。如果為和尚（héshàng，師傅）或阿阇梨（āshélí，導師）乞討，就犯了越比尼罪（yuè bǐní zuì，違越戒律的罪過）。如果為佛塔或僧團乞討，不犯戒。所以說：『如果比丘從非親屬的居士（jūshì，在家信徒）、居士婦乞討衣服，就犯了尼薩耆波夜提。』除非有特殊情況，特殊情況指的是丟失衣服的時候。

佛陀住在舍衛城（Shèwèichéng，古印度城市）。六十位比丘從北方來到舍衛城，在路上被盜賊搶走了衣服，進入祇桓精舍（Qíhuán jīngshè，佛教寺院）。當時優波難陀（Yōubō Nántuó，一位比丘的名字）看到后，對比丘們說：『各位長老！世尊（Shìzūn，對佛陀的尊稱）允許比丘在丟失衣服時，可以從非親屬那裡乞討，為什麼不乞討呢？』比丘們回答說：『各位梵行人（fànxíngrén，修行者）已經給了我們足夠的衣服，所以不乞討。』當時優波難陀說：『如果現在不乞討，就白白失去了這個機會。』比丘們回答說：『我們已經得到衣服，失去機會與否又有什麼關係呢？』優波難陀對比丘們說：『如果你們不能乞討，我來為你們乞討。』他們說：『你自己看著辦吧。』優波難陀早上穿好衣服進入村落，拿著紙筆進入舍衛城，對各位優婆塞（yōupósāi，男居士）說：『你們幫助我乞討衣服。』優婆塞問：『為什麼要乞討？』優波難陀回答說：『有比丘從北方來，在路上遇到盜賊，全部丟失了衣物，爲了他們乞討衣服。』優婆塞說：『可以。』於是帶著優波難陀到市場上的各種店舖去勸募。當時很多人有信心和敬意，有的給一張布，有的給兩張布，就這樣漸漸地得到很多衣物，用重擔挑著走。在有信心的施主家中分成四份，剛從第一份人家乞討完畢，正要再去乞討。優婆塞說：『阿阇梨！可以足夠回去了。』優波難陀說：『哎呀！長壽（chángshòu，對優婆塞的尊稱）為何如此短視？我乞討才剛剛開始，不應該回去。為什麼呢？多人佈施，多人得福。』

【English Translation】 English version: If it is an object, when a dānyuè (donor) donates all the objects and uncut cloth, the receiver does not violate the precept. If a bǐqiū (Buddhist monk) thinks: 'I will only ask for small objects, and the dānyuè will naturally give me a whole robe.' Obtaining the robe constitutes a Nísàqí bōyè tí (a type of precept violation). If begging for a héshàng (master) or āshélí (teacher), it constitutes a yuè bǐní zuì (a transgression of the precepts). If begging for a pagoda or the Sangha, there is no violation. Therefore, it is said: 'If a bǐqiū begs for robes from a non-relative jūshì (layman) or jūshì woman, it constitutes a Nísàqí bōyè tí. Except for special circumstances, which refer to the time of losing robes.'

The Buddha was residing in Shèwèichéng (Śrāvastī, an ancient Indian city). Sixty bǐqiū came from the north towards Shèwèichéng, and their robes were stolen by thieves on the road. They entered the Qíhuán jīngshè (Jetavana Vihara, a Buddhist monastery). At that time, Yōubō Nántuó (Upānanda, a monk's name) saw them and said to the bǐqiū who had lost their robes: 'Venerable elders! The Shìzūn (World-Honored One, a respectful title for the Buddha) allows bǐqiū to beg from non-relatives when they lose their robes, why don't you beg?' The bǐqiū replied: 'The fànxíngrén (practitioners of the holy life) have already given us enough robes, so we are not begging.' At that time, Yōubō Nántuó said: 'If you don't beg now, you will lose this opportunity in vain.' The bǐqiū replied: 'We have already obtained robes, what does it matter whether we lose the opportunity or not?' Yōubō Nántuó said to the bǐqiū who had lost their robes: 'If you cannot beg, I will beg for you.' They said: 'Do as you see fit.' Yōubō Nántuó put on his robes in the morning and entered the village, taking paper and pen into Shèwèichéng, and said to the yōupósāi (male lay devotees): 'Help me beg for robes.' The yōupósāi asked: 'Why are you begging?' Yōubō Nántuó replied: 'Some bǐqiū came from the north and encountered thieves on the road, losing all their robes and belongings. I am begging for robes for them.' The yōupósāi said: 'Alright.' So they took Yōubō Nántuó to various shops in the market to solicit donations. At that time, many people had faith and respect, some gave one piece of cloth, some gave two pieces of cloth, and in this way, they gradually obtained many robes, carrying them on a heavy load. They divided the robes into four parts among the faithful donors' homes, and having just finished begging from the first home, they were about to go beg again. The yōupósāi said: 'Āshélí! It is enough to go back.' Yōubō Nántuó said: 'Alas! Why is chángshòu (long life, a respectful title for the yōupósāi) so short-sighted? My begging has only just begun, I should not go back. Why? Many people giving donations, many people will gain blessings.'

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，我等出家人食有時限，猶未欲去。汝等在家人，遇食便食不畏失時，有何急事匆匆欲去？」如是復更行乞，優婆塞復言：「可足。阿阇梨！」優波難陀復言：「猶故未足。」優婆塞言：「有幾人耶？」答言：「多人。」復問：「為有幾人？」長引聲言：「乃有六十比丘。」優婆塞言：「阿阇梨！此諸衣可供五百比丘，何況六十？何以為乞？欲坐㲲肆耶？」即擲紙筆放地，而瞋恚言：「何處生是多求無厭不知止足人？」是中有少欲知足比丘，聞是語已，往白世尊。佛言：「呼優波難陀來。」即便呼來。佛廣問上事：「汝實爾不？」答言：「實爾。世尊！」佛問優波難陀：「何以故乞？」答言：「我為失衣比丘故乞。」佛即呼失衣比丘來，來已。佛語：「汝等比丘，實使優波難陀乞衣耶？」答言：「不也。世尊！」佛復問失衣比丘：「優波難陀，何因緣故作如是言？」失衣比丘即以上事具白世尊。佛告優波難陀：「此是惡事。癡人！不應乞者便乞，應乞者不乞。」佛語優波難陀：「汝常不聞我無數方便讚歎少欲、毀呰多欲？此非法、非律、非如佛教，不可以是長養善法。」佛種種呵已告諸比丘：「依止舍衛城比丘皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘失衣時，得從非親里居士、居士婦乞衣。若非

【現代漢語翻譯】 現代漢語譯本：我等出家人用餐有一定的時間限制，尚且不急於離開。你們這些在家之人，想吃就吃，不擔心錯過時間，有什麼急事要匆匆離去呢？』 優波難陀又繼續乞食，優婆塞（在家男居士）再次說：『夠了，阿阇梨（梵語，意為導師）！』 優波難陀回答說：『還不夠。』 優婆塞問：『有多少人呢？』 優波難陀回答說：『很多人。』 優婆塞又問：『到底有多少人？』 優波難陀拉長聲音說：『有六十個比丘（佛教出家男眾）。』 優婆塞說：『阿阇梨！這些布料足夠五百個比丘使用，何況六十個？為什麼還要乞討？難道是想用來鋪設華麗的坐具嗎？』 隨即把紙筆扔在地上，生氣地說：『哪裡來的這種貪得無厭、不知滿足的人？』 當時有一位少欲知足的比丘，聽到這些話后，就去稟告世尊（佛陀）。佛陀說：『把優波難陀叫來。』 於是就把他叫來了。佛陀詳細地詢問了上述事情：『你真的做了這些事嗎？』 優波難陀回答說：『確實如此，世尊！』 佛陀問優波難陀：『你為什麼要乞討？』 優波難陀回答說：『我是爲了那位丟失衣服的比丘而乞討。』 佛陀隨即叫那位丟失衣服的比丘前來，他來了之後，佛陀問他：『你們這些比丘，真的讓優波難陀去乞討衣服了嗎？』 他們回答說：『沒有，世尊！』 佛陀又問那位丟失衣服的比丘：『優波難陀，是什麼原因讓你說這樣的話？』 丟失衣服的比丘就把上述事情全部稟告了世尊。佛陀告誡優波難陀說：『這是惡事。愚癡之人！不應該乞討的卻去乞討，應該乞討的卻不去乞討。』 佛陀對優波難陀說：『你難道沒有經常聽我說用無數方便法門讚歎少欲、毀斥多欲嗎？這種行為不符合佛法、不符合戒律、不符合我的教導，不能用這種方式來增長善法。』 佛陀種種呵斥之後，告訴各位比丘：『住在舍衛城（古印度城市）的比丘全部集合起來，因為有十種利益的緣故，我要為比丘們制定戒律，乃至已經聽過的也要重新聽聞。如果比丘丟失了衣服，可以向非親屬的在家男居士、在家女居士乞討衣服。如果不是......』

【English Translation】 English version: 『We monks have a limited time for eating and are not yet eager to leave. You laypeople can eat whenever you want, without fear of missing the time. What urgent business do you have that you want to leave so hastily?』 Upananda continued begging, and the Upasaka (lay male devotee) said again, 『Enough, Acharya (Sanskrit, meaning teacher)!』 Upananda replied, 『It is still not enough.』 The Upasaka asked, 『How many people are there?』 He replied, 『Many people.』 He asked again, 『How many people exactly?』 He drew out his voice and said, 『There are sixty Bhikkhus (Buddhist monks).』 The Upasaka said, 『Acharya! These cloths are enough for five hundred Bhikkhus, let alone sixty. Why are you still begging? Do you want to use them to spread out luxurious carpets?』 He then threw the paper and pen on the ground and said angrily, 『Where did this greedy, insatiable person come from?』 At that time, there was a Bhikkhu who was content with little and knew enough. After hearing these words, he went to report to the World Honored One (Buddha). The Buddha said, 『Call Upananda here.』 So they called him. The Buddha asked him in detail about the above matter, 『Did you really do these things?』 Upananda replied, 『Indeed, World Honored One!』 The Buddha asked Upananda, 『Why did you beg?』 Upananda replied, 『I begged for the sake of the Bhikkhu who lost his robe.』 The Buddha then called the Bhikkhu who lost his robe to come. After he came, the Buddha asked him, 『Did you Bhikkhus really ask Upananda to beg for robes?』 They replied, 『No, World Honored One!』 The Buddha then asked the Bhikkhu who lost his robe, 『Upananda, what is the reason for you to say such things?』 The Bhikkhu who lost his robe then reported all the above matters to the World Honored One. The Buddha admonished Upananda, 『This is an evil deed. Foolish person! You beg for what should not be begged for, and you do not beg for what should be begged for.』 The Buddha said to Upananda, 『Have you not often heard me praise contentment with little and criticize greed with countless skillful means? This behavior is not in accordance with the Dharma, not in accordance with the Vinaya (monastic rules), and not in accordance with my teachings. You cannot use this method to increase good deeds.』 After the Buddha scolded him in various ways, he told the Bhikkhus, 『Gather all the Bhikkhus residing in Shravasti (ancient Indian city). Because of ten benefits, I will establish precepts for the Bhikkhus, and even those who have already heard them should hear them again. If a Bhikkhu loses his robe, he may beg for robes from lay male devotees and lay female devotees who are not relatives. If it is not...』

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親里居士、居士婦，自恣多與衣，是比丘得受上下衣，過是受者，尼薩耆波夜提。」

比丘者，如上說。

失衣有十事，如上說。

衣者，欽婆羅衣、㲲衣、芻摩衣、憍舍耶衣、舍那衣、麻衣、軀牟提衣。

非親里者，非父母親相續，是名非親里。

居士者，家主也。

乞者，若自乞、若使人乞、若勸化，檀越欲自恣施，得取上下衣，自恣者隨意與。上下衣者，廣三肘、長五肘，得取二衣。若過是取者，尼薩耆波夜提。

尼薩耆者，是衣應僧中舍，波夜提罪應悔過。若不捨而悔，越比尼罪。波夜提者，如上說。

若比丘三由延內有衣者，若失僧伽梨，郁多羅僧在，不應乞，乃至任衣在不應乞。何以故？是比丘應著是下衣，往三由延受先衣，若道中有諸難事不得往取衣者，得乞雨衣無罪。

寒相、熱相、說法相，如上說。

若比丘共估客著道行，若賊從一方、二方、三方來隨，便遠賊走。若四方俱來，不應走，當正身住，不得格賊。若賊言：「取僧伽梨來。」答言：「與長壽！」如是一一衣物隨索多少與之，不得高聲大喚瞋罵賊。與物已，當徐徐去，入林草中藏，遙望看，若賊去後余有不？受持衣在者應受持。若無餘衣者，是中有比丘、若外道出家，為

【現代漢語翻譯】 現代漢語譯本：親屬施主或施主之妻，如果隨意地給予（比丘）很多衣服，那麼這位比丘可以接受上下衣（antarvāsa and uttarāsaṅga），如果超過這個限度接受，就犯了尼薩耆波夜提（nissaggiya pācittiya，捨墮罪）。

比丘（bhikkhu）的定義，如前文所述。

失去衣服有十種情況，如前文所述。

衣服的種類包括：欽婆羅衣（kambala，毛織品）、㲲衣（koca，粗毛織品）、芻摩衣（khoma，亞麻布）、憍舍耶衣（koseyya，絲綢）、舍那衣（saṇa，大麻布）、麻衣（bimba，棉布）、軀牟提衣（kudumba，粗布）。

非親屬施主（apariharaka）的定義：不是父母親族相連的，這被稱為非親屬。

居士（gahapati）的定義：即家主。

乞求（yācana）的定義：無論是自己乞求、還是派人乞求、還是勸募，如果檀越（dānapati，施主）想要隨意佈施，可以接受上下衣，『隨意』指的是隨施主的心意給予。上下衣的尺寸是：寬三肘、長五肘，可以接受兩件這樣的衣服。如果超過這個限度接受，就犯了尼薩耆波夜提（nissaggiya pācittiya，捨墮罪）。

尼薩耆（nissaggiya）的含義是：這件衣服應當在僧團中捨棄。波夜提（pācittiya）的罪過應當懺悔。如果不捨棄而懺悔，就犯了越比尼罪（atikkama）。波夜提（pācittiya）的定義，如前文所述。

如果比丘在三由延（yojana，古印度長度單位）內有衣服，即使失去了僧伽梨（saṃghāti，大衣），還有郁多羅僧（uttarāsaṅga，上衣）在，也不應該乞求，乃至只要還有一件可用的衣服，就不應該乞求。為什麼呢？因為這位比丘應該穿著這件下衣（antarvāsa，內衣），前往三由延的地方去取回原來的衣服。如果在路上遇到各種困難，無法前去取回衣服，那麼可以乞求雨衣（vassika-sāṭika），沒有罪過。

寒相、熱相、說法相，如前文所述。

如果比丘和商人一起在路上行走，如果盜賊從一方、兩方、三方來追趕，就應該遠離盜賊逃走。如果四面八方都有盜賊來，不應該逃走，應當端正身體站立，不得與盜賊搏鬥。如果盜賊說：『把僧伽梨（saṃghāti，大衣）拿來。』回答說：『給長壽者！』像這樣，對於每一件衣物，隨著他們索要的多少給予他們，不得高聲大喊、瞋罵盜賊。給予財物后，應當慢慢地離開，進入林草中躲藏，遙望觀察，如果盜賊離開后還有剩餘的財物嗎？如果還有受持的衣服，就應該受持。如果沒有剩餘的衣服，那裡有其他的比丘，或者外道出家者，爲了...

【English Translation】 English version: If a relative benefactor or the benefactor's wife freely gives many robes to a bhikkhu (monk), the bhikkhu may accept the antarvāsa (lower garment) and uttarāsaṅga (upper garment). If he accepts more than this, it is a nissaggiya pācittiya (an offense entailing forfeiture and expiation).

The definition of bhikkhu (monk) is as previously stated.

There are ten reasons for losing a robe, as previously stated.

The types of robes include: kambala (wool), koca (coarse wool), khoma (linen), koseyya (silk), saṇa (hemp), bimba (cotton), and kudumba (coarse cloth).

The definition of apariharaka (non-relative benefactor): one who is not related by parental lineage is called a non-relative.

The definition of gahapati (householder): it means the head of the household.

The definition of yācana (requesting): whether one requests oneself, sends someone to request, or encourages others to donate, if a dānapati (donor) wishes to donate freely, one may accept the antarvāsa (lower garment) and uttarāsaṅga (upper garment). 'Freely' means according to the donor's wishes. The dimensions of the antarvāsa and uttarāsaṅga are: three spans wide and five spans long, and one may accept two such robes. If one accepts more than this, it is a nissaggiya pācittiya (an offense entailing forfeiture and expiation).

The meaning of nissaggiya: this robe should be forfeited to the Sangha (monastic community). The offense of pācittiya (expiation) should be confessed. If one does not forfeit and confesses, it is an offense of atikkama (transgression). The definition of pācittiya is as previously stated.

If a bhikkhu has robes within three yojanas (ancient Indian unit of distance), even if he has lost his saṃghāti (outer robe) but still has his uttarāsaṅga (upper robe), he should not beg for another, and he should not beg as long as he has a usable robe. Why? Because this bhikkhu should wear his antarvāsa (lower garment) and go three yojanas to retrieve his original robe. If he encounters various difficulties on the way and cannot retrieve the robe, then he may beg for a vassika-sāṭika (rain robe) without offense.

The signs of cold, heat, and teaching, as previously stated.

If a bhikkhu is traveling on the road with merchants, and thieves come chasing from one, two, or three directions, he should flee far away from the thieves. If thieves come from all four directions, he should not flee, but should stand upright and not fight the thieves. If the thieves say, 'Bring the saṃghāti (outer robe)!' answer, 'To the long-lived ones!' In this way, for each item, give them as much as they ask for, and do not shout loudly or scold the thieves. After giving the items, one should slowly leave, hide in the forest and grass, and observe from afar whether there are any remaining items after the thieves leave. If there are any robes left to be kept, they should be kept. If there are no robes left, and there are other bhikkhus or non-Buddhist ascetics there, for...

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賊所殺者，應取是衣受持。若無出家人死，有俗人死者，應取俗人衣截縷作凈然後受持。若無死人衣，估客有遺棄好衣物者不應取，若棄弊衣物者應取受持。若估客還來喚比丘，與是好衣者應取，取已截縷牛屎染作凈受持。若是估客語比丘言：「我借汝此衣著，到前住處還我，莫令損減。」是比丘應取是衣，攝縷在內篸縫令縷不現，作凈受持，到住處應還。若無是事，應篸樹葉遮前後而去。若無是事，不得如尼揵子掉臂當道行，當以手遮前障形體，在道側行，莫入深榛中行，令賊謂是伺捕者。應在道邊淺草中行，行時若逢人來，當即于淺草中小現處坐，令行人見之。若人問言：「汝是何人？」答言：「出家人。」「何道出家？」答言：「釋種出家。」「何以裸形？」答言：「被賊。」若不乞而自多與衣者，取無罪。若不自與者應從乞，乞時多與衣者，應取二領，廣三肘、長五肘衣。若無是事，當詣阿練若住處，彼知識邊得衣者應受。若無阿練若住處，應至冢間。若有守墓人，應語言：「我欲拾弊衣。」若守墓人教取，取已示我，當取示之。若取死女人衣時，女身未壞者，應往頭邊而取。若身已壞，得隨意取；若死男子衣亦隨意取。若死人衣有寶者，應足躡卻寶，持衣而去。若不覺有寶，持衣還乃知有寶者，應付凈人持

作湯藥。若守墓者語比丘言：「聽汝取不好衣，好者勿取。」是比丘到冢間，不見弊者、多有好衣，即持還語守墓人言：「正有是好衣耳。」守墓人聽取便取，若言：「是好，不聽汝取。」比丘應還，更求餘者。若彼語比丘：「取在地者。」即取在地者。若言：「取空中者。」即取空中者。若是好衣半在地，半在空中，應截半取。若無是事者，當到聚落中，問比丘住處。不應晝日入聚落，應待闇放牧人還時俱入聚落。不應依牸牛邊，當在羸小牛中行。若見人時加趺而坐，若人問言：「汝是何人？」答言：「出家人。」「何道出家？」「釋種出家。」「汝衣何處？」答言：「被賊失盡。」若不求自與者，得隨意多取。若不與者，應從乞。乞時多與者，應取二領，衣廣三肘、長五肘。若復無是事者，應到精舍中問舊比丘：「此中誰是維那？誰是知床褥人？」答言：「某甲是。」爾時是比丘應到是知事比丘所問言：「爾所歲比丘應得何等床褥臥具？」答言：「爾所歲比丘應得如是床褥臥具。」是比丘得是褥，取摘開以毛舉著一處，取表裡作泥洹僧。若得枕亦摘開，以毛舉著一處取表裡，作僧祇枝。得臥具取著已，應禮塔、禮上座。問訊下座，應語言：「我道中被賊失衣，當助我乞衣。」若舊比丘言：「汝如餓烏腳不能住，誰

當助汝。正是沽酒家搏掩家劫汝；或用易食，而言披劫，索人助乞。」若爾，應往至優婆塞所言：「長壽！我道中被賊失衣，汝等當助我乞衣。」答言：「可爾。阿阇梨！即時為乞。」得多衣者，比丘應取兩衣廣三肘、長五肘。爾時優婆塞語比丘言：「可得方便，為我盡取是衣不？」答言：「汝可轉易兩張細㲲者持來。」若優婆塞巧作方便，將比丘出界外語言：「阿阇梨！此衣佈施現前僧，現前無僧，阿阇梨現前應受。」爾時比丘受，無罪。若優婆塞與大張㲲，當裁取兩衣段。問言：「何故？」答言：「世尊制戒，正得取兩衣。」優婆塞言：「阿阇梨但且取染。」比丘取染已送還，優婆塞言：「未染時是俗人衣，我尚不欲，況今染壞色，是出家人衣，我不復取。」比丘爾時得取，作衣隨意用。是比丘先所摘褥枕表裡，作泥洹僧祇枝者，浣已還複本褥枕臥具付知事人，然後便去。若欲即住此處者，隨意更請不得即留。是故說：「若比丘失衣時，得從非親里居士、居士婦乞衣。非親里居士、居士婦自恣多與衣，是比丘得取上下衣。過是受者，尼薩耆波夜提。」

佛住舍衛城，爾時有乞食比丘，時到著入聚落衣持缽入城。次行乞食到一家。其家婦人語比丘言：「我某日當飯僧施衣。」比丘言：「善哉姊妹！作三堅法身

【現代漢語翻譯】 現代漢語譯本：我會幫助你的。這就像賣酒的人和賭博的人搶劫你一樣；或者用食物來引誘你，然後說你被搶劫了，向人求助乞討。』如果這樣，你應該去優婆塞（在家男居士）那裡說：『長壽者！我在路上被賊搶走了衣服，你們應該幫助我乞討衣服。』回答說：『可以的，阿阇梨（梵語，意為導師）！』然後立即為他乞討。得到很多衣服后，比丘應該取兩件衣服，寬三肘，長五肘。這時，優婆塞對比丘說：『有沒有辦法，讓我把這些衣服都拿走？』回答說：『你可以把兩張細毛毯拿來交換。』如果優婆塞巧妙地設法，將比丘帶到界外，說：『阿阇梨！這件衣服佈施給現前僧眾，現前沒有僧眾，阿阇梨現在應該接受。』這時比丘接受，沒有罪過。如果優婆塞給了一大張毛毯，應該裁剪成兩件衣服的布料。問：『為什麼？』回答說：『世尊制定戒律，只能取兩件衣服。』優婆塞說：『阿阇梨先拿去染色。』比丘拿去染色後送還，優婆塞說：『未染色時是俗人的衣服，我尚且不想要，更何況現在染色壞了顏色，是出家人的衣服，我不再要了。』比丘這時可以拿走，做衣服隨意使用。這位比丘先前所拆下的褥子枕頭的表裡，用來做泥洹僧祇枝（僧眾的臥具），洗乾淨后還復原本的褥子枕頭臥具，交給知事人，然後便離開。如果想立即住在這裡，可以隨意再次請求，不得立即留下。所以說：『如果比丘丟失衣服時，可以從非親屬的居士、居士婦那裡乞討衣服。非親屬的居士、居士婦隨意多給衣服，這位比丘可以取上下衣。超過這個數量接受的，犯尼薩耆波夜提（捨墮）。』

佛陀住在舍衛城，當時有一位乞食比丘，當時穿著衣服進入聚落，拿著缽進入城裡。依次乞食到一家。這家婦人對比丘說：『我某日將要供養僧眾，佈施衣服。』比丘說：『很好啊，姊妹！作三堅法身（使法身堅固的三種行為）。』

【English Translation】 English version: I will help you. It is just like a wine seller and a gambler robbing you; or using food to lure you, and then saying you have been robbed, asking people for help and begging.』 If so, you should go to the Upasaka (lay male devotee) and say: 『Long life! I was robbed of my clothes by thieves on the road, you should help me beg for clothes.』 He replies: 『Okay, Ajahn (Sanskrit, meaning teacher)!』 Then immediately beg for him. After getting a lot of clothes, the Bhikkhu should take two pieces of clothing, three cubits wide and five cubits long. At this time, the Upasaka said to the Bhikkhu: 『Is there any way for me to take all these clothes?』 He replies: 『You can bring two fine blankets to exchange.』 If the Upasaka cleverly manages to take the Bhikkhu outside the boundary, he says: 『Ajahn! This garment is given to the present Sangha (monastic community), there is no Sangha present, Ajahn should accept it now.』 At this time, the Bhikkhu accepts it without guilt. If the Upasaka gives a large blanket, it should be cut into two pieces of clothing. He asks: 『Why?』 He replies: 『The World Honored One has established a precept that only two pieces of clothing can be taken.』 The Upasaka says: 『Ajahn, take it to dye first.』 After the Bhikkhu takes it to dye and returns it, the Upasaka says: 『When it was not dyed, it was the clothes of a layman, I still didn』t want it, let alone now that the color is ruined by dyeing, it is the clothes of a monk, I don』t want it anymore.』 The Bhikkhu can take it at this time, and use it to make clothes as he pleases. The Bhikkhu previously removed the outer and inner layers of the mattress and pillow, used them to make Nirvana Sanghati (monastic bedding), washed them and returned the original mattress, pillow and bedding, and handed them over to the person in charge, and then left. If you want to live here immediately, you can ask again at will, but you must not stay immediately. Therefore, it is said: 『If a Bhikkhu loses his clothes, he can beg for clothes from non-relatives, male or female lay devotees. Non-relatives, male or female lay devotees give clothes at will, and the Bhikkhu can take the upper and lower garments. If you receive more than this amount, you commit Nissaggiya Pacittiya (an offense requiring forfeiture).』

The Buddha lived in Shravasti, at that time there was a Bhikkhu begging for food, at that time he was wearing clothes and entered the settlement, holding a bowl and entering the city. He begged for food in turn to a family. The woman of this family said to the Bhikkhu: 『I will offer food to the Sangha and give clothes on a certain day.』 The Bhikkhu said: 『Good, sister! Perform the three firm Dharmakaya (three actions that strengthen the Dharmakaya).』

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命財，中間莫有留難。」言已便去。比丘乞食還已至溫室中，語諸比丘言：「我語長老好事。」答言：「有何好事？」「我聞某甲優婆夷，某日欲請僧食佈施衣。」時難陀、優波難陀聞已即問言：「長老！其家門巷在何處？姓字何等？」問知已明日清旦，著入聚落衣到其家言：「無病！優婆夷。」優婆夷言：「和南！阿阇梨。」比丘言：「我聞好訊息。」問言：「聞何等事？」答言：「聞汝欲請僧設供施衣。」答言：「有是心，但恐中間諸難不成。」比丘言：「汝請僧設供施衣，欲與長老比丘好惡衣。若與粗者，正當與沙彌、園民及著衣架上。若與我好者，我當著入王家貴勝邊、當禮佛。有人問者，我當語言：『某甲信心優婆夷與我。』汝可得名稱受用功德。」答言：「更無，正有是，已許僧；若有者亦當別施。」比丘言：「與不與任汝意。」言已便去。檀越作是念：「若與彼不與僧者，僧是良福田。若不與彼與僧者，彼有王力能作不饒益事。」畏彼故不與僧，因彼發不喜心故二俱不與。諸比丘問乞食比丘：「汝前所聞絕無訊息。」乞食比丘言：「我知定克明日。」乞食比丘明旦，著入聚落衣到其家，即問優婆夷言：「何故不見供辦作諸飯食？」答言：「阿阇梨！因難陀、優波難陀破我善心。」問言：「何故？」即具

【現代漢語翻譯】 現代漢語譯本： 『命財，中間莫有留難。』說完就離開了。比丘乞食回來後到了溫室中，對眾比丘說：『我告訴長老們一件好事。』回答說：『有什麼好事？』『我聽說某某優婆夷（在家女信徒），某日想要請僧眾吃飯並佈施衣服。』當時難陀（Nanda，人名）、優波難陀（Upananda，人名）聽了后就問：『長老！她家住在哪裡？姓什麼？』問清楚后，第二天清早，穿著進入村落的衣服來到她家說：『無病！優婆夷。』優婆夷說：『頂禮！阿阇梨（Acharya，導師）。』比丘說：『我聽到好訊息。』問：『聽到什麼事？』回答說：『聽說你想要請僧眾吃飯並佈施衣服。』回答說：『有這個心，但恐怕中間會有阻礙而不能成功。』比丘說：『你請僧眾吃飯佈施衣服，想要給長老比丘好壞衣服。如果給粗糙的衣服，就應該給沙彌（Sramanera，小沙彌）、園丁以及放在衣架上。如果給我好的衣服，我應當穿著進入王家貴族之處、應當禮佛。有人問起，我應當說：『是某某有信心的優婆夷給我的。』你就可以得到名聲並獲得功德。』回答說：『沒有更多的了，只有這些，已經答應給僧眾了；如果有的話也應當另外佈施。』比丘說：『給不給隨你的意願。』說完就離開了。檀越（Dānapati，施主）這樣想：『如果給他而不給僧眾，僧眾是良田福地。如果不給他而給僧眾，他有王室勢力，能做出不利的事情。』因為害怕他，所以不給僧眾，因為對他產生不高興的心，所以兩邊都不給。眾比丘問乞食比丘：『你之前所聽到的完全沒有訊息。』乞食比丘說：『我知道一定會在明天成功。』乞食比丘第二天清早，穿著進入村落的衣服來到她家，就問優婆夷：『為什麼不見準備飯食？』回答說：『阿阇梨！因為難陀、優波難陀破壞了我的善心。』問：『為什麼？』就詳細地

【English Translation】 English version: 'Life and wealth, may there be no obstacles in between.' Having said this, he left. The Bhikshu (monk) returned after begging for food and went to the hot room, saying to the Bhikshus (monks), 'I have good news for the elders.' They replied, 'What good news is it?' 'I heard that a certain Upasika (female lay devotee), on a certain day, intends to invite the Sangha (monastic community) for a meal and offer robes.' At that time, Nanda (name of a person) and Upananda (name of a person), upon hearing this, asked, 'Elder! Where is her house located? What is her surname?' After finding out, the next morning, wearing clothes suitable for entering the village, they went to her house and said, 'Peace be with you! Upasika.' The Upasika said, 'Homage! Acharya (teacher).' The Bhikshu said, 'I heard good news.' She asked, 'What did you hear?' He replied, 'I heard that you intend to invite the Sangha for a meal and offer robes.' She replied, 'I have this intention, but I fear that there may be obstacles in between that prevent it from happening.' The Bhikshu said, 'You are inviting the Sangha for a meal and offering robes, intending to give the elder Bhikshus good or bad robes. If you give coarse robes, you should give them to the Sramaneras (novice monks), gardeners, or hang them on the clothes rack. If you give me good robes, I shall wear them to the homes of kings and nobles, and I shall pay homage to the Buddha. If someone asks, I shall say, 『A certain faithful Upasika gave them to me.』 You will gain fame and receive merit.' She replied, 'There is nothing more, only these, and I have already promised them to the Sangha; if there were more, I would also offer them separately.' The Bhikshu said, 'Whether you give or not is up to you.' Having said this, he left. The Dānapati (donor) thought, 'If I give to him and not to the Sangha, the Sangha is a field of good fortune. If I do not give to him but give to the Sangha, he has royal power and can cause harm.' Fearing him, she did not give to the Sangha, and because of the displeasure towards him, she gave to neither. The Bhikshus asked the Bhikshu who begged for food, 'There is no news of what you heard earlier.' The Bhikshu who begged for food said, 'I know it will definitely succeed tomorrow.' The next morning, the Bhikshu who begged for food, wearing clothes suitable for entering the village, went to her house and asked the Upasika, 'Why do I not see preparations for food?' She replied, 'Acharya! Because Nanda and Upananda have ruined my good intentions.' He asked, 'Why?' She then explained in detail

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說上事。乞食比丘聞已，語諸比丘。諸比丘以是因緣往白世尊，佛言：「呼難陀、優波難陀來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「癡人！此是惡事，汝作二不饒益，施者失福，受者失利。」佛言：「汝常不聞我無量方便毀呰多欲、讚歎少欲，汝云何先不自恣請，而為好故往勸？此非法、非律、非如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城比丘皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。為比丘故，若居士、居士婦為辦衣價，如是言：『我辦如是如是衣價，買如是如是衣，與某甲比丘。』是比丘先不自恣請，為好故便到居士所作如是言：『為我作如是衣，為好故。』若得衣者，尼薩耆波夜提。」

為比丘者，若僧、若眾多、若一人。

居士者，如上說。

衣者，欽婆羅衣、劫貝衣、芻摩衣、憍舍耶衣、舍那衣、麻衣、軀牟提衣。

衣價者，金銀寶物等。

辦者，若今日、若明日、若半月、若一月，我辦如是如是衣價，買如是如是衣，與某甲比丘，是名辦。

先不自恣請者，先知不自恣請，便謂自恣請。知自恣請，余比丘便謂自恣請。我知自恣請與余物，便謂自恣請與我衣。

往者，若到居士田上、若到家、若入屋裡。

【現代漢語翻譯】 現代漢語譯本： 這件事被稟告了上去。一位乞食比丘（bhikkhu，佛教出家人）聽聞后，告訴了其他比丘。這些比丘因此事去稟告世尊（Buddha，佛陀）。佛陀說：『把難陀（Nanda，人名）、優波難陀（Upananda，人名）叫來。』他們來了之後，佛陀問比丘們：『你們真的做了這樣的事嗎？』他們回答說：『確實如此。』佛陀說：『愚癡的人啊！這是惡事，你們做了兩件沒有饒益的事情，施捨者失去了福報，接受者失去了利益。』佛陀說：『你們難道沒有經常聽我說用無量的方法來批評多欲、讚歎少欲嗎？你們為什麼事先沒有被允許請求，卻爲了更好的東西而去勸說？這不符合佛法（dharma，宇宙真理）、不符合戒律（vinaya，行爲規範）、不符合我的教導，不能用這種方式來增長善法。』佛陀告訴眾比丘：『住在舍衛城（Śrāvastī，古印度城市）的比丘們都集合起來，爲了十種利益，我將為比丘們制定戒律，乃至已經聽過的應當重複聽聞。爲了比丘的緣故，如果有居士（gṛhapati，在家信徒）、居士婦準備了購買衣服的錢，這樣說：『我準備了這樣這樣的衣價，購買這樣這樣的衣服，給予某甲比丘。』這位比丘事先沒有被允許請求，爲了更好的衣服，便到居士那裡說：『為我做這樣的衣服，爲了更好。』如果得到了這件衣服，就犯了尼薩耆波夜提（Nissaggiya Pācittiya，一種戒律名稱）。』 為比丘者，指的是僧團、大眾或個人。 居士，如前面所說。 衣服，指的是欽婆羅衣（kṣauma，亞麻布）、劫貝衣（kambala，毛織品）、芻摩衣（kṣauma，亞麻布）、憍舍耶衣（kauśeya，絲綢）、舍那衣（śāṇa，大麻布）、麻衣（麻布）、軀牟提衣（kṣauma，亞麻布）。 衣價，指的是金銀寶物等。 準備，指的是今天、明天、半個月、一個月，我準備了這樣這樣的衣價，購買這樣這樣的衣服，給予某甲比丘，這叫做準備。 事先沒有被允許請求，指的是事先知道沒有被允許請求，卻說成是被允許請求。知道被允許請求，其他比丘便說成是被允許請求。我知道被允許請求給予其他東西，便說成是被允許請求給予我衣服。 前往，指的是到居士的田地裡、到家裡、進入屋裡。

【English Translation】 English version: The matter was reported. A mendicant bhikkhu (bhikkhu, Buddhist monastic) having heard this, spoke to the bhikkhus. The bhikkhus, because of this matter, went and reported to the Blessed One (Buddha, the enlightened one). The Buddha said, 'Summon Nanda (Nanda, a name) and Upananda (Upananda, a name).' Having come, the Buddha asked the bhikkhus, 'Is it true that you did such a thing?' They replied, 'It is true.' The Buddha said, 'Foolish men! This is an evil thing. You have done two unbeneficial things. The giver loses merit, and the receiver loses benefit.' The Buddha said, 'Have you not often heard me in countless ways disparaging much desire and praising little desire? Why did you not first ask for permission, and then go and urge for the sake of something better? This is not in accordance with the Dharma (dharma, cosmic truth), not in accordance with the Vinaya (vinaya, code of conduct), not in accordance with my teaching. It is not a way to cultivate good qualities.' The Buddha told the bhikkhus, 'Gather all the bhikkhus residing in Śrāvastī (Śrāvastī, an ancient Indian city). For ten benefits, I will establish a rule for the bhikkhus, and those who have already heard it should hear it again. For the sake of a bhikkhu, if a householder (gṛhapati, lay devotee) or a householder's wife prepares the price of a robe, saying, 'I have prepared such and such a price for a robe, to buy such and such a robe, to give to such and such a bhikkhu.' If that bhikkhu, without first being authorized to ask, goes to the householder and says, 'Make such a robe for me, for the sake of something better,' if he obtains the robe, it is a Nissaggiya Pācittiya (Nissaggiya Pācittiya, a type of monastic offense).' 』For a bhikkhu』 refers to the Sangha (monastic community), a group, or an individual. 』Householder』 is as described above. 』Robe』 refers to robes made of kṣauma (kṣauma, linen), kambala (kambala, wool), kṣauma (kṣauma, linen), kauśeya (kauśeya, silk), śāṇa (śāṇa, hemp), hemp, or kṣauma (kṣauma, linen). 』Robe price』 refers to gold, silver, jewels, and the like. 』Prepares』 refers to today, tomorrow, half a month, or a month, 'I have prepared such and such a price for a robe, to buy such and such a robe, to give to such and such a bhikkhu.' This is called 'prepares.' 』Without first being authorized to ask』 refers to knowing beforehand that one is not authorized to ask, but claiming to be authorized to ask. Knowing that one is authorized to ask, other bhikkhus then claim that one is authorized to ask. Knowing that one is authorized to ask for other things, one then claims to be authorized to ask for a robe for oneself. 』Going』 refers to going to the householder's field, going to the house, or entering the house.

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索者，我須青、若黃、若赤、若黑、若種種茜色等；若長、若廣、若長廣，若隨所索者與、若更與餘者，皆尼薩耆波夜提。

為好者，知足好、不知足好、粗足好。云何知足好？若與細衣時便言：「我須粗者。」是名知足好。得者，尼薩耆。不知足好者，若與粗衣時便作是言：「若與我粗衣者，不中觸我腳。我是貴人，應與我好衣。」是名不知足好，得尼薩耆。粗足好者，若與細衣時便言：「我不用是好衣，我是阿練若，如鹿在林中，住在空地，與我粗者，足障寒熱風雨。」是名粗足好。若得者，尼薩耆波夜提。

尼薩耆波夜提者，是衣應僧中舍，波夜提罪應悔過。若不捨而悔，越比尼罪。波夜提者，如上說。是故世尊說：「為比丘故，若居士、居士婦，乃至為好故，若得衣者，尼薩耆波夜提。」

佛住舍衛城，有乞食比丘，時到著入聚落衣持缽入城，次行乞食。有居士婦語比丘，言如上。一居士中說，此中但二居士為異耳，乃至已聞者當重聞。為比丘故，若二居士、居士婦，各各辦衣價，作如是言：「我等辦如是如是衣價，買如是如是衣，與某甲比丘。」是比丘先不自恣請，為好衣故，便到居士所言：「為我各各辦如是如是衣價，共作一衣與我，為好故。」若得是衣，尼薩耆波夜提。此

【現代漢語翻譯】 現代漢語譯本 『索者，我須青、若黃、若赤、若黑、若種種茜色等；若長、若廣、若長廣，若隨所索者與、若更與餘者，皆尼薩耆波夜提。』意思是，如果（比丘）索要，例如：『我需要青色的、或者黃色的、或者紅色的、或者黑色的、或者各種茜草染色的布等；或者長的、或者寬的、或者長寬的』，如果按照所索要的給予，或者給予超過所索要的，都犯尼薩耆波夜提罪（Nissaggiya Pacittiya，一種需要捨棄物品並懺悔的罪）。 『為好者，知足好、不知足好、粗足好。云何知足好？若與細衣時便言：「我須粗者。」是名知足好。得者，尼薩耆。不知足好者，若與粗衣時便作是言：「若與我粗衣者，不中觸我腳。我是貴人，應與我好衣。」是名不知足好，得尼薩耆。粗足好者，若與細衣時便言：「我不用是好衣，我是阿練若（Araññaka，指住在森林中的修行者），如鹿在林中，住在空地，與我粗者，足障寒熱風雨。」是名粗足好。若得者，尼薩耆波夜提。』意思是，什麼是『好』？有知足的好、不知足的好、粗衣的好。什麼是知足的好？如果別人給細的衣服，（比丘）就說：『我需要粗的。』這叫做知足的好。得到（這樣的衣服），犯尼薩耆罪。什麼是不知足的好？如果別人給粗的衣服，（比丘）就說：『如果給我粗的衣服，不配接觸我的腳。我是貴人，應該給我好的衣服。』這叫做不知足的好，得到（這樣的衣服）犯尼薩耆罪。什麼是粗衣的好？如果別人給細的衣服，（比丘）就說：『我不需要這好的衣服，我是阿練若，像鹿在林中一樣，住在空地上，給我粗的衣服，足夠遮擋寒冷、炎熱、風雨。』這叫做粗衣的好。如果得到（這樣的衣服），犯尼薩耆波夜提罪。 『尼薩耆波夜提者，是衣應僧中舍，波夜提罪應悔過。若不捨而悔，越比尼罪。波夜提者，如上說。是故世尊說：「為比丘故，若居士、居士婦，乃至為好故，若得衣者，尼薩耆波夜提。」』意思是，尼薩耆波夜提罪，是指這件衣服應該在僧團中捨棄，犯波夜提罪（Pacittiya，一種需要懺悔的罪）應該懺悔。如果不捨棄而懺悔，就犯越比尼罪（a transgression of the Vinaya，違犯戒律的罪）。波夜提罪，如上面所說。因此世尊說：『爲了比丘的緣故，如果是居士、居士婦，乃至爲了好的緣故，如果得到衣服，就犯尼薩耆波夜提罪。』 『佛住舍衛城（Savatthi，古印度城市），有乞食比丘，時到著入聚落衣持缽入城，次行乞食。有居士婦語比丘，言如上。一居士中說，此中但二居士為異耳，乃至已聞者當重聞。為比丘故，若二居士、居士婦，各各辦衣價，作如是言：「我等辦如是如是衣價，買如是如是衣，與某甲比丘。」是比丘先不自恣請，為好衣故，便到居士所言：「為我各各辦如是如是衣價，共作一衣與我，為好故。」若得是衣，尼薩耆波夜提。』意思是，佛陀住在舍衛城，有一位乞食的比丘，當時穿著進入村落的衣服，拿著缽進入城市，依次乞食。有一位居士婦對比丘說，（內容）如上面所說。在一個居士（的例子）中說，這裡只有兩個居士的情況有所不同，乃至已經聽過的（內容）應當重複聽聞。爲了比丘的緣故，如果有兩個居士、居士婦，各自準備衣服的錢，這樣說：『我們準備了這樣這樣的衣服錢，買這樣這樣的衣服，給某甲比丘。』這位比丘事先沒有被允許請求，爲了好的衣服的緣故，就到居士那裡說：『為我各自準備這樣這樣的衣服錢，共同做一件衣服給我，爲了好的緣故。』如果得到這件衣服，就犯尼薩耆波夜提罪。

【English Translation】 English version 『If someone asks, 'I need blue, or yellow, or red, or black, or various crimson colors, etc.; or long, or wide, or long and wide,' if what is asked for is given, or if more than what is asked for is given, all constitute Nissaggiya Pacittiya (an offense requiring forfeiture and confession).』 This means, if a (bhikkhu) requests, for example: 'I need blue, or yellow, or red, or black, or various madder-dyed cloths, etc.; or long, or wide, or long and wide,' if what is asked for is given, or if more than what is asked for is given, it is an offense of Nissaggiya Pacittiya. 『What is 'good'? There is contentment-good, non-contentment-good, coarse-good. What is contentment-good? If given fine clothes, one says: 'I need coarse ones.' This is called contentment-good. If obtained, it is Nissaggiya. What is non-contentment-good? If given coarse clothes, one says: 'If you give me coarse clothes, they are not fit to touch my feet. I am a noble person, you should give me good clothes.' This is called non-contentment-good, if obtained, it is Nissaggiya. What is coarse-good? If given fine clothes, one says: 'I don't need these fine clothes, I am an Araññaka (forest dweller), like a deer in the forest, living in open spaces, give me coarse ones, enough to shield from cold, heat, wind, and rain.' This is called coarse-good. If obtained, it is an offense of Nissaggiya Pacittiya.』 This means, what is 'good'? There is contentment-good, non-contentment-good, coarse-clothing-good. What is contentment-good? If someone gives fine clothes, (the bhikkhu) says: 'I need coarse ones.' This is called contentment-good. Obtaining (such clothes) is a Nissaggiya offense. What is non-contentment-good? If someone gives coarse clothes, (the bhikkhu) says: 'If you give me coarse clothes, they are not fit to touch my feet. I am a noble person, you should give me good clothes.' This is called non-contentment-good, obtaining (such clothes) is a Nissaggiya offense. What is coarse-clothing-good? If someone gives fine clothes, (the bhikkhu) says: 'I don't need these fine clothes, I am an Araññaka, like a deer in the forest, living in open spaces, give me coarse ones, enough to shield from cold, heat, wind, and rain.' This is called coarse-clothing-good. If obtaining (such clothes), it is an offense of Nissaggiya Pacittiya. 『Nissaggiya Pacittiya means that the garment should be forfeited to the Sangha, and the Pacittiya (an offense requiring confession) offense should be confessed. If one confesses without forfeiting, it is a transgression of the Vinaya. Pacittiya is as described above. Therefore, the World-Honored One said: 'For the sake of a bhikkhu, if a householder or a householder's wife, even for the sake of 'good', if one obtains a garment, it is an offense of Nissaggiya Pacittiya.』 This means, Nissaggiya Pacittiya means that this garment should be forfeited in the Sangha, and the Pacittiya offense should be confessed. If one confesses without forfeiting, one commits a transgression of the Vinaya. The Pacittiya offense is as described above. Therefore, the World-Honored One said: 'For the sake of a bhikkhu, if a householder or a householder's wife, even for the sake of 'good', if one obtains a garment, it is an offense of Nissaggiya Pacittiya.' 『The Buddha was staying in Savatthi (an ancient Indian city). There was a bhikkhu who was begging for alms. At that time, wearing the clothes for entering the village, carrying a bowl, he entered the city and went begging for alms in order. A householder's wife spoke to the bhikkhu, saying as above. It is said in the case of one householder, here only the case of two householders is different, and even those who have heard it should hear it again. For the sake of a bhikkhu, if two householders or householder's wives each prepare the price of a garment, saying: 'We have prepared such and such a price for a garment, to buy such and such a garment, to give to Bhikkhu So-and-so.' If this bhikkhu, not having been authorized to ask beforehand, goes to the householders for the sake of a good garment, saying: 'Prepare for me each such and such a price for a garment, and together make a garment for me, for the sake of good.' If he obtains this garment, it is an offense of Nissaggiya Pacittiya.』 This means, the Buddha was staying in Savatthi. There was a bhikkhu begging for alms. At that time, wearing the clothes for entering the village, carrying a bowl, he entered the city and went begging for alms in order. A householder's wife spoke to the bhikkhu, (the content) as mentioned above. It is said in the case of one householder, here only the case of two householders is different, and even those who have heard it should hear it again. For the sake of a bhikkhu, if two householders or householder's wives each prepare the price of a garment, saying: 'We have prepared such and such a price for a garment, to buy such and such a garment, to give to Bhikkhu So-and-so.' If this bhikkhu, not having been authorized to ask beforehand, goes to the householders for the sake of a good garment, saying: 'Prepare for me each such and such a price for a garment, and together make a garment for me, for the sake of good.' If he obtains this garment, it is an offense of Nissaggiya Pacittiya.

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中如上一居士中廣說，但二居士為異耳。

佛住舍衛城，瓶沙王有二大臣：一名尼提，二名婆利沙。秋時人民收穫訖運致入城，天時寒雪。時二大臣作是念：「我常年年請師難陀、優波難陀，施食並施衣，今日當在何處？」有人語言：「在舍衛城。」爾時大臣遣使，赍書持舊錢八百，餉難陀、優波難陀。敕使言：「汝當還得報書。」使向祇桓精舍，到已問言：「難陀、優波難陀房在何處？」時諸比丘示言：「此房是。」使即入房中，禮已問言：「是優波難陀不？」答言：「是，汝何以問？」答言：「瓶沙王大臣尼提婆利沙，遣我赍書持舊錢八百餉師，並索答書。」時有優婆塞名法豫，優波難陀即語優婆塞言：「汝知料理，數此衣直與書相應不？」即料計取與書相應，即與答書遣使令去。時法豫優婆塞欲去，白言：「尊者！此衣直當置何處？」答言：「當置汝邊。」即便持去。到家已，待一日、二日、三日不來取。優波難陀多緣多事忘不往取，是優婆塞家中小儉，即便貸用后當還償。用已即日，難陀語優波難陀往取衣直，即往索。優婆塞言：「我持來已，停待尊者一日、二日、三日不來取，我家中小儉即便貸用，須得當還。」優波難陀即瞋恚言：「汝不可寄付，此是我物，云何取輒用？」難陀謂優波難陀：「此物

【現代漢語翻譯】 現代漢語譯本： 如同前面一位居士所廣泛講述的那樣，只是兩位居士有所不同。

佛陀住在舍衛城（Śrāvastī，古印度城市）。瓶沙王（Bimbisāra，古印度摩揭陀國國王）有兩位大臣：一位名叫尼提（Niti），一位名叫婆利沙（Bhāriṣa）。秋收時節，百姓們收穫完畢，將糧食運入城中，天氣寒冷且下雪。當時兩位大臣心想：『我們每年都請師難陀（Nanda，佛陀的堂弟）和優波難陀（Upananda，佛陀的弟子）供養食物和佈施衣物，今天他們會在哪裡呢？』有人說：『在舍衛城。』當時大臣派遣使者，帶著書信和舊錢八百，贈送給難陀和優波難陀。並囑咐使者說：『你一定要帶回回信。』使者前往祇桓精舍（Jetavana-vihāra，佛陀在舍衛城的主要住所），到達后問道：『難陀和優波難陀的房間在哪裡？』眾比丘指著說：『這個房間就是。』使者立即進入房間，行禮后問道：『您是優波難陀嗎？』回答說：『是的，你為什麼問？』使者回答說：『瓶沙王的大臣尼提和婆利沙，派遣我帶著書信和舊錢八百供養師父，並索要回信。』當時有一位優婆塞（Upāsaka，在家男居士）名叫法豫（Dharma-prīti），優波難陀就對優婆塞說：『你懂得處理事務，清點這些衣物的價值，與書信上的數目是否相符？』法豫清點后，取走與書信數目相符的價值，然後將回信交給使者讓他離開。當時法豫優婆塞準備離開時，稟告說：『尊者！這些衣物的價值應當放在哪裡？』回答說：『放在你那裡。』法豫就拿走了。回到家后，等了一天、兩天、三天，優波難陀都沒有來取。優波難陀因為很多事情而忘記去取，這位優婆塞家中比較貧困，就暫時借用，打算以後再償還。用掉之後，有一天，難陀告訴優波難陀去取衣物的價值，優波難陀就去索要。優婆塞說：『我拿回來后，等了尊者一天、兩天、三天都沒有來取，我家中小有困難就暫時借用了，需要時間才能償還。』優波難陀立即生氣地說：『你不能寄放，這是我的東西，怎麼能擅自取用？』難陀對優波難陀說：『這東西

【English Translation】 English version: It is broadly explained as in the case of the previous Upāsaka (layman), except that there are two Upāsakas.

The Buddha was residing in Śrāvastī (ancient Indian city). King Bimbisāra (King of Magadha in ancient India) had two ministers: one named Niti, and the other named Bhāriṣa. During the autumn harvest season, the people finished harvesting and transported the grains into the city, and the weather was cold and snowy. At that time, the two ministers thought: 'Every year we invite Teacher Nanda (Buddha's cousin) and Upananda (Buddha's disciple) to offer food and give clothes, where will they be today?' Someone said: 'In Śrāvastī.' At that time, the ministers sent a messenger with a letter and eight hundred old coins to present to Nanda and Upananda. They instructed the messenger: 'You must bring back a reply.' The messenger went to Jetavana-vihāra (the main residence of the Buddha in Śrāvastī), and upon arrival, asked: 'Where are the rooms of Nanda and Upananda?' The Bhikkhus (monks) pointed and said: 'This room is it.' The messenger immediately entered the room, paid respects, and asked: 'Are you Upananda?' He replied: 'Yes, why do you ask?' The messenger replied: 'The ministers Niti and Bhāriṣa of King Bimbisāra have sent me with a letter and eight hundred old coins to offer to the teacher, and to request a reply.' At that time, there was an Upāsaka (layman) named Dharma-prīti, and Upananda said to the Upāsaka: 'You know how to handle affairs, count the value of these clothes and see if it matches the amount in the letter?' Dharma-prīti counted and took the value that matched the amount in the letter, and then gave the reply letter to the messenger to leave. At that time, Upāsaka Dharma-prīti was about to leave and reported: 'Venerable one! Where should the value of these clothes be placed?' He replied: 'Place it with you.' Dharma-prīti then took it away. After returning home, he waited for one day, two days, three days, but Upananda did not come to retrieve it. Upananda forgot to retrieve it because of many affairs, and this Upāsaka's family was relatively poor, so he temporarily borrowed it, intending to repay it later. After using it, one day, Nanda told Upananda to retrieve the value of the clothes, and Upananda went to ask for it. The Upāsaka said: 'After I brought it back, I waited for the venerable one for one day, two days, three days, but you did not come to retrieve it, and my family had some difficulties, so I temporarily borrowed it, and it will take time to repay it.' Upananda immediately became angry and said: 'You cannot leave it with me, this is my thing, how can you take it and use it without permission?' Nanda said to Upananda: 'This thing'

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不可直爾索得。」即語官人牽挽將去。時眾人見已，種種呵責沙門：「釋子自言善好，是其檀越常相供給，而能苦困如是，況復餘人。失沙門法，行惡如此，何道之有？」優波難陀聞已羞愧，即便放去。諸比丘聞已往白世尊，佛言：「呼優波難陀來。」來已，佛問優波難陀：「汝實爾不？」答言：「實爾。世尊！」佛語優波難陀：「此是惡事。汝常不聞我無數方便呵責多欲、讚歎少欲？此非法、非律、不如佛教，不可以是長養善法。從今已后不聽往索。」◎

◎複次佛住舍衛城，法豫優婆塞常僧中次第請比丘食。時次食比丘到其家已，法豫問言：「優波難陀何以不來取錢？我未得時乃眾人中苦從我索，我今得直而不來取。」諸比丘言：「佛制戒不得來索。」法豫言：「若不聽索者，何不來此默然？我自知意。」是比丘食已還語諸比丘，諸比丘聞已即以是事往白世尊。佛告諸比丘：「是法豫優婆塞，聰明黠慧乃有是方便。從今日聽諸比丘三反往索，六反默然住。」佛告諸比丘：「依止舍衛城比丘皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。為比丘故，若王、若大臣，遣使送衣直與比丘，使到比丘所白言：『尊者！是衣直，若王、若大臣所送，尊者受是衣價。』是比丘應語使如是言：『諸比丘法不應受衣

【現代漢語翻譯】 現代漢語譯本： 『不能直接這樣索要。』說完就叫官吏拉走了他。當時眾人看見后，紛紛責罵沙門：『釋迦弟子自稱善良美好，是因為他們的施主經常供給他們，尚且困苦到如此地步，更何況其他人。喪失了沙門應有的行為，做出如此惡劣的事情，還有什麼道義可言？』優波難陀聽了之後感到羞愧，就放了他走了。眾比丘聽了之後，去稟告世尊，佛說：『叫優波難陀來。』優波難陀來了之後，佛問他：『你真的做了這樣的事嗎？』回答說：『確實如此，世尊！』佛告訴優波難陀：『這是惡劣的行為。你難道沒聽我說過無數次用各種方法呵斥貪慾、讚歎少欲嗎？這種行為不符合佛法、不符合戒律、不符合佛教的教義，不能用這種方式來增長善法。從今以後，不允許再去索要。』

又一次，佛住在舍衛城（Śrāvastī，古代印度城市）。法豫（Dharmaruchi，人名）優婆塞（Upāsaka，在家男居士）經常在僧團中按順序邀請比丘們去他家吃飯。輪到某位比丘去他家時，法豫問他說：『優波難陀為什麼不來取錢？我還沒得到錢的時候，他就在眾人面前苦苦地向我索要，我現在已經得到錢了，他反而不來取了。』眾比丘說：『佛制定了戒律，不允許去索要。』法豫說：『如果不允許索要，為什麼不來這裡默默地等著？我自然會明白他的意思。』這位比丘吃完飯後，回去告訴了眾比丘，眾比丘聽了之後，就把這件事稟告了世尊。佛告訴眾比丘：『這位法豫優婆塞，聰明機敏，竟然想出了這樣的辦法。從今天起，允許眾比丘去索要三次，六次默默地等待。』佛告訴眾比丘：『凡是依止舍衛城（Śrāvastī，古代印度城市）的比丘，都要全部集合起來，爲了十種利益的緣故，為眾比丘制定戒律，乃至已經聽過的，應當重新聽聞。爲了比丘的緣故，如果國王（Rājā，君主）或者大臣（Mahāmātra，高級官員）派遣使者送來買衣服的錢給比丘，使者到達比丘處，稟告說：『尊者！這是買衣服的錢，是國王或者大臣所送，請尊者接受這筆錢。』這位比丘應該對使者這樣說：『按照比丘的規矩，不應該接受買衣服的錢。

【English Translation】 English version: 'It cannot be obtained by directly demanding it.' Then he told the official to drag him away. When the crowd saw this, they all scolded the Shramana (Śrāmaṇa, wandering ascetic): 'The disciples of Shakya (Śākya, another name of Buddha) claim to be good and virtuous, but it is because their patrons constantly provide for them that they are still in such distress. How much more so for others! They have lost the conduct of a Shramana, behaving so wickedly. What Dharma (Dharma, the teachings of Buddha) is there to speak of?' Upon hearing this, Upānanda (Upānanda, name of a monk) felt ashamed and released him. When the Bhikshus (Bhikṣu, Buddhist monks) heard this, they went to report it to the World-Honored One (Buddha). The Buddha said, 'Call Upānanda to come.' After he arrived, the Buddha asked Upānanda, 'Is this true?' He replied, 'It is true, World-Honored One!' The Buddha told Upānanda, 'This is a wicked deed. Have you not often heard me, with countless skillful means, rebuking excessive desire and praising contentment? This is not in accordance with the Dharma, not in accordance with the Vinaya (Vinaya, monastic rules), and not in accordance with the Buddha's teachings. It is not a way to cultivate good qualities. From now on, it is not permitted to go and demand things.'

Furthermore, the Buddha was residing in Śrāvastī (Śrāvastī, an ancient Indian city). The Upāsaka (Upāsaka, a male lay Buddhist) Dharmaruchi (Dharmaruchi, a personal name) regularly invited Bhikshus (Bhikṣu, Buddhist monks) from the Sangha (Saṃgha, Buddhist monastic community) to his house for meals in turn. When it was the turn of a certain Bhikshu to go to his house, Dharmaruchi asked him, 'Why doesn't Upānanda come to collect the money? When I hadn't received the money, he persistently demanded it from me in front of everyone. Now that I have received the money, he doesn't come to collect it.' The Bhikshus said, 'The Buddha has established a precept that it is not permitted to demand things.' Dharmaruchi said, 'If it is not permitted to demand, why doesn't he come here and wait silently? I would naturally understand his intention.' After the Bhikshu finished his meal, he returned and told the other Bhikshus. When the Bhikshus heard this, they reported the matter to the World-Honored One. The Buddha told the Bhikshus, 'This Upāsaka Dharmaruchi is clever and intelligent, and has come up with such a method. From today onwards, Bhikshus are permitted to go and ask three times, and wait silently six times.' The Buddha told the Bhikshus, 'All the Bhikshus residing in Śrāvastī (Śrāvastī, an ancient Indian city) should be gathered together. For the sake of ten benefits, precepts are being established for the Bhikshus, and even those who have already heard them should hear them again. For the sake of the Bhikshus, if a King (Rājā, monarch) or a Minister (Mahāmātra, high-ranking official) sends a messenger to give money for clothing to a Bhikshu, and the messenger arrives at the Bhikshu's place and reports, 'Venerable One! This is money for clothing, sent by the King or the Minister. Please accept this money.' The Bhikshu should say to the messenger, 'According to the rules for Bhikshus, it is not appropriate to accept money for clothing.'

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價，我須衣時得清凈衣，須者得自手受作比丘衣畜。』使語比丘言：『尊者有執事人，常為諸比丘執事不？』是比丘應示使執事人、若園民、若優婆塞，應語使者言：『是人等能為諸比丘執事。』使到執事人所語言：『善哉！執事，如是如是衣價，買如是如是衣，與某甲比丘。是比丘須衣時當來取，當與衣。』是使若自勸喻、若使人勸喻已，還到比丘所白言：『尊者所示執事人，我已勸喻作衣竟，尊者須衣時往取，當與尊者衣。』須衣比丘應到執事人所索衣，應作是言：『我須衣。』第二、第三亦如是索。若得衣者好；若不得，第四、第五、第六應在執事前默然立。得衣者好；若不得，為得衣故過是求，若得是衣，尼薩耆波夜提。若不得衣，隨衣價來處，若自去、若遣使往，應作是言：『汝為某甲比丘送衣價，某甲比丘竟不得。汝自知財莫使失，是事法爾。』」

比丘者，若僧、若眾多、若一人。

王者，如盜戒中說。

王臣者，乃至小吏，帥知任官事者皆名為臣。

使者，若男、若女、若大、若小、若在家、若出家。

衣者，如上說。

衣價者，錢、金銀、𨭛珠、琉璃、珂貝、珊瑚、琥珀、硨磲、馬瑙、赤寶、銅鐵、白镴、鉛錫等，是名衣價。

園民者，供養眾僧凈人

【現代漢語翻譯】 現代漢語譯本： 『如果我需要袈裟時，能得到乾淨的袈裟，需要的時候能親自接受並製作比丘的袈裟。』然後派人告訴比丘說：『尊者是否有執事人，經常為各位比丘處理事務？』這位比丘應當指示使者執事人，無論是園民還是優婆塞（Upasaka，在家男居士），應該告訴使者說：『這些人能夠為各位比丘處理事務。』使者到執事人那裡說：『很好！執事，有這樣這樣的袈裟價錢，購買這樣這樣的袈裟，給予某甲比丘。這位比丘需要袈裟的時候會來取，應當給他袈裟。』這位使者如果自己勸說，或者派人勸說之後，回到比丘那裡稟告說：『尊者所指示的執事人，我已經勸說完成製作袈裟的事情，尊者需要袈裟的時候去取，應當給尊者袈裟。』需要袈裟的比丘應當到執事人那裡索要袈裟，應當這樣說：『我需要袈裟。』第二次、第三次也像這樣索要。如果得到袈裟就好；如果得不到，第四次、第五次、第六次應當在執事面前默默站立。得到袈裟就好；如果得不到，爲了得到袈裟而超過這個次數去請求，如果得到這件袈裟，就犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。如果得不到袈裟，就按照袈裟價錢的來源，如果自己去、或者派遣使者去，應當這樣說：『你為某甲比丘送袈裟價錢，某甲比丘最終沒有得到。你自己知道財物不要使其丟失，這是理所當然的。』

比丘（Bhikkhu，出家男眾）是指僧團、大眾、或者一個人。

王者，如同盜戒中所說。

王臣是指，乃至小吏，凡是知曉並擔任官職的人都稱為臣。

使者，無論是男、是女、是大、是小、是在家、是出家。

袈裟，如上文所說。

袈裟價錢是指，錢、金銀、硨磲珠、琉璃、珂貝、珊瑚、琥珀、硨磲、瑪瑙、赤寶、銅鐵、白镴、鉛錫等，這些都叫做袈裟價錢。

園民是指，供養僧眾的凈人。

【English Translation】 English version: 'If I need a robe, may I obtain a clean robe, and when needed, may I personally receive and make a Bhikkhu's (Bhikkhu, a Buddhist monk) robe.' Then, send someone to tell the Bhikkhu: 'Venerable, do you have a steward who regularly handles affairs for the Bhikkhus?' The Bhikkhu should direct the messenger to the steward, whether it be a gardener or an Upasaka (Upasaka, a male lay devotee), and should tell the messenger: 'These people can handle affairs for the Bhikkhus.' The messenger goes to the steward and says: 'Excellent! Steward, there is such and such a robe price, purchase such and such a robe, and give it to Bhikkhu so-and-so. When this Bhikkhu needs a robe, he will come to collect it, and you should give him the robe.' If this messenger persuades himself or sends someone to persuade, he returns to the Bhikkhu and reports: 'The steward you indicated, I have persuaded him to complete the matter of making the robe. When you need a robe, go and collect it, and he should give you the robe.' The Bhikkhu who needs a robe should go to the steward to request the robe, and should say: 'I need a robe.' The second and third times, he should request in the same way. If he obtains the robe, that is good; if he does not obtain it, the fourth, fifth, and sixth times, he should stand silently before the steward. If he obtains the robe, that is good; if he does not obtain it, if he asks for it more than these times in order to obtain the robe, if he obtains this robe, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense entailing forfeiture). If he does not obtain the robe, according to the source of the robe price, if he goes himself or sends a messenger, he should say: 'You sent the robe price for Bhikkhu so-and-so, and Bhikkhu so-and-so ultimately did not obtain it. You yourself know not to lose the property, this is the natural order of things.'

Bhikkhu (Bhikkhu, a Buddhist monk) refers to the Sangha (Sangha, monastic community), the assembly, or an individual.

'King' is as described in the precept against stealing.

Royal officials refer to even minor officials; anyone who knows and holds an official position is called an official.

Messenger, whether male or female, old or young, lay or monastic.

Robe, as described above.

Robe price refers to money, gold, silver, tridacna pearls, lapis lazuli, cowrie shells, coral, amber, tridacna, agate, red gems, copper, iron, pewter, lead, tin, etc.; these are all called robe prices.

Gardener refers to a pure person who supports the Sangha.

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，是名園民。

優婆塞者，三歸一分行、少分行、多分行、滿分行、隨順行此法，是名優婆塞。

三語者，非一往反中三語，乃至三往反索是名三語。

若四五六反默然者，非一往默然，乃至六反往默然；一自往索、一遣使默然住；一自往索、二遣使默然住；一自往索、三遣使默然住；一自往索、四遣使默然住；一自往索、五遣使默然住；一自往索、六遣使默然住。二自往索門、三自往索門亦如是。一遣使索、一自往默然住；一遣使索、二自往默然住；一遣使索、三自往默然住；一遣使索、四自往默然住；一遣使往索、五自往默然住；一遣使索、六自往默然住；二遣使索門、三遣使索門亦如是。自往索、自往默然住，三門亦如是。遣使索、遣使默然住，三門亦如是。

三反往索六默然住時，或緩期、或急期。云何緩急？若比丘至檀越所索衣時，語言：「長壽！與我衣直。」答言：「尊者！更一月來。」比丘滿一月往索，若檀越復言：「更一月來。」比丘滿一月復往索，若檀越復言：「尊者更一月來。」比丘滿一月復往索，過三月已不得復索。若言：「半月來。」過三半月不得復索。若言：「十日。」若言：「五日、四日、三日、二日、一日、須臾。」過三須臾。不得復索。是比丘六反往，時

【現代漢語翻譯】 現代漢語譯本 這被稱為園民（Gṛhamedhin）。

優婆塞（Upāsaka，在家男居士）是指奉行三歸依，並實踐一分行、少分行、多分行、滿分行、隨順行這些法的人，這被稱為優婆塞。

所謂『三語』，不是指一次往返中的三次言語，而是指乃至三次往返索取（衣物）的行為，這被稱為三語。

如果（對方）四次、五次、六次保持沉默，不是指一次往返的沉默，而是指乃至六次往返的沉默；一次自己去索取、一次派遣使者（去索取）而（對方）保持沉默；一次自己去索取、兩次派遣使者（去索取）而（對方）保持沉默；一次自己去索取、三次派遣使者（去索取）而（對方）保持沉默；一次自己去索取、四次派遣使者（去索取）而（對方）保持沉默；一次自己去索取、五次派遣使者（去索取）而（對方）保持沉默；一次自己去索取、六次派遣使者（去索取）而（對方）保持沉默。兩次自己去索取的情況、三次自己去索取的情況也是如此。一次派遣使者去索取、一次自己去（索取）而（對方）保持沉默；一次派遣使者去索取、兩次自己去（索取）而（對方）保持沉默；一次派遣使者去索取、三次自己去（索取）而（對方）保持沉默；一次派遣使者去索取、四次自己去（索取）而（對方）保持沉默；一次派遣使者去索取、五次自己去（索取）而（對方）保持沉默；一次派遣使者去索取、六次自己去（索取）而（對方）保持沉默。兩次派遣使者去索取的情況、三次派遣使者去索取的情況也是如此。自己去索取、自己（去索取）而（對方）保持沉默，這三種情況也是如此。派遣使者去索取、派遣使者（去索取）而（對方）保持沉默，這三種情況也是如此。

三次往返索取，六次（對方）保持沉默時，有緩期和急期之分。什麼是緩期和急期呢？如果比丘（Bhikkhu，出家男眾）到檀越（Dānavati，施主）處索要衣服時，說：『長壽者！給我衣服的價值。』（檀越）回答說：『尊者！一個月后再來。』比丘滿一個月後去索取，如果檀越又說：『一個月后再來。』比丘滿一個月后又去索取，如果檀越又說：『尊者，一個月后再來。』比丘滿一個月后又去索取，超過三個月后就不得再索取了。如果（檀越）說：『半個月后再來。』超過三個半月就不得再索取了。如果（檀越）說：『十天。』如果（檀越）說：『五天、四天、三天、兩天、一天、須臾（Xuruyu，很短的時間）。』超過三個須臾，就不得再索取了。這位比丘六次前往，這時

【English Translation】 English version This is called a Gṛhamedhin (householder).

An Upāsaka (layman) is one who takes refuge in the Three Jewels and practices the principles of one-part practice, less-part practice, more-part practice, full-part practice, and compliant practice. This is called an Upāsaka.

The term 'three requests' does not refer to three words in a single exchange, but rather to the act of requesting (clothing) even up to three times back and forth. This is called 'three requests'.

If (the other party) remains silent four, five, or six times, it does not refer to silence in a single exchange, but rather to silence even up to six times back and forth; once going to request oneself, once sending a messenger (to request) and (the other party) remains silent; once going to request oneself, twice sending messengers (to request) and (the other party) remains silent; once going to request oneself, three times sending messengers (to request) and (the other party) remains silent; once going to request oneself, four times sending messengers (to request) and (the other party) remains silent; once going to request oneself, five times sending messengers (to request) and (the other party) remains silent; once going to request oneself, six times sending messengers (to request) and (the other party) remains silent. The cases of twice going to request oneself, and three times going to request oneself are also the same. Once sending a messenger to request, once going (to request) oneself and (the other party) remains silent; once sending a messenger to request, twice going (to request) oneself and (theother party) remains silent; once sending a messenger to request, three times going (to request) oneself and (the other party) remains silent; once sending a messenger to request, four times going (to request) oneself and (the other party) remains silent; once sending a messenger to request, five times going (to request) oneself and (the other party) remains silent; once sending a messenger to request, six times going (to request) oneself and (the other party) remains silent. The cases of twice sending messengers to request, and three times sending messengers to request are also the same. Going to request oneself, going (to request) oneself and (the other party) remains silent, these three cases are also the same. Sending a messenger to request, sending a messenger (to request) and (the other party) remains silent, these three cases are also the same.

When requesting back and forth three times, and (the other party) remains silent six times, there is a distinction between a delayed period and an urgent period. What are the delayed and urgent periods? If a Bhikkhu (monk) goes to a Dānavati (donor) to request clothing, saying, 'Long life! Give me the value of the clothing.' (The donor) replies, 'Venerable, come back in a month.' The Bhikkhu goes to request after a month, and if the Dānavati says again, 'Come back in a month.' The Bhikkhu goes to request again after a month, and if the Dānavati says again, 'Venerable, come back in a month.' The Bhikkhu goes to request again after a month, after three months, he must not request again. If (the Dānavati) says, 'Come back in half a month.' After three and a half months, he must not request again. If (the Dānavati) says, 'Ten days.' If (the Dānavati) says, 'Five days, four days, three days, two days, one day, Xuruyu (a very short time).' After three Xuruyu, he must not request again. This Bhikkhu goes six times, at this time

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檀越言：「我知尊者住立意，更一月來。」是比丘滿一月復往默然住，如是滿六月往默然已，不得復往。若言：「半月。」若言：「十日、五日、四日、三日、二日、一日、須臾。」過六須臾已，不得復往默然住。齊幾名默然住？時如人入庫取物著髻上頃，又如裹幞物頃即應去。若比丘作方便現行相，持衣缽錫杖水瓶過寄物人前，若彼人問言：「尊者欲那去？」答言：「欲去先送物主邊，語令自知此物，莫使失。」受寄者言：「久已辦物，不須復往。」即時與物比丘，取者，尼薩耆波夜提。若不作方便，道由彼前，若彼人問：「尊者那去？」答言：「欲至先送物主邊，語令自知此物，莫使失。」受寄者言：「久已辦物，不須復往。」即時與物，取者無罪。受寄者若言：「任意去！設能破我如破多羅樹，亦不與汝一錢。」比丘爾時應到物主邊語，令自知此物莫使失。若是物主言：「我先施比丘，隨方便更索。」比丘爾時得如前三反語索、六反默然住。是故世尊說：「若王、若大臣，送衣直乃至莫使失，是事應當爾。」是初跋渠竟。

佛住毗舍離大林重閣精舍，廣說如上。爾時諸比丘一切作氈衣僧伽梨、郁多羅僧、安陀會、尼師檀，唯除漉水囊及絡囊，一切氈作。諸比丘處處乞羊毛作氈衣，如是眾多，為世人所厭。

【現代漢語翻譯】 現代漢語譯本 檀越（Dānyuè，施主）說：『我知道尊者住在這裡的意圖，再過一個月我再來。』這位比丘滿一個月后又去默然居住，這樣滿了六個月后就不能再去。如果（檀越）說：『半個月。』或者說：『十天、五天、四天、三天、兩天、一天、一會兒。』超過六個須臾（xūyú，極短的時間）后，就不能再去默然居住。多久才算默然居住呢？時間就像人進入倉庫取東西放在髮髻上的時間，又像包裹東西的時間，就應該離開。如果比丘製造方便，顯出行走的姿態，拿著衣、缽、錫杖、水瓶經過寄放物品的人面前，如果那人問：『尊者想去哪裡？』回答說：『想先去送還物主那裡，告訴他自己知道這個東西，不要丟失。』接受寄放的人說：『早就準備好了東西，不需要再去。』立刻把東西給比丘，（比丘）取了，犯尼薩耆波夜提（Nísāqí bō yè tí，捨墮）罪。如果不製造方便，從他面前經過，如果那人問：『尊者想去哪裡？』回答說：『想先去送還物主那裡，告訴他自己知道這個東西，不要丟失。』接受寄放的人說：『早就準備好了東西，不需要再去。』立刻把東西給（比丘），取了沒有罪。接受寄放的人如果說：『隨意去吧！即使你能破壞我像破壞多羅樹（Duōluóshù，棕櫚樹）一樣，我也不給你一文錢。』比丘這時應該到物主那裡告訴他，讓他自己知道這個東西不要丟失。如果是物主說：『我先施捨給比丘，隨你方便再去索取。』比丘這時可以像前面一樣三次言語索取、六次默然居住。所以世尊說：『如果是國王、或者大臣，送衣服直到不要丟失，這件事應當這樣做。』這是初跋渠（Báqú，品）結束。

佛住在毗舍離（Píshèlí，古印度城市）大林重閣精舍，廣泛地宣說如上內容。當時各位比丘全部用氈製作僧伽梨（Sēngqiélí，大衣）、郁多羅僧（Yùduōluōsēng，上衣）、安陀會（Āntuóhuì，中衣）、尼師檀（Níshītán，坐具），只除了濾水囊和絡囊，全部用氈製作。各位比丘到處乞討羊毛製作氈衣，像這樣眾多，被世人所厭惡。

【English Translation】 English version The Dānyuè (donor) said, 'I know the Venerable One's intention in staying here; I will come again in another month.' After a month, the Bhikkhu (monk) went again and stayed silently. After completing six months in this way, he should not go again. If (the donor) says, 'Half a month,' or says, 'Ten days, five days, four days, three days, two days, one day, a moment,' after more than six xūyú (extremely short time), he should not go again to stay silently. How long does it count as staying silently? The time is like a person entering a storehouse to take something and put it on their hair bun, or like the time it takes to wrap something; then he should leave. If the Bhikkhu creates a convenient appearance, showing the appearance of walking, carrying his robe, bowl, staff, and water bottle past the person who is holding the deposited item, and if that person asks, 'Where does the Venerable One want to go?' he should answer, 'I want to first return it to the owner, telling him to be aware of this item, lest it be lost.' The person holding the deposit says, 'The item has long been prepared; there is no need to go again.' Immediately giving the item to the Bhikkhu, if (the Bhikkhu) takes it, he commits a Nísāqí bō yè tí (Nissaggiya Pacittiya, an offense entailing forfeiture) offense. If he does not create a convenient appearance, but passes by him, and if that person asks, 'Where does the Venerable One want to go?' he should answer, 'I want to first return it to the owner, telling him to be aware of this item, lest it be lost.' The person holding the deposit says, 'The item has long been prepared; there is no need to go again.' Immediately giving the item to (the Bhikkhu), taking it is without offense. If the person holding the deposit says, 'Go as you please! Even if you can destroy me like destroying a Duōluóshù (Talipot palm), I will not give you a single penny,' the Bhikkhu should then go to the owner and tell him, letting him know about the item so it is not lost. If the owner says, 'I first donated it to the Bhikkhu; go and ask for it again as you see fit,' the Bhikkhu can then, as before, ask verbally three times and stay silently six times. Therefore, the World Honored One said, 'If it is a king or a minister who sends a robe, even to the point of not letting it be lost, this matter should be done in this way.' This is the end of the first Báqú (chapter).

The Buddha stayed at the Great Forest Double-Gated Monastery in Píshèlí (Vaishali, an ancient city in India), extensively explaining the above content. At that time, all the Bhikkhus made Saṅghāṭī (outer robe), Uttarāsaṅga (upper robe), Antarvāsa (inner robe), and Nisīdana (sitting cloth) entirely of felt, except for the water filter and the carrying bag; everything was made of felt. The Bhikkhus begged for sheep's wool everywhere to make felt robes, and there were so many of them that they were disliked by the world.

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時有一比丘，晨起著入聚落衣入毗舍離，為乞毛故。有一估客手執戶鉤來向市肆開自店舍，遙見比丘疾行而來。沽客念言：「是比丘來必為乞毛故，晨朝至此，市賣未售，誰能先乞是毛。」便閉肆戶還自家去。比丘念言：「是估客見我便閉肆戶還去，不欲乞我毛故。」便於余道往截，至前問言：「長壽！汝何處去？不得相置，我從何誰乞毛？正欲從汝乞。汝等信佛法者，知有罪福行業果報而不與我，誰當與我？長壽當知！如世尊說，當起慈心，不樂聞者方便使聞，諸不信者教令立信，乃至手總其頭強勸令施。所以然者，彼於此終當生天上，色力受命眷屬自然。來生人中亦受快樂，色力壽命、眷屬成就，修習佛法增益功德，逮甘露果。是故長壽！世尊說言：

「『為福受樂報，　　所欲皆自然； 　　超逾生死流，　　上寂之涅槃。 　　若人為福者，　　天神自然護； 　　所愿皆自成，　　眾魔莫能壞。 　　薄福多諸惱，　　福能消諸患； 　　福德既牢強，　　速成堅固定。 　　生天受快樂，　　人中亦自在； 　　斯由功德故，　　所往皆自然。 　　因斯福方便，　　永離生死苦； 　　得道至涅槃，　　不沒不復生。』」

爾時比丘說是偈已，復言：「長壽！施我羊毛其福最大。」是時估客聞

【現代漢語翻譯】 現代漢語譯本 當時有一位比丘（bhikkhu，佛教僧侶），早上穿好進入聚落的衣服，進入毗舍離（Vaisali，古印度城市）城，爲了乞討羊毛的緣故。有一位商人，手裡拿著門鉤，正要前往市場打開自己的店舖，遠遠地看見比丘快速走來。商人心裡想：『這位比丘前來必定是爲了乞討羊毛，早上來到這裡，市場上的買賣還沒有開始，誰能先乞討到這些羊毛呢？』於是就關閉了店舖的門，回家去了。比丘心想：『這位商人看見我就關閉店舖的門回去了，是不想把羊毛給我。』於是就從其他的路繞過去攔截他，走到他前面問道：『長壽者！你到哪裡去？不要互相推脫，我從誰那裡乞討羊毛呢？我正是想要從你這裡乞討。你們這些信仰佛法的人，知道有罪惡和福報的行業果報，卻不給我，那應該給誰呢？長壽者應當知道！正如世尊（Lord Buddha）所說，應當生起慈悲心，對於不喜歡聽聞佛法的人，要方便地讓他們聽聞，對於那些不相信的人，教導他們建立信仰，甚至可以抓住他們的頭髮，強行勸說他們佈施。之所以這樣做，是因為他們因此命終之後，將會生到天上，自然擁有美好的容貌、強大的力量、長久的壽命和眾多的眷屬。來生到人間，也能享受快樂，擁有美好的容貌、強大的力量、長久的壽命和圓滿的眷屬，修習佛法，增長功德，最終獲得甘露的果實。所以，長壽者！世尊說： 『因為行善而獲得快樂的果報，所希望的一切都能自然實現；超越生死的河流，到達寂靜的涅槃（Nirvana，佛教術語，指解脫）。如果有人行善，天神自然會守護他；所希望的都能自然成就，所有的魔都不能破壞他。福報淺薄的人會有很多煩惱，福報能夠消除各種疾病；福德既牢固又強大，就能迅速成就堅固的禪定。生到天上享受快樂，在人間也能自由自在；這都是因為功德的緣故，所到之處一切都能自然如意。因為這種行善的方便，永遠脫離生死的痛苦；得道證悟涅槃，不再墮落，不再輪迴。』 當時，比丘說完這首偈子后，又說：『長壽者！佈施給我羊毛，你的福報是最大的。』當時商人聽了

【English Translation】 English version At one time, there was a bhikkhu (Buddhist monk), who, after rising in the morning and putting on his robes for entering the village, went to Vaisali (ancient Indian city) to beg for wool. There was a merchant holding a door hook, coming to the market to open his shop. From afar, he saw the bhikkhu approaching quickly. The merchant thought, 'This bhikkhu must be coming to beg for wool. It's early morning, and the market hasn't started yet. Who can beg for this wool before me?' So he closed the shop door and went back home. The bhikkhu thought, 'This merchant closed his shop door and went back when he saw me, because he doesn't want to give me wool.' So he took another path to intercept him, and when he reached him, he asked, 'Long-lived one! Where are you going? Don't avoid me. From whom should I beg for wool? I want to beg from you. You who believe in the Buddha's teachings, knowing that there are karmic consequences of good and bad deeds, yet you don't give to me, then who should I give to? Long-lived one, you should know! As the Lord Buddha said, one should generate compassion. For those who don't like to hear the Dharma, one should skillfully enable them to hear it. For those who don't believe, teach them to establish faith, even to the point of grabbing their hair and strongly urging them to give alms. The reason for this is that after they die, they will be reborn in heaven, naturally possessing beautiful appearance, great strength, long life, and many attendants. Reborn in the human realm, they will also enjoy happiness, possessing beautiful appearance, great strength, long life, and perfect attendants, cultivating the Buddha's teachings, increasing merit, and ultimately attaining the fruit of nectar. Therefore, long-lived one! The Lord Buddha said: 'By doing good, one receives the reward of happiness; all desires are naturally fulfilled; one transcends the stream of birth and death, reaching the tranquil Nirvana (Buddhist term for liberation). If someone does good, the gods will naturally protect them; all wishes will be naturally fulfilled, and all demons will be unable to harm them. Those with little merit have many troubles, but merit can eliminate all suffering; with firm and strong merit, one can quickly achieve steadfast concentration. Reborn in heaven, one enjoys happiness; in the human realm, one is also free and at ease; this is all due to merit, and wherever one goes, everything is naturally as desired. Because of this skillful means of doing good, one is forever free from the suffering of birth and death; attaining the path, one reaches Nirvana, neither falling nor being reborn.' At that time, after the bhikkhu finished reciting this verse, he said again, 'Long-lived one! Giving me wool will bring you the greatest merit.' At that time, the merchant heard

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說法已即施少毛。爾時估客作是思惟：「若入市肆便多乞毛，更不得利，折減錢本，寧坐家住可全其本，故勝市中子本俱失。」作是念已，便還家坐。時估客婦瞋其夫言：「何以詣市速疾來歸？如是懶墮何由得活男女、充官賦役？」估客答言：「莫瞋，且聽！我今朝晨詣市店肆，廣說上事，乃至不如還家坐住。」其婦聞已默然而止。是時尊者舍利弗次第乞食，至估客舍于門中住。爾時估客婦篤信恭敬，識舍利弗，即持器盛食，出門著舍利弗缽中，頭面禮足恭敬問訊。時舍利弗亦慰勞之：「家中何如，生活好不？」其婦答言：「家內悉佳，但生理頓弊。」問：「何以故？」即以上因緣具白舍利弗：「居家生活飲食衣服、供官賦稅，正仰市肆。而今夫主在家中住，畏人乞羊毛，實在言行、實覺言眠。師今是我家所供養恭敬尊重，無所藏隱。又毛大貴，或一錢得一兩，乃至二、三、四金錢得一兩，然此毛極細軟，觸眼睛不淚出甚為難得。尊者！此羊毛出四大國：毗舍離國、弗迦羅國、得剎尸邏國、難提跋陀國。尊者！我夫主及諸親屬，為求是毛故，或時得還、或死不還。以毛難得，是故極貴。而諸比丘人人來乞，破我家業，遂至窮乏。」爾時尊者舍利弗，廣為說法令發歡喜，即還精舍。食后以上因緣具白世尊，佛言：「呼是

【現代漢語翻譯】 現代漢語譯本： 說法已經結束，（估客）才剛剛施捨了少許羊毛。當時，這個商人這樣思忖：『如果進入市場店舖，就會有很多人來乞討羊毛，這樣就不能獲利，反而會折損本錢。寧願坐在家裡，還可以保全本錢，這樣勝過在市場中連本帶利都失去。』這樣想著，他就回家坐著。當時，商人的妻子責怪她的丈夫說：『為什麼去市場這麼快就回來了？像你這樣懶惰，怎麼能夠養活一家老小、繳納官府的賦稅？』商人回答說：『不要生氣，聽我說！我今天早上去了市場店舖，詳細說了上面的情況，還不如回家坐著。』他的妻子聽了，默默地停止了責備。當時，尊者舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）依次乞食，來到商人的家，站在門口。當時，商人的妻子非常虔誠恭敬，認出了舍利弗，立刻拿著器皿盛滿食物，出門放到舍利弗的缽中，頭面禮足，恭敬地問候。當時，舍利弗也慰問她：『家中一切都好嗎？生活怎麼樣？』她的妻子回答說：『家裡一切都好，但是生意突然變得很差。』舍利弗問：『為什麼呢？』她就把以上的原因詳細地告訴了舍利弗：『居家生活、飲食衣服、繳納官府賦稅，全靠市場店舖的收入。現在我的丈夫卻待在家裡，害怕別人乞討羊毛，實在是在言語上、感覺上都在睡覺。師父您是我們家供養、恭敬、尊重的人，我沒有什麼可以隱瞞的。而且羊毛非常昂貴，有時一錢只能買到一兩，甚至要二、三、四個金錢才能買到一兩。而且這種羊毛非常細軟，碰到眼睛也不會流淚，非常難得。尊者！這種羊毛產自四大國：毗舍離國（Vaiśālī）、弗迦羅國（Bhukara）、得剎尸邏國（Takṣaśilā）、難提跋陀國（Nandivardhana）。尊者！我的丈夫和親屬們，爲了尋求這種羊毛，有時能夠回來，有時死了也回不來。因為羊毛很難得到，所以非常昂貴。而各位比丘（bhikṣu，佛教出家男子）人人都來乞討，敗壞了我的家業，以至於窮困潦倒。』當時，尊者舍利弗，廣泛地為她說法語，讓她生起歡喜心，然後回到精舍（Vihāra，佛教寺院）。飯後，他把以上的原因詳細地告訴了世尊（Bhagavan，佛陀的尊稱），佛陀說：『叫那個

【English Translation】 English version: The Dharma talk had just concluded when he (the merchant) had already given away a small amount of wool. At that time, the merchant thought to himself: 'If I go into the market shops, many people will beg for wool, and I will not be able to profit, but instead lose my capital. It is better to sit at home, where I can preserve my capital, which is better than losing both capital and profit in the market.' Thinking this, he went home and sat down. At that time, the merchant's wife scolded her husband, saying: 'Why did you return from the market so quickly? If you are so lazy, how can you support the family and pay the government taxes?' The merchant replied: 'Do not be angry, listen to me! This morning I went to the market shops and explained the above situation in detail, and it is better to just sit at home.' Hearing this, his wife silently stopped scolding him. At that time, Venerable Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) was begging for alms in order, and came to the merchant's house, standing at the door. At that time, the merchant's wife, with great faith and reverence, recognized Śāriputra, and immediately took a vessel filled with food, went out and placed it in Śāriputra's bowl, prostrated at his feet, and respectfully greeted him. At that time, Śāriputra also comforted her: 'Is everything well at home? How is life?' His wife replied: 'Everything is fine at home, but business has suddenly become very bad.' Śāriputra asked: 'Why is that?' She then told Śāriputra the above reasons in detail: 'Our household living, food, clothing, and government taxes all depend on the income from the market shops. Now my husband stays at home, afraid that people will beg for wool, and he is really sleeping in words and feelings. Master, you are the one whom our family supports, respects, and reveres, and I have nothing to hide. Moreover, wool is very expensive, sometimes one coin can only buy one ounce, and sometimes it takes two, three, or four gold coins to buy one ounce. And this wool is very fine and soft, and it does not cause tears when it touches the eyes, which is very rare. Venerable one! This wool comes from the four great countries: Vaiśālī, Bhukara, Takṣaśilā, and Nandivardhana. Venerable one! My husband and relatives, in order to seek this wool, sometimes return, and sometimes die and do not return. Because wool is difficult to obtain, it is very expensive. And all the bhikṣus (Buddhist monks) come to beg, ruining my family business, leading to poverty.' At that time, Venerable Śāriputra, extensively preached the Dharma to her, causing her to rejoice, and then returned to the Vihāra (Buddhist monastery). After the meal, he told the World Honored One (Bhagavan, an epithet for the Buddha) the above reasons in detail, and the Buddha said: 'Call that'

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比丘來。」來已，佛問比丘：「汝實作氈衣乞羊毛，乃至估客婦向舍利弗說不？」答言：「實爾。世尊！」佛言：「比丘！汝常不聞我以無數方便，呵責多欲、讚歎少欲耶？此非法、非律、不如佛教，不可以是長養善法。」佛告諸比丘：「依止毗舍離者盡集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘純黑羊毛作新敷具者，尼薩耆波夜提。」

比丘者，如上說。

純者，不雜羊毛者有十種：相續羊、羖羊、不具色羊、山羊、遊行羊、羺羊、等羊、鳴羊、眾多耳羊、木蓮羊。

新者，初成也。

敷具者，㲲也。

作者，若自作、若使人作。

尼薩耆波夜提者，是敷具應眾僧中舍，波夜提罪應悔過。若不捨而悔，越比尼罪。波夜提者，如上說。

相續羊者有六種毛：生青、染青、生黑、染黑、生青黑、染青黑。若自作、若使人作，作成，尼薩耆波夜提。受用，越比尼罪。乃至木蓮羊亦如是。此敷具應眾僧中舍，眾僧不應還，亦不得余用。正得敷地及作遮向簾帳幔。是故說：「若比丘純黑羊毛作新敷具者，尼薩耆波夜提。」

佛住毗舍離大林重閣精舍，廣說如上。爾時比丘作一切氈衣，僧伽梨、郁多羅僧、安陀會、尼師檀，唯除漉水囊及絡囊。除一切氈作，佛未

【現代漢語翻譯】 現代漢語譯本： 『比丘來。』來了之後，佛陀問比丘：『你真的爲了製作氈衣而乞討羊毛，甚至估客婦人向舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說了這件事嗎？』比丘回答說：『確實如此，世尊！』佛陀說：『比丘！你難道沒常聽我說過，我用無數方法呵斥多欲，讚歎少欲嗎？這不符合佛法、不符合戒律、不符合我的教導，不能用這種方式來增長善法。』佛陀告訴眾比丘：『凡是依止毗舍離（Vaiśālī，古印度城市，佛陀常在此地說法）的比丘都聚集起來，爲了十種利益，我為比丘們制定戒律，乃至已經聽過的應當重複聽聞。如果比丘用純黑羊毛製作新的敷具（坐臥用具），觸犯尼薩耆波夜提（Nissaggiya Pācittiya，一種戒律名稱，意為『捨墮』）。』

比丘，如前面所說。

純，指不摻雜其他羊毛。有十種羊毛：相續羊（毛色相近的羊）、羖羊（公羊）、不具色羊（毛色不純的羊）、山羊、**羊、羺羊（綿羊）、等羊（毛色一樣的羊）、鳴羊（叫聲特殊的羊）、眾多耳羊（耳朵多的羊）、木蓮羊（毛色像木蓮花的羊）。

新，指初次製成。

敷具，指毛織品。

作者，指自己製作或指使他人制作。

尼薩耆波夜提，指這個敷具應當在僧團中捨棄，觸犯波夜提罪（Pācittiya，一種戒律名稱，意為『墮』）應當懺悔。如果不捨棄而懺悔，就觸犯越比尼罪（越毗尼罪，比尼是戒律的意思，越比尼罪指違犯戒律的罪）。波夜提，如前面所說。

相續羊有六種毛色：生青、染青、生黑、染黑、生青黑、染青黑。如果自己製作或指使他人制作，製作完成，觸犯尼薩耆波夜提。受用，觸犯越比尼罪。乃至木蓮羊也是如此。這個敷具應當在僧團中捨棄，僧團不應當歸還，也不得用於其他用途。只能用來鋪地或製作遮陽簾帳幔。所以說：『如果比丘用純黑羊毛製作新的敷具，觸犯尼薩耆波夜提。』

佛陀住在毗舍離大林重閣精舍，詳細情況如前所述。當時比丘製作一切氈衣，包括僧伽梨（Saṃghāti，大衣）、郁多羅僧（Uttarāsaṅga，上衣）、安陀會（Antarvāsa，內衣）、尼師檀（Niṣīdana，坐具），唯獨不包括濾水囊和絡囊。禁止製作一切氈製品，佛陀尚未...

【English Translation】 English version: 『Bhikkhus, come.』 Having come, the Buddha asked the bhikkhus: 『Is it true that you begged for sheep's wool to make felt robes, and that a merchant woman spoke to Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) about this?』 The bhikkhus replied: 『It is true, Venerable Sir!』 The Buddha said: 『Bhikkhus! Have you not often heard me, with countless means, criticizing excessive desire and praising contentment? This is not in accordance with the Dharma, not in accordance with the Vinaya, not in accordance with my teaching, and it is not a way to cultivate good qualities.』 The Buddha told the bhikkhus: 『Let all the bhikkhus residing in Vaiśālī (an ancient Indian city where the Buddha often taught) gather together. For ten benefits, I will establish a rule for the bhikkhus, and those who have already heard it should hear it again. If a bhikkhu makes a new sitting cloth (a cloth for sitting or lying on) from pure black sheep's wool, it is a Nissaggiya Pācittiya (a type of monastic offense that requires forfeiture).』

Bhikkhu, as explained above.

Pure, meaning not mixed with other wool. There are ten types of wool: wool from sheep with similar colors, wool from rams, wool from sheep with impure colors, wool from goats, wool from ** sheep, wool from merino sheep, wool from sheep with uniform colors, wool from sheep with distinctive bleating, wool from sheep with many ears, and wool from magnolia-colored sheep.

New, meaning newly made.

Sitting cloth, meaning a woolen fabric.

Maker, meaning making it oneself or having someone else make it.

Nissaggiya Pācittiya, meaning that this sitting cloth should be forfeited in the Sangha (monastic community), and the offense of Pācittiya (a type of monastic offense) should be confessed. If one confesses without forfeiting, one commits an offense of violating the Vinaya (the monastic code). Pācittiya, as explained above.

Sheep with similar colors have six types of wool: naturally blue, dyed blue, naturally black, dyed black, naturally blue-black, and dyed blue-black. If one makes it oneself or has someone else make it, upon completion, it is a Nissaggiya Pācittiya. Using it is an offense of violating the Vinaya. The same applies to magnolia-colored sheep. This sitting cloth should be forfeited in the Sangha, and the Sangha should not return it, nor should it be used for other purposes. It can only be used for spreading on the ground or making curtains or canopies. Therefore, it is said: 『If a bhikkhu makes a new sitting cloth from pure black sheep's wool, it is a Nissaggiya Pācittiya.』

The Buddha was staying at the Great Forest Kūṭāgāra (a type of building) Monastery in Vaiśālī, as described in detail above. At that time, the bhikkhus were making all kinds of felt robes, including the Saṃghāti (outer robe), Uttarāsaṅga (upper robe), Antarvāsa (inner robe), and Niṣīdana (sitting cloth), except for water filters and carrying bags. The making of all felt products was prohibited, and the Buddha had not yet...

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制戒前，爾時諸比丘著氈衣，露地如庵慢安隱住。制戒已，不復著氈衣故，多病不安隱住。即以是事語尊者阿難：「佛未制戒時，我等著氈衣，猶如屋下得安隱住。佛制戒已，不復得氈衣，故多病不安隱。善哉阿難！當爲我等具白世尊，還聽持氈衣。」爾時尊者阿難往至佛所，頭面禮足，即以上事具白世尊：「唯愿世尊！聽諸比丘還得著氈衣。」佛言：「聽諸比丘雜作。」佛告諸比丘：「依止毗舍離者盡集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘欲作新敷具，應用二分純黑羺羊毛、第三分白、第四分下。若比丘不用二分純黑羺羊毛、第三分白、第四分下，作新敷具者，尼薩耆波夜提。」

比丘者，如上說。

新者，初作敷具者。

氈作者，若自作、若使人作。

純者，不雜。

羊毛者，十種，如上說。二分者，多用黑毛而作等想，等用作減想而更益；第三分白者，多用白毛而作等想，等用作減想而更益；第四分下者，少用下毛而作等想，如是作新敷具。若自作、若使人作，作成，尼薩耆波夜提。受用，犯越比尼罪。

尼薩耆波夜提者，是敷具應僧中舍，波夜提罪應悔過。不捨而悔者，越比尼罪。波夜提者，如上說。

前四種羊毛眾僧中舍，僧不得還，亦不得

【現代漢語翻譯】 現代漢語譯本： 在佛陀制定戒律之前，當時的那些比丘（bhikkhu，佛教出家人）穿著氈衣，在露天的地方像住在簡陋的庵棚里一樣，勉強地安穩度日。自從佛陀制定戒律之後，比丘們不再穿著氈衣，因此很多人都生病，生活不安穩。他們就把這件事告訴了尊者阿難（Ānanda，佛陀的十大弟子之一）: 『佛陀沒有制定戒律的時候，我們穿著氈衣，就像在屋檐下一樣，還能安穩地住著。佛陀制定戒律之後，我們不能再穿氈衣了，所以很多人都生病，生活不安穩。阿難尊者，您能不能為我們把這件事詳細地稟告世尊（Buddha，對佛陀的尊稱），請佛陀允許我們繼續穿氈衣？』

當時，尊者阿難前往佛陀所在的地方，頂禮佛足，然後把這件事詳細地稟告了世尊：『世尊，請您允許比丘們可以繼續穿氈衣。』佛陀說：『允許比丘們可以混雜著製作。』佛陀告訴各位比丘：『凡是依止在毗舍離（Vesali，古印度城市）的比丘都集中起來，因為有這十種利益的緣故，我為比丘們制定戒律，乃至已經聽聞過的人應當重複聽聞。如果比丘想要製作新的鋪具，應當使用兩份純黑色的羺羊毛（nīlalomam，柔軟的羊毛），三分白色羊毛，四分下等羊毛。如果比丘不按照兩份純黑色的羺羊毛、三分白色羊毛、四分下等羊毛的比例，製作新的鋪具，就觸犯了尼薩耆波夜提（nissaggiya pācittiya，捨墮）罪。』

比丘，如前面所說。

新，指的是初次製作鋪具。

氈作，指的是自己製作，或者指使別人製作。

純，指的是不摻雜其他顏色。

羊毛，有十種，如前面所說。兩份，指的是多用黑色羊毛，但心裡想著是等量，如果實際用量相等，就想著減少用量，然後增加。三分白色，指的是多用白色羊毛，但心裡想著是等量，如果實際用量相等，就想著減少用量，然後增加。四分下等羊毛，指的是少量使用下等羊毛，但心裡想著是等量，像這樣製作新的鋪具。如果是自己製作，或者指使別人製作，製作完成，就觸犯了尼薩耆波夜提罪。如果使用，就觸犯了越比尼（vyatikrama，違犯）罪。

尼薩耆波夜提，指的是這個鋪具應當在僧團中捨棄，觸犯波夜提（pācittiya，單墮）罪應當懺悔。如果不捨棄就懺悔，就觸犯了越比尼罪。波夜提，如前面所說。

前面所說的四種羊毛要在眾僧中捨棄，僧團不得歸還，也不得……

【English Translation】 English version: Before the establishment of the precepts, the bhikkhus (bhikkhu, Buddhist monks) at that time wore felt clothes and lived in open spaces like makeshift huts, barely managing to live in peace. After the Buddha established the precepts, the bhikkhus no longer wore felt clothes, and as a result, many became ill and lived unsteadily. They told Venerable Ānanda (Ānanda, one of the Buddha's ten great disciples) about this matter: 'When the Buddha had not yet established the precepts, we wore felt clothes and lived as if under the eaves of a house, able to live in peace. After the Buddha established the precepts, we could no longer wear felt clothes, so many became ill and lived unsteadily. Venerable Ānanda, could you please report this matter in detail to the Blessed One (Buddha, an honorific title for the Buddha) and ask the Buddha to allow us to continue wearing felt clothes?'

At that time, Venerable Ānanda went to where the Buddha was, prostrated himself at the Buddha's feet, and then reported this matter in detail to the Blessed One: 'Blessed One, please allow the bhikkhus to continue wearing felt clothes.' The Buddha said: 'Allow the bhikkhus to make mixed fabrics.' The Buddha told the bhikkhus: 'All the bhikkhus residing in Vesali (Vesali, an ancient Indian city) should gather together. Because of these ten benefits, I have established precepts for the bhikkhus, and even those who have already heard them should hear them again. If a bhikkhu wants to make a new spread, he should use two parts of pure black nīlalomam (nīlalomam, soft wool), three parts of white wool, and four parts of inferior wool. If a bhikkhu does not follow the proportion of two parts of pure black nīlalomam, three parts of white wool, and four parts of inferior wool when making a new spread, he commits the nissaggiya pācittiya (nissaggiya pācittiya, expiatory offense involving forfeiture) offense.'

Bhikkhu, as mentioned above.

New, refers to the first time making a spread.

Felt-making, refers to making it oneself or instructing others to make it.

Pure, refers to not mixing with other colors.

Wool, there are ten types, as mentioned above. Two parts, refers to using more black wool but thinking of it as equal in quantity. If the actual quantity is equal, then think of reducing the quantity and then increasing it. Three parts white, refers to using more white wool but thinking of it as equal in quantity. If the actual quantity is equal, then think of reducing the quantity and then increasing it. Four parts inferior wool, refers to using a small amount of inferior wool but thinking of it as equal in quantity. This is how to make a new spread. If it is made by oneself or by instructing others, upon completion, one commits the nissaggiya pācittiya offense. If one uses it, one commits the vyatikrama (vyatikrama, transgression) offense.

Nissaggiya pācittiya, refers to the spread that should be forfeited in the Sangha (Sangha, the monastic community), and the pācittiya (pācittiya, expiatory offense) offense should be confessed. If one confesses without forfeiting, one commits the vyatikrama offense. Pācittiya, as mentioned above.

The four types of wool mentioned earlier should be forfeited in the Sangha, and the Sangha must not return them, nor should they be...

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余用。正得敷地及作遮向簾帳幔。后六種亦眾僧中舍，僧不應還，僧得用；不得用儭身著，是故說。

佛住毗舍離大林重閣精舍。爾時有比丘欲作氈，羊毛少，諸比丘問言：「作氈竟未？」答言：「未竟。」問：「何以故？」答言：「羊毛少。」諸比丘語言：「汝欲使作氈細軟暖不？」答言：「欲爾。」諸比丘語言：「汝去到廣野聚落，乞憍舍耶合羊毛作。」即如其言到廣野聚落，往到憍舍耶家語言：「長壽！施我憍舍耶？」答言：「小住，待取憍舍耶還，當與。」是比丘在外須臾復來問：「還未？」答言：「始還，待我小息，須煮竟，當與。」其家有機讓比丘坐，即坐小待，復起以指內釜中看湯熱不？即語言：「湯已熱，可著繭。」主人慾嗤弄比丘故，問言：「尊者，湯實熱可著不？」答言：「實熱，可與。」主人即持繭內釜中，啾啾作聲。主人嫌言：「我聞沙門瞿曇，無數方便讚歎不殺、毀呰殺者。云何沙門釋子，故殺眾生失沙門法？何道之有？」主人無歡喜心，正施少許。比丘得已，即合作敷具。諸比丘復問：「汝作敷具竟未？」答言：「已竟。但于作中少利多過。」諸比丘問言：「云何少利多過？」即具說上事。諸比丘聞已往白世尊，佛言：「呼此比丘來。」來已，佛問比丘：「汝實爾不？」答言：「

【現代漢語翻譯】 現代漢語譯本：剩餘的（財物），正好可以用來鋪地，以及製作遮陽的簾帳幔。後面的六種（財物）也由眾僧捐舍，僧侶不應取回，僧侶可以使用；但不可以用來貼身穿著，所以這樣說。

佛陀住在毗舍離大林重閣精舍。當時有位比丘想要製作氈，但羊毛不夠，其他比丘問他說：『氈做完了嗎？』回答說：『還沒做完。』問：『為什麼呢？』回答說：『羊毛不夠。』其他比丘對他說：『你想要氈做得細軟暖和嗎？』回答說：『想要這樣。』其他比丘對他說：『你到廣野聚落去，乞討憍舍耶（蠶絲）混合羊毛來製作。』

他聽從了他們的話，到了廣野聚落，去到憍舍耶（蠶絲）家，說道：『長壽者！請施捨我憍舍耶（蠶絲）？』回答說：『稍等一下，等我取回憍舍耶（蠶絲），就給你。』這位比丘在外面等了一會兒，又來問：『取回來了嗎？』回答說：『剛取回來，等我稍微休息一下，等煮完（蠶繭），就給你。』

這家有織機，讓比丘坐下，比丘就坐下稍等，又起身用手指伸進鍋里看湯熱不熱？就說：『湯已經熱了，可以放繭了。』主人想要戲弄比丘，問道：『尊者，湯真的熱到可以放了嗎？』回答說：『真的熱了，可以放了。』主人就把蠶繭放進鍋里，發出啾啾的聲音。主人嫌惡地說：『我聽說沙門瞿曇（釋迦牟尼佛），用無數方便讚歎不殺生、譭謗殺生的人。為什麼沙門釋子（佛教弟子），故意殺害眾生，失去沙門（出家人）的資格？還有什麼道可言？』主人沒有歡喜心，只施捨了少許（蠶絲）。比丘得到后，就合作製作敷具（坐具）。

其他比丘又問：『你做的敷具（坐具）做完了嗎？』回答說：『已經做完了。但在製作過程中，少有利益，多有過失。』其他比丘問：『怎麼是少利多過呢？』他就詳細地說了上面的事情。其他比丘聽了之後，去稟告世尊（佛陀），佛陀說：『把這位比丘叫來。』（比丘）來了之後，佛陀問比丘：『你真的這樣做了嗎？』回答說：『

【English Translation】 English version: The remaining (items) can be used to spread on the ground and make sun-shading curtains and canopies. The latter six types (of items) are also donated by the Sangha (community of monks), monks should not take them back, and monks can use them; but they cannot be used to wear close to the body, that's why it is said.

The Buddha was staying at the Great Forest Multi-storied Pavilion Vihara (monastery) in Vaishali (ancient city in India). At that time, there was a Bhikkhu (monk) who wanted to make felt, but he didn't have enough wool. The other Bhikkhus (monks) asked him, 'Is the felt finished?' He replied, 'Not yet.' They asked, 'Why?' He replied, 'I don't have enough wool.' The other Bhikkhus (monks) said to him, 'Do you want the felt to be soft, fine, and warm?' He replied, 'I want it to be like that.' The other Bhikkhus (monks) said to him, 'Go to the wide field settlement and beg for Kausheya (silk) to mix with the wool to make it.'

He followed their advice and went to the wide field settlement, went to the house of Kausheya (silk), and said, 'Long life! Please give me Kausheya (silk)?' The person replied, 'Wait a moment, wait for me to retrieve the Kausheya (silk), and then I will give it to you.' The Bhikkhu (monk) waited outside for a while, and then came back to ask, 'Have you retrieved it yet?' The person replied, 'I just retrieved it, wait for me to rest a little, wait for me to finish boiling (the cocoons), and then I will give it to you.'

This house had a loom, and they asked the Bhikkhu (monk) to sit down. The Bhikkhu (monk) sat down and waited for a while, then got up and put his finger into the pot to see if the water was hot? He said, 'The water is already hot, you can put in the cocoons.' The owner wanted to tease the Bhikkhu (monk), and asked, 'Venerable, is the water really hot enough to put them in?' He replied, 'It's really hot, you can put them in.' The owner then put the cocoons into the pot, making a 'chiu chiu' sound. The owner said with disgust, 'I heard that the Shramana Gautama (Shakyamuni Buddha), with countless skillful means, praises non-killing and denounces those who kill. Why do the Shramana's (ascetic) disciples deliberately kill living beings and lose the qualifications of a Shramana (renunciate)? What Dharma (teaching) is there to speak of?' The owner had no joy in his heart and only gave a small amount (of silk). After the Bhikkhu (monk) obtained it, he cooperated to make a sitting mat.

The other Bhikkhus (monks) then asked, 'Is the sitting mat you were making finished?' He replied, 'It's already finished. But in the process of making it, there was little benefit and much fault.' The other Bhikkhus (monks) asked, 'How is it little benefit and much fault?' He then explained the above matter in detail. After the other Bhikkhus (monks) heard this, they went to report to the World Honored One (Buddha). The Buddha said, 'Call this Bhikkhu (monk) here.' After (the Bhikkhu) came, the Buddha asked the Bhikkhu (monk), 'Did you really do this?' He replied, '

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實爾。世尊！」佛言：「此是惡事，汝常不聞我無數方便呵責殺生、讚歎不殺？汝今云何乃作此惡事？此非法、非律、不如佛教，不可以是長養善法。」佛告諸比丘：「依止毗舍離者盡集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘以憍舍耶雜純黑羊毛，作新敷具，尼薩耆波夜提。」

比丘者，如上說。

憍舍耶雜者，憍舍耶有二種：一者生，二者作。生者，細糸。作者，紡糸。

羊者，十種，如上說。

新者，初成。

敷具者，氈。

作者，若自作、若使人作。作成，尼薩耆波夜提。受用，越比尼罪。

尼薩耆波夜提者，是敷具應僧中舍，波夜提罪應悔過。若不捨而悔，越比尼罪。

若比丘，用憍舍耶作僧伽梨，羊毛作郁多羅僧。若羊毛作僧伽梨，憍舍耶作郁多羅僧，若自作、若使人作，作成，尼薩耆波夜提；受用，越比尼罪。若比丘用憍舍耶作僧伽梨，羊毛作安陀會；若用羊毛作僧伽梨，憍舍耶作安陀會。若自作、若使人作，作成，尼薩耆波夜提；受用，越比尼罪。若經是憍舍耶、緯是羊毛，若經是羊毛、緯是憍舍耶，若自作、若使人作，作成，尼薩耆波夜提；受用，越比尼罪。若邊是羊毛、中是憍舍耶，若中是羊毛、邊是憍舍耶，若自作，若使人作

【現代漢語翻譯】 現代漢語譯本： 『確實如此，世尊！』佛說：『這是惡事！你難道沒聽我說過無數次方便地呵斥殺生、讚歎不殺生嗎？你現在怎麼能做這種惡事？這不合佛法、不合戒律、不合佛教的教導，不能用這種方式來增長善法。』佛告訴眾比丘：『凡是依止毗舍離（Vaisali）的比丘都集合起來，爲了十種利益，我為比丘們制定戒律，乃至已經聽過的也要重新聽聞。如果比丘用絲綢（Koseyya）摻雜純黑羊毛，製作新的鋪具，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。』

比丘，如前所述。

絲綢摻雜，絲綢有兩種：一種是生的，一種是製作的。生的，指細絲。製作的，指紡絲。

羊，有十種，如前所述。

新的，指初次製成。

鋪具，指氈子。

製作，無論是自己製作，還是指使他人制作。製成，觸犯尼薩耆波夜提罪。受用，觸犯越比尼（Dukkata，惡作）罪。

尼薩耆波夜提，指這個鋪具應當在僧團中捨棄，波夜提罪應當懺悔。如果不捨棄而懺悔，觸犯越比尼罪。

如果比丘用絲綢製作僧伽梨（Sanghati，大衣），用羊毛製作郁多羅僧（Uttarasangha，上衣）。如果用羊毛製作僧伽梨，用絲綢製作郁多羅僧，無論是自己製作，還是指使他人制作，製成，觸犯尼薩耆波夜提罪；受用，觸犯越比尼罪。如果比丘用絲綢製作僧伽梨，用羊毛製作安陀會（Antaravasaka，內衣）；如果用羊毛製作僧伽梨，用絲綢製作安陀會。無論是自己製作，還是指使他人制作，製成，觸犯尼薩耆波夜提罪；受用，觸犯越比尼罪。如果是經線是絲綢、緯線是羊毛，或者經線是羊毛、緯線是絲綢，無論是自己製作，還是指使他人制作，製成，觸犯尼薩耆波夜提罪；受用，觸犯越比尼罪。如果是邊是羊毛、中間是絲綢，或者中間是羊毛、邊是絲綢，無論是自己製作，還是指使他人制作

【English Translation】 English version: 『Indeed, Blessed One!』 The Buddha said, 『This is evil! Have you not constantly heard me, with countless skillful means, rebuking killing and praising non-killing? How can you now commit such an evil deed? This is not in accordance with the Dharma, not in accordance with the Vinaya, not in accordance with the Buddha's teachings, and it is not a way to cultivate good qualities.』 The Buddha told the Bhikkhus, 『Let all those Bhikkhus who dwell in Vaisali (毗舍離) assemble. For ten benefits, I will establish precepts for the Bhikkhus, and those who have already heard them should hear them again. If a Bhikkhu uses silk (Koseyya) mixed with pure black sheep's wool to make a new spread, it is a Nissaggiya Pacittiya (尼薩耆波夜提) offense.』

Bhikkhu, as described above.

Mixed with silk: There are two kinds of silk: one is raw, and the other is processed. Raw silk refers to fine threads. Processed silk refers to spun threads.

Sheep, there are ten kinds, as described above.

New, refers to newly made.

Spread, refers to felt.

Making, whether made by oneself or by instructing others. Upon completion, it is a Nissaggiya Pacittiya offense. Using it is a Dukkata (越比尼) offense.

Nissaggiya Pacittiya means that the spread should be forfeited to the Sangha, and the Pacittiya offense should be confessed. If one confesses without forfeiting it, it is a Dukkata offense.

If a Bhikkhu uses silk to make a Sanghati (僧伽梨), and sheep's wool to make an Uttarasangha (郁多羅僧). If sheep's wool is used to make a Sanghati, and silk is used to make an Uttarasangha, whether made by oneself or by instructing others, upon completion, it is a Nissaggiya Pacittiya offense; using it is a Dukkata offense. If a Bhikkhu uses silk to make a Sanghati, and sheep's wool to make an Antaravasaka (安陀會); if sheep's wool is used to make a Sanghati, and silk is used to make an Antaravasaka. Whether made by oneself or by instructing others, upon completion, it is a Nissaggiya Pacittiya offense; using it is a Dukkata offense. If the warp is silk and the weft is sheep's wool, or the warp is sheep's wool and the weft is silk, whether made by oneself or by instructing others, upon completion, it is a Nissaggiya Pacittiya offense; using it is a Dukkata offense. If the border is sheep's wool and the middle is silk, or the middle is sheep's wool and the border is silk, whether made by oneself or by instructing others

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，作成，尼薩耆波夜提；受用，越比尼罪。若憍舍耶間紃、羊毛中，羊毛間紃、憍舍耶中，亦如上說。若衣是羊毛、緣是憍舍耶，若衣是羊毛、紐褋是憍舍耶，若衣是羊毛、補是憍舍耶，若自作、若使人作，皆如上說。此氈衣眾僧中舍，僧不得用，亦不應還，得敷地及作遮向簾帳幔，是故說。

佛住毗舍離大林重閣精舍，廣說如上。以五事利益故，世尊五日一行諸比丘房。爾時世尊行房，見故氈處處在地、糞掃中、故屋中、屋檐下，烏鳥銜作巢、鼠曳入穴。佛知而故問諸比丘：「此是何等故氈處處狼藉？」比丘言：「世尊！此是諸比丘捨棄故氈，為好故更作新敷具。」佛告諸比丘：「從今日作新敷具，應至六年持。」

複次佛住舍衛城，廣說如上。爾時有一比丘，老病持重氈僧伽梨。諸比丘語言：「汝持是重氈僧伽梨當乏死，可舍是氈，持輕僧伽梨。」是比丘答言：「未滿六年。」復言：「汝不捨此衣當乏死。」答言：「我寧死，不敢違戒。」諸比丘即以是事具白世尊。佛告諸比丘：「是老病比丘爲著重氈衣增病者，僧應當與作氈衣羯磨。是比丘應從僧乞，僧與作求聽羯磨。」羯磨者應如是說：「大德僧聽！比丘某甲老病，氈衣重故增病羸瘦。若僧時到，僧聽某甲比丘欲從僧乞氈衣羯磨。諸大德聽！某甲

【現代漢語翻譯】 現代漢語譯本：如果用蠶絲製作（尼薩耆波夜提（Nisargiya Pacittiya），一種戒律名稱，指觸犯后需要懺悔的罪過），或者在蠶絲中夾雜線，觸犯尼薩耆波夜提；如果使用（氈衣），觸犯越比尼罪（指比尼罪，比尼是戒律的總稱）。如果在憍舍耶（Kauseya，指蠶絲）中夾雜羊毛線，或者在羊毛中夾雜憍舍耶線，也如上面所說。如果衣服是羊毛做的，邊緣是憍舍耶，如果衣服是羊毛做的，紐褋（紐褋，指衣領或衣襟）是憍舍耶，如果衣服是羊毛做的，補丁是憍舍耶，無論是自己製作還是讓人制作，都如上面所說。這件氈衣要捨棄在眾僧之中，僧團不得使用，也不應該歸還，可以用來鋪地或者製作遮陽的簾帳幔，所以這樣說。

佛陀住在毗舍離（Vaisali）大林重閣精舍，詳細情況如上所述。因為有五種利益，世尊每五天巡視一次諸位比丘的房間。當時世尊巡視房間，看到舊氈到處都在地上、糞堆里、舊屋裡、屋檐下，烏鴉叼去築巢，老鼠拖進洞里。佛陀明知故問諸位比丘：『這些是什麼舊氈，到處散亂？』比丘們說：『世尊！這是諸位比丘捨棄的舊氈，爲了好的緣故，重新制作新的敷具。』佛陀告訴諸位比丘：『從今天起製作新的敷具，應該至少使用六年。』

再次，佛陀住在舍衛城（Sravasti），詳細情況如上所述。當時有一位比丘，年老生病，拿著沉重的氈制僧伽梨（Samghati，指大衣）。諸位比丘對他說：『你拿著這件沉重的氈制僧伽梨，恐怕會因此而死，可以捨棄這件氈，拿著輕便的僧伽梨。』這位比丘回答說：『還沒有滿六年。』又說：『你不捨棄這件衣服，恐怕會因此而死。』回答說：『我寧願死，也不敢違背戒律。』諸位比丘就把這件事詳細地稟告了世尊。佛陀告訴諸位比丘：『這位年老生病的比丘，因為穿著沉重的氈衣而加重病情，僧團應當為他作氈衣羯磨（Karma，指一種儀式）。這位比丘應該向僧團乞求，僧團為他作求聽羯磨。』羯磨應該這樣說：『大德僧眾請聽！比丘某甲年老生病，因為氈衣沉重而加重病情，身體虛弱。如果僧團認為時機已到，僧團允許某甲比丘想要向僧團乞求氈衣羯磨。諸位大德請聽！某甲

【English Translation】 English version: If it is made of Kauseya (Nisargiya Pacittiya); or if there are threads mixed in Kauseya, it is Nisargiya Pacittiya; if it is used, it is an offense against the Vinaya. If wool threads are mixed in Kauseya, or Kauseya threads are mixed in wool, it is as described above. If the garment is made of wool and the edge is Kauseya, if the garment is made of wool and the newel (紐褋, referring to the collar or lapel) is Kauseya, if the garment is made of wool and the patch is Kauseya, whether made by oneself or by someone else, it is as described above. This felt garment should be discarded among the Sangha, and the Sangha should not use it, nor should it be returned. It can be used to cover the ground or to make sunshades, curtains, or canopies. Therefore, it is said.

The Buddha was staying at the Vaisali (毗舍離) Great Forest Multi-storied Pavilion Monastery, as described in detail above. Because of five benefits, the World Honored One would inspect the rooms of the monks every five days. At that time, the World Honored One, while inspecting the rooms, saw old felt lying everywhere on the ground, in the dung heaps, in old houses, and under the eaves. Crows were carrying it away to build nests, and rats were dragging it into their holes. Knowing this, the Buddha deliberately asked the monks, 'What are these old felts scattered everywhere?' The monks said, 'World Honored One! These are old felts discarded by the monks, who are making new coverings for the sake of better ones.' The Buddha told the monks, 'From today onwards, when making new coverings, they should be kept for at least six years.'

Furthermore, the Buddha was staying at Sravasti (舍衛城), as described in detail above. At that time, there was a monk who was old and sick, carrying a heavy felt Samghati (僧伽梨, referring to the outer robe). The monks said to him, 'You are carrying this heavy felt Samghati and will probably die from it. You can discard this felt and carry a lighter Samghati.' The monk replied, 'It has not been six years yet.' They said again, 'If you do not discard this garment, you will probably die from it.' He replied, 'I would rather die than violate the precepts.' The monks then reported this matter in detail to the World Honored One. The Buddha told the monks, 'This old and sick monk is becoming more ill because he is wearing a heavy felt garment. The Sangha should perform a felt garment Karma (羯磨, referring to a ritual) for him. This monk should request it from the Sangha, and the Sangha should perform the request-hearing Karma for him.' The Karma should be said as follows: 'May the venerable Sangha listen! Monk so-and-so is old and sick, and his illness is worsening and he is becoming weak because of the heavy felt garment. If the Sangha deems it the right time, may the Sangha allow monk so-and-so to request a felt garment Karma from the Sangha. May the venerable ones listen! So-and-so'

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比丘欲從僧乞氈衣羯磨，僧忍默然故，是事如是持。」此比丘應從僧乞，偏袒右肩右膝著地，作如是言：「我某甲比丘老病，氈衣重羸瘦增病，我今僧中乞氈衣羯磨，愿僧與我氈衣羯磨。」如是第二、第三乞。羯磨人應作是說：「大德僧聽！某甲比丘老病氈衣重，已從僧中乞氈衣羯磨。若僧時到，僧與某甲比丘氈衣羯磨，白如是。」如是白三羯磨。佛問諸比丘：「已與老病比丘氈衣羯磨未？」答言：「已與。」

佛告諸比丘：「依止舍衛城者盡集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘作新敷具，應至六年持，若減六年，故敷具若舍、若不捨作新敷具，除僧羯磨，尼薩耆波夜提。」

比丘者，如上說。

新者，初成。

敷具者，氈。

作者，若自作、若使人作。

六年者，六夏，夏四月當屋下住，為氈故夜應三出，不得初夜並三出。初夜出，中夜、后夜不出，二越比尼罪。中夜出，初夜、后夜不出，亦二越比尼罪。后夜出，初夜、中夜不出，亦二越比尼罪。初、中、后夜都不出者，三越比尼罪。初、中、后夜三出者，無罪。

減六年者，不滿六夏。

故敷具者，於六年內畜持。

若舍、若不捨者，故氈現前若舍更作，犯。故氈現前不捨作，亦犯

【現代漢語翻譯】 現代漢語譯本：比丘想要從僧團請求給予製作氈衣的羯磨（karma，業），僧團保持沉默，所以這件事就這樣處理。這位比丘應該從僧團請求，偏袒右肩，右膝著地，這樣說：『我某甲（比丘的名字）比丘年老生病，氈衣沉重，身體羸弱，病情加重，我現在在僧團中請求給予製作氈衣的羯磨，希望僧團給予我製作氈衣的羯磨。』像這樣第二遍、第三遍請求。羯磨人應該這樣說：『大德僧眾請聽！某甲比丘年老生病，氈衣沉重，已經從僧團中請求給予製作氈衣的羯磨。如果僧團時機已到，僧團給予某甲比丘製作氈衣的羯磨，稟白如上。』像這樣稟白三次羯磨。佛陀問各位比丘：『已經給予年老生病的比丘製作氈衣的羯磨了嗎？』回答說：『已經給予了。』 佛陀告訴各位比丘：『依止舍衛城（Śrāvastī）的人全部聚集，因為有十種利益的緣故，為各位比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘製作新的臥具，應當持有六年，如果少於六年，舊的臥具如果捨棄或者不捨棄就製作新的臥具，除非經過僧團的羯磨，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。』 比丘，如上面所說。 新，指初次製成。 臥具，指氈。 作者，指自己製作，或者使喚他人制作。 六年，指六個雨季安居，雨季四個月應當在屋檐下居住，爲了氈衣的緣故，夜晚應當三次外出，不得在初夜一次性三次外出。初夜外出，中夜、后夜不外出，犯兩次越比尼罪（Veyyākaraṇa，違犯）。中夜外出，初夜、后夜不外出，也犯兩次越比尼罪。后夜外出，初夜、中夜不外出，也犯兩次越比尼罪。初夜、中夜、后夜都不外出，犯三次越比尼罪。初夜、中夜、后夜三次都外出，沒有罪。 少於六年，指不滿六個雨季安居。 舊的臥具，指在六年內持有。 如果捨棄或者不捨棄，舊的氈衣現前如果捨棄再製作，犯戒。舊的氈衣現前不捨棄就製作，也犯戒。

【English Translation】 English version: If a Bhikkhu (monk) wishes to request a Karma (formal act of the Sangha) from the Sangha (monastic community) for a felt cloth, and the Sangha remains silent, then the matter is handled in this way. This Bhikkhu should request from the Sangha, arranging his upper robe over one shoulder, kneeling on his right knee, and say thus: 'I, Bhikkhu so-and-so, am old and ill, and the felt cloth is heavy, making me weak and increasing my illness. I now request a Karma for a felt cloth from the Sangha. I wish the Sangha to grant me a Karma for a felt cloth.' He should request in this way a second and third time. The one conducting the Karma should say thus: 'Venerable Sangha, listen! Bhikkhu so-and-so is old and ill, and the felt cloth is heavy. He has requested a Karma for a felt cloth from the Sangha. If it is the Sangha's time, may the Sangha grant Bhikkhu so-and-so a Karma for a felt cloth. This is the announcement.' He should announce the Karma three times. The Buddha asked the Bhikkhus: 'Has the Karma for a felt cloth been granted to the old and ill Bhikkhu?' They replied: 'It has been granted.' The Buddha told the Bhikkhus: 'All those residing in Śrāvastī (city in ancient India) should gather. For ten benefits, I am prescribing rules for the Bhikkhus, and those who have already heard them should hear them again. If a Bhikkhu makes a new spread, he should keep it for six years. If it is less than six years, and he makes a new spread whether he discards the old one or not, except by a Karma of the Sangha, it is a Nissaggiya Pacittiya (an offense entailing forfeiture).' Bhikkhu, as explained above. 'New' means newly made. 'Spread' means a felt cloth. 'Maker' means if he makes it himself or has someone else make it. 'Six years' means six rainy seasons. During the four months of the rainy season, one should dwell under a roof. For the sake of the felt cloth, one should go out three times at night, and should not go out all three times in the first watch of the night. If one goes out in the first watch of the night, and does not go out in the middle or last watch, it is two Veyyākaraṇa (transgressions). If one goes out in the middle watch of the night, and does not go out in the first or last watch, it is also two Veyyākaraṇa. If one goes out in the last watch of the night, and does not go out in the first or middle watch, it is also two Veyyākaraṇa. If one does not go out in the first, middle, or last watch of the night, it is three Veyyākaraṇa. If one goes out three times in the first, middle, and last watches of the night, there is no offense. 'Less than six years' means not completing six rainy seasons. 'Old spread' means keeping it within six years. 'Whether he discards it or not' means if the old felt cloth is present and he discards it to make a new one, it is an offense. If the old felt cloth is present and he does not discard it but makes a new one, it is also an offense.

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，故氈不現前若舍作，亦犯。故氈不現前不捨作新敷具，若自作、若使人作，作成皆，尼薩耆波夜提；受用，越毗尼罪。

為好故者，嫌太小、太大、太輕、太重、穿破、太冷、太熱、我有檀越有人作、我有羊毛，當更作新敷具，為好故尼薩耆。

除僧羯磨者，世尊開故無罪。

羯磨或成、或不成。不成者，若是比丘，身不羸顏色不惡、筋力不減粗食能飽、若白不成就、羯磨不成就、眾不成就，如是比事事不成就，是名羯磨不成就。若是老病比丘，身羸顏色惡、筋力減少細食不能飽，何況粗。白不成就、羯磨不成就、眾不成就，如是比事事有失，是亦名羯磨不成就。成就者，若是比丘羸瘦顏色惡、筋力減少細食不能飽、白成就、羯磨成就、眾成就，如是比事事無失，是名羯磨成就。是老病比丘僧羯磨已，應當自疏記，先受持故氈年月日數，病差已還受持此故氈，從前滿六年。若是比丘病差不還補六年，尼薩耆波夜提。

尼薩耆波夜提者，如上說。眾僧中舍已，僧不應還，僧得受用，但不得儭身，是故說。

佛住毗舍離大林重閣精舍，廣說如上。世尊以五事利益故，五日一行諸比丘房，見故氈處處在地、若糞掃中、故屋中、屋檐下，烏鳥銜作巢、鼠曳入穴。佛知而故問諸比丘：「此是何

【現代漢語翻譯】 現代漢語譯本：因此，如果舊氈不在眼前，即使捨棄後製作新的敷具，也構成犯罪。如果舊氈不在眼前，不捨棄而製作新的敷具，無論是自己製作還是指使他人制作，一旦完成，即構成尼薩耆波夜提罪；如果受用，則構成越毗尼罪。

『爲了更好』的意思是，嫌棄舊的敷具太小、太大、太輕、太重、穿破、太冷、太熱，或者心想『我有施主，有人可以製作，我有羊毛，應當再製作新的敷具』，爲了更好而製作新的敷具，構成尼薩耆罪。

『除了僧團羯磨』的意思是，世尊開許，因此沒有罪過。

羯磨可能成就，也可能不成就。不成就的情況是，如果比丘身體不虛弱，臉色不差，筋力不減退，能吃飽粗食；如果白法不成就，羯磨不成就，僧眾不成就，像這樣的事情都不能成就，這稱為羯磨不成就。如果是年老生病的比丘，身體虛弱，臉色差，筋力減少，吃不飽細糧，更何況粗糧；白法不成就，羯磨不成就，僧眾不成就，像這樣的事情都有缺失，這也稱為羯磨不成就。成就的情況是，如果比丘身體虛弱，臉色差，筋力減少，吃不飽細糧；白法成就，羯磨成就，僧眾成就，像這樣的事情都沒有缺失，這稱為羯磨成就。這位年老生病的比丘經過僧團羯磨后，應當自己記錄，先前受持舊氈的年月日數，病好后歸還繼續受持這舊氈，從先前算起滿六年。如果比丘病好后不歸還補足六年，則構成尼薩耆波夜提罪。

『尼薩耆波夜提』，如上所述。在僧眾中捨棄后，僧團不應歸還，僧團可以受用，但不得貼身使用，因此這樣說。

佛陀住在毗舍離（Vaishali）大林重閣精舍，詳細情況如上所述。世尊因為五種利益的緣故，每五天巡視一次諸比丘的房間，看見舊氈到處都是，有的在地上，有的在糞堆里，有的在舊屋裡，有的在屋檐下，烏鴉叼去築巢，老鼠拖進洞里。佛陀知道后故意問諸比丘：『這是什麼』

【English Translation】 English version: Therefore, if the old felt is not present, even if one abandons it and makes a new sitting cloth, it constitutes an offense. If the old felt is not present and one does not abandon it but makes a new sitting cloth, whether one makes it oneself or instructs others to make it, once it is completed, it constitutes a Nissaggiya Pacittiya offense; if one uses it, it constitutes a transgression of Vinaya.

'For the sake of better' means disliking the old sitting cloth because it is too small, too large, too light, too heavy, torn, too cold, too hot, or thinking, 'I have a donor, someone can make it, I have wool, I should make a new sitting cloth again,' making a new sitting cloth for the sake of better constitutes a Nissaggiya offense.

'Except for Sangha Karma' means that the World Honored One (世尊) has permitted it, therefore there is no offense.

Karma may be accomplished or not accomplished. A case of non-accomplishment is if a Bhikkhu (比丘) is not weak in body, his complexion is not bad, his strength is not diminished, and he can be satisfied with coarse food; if the white announcement is not accomplished, the Karma is not accomplished, and the Sangha (僧伽) is not complete, such matters cannot be accomplished, this is called Karma not accomplished. If it is an old and sick Bhikkhu, his body is weak, his complexion is bad, his strength is diminished, and he cannot be satisfied with fine food, let alone coarse food; the white announcement is not accomplished, the Karma is not accomplished, and the Sangha is not complete, such matters have shortcomings, this is also called Karma not accomplished. A case of accomplishment is if a Bhikkhu is weak in body, his complexion is bad, his strength is diminished, and he cannot be satisfied with fine food; the white announcement is accomplished, the Karma is accomplished, and the Sangha is complete, such matters have no shortcomings, this is called Karma accomplished. After this old and sick Bhikkhu has undergone Sangha Karma, he should record himself the date and number of years he previously held the old felt, and after he recovers from his illness, he should return to continue holding this old felt, completing six years from the previous time. If the Bhikkhu does not return to complete six years after recovering from his illness, it constitutes a Nissaggiya Pacittiya offense.

'Nissaggiya Pacittiya', as mentioned above. After abandoning it in the Sangha, the Sangha should not return it, the Sangha can use it, but it must not be used on the body, therefore it is said.

The Buddha (佛陀) was staying at the Great Forest Double-Gated Monastery (大林重閣精舍) in Vaishali (毗舍離), as described in detail above. The World Honored One, for the sake of five benefits, inspected the rooms of the Bhikkhus every five days, and saw old felts everywhere, some on the ground, some in the dung heap, some in the old house, some under the eaves, crows carrying them to build nests, and mice dragging them into holes. The Buddha knew this and deliberately asked the Bhikkhus: 'What is this?'

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等故氈處處狼藉？」諸比丘白佛言：「世尊！有諸比丘，或罷道、或死者、或現在，棄捨故氈狼藉。」佛語諸比丘：「若施者不知籌量，受者應籌量。比丘受施，應當用、不應棄。從今日若比丘作新敷具氈、尼師檀，當著故敷具氈辟方一修伽陀搩手，為壞好色故。」佛告諸比丘：「依止毗舍離比丘皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘作新敷具氈、尼師檀，當著故敷具氈辟方一修伽陀搩手，為壞好色故。若比丘作新敷具氈、尼師檀，不著故敷具氈辟方一搩手，尼薩耆波夜提。」

比丘者，如上說。

新者，初成。

敷具者，氈。

尼師檀者，如佛所聽。

作者，若自作、若使人作。

故敷具者，先六年所持者是。

修伽陀者，等正覺。

一搩手者，長二尺四寸。取故氈時不得從少聞者、犯戒者、無聞者、住房壞不補治者、惡名人、斷滅見人、遠離和尚阿阇梨不喜咨問者、不能破魔人、不分別魔事者，如是人邊不應取；應從多聞乃至能分別魔事人邊取。著修伽陀辟方一搩手取故氈時，不得缺角、麥形、如杵形、車形，垂、亂、舉、下。缺角者，無角。麥形者，中央廣兩頭狹。杵者，兩頭廣中央狹。車形者，一頭廣一頭狹。垂者，掇著。亂者，

【現代漢語翻譯】 現代漢語譯本 『為何舊氈到處狼藉？』眾比丘稟告佛陀：『世尊！有些比丘，有的還俗、有的去世、有的現在還在這裡，他們丟棄舊氈，以致四處散亂。』佛陀告訴眾比丘：『如果佈施者不知衡量，接受者應當衡量。比丘接受佈施，應當使用，不應丟棄。從今天起，如果比丘製作新的坐臥用氈（敷具氈）、尼師檀（nishidan，坐具），應當在舊的坐臥用氈上縫上一修伽陀搩手（xiujiatuo jieshou，如來手掌的長度）大小的方塊，爲了破壞新氈的鮮艷顏色。』佛陀告訴眾比丘：『讓住在毗舍離（Visali）的比丘全部集合，爲了十種利益，為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘製作新的坐臥用氈、尼師檀，應當在舊的坐臥用氈上縫上一修伽陀搩手大小的方塊，爲了破壞新氈的鮮艷顏色。如果比丘製作新的坐臥用氈、尼師檀，不縫上舊的坐臥用氈上縫上一搩手大小的方塊，犯尼薩耆波夜提（nisagi boyeti，捨墮）。』

比丘（Biqiu），如上文所說。

新（Xin）的，指初次製成。

敷具（Fuju），指氈。

尼師檀（Nishidan），如佛陀所允許的。

作者（Zuo zhe），指自己製作或指使他人制作。

舊敷具（Jiu fuju），指先前六年所持有的。

修伽陀（Xiujiatuo），指等正覺（dengzhengjue，佛陀的稱號之一）。

一搩手（Yi jieshou），指長二尺四寸。取舊氈時，不得從少聞者、犯戒者、無聞者、住房損壞不修補者、名聲不好的人、持斷滅見的人、遠離和尚阿阇梨（heshang achali，導師）不喜歡請教的人、不能破除魔障的人、不能分辨魔事的人那裡取，應當從多聞乃至能分辨魔事的人那裡取。縫上修伽陀搩手大小的方塊。取舊氈時，不得取缺角、麥形、如杵形、車形的。缺角，指沒有角。麥形，指中央寬兩頭窄。杵形，指兩頭寬中央窄。車形，指一頭寬一頭窄。垂，指下垂。亂，指

【English Translation】 English version 'Why are the old felt mats scattered everywhere?' The Bhikshus (Bhikshu, monks) reported to the Buddha: 'World Honored One! Some Bhikshus, some have left the Order, some have passed away, and some are still here, they discard their old felt mats, causing them to be scattered everywhere.' The Buddha told the Bhikshus: 'If the giver does not know how to measure, the receiver should measure. A Bhikshu who receives offerings should use them and not discard them. From today onwards, if a Bhikshu makes a new sitting felt mat (敷具氈, fuju zhan) or a nishidan (尼師檀, nishidan, sitting cloth), they should attach a patch of old felt mat measuring one shugatagihasta (修伽陀搩手, xiujiatuo jieshou, the length of the Buddha's hand) in square shape, to spoil the good color of the new felt.' The Buddha told the Bhikshus: 'Gather all the Bhikshus residing in Vaishali (毗舍離, Visali). For ten benefits, I will establish precepts for the Bhikshus, and those who have already heard them should hear them again. If a Bhikshu makes a new sitting felt mat or a nishidan, they should attach a patch of old felt mat measuring one shugatagihasta in square shape, to spoil the good color of the new felt. If a Bhikshu makes a new sitting felt mat or a nishidan and does not attach a patch of old felt mat measuring one shugatagihasta, it is a Nissaggiya Pacittiya (尼薩耆波夜提, nisagi boyeti, an offense entailing forfeiture).'

Bhikshu (比丘, Biqiu), as mentioned above.

New (新, Xin), refers to newly made.

Felt mat (敷具, Fuju), refers to felt.

Nishidan (尼師檀, Nishidan), as permitted by the Buddha.

Maker (作者, Zuo zhe), refers to one who makes it himself or instructs others to make it.

Old felt mat (故敷具, Jiu fuju), refers to what has been held for the past six years.

Shugata (修伽陀, Xiujiatuo), refers to the Perfectly Enlightened One (等正覺, dengzhengjue, an epithet of the Buddha).

One gihasta (一搩手, Yi jieshou), refers to a length of two feet and four inches. When taking old felt, one should not take it from those who have heard little, those who violate the precepts, those who are unlearned, those who do not repair their dilapidated dwellings, those with a bad reputation, those who hold annihilationist views, those who distance themselves from their Upadhyaya (和尚, heshang, preceptor) and Acharya (阿阇梨, achali, teacher) and do not like to consult them, those who cannot defeat Mara (魔, mo, demon), those who cannot distinguish Mara's affairs; one should take it from those who have heard much and can distinguish Mara's affairs. When attaching a patch of old felt measuring one shugatagihasta, one should not take felt that is missing a corner, shaped like barley, shaped like a pestle, or shaped like a cart. Missing a corner means without a corner. Shaped like barley means wide in the middle and narrow at both ends. Shaped like a pestle means wide at both ends and narrow in the middle. Shaped like a cart means wide at one end and narrow at the other. Drooping means hanging down. Disordered means

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不周正。舉者，凸起。下者，凹四邊，縫處高、中央下，是如不得著。著時方圓令周正。若穿壞者補，若垢膩當浣，擗雜余毛作。是比丘作新尼師檀，若不著故者，是尼師檀應眾僧中舍，僧不應還，僧得受用，不為儭身，是故說。

佛住毗舍離大林重閣精舍，廣說如上。爾時尊者優陀夷擔重羊毛，僂身而行從城裡出，為世人所嫌：「看沙門優陀夷，如駱駝、如驢、如客負人，如是負羊毛去。失沙門法，何道之有？」諸比丘以是因緣往白世尊，佛言：「呼優陀夷來。」來已，佛問優陀夷：「汝實擔重羊毛，為世人所譏耶？」答言：「實爾。世尊！」佛言：「此是惡事，從今日後不聽擔負。」

複次佛住舍衛城，廣說如上。有諸比丘到北方讚歎佛，讚歎舍利弗、目連、諸長老比丘及須達居士、毗舍佉鹿母、祇桓精舍、開眼林，種種讚歎諸比丘。聞已，有六十比丘欲來禮拜，即問來比丘：「我欲往彼少供養梵行人，赍何等物當得適彼所須？」答言：「長老！彼諸比丘一切皆著㲲衣，唯除漉水囊及絡囊，可持羊毛往彼。」爾時有六十比丘，各各持羊毛重擔而行，從聚落至聚落、從城至城。時世人譏嫌：「汝等看是沙門釋子持重擔而行，如駝、如驢、如客作人、如商人，如是擔重擔。」復有人言：「汝不知耶？此間

【現代漢語翻譯】 現代漢語譯本 不周正：舉起來的部分是凸起的。低下去的部分，四邊是凹陷的，縫合處高，中央低，這樣是不合規矩的。鋪設的時候要方正周全。如果尼師壇（Nisidana，坐具）穿壞了要修補，如果髒了要洗乾淨，把多餘的毛去掉。這是比丘製作新的尼師壇的情況，如果不使用舊的尼師壇，這個新的尼師壇應該在僧團中捨棄，僧團不應該歸還給他，僧團可以受用，但不能用來裝飾身體，所以這樣說。 佛陀住在毗舍離（Vaisali）大林重閣精舍，（說法內容）和之前一樣。當時，尊者優陀夷（Udayin）揹著沉重的羊毛，彎著腰從城裡出來，被世人所嫌棄：『看看沙門優陀夷，像駱駝、像驢、像僱工一樣揹著羊毛走。失去了沙門的風範，還談什麼修行？』眾比丘因為這件事去稟告世尊，佛陀說：『把優陀夷叫來。』優陀夷來后，佛陀問他：『你真的揹著沉重的羊毛，被世人譏笑嗎？』優陀夷回答說：『確實如此，世尊！』佛陀說：『這是不好的事情，從今以後不允許揹負重物。』 再次，佛陀住在舍衛城（Sravasti），（說法內容）和之前一樣。有些比丘到北方去讚歎佛陀，讚歎舍利弗（Sariputra）、目犍連（Maudgalyayana）、各位長老比丘，以及須達居士（Sudatta）、毗舍佉鹿母（Visakha Migaramata）、祇桓精舍（Jetavana Vihara）、開眼林，用各種方式讚歎各位比丘。聽到這些讚歎后，有六十位比丘想要去禮拜，就問來的比丘：『我們想去那裡稍微供養梵行人，帶什麼東西才能滿足他們的需求呢？』來的比丘回答說：『各位長老！那裡的比丘都穿著㲲衣，只有濾水囊和絡囊不是㲲做的，可以帶羊毛去那裡。』當時有六十位比丘，各自揹著沉重的羊毛行走，從村落到村落、從城市到城市。當時世人譏笑他們：『你們看這些沙門釋子揹著重擔行走，像駱駝、像驢、像僱工、像商人一樣揹著重擔。』又有人說：『你們不知道嗎？這裡

【English Translation】 English version 'Not well-arranged: The raised part is protruding. The lower part has concave sides, with the seams high and the center low, which is not proper. When laying it down, it should be square and complete. If the Nisidana (sitting cloth) is torn, it should be repaired; if it is dirty, it should be washed, and any excess hair should be removed. This is the case when a Bhikkhu makes a new Nisidana. If he does not use the old one, this new Nisidana should be discarded in the Sangha. The Sangha should not return it to him; the Sangha can use it, but not for personal adornment. That is why it is said so.' 'The Buddha was staying at the Great Forest Double-Gated Monastery in Vaisali, extensively explaining as above. At that time, Venerable Udayin was carrying heavy wool, walking hunched over out of the city, and was criticized by the people: 'Look at the Shramana Udayin, like a camel, like a donkey, like a hired laborer carrying wool. He has lost the demeanor of a Shramana; what kind of practice is this?' The Bhikkhus, because of this, went to report to the World Honored One. The Buddha said, 'Call Udayin here.' After Udayin arrived, the Buddha asked him, 'Is it true that you are carrying heavy wool and being ridiculed by the people?' Udayin replied, 'It is true, World Honored One!' The Buddha said, 'This is a bad thing; from today onwards, it is not allowed to carry heavy loads.' 'Furthermore, the Buddha was staying in Sravasti, extensively explaining as above. Some Bhikkhus went to the north to praise the Buddha, to praise Sariputra, Maudgalyayana, the elder Bhikkhus, as well as Sudatta, Visakha Migaramata, Jetavana Vihara, and Open Eye Forest, praising the Bhikkhus in various ways. After hearing these praises, sixty Bhikkhus wanted to go and pay their respects, so they asked the Bhikkhus who had come, 'We want to go there to make a small offering to the Brahmacharis; what kind of things should we bring to meet their needs?' The visiting Bhikkhus replied, 'Elders! The Bhikkhus there all wear woolen robes, except for the water filter and the carrying bag, which are not made of wool. You can bring wool there.' At that time, sixty Bhikkhus, each carrying a heavy load of wool, were walking from village to village, from city to city. At that time, the people criticized them: 'Look at these Shramana Sakyaputras carrying heavy loads, like camels, like donkeys, like hired laborers, like merchants carrying heavy loads.' Others said, 'Don't you know? Here'

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賤買，欲彼間貴賣。失沙門法，何道之有？」諸比丘漸向舍衛城，到已禮世尊足卻住一面。佛知而故問諸比丘：「汝等從何處來？」答言：「世尊！從北方來。」佛問諸比丘：「道路不疲、乞食不難耶？」答言：「世尊！道路不疲、乞食不苦，但于道中為世人所譏。」佛問諸比丘：「世人所譏何等？」答言：「世尊！我等六十人皆擔羊毛，如上廣說。」佛言：「比丘！汝等正應為世人所嫌，從今日後不聽比丘自擔羊毛。」佛告諸比丘：「依止舍衛城者盡集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘行道中得羊毛欲取，是比丘得自手取至三由延。若過三由延擔者，尼薩耆波夜提。」

比丘者，若一人、若眾多、若僧。

行道者，三由延、二由延、一由延、半由延、一拘盧舍。

得者，若男、若女、若大、若小、若在家、若出家人邊得。

羊毛者，十種，如上說。

欲取者，實所須。

自擔三由延者，五肘弓、二千弓名一拘盧舍；四千弓半由延；八千弓一由延；十六千弓二由延；二十四千弓為三由延。三由延者，自擔齊三由延，若過，尼薩耆波夜提。

尼薩耆波夜提者，是毛應眾僧中舍，波夜提罪應悔過。若不捨而悔，越比尼罪。

若比丘持羊毛，著道行至

【現代漢語翻譯】 現代漢語譯本：賤價買入，想在那裡高價賣出。這失去了沙門（Śrāmaṇa，指出家修行者）的法則，還有什麼道義可言呢？』眾比丘逐漸前往舍衛城（Śrāvastī），到達后禮拜世尊（佛陀）的腳，然後站立在一旁。佛陀知道這件事，卻故意問眾比丘：『你們從哪裡來？』回答說：『世尊！我們從北方來。』佛陀問眾比丘：『路途不疲憊嗎？乞食不困難嗎？』回答說：『世尊！路途不疲憊，乞食也不困難，只是在路上被世人譏笑。』佛陀問眾比丘：『世人譏笑什麼？』回答說：『世尊！我們六十個人都挑著羊毛，像上面詳細說的那樣。』佛陀說：『比丘！你們確實應該被世人嫌棄，從今天以後不允許比丘自己挑羊毛。』佛陀告訴眾比丘：『依止舍衛城的人全部集合，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘在路上得到羊毛想要拿取，這位比丘可以自己用手拿取，最多到三由延（yojana，古印度長度單位）。如果超過三由延還挑著，就犯了尼薩耆波夜提（Nissaggiya Pācittiya，捨墮罪）。』 比丘（bhikkhu，指出家男子）是指，無論是單獨一人、還是眾多人、還是僧團。 行道是指，三由延、二由延、一由延、半由延、一拘盧舍（krośa，古印度長度單位）。 得到是指，無論是從男人、女人、大人、小孩、在家居士、還是出家人那裡得到。 羊毛是指，上面說過的十種。 想要拿取是指，確實是自己所需要的。 自己挑著三由延是指，五肘弓、二千弓叫做一拘盧舍；四千弓是半由延；八千弓是一由延；一萬六千弓是二由延；二萬四千弓是三由延。三由延是指，自己挑著達到三由延的距離，如果超過，就犯了尼薩耆波夜提。 尼薩耆波夜提是指，這些羊毛應當在僧團中捨棄，犯了波夜提（Pācittiya，單墮罪）罪應當懺悔。如果不捨棄而懺悔，就犯了越比尼罪（vyatikrama，違犯戒律的罪）。 如果比丘拿著羊毛，走在路上，到達...

【English Translation】 English version: 'Buying cheaply and wanting to sell dearly there. This loses the law of the Śrāmaṇa (ascetic), what righteousness is there?' The bhikkhus (monks) gradually went towards Śrāvastī, and upon arriving, bowed at the feet of the World-Honored One (Buddha) and stood to one side. Knowing this, the Buddha deliberately asked the bhikkhus: 'Where have you come from?' They replied: 'World-Honored One! We have come from the north.' The Buddha asked the bhikkhus: 'Is the road not tiring? Is begging for food not difficult?' They replied: 'World-Honored One! The road is not tiring, and begging for food is not difficult, but we were ridiculed by the people on the road.' The Buddha asked the bhikkhus: 'What were you ridiculed for?' They replied: 'World-Honored One! All sixty of us were carrying wool, as described in detail above.' The Buddha said: 'Bhikkhus! You should indeed be despised by the people. From today onwards, bhikkhus are not allowed to carry wool themselves.' The Buddha told the bhikkhus: 'All those residing in Śrāvastī should gather together. Because of ten benefits, precepts are established for the bhikkhus, and those who have already heard them should hear them again. If a bhikkhu obtains wool on the road and wants to take it, that bhikkhu may take it with his own hands for up to three yojanas (ancient Indian unit of distance). If he carries it for more than three yojanas, he commits a Nissaggiya Pācittiya (offense entailing forfeiture).' Bhikkhu (monk) refers to, whether it is a single person, many people, or the Sangha (monastic community). Traveling on the road refers to, three yojanas, two yojanas, one yojana, half a yojana, one krośa (ancient Indian unit of distance). Obtaining refers to, whether it is obtained from a man, a woman, an adult, a child, a layperson, or a monastic. Wool refers to, the ten types mentioned above. Wanting to take refers to, genuinely needing it. Carrying it oneself for three yojanas refers to, five cubit bows, two thousand bows are called one krośa; four thousand bows are half a yojana; eight thousand bows are one yojana; sixteen thousand bows are two yojanas; twenty-four thousand bows are three yojanas. Three yojanas refers to, carrying it oneself up to a distance of three yojanas, if it exceeds, one commits a Nissaggiya Pācittiya. Nissaggiya Pācittiya refers to, this wool should be forfeited in the Sangha, and the Pācittiya (expiatory offense) should be confessed. If one confesses without forfeiting, one commits a vyatikrama (transgression) offense. If a bhikkhu is holding wool, walking on the road, and arrives at...

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一由延，有所忘還取，取已還至本處，即滿三由延不得復過。過者，尼薩耆波夜提。若一由延半忘物，得還，還已不得復去。去者，尼薩耆波夜提。若直行齊三由延，過一腳越比尼罪，過兩腳，尼薩耆波夜提。若二人各有擔，齊三由延已，轉易各復得三由延，三人九由延，四人十二由延。若如是眾多人，隨人為限，唯不得更重檐。曾檐者，若貿易、若更得，得更至三由延。若比丘持羊毛著衣囊中，從一家至一家，計滿三由延不得復去。若持羊毛著缽囊中，乞食從一聚落至一聚落，亦如是。若持羊毛著囊中經行，亦如是。若持繞塔，亦如是。若未成作物，乃至齊塞針筒毛，亦犯。若已成物，若作氈、若枕、若褥等，不犯。若檐駱駝毛、跶毛，得偷蘭遮罪。若擔[牧/(廠@牛)]牛尾，越比尼罪。若施柄，無罪。若擔師子毛、豬毛，越比尼心悔。若成器，無罪。是故說。

佛住毗舍離大林重閣精舍，廣說如上。時尊者優陀夷是善生比丘尼本二，時尊者優陀夷持羊毛與善生比丘尼作是言：「善哉姊妹！與我浣染擗治。」比丘尼即持去至自住處，與浣染擗竟盛著箱中，以掖下粗毛、屏處粗毛覆上，即遣使持與優陀夷。優陀夷得已，開箱見是粗毛，歡喜示諸比丘言：「看此長老非親里比丘尼，與少毛得多毛來。」時諸比

【現代漢語翻譯】 現代漢語譯本：一由延（Yojana，古印度長度單位），如果忘記了東西返回去取，取回后回到原來的地方，總共走了三由延就不能再超過了。超過的，犯尼薩耆波夜提罪（Nissaggiya Pacittiya，一種戒律）。如果忘記的東西在一由延半的地方，可以回去取，取回后不能再去。去的，犯尼薩耆波夜提罪。如果直接行走達到三由延，超過一隻腳就犯越比尼罪（Dukkata，一種輕罪），超過兩隻腳，犯尼薩耆波夜提罪。如果兩個人各自有擔子，總共走了三由延後，交換擔子，各自又可以走三由延，三個人就是九由延，四個人就是十二由延。如果像這樣有很多人，按照人為限度，只是不能再重複挑擔。曾經挑過的，如果是爲了貿易、或者重新得到，可以再走三由延。如果比丘拿著羊毛放在衣囊中，從一家到一家，總共走了三由延就不能再去了。如果拿著羊毛放在缽囊中，乞食從一個村落到另一個村落，也像這樣。如果拿著羊毛放在囊中經行，也像這樣。如果是拿著羊毛繞塔，也像這樣。如果是未完成的作物，哪怕只是塞滿針筒的毛，也犯戒。如果是已經完成的物品，比如做成的氈子、枕頭、褥子等，不犯戒。如果挑著駱駝毛、粗毛，犯偷蘭遮罪（Thullaccaya，一種重罪）。如果挑著[牧/(廠@牛)]牛尾，犯越比尼罪。如果施捨柄，沒有罪。如果挑著獅子毛、豬毛，犯越比尼心悔罪。如果是已經做成的器物，沒有罪。所以這樣說。 佛陀住在毗舍離（Vesali）大林重閣精舍，廣泛地宣說如上內容。當時尊者優陀夷（Udayi）是善生比丘尼（Sundari-nanda）的熟人，當時尊者優陀夷拿著羊毛給善生比丘尼說：『好啊，姐妹！幫我洗染縫製。』比丘尼就拿著羊毛回到自己的住處，洗染縫製完畢后，裝在箱子里，用腋下的粗毛、屏風處的粗毛蓋在上面，就派人送給優陀夷。優陀夷得到后，打開箱子，看到這些粗毛，高興地給眾比丘看，說：『看看這位長老，不是親戚的比丘尼，給少毛卻送來這麼多毛。』當時眾比丘

【English Translation】 English version: If a bhikkhu forgets something within one Yojana (an ancient Indian unit of distance), and returns to retrieve it, and after retrieving it, returns to the original place, once the total distance reaches three Yojanas, he must not go further. If he goes further, it is a Nissaggiya Pacittiya offense. If the forgotten item is at a distance of one and a half Yojanas, he may return to retrieve it, but after retrieving it, he must not go further. If he goes further, it is a Nissaggiya Pacittiya offense. If he walks directly for three Yojanas, exceeding one foot beyond the limit incurs a Dukkata offense, exceeding two feet incurs a Nissaggiya Pacittiya offense. If two people each have a load, and after traveling three Yojanas, they exchange loads, each can then travel another three Yojanas; for three people, it's nine Yojanas; for four people, it's twelve Yojanas. If there are many people like this, the limit is per person, but they must not carry the load repeatedly. If someone has carried a load before, whether for trade or having reacquired it, they may travel up to three Yojanas again. If a bhikkhu carries wool in a clothing bag, going from house to house, once the total distance reaches three Yojanas, he must not go further. If he carries wool in an alms bowl bag, begging for food from one village to another, it is the same. If he carries wool in a bag while walking, it is the same. If he carries wool while circumambulating a stupa, it is the same. If it is unfinished work, even if it's just enough wool to fill a needle case, it is an offense. If it is a finished item, such as a felt mat, pillow, or mattress, it is not an offense. If carrying camel hair or coarse hair, it is a Thullaccaya offense. If carrying the tail of a yak, it is a Dukkata offense. If giving a handle as a gift, there is no offense. If carrying lion hair or pig hair, it is a Dukkata offense of remorse. If it is a finished utensil, there is no offense. Therefore, it is said. The Buddha was residing at the Great Grove Double-Gated Monastery in Vesali (Vesali), extensively explaining the above. At that time, the Venerable Udayi (Udayi) was acquainted with the bhikkhuni Sundari-nanda (Sundari-nanda). The Venerable Udayi took some wool to the bhikkhuni Sundari-nanda and said, 'Excellent, sister! Please wash, dye, and card this for me.' The bhikkhuni then took the wool to her residence, washed, dyed, and carded it, placed it in a box, and covered it with coarse hair from under her armpits and from behind a screen. She then sent a messenger to deliver it to Udayi. Upon receiving it, Udayi opened the box, saw the coarse hair, and joyfully showed it to the bhikkhus, saying, 'Look at this elder, a bhikkhuni who is not a relative, giving a small amount of wool but sending so much hair!' At that time, the bhikkhus

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丘見已語言：「此是覆藏之物，云何出示人？」即答言：「此有何覆藏物？我與少毛得多毛來。」時六群比丘遙聞已，拍手大笑：「怪哉！怪哉！」諸比丘聞已往白世尊。佛言：「呼優陀夷來。」來已，佛問優陀夷：「汝實爾不？」答言：「實爾。」佛言：「此是惡事。」乃至佛問比丘：「設使親里比丘尼，應藏之物當出示親里比丘不？」答言：「不也。世尊！」「設使親里比丘，得親里比丘尼應藏之物，當出示人不？」「不也。世尊！」佛語諸比丘：「從今日不得使非親里比丘尼浣染擗羊毛。」

複次佛住舍衛城，廣說如上。時尊者優陀夷持羊毛與大愛道比丘尼：「善哉姊妹！與我浣染擗治。」時大愛道比丘尼即為擗染治訖，還送與優陀夷已，往至世尊所，頭面禮足卻住一面。佛知而故問：「手上何以故有染色？」答言：「我與尊者優陀夷浣染擗羊毛。」佛語諸比丘：「云何優陀夷使非親里比丘尼浣染擗羊毛？」佛言：「呼優陀夷來。」來已，佛問優陀夷：「汝實使大愛道比丘尼浣染擗羊毛耶？」答言：「實爾。世尊！」佛言：「優陀夷！汝云何令行道比丘尼作？從今日後不聽使非親里比丘尼浣染擗羊毛。」佛告諸比丘：「依止舍衛城者皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘使非親里

【現代漢語翻譯】 現代漢語譯本 丘見優陀夷說了這樣的話：『這是應該遮蓋隱藏的東西，怎麼能拿出來給人看呢？』優陀夷立即回答說：『這有什麼需要遮蓋隱藏的？我這是用少毛換取多毛。』當時六群比丘在遠處聽到了，拍手大笑：『奇怪啊！奇怪啊！』其他比丘聽到了這件事，就去稟告世尊。佛陀說：『把優陀夷叫來。』優陀夷來了之後，佛陀問他：『你真的做了這樣的事嗎？』優陀夷回答說：『確實如此。』佛陀說：『這是不好的事情。』乃至佛陀問比丘們：『假設是親戚關係的比丘尼，她應該遮蓋隱藏的東西，可以給親戚關係的比丘看嗎？』比丘們回答說：『不可以，世尊！』『假設是親戚關係的比丘，他得到了親戚關係比丘尼應該遮蓋隱藏的東西，可以拿出來給人看嗎？』『不可以，世尊！』佛陀告訴眾比丘：『從今天起，不允許讓非親戚關係的比丘尼洗、染、整理羊毛。』

再次，佛陀住在舍衛城（Śrāvastī），廣泛地宣說如以上所說。當時，尊者優陀夷拿著羊毛給大愛道（Mahāpajāpatī）比丘尼說：『太好了，姐妹！請幫我洗、染、整理這些羊毛。』當時，大愛道比丘尼就為他洗、染、整理完畢，還送給優陀夷之後，前往世尊那裡，頂禮佛足後站在一旁。佛陀明知故問：『你的手上為什麼會有染色的痕跡？』她回答說：『我幫尊者優陀夷洗、染、整理了羊毛。』佛陀告訴眾比丘：『優陀夷怎麼能讓非親戚關係的比丘尼洗、染、整理羊毛呢？』佛陀說：『把優陀夷叫來。』優陀夷來了之後，佛陀問他：『你真的讓大愛道比丘尼洗、染、整理羊毛了嗎？』優陀夷回答說：『確實如此，世尊！』佛陀說：『優陀夷！你怎麼能讓正在修道的比丘尼做這些事情呢？從今天以後，不允許讓非親戚關係的比丘尼洗、染、整理羊毛。』佛陀告訴眾比丘：『凡是依止舍衛城的人都全部集合起來，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的人應當再次聽聞。如果比丘讓非親戚關係的比丘尼…』

【English Translation】 English version When a certain monk saw Udayin (優陀夷), he said: 'This is something that should be concealed, how can you show it to others?' Udayin immediately replied: 'What is there to conceal? I am exchanging a small amount of wool for a large amount of wool.' At that time, the group of six monks heard this from afar and clapped their hands, laughing loudly: 'How strange! How strange!' The other monks heard about this and went to report it to the World Honored One. The Buddha said: 'Summon Udayin.' After Udayin arrived, the Buddha asked him: 'Did you really do such a thing?' Udayin replied: 'Indeed, I did.' The Buddha said: 'This is a bad thing.' Then the Buddha asked the monks: 'Suppose a bhikkhuni (比丘尼, female monastic) who is a relative has something that should be concealed, should she show it to a bhikkhu (比丘, male monastic) who is a relative?' The monks replied: 'No, World Honored One!' 'Suppose a bhikkhu who is a relative obtains something from a bhikkhuni who is a relative that should be concealed, should he show it to others?' 'No, World Honored One!' The Buddha told the monks: 'From today onwards, it is not permitted to have a bhikkhuni who is not a relative wash, dye, or card wool.'

Furthermore, the Buddha was residing in Śrāvastī (舍衛城), expounding extensively as mentioned above. At that time, the Venerable Udayin took some wool to Mahāpajāpatī (大愛道) Bhikkhuni, saying: 'Excellent, sister! Please wash, dye, and card this for me.' Then Mahāpajāpatī Bhikkhuni washed, dyed, and carded it for him, and after returning it to Udayin, she went to the World Honored One, bowed her head to his feet, and stood to one side. The Buddha, knowing full well, asked: 'Why are there dye stains on your hands?' She replied: 'I washed, dyed, and carded wool for the Venerable Udayin.' The Buddha told the monks: 'How can Udayin have a bhikkhuni who is not a relative wash, dye, and card wool?' The Buddha said: 'Summon Udayin.' After Udayin arrived, the Buddha asked him: 'Did you really have Mahāpajāpatī Bhikkhuni wash, dye, and card wool?' Udayin replied: 'Indeed, I did, World Honored One!' The Buddha said: 'Udayin! How can you have a bhikkhuni who is practicing the path do such things? From today onwards, it is not permitted to have a bhikkhuni who is not a relative wash, dye, or card wool.' The Buddha told the monks: 'Gather all those who reside in Śrāvastī, because of ten benefits, I am establishing a precept for the bhikkhus, and those who have already heard it should hear it again. If a bhikkhu has a bhikkhuni who is not a relative...'

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比丘尼浣染擗羊毛，尼薩耆波夜提。」

比丘、非親里及羊毛，如上說。

浣染，如上第五戒中說。

擗者，分析。

尼薩耆波夜提者，此毛應眾僧中舍，波夜提罪應悔過。不捨而悔，越比尼罪。波夜提者，如上說。

此中增擗一事，除打著泥污衣，著垢膩衣往尼寺，余如上第五戒中廣說。

摩訶僧祇律卷第九 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第十

東晉天竺三藏佛陀跋陀羅共法顯譯明三十尼薩耆波夜提法之三

佛住王舍城迦蘭陀竹園，廣說如上。爾時周羅聚落主到世尊所，頭面禮足卻住一面，白佛言：「世尊！前日眾多大臣、婆羅門、居士、長者，集王殿上作如是論，有言：『沙門釋子應畜金銀。』有言：『不應畜。』何者實語、法語、隨順法，于現法中不逆論？」佛言：「沙門釋子不應畜金銀。若有人言：『應畜金銀。』是誹謗我，非實、非法、非隨順，于現法中是為逆論。何以故？若得畜金銀者，亦應得畜五欲。何等五？一者眼分別色愛染著，乃至身受觸愛染著，當知是非沙門釋種法。」聚落主言：「甚奇，世尊！未曾有也，世尊！如世尊說：『沙門釋子不應畜金銀。若畜金銀者，非沙門法、非釋種法。』是故

【現代漢語翻譯】 比丘尼浣染擗羊毛，尼薩耆波夜提。（Bhikkhuni（比丘尼）：女性出家人；浣染：洗滌染色；擗羊毛：梳理羊毛；尼薩耆波夜提（Nissaggiya Pacittiya）：一種戒律，指因持有不該持有的物品而犯的罪）

比丘、非親里及羊毛，如上說。（比丘：男性出家人；非親里：非親屬）

浣染，如上第五戒中說。

擗者，分析。

尼薩耆波夜提者，此毛應眾僧中舍，波夜提罪應悔過。不捨而悔，越比尼罪。波夜提者，如上說。（僧：僧團；波夜提（Pacittiya）：一種較輕的罪過；越比尼罪：違反比丘尼戒律的罪過）

此中增擗一事，除打著泥污衣，著垢膩衣往尼寺，余如上第五戒中廣說。（尼寺：比丘尼的寺廟）

摩訶僧祇律卷第九 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第十

東晉天竺三藏佛陀跋陀羅共法顯譯明三十尼薩耆波夜提法之三

佛住王舍城迦蘭陀竹園，廣說如上。爾時周羅聚落主到世尊所，頭面禮足卻住一面，白佛言：『世尊！前日眾多大臣、婆羅門（Brahmana）：古印度祭司階層、居士、長者，集王殿上作如是論，有言：『沙門（Sramana）：出家修行者；釋子（Sakya-putra）：釋迦牟尼佛的弟子應畜金銀。』有言：『不應畜。』何者實語、法語、隨順法，于現法中不逆論？』佛言：『沙門釋子不應畜金銀。若有人言：『應畜金銀。』是誹謗我，非實、非法、非隨順，于現法中是為逆論。何以故？若得畜金銀者，亦應得畜五欲。何等五？一者眼分別色愛染著，乃至身受觸愛染著，當知是非沙門釋種法。』聚落主言：『甚奇，世尊！未曾有也，世尊！如世尊說：『沙門釋子不應畜金銀。若畜金銀者，非沙門法、非釋種法。』是故

【English Translation】 『If a Bhikkhuni (female monastic) washes, dyes, and cards wool, it is a Nissaggiya Pacittiya.』 (Bhikkhuni: female monastic; Nissaggiya Pacittiya: an offense requiring forfeiture)

Bhikkhus (male monastics), non-relatives, and wool are as described above. (Bhikkhu: male monastic; non-relatives: not related by blood)

Washing and dyeing are as described in the fifth precept above.

『Carding』 means analyzing.

『Nissaggiya Pacittiya』 means this wool should be forfeited to the Sangha (monastic community), and the Pacittiya offense should be confessed. Confessing without forfeiting is a Dukkhata offense. 『Pacittiya』 is as described above.

Here, 『carding』 is added. Except for touching muddy or dirty clothes, or going to a nunnery wearing dirty clothes, the rest is as described in detail in the fifth precept above. (nunnery: a monastery for nuns)

Mahāsaṃghika Vinaya, Scroll 9 Taisho Tripitaka, Volume 22, No. 1425, Mahāsaṃghika Vinaya

Mahāsaṃghika Vinaya, Scroll 10

Translated by Buddhabhadra and Faxian of the Eastern Jin Dynasty, explaining the third of the thirty Nissaggiya Pacittiya rules for Bhikkhunis.

The Buddha was staying in the Kalandaka Bamboo Grove in Rajagriha. The details are as described above. At that time, the head of the Chula village came to the World Honored One, bowed his head to the ground at his feet, stood to one side, and said to the Buddha: 『World Honored One! The other day, many ministers, Brahmins (ancient Indian priestly class), lay followers, and elders gathered in the royal palace and debated, some saying: 『Sramanas (wandering ascetics), disciples of the Sakya (Sakya-putra: disciples of Sakyamuni Buddha) should possess gold and silver.』 Others said: 『They should not possess it.』 Which is the true speech, the Dharma speech, the speech in accordance with the Dharma, that is not contradictory in the present Dharma?』 The Buddha said: 『Sramanas, disciples of the Sakya, should not possess gold and silver. If anyone says: 『They should possess gold and silver,』 that is slandering me, it is not true, not Dharma, not in accordance with the Dharma, and is contradictory in the present Dharma. Why is that? If they are allowed to possess gold and silver, they should also be allowed to possess the five desires. What are the five? First, the eye distinguishing forms and being attached to them, and so on, up to the body experiencing touch and being attached to it. You should know that this is not the Dharma of Sramanas, not the Dharma of the Sakya lineage.』 The village head said: 『How wonderful, World Honored One! It has never happened before, World Honored One! As the World Honored One said: 『Sramanas, disciples of the Sakya, should not possess gold and silver. If they possess gold and silver, it is not the Dharma of Sramanas, not the Dharma of the Sakya lineage.』 Therefore,』

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我今歸依佛、歸依法、歸依僧。我是佛優婆塞離殺生，世尊當證知。如是三說，乃至不飲酒。我先時有是念：『沙門釋子不應畜金銀，若畜者無異受五欲人。』」爾時世尊即為聚落主，隨順說法示教利喜，如染凈㲲易為受色，即于坐上見四聖諦。見四聖諦已白佛言：「世尊！俗人多務，當還請辭。」佛言：「宜知是時。」起禮佛足右繞而去。去不久佛往眾多比丘所，敷尼師檀坐已，語諸比丘：「向周羅聚落主來到我所，如上廣說，乃至右繞而去。」佛告諸比丘：「汝等當如是學，不得畜金銀，我無有方便得畜金銀。」

複次佛住舍衛城，廣說如上。世尊以五事利益故，五日一行諸比丘房，見難陀、優波難陀住處。時難陀、優波難陀數錢，手上著土，往詣世尊頭面禮足卻住一面，佛知而故問：「手上何以著土？」答言：「世尊！我數錢故手上有土。」佛語難陀：「汝等云何手自捉生色、似色，從今日不聽手自持生色、似色。」

複次佛住毗舍離大林重閣精舍，廣說如上。時優陀夷時到著入聚落衣持缽，至一泥師家，其家始作節會訖。其婦出迎作禮問言：「尊者！昨日何以不來？若來者當得好飲食。」答言：「昨日、今日復何在耶？若有好食便可持來。」白言：「好食已盡，今與尊者錢，可於店上易好食。」

【現代漢語翻譯】 現代漢語譯本 我如今歸依佛（Buddha，覺悟者）、歸依法（Dharma，佛法）、歸依僧（Sangha，僧團）。我是佛的優婆塞（Upasaka，在家男信徒），遠離殺生，世尊（Bhagavan，佛的尊稱）您應當知曉。像這樣說三遍，乃至不飲酒。我先前有這樣的想法：『沙門（Shramana，出家修行者）釋子（釋迦牟尼佛的弟子）不應該儲蓄金銀，如果儲蓄金銀就和享受五欲的人沒有區別。』」當時世尊就為聚落主（村長）隨順其根器說法，開示教導使其歡喜，就像染色乾淨的細毛織物容易接受顏色一樣，（聚落主）就在座位上證見了四聖諦（Four Noble Truths，苦、集、滅、道）。證見四聖諦后，（聚落主）稟告佛說：「世尊！俗人事務繁多，應當告辭了。」佛說：「應該知道（告辭的）時機。」（聚落主）起身禮拜佛足，右繞佛后離去。離去不久，佛前往眾多比丘（Bhikshu，出家男眾）所在的地方，鋪設尼師檀（Nisidana，坐具）坐下後，告訴眾比丘：「剛才周羅聚落主來到我這裡，如上面所詳細說的，乃至右繞后離去。」佛告訴眾比丘：「你們應當這樣學習，不得儲蓄金銀，我沒有任何方便允許儲蓄金銀。

再次，佛住在舍衛城（Shravasti），（以下內容）廣泛地像上面所說。（世尊）因為有五種利益的緣故，每五天巡視一次眾比丘的住所，（有一次）看見難陀（Nanda）和優波難陀（Upananda）的住處。當時難陀和優波難陀正在數錢，手上沾著泥土，前往世尊處，頭面頂禮佛足後站立在一旁，佛明知故問：「手上為什麼沾著泥土？」（他們）回答說：「世尊！我們因為數錢的緣故，手上沾著泥土。」佛告訴難陀：「你們怎麼能親手拿取生色、似色（指金銀錢財）呢？從今天起不允許親手持有生色、似色。」

再次，佛住在毗舍離（Vaishali）大林重閣精舍（Mahavana Kutasala），（以下內容）廣泛地像上面所說。當時優陀夷（Udayin）按時穿好進入聚落的衣服，拿著缽，到了一位泥匠家，這家剛剛舉行完節日聚會。泥匠的妻子出來迎接，行禮問道：「尊者！昨天為什麼沒來？如果來的話，就能得到好的飲食。」（優陀夷）回答說：「昨天、今天又有什麼區別呢？如果有好的食物，就可以拿來。」（泥匠的妻子）稟告說：「好的食物已經吃完了，現在給尊者錢，可以在店裡買好的食物。」

【English Translation】 English version Now I take refuge in the Buddha (the Awakened One), take refuge in the Dharma (the teachings), and take refuge in the Sangha (the monastic community). I am a lay disciple (Upasaka) of the Buddha, abstaining from killing, may the Blessed One (Bhagavan) be my witness. Thus, say this three times, and also abstain from drinking alcohol. I previously had this thought: 'The Shramanas (ascetics), disciples of Shakyamuni, should not hoard gold and silver; if they do, they are no different from those who indulge in the five desires.'" At that time, the Blessed One, in accordance with the inclinations of the village headman, expounded the Dharma, instructing, teaching, and gladdening him, just as a clean, fine woolen cloth easily receives dye. (The village headman) then, while seated, realized the Four Noble Truths. Having realized the Four Noble Truths, (the village headman) said to the Buddha, 'Blessed One! Laypeople have many affairs, I should now take my leave.' The Buddha said, 'Know the appropriate time.' (The village headman) rose, paid homage to the Buddha's feet, circumambulated him to the right, and departed. Not long after, the Buddha went to where many monks (Bhikshus) were, spread out a sitting cloth (Nisidana), sat down, and said to the monks, 'The village headman of Choraka came to me, as described in detail above, and then circumambulated and departed.' The Buddha told the monks, 'You should learn in this way, not to hoard gold and silver; I have no expedient to allow hoarding gold and silver.'

Furthermore, the Buddha was staying in Shravasti. (The following content) is extensively as described above. The Blessed One, because of five beneficial reasons, would inspect the monks' dwellings every five days. (On one occasion) he saw the dwellings of Nanda and Upananda. At that time, Nanda and Upananda were counting money, their hands covered in dirt. They went to the Blessed One, bowed their heads to his feet, and stood to one side. The Buddha, knowing full well, asked, 'Why are your hands covered in dirt?' They replied, 'Blessed One! Because we were counting money, our hands are covered in dirt.' The Buddha said to Nanda, 'How can you personally handle raw and similar forms (referring to gold and silver)? From today onwards, you are not allowed to personally hold raw and similar forms.'

Furthermore, the Buddha was staying at the Mahavana Kutasala in Vaishali. (The following content) is extensively as described above. At that time, Udayin, at the appropriate time, put on his robes for entering the village, took his bowl, and went to the house of a potter, whose family had just finished celebrating a festival gathering. The potter's wife came out to greet him, bowed, and asked, 'Reverend Sir! Why didn't you come yesterday? If you had come, you would have received good food.' (Udayin) replied, 'What difference does yesterday or today make? If there is good food, you can bring it.' (The potter's wife) reported, 'The good food is all gone. Now I will give you money, so you can buy good food at the store.'

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答言：「世尊制戒，不聽我自手捉錢。汝可以錢系我衣角。」即如其言系錢而去。至市肆上語言：「長壽！與我餅來。」答言：「尊者！示我錢來。」優陀夷言：「但與我餅，我不動此處，當與汝錢。」白言：「尊者！持缽來。」即與缽盛滿種種餅食，與已語言：「與我錢來。」答言：「汝自衣角頭解取。」肆上人慾調弄故不與解，語言：「汝自解與我。」答言：「佛不聽我捉生色、似色，汝自解取。」解取已即呵責言：「云何沙門釋子，以少方便謂此為凈，我等亦不常以手捉及著口中，我亦不繫衣角頭及囊器中。此失沙門法，何道之有？」時優陀夷持餅到自房中，喚余比丘共食，諸比丘即問：「此餅甚好為何處得？此非家中作餅。」答言：「諸長老！此中少利多過。」諸比丘問言：「何故多過？」答言：「我如是如是因緣是故多過。」諸比丘以是事具白世尊，佛言：「呼優陀夷來。」來已，佛問優陀夷：「汝實爾不？」答言：「實爾。世尊！」佛言：「此是惡事，從今日後衣系亦不聽。」

複次佛住迦維羅衛城，廣說如上。世尊以五事利益故，五日一行諸比丘房，見一比丘痿黃羸瘦，佛知而故問：「比丘忍苦不安隱住不？」答言：「世尊！我不安隱，疾病苦惱。」佛語比丘：「汝不能索隨病食、隨病藥耶？」

【現代漢語翻譯】 現代漢語譯本 優陀夷回答說：『世尊制定戒律，不允許我親手拿錢。你可以把錢繫在我的衣角上。』那人就按照他說的把錢繫好離開了。優陀夷到了市場店舖上說：『長壽！給我餅來。』那人回答說：『尊者！把錢給我看看。』優陀夷說：『你先給我餅，我就站在這裡不動，會給你錢的。』那人說：『尊者！把缽拿來。』就用缽盛滿了各種餅食，給了他之後說：『把錢給我。』優陀夷回答說：『你自己從我的衣角上解下來拿。』店舖上的人想要戲弄他，故意不給他解，說：『你自己解下來給我。』優陀夷回答說：『佛不允許我拿真錢或類似的錢，你自己解下來拿。』那人解下來之後就呵斥他說：『為什麼沙門釋子，用一點小小的方便就說這是清凈的，我們也不常用手拿錢或者放到嘴裡，我也不把錢繫在衣角上或者放在袋子里。這失去了沙門的規矩，還有什麼道可言？』當時優陀夷拿著餅回到自己的房間里，叫其他比丘一起吃，眾比丘就問：『這餅很好，在哪裡得到的？這不像家裡做的餅。』優陀夷回答說：『各位長老！這裡面小利大過。』眾比丘問：『為什麼說過錯大？』優陀夷回答說：『我因為這樣這樣的因緣，所以說過錯大。』眾比丘把這件事詳細地告訴了世尊，佛說：『叫優陀夷來。』優陀夷來了之後，佛問優陀夷：『你真的這樣做了嗎？』回答說：『確實如此。世尊！』佛說：『這是不好的事情，從今天以後，連繫在衣服上也不允許。』

再次，佛住在迦維羅衛城（Kapilavastu，古印度城市），廣泛地宣說如上面的內容。世尊因為五種利益的緣故，每五天巡視一次眾比丘的房間，看見一位比丘臉色發黃，身體瘦弱，佛明明知道卻故意問：『比丘，你忍受痛苦，住得不安穩嗎？』回答說：『世尊！我住得不安穩，被疾病困擾。』佛告訴比丘：『你不能去索取適合你病情的食物、適合你病情的藥物嗎？』

【English Translation】 English version Udayin replied, 'The World-Honored One (世尊, Shìzūn, the Buddha) has established precepts that do not allow me to handle money myself. You can tie the money to the corner of my robe.' So the man tied the money as he was told and left. Udayin went to the market and said, 'Long life! Give me a cake.' The man replied, 'Venerable one! Show me the money.' Udayin said, 'Just give me the cake, and I will stand here and not move, and I will give you the money.' The man said, 'Venerable one! Bring your bowl.' He filled the bowl with various cakes and foods, gave it to him, and said, 'Give me the money.' Udayin replied, 'Take it yourself from the corner of my robe.' The man in the market, wanting to tease him, deliberately did not untie it, saying, 'Untie it yourself and give it to me.' Udayin replied, 'The Buddha does not allow me to touch real money or similar money, untie it yourself and take it.' After the man untied it, he scolded him, saying, 'Why do Shramanas (沙門, Shāmén, monks) of the Shakya (釋迦, Shìjiā, Shakya) clan, with a little convenience, say this is pure? We also do not often handle money with our hands or put it in our mouths, nor do I tie money to the corner of my robe or put it in a bag. This loses the rules of a Shramana, what Dharma (法, Fǎ, the teachings) is there to speak of?' At that time, Udayin took the cake back to his room, called the other Bhikkhus (比丘, Bǐqiū, monks) to eat together, and the Bhikkhus asked, 'This cake is very good, where did you get it? This is not like a cake made at home.' Udayin replied, 'Venerable elders! There is little benefit and much fault in this.' The Bhikkhus asked, 'Why is there much fault?' Udayin replied, 'Because of such and such causes, there is much fault.' The Bhikkhus told the World-Honored One about this matter in detail, and the Buddha said, 'Call Udayin here.' After Udayin came, the Buddha asked Udayin, 'Did you really do this?' He replied, 'Indeed, World-Honored One!' The Buddha said, 'This is a bad thing, from today onwards, even tying it to the robe is not allowed.'

Again, the Buddha was staying in Kapilavastu (迦維羅衛城, Jiāwéiluówèi Chéng, an ancient city in India), and extensively preached as above. The World-Honored One, for the sake of five benefits, inspected the rooms of the Bhikkhus every five days, and saw a Bhikkhu with a sallow complexion and a weak body. The Buddha, knowing this, deliberately asked, 'Bhikkhu, are you enduring suffering and not living in peace?' He replied, 'World-Honored One! I am not living in peace, I am troubled by illness.' The Buddha told the Bhikkhu, 'Can you not seek food suitable for your illness, medicine suitable for your illness?'

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答言：「我聞世尊制戒，不得自手捉生色、似色，復無人與我，是故受苦惱。」佛言：「從今日後，聽病人得使凈人畜，莫貪著。」佛告諸比丘：「依止迦維羅衛城比丘皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘自手捉生色、似色，若使人捉舉，貪著者，尼薩耆波夜提。」

比丘者，如上說。

自手者，若身、若身份、若身相續。身者，一切身。身份者，若手、若腳、若肘、若膝。身相續者，若系僧伽梨、郁多羅僧、安陀會、覆瘡衣、僧祇枝、雨浴衣、若缽、小缽、鍵𨩲、銅盂中，如是比是名身相續。

生色者，是金也。似色者，是銀。生色似色者，錢等市用物。

捉者，若自捉、若語人捉。舉者，若自舉、若教人舉。

貪著者，作是念：「我當用此物得五欲，謂色、聲、香、味、觸等。」是名貪著。不貪著者，如清凈持戒比丘，自擔糧食、麨糒、米麵等時，作是念：「我無有方便欲食此食，但於此不凈物中生清凈物想，我當受用。」尼薩耆波夜提。

尼薩耆波夜提者，是金銀錢應僧中舍，波夜提罪應悔過。若不捨而悔，得越比尼罪。

此金銀、若錢，若作、不作、若多、若少、若純、若雜、若成器、不成器等，僧中舍已不得還，彼比丘僧亦不得分。

【現代漢語翻譯】 現代漢語譯本： 他回答說：『我聽說世尊制定戒律，不得親自用手拿取生色（指金），似色（指銀），又沒有人給我，因此感到苦惱。』佛說：『從今天以後，允許病人可以讓人用清凈之人來持有，但不要貪戀執著。』佛告訴各位比丘：『居住在迦維羅衛城（Kapilavastu）的比丘都應當集合，因為有十種利益的緣故，為各位比丘制定戒律，乃至已經聽聞過的應當重複聽聞。如果比丘親自用手拿取生色、似色，或者讓人拿取，並且貪戀執著，犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。』

比丘（Bhikkhu）的定義，如前文所說。

『自手』是指自身、自身的一部分、與自身相連之物。自身指整個身體。自身的一部分指手、腳、肘、膝。與自身相連之物指繫在身上的僧伽梨（Sanghati，大衣）、郁多羅僧（Uttarasanga，上衣）、安陀會（Antaravasaka，內衣）、覆瘡衣、僧祇枝（Samghati，覆肩衣）、雨浴衣，或者缽（Patra，食器）、小缽、鍵椎（鑰匙）、銅盂等，這些都稱為與自身相連之物。

『生色』指的是黃金。『似色』指的是白銀。『生色似色』指的是錢幣等市面上流通的物品。

『捉』指的是自己拿取，或者叫別人拿取。『舉』指的是自己拿起，或者教別人拿起。

『貪著』指的是心中想著：『我應當用這些東西來獲得五欲，即色、聲、香、味、觸等。』這稱為貪著。『不貪著』指的是，如同清凈持戒的比丘，自己攜帶糧食、炒麵、米麵等食物時，心中想著：『我沒有方便的辦法來食用這些食物，只能在這不凈之物中生起清凈之想，我應當受用。』犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。

尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）的意思是，這些金銀錢幣應當在僧團中捨棄，犯波夜提（Pacittiya，單墮）罪應當懺悔。如果不捨棄而懺悔，則犯越比尼罪（Dukkata，惡作罪）。

這些金銀、錢幣，無論是製造好的、未製造好的、多的、少的、純的、雜的、成器的、未成器的等等，在僧團中捨棄后都不得取回，那位比丘僧團也不得分用。

【English Translation】 English version: He replied, 'I have heard that the World Honored One has established precepts that one should not personally take hold of 'raw color' (gold) or 'similar color' (silver), and no one gives it to me, therefore I suffer.' The Buddha said, 'From today onwards, it is permitted for the sick to have a pure person keep it for them, but do not be greedy and attached.' The Buddha told the Bhikkhus (monks): 'All the Bhikkhus (monks) residing in Kapilavastu (city) should gather together, because of the ten benefits, precepts are established for the Bhikkhus (monks), and those who have already heard them should hear them again. If a Bhikkhu (monk) personally takes hold of 'raw color' (gold) or 'similar color' (silver), or has someone else take hold of it, and is greedy and attached, he commits a Nissaggiya Pacittiya (offense requiring forfeiture and confession).'

The definition of Bhikkhu (monk) is as described above.

'Personally' refers to oneself, a part of oneself, or something connected to oneself. Oneself refers to the entire body. A part of oneself refers to the hands, feet, elbows, knees. Something connected to oneself refers to the Sanghati (outer robe), Uttarasanga (upper robe), Antaravasaka (inner robe), wound-covering cloth, Samghati (shoulder robe), bathing robe, or Patra (bowl), small bowl, key, copper bowl, etc., that are tied to the body; these are all called things connected to oneself.

'Raw color' refers to gold. 'Similar color' refers to silver. 'Raw color and similar color' refers to coins and other items used in the market.

'Taking hold' refers to taking it oneself or telling someone else to take it. 'Lifting' refers to lifting it oneself or instructing someone else to lift it.

'Greedy and attached' refers to thinking, 'I should use these things to obtain the five desires, namely form, sound, smell, taste, and touch.' This is called greed and attachment. 'Not greedy and attached' refers to, like a pure precept-holding Bhikkhu (monk), when carrying food, roasted flour, rice flour, etc., thinking, 'I have no convenient way to eat this food, I can only generate a pure thought from this impure thing, I should partake of it.' He commits a Nissaggiya Pacittiya (offense requiring forfeiture and confession).

Nissaggiya Pacittiya (offense requiring forfeiture and confession) means that these gold, silver, and coins should be forfeited to the Sangha (monastic community), and the Pacittiya (offense requiring confession) should be confessed. If one confesses without forfeiting, one commits a Dukkata (wrongdoing) offense.

These gold, silver, and coins, whether they are manufactured, unmanufactured, many, few, pure, mixed, formed into utensils, unformed, etc., once forfeited to the Sangha (monastic community), cannot be taken back, and that Bhikkhu (monk) Sangha (monastic community) cannot distribute them.

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若多者應著無盡物中。於此無盡物中，若生息利得作房舍中衣，不得食用。比丘凡得錢及安居訖，得衣直時不得自手取，當使凈人知。若無凈人，指示腳邊地語言：「是中知。」著地已，自得用草葉磚瓦等物遙擲覆上，待凈人來令知。若凈人來，知已持去；若不可信者，教使在前行，使知置一處；若可信凈人者，從意使知置一處。若比丘知佛事僧事，多有金銀錢當舉時，若是生地教凈人使知，若是覆處死土、若自掘，若使年少比丘掘。若凈人不可信者，裹眼三旋，然後使知地。知地已，使知內錢坑中，猶復裹眼使去。若錢墮坑岸上者，得捉磚瓦擲錢使入坑中，得自填坑。后欲取時，若是生地使凈人知，若是死地得自掘，抒土到錢。凈人不可信者，復裹眼三旋將來取之。若幞裹中有金銀錢，在橛上不得自捉，當使凈人知。若凈人小不及者，得抱舉使知取。抱時應作是言：「我舉凈人！我舉凈人！」得下物已，當使解。若不知解者，得捉凈人手教使解，解已教知數。若不知數者，得捉凈人手數。數已餘者，還教著囊中。若不知著囊中者，得捉凈人手教著囊中。著囊中已，教凈人系。若不知系者，使凈人手捉囊底，比丘得自系。系已還置橛上，若凈人短不及者，得抱舉。若檻匱箱篋等在架上橛上，取時舉時覆時亦復如上。若

行道時凈人檐金銀，凈人若小得手牽去，若渡水時得抱渡，應作是言：「我渡凈人！我渡凈人！」若比丘將凈人行，若凈人小不能上船，得抱上。應作是言：「我舉凈人！我舉凈人！」下船時亦如是。是比丘若道行食息時，若河、若井、若池上食。食已凈人忘囊去，有長老比丘，在後看諸人不忘物耶？見有遺物，作是念：「此必是比丘許。」即便持去。行及伴已問伴言：「是誰許？」有人言：「此是凈人囊。」即速放地，凈人爾時應即取去，不得字名。若比丘行道共凈人一處宿，夜發去時，凈人捉比丘幞。比丘捉凈人幞，到地了見幞，是凈人幞，即應放地，凈人應取不得字名。

若比丘多有金銀錢失去，若疑在床間，欲求覓故，出床時，越比尼罪。若得，尼薩耆。若比丘多有錢物，疑在氈褥中，欲求故出氈時，越比尼罪。得已，尼薩耆。若比丘多有錢物，疑在地，欲求故掃地時，越比尼罪。若得，尼薩耆。若比丘多有錢物，疑在糞掃中，欲求故出糞掃時，越比尼罪。得，尼薩耆。若病比丘有人與藥直錢，病故得著敷褥底，眼闇求時，手摩觸在不？無罪。

若檀越新作金銀床機，信心故欲令比丘最初受用，比丘言：「我出家人法不得用。」檀越復言：「尊者！為我故，頗有開通得受用不？」比丘應語言：「

【現代漢語翻譯】 現代漢語譯本： 行路時，如果侍者（凈人）拿著金銀，如果侍者年幼，可以牽著他走；如果渡水時，可以抱著他渡過去，應該說：『我渡侍者！我渡侍者！』如果比丘帶著侍者行走，如果侍者年幼無法上船，可以抱著他上去，應該說：『我舉侍者！我舉侍者！』下船時也一樣。如果比丘在路上行走、休息或吃飯時，在河邊、井邊或池塘邊吃飯。吃完飯後，侍者忘記拿包走了，有年長的比丘在後面看著大家有沒有遺忘東西。看見有遺落的物品，心想：『這一定是比丘允許的。』就拿走了。走了一段路，和同伴一起問：『這是誰允許的？』有人說：『這是侍者的包。』就立刻放在地上，侍者這時應該立刻拿走，不得說出名字。 如果比丘在路上和侍者一起住宿，晚上出發時，侍者抓住比丘的包裹，比丘抓住侍者的包裹，到了地方看清楚包裹，是侍者的包裹，就應該放在地上，侍者應該拿走，不得說出名字。

如果比丘有很多金銀錢財丟失了，如果懷疑在床間，想要尋找的緣故，移開床時，就犯了越比尼罪（越軌罪）。如果找到了，就犯了尼薩耆波逸提罪（捨墮罪）。如果比丘有很多錢物，懷疑在氈褥中，想要尋找的緣故移開氈褥時，就犯了越比尼罪。找到了，就犯了尼薩耆波逸提罪。如果比丘有很多錢物，懷疑在地上，想要尋找的緣故掃地時，就犯了越比尼罪。如果找到了，就犯了尼薩耆波逸提罪。如果比丘有很多錢物，懷疑在垃圾堆里，想要尋找的緣故清理垃圾堆時，就犯了越比尼罪。找到了，就犯了尼薩耆波逸提罪。如果生病的比丘有人給了買藥的錢，因為生病的原因可以放在褥子底下，眼睛看不清楚尋找時，手摸到了，沒有罪。

如果施主新做了金銀床或椅子，因為有信心想要讓比丘最先使用，比丘說：『我出家人按照佛法不能用。』施主又說：『尊者！爲了我的緣故，有沒有開許可以使用的？』比丘應該說：『

【English Translation】 English version: When walking, if the attendant (凈人, jìng rén) carries gold and silver, and if the attendant is young, he may be led by the hand. If crossing water, he may be carried across, and one should say: 'I am carrying the attendant! I am carrying the attendant!' If a Bhikkhu (比丘, bǐ qiū) is walking with an attendant, and if the attendant is too young to board a boat, he may be carried on board, and one should say: 'I am lifting the attendant! I am lifting the attendant!' The same applies when disembarking. If a Bhikkhu is walking, resting, or eating, and eats by a river, well, or pond, and after eating, the attendant forgets his bag and leaves, and there is an elder Bhikkhu behind, watching to see if anyone has forgotten anything, and sees a lost item, thinking: 'This must be permitted by the Bhikkhu,' and takes it away. After walking for a while, he asks his companions: 'Who permitted this?' Someone says: 'This is the attendant's bag.' He immediately puts it on the ground, and the attendant should immediately take it away, without mentioning his name. If a Bhikkhu is traveling with an attendant and they stay together overnight, and when departing at night, the attendant grabs the Bhikkhu's bundle, and the Bhikkhu grabs the attendant's bundle, and upon arriving at their destination and seeing clearly that it is the attendant's bundle, he should put it on the ground, and the attendant should take it away, without mentioning his name.

If a Bhikkhu loses a lot of gold, silver, or money, and suspects it is in the bed, and moves the bed to search for it, he commits a Dukkaṭa (越比尼, yuè bǐ ní) offense. If he finds it, he commits a Nissaggiya Pacittiya (尼薩耆, ní sà qí) offense. If a Bhikkhu has a lot of money and suspects it is in the felt mat, and moves the felt mat to search for it, he commits a Dukkaṭa offense. If he finds it, he commits a Nissaggiya Pacittiya offense. If a Bhikkhu has a lot of money and suspects it is on the ground, and sweeps the ground to search for it, he commits a Dukkaṭa offense. If he finds it, he commits a Nissaggiya Pacittiya offense. If a Bhikkhu has a lot of money and suspects it is in the garbage, and clears the garbage to search for it, he commits a Dukkaṭa offense. If he finds it, he commits a Nissaggiya Pacittiya offense. If a sick Bhikkhu is given money for medicine, and because of the illness, he puts it under the bedding, and when searching for it, his hand touches it in the dark, there is no offense.

If a donor makes a new gold or silver bed or chair, and out of faith wants the Bhikkhu to use it first, the Bhikkhu says: 'According to the Dharma (佛法, fó fǎ) of us renunciants, I cannot use it.' The donor then says: 'Venerable, for my sake, is there any permission to use it?' The Bhikkhu should say:

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厚敷一一人，自重坐具者得坐。」比丘坐已不得動床，亦不得讚歎。若檀越新作金銀承足機，信心故欲令比丘最初受用，比丘言：「我出家人法不得受用。」復言：「尊者！為我故，可得方便開通受用不？」應語言：「機上若著樹葉、若㲲覆上者得安腳。」安腳已不得動足，亦不得讚歎。有檀越作金銀盤，信心故欲令比丘最初受用，比丘言：「我出家人法不得用。」復言：「尊者！為我故，頗有方便開通得受用不？」應語：「若草葉、若㲲覆盤上者得。」不得手捉，應指示著地。若檀越新作金銀器，信心故欲令比丘最初受用。比丘言：「我出家人法不得受用。」復言：「尊者！為我故，頗有方便開通得受用不？」應語：「汝當凈洗置盤上持食來。」來時應舒手指器，應作是言：「受！受！」如是三說，名為受。受已，在器中食，不得觸器四邊。

若四月八日及大會供養時，金銀塔菩薩像，及幢幡蓋供養具，一切有金銀涂者，比丘不得自手捉，使凈人捉。若倒地者，當捉無金銀處。若遍有金銀涂者，當以衣物花等裹手捉。若無物裹手，若像上隨有未涂處得捉。若金銀香爐燈盛拂柄，如是比一切有金銀，若涂者不得捉。及浴金銀菩薩形像，不得自洗，當使凈人。若大會時有金銀像，使凈人持出。比丘得佐不得捉。有

【現代漢語翻譯】 現代漢語譯本： 『厚敷一一人，自重坐具者得坐。』比丘坐下後不得移動坐具，也不得讚歎坐具。如果施主新制作了金銀承足機（用金銀製作的放置腳的器具），因為有信心想讓比丘最初使用，比丘應該說：『我們出家人按照戒律不得使用。』施主又說：『尊者！爲了我，可以方便開通允許使用嗎？』比丘應該說：『如果在承足機上放上樹葉或者毛氈覆蓋在上面，就可以放腳。』放腳后不得移動腳，也不得讚歎承足機。有施主製作了金銀盤（用金銀製作的盤子），因為有信心想讓比丘最初使用，比丘應該說：『我們出家人按照戒律不得使用。』施主又說：『尊者！爲了我，有沒有方便開通允許使用呢？』比丘應該說：『如果用草葉或者毛氈覆蓋在盤子上就可以。』不得用手拿，應該指示放在地上。如果施主新制作了金銀器（用金銀製作的器具），因為有信心想讓比丘最初使用，比丘應該說：『我們出家人按照戒律不得使用。』施主又說：『尊者！爲了我，有沒有方便開通允許使用呢？』比丘應該說：『你應該洗乾淨後放在盤子上拿食物來。』來的時候應該伸手指著器具，應該這樣說：『受！受！』這樣說三次，叫做受。接受后，在器具中食用，不得觸碰器具的四邊。

如果在四月八日以及大會供養時，金銀塔、菩薩像，以及幢幡蓋等供養具，一切有金銀塗飾的，比丘不得親自用手拿，要讓凈人（指不持戒的男性佛教徒）拿。如果倒在地上，應當拿沒有金銀的地方。如果全部都有金銀塗飾，應當用衣物或者花等包裹手來拿。如果沒有東西包裹手，如果佛像上有未塗金銀的地方可以拿。如果金銀香爐、燈、盛拂柄，像這樣一切有金銀的，如果塗有金銀的都不得拿。以及用金銀菩薩形像洗浴時，不得自己洗，應當讓凈人洗。如果大會時有金銀像，讓凈人拿出來。比丘可以協助，但不得親自拿。有

【English Translation】 English version: 『Let the one who has thickly spread out a seat for one person and values their own seat, sit.』 After a Bhikshu (Buddhist monk) sits, he must not move the seat, nor should he praise it. If a Dana (generous donor) newly makes a gold or silver footrest, and out of faith wishes the Bhikshu to be the first to use it, the Bhikshu should say: 『According to the rules for us renunciates, we are not allowed to use it.』 The Dana then says: 『Venerable one! For my sake, can you conveniently make an exception and use it?』 He should say: 『If leaves or felt are placed on the footrest, then one may place one's feet on it.』 After placing his feet, he must not move his feet, nor should he praise the footrest. If a Dana makes a gold or silver plate, and out of faith wishes the Bhikshu to be the first to use it, the Bhikshu should say: 『According to the rules for us renunciates, we are not allowed to use it.』 The Dana then says: 『Venerable one! For my sake, is there a convenient way to make an exception and allow its use?』 He should say: 『If grass or felt is placed on the plate, then it is permissible.』 He must not hold it with his hand, but should indicate that it be placed on the ground. If a Dana newly makes a gold or silver vessel, and out of faith wishes the Bhikshu to be the first to use it, the Bhikshu should say: 『According to the rules for us renunciates, we are not allowed to use it.』 The Dana then says: 『Venerable one! For my sake, is there a convenient way to make an exception and allow its use?』 He should say: 『You should wash it clean, place food on the plate, and bring it here.』 When it comes, he should extend his finger towards the vessel, and should say: 『Receive! Receive!』 Saying this three times is called receiving. After receiving, he should eat from the vessel, without touching the four sides of the vessel.

If on the eighth day of the fourth month, or during a grand offering, there are gold or silver stupas, Bodhisattva (Enlightenment being) images, and offering implements such as banners and canopies, anything that is coated with gold or silver, the Bhikshu must not touch it with his own hands, but should have a clean person (referring to a male Buddhist follower who does not observe the precepts) hold it. If it falls to the ground, he should hold it where there is no gold or silver. If it is entirely coated with gold or silver, he should wrap his hand with clothing or flowers, etc., to hold it. If there is nothing to wrap his hand with, he may hold the image where there is an uncoated area. If there are gold or silver incense burners, lamps, or handles for whisks, like this, anything with gold or silver, if it is coated, he must not hold it. And when bathing gold or silver Bodhisattva images, he must not wash them himself, but should have a clean person do it. If there is a gold or silver image during a grand assembly, he should have a clean person bring it out. The Bhikshu may assist, but must not hold it himself. There are

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金銀處，比丘不得先捉後放。若比丘隨國土，若有銅錢、若具子錢、若鐵錢、若胡膠錢、竹籌錢、皮錢，如是一切隨國土中所用，比丘不得捉。或有國土所用、相不成就，捉者，越比尼罪。國土不用、相成就，捉者，越比尼罪。國土所用、相成就，捉者，尼薩耆波夜提。國土所不用、相不成就，作銅鐵捉，無罪。是故說。

佛住舍衛城，廣說如上。時六群比丘在市中，買酥油、蜜、石蜜、乳酪、魚肉，種種買食，為世人所嫌：「云何沙門釋子不能乞食，到諸市中買食而食？失沙門法，何道之有？」諸比丘以是因緣往白世尊，佛言：「呼六群比丘來。」來已，佛問六群比丘：「汝實市中種種買食，為世人所嫌耶？」答言：「實爾。世尊！」佛言：「此是惡事，正應為世人所嫌。汝常不聞我讚歎少欲、呵責多欲耶？此非法、非律、不如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城比丘皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘種種買賣，尼薩耆波夜提。」

比丘者，如上說。

種種者，若自問價、若使人問價；若自上價、若使人上價；若自下價、若使人下價。問價者，「此物直幾許？」答言：「爾許與汝，爾許取不？」作不凈問故，越比尼罪。得者，尼薩耆。使人問者，

【現代漢語翻譯】 現代漢語譯本： 關於金銀的處理，比丘不應該先拿起來再放下。如果比丘身處的國家，有銅錢、具子錢（一種錢幣）、鐵錢、胡膠錢（一種錢幣）、竹籌錢、皮錢，像這樣一切隨國家所使用的貨幣，比丘都不可以拿取。或者有的國家所使用的貨幣，其形制不完整，拿取者，犯越比尼罪（一種戒律）。國家不使用、但形制完整的貨幣，拿取者，犯越比尼罪。國家所使用、且形制完整的貨幣，拿取者，犯尼薩耆波夜提（一種戒律）。國家不使用、且形制不完整的貨幣，如果將其當作銅鐵來拿取，則沒有罪過。因此這樣說。

佛陀住在舍衛城（Śrāvastī），廣泛地宣說如上的教義。當時六群比丘在市場中，購買酥油、蜂蜜、石蜜、乳酪、魚肉，各種各樣的食物，被世人所嫌棄：『為什麼沙門釋子（Śākyamuni）不能乞食，卻到各個市場中購買食物來吃？失去了沙門應有的法則，還談什麼修行？』眾比丘因為這件事去稟告世尊，佛陀說：『把六群比丘叫來。』叫來之後，佛陀問六群比丘：『你們確實在市場中購買各種食物，被世人所嫌棄嗎？』回答說：『確實如此，世尊！』佛陀說：『這是不好的事情，正應該被世人所嫌棄。你們難道沒有聽我說過讚歎少欲、呵斥多欲嗎？這不符合佛法、不符合戒律、不符合我的教導，不可以用來增長善法。』佛陀告訴眾比丘：『凡是依止舍衛城（Śrāvastī）的比丘都應當集合起來，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。如果比丘進行各種買賣，犯尼薩耆波夜提（Nissaggiya Pācittiya）。』

比丘，如前面所說。

各種各樣，如果自己詢問價格、或者使喚別人詢問價格；如果自己抬高價格、或者使喚別人抬高價格；如果自己壓低價格、或者使喚別人壓低價格。詢問價格，『這件東西值多少錢？』回答說：『給你這麼多，你要不要？』因為做了不清凈的詢問，犯越比尼罪。得到（物品），犯尼薩耆（Nissaggiya）。使喚別人詢問價格，

【English Translation】 English version: Regarding the handling of gold and silver, a Bhikkhu (monk) should not pick it up and then put it down. If in the country where the Bhikkhu resides, there are copper coins, gu zi coins (a type of coin), iron coins, hu jiao coins (a type of coin), bamboo chip coins, or leather coins, like all such currencies used in that country, the Bhikkhu should not take them. Or if the currency used in some country is incomplete in form, the one who takes it commits a Dukkaṭa (a minor offense). If the currency is not used in the country but is complete in form, the one who takes it commits a Dukkaṭa. If the currency is used in the country and is complete in form, the one who takes it commits a Nissaggiya Pācittiya (an offense requiring forfeiture and confession). If the currency is not used in the country and is incomplete in form, there is no offense if it is taken as copper or iron. Therefore, it is said.

The Buddha stayed in Śrāvastī (a major city in ancient India), extensively expounding the above teachings. At that time, the Group of Six Bhikkhus were in the market, buying ghee, honey, rock candy, cheese, fish, and meat, all kinds of food, which was criticized by the people: 'Why can't the Śākyamuni (the Buddha's clan name) ascetics beg for food, but instead go to the markets to buy food and eat? They have lost the proper conduct of ascetics, what kind of practice is this?' The Bhikkhus reported this matter to the World Honored One (the Buddha), and the Buddha said: 'Summon the Group of Six Bhikkhus.' After they arrived, the Buddha asked the Group of Six Bhikkhus: 'Is it true that you are buying various foods in the market, and are being criticized by the people?' They replied: 'It is true, World Honored One!' The Buddha said: 'This is a bad thing, and it should be criticized by the people. Have you not heard me praise contentment and condemn greed? This is not in accordance with the Dharma (teachings), not in accordance with the Vinaya (monastic rules), and not in accordance with my teachings, and cannot be used to cultivate good qualities.' The Buddha told the Bhikkhus: 'All the Bhikkhus residing in Śrāvastī (a major city in ancient India) should gather together, because of the ten benefits, I will establish precepts for the Bhikkhus, and those who have already heard them should hear them again. If a Bhikkhu engages in various buying and selling, he commits a Nissaggiya Pācittiya (an offense requiring forfeiture and confession).'

Bhikkhu (monk), as mentioned above.

Various kinds, if one asks the price oneself, or has someone else ask the price; if one raises the price oneself, or has someone else raise the price; if one lowers the price oneself, or has someone else lower the price. Asking the price, 'How much is this item worth?' Replying, 'I'll give you this much, do you want it?' Because of making an impure inquiry, one commits a Dukkaṭa (a minor offense). Obtaining (the item), one commits a Nissaggiya (an offense requiring forfeiture). Having someone else ask the price,

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語言：「汝往問：『彼物索幾許？』若言：『索爾許。』者，汝便與爾所。」作不凈語，遣人問故，越比尼罪。得者，尼薩耆。上價者，「此價直幾許？」答言：「爾許與汝。爾許欲取故諍上價。」作不凈語故，越比尼罪。得者，尼薩耆。使人上者，語前人言：「汝往上爾許。爾所得者取。」是名不凈。遣使語，越比尼罪。得者，尼薩耆。下者，「此價直幾？」答言：「一千。」「我與汝八百。」若言：「九百。」語言：「我與汝七百。」如是至十，下求他物不凈語故，越比丘罪。得者，尼薩耆。使人下者，亦如是。若以時物還買時物，買夜分物、買七日物、買終身物、買隨身物、買重物、買不凈物、買凈不凈物。語時，犯越比尼罪。得者，尼薩耆。如是夜分、七日、終身、隨身物，重物、凈不凈物，各各作問亦如是。

尼薩耆波夜提者，如上說。

肆上衣先已有定價，比丘持價來買衣，置地時應語物主言：「此直知是衣。」若不語默然持去者，犯越比尼罪。買傘蓋箱、革屣、扇篋、甘蔗、魚脯、酥酪、油蜜種種，亦如是。有國土市買有常法，赍直來著物邊，賣物主搖頭，當知相與，比丘亦應語言：「此直知是物。」前人若解、不解，要應作是語。若不作是語，默然持物去者，犯越比尼罪。若估客賣物應

【現代漢語翻譯】 現代漢語譯本： 佛陀說：『你前去問：『那東西要多少錢？』如果對方說：『要這麼多錢。』你就給他那麼多錢。』如果說了不清凈的話，因為派人去問價的緣故，就觸犯了比尼罪（Vinaya，戒律）。得到了東西，就觸犯了尼薩耆波逸提罪（Nissaggiya Pacittiya，捨墮）。 抬高價格的情況是，問：『這東西值多少錢？』對方回答說：『給你這麼多錢。』因為想要得到而爭著抬高價格。因為說了不清凈的話，觸犯了比尼罪。得到了東西，就觸犯了尼薩耆波逸提罪。 指使別人擡價，就是對前面的人說：『你前去抬到這麼多錢。你得到東西后就拿走。』這被稱為不清凈。因為派人去說，觸犯了比尼罪。得到了東西，就觸犯了尼薩耆波逸提罪。 壓低價格的情況是，問：『這東西值多少錢？』對方回答說：『一千。』『我給你八百。』對方說：『九百。』（比丘）說：『我給你七百。』像這樣一直到十次，爲了壓低價格而說不清凈的話，就觸犯了比丘罪。得到了東西，就觸犯了尼薩耆波逸提罪。指使別人壓價，也是一樣。 如果用時物換時物，買夜分物、買七日物、買終身物、買隨身物、買重物、買不凈物、買凈不凈物。說話的時候，就觸犯了越比尼罪。得到了東西，就觸犯了尼薩耆波逸提罪。像這樣夜分物、七日物、終身物、隨身物，重物、凈不凈物，各自詢問的情況也是一樣。 尼薩耆波逸提（Nissaggiya Pacittiya）罪，如上面所說。 如果市場上衣服已經有了定價，比丘拿著錢來買衣服，把錢放在地上的時候，應該對物主說：『這些錢是買這件衣服的。』如果不說，默默地拿走衣服，就觸犯了越比尼罪。買傘蓋、箱子、鞋子、扇子、扇子盒、甘蔗、魚乾、酥酪、油蜜等等，也是一樣。 有些地方的市場上買賣有固定的規矩，拿著錢放在東西旁邊，賣東西的人搖頭，就知道是成交了，比丘也應該說：『這些錢是買這件東西的。』對方如果聽懂、聽不懂，都要說這句話。如果不說這句話，默默地拿走東西，就觸犯了越比尼罪。如果是商人賣東西，應該...

【English Translation】 English version: The Buddha said: 'Go and ask: 'How much does that item cost?' If they say: 'It costs this much,' then give them that amount.' If impure words are spoken, because of sending someone to ask the price, it is a violation of the Vinaya (discipline). If the item is obtained, it is a violation of Nissaggiya Pacittiya (expiation involving forfeiture). Raising the price occurs when asking: 'How much is this item worth?' The other party answers: 'I'll give it to you for this much.' Because of wanting to obtain it, they compete to raise the price. Because impure words are spoken, it is a violation of the Vinaya. If the item is obtained, it is a violation of Nissaggiya Pacittiya. Instructing someone to raise the price is telling the person in front: 'Go and raise it to this much. Take the item if you obtain it.' This is called impure. Because of sending someone to speak, it is a violation of the Vinaya. If the item is obtained, it is a violation of Nissaggiya Pacittiya. Lowering the price occurs when asking: 'How much is this item worth?' The other party answers: 'One thousand.' '(The bhikkhu) says: 'I'll give you eight hundred.' The other party says: 'Nine hundred.' (The bhikkhu) says: 'I'll give you seven hundred.' Like this, up to ten times, because of speaking impure words to lower the price, it is a violation of the bhikkhu's offense. If the item is obtained, it is a violation of Nissaggiya Pacittiya. Instructing someone to lower the price is the same. If one exchanges seasonal items for seasonal items, buying items for the night, buying items for seven days, buying items for a lifetime, buying personal items, buying heavy items, buying impure items, buying pure and impure items. When speaking, it is a violation of the Vinaya. If the item is obtained, it is a violation of Nissaggiya Pacittiya. Like this, inquiring about items for the night, items for seven days, items for a lifetime, personal items, heavy items, pure and impure items, each case is the same. Nissaggiya Pacittiya, as mentioned above. If the price of clothing in the market is already fixed, and a bhikkhu comes to buy clothing with money, when placing the money on the ground, he should say to the owner: 'This money is for this piece of clothing.' If he does not say this and silently takes the clothing, it is a violation of the Vinaya. Buying umbrellas, boxes, shoes, fans, fan cases, sugarcane, dried fish, ghee, oil, honey, and so on, is the same. In some places, the market has fixed rules for buying and selling. Taking the money and placing it next to the item, and the seller shakes his head, it is known that the transaction is complete. The bhikkhu should also say: 'This money is for this item.' Whether the other party understands or not, this sentence must be said. If this sentence is not said and the item is silently taken, it is a violation of the Vinaya. If a merchant is selling items, he should...

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直五十而索百錢，比丘言：「我以五十。」如是如是求者，不名為下。若比丘知前人慾買物，不得抄市，應問言：「汝止未？」若言：「未，我方堅價。」比丘爾時不得中間抄買。買者，犯越比尼罪。若言：「我休。」當語物主言：「我以此價知是物。」若比丘共展轉貿易衣缽時，不得中間抄。抄者，犯越毗尼罪。若前人放已，取者無罪。若眾僧中賣物，得上價，取無罪。若和尚阿阇梨欲取者不得抄。若比丘還共比丘市買博易，作不凈語，買者無罪。一切九十六種出家人邊，作不凈語，買者無罪。

若比丘見人賣缽時，作是念：「此缽好，至某方當得利。」買時，犯越比尼罪。若作是念：「我有是物，無有凈人，此是凈物。」得買去，無罪。到某方或和尚阿阇梨所須，或自為病、或作功德，買去本不為利，臨時得貴價賣，無罪。如是一切物，若比丘糴谷時，作是念：「此後當貴。」糴時，犯越毗尼罪。糶時，尼薩耆。若作是念：「恐某時谷貴，我今糴此谷。我當依是得誦經坐禪行道。到時谷大貴，若食長、若與和尚阿阇梨、若作功德。」餘者糶得利，無罪。若比丘儲藥草時作是念：「此後當貴。」買時，犯越比尼罪。后賣者，尼薩耆。若比丘買藥草時，作是念：「為后病時，藥草貴難得故。」買后若不病、或服

【現代漢語翻譯】 現代漢語譯本：如果有人出價五十要買價值一百的物品，比丘說：『我出五十。』像這樣不斷地有人出價，這不叫做『下』（指不好的行為）。如果比丘知道有人想買東西，不得中途搶先購買，應該問說：『你停止出價了嗎？』如果對方說：『沒有，我正在堅持價格。』比丘這時不得中途搶先購買。搶先購買者，犯越毗尼罪（Vikrīta-vinaya，違越戒律的罪）。如果對方說：『我放棄了。』應當告訴物主說：『我知道這個東西的價格是這樣。』如果比丘之間互相交換衣缽時，不得中途搶先。搶先者，犯越毗尼罪。如果前面的人已經放棄，後來的人拿取沒有罪。如果大眾僧團中賣東西，得到高價，拿取沒有罪。如果和尚（Upadhyaya，親教師）或阿阇梨（Acarya，軌範師）想要拿取，不得搶先。如果比丘之間互相買賣交易，說了不清凈的話，購買者沒有罪。在一切九十六種外道出家人那裡，說了不清凈的話，購買者沒有罪。 如果比丘看見有人賣缽時，心想：『這個缽很好，拿到某個地方可以獲得利益。』購買時，犯越毗尼罪。如果心想：『我有這個東西，沒有凈人（Kappiya-karaka，處理僧團事務的在家信徒），這是清凈物。』可以買去，沒有罪。拿到某個地方或者和尚、阿阇梨需要，或者自己因為生病、或者爲了做功德，買去本來不是爲了獲利，臨時得到高價賣出，沒有罪。像這樣一切物品，如果比丘購買穀物時，心想：『這以後會漲價。』購買時，犯越毗尼罪。賣出時，尼薩耆（Nissaggiya，捨墮）。如果心想：『恐怕某時穀物會漲價，我現在購買這些穀物。我應當依靠這些穀物來誦經、坐禪、修行。到時穀物大漲價，用來長期食用、或者供給和尚、阿阇梨、或者用來做功德。』剩餘的賣出獲得利益，沒有罪。如果比丘儲存藥草時心想：『這以後會漲價。』購買時，犯越毗尼罪。後來賣出者，尼薩耆。如果比丘購買藥草時，心想：『爲了以後生病時，藥草昂貴難以得到。』購買后如果不生病、或者服用

【English Translation】 English version: If someone offers fifty coins for an item worth a hundred, and a Bhikkhu (Buddhist monk) says, 'I offer fifty,' such repeated offers are not considered 'lowering' (referring to unethical behavior). If a Bhikkhu knows that someone intends to buy something, he should not preemptively buy it. He should ask, 'Have you stopped bidding?' If the person says, 'No, I am still holding firm on the price,' the Bhikkhu should not preemptively buy it at that time. One who preemptively buys commits a Vikrīta-vinaya (offense against the monastic rules). If the person says, 'I give up,' one should tell the owner of the item, 'I know the price of this item is such.' If Bhikkhus are exchanging robes and bowls, they should not preemptively take them. One who preemptively takes commits a Vikrīta-vinaya offense. If the previous person has given up, there is no offense in taking it. If something is being sold in the Sangha (monastic community) and a high price is obtained, there is no offense in taking it. If the Upadhyaya (preceptor) or Acarya (teacher) wants to take it, one should not preemptively take it. If Bhikkhus are buying and selling or bartering with each other and use impure language, the buyer is without offense. When dealing with any of the ninety-six types of non-Buddhist ascetics, if impure language is used, the buyer is without offense. If a Bhikkhu sees someone selling a bowl and thinks, 'This bowl is good; I can profit from it if I take it to a certain place,' he commits a Vikrīta-vinaya offense if he buys it. If he thinks, 'I have this item, and there is no Kappiya-karaka (a lay attendant who handles permissible items for the Sangha), and this is a permissible item,' he may buy it without offense. If he takes it to a certain place where the Upadhyaya or Acarya needs it, or for his own illness, or to perform meritorious deeds, and he did not originally buy it for profit, but temporarily sells it at a high price, there is no offense. Similarly, with all items, if a Bhikkhu buys grain thinking, 'This will be expensive later,' he commits a Vikrīta-vinaya offense when he buys it. When he sells it, it is a Nissaggiya (forfeiture and confession) offense. If he thinks, 'I fear that grain will be expensive at a certain time, so I am buying this grain now. I will rely on this grain to recite scriptures, meditate, and practice the path. When the grain becomes very expensive, I will use it for long-term consumption, or offer it to the Upadhyaya or Acarya, or use it for meritorious deeds,' and he sells the remainder for profit, there is no offense. If a Bhikkhu stores medicinal herbs thinking, 'These will be expensive later,' he commits a Vikrīta-vinaya offense when he buys them. If he sells them later, it is a Nissaggiya offense. If a Bhikkhu buys medicinal herbs thinking, 'For when I am sick later, because medicinal herbs are expensive and difficult to obtain,' and after buying them, he does not become sick or take

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殘賣，得利者，無罪。若營事比丘，雇窯師、木師，作不凈語，犯越比尼罪。若泥師畫師、一切作師，亦如是。若僦賃車馬牛驢駝人船等，亦如是。若比丘為僧作直月，行市買酥油、糴米、豆、麥面麨糒，求一切物時，作不凈語者，犯越比尼罪。若自為買酥油等物，一切作不凈語，越比尼罪。得者，犯尼薩耆。若比丘市買時，得訶嫌說實前人物、此好此惡、若粗若細、斗秤大小香臭等，無罪。若前人言：「當與滿量平鬥。」應當語言：「以此價知是。」若乞食比丘，有長麨糒，持到肆上，買酥油乳酪時，作不凈語，越比尼罪。得者，尼薩耆波夜提。比丘不得至人鬧處店肆上市買，得到邊少人肆上，言以此價知是。如是一切盡皆應言知。

若乞食比丘有殘麨，雇治革屣，作不凈語，犯越比尼罪。若前與麨后治，若前治后與麨，無罪。若比丘以缽中殘食，僱人使治經行處，作不凈語，犯越比尼罪。應語：「知是。」若先與食后使作，若先使作后與食，無罪。

有檀越為比丘故，與店上錢，語言：「若某比丘日日來有所索，從意與彼比丘。」後來索時作凈不凈語，無罪。是比丘所索物，店上無，即與比丘錢余處買，比丘往至余處，求物時作不凈語得者，尼薩耆波夜提。若比丘店肆上不凈語分別價、凈語取，凈語

【現代漢語翻譯】 現代漢語譯本： 殘次品出售，獲利者無罪。如果經營事務的比丘，僱傭窯師、木匠，說不清凈的話語，觸犯越比尼罪（Veyyākaraṇa，違犯戒律的罪過）。如果是泥瓦匠、畫師、一切工匠，也同樣如此。如果是租借車、馬、牛、驢、駱駝、船等等，也同樣如此。如果比丘為僧團做直月（負責僧團事務），去市場上購買酥油、購買米、豆、麥面、炒麵、粥，求取一切物品時，說不清凈的話語，觸犯越比尼罪。如果是自己購買酥油等物品，一切說不清凈的話語，觸犯越比尼罪。獲得不清凈之物者，觸犯尼薩耆波夜提（Nissaggiya Pācittiya，一種需要懺悔的罪過）。如果比丘在市場上購買東西時，評論說前一個人的東西不好，說這個好那個壞，說粗細，說斗秤大小，說香臭等等，沒有罪過。如果前面的人說：『應當給你滿量平鬥。』應當說：『以此價格我知道了。』如果是乞食的比丘，有多餘的炒麵、粥，拿到店舖上，購買酥油、乳酪時，說不清凈的話語，觸犯越比尼罪。獲得不清凈之物者，觸犯尼薩耆波夜提。比丘不得去人多熱鬧的店舖市場上購買東西，可以到邊上少人的店舖上，說以此價格我知道了。像這樣一切都應當說知道。

如果是乞食的比丘有剩餘的炒麵，僱人修理鞋子，說不清凈的話語，觸犯越比尼罪。如果是先給炒麵后修理，如果是先修理后給炒麵，沒有罪過。如果比丘用缽中的剩餘食物，僱人使修理經行的地方，說不清凈的話語，觸犯越比尼罪。應當說：『我知道了。』如果是先給食物后使人做工，如果是先使人做工后給食物，沒有罪過。

如果有施主爲了比丘的緣故，給店舖上的錢，說：『如果某比丘每天來有所索取，隨意給他。』後來索取時說清凈不清凈的話語，沒有罪過。是比丘所索取的物品，店舖上沒有，就給比丘錢到其他地方購買，比丘前往其他地方，求取物品時說不清凈的話語，獲得不清凈之物者，觸犯尼薩耆波夜提。如果比丘在店舖市場上說不清凈的話語分別價格，說清凈的話語取物，說清凈的話語

【English Translation】 English version: Selling damaged goods, the one who profits is not guilty. If a Bhikkhu (Buddhist monk) engaged in affairs hires a potter or carpenter and speaks impure words, he commits a Veyyākaraṇa (an offense against monastic rules). The same applies to plasterers, painters, and all artisans. The same applies to renting carts, horses, oxen, donkeys, camels, boats, etc. If a Bhikkhu, serving as a steward for the Sangha (monastic community), goes to the market to buy ghee, rice, beans, wheat flour, fried flour, or porridge, and speaks impure words while seeking these items, he commits a Veyyākaraṇa offense. If he buys ghee or other items for himself and speaks impure words, he commits a Veyyākaraṇa offense. If he obtains something through such impure speech, he commits a Nissaggiya Pācittiya (an offense requiring expiation).

If a Bhikkhu is shopping in the market and criticizes the goods of the previous person, saying 'this is good, that is bad,' or comments on the coarseness or fineness, the size of the scales, or the fragrance or foulness, he is not guilty. If the seller says, 'I will give you a full measure,' the Bhikkhu should say, 'I understand the price.' If a Bhikkhu who is begging for food has leftover fried flour or porridge and takes it to a shop to buy ghee or cheese, and speaks impure words, he commits a Veyyākaraṇa offense. If he obtains something through such impure speech, he commits a Nissaggiya Pācittiya. A Bhikkhu should not go to crowded shops or markets to buy things; he should go to a less crowded shop on the side and say, 'I understand the price.' In all such cases, he should say, 'I understand.'

If a Bhikkhu who is begging for food has leftover fried flour and hires someone to repair his sandals, and speaks impure words, he commits a Veyyākaraṇa offense. If he gives the flour first and then has the sandals repaired, or if he has the sandals repaired first and then gives the flour, he is not guilty. If a Bhikkhu uses leftover food from his bowl to hire someone to clean the walking path, and speaks impure words, he commits a Veyyākaraṇa offense. He should say, 'I understand.' If he gives the food first and then has the work done, or if he has the work done first and then gives the food, he is not guilty.

If a donor gives money to a shopkeeper for the sake of a Bhikkhu, saying, 'If a certain Bhikkhu comes every day and asks for something, give it to him as he wishes,' and later, when the Bhikkhu asks for something, he speaks pure or impure words, he is not guilty. If the shop does not have the item the Bhikkhu is asking for, and gives the Bhikkhu money to buy it elsewhere, and the Bhikkhu goes to another place and speaks impure words while seeking the item, and obtains something through such impure speech, he commits a Nissaggiya Pācittiya. If a Bhikkhu in a shop or market speaks impure words to negotiate the price, and then speaks pure words to obtain the item, and speaks pure words

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分別價、不凈語取，不凈語分別價、不凈語取，凈語分別價、凈語取。不凈語分別價、凈語取者，問前人：「此物賣索幾許？我欲知此物。」凈語分別價不凈語取者，「知是物分別賣索幾許，我與如是買。」不凈語分別價不凈語取者，「如是分別賣索幾許，我如是買。」凈語分別價凈語取者，「如是價知，如是知取。」不凈語分別價凈語取者，犯越毗尼罪。凈語分別價不凈語取者，犯越比尼罪。不凈語分別價不凈語取者，尼薩耆波夜提。凈語分別價凈語取者無罪。是故說。

佛住毗舍離大林重閣精舍，廣說如上。時難陀、優波難陀從王家買金，使王家金銀師作瓔珞嚴飾之具。作成已瑩治發光，盛著箱中菁㲲蓮花覆上，與沙彌，先教言：「我將汝到貴勝家，若語汝開時，汝但開現一角頭。」即將至貴勝家。貴勝家婦女見來，頭面禮足，卻住一面即問言：「此箱中是何等？」答言：「用問此為？非汝所問。」以不示故復更慇勤，語沙彌言：「出示與看。」沙彌即示一角，菁助髮色，日光照金晃昱耀目，問言：「尊者！此是誰許？」答言：「用問此為？有金有作者，即是其主。」復問：「金價直幾？作功用幾？」即如實答：「金直爾許，功夫爾所。」即言：「大貴。」「汝云何嫌貴？我與汝爾許直，汝能作不？」中有

【現代漢語翻譯】 現代漢語譯本 以不清凈的語言詢價，以不清凈的語言購買；以不清凈的語言詢價，以清凈的語言購買；以清凈的語言詢價，以不清凈的語言購買；以清凈的語言詢價，以清凈的語言購買。以不清凈的語言詢價，以清凈的語言購買，是詢問對方：『此物賣多少錢？我想知道此物的價格。』以清凈的語言詢價，以不清凈的語言購買，是『知道此物分別賣多少錢，我按這個價格買。』以不清凈的語言詢價，以不清凈的語言購買，是『像這樣分別賣多少錢，我就這樣買。』以清凈的語言詢價，以清凈的語言購買，是『知道這樣的價格，像這樣知道后就購買。』以不清凈的語言詢價，以清凈的語言購買，犯越毗尼罪（Vinaya offence）。以清凈的語言詢價，以不清凈的語言購買，犯越比尼罪（Bhikkhuni offence）。以不清凈的語言詢價，以不清凈的語言購買，犯尼薩耆波夜提（Nissaggiya Pacittiya）。以清凈的語言詢價，以清凈的語言購買，沒有罪過。所以這樣說。

佛陀住在毗舍離（Vesali）大林重閣精舍（Mahavana Kutagara），廣泛地宣說如上的內容。當時，難陀（Nanda）、優波難陀（Upananda）從王家購買黃金，讓王家的金銀匠製作瓔珞（necklace）等裝飾品。製作完成後，打磨得光亮發光，盛放在箱子里，用菁㲲（fine cloth）和蓮花覆蓋在上面，交給沙彌（novice monk），事先教導說：『我將帶你到貴勝家，如果他們讓你打開時，你只打開展示一個角。』然後就帶到了貴勝家。貴勝家的婦女見到他們來，頭面禮足，退到一旁站立，然後問道：『這箱子里是什麼？』回答說：『問這個做什麼？這不是你該問的。』因為不給她們看，她們更加慇勤地請求，對沙彌說：『拿出來給她們看看。』沙彌就展示了一個角，菁㲲襯托著黃金的顏色，日光照耀下金光閃耀，她們問道：『尊者！這是誰的？』回答說：『問這個做什麼？有金子有工匠，那就是主人的。』又問：『金子價值多少？製作費用多少？』就如實回答：『金子價值這麼多，功夫費用這麼多。』她們就說：『太貴了。』『你們怎麼嫌貴？我給你們這麼多錢，你們能做出來嗎？』

【English Translation】 English version To inquire about the price with impure speech and to take with impure speech; to inquire about the price with impure speech and to take with pure speech; to inquire about the price with pure speech and to take with impure speech; to inquire about the price with pure speech and to take with pure speech. To inquire about the price with impure speech and to take with pure speech is to ask the other person: 'How much is this item being sold for? I want to know the price of this item.' To inquire about the price with pure speech and to take with impure speech is 'Knowing how much this item is being sold for, I will buy it at that price.' To inquire about the price with impure speech and to take with impure speech is 'However much it is being sold for, I will buy it like that.' To inquire about the price with pure speech and to take with pure speech is 'Knowing the price like this, knowing it like this and then taking it.' To inquire about the price with impure speech and to take with pure speech, one commits a Vinaya offence. To inquire about the price with pure speech and to take with impure speech, one commits a Bhikkhuni offence. To inquire about the price with impure speech and to take with impure speech, one commits a Nissaggiya Pacittiya. To inquire about the price with pure speech and to take with pure speech, there is no offence. Therefore, it is said.

The Buddha was residing at the Mahavana Kutagara (Great Forest, Double-Gabled Hall) in Vesali (Vaishali), extensively expounding the above content. At that time, Nanda (Nanda) and Upananda (Upananda) bought gold from the royal family and had the royal goldsmiths make necklaces (necklaces) and other ornaments. After they were made, they were polished to a bright shine, placed in a box, covered with fine cloth and lotuses, and given to a novice monk (novice monk), whom they instructed beforehand: 'I will take you to a noble family, and if they tell you to open it, you should only open and show one corner.' Then they took him to the noble family. The women of the noble family, seeing them come, bowed their heads and feet, stepped aside and stood, and then asked: 'What is in this box?' They replied: 'Why ask this? It is not for you to ask.' Because they were not shown, they requested even more earnestly, saying to the novice monk: 'Show it to them.' The novice monk then showed one corner, the fine cloth setting off the color of the gold, and the sunlight shining on the gold, they asked: 'Venerable ones! Whose is this?' They replied: 'Why ask this? There is gold and there are craftsmen, that is the owner.' They also asked: 'How much is the gold worth? How much is the cost of making it?' They truthfully replied: 'The gold is worth this much, the labor cost is this much.' They then said: 'Too expensive.' 'Why do you think it's too expensive? If I give you this much money, can you make it?'

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直信者，作是言：「誠如師教，作亦甚難，非可卒得。」中有婦人，或自有財、或父母財、或姑嫜財、或伯叔財、或夫婿財、或家中密取財，持買瓔珞。時人不復肆上買金，亦不雇金銀師作。時諸肆上人及金銀師，皆嫌言：「云何沙門釋子奪人息利？」諸比丘即以是事，往白世尊，佛言：「喚難陀、優波難陀來。」來已，佛問難陀、優波難陀：「汝實從王家買金，使金師作不？」答言：「實爾。世尊！」佛言：「優波難陀！此是惡事。汝常不聞我無數方便呵責多欲、讚歎少欲？此非法、非律、不如佛教，不可以是長養善法。」佛告諸比丘：「依止毗舍離比丘盡集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘種種販賣生色、似色，尼薩耆波夜提。」

比丘者，如上說。

生色者，金。似色者，銀。若以金買金、金買銀、金買金銀，若以銀買銀、銀買金、銀買金銀。若以金銀買金、金銀買銀、金銀買金銀，以不作金買不作金，以不作金買作金，以不作金買作不作金，以不作金買作金不作金及作不作金，以作金買作金四句、作金不作金四句、作金不作金及作不作金四句，皆如上。若以不作金買不作銀，以不作金買作銀，以不作金買作不作銀，以不作金買作銀不作銀，及作不作銀作金四句、作不作金四句

【現代漢語翻譯】 現代漢語譯本： 有些虔誠信徒會說：『完全按照佛陀的教導去做實在太難了，不可能立刻做到。』有些婦女，可能自己有財產，或者有父母的財產，或者有婆婆的財產，或者有伯父叔父的財產，或者有丈夫的財產，或者從家裡偷偷拿了些錢，拿著這些錢去購買瓔珞（yīng luò，一種裝飾品）。那時，人們不再去商店裡購買金子，也不再僱傭金銀匠來製作。因此，那些商店的老闆和金銀匠都抱怨說：『為什麼沙門釋子（shā mén shì zǐ，佛教出家人的稱謂）要奪走我們的利益？』 眾比丘（bǐ qiū，佛教男性出家眾）就將此事稟告世尊（shì zūn，對佛陀的尊稱）。佛陀說：『把難陀（Nanda，人名）和優波難陀（Upānanda，人名）叫來。』叫來之後，佛陀問難陀和優波難陀：『你們真的從王家購買金子，讓金匠製作了嗎？』他們回答說：『確實如此，世尊！』佛陀說：『優波難陀！這是不好的行為。難道你們沒有經常聽到我用無數方便法門呵斥貪慾，讚歎少欲嗎？這種行為不符合佛法、不符合戒律、不符合我的教導，不能用這種方式來增長善法。』 佛陀告訴眾比丘：『讓住在毗舍離（毘舍離，地名）的比丘們全部集合起來，爲了十種利益的緣故，我要為比丘們制定戒律，乃至已經聽聞過的也要重新聽聞。如果比丘以各種方式販賣生色（shēng sè，指金子）、似色（sì sè，指銀子），就觸犯了尼薩耆波逸提（Nísāqí bō yì tí，一種戒律名稱）。』 比丘（bǐ qiū）：如前所述。 生色（shēng sè）：指金子。似色（sì sè）：指銀子。如果用金子買金子、用金子買銀子、用金子買金銀，如果用銀子買銀子、用銀子買金子、用銀子買金銀。如果用金銀買金子、用金銀買銀子、用金銀買金銀，用未加工的金子買未加工的金子，用未加工的金子買加工過的金子，用未加工的金子買未加工和加工過的金子，用未加工的金子買加工過的和未加工過的金子，以及用加工過的金子買加工過的金子四句、加工過的金子和未加工過的金子四句、加工過的金子和未加工過的金子以及加工過的和未加工過的金子四句，都如上所述。如果用未加工的金子買未加工的銀子，用未加工的金子買加工過的銀子，用未加工的金子買未加工和加工過的銀子，用未加工的金子買加工過的和未加工過的銀子，以及用加工過的和未加工過的銀子買金子四句、加工過的和未加工過的金子四句。

【English Translation】 English version: Some faithful believers would say: 'It is truly difficult to act exactly as the teacher instructs, and it cannot be achieved immediately.' Some women, perhaps with their own wealth, or wealth from their parents, or wealth from their mother-in-law, or wealth from their uncles, or wealth from their husbands, or secretly taking wealth from their homes, would use this wealth to buy necklaces (瓔珞, yīng luò, a type of ornament). At that time, people no longer went to shops to buy gold, nor did they hire goldsmiths and silversmiths to make them. Therefore, the owners of those shops and the goldsmiths and silversmiths all complained, saying: 'Why do the Shramana Shakya's (沙門釋子, shā mén shì zǐ, a term for Buddhist monks) take away our profits?' The Bhikshus (比丘, bǐ qiū, Buddhist male monastics) then reported this matter to the World Honored One (世尊, shì zūn, a respectful term for the Buddha). The Buddha said: 'Call Nanda (Nanda, a personal name) and Upananda (Upānanda, a personal name) here.' After they came, the Buddha asked Nanda and Upananda: 'Did you really buy gold from the royal family and have goldsmiths make it?' They replied: 'Indeed, World Honored One!' The Buddha said: 'Upananda! This is a bad thing. Have you not often heard me use countless skillful means to rebuke greed and praise contentment? This is not in accordance with the Dharma, not in accordance with the precepts, not in accordance with my teachings, and it cannot be used to increase good deeds.' The Buddha told the Bhikshus: 'Have all the Bhikshus residing in Vaishali (毘舍離, place name) gather together. For the sake of ten benefits, I will establish precepts for the Bhikshus, and even those who have already heard them should hear them again. If a Bhikshu in various ways trades in 'living color' (生色, shēng sè, referring to gold) or 'similar color' (似色, sì sè, referring to silver), he has committed a Nissaggiya Pacittiya (尼薩耆波逸提, Nísāqí bō yì tí, a type of precept).' Bhikshu (比丘): As described above. 'Living color' (生色): Refers to gold. 'Similar color' (似色): Refers to silver. If one uses gold to buy gold, gold to buy silver, gold to buy gold and silver; if one uses silver to buy silver, silver to buy gold, silver to buy gold and silver; if one uses gold and silver to buy gold, gold and silver to buy silver, gold and silver to buy gold and silver; using unworked gold to buy unworked gold, using unworked gold to buy worked gold, using unworked gold to buy unworked and worked gold, using unworked gold to buy worked gold and unworked gold, and using worked gold to buy worked gold in four phrases, worked gold and unworked gold in four phrases, worked gold and unworked gold and worked and unworked gold in four phrases, all as above. If one uses unworked gold to buy unworked silver, using unworked gold to buy worked silver, using unworked gold to buy unworked and worked silver, using unworked gold to buy worked silver and unworked silver, and using worked and unworked silver to buy gold in four phrases, worked and unworked gold in four phrases.

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、作金不作金及作不作金四句，亦如上。若以不作金買不作金銀，以不作金買作金銀，以不作金買作不作金銀，以不作金買作不作及作不作金銀；余作金門、作不作金門、作金不作金及作不作金門四句，亦如上。銀門十二四句，金銀合作門十二四句，廣說如上。是故說。第二跋渠竟。

佛住舍衛城，廣說如上。時有瓦師字法豫，有比丘到時，著入聚落衣往到其家。法豫見已，頭面禮足，卻住一面。比丘言：「我須缽。」即作缽持與，不大不小，適得其中燒熟滑澤。即持還到祇洹，諸比丘問：「長老何處得此缽，不大不小，適得其中燒熟滑澤？」答言：「瓦師法豫施我。」諸比丘問已，復往索盡得，如是眾多。法豫作是念：「諸比丘多有須缽，我不如請眾僧與缽。眾僧者是良福田，果報無量。」即往至祇洹精舍上座前，頭面禮足，䠒跪合掌，白言：「我瓦師法豫，請大德眾僧施缽，須者來取。」時比丘或取一、或取二、三、四，乃至十，法豫作不供。時尊者舍利弗時到著入聚落衣，持缽入舍衛城，次行乞食往到其家。其家婦人信心歡喜，凈洗銅器盛食出到著缽中。其婦先識尊者舍利弗，頭面禮足，卻住一面。尊者舍利弗問言：「家中生業何似？」答言：「家中生業不舉。」問言：「何故？」答言：「我家夫主請僧

【現代漢語翻譯】 現代漢語譯本：『不作金買不作金』、『不作金買作金』、『不作金買作不作金』、『不作金買作不作及作不作金』這四句，也如上面所說一樣解釋。如果用『不作金』買『不作金銀』，用『不作金』買『作金銀』，用『不作金』買『作不作金銀』，用『不作金』買『作不作及作不作金銀』；其餘『作金門』、『作不作金門』、『作金不作金及作不作金門』這四句，也如上面所說一樣解釋。『銀門』的十二種四句組合，『金銀合作門』的十二種四句組合，詳細的解釋都如上面所說。所以這樣說。第二跋渠結束。

佛陀住在舍衛城（Śrāvastī），（接下來的內容）廣泛地如之前所說。當時有一位瓦匠名叫法豫（Dharmaruci），有比丘（bhikṣu）到時，穿著進入村落的衣服前往他家。法豫見到后，頂禮足部，退到一旁站立。比丘說：『我需要一個缽（pātra）。』法豫立即製作了一個缽，拿給他，不大不小，恰到好處，燒製得既熟又光滑。比丘拿著缽返回祇洹（Jetavana），眾比丘問：『長老（長老）在哪裡得到這個缽？不大不小，恰到好處，燒製得既熟又光滑？』比丘回答說：『瓦匠法豫施捨給我的。』眾比丘問過後，又前往索取，全部得到，像這樣（索取）很多。法豫心想：『眾比丘大多需要缽，我不如請眾僧（saṃgha）用缽。眾僧是良田福地，果報無量。』於是前往祇洹精舍（Jetavana Vihara）上座（長老）前，頂禮足部，跪著合掌，稟告說：『我瓦匠法豫，請大德眾僧施捨缽，需要的人來取。』當時比丘或者取一個，或者取兩個、三個、四個，乃至十個，法豫都不吝惜。當時尊者舍利弗（Śāriputra）當時穿著進入村落的衣服，拿著缽進入舍衛城，依次乞食來到他家。他家的婦人信心歡喜，洗凈銅器盛滿食物，拿出放到缽中。這位婦人先前認識尊者舍利弗，頂禮足部，退到一旁站立。尊者舍利弗問道：『家中生意如何？』回答說：『家中生意不好。』問道：『為什麼？』回答說：『我家丈夫請僧……』

【English Translation】 English version: The four phrases 'not making gold buying not making gold', 'not making gold buying making gold', 'not making gold buying making not making gold', and 'not making gold buying making not making and making not making gold' are explained as above. If using 'not making gold' to buy 'not making gold and silver', using 'not making gold' to buy 'making gold and silver', using 'not making gold' to buy 'making not making gold and silver', using 'not making gold' to buy 'making not making and making not making gold and silver'; the remaining four phrases 'making gold gate', 'making not making gold gate', 'making gold not making gold and making not making gold gate' are also explained as above. The twelve four-phrase combinations of 'silver gate', the twelve four-phrase combinations of 'gold and silver combined gate', the detailed explanations are all as above. Therefore, it is said. The second Varga ends.

The Buddha stayed in Śrāvastī (舍衛城), extensively as mentioned above. At that time, there was a potter named Dharmaruci (法豫). When a bhikṣu (比丘) arrived, he wore the clothes for entering the village and went to his house. Dharmaruci, upon seeing him, bowed his head to his feet and stood aside. The bhikṣu said, 'I need a pātra (缽).' Dharmaruci immediately made a pātra, held it out to him, neither too big nor too small, just right, well-fired and smooth. The bhikṣu took it back to Jetavana (祇洹). The bhikṣus asked, 'Elder (長老), where did you get this pātra? Neither too big nor too small, just right, well-fired and smooth?' He replied, 'The potter Dharmaruci gave it to me.' After the bhikṣus asked, they went to ask for more, getting all of them, like this, many. Dharmaruci thought, 'Many bhikṣus need pātras, I might as well invite the saṃgha (眾僧) to use pātras. The saṃgha is a good field of merit, the karmic rewards are immeasurable.' So he went to the senior monk (上座) at Jetavana Vihara (祇洹精舍), bowed his head to his feet, knelt with palms together, and said, 'I, the potter Dharmaruci, invite the virtuous saṃgha to donate pātras, those who need them can come and take them.' At that time, bhikṣus took one, two, three, four, even ten, and Dharmaruci did not begrudge them. At that time, Venerable Śāriputra (舍利弗) was wearing the clothes for entering the village, holding a pātra, entering Śrāvastī, begging for food in order, and came to his house. The woman of the house, with faith and joy, washed a copper vessel, filled it with food, and put it into the pātra. This woman had previously known Venerable Śāriputra, bowed her head to his feet, and stood aside. Venerable Śāriputra asked, 'How is the business at home?' She replied, 'The business at home is not good.' He asked, 'Why?' She replied, 'My husband invited the monks...'

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與缽，諸比丘或取一、二，乃至十，作缽不供，家業不辦。何以故？我家仰是瓦作生活，大小飲食衣服、供王賦稅。阿阇梨是我家供養尊重故說是語耳！」時舍利弗廣為說法，生歡喜心已而去。時尊者舍利弗以是因緣往白世尊，佛言：「呼是比丘來。」即呼來已，佛問比丘：「汝實爾不？」答言：「實爾。世尊！」佛語諸比丘：「施主不知籌量，受者應籌量。」佛言：「從今日比丘長缽聽一日畜。」

複次佛住毗舍離，大林重閣精舍，廣說如上。毗舍離人年年請僧食，食已施缽。時比丘不受用此缽：「為世尊聽我長缽正得一日畜，未得受用，便成不凈。」時施主言：「我當從世尊乞是愿。」施主到世尊所，頭面禮足，卻住一面白佛言：「世尊！我等年年請僧食，食已施缽。諸比丘不受，作是言：『我用此缽為？未得受用，便成不凈。』善哉世尊！頗有因緣得開通，令施者得功德，受者得利不？」佛言：「聽先一日，更與九日。」時諸比丘畜缽滿十日，持缽往至世尊所，白言：「此缽滿十日，今當云何？」佛言：「諸比丘！此缽應知識比丘邊作凈，若十日裡舍故受新，十日一易。」佛告諸比丘：「依止毗舍離比丘皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘長缽得畜十日。若過者，尼薩耆波夜提

【現代漢語翻譯】 現代漢語譯本： 關於缽，一些比丘拿走一兩個，甚至十個，卻不使用這些缽，導致家裡的生意沒法做。這是為什麼呢？因為我家依靠製作瓦器為生，用以維持一家老小的飲食、衣物，以及繳納供奉國王的賦稅。阿阇梨（Achariya，導師）因為是我家供養和尊重的人，所以才這麼說！』當時，舍利弗（Sariputta，佛陀十大弟子之一，以智慧著稱）廣為說法，那人聽後心生歡喜，然後離開了。之後，尊者舍利弗因為這件事去稟告世尊（Bhagavan，佛陀的稱號之一），佛陀說：『把那個比丘叫來。』 叫來之後，佛陀問那個比丘：『你真的這樣做了嗎？』 他回答說：『確實如此，世尊！』 佛陀告訴眾比丘：『施主（dānapati，佈施者）不知道衡量，接受佈施的人應該衡量。』 佛陀說：『從今天起，比丘可以擁有的缽的時間延長為一天。』

還有一次，佛陀住在毗舍離（Vesali，古印度城市）的大林重閣精舍（Mahavana Kutagarasala），（之前的事情）像上面說的那樣廣泛流傳。毗舍離人每年都請僧眾吃飯，飯後佈施缽。當時，比丘們不接受使用這些缽，（他們認為）『世尊允許我擁有的缽的時間延長為一天，還沒來得及使用，就變得不清凈了。』 當時，施主說：『我應當向世尊請求這個願望。』 施主來到世尊處，頭面禮足，退到一旁對佛陀說：『世尊！我們每年都請僧眾吃飯，飯後佈施缽。但是比丘們不接受，說：『我要這些缽做什麼呢？還沒來得及使用，就變得不清凈了。』 善哉，世尊！有沒有什麼因緣可以開通，讓佈施的人得到功德，接受佈施的人得到利益呢？』 佛陀說：『允許（比丘）先擁有一天，再增加九天。』 當時，眾比丘擁有缽滿了十天，拿著缽來到世尊處，稟告說：『這些缽滿了十天，現在該怎麼辦呢？』 佛陀說：『眾比丘！這些缽應該在認識的比丘那裡做凈（kappa-karanam，如法處理），如果在十天里舍棄舊的接受新的，那麼每十天更換一次。』 佛陀告訴眾比丘：『凡是依止毗舍離的比丘都要全部召集起來，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘擁有的缽超過了十天，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。』

【English Translation】 English version: Regarding bowls, if bhikkhus (bhikkhu, Buddhist monks) take one or two, even up to ten, but do not use these bowls, their family business cannot be maintained. Why is this? Because my family relies on making earthenware for a living, using it to sustain the diet and clothing of the whole family, as well as to pay taxes to the king. The Achariya (Achariya, teacher) said this because my family supports and respects him!』 At that time, Sariputta (Sariputta, one of the Buddha's ten chief disciples, known for his wisdom) extensively preached the Dharma, and that person, having rejoiced in his heart, departed. Afterward, Venerable Sariputta, because of this matter, went to report to the Bhagavan (Bhagavan, one of the titles of the Buddha), and the Buddha said, 『Call that bhikkhu here.』 Having been called, the Buddha asked the bhikkhu, 『Is it true that you did this?』 He replied, 『It is true, Bhagavan!』 The Buddha told the bhikkhus, 『The dānapati (dānapati, donor) does not know how to measure, those who receive alms should measure.』 The Buddha said, 『From today onward, the time a bhikkhu can possess a bowl is extended to one day.』

On another occasion, the Buddha was residing at the Mahavana Kutagarasala (Mahavana Kutagarasala, the Great Forest, Gabled Pavilion) in Vesali (Vesali, an ancient Indian city), (the previous events) spread widely as mentioned above. The people of Vesali invited the Sangha (Sangha, the Buddhist monastic community) for a meal every year, and after the meal, they offered bowls. At that time, the bhikkhus did not accept using these bowls, (they thought) 『The Blessed One has allowed me to possess a bowl for one day, but before I have had a chance to use it, it becomes impure.』 At that time, the donor said, 『I should request this wish from the Blessed One.』 The donor came to the Blessed One, bowed his head to his feet, and standing to one side, said to the Buddha, 『Bhagavan! We invite the Sangha for a meal every year, and after the meal, we offer bowls. But the bhikkhus do not accept them, saying, 『What do I need these bowls for? Before I have had a chance to use them, they become impure.』 Excellent, Bhagavan! Is there any cause or condition that can be opened up, so that the donor can gain merit, and the receiver can gain benefit?』 The Buddha said, 『Allow (the bhikkhu) to possess it for one day first, and then add nine days.』 At that time, the bhikkhus possessed the bowls for ten days, and taking the bowls, they came to the Blessed One, reporting, 『These bowls have been possessed for ten days, what should we do now?』 The Buddha said, 『Bhikkhus! These bowls should be made kappa-karanamm (kappa-karanam, ritually purified) at the side of a bhikkhu who knows how to do it, if within ten days you discard the old and receive the new, then change them every ten days.』 The Buddha told the bhikkhus, 『All the bhikkhus who rely on Vesali should be gathered together, because of ten benefits, precepts are established for the bhikkhus, and even those who have already heard them should hear them again. If a bhikkhu possesses a bowl for more than ten days, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense entailing forfeiture).』

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比丘者，如上說。

十日者，得畜齊十日。

長缽者，受持外缽也。

缽者，一、參婆缽；二、烏迦斯魔缽；三、優迦吒耶缽；四、多祇耶缽；五、鐵缽；六、致葉尼缽；七、畢荔偷缽。上缽、中缽、下缽、過缽、非缽、隨缽。上者，摩竭提國一阿羅米作飯及受羹菜，一阿羅者可此間斗六升。中者，半阿羅米作飯及受羹菜。下者，一缽他米作飯及受羹菜，三分飯一分羹菜。過缽者，煮一阿羅米飯，並羹菜不滿，是名過缽。非缽者，不受一缽他米飯並羹菜，是名非缽。隨缽者，隨缽中所用器，此中上缽、中缽、下缽畜過十日，尼薩耆波夜提。餘者，不犯。

尼薩耆波夜提者，是缽應僧中舍，波夜提罪應悔過。若不捨而悔，得越比尼罪。波夜提者，如上說。若比丘月生一日得十缽畜不作凈，過十日，一切尼薩耆波夜提。乃至不曉受持、不曉作凈，當教如是受持、如是作凈，皆如第一長衣戒中說，此中但以缽為異，是故說。

佛住舍衛城，廣說如上。時舍衛城中瓦師法豫，請僧施缽，諸比丘為好故，持故缽來易新缽者，如是眾多遂不相供。爾時尊者舍利弗到時，著入聚落衣持缽入城，次行乞食到法豫門前住。法豫婦與尊者舍利弗舊是相識，信心歡喜，乃至言：「尊者！我家夫主

【現代漢語翻譯】 現代漢語譯本： 『比丘者，如上說。』——比丘（Bhikkhu）的定義，如前文所述。 『十日者，得畜齊十日。』——可以儲存超過十天的物品。 『長缽者，受持外缽也。』——指接受並持有額外的缽。 『缽者，一、參婆缽（Samba-patta）；二、烏迦斯魔缽（Ukkasika-patta）；三、優迦吒耶缽（Ukkata-patta）；四、多祇耶缽（Tagiya-patta）；五、鐵缽；六、致葉尼缽（Cheyani-patta）；七、畢荔偷缽（Pilitthu-patta）。上缽、中缽、下缽、過缽、非缽、隨缽。上者，摩竭提國一阿羅米作飯及受羹菜，一阿羅者可此間斗六升。中者，半阿羅米作飯及受羹菜。下者，一缽他米作飯及受羹菜，三分飯一分羹菜。過缽者，煮一阿羅米飯，並羹菜不滿，是名過缽。非缽者，不受一缽他米飯並羹菜，是名非缽。隨缽者，隨缽中所用器，此中上缽、中缽、下缽畜過十日，尼薩耆波夜提（Nissaggiya Pacittiya）。餘者，不犯。』——缽的種類有七種：參婆缽、烏迦斯魔缽、優迦吒耶缽、多祇耶缽、鐵缽、致葉尼缽、畢荔偷缽。還有上缽、中缽、下缽、過缽、非缽、隨缽之分。上缽是指在摩揭陀國（Magadha）能煮一阿羅米（Alami）的飯並盛羹菜的缽，一阿羅米相當於此地斗六升。中缽能煮半阿羅米的飯並盛羹菜。下缽能煮一缽他米（Pattha）的飯並盛羹菜，其中三分是飯，一分是羹菜。過缽是指煮一阿羅米的飯，加上羹菜還裝不滿的缽。非缽是指不能裝下一缽他米的飯和羹菜的缽。隨缽是指隨個人使用的器具。其中，上缽、中缽、下缽儲存超過十天，犯尼薩耆波夜提罪，其餘情況不犯。 『尼薩耆波夜提者，是缽應僧中舍，波夜提罪應悔過。若不捨而悔，得越比尼罪。波夜提者，如上說。若比丘月生一日得十缽畜不作凈，過十日，一切尼薩耆波夜提。乃至不曉受持、不曉作凈，當教如是受持、如是作凈，皆如第一長衣戒中說，此中但以缽為異，是故說。』——尼薩耆波夜提（Nissaggiya Pacittiya）是指此缽應在僧團中捨棄，並對波夜提（Pacittiya）罪進行懺悔。如果不捨棄而懺悔，則犯越比尼罪。波夜提的定義如前文所述。如果比丘在每月初一得到十個缽，沒有進行凈化處理就儲存超過十天，則犯一切尼薩耆波夜提罪。如果比丘不明白如何接受和持有，也不明白如何凈化，應當教導他們如何接受和持有，如何凈化，都如第一條長衣戒中所述，這裡只是以缽為對象，所以這樣說。 『佛住舍衛城，廣說如上。時舍衛城中瓦師法豫，請僧施缽，諸比丘為好故，持故缽來易新缽者，如是眾多遂不相供。爾時尊者舍利弗到時，著入聚落衣持缽入城，次行乞食到法豫門前住。法豫婦與尊者舍利弗舊是相識，信心歡喜，乃至言：「尊者！我家夫主

【English Translation】 English version: 『Bhikkhu, as said above.』 – The definition of Bhikkhu is as previously mentioned. 『Ten days, one may keep for ten days.』 – Items that can be stored for more than ten days. 『Long bowl, accepting and holding an extra bowl.』 – Refers to accepting and holding an additional bowl. 『Bowls: 1. Samba-patta; 2. Ukkasika-patta; 3. Ukkata-patta; 4. Tagiya-patta; 5. Iron bowl; 6. Cheyani-patta; 7. Pilitthu-patta. Superior bowl, medium bowl, inferior bowl, excess bowl, non-bowl, according-to-bowl. The superior one can cook one Alami of rice and hold soup and vegetables in the Magadha country (Magadha), one Alami is equivalent to six Sheng here. The medium one can cook half an Alami of rice and hold soup and vegetables. The inferior one can cook one Pattha of rice and hold soup and vegetables, with three parts rice and one part soup and vegetables. The excess bowl is one where cooking one Alami of rice, along with soup and vegetables, does not fill it completely. The non-bowl is one that cannot hold one Pattha of rice and soup and vegetables. The according-to-bowl is according to the utensils used by the individual. Among these, storing the superior, medium, and inferior bowls for more than ten days constitutes a Nissaggiya Pacittiya offense; other situations do not constitute an offense.』 『Nissaggiya Pacittiya means that the bowl should be relinquished to the Sangha, and the Pacittiya offense should be confessed. If one confesses without relinquishing, one commits a Dukkhata offense. Pacittiya is as described above. If a Bhikkhu obtains ten bowls on the first day of the month and keeps them for more than ten days without making them allowable, it is all Nissaggiya Pacittiya. If they do not know how to accept and hold, nor how to make them allowable, they should be taught how to accept and hold, and how to make them allowable, just as described in the first long robe rule, except that here it concerns bowls, hence this explanation.』 『The Buddha was staying in Savatthi (Shravasti), as described extensively above. At that time, the potter Fayu in Savatthi invited the Sangha to donate bowls. Because the Bhikkhus wanted good bowls, they brought old bowls to exchange for new ones, and there were so many that they could not supply enough. Then, Venerable Sariputta (Sariputra) arrived at the time, wearing his robes to enter the village and carrying his bowl into the city, proceeding to beg for food and stopping in front of Fayu's door. Fayu's wife was acquainted with Venerable Sariputta, and with faith and joy, she said, 「Venerable, my husband

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請僧與缽，諸比丘為好故，持故缽來易新者。我家中積聚故缽成聚如山，我俗人家新缽尚不用，何況故者？尊者！我家仰瓦作生活。」乃至舍利弗為隨順說法，發歡喜心已，禮足而退。舍利弗還到精舍，以是因緣具白世尊，佛言：「呼此比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。世尊！」佛言：「從今日後不聽比丘索缽。」

複次佛住舍衛城，廣說如上。北方有六十比丘來欲禮拜世尊，于道中被賊失缽，無缽入祇洹精舍。爾時諸梵行者各各與缽，得缽已往到世尊所，頭面禮足，卻住一面。佛知而故問：「諸比丘汝從何處來？」答言：「北方來。」佛問比丘：「道路安隱不？」答言：「不安隱，道路被賊失缽，無缽入祇洹，諸梵行者各各與我缽。」佛問諸比丘：「道中無有聚落城邑耶？」答言：「有。」問言：「何故不乞？」答言：「我聞世尊制戒不聽乞缽，復無施者。」佛言：「善哉，善哉！比丘！汝等信心出家，法正應爾，乃至失命不故犯戒，從今日聽失缽時乞。」

複次佛住舍衛城，廣說如上。時北方六十失缽比丘來到祇桓，尊者難陀、優波難陀語言：「長老！世尊聽失缽得乞，何故不乞？」答言：「諸梵行人已與我缽。」復言：「汝若不乞所應得者，便失此利。」答言：「我已得

【現代漢語翻譯】 現代漢語譯本： 一位僧人請求給予缽（bō，佛教僧侶使用的食器），眾比丘因為貪圖好處，拿著舊缽來換新的。我說我家堆積的舊缽已經像山一樣高了，我這樣的俗家人連新的缽尚且不用，更何況是舊的呢？尊者！我家是靠燒瓦為生的。』乃至舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）爲了隨順說法，生起歡喜心后，禮拜佛足而退。舍利弗回到精舍（jīng shè，僧侶居住的場所），將此事詳細稟告世尊（Śākyamuni，釋迦牟尼佛）。佛說：『叫這位比丘來。』叫來后，佛問比丘：『你真的這樣做了嗎？』回答說：『確實如此，世尊！』佛說：『從今天以後，不允許比丘索要缽。』

又一次，佛住在舍衛城（Śrāvastī，古印度城市），廣泛宣說如上內容。北方有六十位比丘前來想要禮拜世尊，在路上被盜賊搶走了缽，沒有缽無法進入祇洹精舍（Jetavana-vihāra，佛陀在世時居住的重要場所）。當時，各位梵行者（brahmacārī，修行者）各自給予了缽，得到缽后前往世尊處，頭面頂禮佛足，退到一旁站立。佛明明知道卻故意問：『各位比丘，你們從哪裡來？』回答說：『從北方來。』佛問比丘：『道路平安嗎？』回答說：『不平安，在路上被盜賊搶走了缽，沒有缽無法進入祇洹，各位梵行者各自給了我缽。』佛問各位比丘：『路上沒有村落城鎮嗎？』回答說：『有。』佛問：『為什麼不去乞缽呢？』回答說：『我們聽說世尊制定戒律不允許乞缽，而且也沒有施捨的人。』佛說：『好啊，好啊！比丘！你們有信心出家，理應如此，乃至失去生命也不故意違犯戒律，從今天起允許丟失缽時乞缽。』

又一次，佛住在舍衛城，廣泛宣說如上內容。當時，北方六十位丟失缽的比丘來到祇桓，尊者難陀（Nanda，佛陀的堂弟）和優波難陀（Upananda，佛陀的堂弟）對他們說：『長老！世尊允許丟失缽可以乞缽，為什麼不去乞呢？』回答說：『各位梵行人已經給了我缽。』又說：『你們如果不乞所應該得到的，就會失去這種利益。』回答說：『我已經得到缽了。』

【English Translation】 English version: A monk requested a bowl (bō, a food vessel used by Buddhist monks), and the bhikkhus (monks) , for the sake of gain, brought old bowls to exchange for new ones. I said that the old bowls piled up in my house were already like a mountain. I, a layman, do not even use new bowls, let alone old ones. Venerable Sir! My family makes a living by making roof tiles.』 Thereupon Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), in order to comply with the teaching, generated joy and retreated after bowing at the Buddha's feet. Śāriputra returned to the vihara (monastery) and reported the matter in detail to the Blessed One (Śākyamuni, the Buddha). The Buddha said, 『Call this bhikkhu here.』 After he was called, the Buddha asked the bhikkhu, 『Did you really do this?』 He replied, 『Indeed, Blessed One!』 The Buddha said, 『From today onwards, bhikkhus are not allowed to solicit bowls.』

Again, the Buddha stayed in Śrāvastī (ancient Indian city) and extensively expounded the above content. Sixty bhikkhus from the north came wanting to pay homage to the Blessed One. On the way, they were robbed of their bowls by thieves, and without bowls, they could not enter the Jetavana-vihāra (an important place where the Buddha resided during his lifetime). At that time, the brahmacārīs (practitioners) each gave a bowl. After receiving the bowls, they went to the Blessed One, bowed their heads and feet, and stood aside. The Buddha, knowing full well, deliberately asked, 『Bhikkhus, where do you come from?』 They replied, 『From the north.』 The Buddha asked the bhikkhus, 『Is the road peaceful?』 They replied, 『It is not peaceful. On the road, we were robbed of our bowls by thieves, and without bowls, we could not enter Jetavana. The brahmacārīs each gave me a bowl.』 The Buddha asked the bhikkhus, 『Are there no villages or towns on the road?』 They replied, 『There are.』 He asked, 『Why didn't you beg for bowls?』 They replied, 『We heard that the Blessed One has established a precept not allowing begging for bowls, and there are no donors.』 The Buddha said, 『Good, good! Bhikkhus! You have left home with faith, and it should be so, even if you lose your life, do not deliberately violate the precepts. From today onwards, you are allowed to beg for bowls when you lose them.』

Again, the Buddha stayed in Śrāvastī and extensively expounded the above content. At that time, sixty bhikkhus from the north who had lost their bowls came to Jetavana. Venerable Nanda (Buddha's cousin) and Upananda (Buddha's cousin) said to them, 『Elder! The Blessed One allows begging for bowls when they are lost, why don't you beg?』 They replied, 『The brahmacārīs have already given me bowls.』 They further said, 『If you do not beg for what you should get, you will lose this benefit.』 They replied, 『I have already obtained a bowl.』

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缽，失以不失無在。」難陀言：「我當爲汝乞。」答言：「汝自當知。」乃至優婆塞言：「尊者欲作瓦肆耶？」如乞衣中廣說。諸比丘聞已往白世尊，佛言：「呼難陀、優波難陀來。」來已，佛問難陀、優波難陀：「汝實爾不？」答言：「實爾。世尊！」佛言：「何故乞耶？」答言：「我為失缽比丘乞。」佛言：「呼失缽比丘來。」來已，佛問比丘：「汝使難陀、優波難陀乞缽耶？」答言：「不也。世尊！」佛言：「何因緣乞？」答言：「如是……如是……。」佛語諸比丘：「是難陀、優波難陀不應乞者便乞，應乞者不乞。」佛語難陀、優波難陀：「此是惡事。汝常不聞我以無數方便，讚歎少欲、毀呰多欲？此非法、非律、不如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城者盡集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘所用缽減五綴，更乞新缽，為好故，尼薩耆波夜提。」是缽應僧中舍，比丘眾中最下缽應與，應如是教：「汝比丘受是缽，乃至破，是事法爾。」

比丘者，如上說。

減五綴者，若有一綴量，減五是名減；若有二綴乃至有五綴量，減五是名減。滿五綴者，已有五綴量亦滿，是名滿。若四、三、二、一綴，若無綴量，滿五是名滿。五綴量者，破處綴間相去足一大指。

【現代漢語翻譯】 現代漢語譯本 『缽（patra，食器），丟失了，是否因為沒有而不在意。』難陀（Nanda，佛陀的堂弟）說：『我應當為你乞討。』回答說：『你自己應當知道。』乃至優婆塞（upasaka，在家男信徒）說：『尊者想要做瓦器生意嗎？』如同乞衣中廣泛敘述的那樣。眾比丘聽了之後去稟告世尊（Buddha，佛陀），佛陀說：『叫難陀、優波難陀（Upananda，難陀的同伴）來。』他們來了之後，佛陀問難陀、優波難陀：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀說：『為什麼乞討呢？』回答說：『我為丟失缽的比丘乞討。』佛陀說：『叫丟失缽的比丘來。』他來了之後，佛陀問比丘：『你讓難陀、優波難陀為你乞討缽嗎？』回答說：『沒有，世尊！』佛陀說：『因為什麼緣故乞討？』回答說：『像這樣……像這樣……』佛陀告訴眾比丘：『這個難陀、優波難陀不應該乞討的卻乞討，應該乞討的卻不乞討。』佛陀告訴難陀、優波難陀：『這是惡事。你們難道沒有經常聽我說用無數方便，讚歎少欲、譭謗多欲嗎？這不符合佛法、不符合戒律、不符合我的教導，不可以用來增長善法。』佛陀告訴眾比丘：『依止舍衛城（Sravasti，古印度城市）的人全部集合，因為十種利益的緣故為眾比丘制定戒律，乃至已經聽過的應當重複聽聞。如果比丘所用的缽少於五個綴補，爲了更好的緣故而乞討新的缽，犯尼薩耆波夜提（Nissaggiya Pacittiya，一種戒律）。』這個缽應當在僧團中捨棄，比丘眾中最差的缽應當給他，應當這樣教導：『你比丘接受這個缽，乃至破損，這是事物本來的規律。』

比丘（bhikkhu，出家男眾），如上所說。

少於五個綴補，如果有一個綴補的量，少於五個就叫做少；如果有兩個綴補乃至有五個綴補的量，少於五個也叫做少。滿五個綴補，已經有五個綴補的量也叫做滿，這就叫做滿。如果四個、三個、兩個、一個綴補，如果沒有綴補的量，滿五個也叫做滿。五個綴補的量，破損處綴補之間的距離足夠一個大拇指。

【English Translation】 English version 'The bowl (patra, eating utensil) is lost, is it because it is not there that it is not cared for?' Nanda (Buddha's cousin) said, 'I should beg for you.' He replied, 'You should know for yourself.' Even the upasaka (lay male devotee) said, 'Does the Venerable One want to do pottery business?' As described extensively in the begging for robes. The bhikkhus (monks) heard this and went to report to the Buddha (the Enlightened One), who said, 'Call Nanda and Upananda (Nanda's companion) to come.' After they came, the Buddha asked Nanda and Upananda, 'Did you really do this?' They replied, 'Indeed, World-Honored One!' The Buddha said, 'Why beg?' They replied, 'I am begging for the bhikkhu who lost his bowl.' The Buddha said, 'Call the bhikkhu who lost his bowl to come.' After he came, the Buddha asked the bhikkhu, 'Did you have Nanda and Upananda beg for a bowl for you?' He replied, 'No, World-Honored One!' The Buddha said, 'For what reason did you beg?' He replied, 'Like this...like this...' The Buddha told the bhikkhus, 'These Nanda and Upananda beg for what should not be begged for, and do not beg for what should be begged for.' The Buddha told Nanda and Upananda, 'This is evil. Have you not often heard me praise contentment and criticize excessive desire with countless means? This is not in accordance with the Dharma, not in accordance with the Vinaya (monastic rules), not in accordance with my teachings, and cannot be used to increase good qualities.' The Buddha told the bhikkhus, 'All those residing in Sravasti (ancient Indian city) should gather together. For ten benefits, I am establishing precepts for the bhikkhus, and those who have already heard them should hear them again. If a bhikkhu's bowl has fewer than five patches, and he begs for a new bowl for the sake of improvement, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).』 This bowl should be forfeited to the Sangha (monastic community), and the worst bowl among the bhikkhus should be given to him. He should be instructed thus: 『You, bhikkhu, receive this bowl, even until it breaks; this is the nature of things.』

Bhikkhu (ordained male monastic), as mentioned above.

Fewer than five patches: if there is one patch, fewer than five is called fewer; if there are two patches, even up to five patches, fewer than five is called fewer. Full five patches: if there are already five patches, it is also called full; this is called full. If there are four, three, two, or one patches, or if there are no patches, full five is also called full. The measure of five patches: the distance between the broken place and the patch is enough for one thumb.

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缽者，如上說。

新者，初成。

更求者，若乞、若勸化。

為好故者，嫌太大、太小、太重、太輕、若粗澀。我有檀越，有泥有手力，當更作好缽。是比丘應持是新缽，眾僧中舍，眾僧中選下缽應與是比丘，應如是教：「汝長老受此缽，乃至破。」不得故打破，波夜提悔過。是新缽應眾僧中舍，波夜提罪應悔過。若不捨而悔，犯越比尼罪。波夜提者，如上說。

是比丘缽減五綴為好故，更求新者，尼薩耆。是比丘應請持律知羯磨者，乃至五法成就僧當羯磨作行缽人。何等五？不愛、不瞋、不怖、不癡、與不與知，是名五。羯磨人應作是說：「大德僧聽！某甲比丘五法成就，若僧時到，僧差某甲比丘作行缽人，如是白。」「大德僧聽！某甲比丘五法成就，僧今差某甲比丘作行缽人。諸大德忍某甲比丘作行缽人，忍者僧默然，若不忍便說。」「僧已忍使某甲比丘作行缽人竟，僧忍默然故，是事如是持。」作羯磨訖，應僧中唱：「大德僧所受持缽，一切持來。」若不唱者，犯越毗尼罪。諸比丘應各各赍己所受持缽來，若有比丘舍先所受缽，更受下缽持來者，得越比尼罪。羯磨人應當語此比丘舍此缽。偏袒右肩，右膝著地言：「我某甲比丘缽減五綴，為好故，更求新缽，我今僧中舍。」律

【現代漢語翻譯】 現代漢語譯本

缽，如上文所說。

新缽，指初製成的缽。

更求，指通過乞討或勸募的方式獲得。

爲了更好，指嫌棄缽太大、太小、太重、太輕，或者太粗糙。心想：『我有施主，有泥土和製作能力，應當重新制作一個好缽。』這位比丘應當拿著這個新缽，在僧團中捨棄，僧團中選出一個較差的缽給予這位比丘，應當這樣教導他：『長老，你接受這個缽，直到它破損。』不得故意打破它，否則犯波逸提罪，需要懺悔。這個新缽應當在僧團中捨棄，犯波逸提罪應當懺悔。如果不捨棄而懺悔，則犯越毗尼罪。波逸提，如上文所說。

如果比丘的缽缺少五個綴補，爲了更好而重新求取新的缽，犯尼薩耆波逸提罪。這位比丘應當請求持戒精嚴、懂得羯磨法的人，乃至五法成就的僧團，來羯磨指定一位行缽人。哪五種成就？不愛（不徇私情）、不瞋（不懷惡意）、不怖（不畏強權）、不癡（不愚昧無知）、知道該給與不該給與，這稱為五種成就。羯磨人應當這樣宣告：『大德僧眾請聽！某甲比丘具備五種成就，如果僧團認為時機已到，僧團就委派某甲比丘擔任行缽人，如是稟告。』『大德僧眾請聽！某甲比丘具備五種成就，僧團現在委派某甲比丘擔任行缽人。諸位大德如果認可某甲比丘擔任行缽人，就保持沉默；如果不認可，就請發言。』『僧團已經認可委派某甲比丘擔任行缽人完畢，僧團因為沉默而認可，此事就這樣決定。』羯磨完畢后，應當在僧團中宣告：『大德僧眾所受持的缽，全部拿來。』如果不宣告，則犯越毗尼罪。各位比丘應當各自拿著自己所受持的缽前來，如果有比丘捨棄先前所受持的缽，而拿來一個較差的缽，則犯越毗尼罪。羯磨人應當告訴這位比丘捨棄這個缽。偏袒右肩，右膝著地說道：『我某甲比丘的缽缺少五個綴補，爲了更好，重新求取新缽，我現在在僧團中捨棄。』律

【English Translation】 English version

'Patra' (缽, bowl), as described above.

'New one' refers to a newly made bowl.

'Seeking another' means obtaining it through begging or soliciting donations.

'For the sake of better' means disliking the bowl because it is too big, too small, too heavy, too light, or too rough. Thinking, 'I have a donor, with clay and the ability to make a good bowl.' This Bhikshu (比丘, monk) should take this new bowl, relinquish it in the Sangha (僧伽, monastic community), and the Sangha should select a lesser bowl to give to this Bhikshu, and should instruct him thus: 'Elder, accept this bowl, until it breaks.' He must not deliberately break it, otherwise he commits a 'Payattika' (波逸提, expiable offense), and must repent. This new bowl should be relinquished in the Sangha, and the 'Payattika' offense should be repented. If he repents without relinquishing it, he commits a 'Veyyākaraṇa' (越比尼, transgression of monastic rules) offense. 'Payattika', as described above.

If a Bhikshu's bowl is missing five patches, and he seeks a new one for the sake of better, he commits a 'Nissaggiya Payattika' (尼薩耆波逸提, expiable offense involving forfeiture). This Bhikshu should request someone who upholds the precepts and knows the 'Kamma' (羯磨, formal act of the Sangha), or even a Sangha accomplished in the five qualities, to perform a 'Kamma' to appoint a bowl distributor. What are the five accomplishments? Not loving (not being partial), not hating (not bearing malice), not fearing (not fearing power), not being deluded (not being ignorant), and knowing what should be given and what should not be given, these are called the five accomplishments. The 'Kamma' performer should announce thus: 'Venerable Sangha, please listen! Bhikshu 'so-and-so' is accomplished in the five qualities. If the Sangha deems it the right time, the Sangha will appoint Bhikshu 'so-and-so' as the bowl distributor, thus informing.' 'Venerable Sangha, please listen! Bhikshu 'so-and-so' is accomplished in the five qualities. The Sangha now appoints Bhikshu 'so-and-so' as the bowl distributor. Those who approve of Bhikshu 'so-and-so' being the bowl distributor, remain silent; those who do not approve, please speak.' 'The Sangha has approved the appointment of Bhikshu 'so-and-so' as the bowl distributor, the Sangha approves by remaining silent, this matter is thus decided.' After the 'Kamma' is completed, it should be announced in the Sangha: 'All the bowls held by the Venerable Sangha, bring them all here.' If it is not announced, a 'Veyyākaraṇa' offense is committed. The Bhikshus should each bring their own bowls, and if a Bhikshu relinquishes the bowl he previously held, and brings a lesser bowl, he commits a 'Veyyākaraṇa' offense. The 'Kamma' performer should tell this Bhikshu to relinquish this bowl. Baring his right shoulder, kneeling on his right knee, he says: 'My bowl, Bhikshu 'so-and-so', is missing five patches, and for the sake of better, I seek a new bowl, I now relinquish it in the Sangha.' The Vinaya (律, monastic code).

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師應問：「汝受用未？」若言：「受用。」應語言：「此中用不凈缽，得無量越比尼罪。應懺悔。」應言：「長老！我某甲缽減五綴，更乞新缽，已僧中舍。此中犯波夜提。受用不凈缽，犯無量越比尼罪，一切悔過。」問：「汝見罪不？」答言：「見。」「謹慎莫復犯。」答言：「頂戴持。」行缽人應持此缽與僧上座，上座若取，應持上座缽與第二上座，如是次第，乃至無歲比丘。若都無人取者，應還本主。若是缽大貴者，應賣取十缽直，九缽直入僧凈廚，一缽還本主。應語言：「汝持此缽，乃至破是持綴缽。」比丘入聚落，乞食食已，應解綴。若灰若土凈洗，洗時不得持堅物刺孔中令破，當以鳥翮刺中。洗缽時，不得以沙灰洗令脫色，當用無沙巨摩根汁、葉汁、花汁、果汁洗。洗時不得臨坑岸上危險處，不得熟果樹下、若石上、磚上，當平地洗缽。若地泥污、若糞掃、若無坐處，當僂身去地一磔手。洗已曬令燥，還持繩綴。綴已，舉著一處。不得著臨坑岸上危險處，熟鞞醯勒果樹下、椰子樹下、石上、磚上、行來處、開戶處。若著缽囊中、若安置壁上龕中，以物遮口。若有事匆匆不得好洗者，當以根汁葉汁等涂拭，事訖當洗。明日洗已，持入聚落乞食，設綴缽難用一日乃了，要當洗凈。若故打破，得波夜提罪。若和

上、阿阇梨知識作是念：「此賢善比丘，以洗缽故，妨坐禪受經誦經。若打破、若藏去，不見已更乞無罪。」無缽乞得一缽應受持，若乞得兩缽，一缽應受持，一缽應入眾僧凈廚；如是乃至得十缽，一缽自受持，九缽應入眾僧凈廚。若比丘無缽，求缽得一缽直者，是名有缽。若乞得兩缽直，一缽直入眾僧凈廚，如是乃至十缽直，九缽直應入眾僧凈廚，是故說。

佛住舍衛城祇洹精舍，廣說如上。世尊以五事利益故，五日一歷諸比丘房，見難陀、優波難陀住處，滿瓶酥、油、蜜、石蜜，流出根藥、莖藥、葉藥、花葯、果藥。佛知而故問：「諸比丘！此誰住處，有此滿瓶酥、油、蜜等，處處溢流如是？」諸比丘答言：「世尊！此是難陀、優波難陀住處。」爾時世尊言：「待來當問。」

複次佛住毗舍離大林重閣精舍，廣說如上。世尊到時著衣持缽，共眾多比丘，入毗舍離大城，見優波難陀持滿缽蜜出城。見已知而故問：「此缽中何等？」答言：「世尊！是蜜。」復問：「欲作何等？」答言：「難陀病須。」佛言：「太多。」答言：「竟日須服。」佛言：「云何畜藥竟日服耶？從今日不得畜藥竟日服。」

複次佛住迦維羅衛尼拘律樹釋氏精舍。世尊以五事利益故，五日一行諸比丘房。何等五？一者我聲聞

【現代漢語翻譯】 現代漢語譯本： 阿阇梨（Achariya，導師）和僧團執事這樣想：『這位賢善的比丘，因為洗缽的緣故，妨礙了坐禪、聽經和誦經。如果把他的缽打破或者藏起來，讓他找不到，再去乞缽，這沒有罪過。』如果（他）沒有缽，乞討得到一個缽，就應該接受並持有；如果乞討得到兩個缽，應該持有一個缽，另一個缽應該放入僧眾的凈廚（存放食物的地方）；像這樣乃至得到十個缽，自己持有一個缽，其餘九個缽應該放入僧眾的凈廚。如果比丘沒有缽，尋求缽，得到價值一個缽的財物，這就可以稱為有缽。如果乞討得到價值兩個缽的財物，價值一個缽的財物放入僧眾的凈廚，像這樣乃至得到價值十個缽的財物，價值九個缽的財物應該放入僧眾的凈廚，所以這樣說。 佛陀住在舍衛城（Sāvatthi）的祇洹精舍（Jetavana），（以下）廣泛地講述如上所說的情況。世尊因為五種利益的緣故，每五天巡視一次各個比丘的住所，看見難陀（Nanda）和優波難陀（Upananda）的住處，滿是瓶子的酥油、食用油、蜂蜜、石蜜（冰糖），還流出根藥、莖藥、葉藥、花葯、果藥。佛陀明知此事，卻故意問道：『諸位比丘！這是誰的住處，有這麼多滿瓶的酥油、食用油、蜂蜜等，到處都溢流出來？』諸比丘回答說：『世尊！這是難陀和優波難陀的住處。』當時世尊說：『等他們來的時候再問。』 再次，佛陀住在毗舍離（Vesālī）大林重閣精舍，（以下）廣泛地講述如上所說的情況。世尊到時間就穿好衣服，拿著缽，與眾多比丘一起進入毗舍離大城，看見優波難陀拿著裝滿蜂蜜的缽出城。佛陀看見后明知故問：『這缽里是什麼？』（優波難陀）回答說：『世尊！是蜂蜜。』佛陀又問：『想做什麼？』（優波難陀）回答說：『難陀生病需要（蜂蜜）。』佛陀說：『太多了。』（優波難陀）回答說：『需要整天服用。』佛陀說：『怎麼能儲存藥物整天服用呢？從今天起，不允許儲存藥物整天服用。』 再次，佛陀住在迦維羅衛（ Kapilavatthu）尼拘律樹（Nigrodha）釋氏精舍。世尊因為五種利益的緣故，每五天巡視一次各個比丘的住所。哪五種利益？第一，我的聲聞（弟子）

【English Translation】 English version: The Achariya (Achariya, teacher) and the monastic officers thought: 'This virtuous Bhikkhu, because of washing his bowl, is hindering meditation, listening to the scriptures, and reciting the scriptures. If we break his bowl or hide it so he can't find it, and then he begs for a bowl, there is no fault in that.' If (he) has no bowl and begs for one, he should accept and keep it; if he begs for two bowls, he should keep one bowl, and the other bowl should be placed in the Sangha's (community) clean kitchen (a place for storing food); like this, even if he gets ten bowls, he should keep one bowl for himself, and the other nine bowls should be placed in the Sangha's clean kitchen. If a Bhikkhu has no bowl, seeks a bowl, and gets property worth one bowl, this can be called having a bowl. If he begs for property worth two bowls, the property worth one bowl should be placed in the Sangha's clean kitchen, like this, even if he gets property worth ten bowls, the property worth nine bowls should be placed in the Sangha's clean kitchen, therefore it is said. The Buddha was staying at the Jetavana (Jetavana) monastery in Sāvatthi (Sāvatthi), (the following) extensively narrates the circumstances as mentioned above. The World Honored One, for the sake of five benefits, would inspect the residences of the Bhikkhus every five days, and saw that the residences of Nanda (Nanda) and Upananda (Upananda) were full of jars of ghee, oil, honey, and rock candy (crystal sugar), and also overflowing with root medicine, stem medicine, leaf medicine, flower medicine, and fruit medicine. The Buddha knew this, but deliberately asked: 'Bhikkhus! Whose residence is this, with so many jars of ghee, oil, honey, etc., overflowing everywhere like this?' The Bhikkhus replied: 'World Honored One! This is the residence of Nanda and Upananda.' At that time, the World Honored One said: 'Wait until they come and then ask them.' Again, the Buddha was staying at the Great Forest Double-Gated Monastery in Vesālī (Vesālī), (the following) extensively narrates the circumstances as mentioned above. When the time came, the World Honored One put on his robes, carried his bowl, and entered the great city of Vesālī with many Bhikkhus, and saw Upananda carrying a bowl full of honey out of the city. After seeing this, the Buddha knowingly asked: 'What is in this bowl?' (Upananda) replied: 'World Honored One! It is honey.' The Buddha asked again: 'What do you want to do with it?' (Upananda) replied: 'Nanda is sick and needs (honey).' The Buddha said: 'That's too much.' (Upananda) replied: 'He needs to take it all day.' The Buddha said: 'How can you store medicine to take all day? From today onwards, it is not allowed to store medicine to take all day.' Again, the Buddha was staying at the Nigrodha (Nigrodha) Banyan Tree Monastery of the Shakyas in Kapilavatthu (Kapilavatthu). The World Honored One, for the sake of five benefits, would inspect the residences of the Bhikkhus every five days. What are the five benefits? First, my Shravakas (disciples)

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弟子不著有為事不？二者不著世俗戲論不？三者不著睡眠妨行道不？四者為看病比丘不？五者為年少比丘新出家，見如來威儀，起歡喜心。是為五事。如來五日觀歷諸房，見一病比丘顏色痿黃羸瘦。佛知而故問：「比丘！汝調和不？」答言：「世尊！我病苦，不調和。」佛言：「比丘！汝不能索隨病食及隨病藥治耶？」答言：「世尊制戒畜藥，時服不得久停，是故我苦。」佛告諸比丘：「從今日聽病比丘停藥一日。」爾時佛問難陀：「汝舍衛時多畜酥、油、蜜、石蜜耶？」答言：「實爾。世尊！」佛言：「汝云何多欲無厭？」種種呵責已，自今已后不聽多畜。

複次佛住波羅奈仙人鹿野苑，廣說如上。時有六十病比丘，有一醫師出家為道，療治諸病比丘。是醫比丘來問訊世尊，頭面禮足，卻住一面。佛知而故問：「醫師比丘！諸病比丘調和不？」答言：「世尊！諸病比丘安隱，但我疲苦。」佛言：「何故疲苦？」答言：「世尊！波羅奈城去此半由旬，為求所須，日日往返，以是疲苦。又世尊！聽病比丘停藥一日，病疾已過。」佛問醫師：「比丘！欲使畜藥幾日得安隱耶？」答言：「世尊！藥勢相接七日可知。」佛言：「從今日聽先一日，更與六日七日畜。」

佛告諸比丘：「依止波羅奈住者盡集，以十利

【現代漢語翻譯】 現代漢語譯本 弟子不執著于有為之事嗎？第二，不執著於世俗的戲論嗎？第三，不執著于睡眠而妨礙修行嗎？第四，是爲了照顧生病的比丘嗎？第五，是爲了年少的、新出家的比丘，見到如來的威儀，生起歡喜心。這就是五件事。如來每隔五天巡視各個僧房，見到一位生病的比丘，臉色萎黃，身體羸弱。佛明明知道，還是故意問道：『比丘！你身體調和嗎？』回答說：『世尊！我病得很痛苦，身體不調和。』佛說：『比丘！你不能去尋找適合你病情的食物和藥物來治療嗎？』回答說：『世尊制定戒律，儲存的藥物只能按時服用，不能長期存放，所以我才這麼痛苦。』佛告訴眾比丘：『從今天起，允許生病的比丘可以存放藥物一天。』當時，佛問難陀：『你在舍衛城的時候，是不是儲存了很多酥、油、蜜、石蜜？』回答說：『確實如此，世尊！』佛說：『你為什麼如此貪得無厭？』佛種種呵責之後，說從今以後不允許儲存過多食物。 再次，佛住在波羅奈仙人鹿野苑，廣泛地宣說如上面的內容。當時有六十位生病的比丘，有一位醫生出家修行，為這些生病的比丘治療。這位醫生比丘前來問候世尊，頭面頂禮佛足，然後站立在一旁。佛明明知道，還是故意問道：『醫生比丘！這些生病的比丘身體調和嗎？』回答說：『世尊！這些生病的比丘很安穩，但我卻很疲憊。』佛說：『為什麼疲憊呢？』回答說：『世尊！波羅奈城距離這裡半由旬（約合四英里），爲了尋找所需的物品，我每天往返，因此感到疲憊。而且，世尊！您允許生病的比丘存放藥物一天，但病癥還沒有過去。』佛問醫生比丘：『你希望允許存放藥物幾天才能安心呢？』回答說：『世尊！藥物的效力需要連續七天才能知道。』佛說：『從今天起，允許先存放一日的藥物，再加上六日，總共可以存放七日。』 佛告訴眾比丘：『凡是依止波羅奈居住的比丘都集合起來，爲了十種利益……』

【English Translation】 English version Is the disciple not attached to purposeful actions? Second, is he not attached to worldly frivolous talks? Third, is he not attached to sleep that hinders the practice of the path? Fourth, is it for the sake of caring for sick Bhikkhus (monks)? Fifth, is it for the sake of young, newly ordained Bhikkhus, who, upon seeing the majestic demeanor of the Tathagata (Buddha), generate joy. These are the five matters. The Tathagata, every five days, would observe the various dwellings, and saw a sick Bhikkhu, whose complexion was withered and yellow, and whose body was weak and emaciated. The Buddha, knowing this, deliberately asked: 'Bhikkhu! Are you well?' He replied: 'Venerable One! I am suffering from illness, and am not well.' The Buddha said: 'Bhikkhu! Are you unable to seek food and medicine suitable for your illness to treat it?' He replied: 'Venerable One, the precepts forbid storing medicine; it must be taken at the appropriate time and cannot be kept for long, therefore I am suffering.' The Buddha told the Bhikkhus: 'From today onwards, sick Bhikkhus are allowed to store medicine for one day.' At that time, the Buddha asked Ananda (one of the ten principal disciples of the Buddha): 'When you were in Shravasti (ancient Indian city), did you store a lot of ghee, oil, honey, and rock candy?' He replied: 'Indeed, Venerable One!' The Buddha said: 'Why are you so greedy and insatiable?' After various rebukes, he said that from now on, it is not allowed to store too much food. Again, the Buddha stayed in the Deer Park at Varanasi (city in India), extensively explaining as above. At that time, there were sixty sick Bhikkhus, and there was a doctor who had renounced the world to practice the path, treating these sick Bhikkhus. This doctor Bhikkhu came to greet the Venerable One, bowed his head to the Buddha's feet, and stood to one side. The Buddha, knowing this, deliberately asked: 'Doctor Bhikkhu! Are these sick Bhikkhus well?' He replied: 'Venerable One! These sick Bhikkhus are at peace, but I am exhausted.' The Buddha said: 'Why are you exhausted?' He replied: 'Venerable One! The city of Varanasi is half a Yojana (ancient Indian unit of distance) away from here, and I travel back and forth every day to find the necessary items, therefore I feel exhausted. Moreover, Venerable One! You allow sick Bhikkhus to store medicine for one day, but the illness has not yet passed.' The Buddha asked the doctor Bhikkhu: 'How many days do you wish to be allowed to store medicine to be at peace?' He replied: 'Venerable One! The effect of the medicine needs to be observed for seven consecutive days.' The Buddha said: 'From today onwards, allow the storage of one day's medicine first, plus six more days, for a total of seven days.' The Buddha told the Bhikkhus: 'All those who dwell relying on Varanasi should gather together, for ten benefits...'

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故為諸比丘制戒，乃至已聞者當重聞。若病比丘所應服藥，酥、油、蜜、石蜜、生酥、脂，如是病比丘聽畜七日服。若過七日殘不捨而服者，尼薩耆波夜提。」

比丘者，如上說。

病應服藥者，酥、油、蜜、石蜜、生酥、脂，如上盜戒中說。

病者，有四百四病，風病有百一、火病有百一、水病有百一、雜病有百一。若風病者，當用油脂治。熱病者，當用酥治。水病者，當用蜜治。雜病者，當盡用上三種藥治。

七日者，數極。齊七日畜者，自受七日服。過七日服者，尼薩耆波夜提。

尼薩耆波夜提者，是藥應眾僧中舍，波夜提悔過。若不捨而悔，得越比尼罪。波夜提者，如上說。

若比丘一日得十種藥，酥、油、蜜、石蜜、生酥、五種脂，一切服不作凈，過七日，一切尼薩耆。若比丘一日得十種藥，半作凈半不作凈。是中作凈者，應法；不作凈者，過七日，尼薩耆。若比丘一日得十種藥，如前長衣戒中廣說。但此中以藥七日為異，乃至不記識作記識想。此不言作然燈油、涂足油、涂身油，不記識不作凈，過七日，尼薩耆。不如法作凈者，若無心意人邊作凈，過七日，尼薩耆。應比丘、比丘尼、式叉摩尼、沙彌、沙彌尼、俗人、畜生邊作凈。

畜藥利畜藥利相污，畜藥

【現代漢語翻譯】 現代漢語譯本： 因此，為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。如果生病的比丘應該服用的藥物，包括酥（ghī，澄清的奶油）、油（oil，植物油或動物油）、蜜（honey，蜂蜜）、石蜜（rock sugar，冰糖）、生酥（fresh butter，新鮮的奶油）、脂（animal fat，動物脂肪），這樣的生病比丘允許儲存七天服用。如果超過七天，剩餘的藥物不捨棄而服用，就犯了尼薩耆波夜提（Nissaggiya Pācittiya，捨墮罪）。 比丘（bhikkhu，出家男眾）的定義，如前所述。 生病應該服用的藥物，包括酥、油、蜜、石蜜、生酥、脂，如前面盜戒中所說。 生病，有四百零四種疾病，風病有一百零一種、火病有一百零一種、水病有一百零一種、雜病有一百零一種。如果是風病，應當用油脂治療。熱病，應當用酥治療。水病，應當用蜜治療。雜病，應當全部用以上三種藥物治療。 七天，是計數的極限。規定七天儲存，是從接受之日起七天內服用。超過七天服用，就犯了尼薩耆波夜提（Nissaggiya Pācittiya，捨墮罪）。 尼薩耆波夜提（Nissaggiya Pācittiya，捨墮罪）的意思是，這些藥物應當在僧團中捨棄，波夜提（Pācittiya，墮罪）是懺悔。如果不捨棄而懺悔，就犯了越比尼罪（dukkaṭa，惡作罪）。波夜提（Pācittiya，墮罪）的定義，如前所述。 如果比丘一天得到十種藥物，酥、油、蜜、石蜜、生酥、五種脂，全部服用而不作凈（kappakāraka，凈施），超過七天，全部構成尼薩耆（Nissaggiya，捨墮）。如果比丘一天得到十種藥物，一半作凈一半不作凈。其中作凈的，如法；不作凈的，超過七天，構成尼薩耆（Nissaggiya，捨墮）。如果比丘一天得到十種藥物，如前面長衣戒中詳細說明。但這裡以藥物七天為期限不同，乃至不記識當作記識想。這裡沒有說作為燃燈油、涂腳油、涂身油，不記識不作凈，超過七天，構成尼薩耆（Nissaggiya，捨墮）。不如法作凈的，如果在沒有心意的人那裡作凈，超過七天，構成尼薩耆（Nissaggiya，捨墮）。應該在比丘（bhikkhu，出家男眾）、比丘尼（bhikkhunī，出家女眾）、式叉摩尼（sikkhamānā，學戒女）、沙彌（sāmaṇera，小沙彌）、沙彌尼（sāmaṇerī，小沙彌尼）、俗人、畜生那裡作凈。 儲存藥物，因為儲存藥物的利益而互相污染，儲存藥物

【English Translation】 English version: Therefore, rules are established for the bhikkhus (monks), and those who have already heard them should hear them again. If a sick bhikkhu (monk) should take medicine, including ghī (clarified butter), oil (vegetable or animal oil), honey, rock sugar, fresh butter, and animal fat, such a sick bhikkhu is allowed to store them for seven days for consumption. If more than seven days pass and the remaining medicine is consumed without being relinquished, it constitutes a Nissaggiya Pācittiya (an offense entailing forfeiture and expiation). The definition of bhikkhu (monk) is as previously stated. The medicines that a sick person should take include ghī, oil, honey, rock sugar, fresh butter, and animal fat, as mentioned in the previous rule regarding theft. Being sick involves four hundred and four illnesses: one hundred and one types of wind-related illnesses, one hundred and one types of fire-related illnesses, one hundred and one types of water-related illnesses, and one hundred and one types of mixed illnesses. If it is a wind-related illness, one should use oils for treatment. For heat-related illnesses, one should use ghī for treatment. For water-related illnesses, one should use honey for treatment. For mixed illnesses, one should use all three types of medicine mentioned above for treatment. Seven days is the limit of counting. The rule of storing for seven days means consuming within seven days from the day of receiving. Consuming after more than seven days constitutes a Nissaggiya Pācittiya (an offense entailing forfeiture and expiation). Nissaggiya Pācittiya (an offense entailing forfeiture and expiation) means that these medicines should be relinquished in the Sangha (monastic community), and Pācittiya (an offense requiring expiation) is repentance. If one repents without relinquishing, one commits a dukkaṭa (wrongdoing) offense. The definition of Pācittiya (an offense requiring expiation) is as previously stated. If a bhikkhu (monk) obtains ten types of medicine in one day—ghī, oil, honey, rock sugar, fresh butter, five types of animal fat—and consumes all of them without making it allowable (kappakāraka, making it permissible), after more than seven days, all constitute Nissaggiya (entailing forfeiture). If a bhikkhu (monk) obtains ten types of medicine in one day, and half is made allowable and half is not. Among them, what is made allowable is lawful; what is not made allowable, after more than seven days, constitutes Nissaggiya (entailing forfeiture). If a bhikkhu (monk) obtains ten types of medicine in one day, as explained in detail in the previous rule regarding long robes. However, here the difference is the seven-day limit for medicine, even to the point of thinking of what is not recognized as recognized. Here, it does not refer to using it as lamp oil, foot oil, or body oil; not recognizing it and not making it allowable, after more than seven days, constitutes Nissaggiya (entailing forfeiture). If making it allowable is not done properly, if it is made allowable by someone without intention, after more than seven days, it constitutes Nissaggiya (entailing forfeiture). It should be made allowable by a bhikkhu (monk), bhikkhunī (nun), sikkhamānā (probationary nun), sāmaṇera (novice monk), sāmaṇerī (novice nun), layperson, or animal. Storing medicine, mutually defiling because of the benefit of storing medicine, storing medicine

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利不畜藥利相污，不畜藥利畜藥利不相污，不畜藥利不畜藥利不相污，俗人藥利污比丘藥利，比丘藥利污俗人藥利，俗人藥利污俗人藥利，比丘藥利污比丘藥利，客比丘利污舊比丘利，舊比丘利污客比丘利，客比丘利污客比丘利，舊比丘利污舊比丘利，僧利污比丘利，比丘利污僧利，僧利污僧利，比丘利污比丘利。有食間非受間，有受間非食間，有食間有受間，有非食間非受間。石蜜瓶、然燈、酪坑脂。畜藥利畜藥利相污者，若比丘食前得石蜜雜食，殘不作凈食，后更得石蜜復不作凈而取畜者，是名畜藥利畜藥利相污。畜藥利不畜藥利相污者，是比丘食前得石蜜雜食啖，不作凈食，后更得石蜜作凈而受畜，是名畜藥利不畜藥利相污。不畜藥利畜藥利不相污者，若比丘食前得石蜜，不雜食作凈食，后更得余石蜜不作凈而受，是名不畜藥利畜藥利不相污。不畜藥利不畜藥利不相污者，若比丘食前得石蜜，不雜食即作凈食，后更得石蜜作凈而受，是名不畜藥利不畜藥利不相污。云何俗人利污比丘利？時有優婆塞，來禮比丘足。比丘有第七日石蜜，語優婆塞言：「汝欲飲石蜜漿不？」答言：「欲飲。」時優婆塞即持此石蜜去，禮余比丘足，即語余比丘言：「尊者！欲飲石蜜漿不？」答言：「欲飲。」是比丘即日得石蜜，不作凈

【現代漢語翻譯】 現代漢語譯本：

利用藥物牟利會互相玷污，不利用藥物牟利和利用藥物牟利會互相玷污，不利用藥物牟利和不利用藥物牟利會互相玷污，在家居士的藥物利益會玷污比丘（bhiksu，佛教出家男眾）的藥物利益，比丘的藥物利益會玷污在家居士的藥物利益，在家居士的藥物利益會玷污在家居士的藥物利益，比丘的藥物利益會玷污比丘的藥物利益，客居比丘的利益會玷污舊住比丘的利益，舊住比丘的利益會玷污客居比丘的利益，客居比丘的利益會玷污客居比丘的利益，舊住比丘的利益會玷污舊住比丘的利益，僧團的利益會玷污比丘的利益，比丘的利益會玷污僧團的利益，僧團的利益會玷污僧團的利益，比丘的利益會玷污比丘的利益。有食物間隔而非接受間隔，有接受間隔而非食物間隔，有食物間隔也有接受間隔，有非食物間隔也非接受間隔。例如：石蜜瓶、點燃的燈、酪坑脂。

利用藥物牟利和利用藥物牟利互相玷污的情況是：如果比丘在飯前得到摻雜食物的石蜜（sikram，一種糖），吃剩下的沒有做凈食處理，之後又得到石蜜，仍然不做凈食處理而接受儲存，這叫做利用藥物牟利和利用藥物牟利互相玷污。

利用藥物牟利和不利用藥物牟利互相玷污的情況是：這位比丘在飯前得到摻雜食物的石蜜並食用，沒有做凈食處理，之後又得到石蜜，做了凈食處理而接受儲存，這叫做利用藥物牟利和不利用藥物牟利互相玷污。

不利用藥物牟利和利用藥物牟利互相玷污的情況是：如果比丘在飯前得到石蜜，沒有摻雜食物，做了凈食處理，之後又得到其他石蜜，沒有做凈食處理而接受，這叫做不利用藥物牟利和利用藥物牟利互相玷污。

不利用藥物牟利和不利用藥物牟利互相不玷污的情況是：如果比丘在飯前得到石蜜，沒有摻雜食物，立即做了凈食處理，之後又得到石蜜，做了凈食處理而接受，這叫做不利用藥物牟利和不利用藥物牟利互相不玷污。

什麼是在家居士的利益玷污比丘的利益呢？當時有一位優婆塞（upasaka，在家男居士），來禮拜比丘的腳。比丘有第七日的石蜜，對比丘說：『您想喝石蜜漿嗎？』回答說：『想喝。』當時這位優婆塞就拿著這些石蜜離開，去禮拜其他比丘的腳，就對其他比丘說：『尊者！想喝石蜜漿嗎？』回答說：『想喝。』這位比丘當天得到石蜜，沒有做凈食

【English Translation】 English version:

Gaining profit from medicine defiles gaining profit from medicine; not gaining profit from medicine and gaining profit from medicine defile each other; not gaining profit from medicine and not gaining profit from medicine defile each other; a layman's (householder's) profit from medicine defiles a bhiksu's (Buddhist monk's) profit from medicine; a bhiksu's profit from medicine defiles a layman's profit from medicine; a layman's profit from medicine defiles a layman's profit from medicine; a bhiksu's profit from medicine defiles a bhiksu's profit from medicine; a visiting bhiksu's profit defiles a resident bhiksu's profit; a resident bhiksu's profit defiles a visiting bhiksu's profit; a visiting bhiksu's profit defiles a visiting bhiksu's profit; a resident bhiksu's profit defiles a resident bhiksu's profit; the Sangha's (monastic community's) profit defiles a bhiksu's profit; a bhiksu's profit defiles the Sangha's profit; the Sangha's profit defiles the Sangha's profit; a bhiksu's profit defiles a bhiksu's profit. There is a food interval but not an acceptance interval; there is an acceptance interval but not a food interval; there is a food interval and also an acceptance interval; there is neither a food interval nor an acceptance interval. Examples: a jar of rock candy, a lit lamp, a pit of ghee.

Gaining profit from medicine and gaining profit from medicine defile each other: If a bhiksu obtains sikram (rock candy) mixed with food before a meal, and the leftovers are not treated as purified food, and later obtains more rock candy but again does not purify it and stores it, this is called gaining profit from medicine and gaining profit from medicine defiling each other.

Gaining profit from medicine and not gaining profit from medicine defile each other: This bhiksu obtains rock candy mixed with food before a meal and eats it, not purifying the food, and later obtains more rock candy, purifies it, and stores it, this is called gaining profit from medicine and not gaining profit from medicine defiling each other.

Not gaining profit from medicine and gaining profit from medicine defile each other: If a bhiksu obtains rock candy before a meal, not mixed with food, and purifies the food, and later obtains other rock candy but does not purify it and accepts it, this is called not gaining profit from medicine and gaining profit from medicine defiling each other.

Not gaining profit from medicine and not gaining profit from medicine do not defile each other: If a bhiksu obtains rock candy before a meal, not mixed with food, and immediately purifies the food, and later obtains more rock candy and purifies it and accepts it, this is called not gaining profit from medicine and not gaining profit from medicine not defiling each other.

How does a layman's profit defile a bhiksu's profit? At one time, there was an upasaka (male lay devotee) who came to bow at the feet of a bhiksu. The bhiksu had seventh-day rock candy and said to the upasaka, 'Do you want to drink rock candy juice?' He replied, 'I want to drink.' At that time, this upasaka took this rock candy and left, bowed at the feet of another bhiksu, and said to the other bhiksu, 'Venerable one! Do you want to drink rock candy juice?' He replied, 'I want to drink.' This bhiksu obtained rock candy that day, without purifying the food.

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而取，是名俗人利污比丘利。云何比丘利污俗人利？有一優婆塞，持石蜜來過，禮比丘足。比丘有第七日石蜜，語優婆塞言：「欲飲石蜜漿不？」答言：「欲飲。」即取合瓶中而去。更有優婆塞，持石蜜來，于道中相逢，先優婆塞問后優婆塞言：「汝欲那去？」答言：「我欲持此石蜜與某甲比丘。」即語言：「汝可過持此石蜜去，亦與某甲比丘。」即受持去，是名比丘利污俗人利。云何俗人利污俗人利？正以二俱為異。云何比丘利污比丘利？比丘有第七日石蜜，語比丘言：「欲飲石蜜漿不？」答言：「欲飲。」是比丘即日得石蜜，不作凈而受，是名比丘利污比丘利。云何客比丘利污舊比丘利？客比丘有第七日石蜜，語舊比丘言：「汝欲飲石蜜漿不？」答言：「欲飲。」舊比丘即日得石蜜，不作凈而受，是名客比丘利污舊比丘利。云何舊比丘利污客比丘利？有客比丘來，舊比丘有第七日石蜜，語客比丘言：「欲飲石蜜漿不？」答言：「欲飲。」此客比丘即日受石蜜，不作凈而取，是名舊比丘利污客比丘利。云何客比丘利污客比丘利？有二客比丘眾來，一眾中有第七日石蜜，客比丘語第二眾比丘言：「欲飲石蜜漿不？」答言：「欲飲。」此一眾客比丘即日得石蜜，不作凈而受，是名客比丘利污客比丘利。云何舊比丘利污舊

【現代漢語翻譯】 現代漢語譯本 什麼是俗人（在家信徒）的利益玷污比丘（出家僧人）的利益？有一個在家男信徒（優婆塞，Upasaka），帶著石蜜（一種糖）前來，禮拜比丘的腳。比丘有七日內可以食用的石蜜，對比丘說：『你想喝石蜜漿嗎？』回答說：『想喝。』就從共同的瓶子里取走。這叫做俗人的利益玷污比丘的利益。 什麼是比丘的利益玷污俗人的利益？有一個在家男信徒，帶著石蜜前來，在路上相遇，先前的在家男信徒問後來的在家男信徒說：『你想去哪裡？』回答說：『我想拿著這石蜜給某甲比丘。』就說：『你可以拿著這石蜜去，也給某甲比丘。』就接受拿著去了，這叫做比丘的利益玷污俗人的利益。 什麼是俗人的利益玷污俗人的利益？正是因為二者都是不同的。 什麼是比丘的利益玷污比丘的利益？比丘有七日內可以食用的石蜜，對比丘說：『你想喝石蜜漿嗎？』回答說：『想喝。』這個比丘當天得到石蜜，沒有作凈（指通過一定儀式使之成為可食用之物）就接受了，這叫做比丘的利益玷污比丘的利益。 什麼是客比丘（新來的比丘）的利益玷污舊比丘（原住的比丘）的利益？客比丘有七日內可以食用的石蜜，對舊比丘說：『你想喝石蜜漿嗎？』回答說：『想喝。』舊比丘當天得到石蜜，沒有作凈就接受了，這叫做客比丘的利益玷污舊比丘的利益。 什麼是舊比丘的利益玷污客比丘的利益？有客比丘來，舊比丘有七日內可以食用的石蜜，對客比丘說：『你想喝石蜜漿嗎？』回答說：『想喝。』這個客比丘當天接受石蜜，沒有作凈就取用了，這叫做舊比丘的利益玷污客比丘的利益。 什麼是客比丘的利益玷污客比丘的利益？有兩群客比丘來，一群中有七日內可以食用的石蜜，客比丘對第二群比丘說：『你想喝石蜜漿嗎？』回答說：『想喝。』這一群客比丘當天得到石蜜，沒有作凈就接受了，這叫做客比丘的利益玷污客比丘的利益。 什麼是舊比丘的利益玷污舊

【English Translation】 English version What is the laity's (householder's) benefit defiling the Bhikkhu's (monk's) benefit? There was a Upasaka (lay male devotee), bringing rock candy, prostrating at the feet of the Bhikkhu. The Bhikkhu had rock candy that could be consumed within seven days, and said to the Upasaka: 'Do you want to drink rock candy juice?' He replied: 'I want to drink.' Then he took it from the shared bottle and left. This is called the laity's benefit defiling the Bhikkhu's benefit. What is the Bhikkhu's benefit defiling the laity's benefit? There was a Upasaka, bringing rock candy, meeting on the road. The former Upasaka asked the latter Upasaka: 'Where do you want to go?' He replied: 'I want to take this rock candy to Bhikkhu so-and-so.' Then he said: 'You can take this rock candy and give it to Bhikkhu so-and-so as well.' Then he accepted it and left. This is called the Bhikkhu's benefit defiling the laity's benefit. What is the laity's benefit defiling the laity's benefit? It is precisely because the two are different. What is the Bhikkhu's benefit defiling the Bhikkhu's benefit? The Bhikkhu had rock candy that could be consumed within seven days, and said to the Bhikkhu: 'Do you want to drink rock candy juice?' He replied: 'I want to drink.' This Bhikkhu obtained rock candy on the same day, and accepted it without making it pure (referring to making it permissible through a certain ritual). This is called the Bhikkhu's benefit defiling the Bhikkhu's benefit. What is the guest Bhikkhu's (newly arrived Bhikkhu) benefit defiling the old Bhikkhu's (resident Bhikkhu) benefit? The guest Bhikkhu had rock candy that could be consumed within seven days, and said to the old Bhikkhu: 'Do you want to drink rock candy juice?' He replied: 'I want to drink.' The old Bhikkhu obtained rock candy on the same day, and accepted it without making it pure. This is called the guest Bhikkhu's benefit defiling the old Bhikkhu's benefit. What is the old Bhikkhu's benefit defiling the guest Bhikkhu's benefit? A guest Bhikkhu came, and the old Bhikkhu had rock candy that could be consumed within seven days, and said to the guest Bhikkhu: 'Do you want to drink rock candy juice?' He replied: 'I want to drink.' This guest Bhikkhu accepted the rock candy on the same day, and took it without making it pure. This is called the old Bhikkhu's benefit defiling the guest Bhikkhu's benefit. What is the guest Bhikkhu's benefit defiling the guest Bhikkhu's benefit? Two groups of guest Bhikkhus came, and one group had rock candy that could be consumed within seven days. The guest Bhikkhu said to the second group of Bhikkhus: 'Do you want to drink rock candy juice?' They replied: 'I want to drink.' This group of guest Bhikkhus obtained rock candy on the same day, and accepted it without making it pure. This is called the guest Bhikkhu's benefit defiling the guest Bhikkhu's benefit. What is the old Bhikkhu's benefit defiling the old

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比丘利？舊比丘有第七日石蜜，語一舊比丘言：「欲飲石蜜漿不？」答言：「欲飲。」此舊比丘即日受石蜜，不作凈而受，是名舊比丘利污舊比丘利。云何僧利污比丘利，僧有第七日石蜜，分作分，是比丘即日得石蜜，不作凈而受，是名僧利污比丘利。云何比丘利污僧利？比丘有第七日石蜜，即持施僧，僧即日得石蜜，不作凈而取，是名比丘利污僧利。云何僧利污僧利？僧有第七日石蜜，持與彼僧，彼僧即日得石蜜，不作凈而受者，是名僧利污僧利。云何比丘利污比丘利？比丘有第七日石蜜，語比丘言：「汝欲飲石蜜漿不？」答言：「須是。」比丘即日得石蜜，不作凈而受者，是名比丘利污比丘利。云何有食間非受間？若比丘七日啖石蜜，而並受八日復食者，以不作間得越毗尼罪，當作一日間，是名食間非受間。云何受間非食間？若比丘受石蜜，七日不食，八日更受石蜜，無間受，得越毗尼罪。當作一日間，是名受間非食間。云何受間食間？若比丘七日受石蜜食已，八日更受更食，得二越比尼罪。云何非受間非食間？若比丘多誦經胸痛吐血，藥師言：「此病當長服石蜜。」食前得食石蜜，食后水凈已得食，是名非受間非食間。

云何石蜜瓶如武羅國？欲受具足人，在戒場上受具足已，佈施僧石蜜各一瓶。諸比丘

【現代漢語翻譯】 現代漢語譯本： 比丘利（Bhikku，指出家人獲得的利益）？一個年長的比丘有七日內可以食用的石蜜（一種糖），問另一個年長的比丘說：『你想喝石蜜漿嗎？』回答說：『想喝。』這個年長的比丘當天就接受了石蜜，沒有經過如法處理就接受了，這叫做舊比丘的利益玷污了舊比丘的利益。什麼是僧利（Sangha，指僧團獲得的利益）玷污比丘利？僧團有七日內可以食用的石蜜，分作一份份，這個比丘當天得到石蜜，沒有經過如法處理就接受了，這叫做僧團的利益玷污了比丘的利益。什麼是比丘利玷污僧利？比丘有七日內可以食用的石蜜，就拿來佈施給僧團，僧團當天得到石蜜，沒有經過如法處理就拿取了，這叫做比丘的利益玷污了僧團的利益。什麼是僧利玷污僧利？僧團有七日內可以食用的石蜜，拿給另一個僧團，那個僧團當天得到石蜜，沒有經過如法處理就接受了，這叫做僧團的利益玷污了僧團的利益。什麼是比丘利玷污比丘利？比丘有七日內可以食用的石蜜，問另一個比丘說：『你想喝石蜜漿嗎？』回答說：『需要。』這個比丘當天得到石蜜，沒有經過如法處理就接受了，這叫做比丘的利益玷污了比丘的利益。什麼是有食用間隔而非接受間隔？如果比丘七日內食用石蜜，並且接受了第八日要食用的石蜜，因為沒有間隔而觸犯了越毗尼罪（Dukkata，一種輕罪），應當間隔一日，這叫做食用間隔而非接受間隔。什麼是接受間隔而非食用間隔？如果比丘接受了石蜜，七日內沒有食用，第八日又接受石蜜，沒有間隔地接受，觸犯了越毗尼罪。應當間隔一日，這叫做接受間隔而非食用間隔。什麼是接受間隔和食用間隔？如果比丘七日內接受並食用了石蜜，第八日又接受又食用，觸犯了兩次越毗尼罪。什麼是非接受間隔和非食用間隔？如果比丘因為誦經過多而胸痛吐血，醫生說：『這個病應當長期服用石蜜。』飯前可以食用石蜜，飯後用水漱口乾凈后也可以食用，這叫做非接受間隔和非食用間隔。

什麼是石蜜瓶如同武羅國（一個國家的名字）？想要接受具足戒（Upasampada，佛教中的高級戒律）的人，在戒場上受完具足戒后，佈施給僧團每人一瓶石蜜。各位比丘……

【English Translation】 English version: What is Bhikkuli (Bhikku, referring to the benefits received by a monk)? An old Bhikku has rock candy (a type of sugar) that can be consumed within seven days, and asks another old Bhikku, 'Do you want to drink rock candy juice?' The other replies, 'I want to drink.' This old Bhikku receives the rock candy on the same day, without making it allowable, and this is called an old Bhikku's benefit defiling an old Bhikku's benefit. What is Sangha's benefit (Sangha, referring to the benefits received by the monastic community) defiling a Bhikku's benefit? The Sangha has rock candy that can be consumed within seven days, and it is divided into portions. This Bhikku receives the rock candy on the same day, without making it allowable, and this is called the Sangha's benefit defiling a Bhikku's benefit. What is a Bhikku's benefit defiling the Sangha's benefit? A Bhikku has rock candy that can be consumed within seven days, and offers it to the Sangha. The Sangha receives the rock candy on the same day, without making it allowable, and this is called a Bhikku's benefit defiling the Sangha's benefit. What is the Sangha's benefit defiling the Sangha's benefit? The Sangha has rock candy that can be consumed within seven days, and gives it to another Sangha. That Sangha receives the rock candy on the same day, without making it allowable, and this is called the Sangha's benefit defiling the Sangha's benefit. What is a Bhikku's benefit defiling a Bhikku's benefit? A Bhikku has rock candy that can be consumed within seven days, and asks another Bhikku, 'Do you want to drink rock candy juice?' The other replies, 'I need it.' This Bhikku receives the rock candy on the same day, without making it allowable, and this is called a Bhikku's benefit defiling a Bhikku's benefit. What is a consumption interval but not a receiving interval? If a Bhikku consumes rock candy for seven days and also receives rock candy to be consumed on the eighth day, he commits a Dukkata (Dukkata, a minor offense) because there is no interval. There should be a one-day interval, and this is called a consumption interval but not a receiving interval. What is a receiving interval but not a consumption interval? If a Bhikku receives rock candy and does not consume it for seven days, and receives rock candy again on the eighth day, receiving it without an interval, he commits a Dukkata. There should be a one-day interval, and this is called a receiving interval but not a consumption interval. What is a receiving interval and a consumption interval? If a Bhikku receives and consumes rock candy for seven days, and receives and consumes it again on the eighth day, he commits two Dukkata offenses. What is neither a receiving interval nor a consumption interval? If a Bhikku recites scriptures too much and has chest pain and vomits blood, the doctor says, 'This illness should be treated with long-term consumption of rock candy.' He can consume rock candy before meals, and he can consume it after meals after rinsing his mouth with water, and this is called neither a receiving interval nor a consumption interval.

What is a rock candy bottle like the country of Wu Luo (a country's name)? Someone who wants to receive full ordination (Upasampada, the higher ordination in Buddhism), after receiving full ordination in the ordination hall, donates a bottle of rock candy to each member of the Sangha. All the Bhikkus...

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信心喜作功德，即持石蜜瓶施僧上座。上座有信心言：「僧者是良福田。」即復施僧。諸比丘有第七日石蜜，即取此石蜜，是名相污。若比丘食上，大得甘蔗，食殘笮作漿得夜分受。若飲不盡，得煎作石蜜七日受。石蜜不盡，燒作灰終身受。若有事不得壓，即中前應以水作凈，當作是言：「此中有凈物生，我當受。」若食上多得果，食不盡，得笮作漿夜分受。若有事不得笮，即時應當作是言：「此中凈物生，我當受。」若時過不應作。然燈者，若篤信女人施眾僧食，並作餅盛然燈施僧，僧不應合明受，當使凈人取。若無凈人者，當語使放地，滅燈已然後受。若女人信心故不欲滅，慇勤故得受。受已持刀去膩，然後得食，是名然燈。酪瓶者，食時得多酪，食不盡，得即煎作生酥七日受。若生酥長，得煎作熟酥七日受。若比丘乞食時多得酥，若是少知識比丘，即以細緻㲲凈漉取酥，得七日受。若有事緣不得中前作，當作是言：「此中凈物生，我當作七日藥受。」若誤忘不受，不作凈時過，是名不凈。若乞食時得多油，如上酥中說。若食上得多胡麻，食殘不盡得，即笮作油七日受。若事緣不得作，如上酥中說，是名酪瓶。脂者，僧中行魚脂、熊脂、羆脂、豬脂、失修摩羅脂，少知識比丘得持細緻㲲漉取，得七日受。若事緣不

【現代漢語翻譯】 現代漢語譯本： 信心滿滿地樂於行善，於是拿著石蜜瓶供養僧團中的上座（長老）。上座有信心說：『僧團是最好的福田。』於是又供養僧團。各位比丘有第七天才能食用的石蜜，就拿來這石蜜，這叫做相互污染。如果比丘在用餐時，得到很多甘蔗，吃剩下的可以榨成漿，可以在晚上接受。如果喝不完，可以煎成石蜜，七天內可以食用。石蜜吃不完，燒成灰，可以終身使用。如果有事不能榨汁，就在中午之前用水洗凈，應當這樣說：『這裡面有乾淨的東西產生，我應當接受。』如果在用餐時得到很多水果，吃不完，可以榨成果汁，晚上可以接受。如果有事不能榨汁，就應當立刻這樣說：『這裡面有乾淨的東西產生，我應當接受。』如果時間過了，就不應當這樣做了。關於點燈，如果有虔誠的婦女供養僧團食物，並且製作餅，盛放點燃的燈供養僧團，僧人不應當連燈一起接受，應當讓凈人（沒有受戒的居士）拿取。如果沒有凈人，應當告訴她放在地上，熄滅燈以後再接受。如果婦女因為有信心而不願意熄滅，因為慇勤的緣故可以接受。接受以後用刀颳去油膩，然後才能食用，這叫做點燈。關於酪瓶，用餐時得到很多乳酪，吃不完，可以立刻煎成生酥，七天內可以食用。如果生酥放久了，可以煎成熟酥，七天內可以食用。如果比丘乞食時得到很多酥油，如果是少有見識的比丘，就用細緻的毛織物過濾取酥油，可以在七天內食用。如果有事不能在中午之前做，應當這樣說：『這裡面有乾淨的東西產生，我應當作為七日藥接受。』如果錯誤地忘記接受，沒有做凈化處理，時間過了，這叫做不凈。如果乞食時得到很多油，如同上面關於酥油的說法。如果在用餐時得到很多胡麻，吃剩下的，可以榨成油，七天內可以食用。如果有事不能做，如同上面關於酥油的說法，這叫做酪瓶。關於油脂，僧團中分發魚油、熊油、羆油、豬油、失修摩羅脂，少有見識的比丘可以用細緻的毛織物過濾取用，可以在七天內食用。如果有事不能

【English Translation】 English version: With joyful faith, one makes merit and offers a bottle of rock candy to the senior monks of the Sangha (monastic community). The senior monk, having faith, says, 'The Sangha is a field of excellent merit.' And so, he offers it to the Sangha again. If the Bhikkhus (monks) have rock candy for the seventh day, they take this rock candy, which is called mutual contamination. If a Bhikkhu receives a lot of sugarcane during a meal, the remainder can be squeezed into juice and accepted in the evening. If it cannot be finished, it can be boiled into rock candy and kept for seven days. If the rock candy is not finished, it can be burned into ash and kept for life. If there is a reason why it cannot be squeezed, then before noon, it should be purified with water, and one should say, 'Here, a pure substance is produced, I shall accept it.' If one receives a lot of fruit during a meal, the remainder can be squeezed into juice and accepted in the evening. If there is a reason why it cannot be squeezed, one should immediately say, 'Here, a pure substance is produced, I shall accept it.' If the time has passed, one should not do this. Regarding lighting lamps, if a devout woman offers food to the Sangha and makes cakes with lit lamps to offer to the Sangha, the Sangha should not accept the lamps together, but should have a lay attendant take them. If there is no lay attendant, one should tell her to place them on the ground, and after the lamps are extinguished, then accept the offering. If the woman, out of faith, does not want to extinguish them, one may accept them out of her earnestness. After accepting them, one must scrape off the grease with a knife before eating, this is called lighting lamps. Regarding a bottle of curds, if one receives a lot of curds during a meal, the remainder can be immediately boiled into fresh ghee and kept for seven days. If the fresh ghee lasts long, it can be boiled into clarified ghee and kept for seven days. If a Bhikkhu receives a lot of ghee while begging for food, if he is a Bhikkhu of little knowledge, he should filter the ghee with a fine cloth and keep it for seven days. If there is a reason why it cannot be done before noon, one should say, 'Here, a pure substance is produced, I shall accept it as medicine for seven days.' If one mistakenly forgets to accept it, and does not purify it before the time passes, this is called impure. If one receives a lot of oil while begging for food, it is as described above for ghee. If one receives a lot of sesame seeds during a meal, the remainder can be squeezed into oil and kept for seven days. If there is a reason why it cannot be done, it is as described above for ghee, this is called a bottle of curds. Regarding fat, in the Sangha, fish fat, bear fat, badger fat, pig fat, and shixiumoluozhi (unidentified fat) are distributed. A Bhikkhu of little knowledge may filter it with a fine cloth and keep it for seven days. If there is a reason why it cannot be

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得作，如上酥中說。若眾僧中分油時，或欲持作凈油、或作七日油、或作然燈油、或作涂足油、或作涂身油，若分不足還斂著一處者，一切不凈。若凈油還著凈油，一處洗盛令凈與凈人。如是七日油還著七日油，一處洗盛令凈與凈人。如是然燈油、涂足油，得已應受。若比丘欲服灰飲油者，灰是終身藥，油是七日藥，不得先服灰、后服油；當先服油，洗手澡口令凈已，然後服灰。若比丘下分有病者，應先服酥。酥者七日藥，澡手洗口令凈，然後乃食。若比丘上分有病者，欲令食上服酥者，酥是七日藥，食竟洗口澡手令凈，然後服酥。若比丘服油訖，有殘油欲作然燈油、若涂足油，和上、阿阇梨來，見已嫌多，若更飲者，得越比尼罪。若比丘食石蜜，欲飲夜分漿者，當先洗口令凈然後飲漿。若飲漿已欲食石蜜，亦如是。若比丘欲煮石蜜，當使凈人煮。若比丘自受酥，如酥觸酥、酥觸油、酥觸蜜、酥觸石蜜、酥觸生酥、酥觸脂，如是油、蜜、石蜜、生酥，乃至脂觸酥、脂觸油、脂觸蜜、脂觸生酥、脂觸石蜜、脂觸脂，亦復如是。時食、夜分、七日、終身共雜者，得時服。夜分、七日、終身共雜者，得夜分服。七日、終身共合者，得七日服。若少知識比丘，乞食時得赤鹽紫鹽等，應凈洗鹽終身受。若得胡椒蓽缽，亦復如是。

【現代漢語翻譯】 現代漢語譯本： 得作，如上文關於酥油的描述一樣處理。如果僧團中分油時，有人想把油分為凈油（用於供佛等）、七日油（七日內可服用的藥油）、燃燈油、涂足油、或涂身油，如果分後有多餘的油要放回一起，那麼所有的油都不再清凈。如果是凈油，只能放回凈油中，用乾淨的器皿清洗盛放，交給清凈的人。七日油也只能放回七日油中，用乾淨的器皿清洗盛放，交給清凈的人。燃燈油和涂足油，得到后就應該接受使用。 如果比丘想服用灰飲油，灰是終身藥，油是七日藥，不能先服灰后服油；應當先服油，洗手漱口乾凈后，然後服灰。如果比丘下身有疾病，應該先服用酥油。酥油是七日藥，洗手漱口乾凈后，然後食用。如果比丘上身有疾病，想要在飯後服用酥油，酥油是七日藥，飯後洗口漱手乾淨，然後服用酥油。 如果比丘服用油后，有剩餘的油想要用作燃燈油或涂足油，被和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）看到，嫌棄油太多，如果再喝，就犯了越比尼罪（越軌之罪）。如果比丘食用石蜜，想要喝夜分漿（晚上可以飲用的飲料），應當先洗口乾凈然後飲漿。如果喝漿后想要食用石蜜，也是一樣。 如果比丘想要煮石蜜，應當讓清凈的人來煮。如果比丘自己接受酥油，如果酥油接觸到酥油、酥油接觸到油、酥油接觸到蜜、酥油接觸到石蜜、酥油接觸到生酥、酥油接觸到脂，像這樣油、蜜、石蜜、生酥，乃至脂接觸到酥油、脂接觸到油、脂接觸到蜜、脂接觸到生酥、脂接觸到石蜜、脂接觸到脂，也是同樣的道理。 時食（規定時間食用的食物）、夜分（晚上可以飲用的飲料）、七日藥、終身藥混合在一起，可以在規定時間食用。夜分、七日藥、終身藥混合在一起，可以在晚上飲用。七日藥、終身藥混合在一起，可以作為七日藥服用。如果少知識的比丘，乞食時得到赤鹽、紫鹽等，應當清洗乾淨，作為終身可用的鹽。如果得到胡椒、蓽撥，也是一樣。

【English Translation】 English version: It should be done as described above regarding ghee (clarified butter). If, when distributing oil among the Sangha (community of monks), someone intends to designate the oil as pure oil (for offerings, etc.), seven-day oil (medicine consumable within seven days), lamp oil, foot-ointment oil, or body-ointment oil, and if after the distribution there is excess oil to be put back together, then all the oil becomes impure. If it is pure oil, it can only be put back with pure oil, washed and stored in clean containers, and given to clean persons. Seven-day oil should also only be put back with seven-day oil, washed and stored in clean containers, and given to clean persons. Lamp oil and foot-ointment oil, once obtained, should be accepted and used. If a Bhikshu (monk) wishes to take ash-mixed oil, ash is a lifetime medicine, and oil is a seven-day medicine. One should not take ash first and then oil; one should first take the oil, wash the hands and rinse the mouth clean, and then take the ash. If a Bhikshu has a disease in the lower part of the body, he should first take ghee. Ghee is a seven-day medicine; wash the hands and rinse the mouth clean, and then consume it. If a Bhikshu has a disease in the upper part of the body and wants to take ghee after a meal, ghee is a seven-day medicine; after the meal, rinse the mouth and wash the hands clean, and then take the ghee. If a Bhikshu, after taking oil, has leftover oil and wants to use it as lamp oil or foot-ointment oil, and the Upadhyaya (preceptor) or Acarya (teacher) sees it and dislikes that there is too much oil, if he drinks it again, he commits a transgression (an offense against monastic rules). If a Bhikshu eats rock candy and wants to drink evening juice (a beverage allowed to be consumed in the evening), he should first wash his mouth clean and then drink the juice. If he wants to eat rock candy after drinking the juice, it is the same. If a Bhikshu wants to boil rock candy, he should have a clean person do it. If a Bhikshu receives ghee himself, if ghee touches ghee, ghee touches oil, ghee touches honey, ghee touches rock candy, ghee touches fresh ghee, ghee touches fat, and so on for oil, honey, rock candy, fresh ghee, even fat touching ghee, fat touching oil, fat touching honey, fat touching fresh ghee, fat touching rock candy, fat touching fat, it is the same. Food eaten at the prescribed time, evening beverages, seven-day medicine, and lifetime medicine mixed together can be consumed at the prescribed time. Evening beverages, seven-day medicine, and lifetime medicine mixed together can be consumed in the evening. Seven-day medicine and lifetime medicine mixed together can be taken as seven-day medicine. If a Bhikshu with little knowledge obtains red salt, purple salt, etc., while begging for food, he should wash the salt clean and accept it for lifetime use. If he obtains pepper or long pepper, it is the same.

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若少知識比丘，乞食時得黑石蜜、得白石蜜，凈洗除食氣，作七日藥受，是故說。

摩訶僧祇律卷第十 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第十一

東晉天竺三藏佛陀跋陀羅共法顯譯明三十尼薩耆波夜提法之四

佛住舍衛城，廣說如上。爾時長老難陀、優波難陀冬盛寒時，著厚納衣，敷暖床褥，頭上著帽、腳著富羅，前然爐火。有二外道，黑色碧眼寒顫而來，在前立住，外道見已心生樂著，即語比丘言：「汝等出家得如是樂。」時外道心樂佛法，便作是言：「我等亦名出家，而值弗蘭迦葉教，我等裸形拔髮投巖赴澗，五熱炙身而行乞食，徒受辛苦而無樂事。」比丘報言：「汝若樂此法者，便來出家，亦復如我得是樂住。」外道答言：「我無沙門僧伽梨。」比丘報言：「但來，我當與汝。」外道即來，便與出家受具足已，語言：「我今度汝出家受具足，汝當作如是給事，我晨當早起問訊安眠不？出唾壺器及小便器著常處；凈洗手，授澡水齒木，持缽迎粥，小食已洗缽令燥，安著常處；若有請處，當迎食；我欲入聚落時，當持入聚落衣授我；取我常著衣，料理卷疊安著常處。我從聚落還時，汝當敷小床座，與我水並授樹葉食時，以扇扇食已洗缽令干，舉著常

【現代漢語翻譯】 現代漢語譯本：如果少知識的比丘，乞食時得到黑石蜜（一種糖），得到白石蜜（另一種糖），（應該）洗凈去除食物的氣味，作為七日藥來接受，因此這樣說。

《摩訶僧祇律》卷第十 大正藏第 22 冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第十一

東晉天竺三藏佛陀跋陀羅（Buddhabhadra）共法顯（Faxian）譯明三十尼薩耆波夜提法之四

佛陀住在舍衛城（Śrāvastī），（以下）廣泛地講述如上（的內容）。當時長老難陀（Nanda）、優波難陀（Upananda）在寒冷的冬天，穿著厚厚的衲衣，鋪著溫暖的床褥，頭上戴著帽子，腳上穿著富羅（一種鞋子），前面燃著爐火。有兩個外道，黑色面板碧藍眼睛，寒冷顫抖地走來，在（他們）前面站住。外道看見（比丘們的生活）后，心中生起喜愛和羨慕，就對比丘說：『你們出家能夠得到這樣的快樂。』當時外道心中喜愛佛法，便這樣說：『我們也名為出家，卻遇到了弗蘭迦葉（Pūraṇa Kāśyapa）的教導，我們裸露身體，拔掉頭髮，投身懸崖跳入山澗，用五熱炙烤身體，並且還要行乞食物，徒勞地遭受辛苦卻沒有快樂的事情。』比丘回答說：『你們如果喜歡這種佛法，就來出家，也能夠像我們一樣得到這種快樂的生活。』外道回答說：『我沒有沙門僧伽梨（śāmaṇa saṃghāṭī，出家人的外衣）。』比丘回答說：『只要來，我應當給你。』外道就來了，（比丘）便為（他們）出家，（併爲他們）授了具足戒，（然後）告訴（他們）：『我今天度你們出家並授了具足戒，你們應當這樣來服侍我：我早上應當早起，（你們）問訊我是否安眠？把唾壺和大小便器放到固定的地方；洗乾淨手，遞給我澡水和齒木，拿著缽迎接粥，吃完早飯後洗乾淨缽使它乾燥，安放在固定的地方；如果有邀請的地方，應當迎接食物；我想要進入村落的時候，應當拿著入村落的衣服遞給我；取我平時穿的衣服，整理卷疊好安放在固定的地方。我從村落回來的時候，你們應當鋪設小床座，給我水並遞給我樹葉，吃飯的時候，用扇子扇，吃完飯後洗乾淨缽使它乾燥，舉起來放在固定的地方。

【English Translation】 English version: If a bhikkhu (monk) of little knowledge, when begging for food, obtains black rock honey (a type of sugar) or white rock honey (another type of sugar), (he) should wash it clean to remove the food smell and accept it as a seven-day medicine. Therefore, it is said.

Mahāsaṃghika Vinaya, Volume 10 Taishō Tripiṭaka, Volume 22, No. 1425, Mahāsaṃghika Vinaya

Mahāsaṃghika Vinaya, Volume 11

Translated by Buddhabhadra (an Indian Tripitaka master of the Eastern Jin Dynasty) and Faxian, explaining the fourth of the thirty Nissaggiya Pacittiya rules.

The Buddha was residing in Śrāvastī (a major city in ancient India), extensively explaining the above (content). At that time, the elders Nanda and Upananda, during the severe cold of winter, were wearing thick patched robes, spreading warm bedding, wearing hats on their heads, and wearing phullas (a type of shoe) on their feet, with a stove fire burning in front of them. Two non-Buddhist ascetics, with dark skin and blue eyes, came shivering from the cold and stood in front of (them). Upon seeing (the bhikkhus' life), the ascetics' hearts arose with joy and admiration, and they said to the bhikkhus: 'You renunciates are able to obtain such happiness.' At that time, the ascetics' hearts were delighted by the Buddha's teachings, and they said: 'We are also called renunciates, but we have encountered the teachings of Pūraṇa Kāśyapa (one of the six heretical teachers), we go naked, pluck out our hair, throw ourselves off cliffs and into ravines, scorch our bodies with five heats, and still have to beg for food, vainly enduring hardship without any joy.' The bhikkhus replied: 'If you enjoy this Dharma, then come and renounce, and you will also be able to obtain this happy life like us.' The ascetics replied: 'I have no śāmaṇa saṃghāṭī (outer robe of a renunciate).' The bhikkhus replied: 'Just come, and I shall give you one.' The ascetics then came, and (the bhikkhus) ordained (them) and gave them the full ordination, (then) told (them): 'Today I have ordained you and given you the full ordination, you should serve me in this way: I should get up early in the morning, (you) ask me if I slept well? Put the spittoon and the toilet pots in their proper places; wash your hands clean, hand me the bathing water and tooth stick, hold the bowl to receive the congee, after eating breakfast wash the bowl clean and dry it, and place it in its proper place; if there is an invitation, you should welcome the food; when I want to enter the village, you should hold the robe for entering the village and hand it to me; take my usual robe, tidy it up, fold it and place it in its proper place. When I return from the village, you should spread a small bed, give me water and hand me leaves, when eating, fan with a fan, after eating wash the bowl clean and dry it, and lift it up and place it in its proper place.'

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處。脫入聚落衣卷舉，復授我常所著衣。汝食已，當取薪草浣衣煮染，凈掃房內，巨磨塗地。我欲入林坐禪時，汝當持坐具隨後，還時隨還，當與我水洗手。授香花供養訖，當敷床與我洗足水。復以油摩敷置臥具，內唾壺及小便器然燈，如是種種供給。安隱我已，然後自事。」時彼比丘答師言：「此非出家法，便是婢作。」師言：「汝若不能作者，當還我僧伽梨。」彼即脫衣著地而去。

複次佛住舍衛城，廣說如上。爾時尊者難陀，是優波難陀兄。時優波難陀語兄共行弟子言：「我共汝入聚落，當與汝物。我若作非威儀事，汝勿語他人，我是汝叔父。」答言：「若我見父作非法，亦當向人說，況復叔父優波難陀。」復言：「若汝如此，當使汝知。」即將至貴家檀越留食，欲不與彼食，故作是思惟：「相望日時，使此不得乞食，還復失時。」即便告言：「汝還精舍。」即便還，畏失時故，疾疾看日而行。至精舍，見諸比丘皆悉食已，門前經行，遙見疾行疑必有以，即問汝：「今日共多知識比丘處處教化，得何等好食唇膩如是？」答言：「我今失食，況得好者。」優波難陀遣彼還已，於後食種種飲食。食已恐事情露，疾還。見諸比丘叢聚而論，便作是思惟：「眾人集論，必彼比丘向諸梵行人說我過惡。」即語難陀言

【現代漢語翻譯】 現代漢語譯本： 『離開這裡后，進入村落時，把你的僧伽梨（僧侶的袈裟）捲起來舉著，然後把平時穿的衣服給我。你吃完飯後，應當去取柴草，洗衣服，煮染料，把房間打掃乾淨，用大磨盤把地面磨平。我想要進入樹林坐禪的時候，你應當拿著坐具跟在我後面，回來的時候也跟著回來，應當給我水洗手。獻上香和花供養完畢后，應當鋪好床，給我洗腳水。再用油塗抹，放置臥具，放置唾壺和小便器，點上燈，像這樣種種地服侍。讓我安穩之後，你才能做自己的事情。』當時那位比丘回答他的老師說：『這不是出家人的做法，簡直是婢女做的事情。』他的老師說：『你如果不能做這些，就把僧伽梨還給我。』那比丘就脫下衣服扔在地上離開了。

再次，佛陀住在舍衛城（Śrāvastī），廣泛地宣說如上面所說的。當時，尊者難陀（Nanda）是優波難陀（Upananda）的哥哥。當時，優波難陀對和他一起修行的弟子說：『我和你一起進入村落，會給你東西。我如果做了不合威儀的事情，你不要告訴其他人，我是你的叔父。』弟子回答說：『如果我看見父親做了不合法的事情，也會向人說，更何況是叔父優波難陀。』優波難陀又說：『如果你這樣，我會讓你知道厲害。』於是就帶他到一位富貴人家的施主那裡留宿吃飯，想要不給他飯吃，所以這樣想：『互相觀望時間，使他不能乞食，又耽誤了時間。』就告訴他說：『你回精舍（Vihara）去吧。』那弟子就回去了，因為害怕耽誤時間，急忙地看著太陽走。到了精舍，看見各位比丘都已經吃完飯了，在門前經行（Cankrama，一種行走禪修方式），遠遠地看見他急忙趕路，懷疑他一定有什麼東西，就問他說：『你今天和很多認識的比丘到處教化，得到什麼好吃的，嘴唇這麼油膩？』弟子回答說：『我現在沒飯吃，哪裡能得到好吃的？』優波難陀打發那弟子回去后，後來自己吃了各種各樣的飲食。吃完后害怕事情敗露，急忙回去。看見各位比丘聚集在一起議論，就想：『眾人聚集議論，一定是那個比丘向各位梵行人（Brahmacārī，指修行者）說了我的過錯。』就對難陀說

【English Translation】 English version: 'After leaving here, when entering the village, roll up and hold your Sanghati (monk's robe), then give me the clothes you usually wear. After you have eaten, you should fetch firewood, wash clothes, boil dye, clean the room, and smooth the ground with a large millstone. When I want to enter the forest for meditation, you should carry the seat cushion behind me, and return with me when I return. You should give me water to wash my hands. After offering incense and flowers, you should make the bed and give me water to wash my feet. Then apply oil, place the bedding, place the spittoon and urinal, and light the lamp. Provide all kinds of services like this. After I am settled, then you can do your own things.' At that time, the Bhiksu (monk) replied to his teacher: 'This is not the practice of a renunciant; it is simply the work of a servant.' The teacher said: 'If you cannot do these things, then return my Sanghati to me.' The Bhiksu then took off his clothes, threw them on the ground, and left.

Again, the Buddha stayed in Śrāvastī, extensively expounding as mentioned above. At that time, Venerable Nanda was the brother of Upananda. Then Upananda said to the disciple who was practicing with his brother: 'I will go with you into the village and give you things. If I do something that is not dignified, do not tell others, as I am your uncle.' The disciple replied: 'If I see my father doing something illegal, I will also tell people, let alone my uncle Upananda.' Upananda then said: 'If you are like this, I will let you know.' So he took him to a wealthy donor's house for a meal, wanting to deprive him of food, thinking: 'By watching the time, I will prevent him from begging for food and also make him miss the time.' He then told him: 'You go back to the Vihara (monastery).' The disciple then returned, hurrying and watching the sun because he was afraid of missing the time. When he arrived at the Vihara, he saw that all the Bhiksus had already eaten and were walking Cankrama (a walking meditation) in front of the gate. Seeing him hurrying from afar, they suspected he must have something, and asked him: 'Today you were teaching everywhere with many knowledgeable Bhiksus, what good food did you get that your lips are so greasy?' The disciple replied: 'I have no food to eat today, how could I get anything good?' After Upananda sent the disciple away, he later ate all kinds of food himself. After eating, he was afraid that the matter would be exposed, so he hurried back. Seeing the Bhiksus gathered together discussing, he thought: 'The crowd is gathered discussing, surely that Bhiksu has told all the Brahmacārīs (practitioners) about my faults.' He then said to Nanda:

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：「長老！汝弟子向諸梵行人說我過惡。」彼即瞋恚語弟子言：「汝今云何說我弟過？汝可還我僧伽梨來。」諸比丘聞已，共相謂言：「此比丘今日遭二苦惱：一者失食，二者失衣。」佛聞是已，知而故問諸比丘：「此何比丘高聲大語？」諸比丘白佛言：「世尊！此難陀奪共行弟子衣，是故大聲。」佛言：「呼難陀來。」來已佛廣問難陀：「汝實為自供給故，度人與衣，令弟子瞋，不能作婢作，乃至奪共行弟子衣耶？」答言：「實爾。」佛語難陀：「汝云何度人出家，不教法律，但令執作供給自己？」佛種種因緣呵已，告諸比丘：「從今日不得立心為供給自己故度人出家，度者，得越毗尼罪。應作如是念：『當使彼人因我度故，修諸善法得成道果。』」佛告諸比丘：「依止舍衛城住者盡集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘與比丘衣后瞋恚不喜，若自奪、若使人奪，作是言：『比丘！還我衣來，不與汝。』得者，尼薩耆波夜提。」

比丘者，如上說。

衣者，七種，如上說。

瞋恚不喜者，九惱，如上說。

奪者，若自奪、若使人奪，作如是言：「還我衣來，不與汝。」得者，尼薩耆波夜提。

尼薩耆波夜提者，如上說。

或自與使人奪、或使人與自奪、或自

【現代漢語翻譯】 現代漢語譯本： 『長老！您的弟子向其他梵行者說我的過錯。』那長老就生氣地對弟子說：『你現在怎麼說我弟子的過錯？你把僧伽梨（samghati，一種袈裟）還給我。』眾比丘聽了之後，互相議論說：『這位比丘今天遭遇兩種苦惱：一是失去食物，二是失去衣服。』佛陀聽了這件事後，明知故問眾比丘：『是哪個比丘高聲喧譁？』眾比丘稟告佛陀說：『世尊！是難陀（Nanda，人名）奪取一起修行的弟子的衣服，所以大聲喧譁。』佛陀說：『叫難陀來。』難陀來了之後，佛陀詳細地問難陀：『你真的是爲了自己得到供養，才度人出家並給他們衣服，以致弟子生氣，不能做雜務，甚至奪取一起修行的弟子的衣服嗎？』難陀回答說：『確實是這樣。』佛陀對難陀說：『你度人出家，卻不教他們佛法戒律，只是讓他們做工來供養自己嗎？』佛陀用各種因緣呵斥了他之後，告訴眾比丘：『從今以後，不得以爲了供養自己為目的而度人出家，如果這樣做了，就犯了越毗尼罪（越軌之罪）。應當這樣想：『應當使那個人因為我度他的緣故，修習各種善法，最終成就道果。』』佛陀告訴眾比丘：『凡是住在舍衛城（Sravasti，古印度城市）的比丘都集合起來，爲了十種利益的緣故，為眾比丘制定戒律，乃至已經聽過的應當重複聽聞。如果比丘給了其他比丘衣服之後，又生氣不高興，自己奪回或指使他人奪回，並說：『比丘！把我的衣服還給我，我不給你了。』這樣做，就犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。』

比丘（bhikkhu，出家男子）的定義，如前面所說。

衣服的種類，有七種，如前面所說。

生氣不高興，有九種惱怒，如前面所說。

奪取，如果是自己奪回或指使他人奪回，並說：『把我的衣服還給我，我不給你了。』這樣做，就犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。

尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）的定義，如前面所說。

或者自己給與卻指使他人奪回，或者指使他人給與卻自己奪回，或者自己

【English Translation】 English version: 『Venerable Sir! Your disciple is speaking ill of me to the other Brahmacaris (Brahmacaris, those who lead a holy life).』 He then became angry and said to the disciple: 『Why are you now speaking ill of my disciple? Return my Sanghati (Sanghati, a type of robe) to me.』 The Bhikkhus (Bhikkhus, monks) heard this and said to each other: 『This Bhikkhu is suffering two kinds of distress today: one is the loss of food, and the other is the loss of clothing.』 The Buddha, having heard this, knowingly asked the Bhikkhus: 『Which Bhikkhu is speaking loudly?』 The Bhikkhus reported to the Buddha: 『Venerable Sir! It is Nanda (Nanda, a personal name) who is taking back the robe of his fellow practitioner, hence the loud voice.』 The Buddha said: 『Summon Nanda.』 After Nanda arrived, the Buddha questioned him in detail: 『Is it true that you ordain people and give them robes for your own benefit, causing the disciple to become angry, unable to do chores, and even taking back the robe of your fellow practitioner?』 Nanda replied: 『It is true.』 The Buddha said to Nanda: 『You ordain people but do not teach them the Dharma and precepts, only making them work to support yourself?』 After the Buddha rebuked him with various reasons, he told the Bhikkhus: 『From today onwards, one must not ordain people with the intention of supporting oneself. If one does so, one commits a transgression of the Vinaya (Vinaya, monastic rules). One should think like this: 『I should enable that person, because of my ordination, to cultivate various good Dharmas and ultimately attain the fruit of the Path.』』 The Buddha told the Bhikkhus: 『All the Bhikkhus residing in Sravasti (Sravasti, an ancient Indian city) should gather together. For the sake of ten benefits, precepts are established for the Bhikkhus, and those who have already heard them should hear them again. If a Bhikkhu, after giving a robe to another Bhikkhu, becomes angry and displeased, and either takes it back himself or instructs others to take it back, saying: 『Bhikkhu! Return my robe to me, I will not give it to you.』 Doing so constitutes a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense entailing forfeiture) offense.』

The definition of Bhikkhu (Bhikkhu, a male monastic) is as described above.

The types of robes are seven, as described above.

Being angry and displeased involves nine kinds of vexations, as described above.

Taking back, if one takes it back oneself or instructs others to take it back, saying: 『Return my robe to me, I will not give it to you.』 Doing so constitutes a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense entailing forfeiture) offense.

The definition of Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense entailing forfeiture) is as described above.

Or giving it oneself but instructing others to take it back, or instructing others to give it but taking it back oneself, or oneself

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與自奪、或使與使奪、合與別奪、別與合奪、合與合奪、別與別奪。合與別奪者，比丘一時與三衣已，別奪言：「還我僧伽梨、還我郁多羅僧、還我安陀會。」如是奪者，得眾多波夜提。是名合與別奪。別與合奪者，比丘非一時與僧伽梨、與郁多羅僧、與安陀會，還一時盡奪：「汝還我衣來。」如是奪者，得一波夜提罪，是名別與合奪。合與合奪者，比丘一時與衣，後言：「盡還我衣來。」如是奪者，得一波夜提。別與別奪者，比丘非一時與僧伽梨、與郁多羅僧、與安陀會，比丘漸奪：「還我僧伽梨、還我郁多羅僧、還我安陀會。」如是索，得者，眾多波夜提。若比丘與比丘衣時，作是言：「汝住我邊者，當與汝衣。」若不住者，奪，無罪。若比丘與比丘衣時，作是言：「汝此處住者，當與。」若不住者，奪，無罪。若比丘與比丘衣，汝適我意者與，不適意還奪，無罪。為受經者與，不受經者還奪，無罪。若比丘賣衣未取直，若錢直未畢，若還取衣者，無罪。若比丘與共行弟子、依止弟子衣已，不可教誡，為折伏故奪，后折伏已還與，無罪。

奪比丘衣者，尼薩耆波夜提。奪比丘尼衣者，偷蘭罪。奪式叉摩尼、沙彌、沙彌尼衣者，越毗尼罪。乃至奪俗人衣者，越毗尼心悔，是故說。

佛住舍衛城，四方各

【現代漢語翻譯】 現代漢語譯本： 自己奪取，或者指使他人奪取，一起給予后又分開奪取，分開給予后又一起奪取，一起給予后又一起奪取，分開給予后又分開奪取。一起給予后又分開奪取是指，比丘一次性將三衣（僧伽梨（Samghati，重衣）、郁多羅僧（Uttarasanga，上衣）、安陀會（Antarvasa，內衣））給予他人後，又分開奪回說：『還我僧伽梨、還我郁多羅僧、還我安陀會。』這樣奪取的人，會犯下眾多的波夜提（Payattika，一種罪名）。這叫做一起給予后又分開奪取。 分開給予后又一起奪取是指，比丘不是一次性地給予僧伽梨、郁多羅僧、安陀會，之後又一次性全部奪回說：『你把我的衣服都還回來。』這樣奪取的人，會犯下一個波夜提罪，這叫做分開給予后又一起奪取。 一起給予后又一起奪取是指，比丘一次性給予衣服，之後說：『把我的衣服全部還回來。』這樣奪取的人，會犯下一個波夜提罪。 分開給予后又分開奪取是指，比丘不是一次性地給予僧伽梨、郁多羅僧、安陀會，比丘逐漸奪回說：『還我僧伽梨、還我郁多羅僧、還我安陀會。』這樣索要，如果得到，會犯下眾多的波夜提罪。 如果比丘給予比丘衣服時，說：『你住在我身邊，我就給你衣服。』如果不居住，奪回，沒有罪。如果比丘給予比丘衣服時，說：『你住在這裡，我就給你。』如果不居住，奪回，沒有罪。如果比丘給予比丘衣服，說，你讓我滿意就給你，不滿意就奪回，沒有罪。爲了接受佛經的人給予，不接受佛經的人奪回，沒有罪。如果比丘賣衣服還沒有收取錢，或者錢還沒有付清，如果取回衣服，沒有罪。如果比丘給予共同修行的弟子、依止的弟子衣服后，不可教誡，爲了折伏的緣故奪回，之後折伏完畢再還給，沒有罪。 奪取比丘衣服的人，犯尼薩耆波夜提（Nissaggiya Pacittiya，一種罪名）。奪取比丘尼衣服的人，犯偷蘭罪（Thullaccaya，一種罪名）。奪取式叉摩尼（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）衣服的人，犯越毗尼罪（Dukkata，一種罪名）。乃至奪取俗人衣服的人，犯越毗尼罪，內心感到後悔，因此這樣說。 佛陀住在舍衛城（Savatthi），四方...

【English Translation】 English version: Taking back oneself, or causing others to take back; giving together and then taking back separately; giving separately and then taking back together; giving together and then taking back together; giving separately and then taking back separately. Giving together and then taking back separately means that a Bhikkhu (monk) gives the three robes (Samghati (outer robe), Uttarasanga (upper robe), and Antarvasa (inner robe)) all at once, and then takes them back separately, saying: 'Return my Samghati, return my Uttarasanga, return my Antarvasa.' One who takes back in this way incurs many Payattika (an offense). This is called giving together and then taking back separately. Giving separately and then taking back together means that a Bhikkhu does not give the Samghati, Uttarasanga, and Antarvasa all at once, but then takes them all back at once, saying: 'Return all my robes.' One who takes back in this way incurs one Payattika offense. This is called giving separately and then taking back together. Giving together and then taking back together means that a Bhikkhu gives the robes all at once, and then says: 'Return all my robes.' One who takes back in this way incurs one Payattika offense. Giving separately and then taking back separately means that a Bhikkhu does not give the Samghati, Uttarasanga, and Antarvasa all at once, and then gradually takes them back, saying: 'Return my Samghati, return my Uttarasanga, return my Antarvasa.' If one obtains them by asking in this way, one incurs many Payattika offenses. If a Bhikkhu gives robes to another Bhikkhu, saying: 'If you stay by my side, I will give you the robes.' If he does not stay, taking them back is not an offense. If a Bhikkhu gives robes to another Bhikkhu, saying: 'If you stay here, I will give them to you.' If he does not stay, taking them back is not an offense. If a Bhikkhu gives robes to another Bhikkhu, saying, 'If you please me, I will give them to you; if you do not please me, I will take them back,' there is no offense. Giving to one who receives the Sutras (Buddhist scriptures), and taking back from one who does not receive the Sutras, there is no offense. If a Bhikkhu sells robes but has not yet received the money, or if the money has not been fully paid, taking back the robes is not an offense. If a Bhikkhu gives robes to a fellow practitioner or a dependent disciple, and they are not amenable to instruction, taking them back for the sake of disciplining them, and then returning them after they have been disciplined, is not an offense. One who takes back the robes of a Bhikkhu incurs a Nissaggiya Pacittiya (an offense). One who takes back the robes of a Bhikkhuni (nun) incurs a Thullaccaya (an offense). One who takes back the robes of a Siksamana (female novice), Sramanera (male novice), or Sramanerika (female novice) incurs a Dukkata (an offense). Even taking back the robes of a layperson incurs a Dukkata offense, with remorse in the heart. Therefore, it is said. The Buddha was residing in Savatthi (Sravasti), from all directions...

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十二由旬內施僧雨浴衣，如《毗舍佉鹿母因緣》廣說。複次佛住憍薩羅國遊行時，有一摩訶羅比丘，下著雨衣上著安陀會，捉長柄掃彗掃地。佛見已語諸比丘：「汝見是摩訶羅不？云何顛倒著衣？」是摩訶羅見佛已，往到佛所，頭面禮足卻住一面。佛知而故問：「摩訶羅，汝下著何衣？」答言：「雨衣。」「上著何衣？」答言：「安陀會。」佛言：「比丘！汝云何應在上衣而反在下，下衣在上？汝今云何一切時受用雨衣？」佛語諸比丘：「汝等待如來從憍薩羅國遊行還舍衛城時，汝當語我：『當爲諸比丘制雨浴衣。』」佛憍薩羅國遊行還已，諸比丘白佛言：「世尊在憍薩羅國遊行時，作是言：『如來從憍薩羅國遊行還舍衛時，汝便語我：「當爲諸比丘制雨浴衣。」』今正是時，愿制雨衣。」佛告諸比丘：「依止舍衛城住者盡集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘春殘一月在，比丘當求雨衣，半月當作成受用。若比丘未至春殘一月求雨衣，半月作成受用者，尼薩耆波夜提。」

春殘一月者，三月后十五日、四月初十五日，是名春殘一月。

雨衣者，如世尊所聽。

衣者，有十種，如上說。

求者，乞索勸化。求時不應從小家處處求一尺二尺，應從殷有大家中求，若一人邊、若

【現代漢語翻譯】 現代漢語譯本 在十二由旬（Yojana，古印度長度單位）的範圍內，供養僧眾雨浴衣的功德，可以參考《毗舍佉鹿母因緣》中的詳細描述。另外，佛陀住在憍薩羅國（Kosala，古印度十六雄國之一）時，有一位摩訶羅（Mahala，人名）比丘，下身穿著雨衣，上身穿著安陀會（Antarvasa，內衣），拿著長柄掃帚掃地。佛陀看見后，對眾比丘說：『你們看見那位摩訶羅了嗎？他怎麼能這樣顛倒地穿衣服呢？』摩訶羅比丘見到佛陀后，來到佛陀面前，以頭面禮拜佛足，然後站立在一旁。佛陀明知故問：『摩訶羅，你下身穿的是什麼衣服？』回答說：『雨衣。』『上身穿的是什麼衣服？』回答說：『安陀會。』佛陀說：『比丘！你怎麼能把應該穿在上身的衣服反穿在下身，而把應該穿在下身的衣服穿在上身呢？你現在又怎麼能隨時都受用雨衣呢？』佛陀告訴眾比丘：『你們等待如來從憍薩羅國返回舍衛城（Sravasti，古印度城市）時，你們應當告訴我：「請為眾比丘制定雨浴衣的制度。」』佛陀從憍薩羅國返回后，眾比丘稟告佛陀說：『世尊在憍薩羅國時，曾說過：「如來從憍薩羅國返回舍衛城時，你們便告訴我：「當爲眾比丘制定雨浴衣。」』現在正是時候，希望您能制定雨衣的制度。』佛陀告訴眾比丘：『凡是依止舍衛城居住的比丘都集合起來，爲了十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的人應當重新聽聞。如果比丘在春季剩餘一個月時，應當尋求雨衣，半個月內應當製作完成並受用。如果比丘未到春季剩餘一個月時就尋求雨衣，半個月內製作完成並受用，就犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。』 春殘一月，指的是三月十五日之後到四月十五日這段時間，這被稱為春殘一月。 雨衣，指的是世尊所允許的雨衣。 衣，有十種，如前面所說。 求，指的是乞討、索取、勸募。尋求雨衣時不應該從小戶人家處處求一尺二尺，應當從殷實富裕的大家中求，或者從一個人那裡求。

【English Translation】 English version The merit of offering rain bathing robes to the Sangha (community of monks) within twelve Yojana (ancient Indian unit of distance) is extensively described in the 'Visakha Migaramata Avadana' (The Story of Visakha, the Mother of Migara). Furthermore, when the Buddha was residing in the Kosala (one of the sixteen Mahajanapadas, ancient Indian kingdoms) kingdom, there was a monk named Mahala (personal name) who was wearing a rain robe on his lower body and an Antarvasa (inner garment) on his upper body, sweeping the ground with a long-handled broom. Upon seeing this, the Buddha said to the monks, 'Have you seen that Mahala? How can he wear his clothes in such a reversed manner?' Mahala, having seen the Buddha, approached him, prostrated at his feet with his head and face, and then stood to one side. The Buddha, knowing the answer, deliberately asked, 'Mahala, what garment are you wearing on your lower body?' He replied, 'A rain robe.' 'And what garment are you wearing on your upper body?' He replied, 'An Antarvasa.' The Buddha said, 'Monk! How can you wear the garment that should be worn on the upper body on the lower body, and the garment that should be worn on the lower body on the upper body? And how can you now use the rain robe at all times?' The Buddha told the monks, 'Wait until the Tathagata (the Buddha) returns from the Kosala kingdom to Sravasti (ancient Indian city). Then you should tell me, "Please establish a rule for rain bathing robes for the monks."』 After the Buddha returned from the Kosala kingdom, the monks reported to the Buddha, 'When the World-Honored One was in the Kosala kingdom, he said, "When the Tathagata returns from the Kosala kingdom to Sravasti, you should tell me, 'Establish a rule for rain bathing robes for the monks.'"』 Now is the right time; we wish that you would establish a rule for rain robes.' The Buddha told the monks, 'All the monks residing in Sravasti should gather together. For the sake of ten benefits, I will establish a precept for the monks, and even those who have already heard it should hear it again. If a monk seeks a rain robe one month before the end of spring, he should make and use it within half a month. If a monk seeks a rain robe before one month remains of spring, and makes and uses it within half a month, he commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).' 'One month remaining of spring' refers to the period from the fifteenth day of the third month to the fifteenth day of the fourth month. This is called 'one month remaining of spring.' 'Rain robe' refers to the rain robe that the World-Honored One has permitted. 'Robe' refers to the ten types of robes, as mentioned above. 'Seeking' refers to begging, requesting, or soliciting donations. When seeking a rain robe, one should not seek one or two feet from small households everywhere, but should seek from wealthy and prosperous large households, or from one person.

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眾多人邊得，是名求。

殘半月者，從三月十六日，應作浣染縫，至四月一日應受用。若比丘未至求者，未至三月十六日前求，作成受用者，尼薩耆波夜提。

尼薩耆波夜提者，如上說。

比丘有五法成就僧應羯磨，作分雨衣人。何等五？不隨愛、不隨瞋、不隨怖、不隨癡、得不得知，是名五。羯磨人應作是說：「大德僧聽！某甲比丘五法成就，若僧時到，僧拜某甲比丘作分雨衣人，白如是。」「大德僧聽！某甲比丘五法成就，僧今拜某甲比丘作分雨衣人。諸大德忍某甲比丘作分雨衣人，忍者僧默然，若不忍便說。」「僧已忍，拜某甲比丘作分雨衣人竟，僧忍默然故，是事如是持。」作羯磨已，應眾中唱言：「大德僧聽！若衣有大小，降四指、八指不等不計者，我當分。」若不唱者，得越毗尼罪。此人作羯磨已，當爲僧求，求時不應從小家處處求一尺二尺，應從殷有大家中，若一人邊得、若眾多人邊得，下至得一雨衣是名求。若三月十六日已後送衣來者，應分。應語僧上座言：「為欲今取、為欲待后？后或有勝者。」上座若言：「今取。」便與。若言：「后取。」待后應與。若有客比丘者，應問：「汝欲何處夏安居？」若言：「此處。」應與。若言：「我欲余處安居，欲此處取雨衣。」者，亦應與

【現代漢語翻譯】 現代漢語譯本 從很多人那裡獲得，這叫做『求』（尋求）。

所謂『殘半月』，是指從三月十六日開始，應該進行洗滌、染色、縫補，到四月一日應該接受使用。如果比丘在未到『求』（尋求）的時候，即未到三月十六日之前就尋求，製作並接受使用，就犯了尼薩耆波夜提罪。

所謂『尼薩耆波夜提』，如前面所說。

比丘具備五種條件，僧團就應該為他舉行羯磨（羯磨：僧團會議），讓他做分雨衣的人。哪五種條件？不隨順愛慾、不隨順嗔恚、不隨順恐懼、不隨順愚癡、知道得與不得，這叫做五種條件。羯磨人應該這樣說：『大德僧眾請聽！某甲比丘具備五種條件，如果僧團認為時機已到，僧團就推舉某甲比丘做分雨衣的人，稟白如是。』『大德僧眾請聽！某甲比丘具備五種條件，僧團現在推舉某甲比丘做分雨衣的人。諸位大德如果認可某甲比丘做分雨衣的人，就請默然，如果不認可就請說出來。』『僧團已經認可，推舉某甲比丘做分雨衣的人完畢，僧團因為默然的緣故，這件事就這樣決定了。』舉行羯磨完畢后，應該在僧眾中宣告說：『大德僧眾請聽！如果衣服有大小，減少四指、八指不等，不計較的，我來分。』如果不宣告，就犯越毗尼罪。這個人舉行羯磨完畢后，應當為僧團尋求雨衣，尋求時，不應該從小戶人家到處求一尺二尺，應該從殷實富裕的大家中尋求，或者從一個人那裡獲得，或者從很多人那裡獲得，下至得到一件雨衣，這叫做『求』（尋求）。如果三月十六日以後送衣服來，應該分。應該告訴僧團的上座說：『是現在取，還是等待以後？以後或許有更好的。』上座如果說：『現在取。』就給他。如果說：『以後取。』就等待以後給他。如果有客比丘，應該問：『你打算在哪裡夏安居？』如果說：『這裡。』就給他。如果說：『我打算在別處安居，想在這裡取雨衣。』也應該給他。

【English Translation】 English version To obtain from many people is called 'seeking'.

The 'remaining half-month' refers to the period from the sixteenth day of the third month, when washing, dyeing, and sewing should be done, until the first day of the fourth month, when it should be accepted for use. If a Bhikkhu seeks before the time of 'seeking', that is, before the sixteenth day of the third month, and makes and accepts it for use, it is a Nissaggiya Pacittiya offense.

'Nissaggiya Pacittiya' is as described above.

A Bhikkhu possessing five qualities should be appointed by the Sangha through a Kamma (Kamma: a formal act of the Sangha) to be the distributor of rain-robes. What are the five? Not following desire, not following anger, not following fear, not following delusion, and knowing what is obtained and not obtained. These are the five. The one performing the Kamma should say: 'Venerable Sangha, listen to me! This Bhikkhu, so-and-so, possesses five qualities. If the Sangha is ready, let the Sangha appoint this Bhikkhu, so-and-so, as the distributor of rain-robes. This is the announcement.' 'Venerable Sangha, listen to me! This Bhikkhu, so-and-so, possesses five qualities. The Sangha now appoints this Bhikkhu, so-and-so, as the distributor of rain-robes. If the Venerable Ones approve of this Bhikkhu, so-and-so, being the distributor of rain-robes, let them remain silent. If they do not approve, let them speak.' 'The Sangha has approved, the appointment of this Bhikkhu, so-and-so, as the distributor of rain-robes is completed. The Sangha approves because of silence. Thus, this matter is held.' After performing the Kamma, one should announce in the assembly: 'Venerable Sangha, listen to me! If the robes are of different sizes, reducing four fingers, eight fingers, or unequal amounts, without being counted, I will distribute them.' If one does not announce this, one commits a Dukkhata offense. After this person has performed the Kamma, he should seek rain-robes for the Sangha. When seeking, one should not seek one or two feet from small households everywhere, but should seek from wealthy and prosperous large families, either obtaining from one person or obtaining from many people, down to obtaining one rain-robe. This is called 'seeking'. If robes are sent after the sixteenth day of the third month, they should be distributed. One should tell the senior Thera (Thera: an elder monk) of the Sangha: 'Do you want to take them now, or wait until later? Perhaps there will be better ones later.' If the senior says: 'Take them now,' then give them. If he says: 'Take them later,' then wait and give them later. If there are guest Bhikkhus, one should ask: 'Where do you intend to observe the Rains Retreat (Vassa)?' If they say: 'Here,' then give them. If they say: 'I intend to observe the Rains Retreat elsewhere, but I want to take a rain-robe from here,' then one should also give it to them.

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。語言：「汝于余處更莫取。」若言：「我不此間取，待安居處當取。」隨其意。若多得雨衣者，一人應與兩，沙彌，應與一。若少不周接者，安居訖分衣時，應偏與雨衣直，此衣不得受，當三衣不得作凈施。不得著雨衣入河中池中浴，不得小小雨時著。浴亦不得裸身，浴當著舍勒。若余故衣，不得著雨衣種種作事，當須大雨時被浴。若雨卒止，垢液者，得著入余水中浴，無罪。若比丘食時，欲以油涂身；若病時，若多人行處，得系兩頭作障。

此雨浴衣得四月半受用，至八月十五日應當舍。舍法者，一比丘應眾中作是唱：「大德僧聽！今日僧舍雨浴衣。」如是三說。若至十六日舍者，得越毗尼罪。舍已，得用作三衣，亦得知識比丘邊作凈，亦得入余水中浴，種種著作，無罪。是故說。

佛住舍衛城，廣說如上。爾時尊者難陀、優波難陀持縷入居士家，語優婆夷言：「施我縷。」諸居士婦女作是念：「此比丘欲買縷。」各持縷出。比丘見已，即取比己縷而作是言：「我正欲求此縷比，今得相似。」若見好者，便作是言：「我欲求此比而更得勝者。」若見粗者便作是言：「此縷雖粗可作好者。」因如是赍縷來者，都無得脫。重擔而來，去祇洹精舍不遠有一窮巷，在中起織坊，度織師出家，使織衣。尊者阿難

【現代漢語翻譯】 現代漢語譯本： 佛說：『你不要再從其他地方拿取（線）。』如果（優婆夷）說：『我不從這裡拿，等安居的地方再拿。』就隨她的意願。如果有多餘的雨衣，一個比丘應該給兩件，沙彌應該給一件。如果缺少不夠分，安居結束後分衣物時，應該優先給雨衣的價值（補償），這件雨衣不能接受，也不能作為三衣進行凈施。不得穿著雨衣進入河流或池塘中洗浴，不得在小雨時穿著。洗浴時也不得裸身，洗浴時應當穿著舍勒（一種內衣）。如果有多餘的舊衣服，不得穿著雨衣做各種事情，應當在大雨時才穿。如果雨突然停止，身上有污垢，可以穿著雨衣進入其他水中洗浴，沒有罪過。如果比丘吃飯時，想要用油塗抹身體；或者生病時，或者在人多的地方行走，可以繫在兩頭作為遮擋。

這件雨浴衣可以在四月半開始受用，到八月十五日應當捨棄。捨棄的方法是，一個比丘應該在僧眾中這樣唱誦：『大德僧眾請聽！今天僧眾捨棄雨浴衣。』這樣說三遍。如果到十六日才捨棄，就犯了越毗尼罪。捨棄后，可以用作三衣，也可以在熟悉的比丘那裡作凈施，也可以穿著雨衣進入其他水中洗浴，做各種事情，沒有罪過。所以這樣說。

佛住在舍衛城，廣泛地宣說如上內容。當時，尊者難陀（Nanda）和優波難陀（Upananda）拿著線進入居士家，對優婆夷（Upasika，女居士）說：『佈施我線。』各位居士婦女心想：『這些比丘想要買線。』各自拿出線來。比丘看見后，就拿取與自己（需要的）線相近的，然後說：『我正想要找這種線，現在得到了相似的。』如果看見好的，就說：『我想要找這種線，而且要更好的。』如果看見粗的，就說：『這線雖然粗，但可以織出好的（東西）。』因為這樣，拿著線來的人，都沒有能夠脫身的。他們帶著沉重的負擔而來，距離祇洹精舍（Jetavana）不遠的地方有一條窮巷，（難陀、優波難陀）在其中開設織坊，度織師出家，讓他們織衣。尊者阿難（Ananda）

【English Translation】 English version: The Buddha said, 'You should not take (thread) from elsewhere.' If (the Upasika) says, 'I will not take it from here, but will take it when I am in a place for retreat,' then let it be according to her wishes. If there are extra rain robes, one Bhikshu should be given two, and a Shramanera (novice monk) should be given one. If there are not enough to distribute, when distributing robes after the retreat, priority should be given to the value of the rain robe (as compensation). This rain robe cannot be accepted, nor can it be made a pure offering as one of the three robes. One should not wear the rain robe to bathe in rivers or ponds, nor should one wear it in light rain. One should also not bathe naked; one should wear a 'Shele' (a type of undergarment) when bathing. If there are extra old clothes, one should not wear the rain robe to do various tasks; one should only wear it during heavy rain. If the rain suddenly stops and one has dirt on the body, one can wear the rain robe to bathe in other water without any offense. If a Bhikshu wants to apply oil to the body while eating, or when sick, or when walking in crowded places, it can be tied at both ends as a screen.

This rain-bathing robe can be used from the middle of the fourth month until the fifteenth day of the eighth month, when it should be discarded. The method of discarding is that one Bhikshu should chant in the Sangha (monastic community): 'Venerable Sangha, please listen! Today the Sangha discards the rain-bathing robe.' This should be said three times. If it is discarded on the sixteenth day, one commits the offense of violating the Vinaya (monastic rules). After discarding it, it can be used as one of the three robes, or it can be made a pure offering to a familiar Bhikshu, or one can wear the rain robe to bathe in other water and do various tasks without any offense. Therefore, it is said.

The Buddha was staying in Shravasti (Savatthi), extensively expounding the above content. At that time, Venerable Nanda (Nanda) and Venerable Upananda (Upananda) took thread into the house of a householder, saying to the Upasika (female lay devotee): 'Give me thread as alms.' The householder women thought: 'These Bhikshus want to buy thread.' Each took out thread. Upon seeing it, the Bhikshus took the thread that was similar to what they (needed) and said: 'I was just looking for this kind of thread, and now I have found something similar.' If they saw something good, they would say: 'I want to find this kind of thread, but even better.' If they saw something coarse, they would say: 'Although this thread is coarse, it can be woven into something good.' Because of this, those who brought thread were unable to escape. They came with heavy burdens, and not far from Jetavana (Jetavana), there was a poor alley. (Nanda and Upananda) opened a weaving workshop there, ordained weavers, and had them weave robes. Venerable Ananda (Ananda)

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到時，著入聚落衣，持缽次行乞食，到其門前。見難陀、優波難陀，捉線丸共張㲲經，見已共相問訊，阿難問言：「長老作何等？」答言：「欲織衣。」彼即念言：「我今日見侍者阿難，必語世尊，當作方便。」即持線丸與尊者阿難：「可持縫衣。」阿難不取。食后以上因緣，廣白世尊。佛言：「呼難陀、優波難陀來。」來已，佛問優波難陀：「如上事，乃至阿難不受汝線，汝實爾不？」答言：「實爾。」佛言：「此是惡事。汝不聞，我無數方便讚歎少欲、毀呰多欲？此非法、非律、不如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城住者盡集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘自行乞縷，使織師織作衣者，尼薩耆波夜提。」

比丘者，如上說。

自乞者，勸化索，或一兩、二兩。

縷者，七種縷。

織師者，今毗提波晝俱利織師。

織作衣者，尼薩耆波夜提。

尼薩耆波夜提者，如上說。

若比丘自行乞縷，越毗尼心悔。得者，越毗尼罪。織成者，尼薩耆波夜提。

迦尸國土法，比丘安居竟，與縷與織直。比丘欲織㲲時，應語織師，作是言：「與汝此縷，為我知織㲲。」織師答言：「尊者！我不解此語？」應問言：「汝家作何等業？」

【現代漢語翻譯】 現代漢語譯本： 當時，（比丘）穿著進入村落的衣服，拿著缽依次去乞食，來到（織工）門前。看見難陀（Nanda，人名）和優波難陀（Upananda，人名）拿著線團一起張開織布機，（比丘）看見后互相問候，阿難（Ananda，佛陀的侍者）問道：『長老們在做什麼？』（他們）回答說：『想要織布。』他（比丘）就想：『我今天見到侍者阿難，一定要告訴世尊（Buddha，對佛陀的尊稱），讓他想個辦法。』隨即拿著線團給尊者阿難：『可以拿著去縫衣服。』阿難沒有接受。飯後，（比丘）將以上因緣，詳細地告訴世尊。佛陀說：『叫難陀、優波難陀來。』（他們）來了之後，佛陀問優波難陀：『像上面所說的事，乃至阿難不接受你的線，你確實是這樣做了嗎？』（優波難陀）回答說：『確實是這樣。』佛陀說：『這是不好的事情。你沒聽說嗎，我用無數的方法讚歎少欲、毀斥多欲？這不合乎佛法、不合乎戒律、不合乎佛教的教導，不可以用來增長善法。』佛陀告訴各位比丘：『凡是依止舍衛城（Sravasti，古印度城市）居住的比丘都集合起來，因為有十種利益的緣故，為各位比丘制定戒律，乃至已經聽聞過的應當再次聽聞。如果比丘自己去乞討線，讓織工織布做衣服，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，一種戒律名稱）。』 比丘（Bhikkhu，佛教出家男眾）的定義，如上面所說。 『自己乞討』，是指勸導化緣索取，或者一兩、二兩。 『線』，是指七種線。 『織師』，是指現在的毗提波（Videha，古印度地名）晝俱利（Divakuri，地名）的織師。 『織布做衣服』，觸犯尼薩耆波夜提。 尼薩耆波夜提的定義，如上面所說。 如果比丘自己去乞討線，違越毗尼（Vinaya，戒律）心生後悔。得到（線）的，觸犯越毗尼罪（Dukkata，一種輕罪）。織成（衣服）的，觸犯尼薩耆波夜提。 迦尸國（Kasi，古印度地名）的規矩，比丘安居（Vassa，雨季安居）結束后，給（織工）線和織布的工錢。比丘想要織布的時候，應該告訴織工，這樣說：『給你這些線，為我織布。』織工回答說：『尊者！我不明白您說的話？』（比丘）應該問：『你家是做什麼行業的？』

【English Translation】 English version: At that time, (the bhikkhu) wearing the robes for entering villages, holding the alms bowl, would go begging from house to house, arriving at the weaver's door. Seeing Nanda (a person's name) and Upananda (a person's name) holding balls of thread and setting up the loom together, (the bhikkhu) would greet them, and Ananda (Buddha's attendant) would ask: 'What are you elders doing?' (They) would reply: 'We want to weave cloth.' He (the bhikkhu) would then think: 'Today I saw the attendant Ananda, I must tell the Buddha (a title of respect for the Buddha) and have him find a way.' Immediately, he would give the ball of thread to the Venerable Ananda: 'You can take this to sew robes.' Ananda did not accept it. After the meal, (the bhikkhu) would explain the above circumstances in detail to the Buddha. The Buddha said: 'Call Nanda and Upananda here.' After they arrived, the Buddha asked Upananda: 'Regarding the matter mentioned above, even to the point that Ananda did not accept your thread, did you really do that?' (Upananda) replied: 'Indeed, I did.' The Buddha said: 'This is a bad thing. Haven't you heard that I have praised having few desires and criticized having many desires in countless ways? This is not in accordance with the Dharma, not in accordance with the Vinaya, and not in accordance with the Buddha's teachings; it cannot be used to increase good qualities.' The Buddha told the bhikkhus: 'All the bhikkhus residing in Sravasti (an ancient Indian city) should gather together, because of the ten benefits, I am establishing precepts for the bhikkhus, and those who have already heard them should hear them again. If a bhikkhu personally begs for thread and has a weaver weave cloth to make robes, it is a Nissaggiya Pacittiya (name of a monastic rule).' The definition of a bhikkhu (Bhikkhu, a Buddhist monk) is as mentioned above. 'Begging for oneself' refers to soliciting alms through persuasion, or one or two ounces. 'Thread' refers to the seven types of thread. 'Weaver' refers to the weavers of Divakuri (a place name) in Videha (an ancient Indian region). 'Weaving cloth to make robes' constitutes a Nissaggiya Pacittiya offense. The definition of Nissaggiya Pacittiya is as mentioned above. If a bhikkhu personally begs for thread, violating the Vinaya (Vinaya, monastic discipline) and feeling remorse, obtaining (the thread) constitutes a Dukkata (Dukkata, a minor offense). Weaving (the robe) constitutes a Nissaggiya Pacittiya offense. The custom of Kasi (an ancient Indian region) is that after the Vassa (Vassa, rainy season retreat), the bhikkhus give the weaver thread and wages for weaving. When a bhikkhu wants to weave cloth, he should tell the weaver, saying: 'I give you this thread to weave cloth for me.' The weaver replies: 'Venerable, I do not understand what you are saying?' (The bhikkhu) should ask: 'What kind of work does your family do?'

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答言：「織㲲。」便語言：「汝可為我知織㲲？」若復不解此語者，應持線與凈人，令知織，一切不得作雇織語。若比丘知織腰帶，欲使比丘織者，應持線與，作是言：「長老！為我作帶。」是故說。

佛住舍衛城祇洹精舍，爾時毗舍佉鹿母常日日眾僧中請食。時有比丘次到其家食，見毗舍佉鹿母持縷與織師，語言：「汝為我織㲲，欲施尊者難陀、優波難陀。彼人難可，汝當爲好織。」比丘食已，還精舍，語難陀言：「長老！我欲語汝好事。」問言：「有何好事？」答言：「我見毗舍佉鹿母欲施汝衣。」答言：「此不施我衣。何以故？此優婆夷當施賢聖。」復言：「不爾，我眼見毗佉舍鹿母，以縷與織師，作是言：『與汝此縷，為我好織作㲲，欲施難陀，彼人難可。』」問言：「汝知織師家處不？」答言：「知處。」即復問言：「彼家在何處？何巷陌？門戶那向？示我標相。」具問知處已，明日著入聚落衣，往到其家。見織師張經，見已問織師言：「長壽！為誰張經？」答言：「我為鹿母毗舍佉張經。」復問言：「汝知不？此為誰作？」答言：「我知為難陀、優波難陀。」復問：「汝識難陀不？」答言：「我不識。」即便語言：「難陀、優波難陀正我等是，汝當好作長廣細緻織。」織師答言：「縷自有限、量亦

【現代漢語翻譯】 現代漢語譯本：回答說：『織布。』就（對比丘）說：『你能替我瞭解織布嗎？』如果還是不明白這句話的意思，就應該把線交給凈人（在家信徒），讓他了解織布，一切都不能說僱人織布的話。如果比丘懂得織腰帶，想要讓其他比丘織，就應該把線給對方，這樣說：『長老！請你替我做一條腰帶。』所以這樣說。

佛陀住在舍衛城的祇洹精舍時，當時毗舍佉·鹿母（Visakha-Migaramata，一位著名的女施主）常常每天在僧眾中供齋。當時有位比丘輪到去她家應供，看見毗舍佉·鹿母拿著線給織工，說：『你替我織布，想要供養尊者難陀（Nanda，佛陀的堂弟）和優波難陀（Upananda，一位行為不端的比丘）。他們兩人很難侍候，你應當好好地織。』比丘用齋完畢，回到精舍，告訴難陀說：『長老！我想要告訴你一件好事。』難陀問：『有什麼好事？』比丘回答說：『我看見毗舍佉·鹿母想要供養你衣服。』難陀說：『她不會供養我衣服的。為什麼呢？這位優婆夷（Upasika，女居士）應當會供養賢聖。』比丘又說：『不是的，我親眼看見毗舍佉·鹿母把線給織工，這樣說：『把這些線給你，替我好好地織布，想要供養難陀，那人很難侍候。』』難陀問：『你知道織工的家在哪裡嗎？』比丘回答說：『知道在哪裡。』難陀隨即又問：『他家在哪裡？在哪條巷子？門朝哪個方向？告訴我一些標誌。』詳細問清楚地點后，第二天，難陀穿好進入聚落的衣服，前往織工的家。看見織工正在張經（準備織布），看見后問織工說：『長壽！你為誰張經？』織工回答說：『我為鹿母毗舍佉張經。』難陀又問：『你知道嗎？這是為誰做的？』織工回答說：『我知道是為難陀和優波難陀做的。』難陀又問：『你認識難陀嗎？』織工回答說：『我不認識。』難陀隨即說：『難陀和優波難陀就是我們，你應當好好地織，織得又長又寬又細緻。』織工回答說：『線自有，也自有*。』

【English Translation】 English version: He answered: 'Weaving.' Then he said (to the Bhikkhu): 'Can you understand weaving for me?' If he still does not understand the meaning of this sentence, he should hand the thread to a layman (Upasaka), and let him understand weaving. In any case, he should not say anything about hiring someone to weave. If a Bhikkhu knows how to weave a belt and wants another Bhikkhu to weave it, he should hand the thread to the other Bhikkhu and say: 'Elder! Please make a belt for me.' That is why it is said.

When the Buddha was staying at the Jeta Grove Monastery in Shravasti, at that time, Visakha-Migaramata (a famous female benefactor) often offered food to the Sangha every day. At that time, a Bhikkhu was scheduled to go to her house for alms. He saw Visakha-Migaramata giving thread to the weaver, saying: 'Please weave cloth for me, I want to offer it to Venerable Nanda (Nanda, the Buddha's cousin) and Upananda (Upananda, a Bhikkhu with misconduct). They are both difficult to serve, you should weave it well.' After the Bhikkhu finished his meal, he returned to the monastery and told Nanda: 'Elder! I want to tell you good news.' Nanda asked: 'What good news?' The Bhikkhu replied: 'I saw Visakha-Migaramata wanting to offer you clothes.' Nanda said: 'She will not offer me clothes. Why? This Upasika (female lay devotee) should offer to the virtuous.' The Bhikkhu said again: 'No, I saw Visakha-Migaramata giving the thread to the weaver, saying: 'Give you this thread, weave the cloth well for me, I want to offer it to Nanda, that person is difficult to serve.'' Nanda asked: 'Do you know where the weaver's house is?' The Bhikkhu replied: 'I know where it is.' Nanda then asked: 'Where is his house? Which alley is it in? Which direction does the door face? Tell me some landmarks.' After asking for the details, the next day, Nanda put on his robes for entering the village and went to the weaver's house. He saw the weaver setting up the warp (preparing to weave), and after seeing it, he asked the weaver: 'Long life! Who are you setting up the warp for?' The weaver replied: 'I am setting up the warp for Visakha-Migaramata.' Nanda asked again: 'Do you know? Who is this being made for?' The weaver replied: 'I know it is being made for Nanda and Upananda.' Nanda asked again: 'Do you know Nanda?' The weaver replied: 'I don't know him.' Nanda then said: 'Nanda and Upananda are us, you should weave it well, weave it long, wide, and fine.' The weaver replied: 'The thread has its own , and * also has its own .'

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已定，我能無緯織耶？」即復言：「汝但如我語好作，彼家大富，自當更與汝縷。」織師復言：「彼家與我縷，作直誰當與我？」即言：「汝但好織，織作直我當與汝。」織師言：「若尊者與我織作直，彼復足我縷者，當如教織。」織師即為好織。縷盡復往索，如是三索。毗舍佉鹿母念言：「此人但來索縷、不求作直，我何以不足與縷？」與縷織成，廣長細好，送與鹿母。鹿母取已作是言：「此是好㲲，不應與彼是重供養；雖然，本為其作。」即便送與。難陀㲲未成時，日日到織師家。既得㲲已，遠離其舍異巷而行，譬如老烏遠離射方。織師作務多，不得來索作直。后織師營署率會來到舍衛城，織師爾時便作是念：「眾人未集，我今可往索織直。」故往祇洹，到已問諸比丘：「難陀、優波難陀在何處住？」比丘語言：「是處房中。」即入房中，見已禮足問訊。彼佯不識，如未曾相見。即問言：「尊者得㲲未？」反問言：「何等㲲？」答言：「我為鹿母織者。」答言：「得。」問言：「㲲為稱尊者意不？」答言：「為復可耳。」便言：「阿阇梨當與我織價。」問言：「何等織價？」答言：「乃至優婆夷足縷，許與我織作直。」彼即瞋恚言：「如是，如是！子賜穀物，汝識難陀、優波難陀不？欲拔汝眼𥇒取虛空中煙，我欲

【現代漢語翻譯】 現代漢語譯本 『已定，我能無緯織耶？』織師這樣問道。難陀回答說：『你只要按照我說的去做，那家（毗舍佉鹿母）非常富有，自然會再給你線。』織師又問：『她家給我線，那我的工錢誰來付呢？』難陀回答說：『你只管好好織，工錢我來付給你。』織師說：『如果尊者您付我工錢，她又提供我線，我就按照您說的織。』織師就開始認真地織。線用完了，又去索要，這樣要了三次。毗舍佉鹿母心想：『這個人只是來要線，不提工錢的事，我為什麼不給他足夠的線呢？』於是給了他線，織成了又寬又長又細的好毯子，送給鹿母。鹿母拿到後心想：『這毯子這麼好，不應該給他們（難陀、優波難陀）做貴重的供養；但是，本來就是為他們做的。』於是還是送給了他們。在毯子還沒織好時，難陀每天都去織師家。得到毯子后，就遠離織師的住所，從別的巷子走，就像老烏鴉遠離射箭的地方一樣。織師因為事務繁忙，沒時間去要工錢。後來，織師因為公務來到舍衛城，心想：『大家還沒集合，我現在可以去要工錢。』於是去了祇洹精舍，問比丘們：『難陀、優波難陀住在哪裡？』比丘們說：『就在那邊的房間里。』織師就進了房間，見到難陀后，向他頂禮問訊。難陀卻假裝不認識他，好像從未見過面一樣。織師問道：『尊者拿到毯子了嗎？』難陀反問道：『什麼毯子？』織師回答說：『就是我為鹿母織的那條。』難陀回答說：『拿到了。』織師問：『毯子合尊者的意嗎？』難陀回答說：『還算可以。』織師便說：『阿阇梨（老師）應該給我工錢了。』難陀問：『什麼工錢？』織師回答說：『從優婆夷（毗舍佉鹿母）那裡拿線，答應給我織布的工錢。』難陀聽后非常生氣，說：『像你這樣！兒子賞賜你穀物，你認識難陀、優波難陀嗎？想拔掉你的眼睛，像從虛空中抓取煙霧一樣，我想要……』

【English Translation】 English version 『Having settled, can I weave without weft?』 the weaver asked. Nanda replied, 『Just do as I say, that family (Visakha Migaramata) is very wealthy, and they will naturally give you more thread.』 The weaver then asked, 『If they give me the thread, who will pay me for my labor?』 Nanda replied, 『Just weave well, and I will pay you for your labor.』 The weaver said, 『If you, Venerable Sir, will pay me for my labor, and she provides me with the thread, then I will weave as you instruct.』 The weaver then began to weave diligently. When the thread was used up, he went to ask for more, and he did so three times. Visakha Migaramata thought, 『This person only comes to ask for thread and doesn't mention payment for his work. Why shouldn't I give him enough thread?』 So she gave him the thread, and he wove a good blanket, wide, long, and fine, and sent it to Migaramata. Migaramata took it and thought, 『This is a good blanket; it shouldn't be given to them (Nanda and Upananda) as a valuable offering; however, it was originally made for them.』 So she sent it to them anyway. Before the blanket was finished, Nanda went to the weaver's house every day. After receiving the blanket, he avoided the weaver's residence, walking through different alleys, like an old crow avoiding the place where arrows are shot. The weaver was busy with his work and didn't have time to ask for his wages. Later, the weaver came to Savatthi on official business and thought, 『The meeting hasn't started yet; I can go and ask for my wages now.』 So he went to Jetavana Monastery and asked the monks, 『Where do Nanda and Upananda reside?』 The monks said, 『They are in that room over there.』 The weaver entered the room and, upon seeing Nanda, bowed at his feet and greeted him. Nanda pretended not to recognize him, as if they had never met. The weaver asked, 『Venerable Sir, have you received the blanket?』 Nanda retorted, 『What blanket?』 The weaver replied, 『The one I wove for Migaramata.』 Nanda replied, 『Yes, I have.』 The weaver asked, 『Does the blanket please you, Venerable Sir?』 Nanda replied, 『It's acceptable.』 The weaver then said, 『Acharya (teacher), you should pay me my wages.』 Nanda asked, 『What wages?』 The weaver replied, 『The agreement to pay me for weaving the cloth, using the thread I received from the Upasika (Visakha Migaramata).』 Nanda became very angry and said, 『Like you! My son bestows grains upon you, do you recognize Nanda and Upananda? Wanting to pluck out your eyes, like grasping smoke from the empty sky, I want to...』

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五指撮取凈。洗釜已慾望故得多食，裸形外道猶欲剝取兩張㲲，于死老烏足上望剝取五百兩肉。以一把糠散恒水漩淵中，欲收斂取如是等處求物，況復汝望得我物！」即語弟子言：「汝取我僧伽梨來，我欲著詣王家，呼人來縛取此人付官。」織師作是念：「此沙門有大身力，又出入王家，必能為我作不饒益事。用是作直為？但得活命去。」怖畏卻行出戶。走到率會人中，彼眾人嫌言：「我等各各廢家事，到此間共料理官事。汝今云何妨廢眾人？」彼即答言：「汝聽鹿母與我縷織㲲。難陀、優波難陀，乃至㲲未成時日日來。得㲲已，猶如老烏遠於射方，乃至思惟但得活命，廣說上事，是故來晚耳。」眾人即瞋恚言：「此比丘輕易我等不與作直，而反欲使王力縛人，我等今日當作制限，后更不復為沙門織㲲。」有人言：「我等當在隱處共作制限，莫使人知。我知沙門衣量，長五肘、廣三肘，長五肘、廣二肘，如是衣量不得織。若彼人知者，此沙門有力，能使王家以力使人，乃至能為人作不饒益事，莫使人知。」到受歲時，眾人擔縷來詣織師所，欲雇織師織。織師問言：「汝欲作何等量衣？」答言：「長五肘、廣三肘，長五肘。廣二肘。」織師念言：「此是沙門衣量。」即答言：「我已為人織，不復得作。」如是遍問，都無

【現代漢語翻譯】 現代漢語譯本 五指抓取乾淨的[線]。洗鍋之後還想要得到更多食物，裸形外道（Ajivikas，古印度苦行僧）還想要剝取兩張毛氈，就像在死老烏鴉的腳上希望剝取五百兩肉一樣。又像把一把糠撒到恒河的漩渦中，卻想要收回來一樣，像在這些地方求取東西，更何況你還想得到我的東西！」於是告訴弟子們說：「你們把我的僧伽梨（Samghati，袈裟）拿來，我想要穿著去王宮，叫人來捆綁這個人交給官府。」織工這樣想：「這個沙門（Sramana，出家求道者）有很大的身力，又出入王宮，必定能為我做不利的事情。用這些[線]來做什麼工錢呢？只要能保住性命離開就好。」因為害怕而退後走出門口。走到負責徵收賦稅的人群中，那些人抱怨說：「我們各自耽誤了家裡的事情，到這裡一起來處理官府的事情。你現在為什麼妨礙耽誤大家？」他便回答說：「你們聽我說，鹿母（鹿母Migāra，人名）讓我用[線]織毛氈。難陀（Nanda，佛陀的堂弟）、優波難陀（Upananda，佛陀的弟子），乃至毛氈沒有完成的時候，每天都來。得到毛氈之後，就像老烏鴉遠離射箭的方向一樣，甚至只想著保住性命，[我]詳細地說了上面的事情，所以來晚了。」眾人聽后就生氣地說：「這個比丘（Bhikkhu，佛教出家男眾）輕視我們，不給我們工錢，反而想要用王家的力量來捆綁人，我們今天應當作出限制，以後不再為沙門織毛氈。」有人說：「我們應當在隱蔽的地方一起作出限制，不要讓人知道。我知道沙門的衣服尺寸，長五肘、寬三肘，長五肘、寬二肘，這樣的衣服尺寸不能織。如果被他們知道，這個沙門有力量，能讓王宮用權力驅使人，甚至能為人做不利的事情，不要讓人知道。」到了分發紡線的日子，眾人挑著紡線來到織工那裡，想要僱傭織工來織布。織工問道：「你們想要織什麼尺寸的衣服？」回答說：「長五肘、寬三肘，長五肘、寬二肘。」織工心想：「這是沙門的衣服尺寸。」就回答說：「我已經替別人織了，不能再做了。」像這樣到處詢問，都沒有[人願意織]。 English version He grasps the clean [threads] with five fingers. After washing the pot, he still desires more food; the naked ascetics (Ajivikas) even want to strip off two felt cloths, just like hoping to strip off five hundred taels of meat from the feet of a dead old crow. It's like scattering a handful of chaff into the whirlpool of the Ganges, yet wanting to retrieve it; like seeking things in such places, let alone expecting to get my things!' Then he said to his disciples, 'Bring me my Samghati (袈裟, monastic robe), I want to wear it to the royal palace, and have someone bind this person and hand him over to the authorities.' The weaver thought to himself, 'This Sramana (沙門, ascetic) has great physical strength and frequents the royal palace, he will surely do unfavorable things to me. What use are these [threads] as wages? I just want to save my life and leave.' Out of fear, he retreated and walked out the door. He walked to the crowd of tax collectors, and they complained, 'We have each delayed our family affairs to come here and handle official matters together. Why are you hindering and delaying everyone now?' He then replied, 'Listen to me, Migāra's mother (鹿母) asked me to weave felt cloths with [threads]. Nanda (難陀, Buddha's cousin), Upananda (優波難陀, Buddha's disciple), even came every day until the felt cloths were finished. After getting the felt cloths, it's like an old crow fleeing from the direction of an arrow, even thinking only of saving my life, [I] explained the above matters in detail, so I was late.' The crowd then angrily said, 'This Bhikkhu (比丘, Buddhist monk) despises us, doesn't give us wages, and instead wants to use the power of the royal family to bind people. We should make a restriction today, and no longer weave felt cloths for Sramanas.' Someone said, 'We should make a restriction together in a hidden place, don't let people know. I know the size of the Sramana's clothes, five cubits long and three cubits wide, five cubits long and two cubits wide, such clothes sizes cannot be woven. If they find out, this Sramana has power, can make the royal palace use power to drive people, and can even do unfavorable things to people, don't let people know.' When the day came to distribute the yarn, the crowd carried the yarn to the weaver, wanting to hire the weaver to weave. The weaver asked, 'What size of clothes do you want to weave?' They replied, 'Five cubits long and three cubits wide, five cubits long and two cubits wide.' The weaver thought to himself, 'This is the size of the Sramana's clothes.' He replied, 'I have already woven for others, I can't do it anymore.' Like this, asking everywhere, no one [was willing to weave].

【English Translation】 He grasps the clean [threads] with five fingers. After washing the pot, he still desires more food; the naked ascetics (Ajivikas) even want to strip off two felt cloths, just like hoping to strip off five hundred taels of meat from the feet of a dead old crow. It's like scattering a handful of chaff into the whirlpool of the Ganges, yet wanting to retrieve it; like seeking things in such places, let alone expecting to get my things!' Then he said to his disciples, 'Bring me my Samghati (袈裟, monastic robe), I want to wear it to the royal palace, and have someone bind this person and hand him over to the authorities.' The weaver thought to himself, 'This Sramana (沙門, ascetic) has great physical strength and frequents the royal palace, he will surely do unfavorable things to me. What use are these [threads] as wages? I just want to save my life and leave.' Out of fear, he retreated and walked out the door. He walked to the crowd of tax collectors, and they complained, 'We have each delayed our family affairs to come here and handle official matters together. Why are you hindering and delaying everyone now?' He then replied, 'Listen to me, Migāra's mother (鹿母) asked me to weave felt cloths with [threads]. Nanda (難陀, Buddha's cousin), Upananda (優波難陀, Buddha's disciple), even came every day until the felt cloths were finished. After getting the felt cloths, it's like an old crow fleeing from the direction of an arrow, even thinking only of saving my life, [I] explained the above matters in detail, so I was late.' The crowd then angrily said, 'This Bhikkhu (比丘, Buddhist monk) despises us, doesn't give us wages, and instead wants to use the power of the royal family to bind people. We should make a restriction today, and no longer weave felt cloths for Sramanas.' Someone said, 'We should make a restriction together in a hidden place, don't let people know. I know the size of the Sramana's clothes, five cubits long and three cubits wide, five cubits long and two cubits wide, such clothes sizes cannot be woven. If they find out, this Sramana has power, can make the royal palace use power to drive people, and can even do unfavorable things to people, don't let people know.' When the day came to distribute the yarn, the crowd carried the yarn to the weaver, wanting to hire the weaver to weave. The weaver asked, 'What size of clothes do you want to weave?' They replied, 'Five cubits long and three cubits wide, five cubits long and two cubits wide.' The weaver thought to himself, 'This is the size of the Sramana's clothes.' He replied, 'I have already woven for others, I can't do it anymore.' Like this, asking everywhere, no one [was willing to weave].

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織者。爾時諸富貴家即取家中成織㲲施僧，諸貧人等先無成織者無衣施僧，爾時僧得佈施衣少。佛知而故問：「阿難！僧何以得佈施衣少？」阿難即以上事，乃至織師發不喜心，共作要命，具白世尊。佛言：「呼難陀來。」來已，佛具問難陀、優波難陀：「汝等實爾不？」答言：「實爾。世尊！」佛言：「此是惡事。汝常不聞我讚歎少欲、毀呰多欲耶？」

佛告諸比丘：「依止舍衛城者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若居士、居士婦使織師為比丘織作衣。是比丘先不請，便往勸織師言：『汝知不？此衣為我作，汝當好織，令致長廣，當與汝錢、錢直，食、食直。』是比丘如是勸與錢、錢直，食、食直，得衣者，尼薩耆波夜提。」

居士者，家主。婦者，家主婦。

為比丘者，若僧、若眾多人、若一人。

織師者，如上說。

衣者，十種，如上說。

先不請者，本不請謂請想，請餘人謂己想，請與余物謂衣想。

便往者，往田中、家中。

勸者，語令細緻、若長廣。

錢者，種種錢。錢直者，余物。食者，麨飯、麥飯、魚肉食。直者，錢物。得衣者，尼薩耆波夜提。

尼薩耆波夜提者，如上說。

若比丘語織師言：「與我

【現代漢語翻譯】 現代漢語譯本 當時，一些富貴人家就拿出家中織好的毛織品來佈施給僧侶，而那些貧窮的人家因為沒有現成的織物，就沒有衣服可以佈施給僧侶。那時，僧侶們得到的佈施衣物很少。佛陀知道這件事後，故意問道：『阿難（Ananda，佛陀的十大弟子之一）！為什麼僧侶們得到的佈施衣物這麼少？』阿難（Ananda）就把上述的事情，包括織工們心生不悅，共同發誓的情況，都詳細地稟告了世尊（釋迦牟尼佛的尊稱）。佛陀說：『叫難陀（Nanda，佛陀的異母弟）來。』難陀（Nanda）來了之後，佛陀詳細地詢問難陀（Nanda）和優波難陀（Upananda，比丘）: 『你們真的做了這樣的事嗎？』他們回答說：『確實如此，世尊（釋迦牟尼佛的尊稱）！』佛陀說：『這是惡事。你們難道沒有聽我說過讚歎少欲、貶斥多欲嗎？』 佛陀告訴各位比丘（bhiksu，出家修行的男子）：『凡是依止舍衛城（Śrāvastī，古印度城市）的比丘（bhiksu）都要集合起來，因為有十種利益的緣故，我要為比丘（bhiksu）們制定戒律，乃至已經聽過的也要重新聽聞。如果居士（gṛhapati，在家信徒）、居士婦人讓織工為比丘（bhiksu）織布做衣服。這位比丘（bhiksu）事先沒有請求，就前去勸說織工說：『你知道嗎？這件衣服是為我做的，你應當好好地織，讓它達到應有的長度和寬度，我會給你錢、錢的等值物，食物、食物的等值物。』這位比丘（bhiksu）如果這樣勸說，並得到錢、錢的等值物，食物、食物的等值物，從而得到衣服，就犯了尼薩耆波夜提（Nissaggiya Pacittiya，一種戒律）。』 居士（gṛhapati）是指家主。婦人是指家主婦。 『為比丘（bhiksu）』是指為僧團、為眾多人、或為一個人。 織工，如上面所說。 衣服，有十種，如上面所說。 『事先沒有請求』是指本來沒有請求，卻以為是請求；請求了其他人，卻以為是請求了自己；請求了其他東西，卻以為是請求了衣服。 『前去』是指去田地裡、去家裡。 『勸說』是指說話要求織得細緻、或者長寬達到要求。 錢，指各種各樣的錢。錢的等值物，指其他的物品。食物，指炒麵飯、麥飯、魚肉食物。等值物，指錢或物品。得到衣服，就犯了尼薩耆波夜提（Nissaggiya Pacittiya）。 尼薩耆波夜提（Nissaggiya Pacittiya），如上面所說。 如果比丘（bhiksu）對織工說：『給我……』

【English Translation】 English version At that time, wealthy families would take the woven wool from their homes to donate to the monks, while poor families, having no ready-made fabrics, had no clothes to donate. Consequently, the monks received few donated clothes. Knowing this, the Buddha deliberately asked: 'Ananda (one of the ten principal disciples of the Buddha)! Why are the monks receiving so few donated clothes?' Ananda (one of the ten principal disciples of the Buddha) then reported the aforementioned situation, including the weavers' displeasure and their collective vow, in detail to the World-Honored One (a title of respect for Shakyamuni Buddha). The Buddha said: 'Summon Nanda (Buddha's half-brother).' After Nanda (Buddha's half-brother) arrived, the Buddha questioned Nanda (Buddha's half-brother) and Upananda (a bhikkhu) in detail: 'Did you really do such a thing?' They replied: 'Indeed, World-Honored One (a title of respect for Shakyamuni Buddha)!' The Buddha said: 'This is an evil deed. Have you not heard me praise having few desires and criticize having many desires?' The Buddha told the bhikkhus (bhiksu, a Buddhist monk): 'All bhikkhus (bhiksu) residing in Śrāvastī (an ancient Indian city) should assemble. Because of ten benefits, I will establish precepts for the bhikkhus (bhiksu), and those who have already heard them should hear them again. If a householder (gṛhapati, a lay devotee) or a householder's wife has a weaver weave clothes for a bhikkhu (bhiksu), and that bhikkhu (bhiksu), without prior request, goes to persuade the weaver, saying: 'Do you know? This cloth is being made for me. You should weave it well, making it long and wide, and I will give you money, the equivalent of money, food, the equivalent of food.' If that bhikkhu (bhiksu) persuades in this way and receives money, the equivalent of money, food, the equivalent of food, and thereby obtains the clothes, he has committed a Nissaggiya Pacittiya (a type of offense).' 'Householder (gṛhapati)' refers to the head of the household. 'Wife' refers to the householder's wife. 'For a bhikkhu (bhiksu)' refers to for the Sangha (monastic community), for many people, or for one person. Weaver, as mentioned above. Clothes, there are ten types, as mentioned above. 'Without prior request' means originally there was no request, but one thinks there was a request; one requests someone else, but thinks one requested oneself; one requests other things, but thinks one requested clothes. 'Goes to' means goes to the fields, goes to the home. 'Persuades' means speaking to request fine weaving, or that the length and width meet the requirements. Money refers to various kinds of money. The equivalent of money refers to other items. Food refers to parched flour rice, barley rice, fish and meat food. The equivalent refers to money or items. Obtaining clothes constitutes a Nissaggiya Pacittiya (a type of offense). Nissaggiya Pacittiya (a type of offense), as mentioned above. If a bhikkhu (bhiksu) says to a weaver: 'Give me...'

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好織堅織致打。」作是語時，越毗尼罪。織師下手打織時，下下，波夜提。作成得者，尼薩耆波夜提。若比丘與織師說法，織師手支頤住聽，比丘語織師言：「此應耳聽，不應手聽，手可並作。」作是語時，得越毗尼罪。若比丘聞為作衣，往勸不許價，得衣，越比尼罪。聞而往勸，亦許直，得衣者，尼薩耆波夜提。不聞而往勸，自與，得衣者，越毗尼罪。不聞不勸亦不與直，得衣者，無罪。若寡婦施眾僧衣，比丘若僧中次第應得此衣，婦人語比丘言：「我家無人，尊者可到織師所經營此衣。尊者若自能往料理者，可得疾成，亦可得好。」比丘爾時得往織師所，作如是言：「長壽！汝知疾織、知致織。」作是語者無罪。是故說。

佛住舍衛城，廣說如上。時六群比丘在一聚落夏安居，初安居時，晨朝著入聚落衣，捉紙筆入聚落中，語諸優婆塞言：「汝等和義與我夏安居衣。」諸優婆塞言：「非索安居衣時，待至秋谷熟。爾時諸人多有歡欣心，當施衣。」六群比丘言：「汝不知世間多有諸難，若王、水、火、盜賊難，或為汝父母所遮，不得佈施。汝便不成功德，我則失利。」優婆塞言：「尊者！但示我諸難，而自不見諸難。尊者得安居錢已，欲罷道、欲余行去耶？何以多欲貪求？如是何道之有？」諸比丘聞已，即以

【現代漢語翻譯】 現代漢語譯本： 『好好地織，結實地織，細緻地織。』如果這樣說，就犯了越毗尼罪（越毗尼罪：一種較輕的戒律罪）。織工開始動手織的時候，每織一下，比丘就犯波夜提罪（波夜提罪：一種較重的戒律罪）。如果衣服做成了，比丘就犯尼薩耆波夜提罪（尼薩耆波夜提罪：一種需要捨棄所得之物的波夜提罪）。如果比丘給織工說法，織工用手托著下巴聽，比丘對織工說：『你應該用耳朵聽，不應該用手聽，手可以繼續工作。』如果這樣說，就犯了越毗尼罪。如果比丘聽說有人要做衣服，前去勸說對方不要講價，然後得到了衣服，就犯了越毗尼罪。如果聽說有人要做衣服，前去勸說對方，也允許講價，然後得到了衣服，就犯了尼薩耆波夜提罪。如果沒有聽說有人要做衣服，前去勸說對方，自己還給了錢，然後得到了衣服，就犯了越毗尼罪。如果沒有聽說，也沒有勸說，也沒有給錢，然後得到了衣服，就沒有罪。如果一個寡婦要佈施衣服給僧眾，而某個比丘按照僧團的次序應該得到這件衣服，寡婦對比丘說：『我家沒有人，尊者可以到織工那裡去經營這件衣服。尊者如果自己能去料理，就可以很快完成，也可以做得很好。』比丘這時可以去織工那裡，說這樣的話：『長壽！你知道怎麼織得快，知道怎麼織得細緻。』如果這樣說，就沒有罪。所以這樣說。

佛陀住在舍衛城（舍衛城：古代印度城市，是佛教的重要中心），像上面一樣廣泛地說法。當時，六群比丘（六群比丘：指行為不端的六位比丘）在一個村落里結夏安居（夏安居：佛教僧侶在雨季三個月內停止遊歷，集中修行）。剛開始安居的時候，每天早上穿著衣服進入村落，拿著紙筆進入村落中，對各位優婆塞（優婆塞：在家男居士）說：『你們應該一起出錢給我做夏安居的衣服。』各位優婆塞說：『現在不是索要安居衣服的時候，等到秋收穀物成熟的時候。那時大家心情都比較高興，會佈施衣服的。』六群比丘說：『你們不知道世間有很多災難，比如國王、水災、火災、盜賊的災難，或者被你們的父母阻止，不能佈施。你們就不能成功積累功德，我們就會失去利益。』各位優婆塞說：『尊者！只是給我們指出各種災難，而自己卻看不到各種災難。尊者得到安居的錢以後，是想要放棄修行、想要去其他地方嗎？為什麼要如此貪得無厭？這樣還有什麼道義可言？』各位比丘聽了以後，就用這些話……

【English Translation】 English version: 'Weave well, weave firmly, weave meticulously.' Saying this constitutes a transgression of the Dukkaṭa offense (Dukkaṭa: a minor offense). When the weaver starts weaving, with each stroke, it is a Pācittiya offense (Pācittiya: a more serious offense). If the garment is completed, it is a Nissaggiya Pācittiya offense (Nissaggiya Pācittiya: an offense requiring forfeiture). If a bhikkhu gives a Dharma talk to a weaver, and the weaver listens with their hand propping their chin, the bhikkhu says to the weaver, 'You should listen with your ears, not with your hands; your hands can continue working.' Saying this constitutes a transgression of the Dukkaṭa offense. If a bhikkhu hears that a garment is being made, goes and advises against haggling over the price, and then receives the garment, it is a transgression of the Dukkaṭa offense. If they hear that a garment is being made, go and advise, also allowing haggling over the price, and then receive the garment, it is a Nissaggiya Pācittiya offense. If they do not hear that a garment is being made, go and advise, and give money themselves, and then receive the garment, it is a transgression of the Dukkaṭa offense. If they do not hear, do not advise, and do not give money, and then receive the garment, there is no offense. If a widow is giving a garment to the Sangha (Sangha: the Buddhist monastic community), and a bhikkhu is next in line to receive this garment according to the Sangha's order, the woman says to the bhikkhu, 'There is no one in my house; Venerable, you can go to the weaver to manage this garment. If you can manage it yourself, it can be completed quickly and can also be made well.' At that time, the bhikkhu can go to the weaver and say such words as, 'May you live long! You know how to weave quickly, you know how to weave meticulously.' Saying this is without offense. Therefore, it is said.

The Buddha was residing in Śrāvastī (Śrāvastī: an ancient Indian city, an important center of Buddhism), extensively teaching as above. At that time, the Group of Six bhikkhus (Group of Six: a group of six monks known for their misbehavior) were observing the rainy season retreat (Vassa: the rainy season retreat) in a village. At the beginning of the retreat, every morning they would enter the village wearing their robes, taking paper and pen into the village, and say to the Upāsakas (Upāsaka: a male lay follower), 'You should all contribute to make robes for me for the rainy season retreat.' The Upāsakas said, 'Now is not the time to ask for robes for the retreat; wait until the autumn harvest when the grains are ripe. At that time, everyone will be happier and will give robes.' The Group of Six bhikkhus said, 'You do not know that there are many difficulties in the world, such as the difficulties of kings, floods, fires, and thieves, or being prevented by your parents from giving. You will not be able to accumulate merit successfully, and we will lose benefits.' The Upāsakas said, 'Venerable ones! You only point out the various difficulties to us, but you yourselves do not see the various difficulties. After receiving the money for the retreat, do you want to abandon your practice and go elsewhere? Why are you so greedy? What kind of morality is this?' After hearing this, the bhikkhus used these words...

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上事具白世尊。佛言：「呼六群比丘來。」來已，佛問六群比丘：「汝實初安居時，從諸優婆塞索安居衣，為諸優婆塞呵責耶？」答言：「實爾。」佛告比丘：「此是惡事，安居未訖，而先求衣。從今日安居未訖，不得先求安居衣。」

複次佛住舍衛城，爾時波斯匿王大臣名彌尼剎利叛逆，王遣一大臣名仙人達多往討伐之。此大臣臨欲行時，往到尊者阿難所，白言尊者：「波斯匿王大臣叛逆，王今遣我往伐，方向強敵身命難保。我常年年安居竟飯僧施衣，我今為官所使、不得待時，欲先施衣；得安隱還者，后當施食。」尊者阿難即以上事具白世尊，佛知而故問阿難：「汝安居余有幾日在？」答言：「十日。」佛言：「從今日聽未到自恣十日得受急施衣。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若十日未滿夏三月得急施衣，比丘須者得自手取，畜至衣時。若過時畜者，尼薩耆波夜提。」

十日者，從七月六日至七月十五日，是名十日。

得急施衣者，若女、若男、若大、若小、若在家、出家。若欲軍征行時與、征還時與、死時與、女人還歸時與、商人去時與，施主語比丘言：「若今日不取，明日無。」是名急施衣。

衣者，七種，如上說。

【現代漢語翻譯】 現代漢語譯本 以上情況都稟告了世尊。佛說：『叫六群比丘來。』他們來了之後，佛問六群比丘：『你們確實在初安居時，向各位優婆塞（Upasaka，男居士）索要安居衣，因此被各位優婆塞責備嗎？』他們回答說：『確實如此。』佛告訴比丘們：『這是不好的行為，安居還沒有結束，就先求取衣服。從今天起，安居沒有結束，不得先求安居衣。』

再者，佛住在舍衛城（Śrāvastī），當時波斯匿王（Prasenajit）的大臣名叫彌尼剎利（Minyakṣatriya）叛逆，國王派遣一位大臣名叫仙人達多（Indradatta）前去討伐。這位大臣臨行前，前往尊者阿難（Ānanda）處，稟告尊者說：『波斯匿王的大臣叛逆，國王現在派我前去征討，面對強敵，性命難以保全。我常年每年安居結束后供養僧眾、佈施衣服，我現在因為公務在身，不能等到那時，想要先佈施衣服；如果能平安回來，之後再供養飲食。』尊者阿難立即將以上情況稟告世尊，佛明明知道卻故意問阿難：『安居還剩下幾天？』回答說：『十天。』佛說：『從今天起，允許在未到自恣（Pravāraṇā）日的十天內接受緊急佈施的衣服。』佛告訴各位比丘：『凡是依止舍衛城居住的比丘都召集起來，因為十種利益的緣故為各位比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果在十天未滿的夏三月內得到緊急佈施的衣服，比丘需要的話可以親自取用，儲存到可以穿衣的時候。如果過了時間還儲存，就觸犯了尼薩耆波夜提（Nissaggiya Pācittiya，捨墮）。』

十天，是指從七月六日到七月十五日，這叫做十天。

得到緊急佈施的衣服，無論是女人、男人、年長者、年幼者、在家眾、出家眾。如果有人要出征時佈施、凱旋歸來時佈施、臨死時佈施、女人回孃家時佈施、商人要出發時佈施，施主對比丘說：『如果今天不拿走，明天就沒有了。』這叫做緊急佈施的衣服。

衣服，有七種，如前面所說。

【English Translation】 English version The above matter was reported to the World Honored One (Śākyamuni Buddha). The Buddha said, 'Summon the Six Group Bhikshus (monks).' After they arrived, the Buddha asked the Six Group Bhikshus, 'Is it true that during the initial period of the Rainy Retreat (Varṣa), you requested Rainy Retreat robes from the Upasakas (male lay devotees), and were therefore criticized by the Upasakas?' They replied, 'It is true.' The Buddha told the Bhikshus, 'This is a bad practice, seeking robes before the Rainy Retreat is completed. From today onwards, before the Rainy Retreat is completed, you must not seek Rainy Retreat robes in advance.'

Furthermore, the Buddha was residing in Śrāvastī. At that time, a minister of King Prasenajit named Minyakṣatriya rebelled. The king sent a great minister named Indradatta to suppress the rebellion. As this minister was about to depart, he went to Venerable Ānanda and said, 'A minister of King Prasenajit has rebelled, and the king is now sending me to suppress it. Facing a strong enemy, my life is difficult to protect. Every year, after the Rainy Retreat, I make offerings to the Sangha (monastic community) and donate robes. Now, due to official duties, I cannot wait until then and wish to donate robes in advance. If I return safely, I will make offerings of food later.' Venerable Ānanda immediately reported the above matter to the World Honored One. The Buddha, knowing this, deliberately asked Ānanda, 'How many days are left in the Rainy Retreat?' He replied, 'Ten days.' The Buddha said, 'From today onwards, allow the acceptance of urgently donated robes within the ten days before the Pravāraṇā (invitation) day.' The Buddha told the Bhikshus, 'Gather all the Bhikshus residing in Śrāvastī, and for ten benefits, establish precepts for the Bhikshus, and those who have already heard them should hear them again. If, within the three months of summer and before the ten days are up, one receives urgently donated robes, a Bhikshu who needs them may take them with his own hand and store them until the time for wearing robes. If one stores them beyond that time, it is a Nissaggiya Pācittiya (an offense requiring expiation and forfeiture).'

The ten days refer to the period from the sixth day of the seventh month to the fifteenth day of the seventh month. This is called the ten days.

Receiving urgently donated robes refers to donations from women, men, the elderly, the young, laypersons, or renunciants. If someone donates when going to war, when returning from victory, at the time of death, when a woman returns to her parents' home, or when a merchant is about to depart, and the donor says to the Bhikshu, 'If you do not take it today, there will be none tomorrow,' this is called urgently donated robes.

Robes, there are seven kinds, as mentioned above.

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欲取者，若須此物應取，畜至衣時。

衣時者，若無迦絺那衣，得至八月十五日；有迦絺那衣，得至臘月十五日。若過時畜者，尼薩耆波夜提。

尼薩耆波夜提者，如上說。

比丘者有五法成就，僧應拜作勸化分衣人。何等五？不隨愛、不隨瞋、不隨怖、不隨癡、得不得知，是名五法。作羯磨法者應作是說：「大德僧聽！某甲比丘五法成就，若僧時到，僧拜某甲比丘作勸化分衣人。白如是。」「大德僧聽！某甲比丘五法成就，僧今拜某甲比丘為勸化分衣人。諸大德忍某甲比丘為僧作勸化分衣人者僧默然，若不忍便說。」「僧已忍拜某甲比丘作勸化分衣人竟，僧忍默然故，是事如是持。」受羯磨已，應白僧作是言：「諸大德！衣相降四指八指不等，若通此者我當分。」若不白而分，越毗尼罪。如上白已當分。是比丘從三月十六日，應語諸檀越：「捉紙筆條，房舍、講堂溫室、禪坊門屋、食廚凈水屋、廁屋薪屋浴室、樹下坐處、經行處盡疏名。」應僧中唱：「大德僧聽！某甲住處有爾許床褥、爾許安居衣、爾許食、爾許齋日飲食、爾許咒愿物。某住處有爾許阿練若住處，若左右諸精舍遠者，十二日十三日時應分房舍。若是住處不相容受者，得余處去。」若近聚落中有精舍者，十四日十五日當分條疏

【現代漢語翻譯】 現代漢語譯本 想要拿取的物品，如果需要就應該拿取，儲存到可以做衣服的時候。 可以做衣服的時候，如果沒有迦絺那衣（kathina-cīvara，一種特殊的袈裟），可以到八月十五日；如果有迦絺那衣，可以到臘月十五日。如果過了時間還儲存，就犯了尼薩耆波夜提（nissaggiya pācittiya，一種懺悔罪）。 尼薩耆波夜提（nissaggiya pācittiya），如上面所說。 如果一位比丘（bhikkhu，佛教僧侶）具備五種品質，僧團應該推舉他作為勸化分衣人。是哪五種？不隨順愛慾、不隨順嗔恨、不隨順恐懼、不隨順愚癡、知道得到與否，這稱為五種品質。進行羯磨（kamma，一種儀式）時應該這樣說：『大德僧團請聽！某甲比丘具備五種品質，如果僧團認為時機已到，僧團推舉某甲比丘作為勸化分衣人。稟告完畢。』『大德僧團請聽！某甲比丘具備五種品質，僧團現在推舉某甲比丘為勸化分衣人。諸位大德如果認可某甲比丘為僧團做勸化分衣人，請保持沉默，如果不認可就請說出來。』『僧團已經認可推舉某甲比丘作為勸化分衣人完畢，僧團因為認可而保持沉默，這件事就這樣決定了。』接受羯磨后，應該稟告僧團這樣說：『諸位大德！衣服的尺寸相差四指或八指不等，如果能接受這些情況，我就來分。』如果不稟告就分，就犯了越毗尼罪（atikrama，違犯戒律）。像上面這樣稟告后才能分。這位比丘從三月十六日開始，應該告訴各位檀越（dānapati，施主）：『拿紙筆記錄，房舍、講堂、溫室、禪房、門屋、廚房、凈水屋、廁所、柴房、浴室、樹下坐處、經行處，全部詳細記錄名稱。』應該在僧團中宣佈：『大德僧團請聽！某甲住處有多少床褥、多少安居衣、多少食物、多少齋日飲食、多少咒愿物。某住處有多少阿練若（arañña，遠離人煙的處所）住處，如果左右各精舍距離較遠，應該在十二日或十三日時分配房舍。如果這個住處無法容納，可以去其他地方。』如果靠近村落有精舍，應該在十四日或十五日分配記錄的條目。

【English Translation】 English version Those who wish to take, if they need this item, should take it and store it until it is time to make clothes. The time for making clothes is, if there is no Kathina-cīvara (a special robe), it can be until the fifteenth day of the eighth month; if there is a Kathina-cīvara, it can be until the fifteenth day of the twelfth month. If one stores it beyond this time, it is a Nissaggiya Pācittiya (an offense requiring expiation). Nissaggiya Pācittiya, as mentioned above. If a bhikkhu (Buddhist monk) possesses five qualities, the Sangha (monastic community) should appoint him as the distributor of robes. What are the five? Not following desire, not following anger, not following fear, not following delusion, knowing whether one receives or not, these are called the five qualities. When performing the Kamma (a ritual), one should say: 'Venerable Sangha, listen! Bhikkhu So-and-so possesses five qualities, if the Sangha deems it the right time, the Sangha appoints Bhikkhu So-and-so as the distributor of robes. I report thus.' 'Venerable Sangha, listen! Bhikkhu So-and-so possesses five qualities, the Sangha now appoints Bhikkhu So-and-so as the distributor of robes. Venerable ones, if you approve of Bhikkhu So-and-so acting as the distributor of robes for the Sangha, please remain silent; if you do not approve, please speak.' 'The Sangha has approved the appointment of Bhikkhu So-and-so as the distributor of robes, the Sangha remains silent because of approval, this matter is thus decided.' After receiving the Kamma, one should report to the Sangha, saying: 'Venerable ones! The sizes of the robes differ by four or eight finger-widths, if you can accept these differences, I will distribute them.' If one distributes without reporting, one commits an Atikrama (transgression of the Vinaya). One should distribute after reporting as above. This bhikkhu, starting from the sixteenth day of the third month, should tell the dānapati (benefactors): 'Take paper and pen to record in detail the names of the rooms, lecture hall, warm room, meditation hall, doorways, kitchen, clean water room, toilet, firewood room, bathroom, places for sitting under trees, and places for walking.' One should announce in the Sangha: 'Venerable Sangha, listen! At the dwelling of So-and-so, there are so many mattresses, so many rains-retreat robes, so much food, so much food for Uposatha days, so many items for blessings. At the dwelling of So-and-so, there are so many arañña (secluded places) dwellings, if the monasteries on the left and right are far away, the rooms should be distributed on the twelfth or thirteenth day. If this dwelling cannot accommodate everyone, one may go elsewhere.' If there is a monastery near a village, the recorded items should be distributed on the fourteenth or fifteenth day.

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，此房舍床褥與上座，當白僧：「某甲住處，有爾許房舍床褥，與上座隨意取。」取已次與第二、第三，乃至無歲比丘。上座應作是言：「房舍次第住，佈施物應平等與。」爾時應隨上座處分。上座取已，應次第與第二、第三亦如是，乃至無歲比丘。若房多者應一人與二房，與二房時若不肯取者，應語言：「此為治事故與，不為受用故與。」不得與沙彌二房。若房舍少者，二人共房。如是房猶不足者，當三人共、若四人共、五人乃至十人共與一房。若有大堂、若溫室、若禪坊、若講堂，一切共入中。若不受者，上座與臥床，年少與坐床。若復不受者，上座與坐床，年少敷地床。若復不受者，與上座草褥，年少結跏趺坐。若復不受，諸上座應坐，年少應立住。若復不受者，上座當立，年少出去，若樹下、若余處。是比丘六月十六日已后，應當語諸檀越：「長壽！各各辦衣。」爾時檀越若與者，應語言：「且著汝邊，須待時與。」若欲軍征去與、若征還與、若死時與、商人去時與、女人歸家時與，若今日不取、明日無，爾時應取。七月五日已後有此衣來，取著一處，若樹葉、樹皮當取數記，爾許時衣、爾許非時衣、爾許急施衣。時衣時分、非時衣非時分、急施衣時分。若分衣人，若罷道、若死，不得分衣。若時過，應如是

【現代漢語翻譯】 現代漢語譯本： 如果有人提供房舍、床褥和座位，應當告訴僧眾：『某處有這些房舍和床褥，請各位長老隨意取用。』取用后，依次分給第二位、第三位，直到沒有戒臘的比丘為止。長老應當這樣說：『房舍按順序居住，佈施的物品應當平等分配。』這時應當按照長老的安排。長老取用后，應當依次分給第二位、第三位，也像這樣，直到沒有戒臘的比丘為止。如果房舍多，應當一人分兩間房。分兩間房時，如果有人不肯接受，應當說：『這是爲了管理事務而給你的，不是爲了讓你享受。』不得給沙彌兩間房。如果房舍少，兩人共用一間房。如果這樣房舍仍然不夠，應當三人共用、或者四人共用、五人乃至十人共用一間房。如果有大堂、或者溫室、或者禪房、或者講堂，大家一起進入其中。如果有人不接受，長老給臥床，年輕的比丘給坐床。如果還不接受，長老給坐床，年輕的比丘鋪地而坐。如果還不接受，給長老草褥，年輕的比丘結跏趺坐。如果還不接受，各位長老應當坐著，年輕的比丘應當站著。如果還不接受，長老應當站著，年輕的比丘出去，或者到樹下，或者到其他地方。這些比丘在六月十六日之後，應當告訴各位施主：『長壽！請各自準備衣服。』這時施主如果給衣服，應當說：『請先放在您那裡，需要時再給。』如果有人要出征時給、或者征戰回來時給、或者臨死時給、商人要出門時給、女人要回孃家時給，如果今天不取，明天就沒有了，這時應當取走。七月五日之後有這些衣服送來，取來放在一處，用樹葉或者樹皮來計數，有多少時衣、有多少非時衣、有多少急施衣。時衣按時分配，非時衣按非時分配，急施衣按時分配。如果分衣的人，或者還俗、或者去世，不得分衣。如果時間過了，應當這樣做。

【English Translation】 English version: If someone offers dwellings, bedding, and seats, the monks should be informed: 'At such and such a place, there are these dwellings and bedding; venerable elders, please take them as you wish.' After taking them, they should be distributed in order to the second, third, and so on, until the monks with no seniority remain. The senior monk should say: 'Dwellings are to be occupied in order, and donated items should be distributed equally.' At that time, it should be done according to the senior monk's arrangement. After the senior monk has taken his share, he should distribute in order to the second, third, and so on, in the same way, until the monks with no seniority remain. If there are many dwellings, one person should be given two dwellings. If someone refuses to take two dwellings, he should be told: 'This is given for the sake of managing affairs, not for your enjoyment.' A novice should not be given two dwellings. If there are few dwellings, two people should share one dwelling. If even then there are not enough dwellings, three people should share, or four, or five, or even ten people should share one dwelling. If there is a large hall, or a warm room, or a meditation hall, or a lecture hall, everyone should enter it together. If someone does not accept, the senior monk gives a sleeping bed, and the junior monk gives a sitting bed. If they still do not accept, the senior monk gives a sitting bed, and the junior monk spreads a mat on the ground to sit. If they still do not accept, the senior monk is given a grass mat, and the junior monk sits in the lotus position (結跏趺坐). If they still do not accept, the senior monks should sit, and the junior monks should stand. If they still do not accept, the senior monks should stand, and the junior monks should leave, either under a tree or elsewhere. After the sixteenth day of the sixth month, these monks should tell the donors: 'May you live long! Please prepare robes individually.' If the donors give robes at that time, they should be told: 'Please keep them with you for now, and give them when needed.' If someone wants to give when going to war, or when returning from war, or when dying, or when a merchant is leaving, or when a woman is returning home, if it is not taken today, there will be none tomorrow, then it should be taken. After the fifth day of the seventh month, if these robes arrive, they should be taken and placed in one place, and counted using leaves or bark, how many seasonal robes, how many non-seasonal robes, how many urgently donated robes. Seasonal robes are distributed seasonally, non-seasonal robes are distributed non-seasonally, and urgently donated robes are distributed seasonally. If the person distributing the robes, either disrobes or dies, he should not distribute the robes. If the time has passed, it should be done like this.

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貿衣分：比丘尼衣應與比丘，比丘衣應與比丘尼。若如是不得者，沙彌衣應與比丘，比丘衣應與沙彌。若復不得者，應眾僧中白言：「諸大德！衣時已過，眾僧和合，作四方僧臥具，若聽者得作四方僧臥具。」若有人言：「我等夏安居住，得此衣分，何以作四方僧用？」應語此人：「待來年衣時，當與汝。」是故說。

佛住舍衛城，爾時諸比丘阿練若處夏安居。諸比丘時到入聚落乞食，後放牛羊人、取薪草人，持戶鉤來開諸比丘房戶偷衣物。時諸比丘畏偷故，盡持衣物入聚落。佛知而故問：「此何等比丘運致來此？」諸比丘白佛言：「世尊！是諸比丘在阿練若處安居乞食去，後有人持戶鉤，於後開戶偷諸衣物，是以運致來此。」佛言：「從今日後恐畏時，聽三衣中若一一衣，得寄著聚落內。」

複次佛住舍衛城祇洹精舍，沙祇國夏安居中眾僧有諍事起，如法滅。佛語優波離：「汝往沙祇國，與眾僧如法滅此諍事。」時長老優波離辭不去，佛問優波離：「汝何以不去？」答言：「世尊！我僧伽梨重，若被雨者不可勝；而今半安居中，若留衣者，尼薩耆。」佛問優波離：「汝幾日可得往還？」優波離白佛言：「世尊！計去二日、停二日、來二日，都計六宿，可得往返。」佛言：「從今日後留衣得齊六宿。」優

【現代漢語翻譯】 現代漢語譯本 貿衣分：比丘尼的衣服應該給比丘，比丘的衣服應該給比丘尼。如果這樣行不通，沙彌的衣服應該給比丘，比丘的衣服應該給沙彌。如果仍然行不通，應該在僧眾中稟告說：『各位大德！分發衣服的時間已經過了，僧眾和合，製作四方僧的臥具，如果同意就製作四方僧的臥具。』如果有人說：『我們在這裡夏安居，才得到這些衣服，為什麼要作為四方僧的用品？』應該告訴這個人：『等到明年分發衣服的時候，會給你的。』所以這樣說。

佛陀住在舍衛城時，當時的比丘們在阿練若（遠離村落的修行處）夏安居。比丘們到時間進入村落乞食，之後放牛羊的人、砍柴割草的人，拿著戶鉤來打開比丘們的房門偷盜衣物。當時比丘們因為害怕被偷，就把所有衣物都帶入村落。佛陀知道這件事，故意問道：『這些是什麼比丘運送東西到這裡來？』比丘們稟告佛陀說：『世尊！是那些在阿練若處安居的比丘，乞食離開后，有人拿著戶鉤，從後面打開房門偷盜衣物，因此才運送到這裡來。』佛陀說：『從今天以後，如果感到恐懼時，允許將三衣中的一件寄放在村落內。』

再次，佛陀住在舍衛城祇洹精舍，沙祇國夏安居期間，僧眾中發生了爭端，已經如法平息。佛陀告訴優波離（持戒第一的弟子）: 『你前往沙祇國，為僧眾如法平息這場爭端。』當時長老優波離推辭不去，佛陀問優波離：『你為什麼不去？』回答說：『世尊！我的僧伽梨（大衣）很重，如果被雨淋濕就難以承受；而且現在夏安居已經過半，如果留置衣服，就觸犯了尼薩耆（捨墮）罪。』佛陀問優波離：『你幾天可以往返？』優波離稟告佛陀說：『世尊！計算去兩天、停留兩天、回來兩天，總共六夜，可以往返。』佛陀說：『從今天以後，允許留置衣服最多六夜。』

【English Translation】 English version Distribution of Robes: A Bhikkhuni's robe should be given to a Bhikkhu, and a Bhikkhu's robe should be given to a Bhikkhuni. If this is not possible, a Samanera's (novice monk) robe should be given to a Bhikkhu, and a Bhikkhu's robe should be given to a Samanera. If this is still not possible, it should be announced in the Sangha (monastic community): 'Venerable ones! The time for distributing robes has passed. The Sangha is in harmony, let us make bedding for the Sangha of the four directions. If you agree, we will make bedding for the Sangha of the four directions.' If someone says: 'We are dwelling here for the Vassa (rainy season retreat), and we have received these robes, why should they be used for the Sangha of the four directions?' They should be told: 'When the time for distributing robes comes next year, you will receive them.' Therefore, it is said.

The Buddha was staying in Shravasti (a major city in ancient India). At that time, the Bhikkhus were observing the Vassa in the Aranya (forest dwelling). When it was time, the Bhikkhus went into the village to beg for food. Later, people who herded cattle and sheep, and those who gathered firewood and grass, came with door hooks to open the doors of the Bhikkhus' rooms and steal their belongings. At that time, the Bhikkhus, fearing theft, brought all their belongings into the village. The Buddha, knowing this, deliberately asked: 'What Bhikkhus are these transporting things here?' The Bhikkhus reported to the Buddha: 'Venerable One! These are the Bhikkhus who are observing the Vassa in the Aranya. After they left to beg for food, people came with door hooks and opened the doors from behind to steal their belongings, so they transported them here.' The Buddha said: 'From today onwards, when there is fear, you are allowed to leave one of the three robes in the village.'

Furthermore, the Buddha was staying at the Jeta Grove Monastery in Shravasti. During the Vassa in the Shachi country, a dispute arose among the Sangha, which was resolved according to the Dharma (teachings). The Buddha told Upali (foremost in discipline): 'You go to the Shachi country and resolve this dispute among the Sangha according to the Dharma.' At that time, the Elder Upali declined to go. The Buddha asked Upali: 'Why are you not going?' He replied: 'Venerable One! My Sanghati (outer robe) is heavy, and if it gets wet from the rain, it will be unbearable; and now that half of the Vassa has passed, if I leave the robe behind, it will be a Nissaggiya (requiring forfeiture) offense.' The Buddha asked Upali: 'How many days will it take you to go and return?' Upali reported to the Buddha: 'Venerable One! Counting two days to go, two days to stay, and two days to return, it will take a total of six nights to go and return.' The Buddha said: 'From today onwards, you are allowed to leave the robe behind for up to six nights.'

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波離到彼已，見此諍事難可卒滅，即便來還。還已禮世尊足，卻住一面，佛知而故問：「優波離！汝來還何故速，僧中諍事竟得滅不？」答言：「未滅。世尊！」佛言：「何以故？」答言：「諍事難滅非可卒斷，復畏日過失衣犯尼薩耆，是故來還。」佛言：「從今日聽一月不失衣宿。作羯磨僧應與求聽作一月不失衣宿羯磨。」羯磨者應作是說：「大德僧聽！長老優波離今向沙祇國，為僧滅諍事。若僧時到，優波離欲從僧乞一月不失衣宿羯磨。」「諸大德聽！優波離欲從僧乞一月不失衣宿羯磨，僧忍默然故，是事如是持。」應從僧中乞，作是言：「大德僧聽！我優波離比丘，欲向沙祇國為僧滅諍事。唯愿大德僧與我一月不失衣宿羯磨。」如是第二、第三乞。羯磨人當作是說：「大德僧聽！長老優波離，欲往沙祇國為僧滅諍事，已從僧中乞一月不失衣宿羯磨。若僧時到，僧與優波離一月不失衣宿羯磨。白如是。」「大德僧聽！長老優波離，欲向沙祇國為僧滅諍事，已從僧乞一月不失衣宿。僧今已與長老優波離一月不失衣宿羯磨。諸大德忍與優波離一月不失衣宿羯磨者默然，若不忍便說，是初羯磨。」第二、第三亦如是說。「僧已與優波離一月不失衣宿竟，僧忍默然故，是事如是持。」佛問諸比丘：「已與優波離一月不失衣

【現代漢語翻譯】 現代漢語譯本 優波離（Upali，佛陀十大弟子之一，持戒第一）到達那裡后，發現這場爭端難以立即平息，便返回了。回來后，他禮拜了世尊的腳，退到一旁站立。佛陀明知故問：『優波離！你為何這麼快就回來了，僧團中的爭端平息了嗎？』他回答說：『沒有平息，世尊！』佛陀問：『為什麼？』他回答說：『這場爭端難以平息，無法立即解決，而且我擔心時間過去太久，會因為失去袈裟而觸犯尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律），所以就回來了。』佛陀說：『從今天起，允許有一個月不失去袈裟的留宿期。僧團應該為他舉行羯磨（Kamma，佛教儀式），允許他請求作一個月的「不失衣宿」羯磨。』舉行羯磨的人應該這樣說：『尊敬的僧團請聽！長老優波離現在要前往沙祇國（Saketa，古印度城市），為僧團平息爭端。如果僧團認為時機已到，優波離想向僧團請求一個月的「不失衣宿」羯磨。』『諸位大德請聽！優波離想向僧團請求一個月的「不失衣宿」羯磨，僧團容忍，默然不語，此事就這樣決定。』應該從僧團中請求，這樣說：『尊敬的僧團請聽！我，比丘優波離，想前往沙祇國為僧團平息爭端。唯愿尊敬的僧團賜予我一個月的「不失衣宿」羯磨。』像這樣請求第二遍、第三遍。羯磨人應當這樣說：『尊敬的僧團請聽！長老優波離，想前往沙祇國為僧團平息爭端，已經從僧團中請求了一個月的「不失衣宿」羯磨。如果僧團認為時機已到，僧團就賜予優波離一個月的「不失衣宿」羯磨。稟白完畢。』『尊敬的僧團請聽！長老優波離，想前往沙祇國為僧團平息爭端，已經從僧團請求了一個月的「不失衣宿」。僧團現在已經賜予長老優波離一個月的「不失衣宿」羯磨。諸位大德，容忍賜予優波離一個月的「不失衣宿」羯磨的請默然，如果不容忍就請說出來，這是第一次羯磨。』第二遍、第三遍也像這樣說。『僧團已經賜予優波離一個月的「不失衣宿」羯磨完畢，僧團容忍，默然不語，此事就這樣決定。』佛陀問諸位比丘：『已經賜予優波離一個月的「不失衣

【English Translation】 English version Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts), having arrived there, saw that this dispute was difficult to resolve immediately, and so he returned. Having returned, he bowed at the feet of the World Honored One and stood to one side. The Buddha, knowing this but asking anyway, said: 'Upali! Why have you returned so quickly? Has the dispute in the Sangha been resolved?' He replied: 'It has not been resolved, World Honored One!' The Buddha asked: 'Why is that?' He replied: 'The dispute is difficult to resolve and cannot be settled immediately, and I fear that too much time will pass, and I will violate the Nissaggiya Pacittiya (a type of precept) by losing my robes, so I have returned.' The Buddha said: 'From today onwards, permission is granted for a one-month period of not losing one's robes while lodging elsewhere. The Sangha should perform a Kamma (Buddhist ritual) for him, allowing him to request a one-month 'not losing robes while lodging elsewhere' Kamma.' The one performing the Kamma should say this: 'Venerable Sangha, please listen! Elder Upali is now going to Saketa (an ancient Indian city) to resolve the dispute for the Sangha. If the Sangha deems it the right time, Upali wishes to request from the Sangha a one-month 'not losing robes while lodging elsewhere' Kamma.' 'Venerable ones, please listen! Upali wishes to request from the Sangha a one-month 'not losing robes while lodging elsewhere' Kamma. The Sangha consents, remaining silent; this matter is thus decided.' He should request from the Sangha, saying this: 'Venerable Sangha, please listen! I, the Bhikkhu Upali, wish to go to Saketa to resolve the dispute for the Sangha. May the Venerable Sangha grant me a one-month 'not losing robes while lodging elsewhere' Kamma.' Requesting in this way a second and third time. The one performing the Kamma should say this: 'Venerable Sangha, please listen! Elder Upali wishes to go to Saketa to resolve the dispute for the Sangha and has already requested from the Sangha a one-month 'not losing robes while lodging elsewhere' Kamma. If the Sangha deems it the right time, the Sangha will grant Upali a one-month 'not losing robes while lodging elsewhere' Kamma. The announcement is complete.' 'Venerable Sangha, please listen! Elder Upali wishes to go to Saketa to resolve the dispute for the Sangha and has already requested from the Sangha a one-month 'not losing robes while lodging elsewhere'. The Sangha has now granted Elder Upali a one-month 'not losing robes while lodging elsewhere' Kamma. Venerable ones, those who consent to granting Upali a one-month 'not losing robes while lodging elsewhere' Kamma, please remain silent; if you do not consent, please speak. This is the first Kamma.' The second and third times are also said in this way. 'The Sangha has completed granting Upali a one-month 'not losing robes while lodging elsewhere' Kamma. The Sangha consents, remaining silent; this matter is thus decided.' The Buddha asked the Bhikkhus: 'Has a one-month 'not losing robes while

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宿羯磨未？」答言：「已與。」佛告諸比丘：「依止舍衛城住者盡集，以十利故與諸比丘制戒，乃至已聞者當重聞。夏三月未滿，比丘在阿練若處住，有恐怖疑，比丘三衣中若一一衣，得寄著家內。比丘有因緣事，得齊六宿。若過者，除僧羯磨，尼薩耆波夜提。」

安居三月者，從四月十六日至七月十五日。未滿者，未至八月十五日。比丘未至末月中，在阿練若處住。

阿練若處者，長五肘弓五百弓中間無有放牧人屋，是名阿練若處。

恐怖者，若殺劫奪。

疑者，雖無殺劫奪，有疑心畏須臾間當殺人奪人衣。若比丘知如是恐怖處。

三衣中若一一衣者，僧伽梨、郁多羅僧、安陀會。不得寄僧伽梨、安陀會，得寄郁多羅僧著聚落中家。

內者，俗人家不得寄，可信人家當還寄，可疑家疑家作是念：「諸比丘等皆不可復得皆悉防備。」諸比丘等若有因緣，為塔、為僧事得齊六夜。

六夜者，限齊六宿。

除僧羯磨者，世尊說無罪。若僧羯磨不成就，不名羯磨。羯磨不成就者，眾不成就、白不成就、羯磨不成就。若白成就、羯磨成就、眾成就，是名僧作羯磨。若僧中受羯磨已，不得為待供養故住，應當疾去。若食前作羯磨，食后應去。食后受羯磨者，明日晨朝應去。去

【現代漢語翻譯】 現代漢語譯本： 『宿羯磨（Sukakarma，舊譯，指過去所作的業）完成了嗎？』回答說：『已經完成了。』佛陀告訴眾比丘：『居住在舍衛城（Shravasti）附近的都聚集起來，爲了十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。夏季三個月未滿，比丘住在阿練若（Aranya，指遠離人煙的處所）處，有恐怖疑慮，比丘的三衣（tricivara，指出家僧人所穿的三種衣服）中，如果有一件衣服，可以寄放在居士家中。比丘如果有因緣事故，可以停留六個晚上。如果超過這個期限，除非經過僧團羯磨（karma，指僧團的議事或行動），否則構成尼薩耆波夜提（Nissaggiya Pacittiya，一種戒律名稱）。』

安居三個月，是指從四月十六日到七月十五日。未滿，是指未到八月十五日。比丘未到月末的時候，住在阿練若處。

阿練若處，是指長五肘弓（約7.5米）五百弓（約1.5公里）中間沒有放牧人和房屋的地方，這叫做阿練若處。

恐怖，是指殺害或搶劫。

疑慮，是指雖然沒有殺害或搶劫，但有疑心畏懼，擔心隨時會有人殺人或搶奪衣物。如果比丘知道有這樣的恐怖之處。

三衣中如果有一件衣服，指的是僧伽梨（Samghati，重衣）、郁多羅僧（Uttarasanga，上衣）、安陀會（Antarvasa，內衣）。不得寄放僧伽梨、安陀會，可以寄放郁多羅僧在聚落中的居士家中。

內，指的是俗人家。不得寄放在俗人家中，應當寄放在可以信任的人家，他們會歸還。如果寄放在可疑的人家，他們會這樣想：『這些比丘等人都不可再得到，都要防備。』如果比丘等有因緣事故，爲了佛塔、爲了僧團的事情，可以停留六個晚上。

六夜，指的是限定六個晚上。

除非經過僧團羯磨，世尊說沒有罪過。如果僧團羯磨沒有成就，不稱為羯磨。羯磨沒有成就，指的是大眾沒有成就、白（宣佈）沒有成就、羯磨沒有成就。如果白成就、羯磨成就、大眾成就，這稱為僧團所作的羯磨。如果在僧團中接受羯磨之後，不得爲了等待供養的緣故而停留，應當儘快離開。如果在飯前作羯磨，飯後就應當離開。如果在飯後接受羯磨，第二天早晨就應當離開。離開

【English Translation】 English version: 'Has the Sukakarma (past deeds) been completed?' The answer is: 'It has been completed.' The Buddha told the Bhikkhus (monks): 'Those residing near Shravasti (a major city in ancient India) should gather together. For the sake of ten benefits, I am establishing precepts for the Bhikkhus, and those who have already heard them should hear them again. If the three months of summer are not yet over, and a Bhikkhu is dwelling in an Aranya (secluded place), and there is fear or doubt, the Bhikkhu may leave one of the three robes (tricivara) at a layperson's home. If a Bhikkhu has a reason, he may stay for six nights. If he exceeds this limit, unless it is done with a Sangha karma (formal act of the monastic community), it constitutes a Nissaggiya Pacittiya (an offense requiring forfeiture).'

The three months of the retreat (An居) are from the sixteenth day of the fourth month to the fifteenth day of the seventh month. 'Not yet over' means not yet reaching the fifteenth day of the eighth month. If a Bhikkhu is dwelling in an Aranya before the end of the month.

An Aranya is a place that is five cubits (肘) long and five hundred bows (弓) wide, with no herdsmen or houses in between. This is called an Aranya.

'Terror' refers to killing or robbery.

'Doubt' refers to, although there is no killing or robbery, there is doubt and fear that someone will kill or rob someone's clothes at any moment. If a Bhikkhu knows of such a place of terror.

'One of the three robes' refers to the Samghati (outer robe), the Uttarasanga (upper robe), and the Antarvasa (inner robe). One may not leave the Samghati or Antarvasa, but one may leave the Uttarasanga at a layperson's home in a village.

'Home' refers to a layperson's home. One should not leave it at a common layperson's home, but at the home of a trustworthy person who will return it. If it is left at the home of a suspicious person, they may think: 'These Bhikkhus can no longer be obtained, and we must be prepared.' If the Bhikkhus have a reason, for the sake of a stupa (塔) or for the affairs of the Sangha (僧團), they may stay for six nights.

'Six nights' refers to a limit of six nights.

Unless it is done with a Sangha karma, the World Honored One (世尊) said there is no offense. If the Sangha karma is not accomplished, it is not called karma. If the karma is not accomplished, it means the assembly is not accomplished, the announcement is not accomplished, and the karma is not accomplished. If the announcement is accomplished, the karma is accomplished, and the assembly is accomplished, this is called a karma done by the Sangha. If one has received karma in the Sangha, one should not stay for the sake of waiting for offerings, but should leave quickly. If the karma is done before the meal, one should leave after the meal. If one receives karma after the meal, one should leave the next morning. Leave

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時不得回道逐檀越，當直道去。若直道有難者，若師子難、虎狼難、毒蟲難、失命難，爾時回道去無罪。到彼已不得停待供養客比丘飲食。若食前到，食后便集僧滅諍事。若食後到，清旦便集僧滅諍事。若食后斷事訖，便清旦還。若食前斷事訖，食后便還，不得住待客比丘供養。還時不得從回道來，當從直道還。若有難者，如上說。初往到彼時，不得誦經、熏缽、染衣。若斷事訖，有長功夫得誦經作餘事。若事難斷者，中間得誦經、熏缽，亦得受客比丘供養飲食，無罪。

滅諍事時不得輒爾取人，當於眾中若堪能、有威德力勢者，若阿練若住處寄衣，得著家內，六夜。若過六夜者，尼薩耆波夜提。是比丘欲舍衣，法當請持律，如上第一戒中說，是故說。

佛在舍衛城，有一乞食比丘，時到著入聚落衣，持缽入城，次行乞食。到一家，有一女人語比丘言：「尊者！某日我當供養僧並施僧衣。」比丘言：「善哉姊妹！以三不堅法，易三堅法身命財也，應疾為之，財物無常多有諸難。」作是語已，便還精舍，語諸比丘言：「我欲語汝好事。」諸比丘言：「有何等好事？」答言：「我聞某甲優婆夷欲供僧飯食、佈施僧衣。」時六群比丘聞此語已，更問言：「汝說何等？」答言：「我聞某甲優婆夷欲供僧飯食並佈施

【現代漢語翻譯】 現代漢語譯本：如果不能立即回覆檀越（dānyuè，施主），應當直接離開。如果直行有困難，比如遇到獅子、虎狼、毒蟲的威脅，或者有喪命的危險，這時繞道離開沒有罪過。到達目的地后，不得停留等待供養來訪的比丘飲食。如果在飯前到達，飯後就應召集僧眾處理爭端。如果在飯後到達，第二天清早就應召集僧眾處理爭端。如果在飯後處理完事情，第二天清早就應該返回。如果在飯前處理完事情，飯後就應該返回，不得留下來等待來訪比丘的供養。返回時不得從繞道返回，應當從直道返回。如果遇到困難，如上面所說。初次到達目的地時，不得誦經、熏缽、染衣。如果處理完事情，有足夠的時間可以誦經做其他事情。如果事情難以處理，中間可以誦經、熏缽，也可以接受來訪比丘的供養飲食，沒有罪過。 處理爭端時，不得隨意抓人，應當在僧眾中選擇有能力、有威望和勢力的人。如果住在阿練若（ā liàn ruò，寂靜處）的比丘寄放衣服，可以在家內穿六個晚上。如果超過六個晚上，就犯了尼薩耆波夜提（ní sà qí bō yè tí，捨墮）罪。如果比丘想要捨棄衣服，按照規定應當請持律者，如上面第一條戒律中所說，所以這樣說。 佛陀在舍衛城（Shè wèi chéng）時，有一位乞食的比丘，當時穿著進入聚落的衣服，拿著缽進入城裡，依次乞食。到了一家，有一位女人對比丘說：『尊者！某日我將供養僧眾並佈施僧衣。』比丘說：『善哉姊妹！用三種不堅固之法，換取三種堅固的法身、性命、財產，應該儘快去做，財物無常，多有諸難。』說完這些話后，便返回精舍，告訴諸位比丘說：『我想要告訴你們一件好事。』諸位比丘問：『有什麼好事？』回答說：『我聽說某甲優婆夷（yōu pó yí，女居士）想要供養僧眾飯食、佈施僧衣。』當時六群比丘聽到這些話后，又問：『你說什麼？』回答說：『我聽說某甲優婆夷想要供養僧眾飯食並佈施僧衣。』

【English Translation】 English version: If it is not possible to immediately respond to the Dānayaka (dānyuè, benefactor), one should leave directly. If there are difficulties in going directly, such as the danger of lions, tigers, wolves, poisonous insects, or the risk of losing one's life, then it is not a sin to take a detour. Upon arrival, one should not stay and wait for the visiting Bhikkhus to be offered food. If arriving before the meal, one should convene the Sangha to resolve disputes after the meal. If arriving after the meal, one should convene the Sangha to resolve disputes early the next morning. If the matter is resolved after the meal, one should return early the next morning. If the matter is resolved before the meal, one should return after the meal, and should not stay to wait for the visiting Bhikkhus to be offered alms. When returning, one should not return by a detour, but should return by the direct route. If there are difficulties, as mentioned above. When first arriving at the destination, one should not recite scriptures, fumigate the bowl, or dye robes. If the matter is resolved, and there is enough time, one may recite scriptures and do other things. If the matter is difficult to resolve, one may recite scriptures, fumigate the bowl, and also receive offerings of food and drink from visiting Bhikkhus without sin. When resolving disputes, one should not arbitrarily seize people, but should choose from among the Sangha those who are capable, have authority, and power. If a Bhikkhu living in an Aranya (ā liàn ruò, secluded place) has clothes deposited, he may wear them at home for six nights. If it exceeds six nights, it is an offense of Nissaggiya Pacittiya (ní sà qí bō yè tí, forfeiture and expiation). If a Bhikkhu wishes to discard clothes, according to the rule, one should invite a Vinaya master, as mentioned in the first precept above, therefore it is said. When the Buddha was in Shravasti (Shè wèi chéng), there was a Bhikkhu who was begging for alms. At that time, he was wearing the robe for entering the village, and carrying his bowl, he entered the city, begging for alms in order. Arriving at a house, a woman said to the Bhikkhu: 'Venerable one! On a certain day, I will offer alms to the Sangha and donate robes to the Sangha.' The Bhikkhu said: 'Excellent, sister! Use the three impermanent things to exchange for the three permanent things: the Dharma body, life, and wealth. You should do it quickly, as wealth is impermanent and there are many difficulties.' After saying these words, he returned to the monastery and told the Bhikkhus: 'I want to tell you some good news.' The Bhikkhus asked: 'What good news is it?' He replied: 'I heard that a certain Upasika (yōu pó yí, female lay follower) wants to offer food to the Sangha and donate robes to the Sangha.' At that time, the group of six Bhikkhus heard these words and asked again: 'What did you say?' He replied: 'I heard that a certain Upasika wants to offer food to the Sangha and donate robes.'

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衣。」問言：「汝知其家處不？為在何巷？門戶那向？」具問已，晨朝著入聚落衣，往到其家見已，問言：「長壽！安隱不？」答言：「安隱。」語優婆夷言：「我聞汝欲供僧飯食、佈施僧衣，為實爾不？」答言：「尊者！我有是心，但恐中間多有難事，知得成不？」即語言：「如我先出家長宿比丘，汝若施衣者，我當著入王家，禮敬世尊、若貴勝家。若人問我：『汝何處得？』我當答：『某信心優婆夷邊得。』如是汝得好名稱，為眾所識。」優婆夷言：「我家更無有物，我正欲與僧者若與阿阇梨，我已許僧；我若有者，亦當別與阿阇梨亦與僧。」比丘言：「與以不與，自從汝意。」作是語已，便出去。去已優婆夷作是思惟：「我若當與是比丘，不與僧者，僧是良福田。若不與是比丘者，是比丘于王邊有力，能為我作不饒益事。以是故不與僧，瞋比丘故，亦復不與。」諸比丘聞已，以是事往白世尊。佛言：「呼難陀、優波難陀來。」來已，佛廣問上事：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，有二不可，令施者失福，受者失衣。」佛語難陀、優波難陀：「汝常不聞我以無數方便，讚歎少欲、毀呰多欲？此非法、非律、非如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城住者，皆悉令集以十利故，

【現代漢語翻譯】 現代漢語譯本：他說：『衣服。』（比丘索要僧衣）問她說：『你知道她家在哪裡嗎？在哪個巷子里？門朝哪個方向？』詳細問完后，第二天早晨進入村落乞食，前往她家，見到后問道：『長壽！安穩嗎？』她回答說：『安穩。』比丘對優婆夷（在家女信徒）說：『我聽說你想要供養僧眾飯食、佈施僧衣，是真的嗎？』她回答說：『尊者！我有這個心願，但恐怕中間有很多困難，不知道能否成功。』比丘就說：『像我這樣先出家的資深比丘，如果你佈施僧衣，我就會穿著它進入王宮，禮敬世尊（釋迦牟尼佛）、以及那些尊貴顯赫的家庭。如果有人問我：『你從哪裡得到的？』我就會回答：『從某位有信心的優婆夷那裡得到的。』這樣你就能獲得好名聲，被大眾所認識。』優婆夷說：『我家再沒有其他東西了，我正想要給僧眾，或者給阿阇梨（導師），我已經答應給僧眾了；如果我還有剩餘，也會另外給阿阇梨和僧眾。』比丘說：『給不給，都隨你的意思。』說完這些話后，就離開了。離開后，優婆夷這樣思量：『如果我給這個比丘，不給僧眾，僧眾是良田福地。如果不給這個比丘，這個比丘在國王那裡有勢力，能為我做不利的事情。』因為這個緣故，不給僧眾，因為嗔恨比丘的緣故，也不給比丘。』眾比丘聽說了這件事，就把這件事稟告了世尊（釋迦牟尼佛）。佛說：『叫難陀（Nanda）、優波難陀（Upananda）來。』他們來了之後，佛詳細詢問了這件事：『你們真的這樣做了嗎？』他們回答說：『確實如此。』佛說：『這是惡事，有兩方面的過失，讓佈施者失去福報，讓接受者失去衣服。』佛告訴難陀、優波難陀：『你們難道沒有經常聽我說用無數種方法，讚歎少欲知足、貶斥貪得無厭嗎？這不符合佛法、不符合戒律、不符合我的教導，不能用這種方式來增長善法。』佛告訴眾比丘：『凡是依止舍衛城（Śrāvastī）居住的比丘，都讓他們集合，爲了十種利益的緣故，

【English Translation】 English version: He said, 'Clothes.' (The monk was asking for robes). He asked her, 'Do you know where her house is? Which alley is it in? Which direction does the door face?' After asking in detail, the next morning he went into the village to beg for food, went to her house, and after seeing her, asked, 'Long life! Are you at peace?' She replied, 'At peace.' The monk said to the Upasika (female lay devotee), 'I heard that you want to offer food to the Sangha (monastic community) and donate robes to the Sangha, is that true?' She replied, 'Venerable one! I have this wish, but I am afraid that there will be many difficulties in the middle, and I don't know if it will succeed.' The monk then said, 'Like me, a senior monk who has left home first, if you donate robes, I will wear them to enter the royal palace, pay homage to the World Honored One (Śākyamuni Buddha), and those noble and prominent families. If someone asks me, 'Where did you get it?' I will answer, 'From a certain faithful Upasika.' In this way, you will gain a good reputation and be recognized by the public.' The Upasika said, 'There is nothing else in my house, I just want to give it to the Sangha, or to the Acarya (teacher), I have already promised to give it to the Sangha; if I have any left, I will also give it to the Acarya and the Sangha separately.' The monk said, 'Whether to give or not, it's up to you.' After saying these words, he left. After leaving, the Upasika thought to herself, 'If I give it to this monk and not to the Sangha, the Sangha is a field of merit. If I don't give it to this monk, this monk has power with the king and can do things that are not beneficial to me.' For this reason, she did not give it to the Sangha, and because of her anger towards the monk, she did not give it to the monk either.' When the monks heard about this, they reported it to the World Honored One (Śākyamuni Buddha). The Buddha said, 'Call Nanda and Upananda to come.' After they came, the Buddha asked about this matter in detail, 'Did you really do this?' They replied, 'Indeed.' The Buddha said, 'This is an evil thing, there are two faults, causing the giver to lose merit and the receiver to lose clothes.' The Buddha told Nanda and Upananda, 'Have you not often heard me praise contentment and denounce greed in countless ways? This is not in accordance with the Dharma, not in accordance with the Vinaya (monastic discipline), not in accordance with my teachings, and this is not the way to increase good deeds.' The Buddha told the monks, 'All the monks who live relying on Śrāvastī, let them all gather together, for the sake of ten benefits,

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與諸比丘制戒，乃至已聞者當重聞。若比丘知物向僧，自迴向己，尼薩耆波夜提。」

比丘者，如上說。

知者，若自知、若從他聞。

物者，八種物，時分、夜分、七日、終身、隨物、重物、不凈物、凈物、凈不凈物。

曏者，意趣選物向僧。

僧者，八種：比丘僧、比丘尼僧、客僧、去僧、舊住僧、安居僧、和合僧、不和合僧。

自曏者，自畜、自用、自入，尼薩耆波夜提。此物應僧中舍，波夜提罪應悔過。若不捨而悔者，得越毗尼罪。

波夜提者，如上說。

若有人來欲有佈施，問比丘言：「尊者！我欲佈施，應施何處耶？」比丘應答言：「隨汝心所敬處便與。」施主復問：「何處果報多？」答言：「施僧果報多。」施主復言：「何等清凈持戒，有功德僧？」比丘應答言：「僧無有犯戒不清凈。」若人持物來施，比丘應語言：「施僧者得大果報。」若言：「我已曾施僧，今正欲施尊者。」比丘受者無罪。若人問比丘言：「我欲以此物佈施，為置何處，使我此物長見受用？」爾時應語：「某甲比丘是坐禪、誦經、持戒，若施彼者長見受用。」若知物向僧，迴向己，尼薩耆波夜提。回與餘人，波夜提。知物向此僧，回與餘僧者，越毗尼罪。知向此眾多人，回與彼

【現代漢語翻譯】 現代漢語譯本： 與各位比丘制定戒律，乃至已經聽聞過的（戒律）應當重新聽聞。如果比丘明知財物是施向僧團的，卻私自轉為己用，犯尼薩耆波逸提罪（需要捨棄財物並懺悔）。

比丘，如前文所說。

知，指自己知道，或者從他人處聽聞。

物，指八種財物：時分（限定時間的）、夜分（限定夜晚的）、七日（限定七日的）、終身（終身受用的）、隨物（依附於其他物品的）、重物（貴重的）、不凈物（不潔凈的）、凈物（潔凈的）、凈不凈物（既有潔凈也有不潔凈部分的）。

向，指意圖選擇財物施向僧團。

僧，指八種僧團：比丘僧、比丘尼僧、客僧（雲遊僧）、去僧（即將離開的僧人）、舊住僧（長期居住的僧人）、安居僧（夏季安居的僧人）、和合僧（團結和睦的僧團）、不和合僧（不團結的僧團）。

自向，指自己佔有、自己使用、自己收入囊中，犯尼薩耆波逸提罪。此財物應當在僧團中捨棄，波逸提罪應當懺悔。如果不捨棄而懺悔，則犯越毗尼罪（違犯戒律的罪）。

波逸提，如前文所說。

如果有人前來想要佈施，問比丘說：『尊者！我想要佈施，應該佈施到哪裡呢？』比丘應當回答說：『隨你內心所敬重的地方佈施。』施主又問：『哪裡果報多呢？』回答說：『施給僧團果報多。』施主又問：『哪個僧團清凈持戒，有功德呢？』比丘應當回答說：『僧團沒有犯戒不清凈的。』如果有人拿著財物來佈施，比丘應當說：『佈施給僧團能得到大的果報。』如果（施主）說：『我曾經佈施給僧團了，現在正想要佈施給尊者您。』比丘接受就沒有罪。如果有人問比丘說：『我想要用這個財物佈施，放在哪裡，能使我的這個財物長久地被受用呢？』這時應當說：『某甲比丘是坐禪、誦經、持戒的，如果佈施給他，就能長久地被受用。』如果明知財物是施向僧團的，卻轉為己用，犯尼薩耆波逸提罪。轉給其他人，犯波逸提罪。明知財物是施向這個僧團的，卻轉給其他僧團，犯越毗尼罪。明知是施向這些眾多人的，卻轉給那些

【English Translation】 English version: A rule is established with the Bhikkhus, and those who have already heard it should hear it again. If a Bhikkhu, knowing that an object is intended for the Sangha (community of monks), redirects it for his own use, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).

Bhikkhu (monk): As described above.

Knowing: Either knowing oneself or hearing from others.

Object: Eight kinds of objects: limited by time, limited by night, for seven days, for life, dependent object, valuable object, impure object, pure object, pure and impure object.

Intended for: Intending to select an object for the Sangha.

Sangha (community): Eight kinds of Sangha: Bhikkhu Sangha, Bhikkhuni Sangha (community of nuns), guest Sangha, departing Sangha, resident Sangha, retreat Sangha, harmonious Sangha, discordant Sangha.

Redirecting for oneself: Possessing it oneself, using it oneself, taking it for oneself, it is a Nissaggiya Pacittiya. This object should be forfeited to the Sangha, and the Pacittiya offense should be confessed. If one confesses without forfeiting, one commits a Dukkhata offense (an offense of wrong-doing).

Pacittiya: As described above.

If someone comes wanting to make a donation and asks a Bhikkhu: 'Venerable, where should I donate?' The Bhikkhu should answer: 'Give wherever your heart respects.' The donor then asks: 'Where is the reward greater?' Answer: 'Giving to the Sangha has a greater reward.' The donor then asks: 'Which Sangha is pure in conduct and has merit?' The Bhikkhu should answer: 'The Sangha has no members who are immoral or impure.' If someone comes with an object to donate, the Bhikkhu should say: 'Giving to the Sangha yields great rewards.' If (the donor) says: 'I have already given to the Sangha, and now I want to give to you, Venerable.' The Bhikkhu accepting it is without fault. If someone asks a Bhikkhu: 'I want to donate this object; where should I place it so that I can see and use this object for a long time?' At that time, one should say: 'So-and-so Bhikkhu is meditating, reciting scriptures, and upholding the precepts; if you donate to him, it will be seen and used for a long time.' If one knows that an object is intended for the Sangha but redirects it for oneself, it is a Nissaggiya Pacittiya. Redirecting it to another person is a Pacittiya. Knowing that an object is intended for this Sangha but redirecting it to another Sangha is a Dukkhata offense. Knowing that it is intended for these many people but redirecting it to those

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眾多人，越毗尼罪。知物向此畜生，回與余畜生，越毗尼心悔。知物向僧，自迴向己者，尼薩耆波夜提。是物眾僧應不與，眾僧應受用，是故說。(三十事竟)

摩訶僧祇律卷第十一 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第十二

東晉天竺三藏佛陀跋陀羅共法顯譯

明單提九十二事法之一

佛住舍衛城，廣說如上。爾時眾僧集在一處，欲作羯磨。長老尸利耶婆不來，即遣使往呼言：「長老！眾僧集，欲作法事。」尸利耶婆念言：「正當為我故作羯磨耳。」即心生畏怖，不得止而來。來已，諸比丘問言：「長老！汝犯僧伽婆尸沙耶？」答言：「犯。」彼心生歡喜，作是念：「諸梵行人於我邊舉可懺悔事，非不可治事。」白眾僧言：「聽我小出。」諸比丘於後作是言：「此比丘多端不定出去已，須臾當作妄語，應三過定實問之。」是尸利耶婆出已，作是念：「我何故無事而受是罪？此諸比丘恒數數治我罪，我今不應受是罪，今寧妄語眾僧，當治我妄語罪，雖治故輕。」諸比丘即呼尸利耶婆入，入已問言：「汝犯僧伽婆尸沙罪耶？」答言：「不犯。」諸比丘問言：「汝曏者何故言犯？」答言：「眾僧曏者欲使我犯，是故我答言犯耳，我今不憶有罪。」諸比

【現代漢語翻譯】 現代漢語譯本 眾人，違犯毗尼罪（Vinaya，戒律）。明知財物屬於此畜生，卻轉給其他畜生，違犯毗尼後心生後悔。明知財物屬於僧眾，卻私自轉給自己，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。此物眾僧不應給予，眾僧應共同受用，所以這樣說。（三十事完畢） 《摩訶僧祇律》卷第十一 大正藏第22冊 No. 1425 《摩訶僧祇律》 《摩訶僧祇律》卷第十二 東晉天竺三藏佛陀跋陀羅（Buddhabhadra）共法顯（Faxian）譯 明單提九十二事法之一 佛陀住在舍衛城（Sravasti），廣說如上。當時眾僧聚集在一處，想要作羯磨（Karma，業）。長老尸利耶婆（Siriye Bhava）沒有來，就派使者去叫他，說：『長老！眾僧聚集，想要作法事。』尸利耶婆心想：『一定是為我的緣故才作羯磨。』心中生起畏懼，不敢不來。來了之後，諸位比丘問他說：『長老！你犯了僧伽婆尸沙耶（Sanghavasesa，僧殘）罪嗎？』回答說：『犯了。』他心中生起歡喜，這樣想：『諸位梵行人對我舉出可以懺悔的事情，不是不可救治的事情。』稟告眾僧說：『請允許我稍微出去一下。』諸位比丘在後面這樣說：『這位比丘多端不定，出去之後，一會兒就會說妄語，應該三次確定地問他。』這位尸利耶婆出去之後，這樣想：『我為什麼無事卻要受這種罪？這些比丘總是屢次治我的罪，我現在不應該受這種罪，我現在寧願對眾僧說妄語，讓他們治我妄語的罪，即使被治也比較輕。』諸位比丘就叫尸利耶婆進來，進來之後問他說：『你犯了僧伽婆尸沙罪嗎？』回答說：『沒有犯。』諸位比丘問他說：『你剛才為什麼說犯了？』回答說：『眾僧剛才想要讓我犯，所以我才回答說犯了，我現在不記得有罪。』諸位比丘

【English Translation】 English version A multitude of people violate the Vinaya (discipline). Knowing that an item belongs to this animal, but giving it to another animal, they violate the Vinaya and feel remorse. Knowing that an item belongs to the Sangha (community), but privately turning it to oneself, one commits Nissaggiya Pacittiya (an offense requiring expiation and forfeiture). This item should not be given by the Sangha; the Sangha should use it together. Therefore, it is said. (The thirty matters are completed.) Mahāsaṃghika Vinaya, Volume 11 Taisho Tripitaka, Volume 22, No. 1425, Mahāsaṃghika Vinaya Mahāsaṃghika Vinaya, Volume 12 Translated by Buddhabhadra (an Indian Tripitaka master of the Eastern Jin Dynasty) and Faxian One of the Ninety-two Matters of Expiation The Buddha was staying in Sravasti, extensively teaching as above. At that time, the Sangha gathered in one place, wanting to perform Karma (an act or ritual). The elder Siriye Bhava did not come, so they sent a messenger to call him, saying, 'Elder! The Sangha is gathered, wanting to perform a Dharma matter.' Siriye Bhava thought, 'It must be for my sake that they are performing Karma.' Immediately, fear arose in his mind, and he could not help but come. After arriving, the Bhikkhus (monks) asked him, 'Elder! Have you committed a Sanghavasesa (an offense requiring a meeting of the Sangha) offense?' He replied, 'I have committed it.' He felt joy in his heart, thinking, 'The Brahmacharis (those practicing the holy life) are raising a matter that can be repented for me, not an incurable matter.' He reported to the Sangha, 'Please allow me to go out for a moment.' The Bhikkhus said afterward, 'This Bhikkhu is fickle and uncertain. After going out, he will soon tell a lie. We should ask him three times to confirm the truth.' After Siriye Bhava went out, he thought, 'Why should I receive this offense when I have done nothing wrong? These Bhikkhus always repeatedly punish me for my offenses. I should not receive this offense now. I would rather lie to the Sangha now, and let them punish me for the offense of lying. Even if I am punished, it will be lighter.' The Bhikkhus then called Siriye Bhava to enter. After entering, they asked him, 'Have you committed a Sanghavasesa offense?' He replied, 'I have not committed it.' The Bhikkhus asked him, 'Why did you say earlier that you had committed it?' He replied, 'The Sangha wanted me to commit it earlier, so I replied that I had committed it. I do not remember having committed any offense now.' The Bhikkhus

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丘以是因緣具白世尊，佛言：「呼尸利耶婆來。」來已具問上事：「汝實爾不？」答言：「實爾。世尊！」佛言：「此是惡事。汝常不聞，我無量方便呵責妄語、稱歎實語耶？汝今云何知而妄語？此非法、非律、非如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城比丘盡集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘知而妄語，波夜提。」

比丘者，如上說。

知者，先念知。

妄者，事不爾。

語者，口業說。

波夜提者，分別制罪名也。

賢聖語八事、直說、妄不妄、疑不疑、決定、非決定、一向說。賢聖語八事者，見言見、聞言聞、妄言妄、識言識、不見言不見、不聞言不聞、不妄言不妄、不識言不識，是名八事賢聖語，無罪。八事非賢聖語者，見言不見、聞言不聞、妄言不妄、識言不識、不見言見、不聞言聞、不妄言妄、不識言識，是名八事非賢聖語，得波夜提罪。直說者，見聞知識，不見不聞不知不識，是名直說，得波夜提罪。妄者，見妄言不妄、聞妄言不妄、知妄言不妄、識妄言不妄，不見不聞不知不識，妄言不妄，得波夜提罪。不妄者，見聞知識，不妄言妄，不見不聞不知不識，不妄言妄，得波夜提罪。疑者，見聞知識，疑言不疑，不見不聞不

【現代漢語翻譯】 現代漢語譯本 丘某因此因緣稟告世尊，佛說：『叫尸利耶婆（Śrīya-bhava，人名）來。』叫來后詳細詢問上述事情：『你確實這樣做了嗎？』回答說：『確實如此，世尊！』佛說：『這是惡事。你難道沒常聽我說，我用無量方便呵責妄語、稱讚實語嗎？你現在怎麼明知故犯妄語？這不合佛法、不合戒律、不合如來教導，不能用這種方式增長善法。』佛告訴眾比丘：『依止舍衛城（Śrāvastī）的比丘全部集合，因為有十種利益，所以為眾比丘制定戒律，乃至已經聽過的應當重聽。如果比丘明知故犯妄語，犯波夜提（Pāyantika，一種罪名）。』

比丘（bhikkhu），如上所說。

知，指事先知道。

妄，指事情不是那樣。

語，指口頭表達。

波夜提，是分別制定罪名的意思。

賢聖之語有八種情況：直說、妄與不妄、疑與不疑、決定與非決定、一向說。賢聖之語的八種情況是：見到說見到、聽到說聽到、妄說妄、知道說知道、沒見到說沒見到、沒聽到說沒聽到、不妄說不妄、不知道說不知道，這稱為八事賢聖語，沒有罪。八事非賢聖語是：見到說沒見到、聽到說沒聽到、妄說不妄、知道說不知道、沒見到說見到、沒聽到說聽到、不妄說妄、不知道說知道，這稱為八事非賢聖語，犯波夜提罪。直說，指見到、聽到、知道、識別，沒見到、沒聽到、不知道、不識別，這稱為直說，犯波夜提罪。妄，指見到卻妄說沒見到、聽到卻妄說沒聽到、知道卻妄說不知道、識別卻妄說不識別，沒見到、沒聽到、不知道、不識別，卻妄說沒見到，犯波夜提罪。不妄，指見到、聽到、知道、識別，不妄說妄，沒見到、沒聽到、不知道、不識別，不妄說妄，犯波夜提罪。疑，指見到、聽到、知道、識別，懷疑卻說不懷疑，沒見到、沒聽到、不知道、不

【English Translation】 English version Then that Bhikshu (monk) reported this matter to the World-Honored One (Bhagavan) because of this circumstance. The Buddha said, 'Call Śrīya-bhava (name of a person) here.' After he came, the Buddha asked him in detail about the matter above: 'Did you really do that?' He replied, 'Indeed, World-Honored One!' The Buddha said, 'This is an evil deed. Haven't you often heard me use countless means to rebuke false speech and praise truthful speech? How can you now knowingly speak falsely? This is not in accordance with the Dharma, not in accordance with the Vinaya (monastic rules), and not in accordance with the Tathagata's (Buddha's) teachings. It is not a way to cultivate good deeds.' The Buddha told the Bhikshus, 'All the Bhikshus residing in Śrāvastī (name of a city) should assemble. Because of ten benefits, I am establishing precepts for the Bhikshus, and those who have already heard them should hear them again. If a Bhikshu knowingly speaks falsely, he commits a Pāyantika (name of an offense).'

Bhikshu (monk), as mentioned above.

'Knowing' means knowing beforehand.

'False' means the matter is not so.

'Speech' means verbal expression.

Pāyantika (name of an offense) means the name of an offense that is separately established.

The speech of the virtuous and wise has eight aspects: speaking directly, truth and falsehood, doubt and no doubt, certainty and uncertainty, and one-sided speech. The eight aspects of the speech of the virtuous and wise are: seeing, saying 'seeing'; hearing, saying 'hearing'; falsehood, saying 'falsehood'; knowing, saying 'knowing'; not seeing, saying 'not seeing'; not hearing, saying 'not hearing'; not false, saying 'not false'; not knowing, saying 'not knowing'. These are called the eight aspects of the speech of the virtuous and wise, and there is no offense. The eight aspects of non-virtuous and non-wise speech are: seeing, saying 'not seeing'; hearing, saying 'not hearing'; falsehood, saying 'not false'; knowing, saying 'not knowing'; not seeing, saying 'seeing'; not hearing, saying 'hearing'; not false, saying 'false'; not knowing, saying 'knowing'. These are called the eight aspects of non-virtuous and non-wise speech, and one commits a Pāyantika offense. Speaking directly means seeing, hearing, knowing, and recognizing; not seeing, not hearing, not knowing, and not recognizing. This is called speaking directly, and one commits a Pāyantika offense. Falsehood means seeing but falsely saying 'not seeing'; hearing but falsely saying 'not hearing'; knowing but falsely saying 'not knowing'; recognizing but falsely saying 'not recognizing'; not seeing, not hearing, not knowing, and not recognizing, but falsely saying 'not seeing'. One commits a Pāyantika offense. Not false means seeing, hearing, knowing, and recognizing; not falsely saying 'false'; not seeing, not hearing, not knowing, and not recognizing, not falsely saying 'false'. One commits a Pāyantika offense. Doubt means seeing, hearing, knowing, and recognizing; doubting but saying 'no doubt'; not seeing, not hearing, not knowing, and not

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知不識，疑言不疑，得波夜提罪。不疑者，見聞知識，不疑言疑，不見不聞不知不識，不疑言疑，得波夜提罪。決定者，見聞知識，決定言不決定，不見不聞不知不識，決定言不決定，得波夜提罪。不決定者，見聞知識，不決定言決定，不見不聞不知不識，不決定言決定，得波夜提罪。一向說者，見聞知識言不見不聞不知不識，得波夜提罪。知有而言無，知而妄語，得波夜提罪。知無言有，知而妄語，得波夜提罪。實有謂無而言有，知而妄語，得波夜提罪。實無謂有而言無，知而妄語，得波夜提罪。實有有想而言無，知而妄語，得波夜提罪。實無無想而言有，知而妄語，得波夜提罪。實有無想而言有，知而妄語，得波夜提罪。實無有想而言無，知而妄語，得波夜提罪。

有五法成就，知而妄語，得波夜提罪。何等五？實有、有想、轉心、背想、異口說，是為五事；知而妄語，波夜提。有四法成就，知而妄語，波夜提。何等四？有想、轉心、背想、異口說，是為四；知而妄語，波夜提。有三法成就，知而妄語，波夜提。何等三？轉心、背想、異口說；知而妄語，波夜提。有二法成就，知而妄語，波夜提。何等二？背想、異口說；知而妄語，波夜提。有一法成就，知而妄語，波夜提。何等一？異口語；知而妄語，波

【現代漢語翻譯】 現代漢語譯本 知道卻說不知道，懷疑卻說不懷疑，犯波夜提罪（Pāyantika，一種戒律罪名）。不懷疑的情況是，親眼所見、親耳所聞、親身所知，卻說懷疑；沒有親眼所見、親耳所聞、親身所知，卻說懷疑，犯波夜提罪。確定的情況是，親眼所見、親耳所聞、親身所知，卻說不確定；沒有親眼所見、親耳所聞、親身所知，卻說不確定，犯波夜提罪。不確定的情況是，親眼所見、親耳所聞、親身所知，卻說確定；沒有親眼所見、親耳所聞、親身所知，卻說確定，犯波夜提罪。一概而論的情況是，親眼所見、親耳所聞、親身所知，卻說沒有親眼所見、親耳所聞、親身所知，犯波夜提罪。明明知道有卻說沒有，明知故犯妄語，犯波夜提罪。明明知道沒有卻說有，明知故犯妄語，犯波夜提罪。實際上有卻說沒有，還說有，明知故犯妄語，犯波夜提罪。實際上沒有卻說有，還說沒有，明知故犯妄語，犯波夜提罪。實際上有，心中認為是有的，卻說沒有，明知故犯妄語，犯波夜提罪。實際上沒有，心中認為沒有的，卻說有，明知故犯妄語，犯波夜提罪。實際上有，心中認為沒有的，卻說有，明知故犯妄語，犯波夜提罪。實際上沒有，心中認為有的，卻說沒有，明知故犯妄語，犯波夜提罪。 有五種情況同時具備，明知故犯妄語，犯波夜提罪。是哪五種？實際存在、心中認為存在、改變想法、違背事實的想法、說不同的話，這就是五種情況；明知故犯妄語，犯波夜提罪。有四種情況同時具備，明知故犯妄語，犯波夜提罪。是哪四種？心中認為存在、改變想法、違背事實的想法、說不同的話，這就是四種情況；明知故犯妄語，犯波夜提罪。有三種情況同時具備，明知故犯妄語，犯波夜提罪。是哪三種？改變想法、違背事實的想法、說不同的話；明知故犯妄語，犯波夜提罪。有兩種情況同時具備，明知故犯妄語，犯波夜提罪。是哪兩種？違背事實的想法、說不同的話；明知故犯妄語，犯波夜提罪。有一種情況具備，明知故犯妄語，犯波夜提罪。是哪一種？說不同的話；明知故犯妄語，犯波

【English Translation】 English version Knowing but claiming not to know, doubting but claiming not to doubt, incurs a Pāyantika (a type of disciplinary offense) offense. In the case of not doubting, if one has seen, heard, or known something directly, but claims to doubt it; or if one has not seen, heard, or known something directly, but claims to doubt it, it incurs a Pāyantika offense. In the case of certainty, if one has seen, heard, or known something directly, but claims it is uncertain; or if one has not seen, heard, or known something directly, but claims it is uncertain, it incurs a Pāyantika offense. In the case of uncertainty, if one has seen, heard, or known something directly, but claims it is certain; or if one has not seen, heard, or known something directly, but claims it is certain, it incurs a Pāyantika offense. In the case of speaking categorically, if one has seen, heard, or known something directly, but claims not to have seen, heard, or known it, it incurs a Pāyantika offense. Knowing there is, but saying there is not, knowingly speaking falsely, incurs a Pāyantika offense. Knowing there is not, but saying there is, knowingly speaking falsely, incurs a Pāyantika offense. Actually existing, but claiming it does not exist and saying it does, knowingly speaking falsely, incurs a Pāyantika offense. Actually not existing, but claiming it exists and saying it does not, knowingly speaking falsely, incurs a Pāyantika offense. Actually existing, thinking it exists, but claiming it does not, knowingly speaking falsely, incurs a Pāyantika offense. Actually not existing, thinking it does not exist, but claiming it does, knowingly speaking falsely, incurs a Pāyantika offense. Actually existing, thinking it does not exist, but claiming it does, knowingly speaking falsely, incurs a Pāyantika offense. Actually not existing, thinking it exists, but claiming it does not, knowingly speaking falsely, incurs a Pāyantika offense. Having five conditions fulfilled, knowingly speaking falsely, incurs a Pāyantika offense. What are the five? Actually existing, thinking it exists, changing one's mind, having a thought contrary to the fact, speaking differently, these are the five conditions; knowingly speaking falsely, incurs a Pāyantika offense. Having four conditions fulfilled, knowingly speaking falsely, incurs a Pāyantika offense. What are the four? Thinking it exists, changing one's mind, having a thought contrary to the fact, speaking differently, these are the four conditions; knowingly speaking falsely, incurs a Pāyantika offense. Having three conditions fulfilled, knowingly speaking falsely, incurs a Pāyantika offense. What are the three? Changing one's mind, having a thought contrary to the fact, speaking differently; knowingly speaking falsely, incurs a Pāyantika offense. Having two conditions fulfilled, knowingly speaking falsely, incurs a Pāyantika offense. What are the two? Having a thought contrary to the fact, speaking differently; knowingly speaking falsely, incurs a Pāyantika offense. Having one condition fulfilled, knowingly speaking falsely, incurs a Pāyantika offense. What is the one? Speaking differently; knowingly speaking falsely, incurs a Pā

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夜提，是故說。

佛住舍衛城，廣說如上。爾時六群比丘軟語誘問諸年少比丘言：「汝名字何等？汝家姓何等？父母名字何等？汝家本作何生業？」年少比丘其性質直，以實而答：「我家如是、如是姓名、如是生業。」彼六群比丘於後嫌恨時，便作是言：「汝是極下賤種，汝是旃陀羅、剃髮師、織師、瓦師、皮師。」年少比丘聞此語已，極懷慚羞。諸比丘聞已，往白世尊。佛言：「呼六群比丘來。」來已，佛問六群比丘：「汝實軟語誘問諸年少比丘，后嫌恨便說乃至瓦師皮師耶？」答言：「實爾。」佛言：「此是惡事。六群比丘！汝云何于梵行人邊作種類形相語，如《難提本生經》中廣說。」乃至佛告諸比丘：「畜生尚惡毀呰，況復人乎！」佛告諸比丘：「依止舍衛城住者盡集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘種類形相語，波夜提。」

比丘者，如上說。

種類毀呰有七事：種姓、業、相貌、病、罪、罵、結使。

種姓者，下中上。下者，汝是旃陀羅、剃毛師、織師、瓦師、皮師種姓。若作此語，使彼慚羞，得波夜提罪。若言：「汝父母是旃陀羅，乃至皮師。」作是語使彼慚羞，波夜提。若言：「汝和上、阿阇梨是旃陀羅，乃至皮師。」使彼慚羞，得偷蘭遮。若言：「汝

【現代漢語翻譯】 現代漢語譯本： 夜提（Niyyati，確定），因此這樣說。

佛陀住在舍衛城（Sravasti），廣泛地宣說如上所述的教義。當時，六群比丘用溫和的言語誘導詢問年輕的比丘們說：『你叫什麼名字？你家姓什麼？你父母叫什麼名字？你家原來做什麼行業？』年輕的比丘們天性耿直，如實回答說：『我家是這樣、這樣的姓名，做這樣、這樣的行業。』那六群比丘在之後心生嫌恨時，便這樣說：『你是極其下賤的種姓，你是旃陀羅（Candala，賤民）、剃髮師、織師、瓦師、皮匠。』年輕的比丘們聽到這些話后，感到非常慚愧羞恥。眾比丘聽到后，前去稟告世尊。佛陀說：『把六群比丘叫來。』他們來了之後，佛陀問六群比丘：『你們確實用溫和的言語誘導詢問年輕的比丘們，之後心生嫌恨就說乃至瓦師、皮匠這樣的話嗎？』回答說：『確實如此。』佛陀說：『這是惡事。六群比丘！你們怎麼能在修行梵行的人面前說種類形相語，就像《難提本生經》（Nandiya Jataka）中廣泛敘述的那樣。』乃至佛陀告訴眾比丘：『畜生尚且厭惡譭謗，更何況是人呢！』佛陀告訴眾比丘：『凡是依止舍衛城居住的人都集合起來，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘說種類形相語，犯波夜提（Payattika，墮罪）。』

比丘（Bhikkhu），如上所述。

種類譭謗有七種情況：種姓、行業、相貌、疾病、罪行、謾罵、結使（Kilesa，煩惱）。

種姓方面，有下等、中等、上等之分。下等是指，你說『你是旃陀羅、剃毛師、織師、瓦師、皮匠種姓。』如果說了這樣的話，使對方感到慚愧羞恥，就犯波夜提罪。如果說：『你父母是旃陀羅，乃至皮匠。』說了這樣的話使對方感到慚愧羞恥，犯波夜提罪。如果說：『你的和尚（Upajjhaya，親教師）、阿阇梨（Acariya，導師）是旃陀羅，乃至皮匠。』使對方感到慚愧羞恥，犯偷蘭遮（Thullaccaya，粗罪）。如果說：『你

【English Translation】 English version: Niyyati (Determination), therefore it is said.

The Buddha was dwelling in Sravasti, extensively expounding the teachings as mentioned above. At that time, the group of six bhikkhus gently coaxed and questioned the young bhikkhus, saying, 'What is your name? What is your family name? What are your parents' names? What kind of work does your family originally do?' The young bhikkhus, being of straightforward nature, truthfully replied, 'My family is like this, with such and such names, doing such and such work.' Later, when those six bhikkhus harbored resentment, they would say, 'You are of an extremely base caste, you are a Candala (outcaste), a barber, a weaver, a potter, a tanner.' Upon hearing these words, the young bhikkhus felt extremely ashamed and humiliated. When the bhikkhus heard of this, they went to inform the World Honored One. The Buddha said, 'Summon the group of six bhikkhus.' After they arrived, the Buddha asked the group of six bhikkhus, 'Did you indeed gently coax and question the young bhikkhus, and then, harboring resentment, say such things as potter and tanner?' They replied, 'Indeed, it is so.' The Buddha said, 'This is an evil deed. Group of six bhikkhus! How can you speak of caste and appearance in the presence of those practicing the Brahma-conduct, as extensively described in the Nandiya Jataka?' Furthermore, the Buddha told the bhikkhus, 'Even animals despise slander, how much more so should humans!' The Buddha told the bhikkhus, 'Gather all those dwelling in Sravasti, for the sake of ten benefits, I will establish precepts for the bhikkhus, and those who have already heard should hear them again. If a bhikkhu speaks of caste and appearance, it is a Payattika (an offense entailing expiation).'

Bhikkhu (monk), as mentioned above.

There are seven kinds of caste-based defamation: caste, occupation, appearance, illness, crime, abuse, and Kilesa (defilements).

In terms of caste, there are lower, middle, and upper classes. The lower class refers to saying, 'You are a Candala, a barber, a weaver, a potter, a tanner by caste.' If such words are spoken, causing the other person to feel ashamed and humiliated, it constitutes a Payattika offense. If one says, 'Your parents are Candala, even tanners.' Speaking in this way and causing the other person to feel ashamed and humiliated, it is a Payattika offense. If one says, 'Your Upajjhaya (preceptor), Acariya (teacher) is a Candala, even a tanner.' Causing the other person to feel ashamed and humiliated, it is a Thullaccaya (grave offense). If one says, 'Your

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同友知識是旃陀羅，乃至皮師。」作是語使彼慚羞，越毗尼罪，是名下。中者言：「汝等是中間種姓。」作是語欲使彼人慚羞者，得偷蘭罪。若言：「汝父母是中間種姓。」得偷蘭罪。若言：「汝和上、阿阇梨是中間種姓。」欲使彼慚羞者，越毗尼罪。若言：「汝同友知識是中間種姓。」欲使彼慚羞者，得越毗尼心悔，是名中間。上者，語其人言：「汝是剎利婆羅門種。」作是語欲使彼慚羞者，越毗尼罪。若言：「汝父母是剎利婆羅門種。」作是語欲使彼慚羞者，得越毗尼罪。若言：「汝和上、阿阇梨是剎利婆羅門種。」作是語欲使彼慚羞者，得越毗尼罪。若言：「汝同友知識是剎利婆羅門種。」欲使彼慚羞者，得越毗尼心悔，是名種姓。

業者，下中上。下者若言：「汝是屠兒、賣豬人、漁獵人、捕鳥人、張摾人、守城人、魁膾人。」作是語欲使彼人慚羞者，得波夜提罪；父母亦如是。若言：「汝和上、阿阇梨是屠兒乃至魁膾。」得偷蘭罪。若言：「汝同友知識是屠兒乃至魁膾。」得越毗尼罪，是名下業。中者，言：「汝是賣香人、坐店肆人、田作人、種菜人、汝是通使人。」作是語欲使彼慚羞者，得偷蘭罪；父母亦如是。若言汝和上、阿阇梨者，得越毗尼罪。若言汝同友知識，欲使彼慚羞者，得越毗尼心悔

【現代漢語翻譯】 現代漢語譯本： 種姓方面，有下、中、上三種情況。下等是指說：『你的朋友和熟人是旃陀羅（Candala，賤民），甚至是皮匠。』這樣說會使對方感到羞愧，觸犯毗尼罪，這稱為下等。中等是指說：『你們是中間種姓。』這樣說想要使對方感到羞愧，會犯偷蘭罪。如果說：『你的父母是中間種姓。』會犯偷蘭罪。如果說：『你的和尚（和上，Upadhyaya，親教師）、阿阇梨（Acharya，導師）是中間種姓。』想要使對方感到羞愧，觸犯毗尼罪。如果說：『你的朋友和熟人是中間種姓。』想要使對方感到羞愧，會觸犯毗尼心悔罪，這稱為中等。上等是指對人說：『你是剎帝利（Ksatriya，武士）或婆羅門（Brahmana，祭司）種姓。』這樣說想要使對方感到羞愧，觸犯毗尼罪。如果說：『你的父母是剎帝利或婆羅門種姓。』這樣說想要使對方感到羞愧，會犯毗尼罪。如果說：『你的和尚、阿阇梨是剎帝利或婆羅門種姓。』這樣說想要使對方感到羞愧，會犯毗尼罪。如果說：『你的朋友和熟人是剎帝利或婆羅門種姓。』想要使對方感到羞愧，會觸犯毗尼心悔罪，這稱為種姓。

職業方面，有下、中、上三種情況。下等是指如果說：『你是屠夫、賣豬肉的人、漁獵者、捕鳥者、張網者、守城人、劊子手。』這樣說想要使對方感到羞愧，會犯波夜提罪；對父母這樣說也是一樣。如果說：『你的和尚、阿阇梨是屠夫乃至劊子手。』會犯偷蘭罪。如果說：『你的朋友和熟人是屠夫乃至劊子手。』會觸犯毗尼罪，這稱為下等職業。中等是指說：『你是賣香的人、開店的人、種田的人、種菜的人、你是通使。』這樣說想要使對方感到羞愧，會犯偷蘭罪；對父母這樣說也是一樣。如果說你的和尚、阿阇梨，會觸犯毗尼罪。如果說你的朋友和熟人，想要使對方感到羞愧，會觸犯毗尼心悔罪。

【English Translation】 English version: Regarding lineage, there are inferior, intermediate, and superior cases. Inferior is when one says, 'Your friends and acquaintances are Candalas (旃陀羅, outcastes), even leather workers.' Saying this causes the other person to feel ashamed and violates the Vinaya offense; this is called inferior. Intermediate is when one says, 'You are of intermediate caste.' Saying this with the intention of making the other person feel ashamed incurs a Thullanā offense. If one says, 'Your parents are of intermediate caste,' it incurs a Thullanā offense. If one says, 'Your Upadhyaya (和上, preceptor) or Acharya (阿阇梨, teacher) is of intermediate caste,' intending to make the other person feel ashamed, it violates the Vinaya offense. If one says, 'Your friends and acquaintances are of intermediate caste,' intending to make the other person feel ashamed, it incurs a Vinaya remorse offense; this is called intermediate. Superior is when one says to someone, 'You are of Kshatriya (剎帝利, warrior) or Brahmana (婆羅門, priest) caste.' Saying this with the intention of making the other person feel ashamed violates the Vinaya offense. If one says, 'Your parents are of Kshatriya or Brahmana caste,' saying this with the intention of making the other person feel ashamed incurs a Vinaya offense. If one says, 'Your Upadhyaya or Acharya is of Kshatriya or Brahmana caste,' saying this with the intention of making the other person feel ashamed incurs a Vinaya offense. If one says, 'Your friends and acquaintances are of Kshatriya or Brahmana caste,' intending to make the other person feel ashamed, it incurs a Vinaya remorse offense; this is called lineage.

Regarding occupation, there are inferior, intermediate, and superior cases. Inferior is if one says, 'You are a butcher, a pork seller, a hunter, a bird catcher, a net layer, a city guard, an executioner.' Saying this with the intention of making the other person feel ashamed incurs a Pāyattika offense; it is the same for parents. If one says, 'Your Upadhyaya or Acharya is a butcher, even an executioner,' it incurs a Thullanā offense. If one says, 'Your friends and acquaintances are butchers, even executioners,' it violates the Vinaya offense; this is called an inferior occupation. Intermediate is when one says, 'You are a fragrance seller, a shopkeeper, a farmer, a vegetable grower, you are a messenger.' Saying this with the intention of making the other person feel ashamed incurs a Thullanā offense; it is the same for parents. If one says your Upadhyaya or Acharya, it violates the Vinaya offense. If one says your friends and acquaintances, intending to make the other person feel ashamed, it incurs a Vinaya remorse offense.

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，是名中業。上業者，若言：「汝是居金、銀、摩尼、銅器店肆人。」作是語欲令彼人慚羞者，得越毗尼罪；父母、和上、阿阇梨亦如是。若言同友知識，得越毗尼心悔，是名上業。

相貌者，下中上。下者，若言：「汝是瞎眼、曲脊、跛腳、臂如鳥翅、榼頭、鋸齒。」作是語使彼慚羞者，得波夜提罪；父母亦爾。和上、阿阇梨，偷蘭罪。同友知識，越毗尼罪，是名下相貌。中者，如是大黑、大白、大黃、大赤。作是語，使彼慚羞者，得偷蘭罪；父母亦爾。和上、阿阇梨，得越毗尼罪。同友知識，得越毗尼心悔，是名中相貌。上者，言：「汝有三十二相圓光金色。」作是語欲使彼慚羞者，得越毗尼罪；父母、和上、阿阇梨亦爾。同友知識，得越毗尼心悔，是名上相貌。

病者，無有下中上，一切病盡名下：「汝等癬疥、黃爛、癩病、癰疽、痔病、不禁、黃病、瘧病、痟羸病、癲狂，如是等種種病。」作是語欲使彼慚羞者，得波夜提罪；父母亦爾。和上、阿阇梨，得偷蘭罪。同友知識，越毗尼罪，是名病。

罪者，無上中下，一切罪盡名下：「汝犯波羅夷、僧伽婆尸沙、波夜提、波羅提提舍尼、越毗尼罪。」作是語，使彼慚羞者，波夜提；父母亦爾。和上、阿阇梨，偷蘭罪。同友知識，越毗尼，是名

【現代漢語翻譯】 現代漢語譯本 是名為中等行為。高等行為是指，如果說：『你是經營金、銀、摩尼（maṇi，寶珠）、銅器店舖的人。』說這樣的話想要使那個人感到慚愧羞恥，就犯了越毗尼罪；對父母、和尚（和上，upādhyāya，親教師）、阿阇梨（ācārya，軌範師）也一樣。如果對朋友或熟人說這樣的話，犯越毗尼罪，內心感到後悔，這稱為高等行為。

相貌方面，分為下等、中等、高等。下等是指，如果說：『你是瞎眼、駝背、跛腳、手臂像鳥翅膀、頭顱不正、牙齒像鋸齒。』說這樣的話使對方感到慚愧羞恥，就犯了波夜提罪；對父母也一樣。對和尚、阿阇梨，犯偷蘭罪。對朋友或熟人，犯越毗尼罪，這稱為下等相貌。中等是指，如非常黑、非常白、非常黃、非常紅。說這樣的話，使對方感到慚愧羞恥，就犯了偷蘭罪；對父母也一樣。對和尚、阿阇梨，犯越毗尼罪。對朋友或熟人，犯越毗尼罪，內心感到後悔，這稱為中等相貌。高等是指，說：『你有三十二相，身放圓光，身如金色。』說這樣的話想要使對方感到慚愧羞恥，就犯了越毗尼罪；對父母、和尚、阿阇梨也一樣。對朋友或熟人，犯越毗尼罪，內心感到後悔，這稱為高等相貌。

疾病方面，沒有下等、中等、高等之分，一切疾病都稱為下等：『你們有癬疥、黃爛、癩病、癰疽、痔病、失禁、黃疸病、瘧疾、虛弱病、癲狂，像這樣等等的各種疾病。』說這樣的話想要使對方感到慚愧羞恥，就犯了波夜提罪；對父母也一樣。對和尚、阿阇梨，犯偷蘭罪。對朋友或熟人，犯越毗尼罪，這稱為疾病。

罪行方面，沒有上等、中等、下等之分，一切罪行都稱為下等：『你犯了波羅夷（pārājika，斷頭罪）、僧伽婆尸沙（saṃghāvaśeṣa，僧殘罪）、波夜提（pāyantika，單墮罪）、波羅提提舍尼（prātideśanīya，向彼悔罪）、越毗尼罪。』說這樣的話，使對方感到慚愧羞恥，就犯了波夜提罪；對父母也一樣。對和尚、阿阇梨，犯偷蘭罪。對朋友或熟人，犯越毗尼罪，這稱為罪行。

【English Translation】 English version This is called a medium offense. A superior offense is if one says, 'You are a person who runs a shop dealing in gold, silver, mani (maṇi, jewels), and copper utensils.' Speaking in this way, intending to make that person feel ashamed, incurs a violation of Vinaya; the same applies to parents, Upadhyayas (upādhyāya, preceptor), and Acharyas (ācārya, teacher). If one says this to a friend or acquaintance, it incurs a violation of Vinaya with remorse, this is called a superior offense.

Regarding appearance, there are inferior, medium, and superior categories. Inferior is if one says, 'You are blind, hunchbacked, lame, your arms are like bird wings, you have an uneven head, and saw-like teeth.' Speaking in this way, causing the other person to feel ashamed, incurs a pāyantika offense; the same applies to parents. To Upadhyayas and Acharyas, it is a sthūlātyaya offense. To friends or acquaintances, it is a violation of Vinaya, this is called an inferior appearance. Medium is like saying, 'You are very black, very white, very yellow, very red.' Speaking in this way, causing the other person to feel ashamed, incurs a sthūlātyaya offense; the same applies to parents. To Upadhyayas and Acharyas, it is a violation of Vinaya. To friends or acquaintances, it is a violation of Vinaya with remorse, this is called a medium appearance. Superior is saying, 'You have the thirty-two marks, a halo of light, and a golden body.' Speaking in this way, intending to make the other person feel ashamed, incurs a violation of Vinaya; the same applies to parents, Upadhyayas, and Acharyas. To friends or acquaintances, it is a violation of Vinaya with remorse, this is called a superior appearance.

Regarding illness, there are no inferior, medium, or superior categories; all illnesses are called inferior: 'You have scabies, festering sores, leprosy, carbuncles, hemorrhoids, incontinence, jaundice, malaria, wasting disease, madness, and such various illnesses.' Speaking in this way, intending to make the other person feel ashamed, incurs a pāyantika offense; the same applies to parents. To Upadhyayas and Acharyas, it is a sthūlātyaya offense. To friends or acquaintances, it is a violation of Vinaya, this is called illness.

Regarding offenses, there are no superior, medium, or inferior categories; all offenses are called inferior: 'You have committed a pārājika (pārājika, defeat), a saṃghāvaśeṣa (saṃghāvaśeṣa, formal meeting offense), a pāyantika (pāyantika, expiation), a prātideśanīya (prātideśanīya, confession), a violation of Vinaya.' Speaking in this way, causing the other person to feel ashamed, incurs a pāyantika offense; the same applies to parents. To Upadhyayas and Acharyas, it is a sthūlātyaya offense. To friends or acquaintances, it is a violation of Vinaya, this is called offense.

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罪。

罵者，無有下中上，一切罵盡名下，作世間罵：淫逸、污穢、一切惡罵。作是語欲使彼慚羞者，得波夜提；父母亦爾。和上、阿阇梨偷蘭罪。同友知識，得越毗尼罪，是名罵。

結使者，無下中上，一切結使盡名下：「汝是愚癡闇鈍無知人，猶如泥團；如羊白鵠角鴟。」作如是種種語，使彼慚羞者，得，波夜提；父母亦爾。和上、阿阇梨，偷蘭罪。同友知識，得越毗尼罪。

若比丘作如上七事種類毀呰者，得波夜提。種類毀呰比丘尼者，偷蘭罪。式叉摩尼、沙彌、沙彌尼，得越毗尼罪。種類俗人，得越毗尼心悔，是故說。

佛住舍衛城，廣說如上。時六群比丘方便誘問諸年少比丘：「汝識某甲比丘父母種姓事業不？」彼年少比丘其性質直，隨事而說。六群比丘於後瞋恚時，作是言：「汝是旃陀羅、剃髮師、織師、瓦師、皮師種姓。」作是語已，復言：「我自不知，是某甲比丘說汝耳！」比丘聞是語已，極生慚羞。諸比丘以是因緣，往白世尊，佛言：「呼六群比丘來。」來已，佛問六群比丘：「汝實誘問諸年少比丘，乃至比丘慚羞不？」答言：「實爾。世尊！」佛言：「汝何故如是耶？」答言：「我作是事，用以快樂。」佛言：「癡人！此是惡事。于梵行人邊作兩舌，此是苦事，方言為

【現代漢語翻譯】 現代漢語譯本 罪。

罵人，不分下、中、上，一切辱罵都屬於下等，即世俗的辱罵：淫蕩放縱、骯髒污穢、各種惡毒的罵語。如果說這些話是爲了使對方感到羞愧，就犯了波逸提罪（Payatitti）；對父母也一樣。對和尚（Upajjhaya，親教師）、阿阇梨（Acariya，軌範師）則犯偷蘭遮罪（Thullan），對同伴朋友，則犯越毗尼罪（dukkhata），這叫做罵。

結使，不分下、中、上，一切結使都屬於下等：『你是愚癡、遲鈍、無知的人，就像泥團一樣；像羊、白鵠、角鴟一樣。』說這樣各種各樣的話，使對方感到羞愧，就犯了波逸提罪；對父母也一樣。對和尚、阿阇梨，犯偷蘭遮罪。對同伴朋友，犯越毗尼罪。

如果比丘用以上七種方式譭謗他人，就犯了波逸提罪。用這些方式譭謗比丘尼，犯偷蘭遮罪。譭謗式叉摩尼（Sikkhamana，學戒女）、沙彌（Samanera，小沙彌）、沙彌尼（Samaneri，小沙彌尼），犯越毗尼罪。譭謗在家俗人，會產生越毗尼罪和內心的後悔，所以這樣說。

佛陀住在舍衛城（Savatthi），像上面一樣廣泛地說法。當時，六群比丘（assaji-punabbasu）用方便的手段誘導年輕的比丘：『你認識某甲比丘的父母、種姓、事業嗎？』那些年輕的比丘天性耿直，就如實地說了。六群比丘後來在生氣的時候，就說：『你是旃陀羅（Candala，賤民）、剃頭匠、織工、瓦匠、皮匠的種姓。』說了這些話之後，又說：『我本來不知道，是某甲比丘告訴我的！』比丘們聽到這些話后，感到非常羞愧。眾比丘因為這件事，去稟告世尊。佛陀說：『把六群比丘叫來。』六群比丘來了之後，佛陀問他們：『你們真的誘導年輕的比丘，以至於比丘感到羞愧嗎？』回答說：『確實如此，世尊！』佛陀說：『你們為什麼這樣做呢？』回答說：『我們做這件事，是爲了快樂。』佛陀說：『愚癡的人！這是惡事。在修行梵行的人之間搬弄是非，這是痛苦的事，方言稱為

【English Translation】 English version Offenses.

Scolding: There is no distinction of high, middle, or low. All scolding is considered low, referring to worldly scolding: lewdness, filth, and all kinds of evil scolding. If one speaks in such a way as to cause shame to another, it is a Payatitti offense; the same applies to one's parents. To one's Upajjhaya (preceptor) or Acariya (teacher), it is a Thullan offense. To fellow friends and acquaintances, it is a Dukkhata offense. This is called scolding.

Defilements: There is no distinction of low, middle, or high. All defilements are considered low: 'You are foolish, dull, and ignorant, like a lump of mud; like a sheep, a white swan, or a horned owl.' Speaking in such various ways to cause shame to another is a Payatitti offense; the same applies to one's parents. To one's Upajjhaya or Acariya, it is a Thullan offense. To fellow friends and acquaintances, it is a Dukkhata offense.

If a bhikkhu (monk) engages in the above seven types of disparagement, it is a Payatitti offense. Disparaging a bhikkhuni (nun) in these ways is a Thullan offense. Disparaging a Sikkhamana (probationary nun), a Samanera (novice monk), or a Samaneri (novice nun) is a Dukkhata offense. Disparaging a layperson results in a Dukkhata offense and inner remorse. Therefore, it is said.

The Buddha was residing in Savatthi (city). He expounded extensively as above. At that time, the group of six bhikkhus (assaji-punabbasu) cleverly induced young bhikkhus, asking: 'Do you know the parents, lineage, and occupation of so-and-so bhikkhu?' Those young bhikkhus, being of straightforward nature, spoke truthfully about the matter. Later, when the group of six bhikkhus were angry, they said: 'You are of the Candala (outcaste), barber, weaver, potter, or leatherworker lineage.' After saying this, they added: 'I didn't know it myself; so-and-so bhikkhu told me!' The bhikkhus, upon hearing these words, felt extremely ashamed. The bhikkhus, because of this incident, went to inform the Blessed One. The Buddha said: 'Summon the group of six bhikkhus.' After they arrived, the Buddha asked them: 'Did you indeed induce the young bhikkhus, to the extent that the bhikkhus felt ashamed?' They replied: 'Indeed, Blessed One!' The Buddha said: 'Why did you do such a thing?' They replied: 'We did this for pleasure.' The Buddha said: 'Foolish men! This is an evil deed. Creating discord among those practicing the holy life is a painful matter, colloquially called

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樂。」佛無數方便呵責已，為說因緣，如《三獸本生經》中廣說。佛告諸比丘：「依止舍衛城者盡集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘兩舌者，波夜提。」

比丘者，如上說。

兩舌者，有七事。何等七種？姓、業、相貌、病、罪、罵、結使。

種姓者，下中上。下者，汝是旃陀羅，乃至皮師。復言：「誰知汝？是某甲說。」作是念：「欲離彼令與己合。」若彼離不離，得波夜提。若言：「汝父母是旃陀羅，乃至皮師。」復言：「誰知汝？是某甲比丘說。」作是念：「欲別離彼令與己合。」若彼離不離，皆波夜提。若言：「汝和上、阿阇梨是旃陀羅，乃至皮師。」亦波夜提。同友知識，亦如是。是名下。中者，言：「長老！汝是中間姓、吏兵姓、伎兒姓。」復言：「我不知汝，是某甲說耳！」若作是念：「欲離彼令與己合。」若離不離，皆波夜提。若父母、和上、阿阇梨、同友知識，皆波夜提，是名中。上者，若言：「長老！汝是剎利、婆羅門種。」復言：「我不知汝，是某甲說。」若作是念：「欲別離彼令向己。」若彼離不離，波夜提。若言：「汝父母、和上、阿阇梨、同友知識。」皆波夜提，是名上。是謂種姓。

業者，下中上。下者，汝是屠兒乃至魁膾。復言：「

【現代漢語翻譯】 現代漢語譯本：佛陀用無數方便法門呵責之後，為他們解說因緣，就像《三獸本生經》中詳細敘述的那樣。佛陀告訴各位比丘：『凡是依止舍衛城（Śrāvastī）的比丘都聚集起來，因為有十種利益的緣故，我為比丘們制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘犯了兩舌，犯波夜提（Pāyantika，一種罪名）。』

比丘的定義，如前所述。

兩舌有七種情況。是哪七種？種姓、職業、相貌、疾病、罪行、謾罵、結使（煩惱）。

種姓有下、中、上三種。下等種姓，例如說：『你是旃陀羅（Caṇḍāla，賤民），甚至是皮匠。』又說：『誰知道你？是某甲說的。』心中想著：『想要離間他們，使他們與我親近。』如果他們因此離間或沒有離間，都犯波夜提。如果說：『你的父母是旃陀羅，甚至是皮匠。』又說：『誰知道你？是某甲比丘說的。』心中想著：『想要離間他們，使他們與我親近。』如果他們因此離間或沒有離間，都犯波夜提。如果說：『你的和尚（Upādhyāya，親教師）、阿阇梨（Ācārya，軌範師）是旃陀羅，甚至是皮匠。』也犯波夜提。同伴、朋友、熟人，也像這樣。這叫做下等種姓。中等種姓，例如說：『長老！你是中間種姓、吏兵種姓、藝人種姓。』又說：『我不知道你，是某甲說的！』如果心中想著：『想要離間他們，使他們與我親近。』如果他們因此離間或沒有離間，都犯波夜提。如果說父母、和尚、阿阇梨、同伴、朋友、熟人是中間種姓，都犯波夜提，這叫做中等種姓。上等種姓，例如說：『長老！你是剎帝利（Kṣatriya，國王或武士）、婆羅門（Brāhmaṇa，祭司）種姓。』又說：『我不知道你，是某甲說的。』如果心中想著：『想要離間他們，使他們向我靠攏。』如果他們因此離間或沒有離間，都犯波夜提。如果說你的父母、和尚、阿阇梨、同伴、朋友、熟人是剎帝利、婆羅門種姓，都犯波夜提，這叫做上等種姓。』以上是關於種姓的。

職業有下、中、上三種。下等職業，例如說：『你是屠夫，甚至是劊子手。』又說：

【English Translation】 English version: After the Buddha had reproached them with countless expedient means, he explained the causes and conditions, as described in detail in the Jātaka of the Three Animals. The Buddha told the Bhikshus (monks): 'Let all those who dwell in Śrāvastī (city in ancient India) gather together, because for ten benefits I am establishing precepts for the Bhikshus, and those who have already heard them should hear them again. If a Bhikshu is guilty of double-tongued speech, it is a Pāyantika (expiable offense).'

The definition of Bhikshu, as previously stated.

Double-tongued speech has seven aspects. What are the seven? Lineage, occupation, appearance, illness, crime, abuse, and binding afflictions (Kleshas).

Lineage has three types: low, middle, and high. Low lineage, for example, saying: 'You are a Caṇḍāla (outcaste), even a leather worker.' And then saying: 'Who knows you? So-and-so said it.' Thinking: 'I want to separate them so they will be close to me.' Whether they are separated or not, it is a Pāyantika. If saying: 'Your parents are Caṇḍālas, even leather workers.' And then saying: 'Who knows you? So-and-so Bhikshu said it.' Thinking: 'I want to separate them so they will be close to me.' Whether they are separated or not, it is a Pāyantika. If saying: 'Your Upādhyāya (preceptor), Ācārya (teacher) is a Caṇḍāla, even a leather worker.' It is also a Pāyantika. The same applies to companions, friends, and acquaintances. This is called low lineage. Middle lineage, for example, saying: 'Elder! You are of middle lineage, soldier lineage, entertainer lineage.' And then saying: 'I don't know you, so-and-so said it!' If thinking: 'I want to separate them so they will be close to me.' Whether they are separated or not, it is a Pāyantika. If saying the parents, Upādhyāya, Ācārya, companions, friends, and acquaintances are of middle lineage, it is a Pāyantika, this is called middle lineage. High lineage, for example, saying: 'Elder! You are of Kṣatriya (warrior), Brāhmaṇa (priest) lineage.' And then saying: 'I don't know you, so-and-so said it.' If thinking: 'I want to separate them so they will turn to me.' Whether they are separated or not, it is a Pāyantika. If saying your parents, Upādhyāya, Ācārya, companions, friends, and acquaintances are of Kṣatriya, Brāhmaṇa lineage, it is a Pāyantika, this is called high lineage.' The above is about lineage.

Occupation has three types: low, middle, and high. Low occupation, for example, saying: 'You are a butcher, even an executioner.' And then saying:

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我不知汝，是某甲說耳！」若作是念：「欲別離彼令向己。」彼若離不離，皆波夜提。若父母、和上、阿阇梨、同友知識，皆波夜提，是名下。中者。汝是賣香肆上人，乃至通使人。復言：「我不知汝，是某甲說耳！」若作是念：「欲別離彼令向己。」若離不離，皆波夜提。若父母、和上、阿阇梨、同友知識，皆波夜提，是名中。上者，汝是金銀肆乃至銅肆上人。復言：「我不知汝，是某甲說耳！」若作是念：「欲別離彼令向己。」彼若離不離，波夜提。若父母、和上、阿阇梨、同友知識，皆波夜提，是名上，是謂業。

相貌者，下中上。下者，若言：「汝瞎眼乃至鋸齒。」復言：「我不知汝，是某甲說耳！」若作是念：「欲別離彼令向己。」彼若離不離，波夜提。若父母、和上、阿阇梨、同友知識，皆波夜提，是名下。中者，若言：「汝大黑、大白、大黃、大赤。」復言：「我不知汝，是某甲說耳！」若作是念：「欲別離彼令向己。」若彼離不離，波夜提。父母、和上、阿阇梨、同友知識，皆波夜提，是名中。上者，若言：「汝有三十二相圓光金色」。復言：「我不知汝，是某甲說耳！」若作是念：「欲別離彼令向己。」若彼離不離，波夜提。父母、和上、阿阇梨、同友知識，皆波夜提，是名上。

病

【現代漢語翻譯】 現代漢語譯本 『我不知道你，是某某說的！』如果這樣想：『想要離間他們，讓他們歸向我。』無論他們是否離間，都犯波夜提（Pāyantika，一種罪名）。如果是父母、和尚（héshàng，指僧侶）、阿阇梨（Āchārya，指導師）、同伴朋友，都犯波夜提，這稱為下品。中品是：『你是賣香店裡的人』，乃至『你是跑腿的人』。又說：『我不知道你，是某某說的！』如果這樣想：『想要離間他們，讓他們歸向我。』無論是否離間，都犯波夜提。如果是父母、和尚、阿阇梨、同伴朋友，都犯波夜提，這稱為中品。上品是：『你是金銀店』乃至『銅店裡的人』。又說：『我不知道你，是某某說的！』如果這樣想：『想要離間他們，讓他們歸向我。』無論他們是否離間，都犯波夜提。如果是父母、和尚、阿阇梨、同伴朋友，都犯波夜提，這稱為上品，這就是所謂的業。 相貌方面，分為下品、中品、上品。下品是：如果說：『你是瞎眼』乃至『你是鋸齒』。又說：『我不知道你，是某某說的！』如果這樣想：『想要離間他們，讓他們歸向我。』無論他們是否離間，都犯波夜提。如果是父母、和尚、阿阇梨、同伴朋友，都犯波夜提，這稱為下品。中品是：如果說：『你非常黑、非常白、非常黃、非常紅。』又說：『我不知道你，是某某說的！』如果這樣想：『想要離間他們，讓他們歸向我。』無論他們是否離間，都犯波夜提。如果是父母、和尚、阿阇梨、同伴朋友，都犯波夜提，這稱為中品。上品是：如果說：『你有三十二相（指佛的三十二種殊勝的身體特徵），身放圓光，身如金色』。又說：『我不知道你，是某某說的！』如果這樣想：『想要離間他們，讓他們歸向我。』無論他們是否離間，都犯波夜提。如果是父母、和尚、阿阇梨、同伴朋友，都犯波夜提，這稱為上品。 疾病

【English Translation】 English version 『I don't know you, so-and-so said it!』 If one thinks, 『I want to separate them and make them come to me,』 whether they separate or not, it is a Pāyantika (a type of offense). If it involves parents, a Heshang (monk), an Āchārya (teacher), or fellow friends, it is a Pāyantika. This is called the lowest grade. The middle grade is: 『You are someone from the incense shop,』 or even 『You are a messenger.』 Again, saying, 『I don't know you, so-and-so said it!』 If one thinks, 『I want to separate them and make them come to me,』 whether they separate or not, it is a Pāyantika. If it involves parents, a Heshang, an Āchārya, or fellow friends, it is a Pāyantika. This is called the middle grade. The highest grade is: 『You are someone from the gold and silver shop,』 or even 『the copper shop.』 Again, saying, 『I don't know you, so-and-so said it!』 If one thinks, 『I want to separate them and make them come to me,』 whether they separate or not, it is a Pāyantika. If it involves parents, a Heshang, an Āchārya, or fellow friends, it is a Pāyantika. This is called the highest grade. This is what is called karma. Regarding appearance, there are lower, middle, and upper grades. The lower grade is: if one says, 『You are blind』 or even 『You have saw teeth.』 Again, saying, 『I don't know you, so-and-so said it!』 If one thinks, 『I want to separate them and make them come to me,』 whether they separate or not, it is a Pāyantika. If it involves parents, a Heshang, an Āchārya, or fellow friends, it is a Pāyantika. This is called the lowest grade. The middle grade is: if one says, 『You are very black, very white, very yellow, very red.』 Again, saying, 『I don't know you, so-and-so said it!』 If one thinks, 『I want to separate them and make them come to me,』 whether they separate or not, it is a Pāyantika. If it involves parents, a Heshang, an Āchārya, or fellow friends, it is a Pāyantika. This is called the middle grade. The highest grade is: if one says, 『You have the thirty-two marks (referring to the Buddha's thirty-two auspicious bodily characteristics), a halo of light, and a golden body.』 Again, saying, 『I don't know you, so-and-so said it!』 If one thinks, 『I want to separate them and make them come to me,』 whether they separate or not, it is a Pāyantika. If it involves parents, a Heshang, an Āchārya, or fellow friends, it is a Pāyantika. This is called the highest grade. Disease

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者。無下中上，一切病皆名下。若言：「汝有癬疥乃至癲狂。」復言：「我不知汝，是某甲說耳！」若作是念：「欲別離彼令向己。」若彼離不離，波夜提。若父母、和上、阿阇梨、同友知識，皆波夜提，是名病。

罪者，無有下中上，一切罪皆名下。若言：「汝犯波羅夷，乃至越毗尼罪。」復言：「我不知汝，是某甲說耳！」作是念：「欲別離彼令與己合。」若彼離不離，波夜提。若父母、和上、阿阇梨、同友知識，皆波夜提。

罵者，無下中上，一切罵皆名下。作世間惡罵、淫穢、醜惡語。若作如是罵，乃至離不離，波夜提。若言汝父母、和上、阿阇梨、同友知識，皆波夜提，是名罵。

結使者，無有下中上，一切結使皆名下。「汝是愚癡人，闇鈍無知，猶如泥聚，亦如牛羊白鵠角鴟。」作如是種種語。復言：「我不知汝，是某甲說耳！」若作是念：「欲別離彼令向己。」若彼離不離，波夜提。若父母、和上、阿阇梨、同友知識，皆波夜提，是名結使。

于比丘所兩舌，波夜提。于比丘尼所兩舌，偷蘭罪。于式叉摩尼、沙彌、沙彌尼，越毗尼。于俗人，越毗尼心悔，是故說。

佛住舍衛城，廣說如上。時六群比丘，知眾僧如法如律滅諍事已，作是言：「此事不了，當更斷。」六群

【現代漢語翻譯】 現代漢語譯本： 病，沒有下、中、上之分，一切病都稱為下。如果說：『你得了癬疥乃至癲狂病。』又說：『我不瞭解你，是某某人說的！』如果這樣想：『想要離間他們，讓他們歸向自己。』如果他們因此離間或沒有離間，都犯波夜提（Pāyantika，一種罪名）。如果是父母、和尚（Upādhyāya，親教師）、阿阇梨（Ācārya，軌範師）、同伴朋友，都犯波夜提，這稱為病。 罪，沒有下、中、上之分，一切罪都稱為下。如果說：『你犯了波羅夷（Pārājika，斷頭罪），乃至違越毗尼罪。』又說：『我不瞭解你，是某某人說的！』這樣想：『想要離間他們，讓他們與自己結合。』如果他們因此離間或沒有離間，都犯波夜提。如果是父母、和尚、阿阇梨、同伴朋友，都犯波夜提。 罵，沒有下、中、上之分，一切罵都稱為下。說世間的惡罵、淫穢、醜惡的話。如果這樣罵，乃至離間或沒有離間，都犯波夜提。如果說你的父母、和尚、阿阇梨、同伴朋友，都犯波夜提，這稱為罵。 結使，沒有下、中、上之分，一切結使都稱為下。『你是愚癡的人，暗鈍無知，猶如泥團，也像牛羊白鵠角鴟。』說這樣種種的話。又說：『我不瞭解你，是某某人說的！』如果這樣想：『想要離間他們，讓他們歸向自己。』如果他們因此離間或沒有離間，都犯波夜提。如果是父母、和尚、阿阇梨、同伴朋友，都犯波夜提，這稱為結使。 對比丘兩舌，犯波夜提。對比丘尼兩舌，犯偷蘭罪。對式叉摩尼（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，沙彌）、沙彌尼（Śrāmaṇerikā，沙彌尼），違越毗尼。對俗人，違越毗尼心生後悔，所以這樣說。 佛住在舍衛城（Śrāvastī），廣泛地像上面所說的那樣。當時六群比丘，知道僧眾如法如律地平息了爭端之後，這樣說：『這件事沒有了結，應當重新判決。』六群比丘

【English Translation】 English version: 『Disease』 has no lower, middle, or upper category; all diseases are called 『lower.』 If one says, 『You have scabies, even madness,』 and then says, 『I don't know you; so-and-so said it!』 If one thinks, 『I want to separate them and make them come to me,』 whether they separate or not, it is a Pāyantika (a type of offense). If it involves parents, Upādhyāya (preceptor), Ācārya (teacher), fellow friends, it is all Pāyantika; this is called 『disease.』 『Offense』 has no lower, middle, or upper category; all offenses are called 『lower.』 If one says, 『You have committed a Pārājika (defeat, expulsion offense), even an offense against the Vinaya,』 and then says, 『I don't know you; so-and-so said it!』 Thinking, 『I want to separate them and unite them with myself,』 whether they separate or not, it is a Pāyantika. If it involves parents, Upādhyāya, Ācārya, fellow friends, it is all Pāyantika. 『Abuse』 has no lower, middle, or upper category; all abuse is called 『lower.』 Speaking worldly evil abuse, obscene, ugly words. If one abuses in this way, whether separation occurs or not, it is a Pāyantika. If one speaks of your parents, Upādhyāya, Ācārya, fellow friends, it is all Pāyantika; this is called 『abuse.』 『Defilement』 has no lower, middle, or upper category; all defilements are called 『lower.』 『You are a foolish person, dull and ignorant, like a lump of mud, also like a cow, sheep, white swan, horned owl.』 Speaking in such various ways. Then saying, 『I don't know you; so-and-so said it!』 If one thinks, 『I want to separate them and make them come to me,』 whether they separate or not, it is a Pāyantika. If it involves parents, Upādhyāya, Ācārya, fellow friends, it is all Pāyantika; this is called 『defilement.』 Speaking divisively about a Bhikṣu (monk), it is a Pāyantika. Speaking divisively about a Bhikṣuṇī (nun), it is a Thullaccaya offense. Regarding a Śikṣamāṇā (probationary nun), Śrāmaṇera (novice), Śrāmaṇerikā (female novice), it is a violation of the Vinaya. Regarding a layperson, violating the Vinaya causes remorse; therefore, it is said. The Buddha was staying in Śrāvastī (a major city in ancient India), speaking extensively as above. At that time, the group of six Bhikṣus, knowing that the Sangha (monastic community) had lawfully and according to the rules settled the dispute, said, 『This matter is not settled; it should be judged again.』 The group of six Bhikṣus

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比丘作此語已，還諍事起，不和合住。諸比丘以是事往白世尊，佛言：「呼六群比丘來。」來已，佛問六群比丘：「汝實知眾僧如法如律滅諍已，更發起耶？」答言：「實爾。」佛言：「何故如是？」答言：「我作如是方便以為樂。」佛言：「癡人！惱亂梵行人，此是惡事。云何為樂？」佛語六群比丘：「汝常不聞，我以無數方便讚歎于梵行人所身常行慈、口心行慈耶？常應恭敬。汝今云何作是惡事？此非法、非律、不如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城住者盡集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘，知僧如法如律滅諍事已，還更發起，作是言：『此羯磨不了，當更作。』如是因緣不異者，波夜提。」

比丘者，如上說。

知者，若自知、若從他聞。

僧者，八種，如上說。

諍事者，有四種：相言諍、誹謗諍、罪諍、常所行事諍。

如法如律滅諍事者，七滅諍事中，一一如法如律。

滅已更發舉，如是因緣不異者，波夜提。

波夜提者，如上說。

四諍者，相言諍、誹謗諍、罪諍、常所行事諍。相言諍事，用三毗尼一一滅。何等三？現前毗尼滅、多覓毗尼滅、布草毗尼滅。

現前毗尼者，佛住舍衛城，時拘睒彌比丘

【現代漢語翻譯】 現代漢語譯本： 比丘說了這些話之後，又重新引發爭端，不能和合共住。眾比丘將此事稟告世尊，佛說：『叫六群比丘來。』六群比丘來了之後，佛問他們：『你們確實知道僧團已經如法如律地平息了爭端，又重新發起嗎？』他們回答說：『確實如此。』佛說：『為什麼這樣做？』他們回答說：『我們這樣做是爲了取樂。』佛說：『愚癡的人啊！擾亂清凈的修行人，這是惡事。怎麼會是樂事呢？』佛告訴六群比丘：『你們難道沒有經常聽我說，我用無數種方法讚歎清凈的修行人，身口意都常行慈愛嗎？應當經常恭敬他們。你們現在怎麼做這種惡事？這不合佛法、不合戒律、不合我的教導，不能用這種方式來增長善法。』佛告訴眾比丘：『凡是依止舍衛城居住的比丘都集合起來，爲了十種利益，我為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘，明知僧團已經如法如律地平息了爭端，還重新發起，說：『這個羯磨（kamma，業）沒有完成，應當重新做。』像這樣因緣沒有改變的情況下，犯波逸提（pāyantika，一種戒律名稱）。』

比丘（bhikkhu，佛教出家男眾），如前面所說。

知者，如果自己知道，或者從別人那裡聽到。

僧（saṃgha，僧團）者，有八種，如前面所說。

諍事者，有四種：相言諍、誹謗諍、罪諍、常所行事諍。

如法如律滅諍事者，七滅諍事中，每一種都如法如律。

平息之後又重新發起，像這樣因緣沒有改變的情況下，犯波逸提（pāyantika，一種戒律名稱）。

波逸提（pāyantika，一種戒律名稱）者，如前面所說。

四種爭端是：相言諍、誹謗諍、罪諍、常所行事諍。相言諍事，用三種毗尼（vinaya，戒律）一一平息。哪三種？現前毗尼滅、多覓毗尼滅、布草毗尼滅。

現前毗尼（sammukhā-vinaya，現前毗尼）者，佛住在舍衛城（Sāvatthi），當時拘睒彌（Kosambi）的比丘

【English Translation】 English version: Having spoken thus, the bhikkhu(bhikkhu, Buddhist monk) then stirred up the quarrel again, and they did not live together in harmony. The bhikkhus(bhikkhu, Buddhist monk) reported this matter to the Blessed One. The Buddha said, 'Summon the group-of-six bhikkhus(bhikkhu, Buddhist monk).' When they had come, the Buddha asked the group-of-six bhikkhus(bhikkhu, Buddhist monk), 'Is it true that you, knowing that the Sangha(saṃgha, monastic community) has lawfully and according to the Dhamma(Dhamma, the teachings of the Buddha) settled a dispute, stirred it up again?' They replied, 'It is true.' The Buddha said, 'Why did you do this?' They replied, 'We did this as a means of amusement.' The Buddha said, 'Foolish men! You trouble those who lead the holy life; this is an evil thing. How can it be a source of amusement?' The Buddha told the group-of-six bhikkhus(bhikkhu, Buddhist monk), 'Have you not often heard me praise, with countless means, those who lead the holy life, who constantly practice loving-kindness in body, speech, and mind? You should always respect them. How can you now do such an evil thing? This is not in accordance with the Dhamma(Dhamma, the teachings of the Buddha), not in accordance with the Vinaya(vinaya, monastic rules), not in accordance with the Buddha's teaching, and it is not a way to cultivate good qualities.' The Buddha told the bhikkhus(bhikkhu, Buddhist monk), 'Gather together all those who dwell in Sāvatthi(Sāvatthi, ancient city in India). For ten benefits, I will prescribe a rule for the bhikkhus(bhikkhu, Buddhist monk), and those who have already heard it should hear it again. If a bhikkhu(bhikkhu, Buddhist monk), knowing that the Sangha(saṃgha, monastic community) has lawfully and according to the Dhamma(Dhamma, the teachings of the Buddha) settled a dispute, stirs it up again, saying, 'This kamma(kamma, action, deed) is not completed; it should be done again,' and the circumstances are not different, it is a pāyantika(pāyantika, a type of offense).'

Bhikkhu(bhikkhu, Buddhist monk): as explained above.

Knowing: either knowing oneself or hearing from others.

Sangha(saṃgha, monastic community): there are eight kinds, as explained above.

Disputes: there are four kinds: disputes about statements, disputes about slander, disputes about offenses, and disputes about customary practices.

Settling disputes lawfully and according to the Dhamma(Dhamma, the teachings of the Buddha): each of the seven ways of settling disputes is lawful and according to the Dhamma(Dhamma, the teachings of the Buddha).

Having settled it and then stirring it up again, and the circumstances are not different, it is a pāyantika(pāyantika, a type of offense).

Pāyantika(pāyantika, a type of offense): as explained above.

The four disputes are: disputes about statements, disputes about slander, disputes about offenses, and disputes about customary practices. Disputes about statements are settled by each of the three Vinayas(vinaya, monastic rules). Which three? Sammukhā-vinaya(sammukhā-vinaya, presence vinaya), paṭiññā-karaka-vinaya(paṭiññā-karaka-vinaya, confession vinaya), and tiṇavatthāraka-vinaya(tiṇavatthāraka-vinaya, covering-over vinaya).

Sammukhā-vinaya(sammukhā-vinaya, presence vinaya): The Buddha was dwelling in Sāvatthi(Sāvatthi, ancient city in India), at that time the bhikkhus(bhikkhu, Buddhist monk) of Kosambi(Kosambi, ancient city in India)

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斗諍相言、同止不和合法言、非法律言、非律罪言、非罪重罪輕罪、可治不可治法、羯磨非法羯磨、和合羯磨、不和合羯磨、應作不應作。爾時坐中一比丘作是語：「諸大德！此非法、非律，與修多羅不相應、毗尼不相應、優波提舍不相應，與修多羅、毗尼、優波提舍相違，起諸染漏。如我所說，是法、是律、是佛教，與修多羅、毗尼、優波提舍相應，不生染漏。」是比丘言：「諸大德！我不能滅此諍，我詣舍衛城，到世尊所，當問滅此諍事。」是比丘到已，頭面禮佛足卻住一面，白佛言：「世尊！拘睒彌諸比丘斗諍相言、同止不和合，所謂法非法，乃至我不能滅此諍事，當往世尊所，問滅此諍事。唯愿世尊為諸比丘滅此諍事。」爾時世尊告優波離：「汝往詣拘睒彌國，如法如律滅此諍事。所謂現前毗尼滅。優波離！諍事有三處起：若一人、若眾多、若僧，亦應三處舍、三處取、三處滅。優波離！汝往詣拘睒彌比丘所，如法如律滅此諍事，所謂現前毗尼滅。」尊者優波離白佛言：「世尊！比丘成就幾法，能滅此諍事。」佛告優波離：「比丘成就五法，能滅諍事。何等五？知是實非是不實、是利益非不利益、得伴非不得伴、得平等伴非不得平等伴、得時非不得時。優波離！若非時斷事，或破僧、或僧諍、或僧離散；若得

【現代漢語翻譯】 現代漢語譯本 爭鬥諍訟，互相指責，共同居住卻不和睦，說符合佛法卻又說法不符合佛法，說符合戒律卻又說不符合戒律，說有罪卻又說無罪，說罪重卻又說罪輕，說可以懲治卻又說不可以懲治，羯磨（僧團事務處理）不如法，羯磨如法，和合羯磨（僧團和諧一致的事務處理），不和合羯磨（僧團不和諧一致的事務處理），應做之事說不應做，不應做之事說應做。 當時，在座的一位比丘這樣說：『諸位大德！這些說法不符合佛法，不符合戒律，與修多羅（經藏）不相應，與毗尼（律藏）不相應，與優波提舍（論藏）不相應，與修多羅、毗尼、優波提舍相違背，會產生各種煩惱。依我所說，才是符合佛法，符合戒律，是佛教的教義，與修多羅、毗尼、優波提舍相應，不會產生煩惱。』 這位比丘說：『諸位大德！我無法平息這場爭端，我將前往舍衛城，到世尊那裡，請教平息這場爭端的方法。』這位比丘到達舍衛城后，頭面頂禮佛足，退到一旁，對佛說：『世尊！拘睒彌（地名）的眾比丘爭鬥諍訟，互相指責，共同居住卻不和睦，爭論所謂符合佛法與不符合佛法等等，我無法平息這場爭端，所以前來世尊這裡，請教平息這場爭端的方法。懇請世尊為眾比丘平息這場爭端。』 當時，世尊告訴優波離（佛陀弟子名）說：『你前往拘睒彌國，如法如律地平息這場爭端。用現前毗尼（當面解決爭端的戒律）來平息。優波離！爭端有三種起因：或者因一人而起，或者因眾人而起，或者因僧團而起，也應當在三個地方捨棄，在三個地方採取，在三個地方平息。優波離！你前往拘睒彌比丘那裡，如法如律地平息這場爭端，用現前毗尼來平息。』 尊者優波離問佛說：『世尊！比丘成就幾種法，才能平息這場爭端？』佛告訴優波離：『比丘成就五種法，才能平息爭端。是哪五種？知道什麼是真實，什麼是不真實；什麼是利益，什麼是不利益；能得到同伴，而不是得不到同伴；能得到平等的同伴，而不是得不到平等的同伴；能把握時機，而不是不能把握時機。優波離！如果不在適當的時候處理事情，可能會破壞僧團，或者引起僧團爭端，或者使僧團離散；如果在適當的時候處理事情，

【English Translation】 English version They quarrel and argue, live together but are not harmonious, speak of what is in accordance with the Dharma and what is not, speak of what is in accordance with the Vinaya (discipline) and what is not, speak of what is sinful and what is not, speak of serious and light offenses, speak of what can be punished and what cannot, the Karma (Sangha affairs processing) is not in accordance with the Dharma, the Karma is in accordance with the Dharma, harmonious Karma (harmonious Sangha affairs processing), unharmonious Karma (unharmonious Sangha affairs processing), saying what should be done should not be done, and what should not be done should be done. At that time, a Bhikkhu (monk) in the assembly said: 'Venerable ones! These are not in accordance with the Dharma, not in accordance with the Vinaya, not in accordance with the Sutras (scriptures), not in accordance with the Vinaya, not in accordance with the Upadesha (commentaries), contrary to the Sutras, Vinaya, and Upadesha, and give rise to defilements. According to what I say, it is in accordance with the Dharma, in accordance with the Vinaya, is the Buddha's teaching, in accordance with the Sutras, Vinaya, and Upadesha, and does not give rise to defilements.' The Bhikkhu said: 'Venerable ones! I cannot extinguish this dispute, I will go to Shravasti (city name), to the World Honored One (Buddha), and ask how to extinguish this dispute.' After the Bhikkhu arrived, he bowed his head to the Buddha's feet and stood to one side, saying to the Buddha: 'World Honored One! The Bhikkhus in Kaushambi (place name) quarrel and argue, accuse each other, live together but are not harmonious, arguing about what is in accordance with the Dharma and what is not, and so on. I cannot extinguish this dispute, so I come to the World Honored One to ask how to extinguish this dispute. May the World Honored One extinguish this dispute for the Bhikkhus.' At that time, the World Honored One said to Upali (name of Buddha's disciple): 'You go to the country of Kaushambi and extinguish this dispute in accordance with the Dharma and the Vinaya. Extinguish it with the present Vinaya (discipline to resolve disputes face-to-face). Upali! Disputes arise from three causes: either from one person, or from many people, or from the Sangha (monastic community), and should also be abandoned in three places, adopted in three places, and extinguished in three places. Upali! You go to the Bhikkhus in Kaushambi and extinguish this dispute in accordance with the Dharma and the Vinaya, extinguish it with the present Vinaya.' Venerable Upali asked the Buddha: 'World Honored One! How many Dharmas (qualities) must a Bhikkhu possess to be able to extinguish this dispute?' The Buddha told Upali: 'A Bhikkhu must possess five Dharmas to be able to extinguish a dispute. What are the five? Knowing what is true and what is not true; what is beneficial and what is not beneficial; being able to obtain companions and not being unable to obtain companions; being able to obtain equal companions and not being unable to obtain equal companions; being able to seize the opportunity and not being unable to seize the opportunity. Upali! If you handle matters at an inappropriate time, it may destroy the Sangha, or cause the Sangha to dispute, or cause the Sangha to disperse; if you handle matters at an appropriate time,'

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時滅諍者，僧不破、不諍、不分散。是為五法成就比丘能滅諍事，為諸梵行者，愛念稱讚。今汝往至拘睒彌比丘所，如法如律如佛教斷事，所謂現前毗尼滅。」爾時尊者優波離禮世尊足已，往拘睒彌比丘所言：「長老！還去到彼諍事起處，當彼間滅，莫此間斷事。何以故？此間眾僧和合歡喜不諍，共一學住，不應擾亂。」爾時拘睒彌比丘白尊者優波離言：「大德！我若能于彼滅諍事者，不來詣此。唯愿尊者為我至彼滅此諍事。」優波離言：「我若往到彼，應作羯磨者作羯磨，應治罰者當罰之。應作折伏羯磨、不語羯磨、發喜羯磨、擯出羯磨、舉羯磨、別住羯磨、摩那埵羯磨、阿浮呵那羯磨，有如是如是過，我當作如是羯磨治，汝等爾時心莫不悅。」彼使比丘白尊者優波離言：「我等若有如是過，當受如是治，心無不悅。」時尊者優波離復至佛所，白佛言：「世尊！欲滅彼比丘諍事，當云何用心？」佛告優波離：「欲滅諍事者，當先自籌量身力、福德力、辯才力、無畏力，知事緣起，比丘先自思量有如是等力。又此諍事起來未久，此人心調軟，諍事易可滅，此比丘爾時應作滅諍。若自思量無上諸力，諍事起已久，其人剛強非可卒滅，當求大德比丘共滅此事。若無大德比丘者，當求多聞比丘；若無多聞者，當求阿練若比丘

；若無阿練若比丘者，當求大勢力優婆塞。彼諍比丘見優婆塞已，心生慚愧諍事易滅。若復無此優婆塞者，當求于王、若大臣有勢力者，彼諍比丘見此豪勢，心生敬畏諍事易滅。若在冬時滅此諍事者，當於無風寒溫暖屏處治，客比丘來當與爐火。若是春時，當於涼處，若樹下敷床座，行冷水漿飲，當以扇扇。若是夏時，當於高涼處，隨時所須事事供給。爾時當舉一堪能比丘，有黠慧、知事因緣、不怯弱、不求他過、不畏眾人。若優婆塞來，當爲讚歎和合僧功德。復語優婆塞：『如世尊說，一法出世令天人苦惱天人失利。所謂一法者，壞亂眾僧。身壞命終，直入泥黎。又優婆塞！如世尊說，一法出世天人安樂天人得利。所謂一法者，和合眾僧。身壞命終，得生善處，天上人中。如是優婆塞欲得大功德者，當和合眾僧。』二眾語時，是比丘應諦觀其事，取其語字句義味。」時坐中有比丘，非闥賴吒比丘，作闥賴吒相，作是語：「聽諸大德！本作如是語，今作如是語，不相應時。此人皆性軟可折伏者，應僧中語令羞愧。汝不善作不和合事，作不和合見。眾僧今日為是事故，於此中集。」若是惡人執性剛暴，能增長諍事，應作軟語，語言：「長老！眾僧今日聚集，為滅此事故，我當共長老作伴，和合滅此諍事。」若是比丘心意

【現代漢語翻譯】 現代漢語譯本：如果沒有住在寂靜處的比丘（阿練若比丘），應當尋求有大勢力的優婆塞（在家男居士）。那些爭執的比丘見到優婆塞后，心生慚愧，爭端容易平息。如果又沒有這樣的優婆塞，應當尋求國王或者大臣等有勢力的人，那些爭執的比丘見到這些權勢，心生敬畏，爭端容易平息。如果在冬天平息這些爭端，應當在沒有風、寒冷但溫暖的隱蔽處處理，有客比丘來訪，應當提供爐火。如果是春天，應當在涼爽的地方，比如樹下鋪設床座，提供冰涼的飲品，用扇子扇風。如果是夏天，應當在高而涼爽的地方，隨時提供他們所需的一切。這時，應當推舉一位有能力的比丘，他應當聰明有智慧，瞭解事情的因緣，不怯懦，不挑剔別人的過錯，不畏懼眾人。如果有優婆塞來，應當讚歎和合僧團的功德。並且告訴優婆塞：『正如世尊所說，有一種法出現於世，會使天人和阿修羅苦惱，使天人失去利益。這一種法就是破壞僧團的和合。這樣的人身死之後，會直接墮入地獄（泥黎）。還有，優婆塞！正如世尊所說，有一種法出現於世，會使天人和阿修羅安樂，使天人得到利益。這一種法就是和合僧團。這樣的人身死之後，會轉生到好的地方，天上或者人間。所以，優婆塞如果想要獲得大功德，應當和合僧團。』在兩方說話的時候，這位比丘應當仔細觀察事情的經過，選取他們話語中的字句和意義。」當時，在座中有一位比丘，他不是闥賴吒比丘（調解爭端的比丘），卻裝作闥賴吒比丘的樣子，這樣說：『請聽諸位大德！原本是這樣說的，現在是這樣說的，前後不一致。這些人都是性格柔和容易被折服的人，應當在僧團中公開指責，讓他們感到羞愧。你們不善於做和合的事情，持有不和合的見解。眾僧今天爲了這件事，聚集在這裡。』如果是惡人，性格剛強暴躁，會增長爭端，應當用柔和的語言，這樣說：『長老！眾僧今天聚集在一起，是爲了平息這件事，我應當和長老一起，和合平息這場爭端。』如果這位比丘心意 狹劣，不能滅此諍事者，當更求余堪能者。若復不能滅此諍事者，當往詣余寺，莫於此處而作住止。所以者何？因此事故，令多人失信，不得大果，不得大福利。是故當去。」

【English Translation】 English version: If there is no Aranyaka Bhikshu (a monk living in solitude), one should seek a powerful Upasaka (a male lay devotee). When the disputing Bhikshus see the Upasaka, they will feel ashamed, and the dispute will be easily resolved. If there is no such Upasaka, one should seek a king or a minister who has power. When the disputing Bhikshus see this power, they will feel respect and fear, and the dispute will be easily resolved. If one is resolving this dispute in winter, it should be done in a sheltered place that is free from wind, cold, and warm. When guest Bhikshus arrive, they should be provided with a stove and fire. If it is spring, it should be done in a cool place, such as under a tree, with a bed and seat prepared, and cold water and juice provided, and they should be fanned. If it is summer, it should be done in a high and cool place, and all their needs should be provided at any time. At this time, one should elect a capable Bhikshu who is intelligent, knows the causes and conditions of things, is not timid, does not seek the faults of others, and is not afraid of the crowd. If an Upasaka comes, one should praise the merits of the Sangha (monastic community) in harmony. And tell the Upasaka: 'As the World Honored One (世尊) said, one Dharma (law/teaching) appears in the world and causes suffering to the Devas (gods) and Asuras (demigods), and the Devas lose their benefits. This one Dharma is the disruption of the Sangha. After death, one goes straight to Naraka (hell). Also, Upasaka! As the World Honored One said, one Dharma appears in the world and brings happiness to the Devas and Asuras, and the Devas gain benefits. This one Dharma is the harmony of the Sangha. After death, one is reborn in a good place, in the heavens or among humans. Therefore, Upasaka, if you want to gain great merit, you should harmonize the Sangha.' When the two parties are speaking, this Bhikshu should carefully observe the matter, and take the words, phrases, and meanings from their speech.' At that time, there was a Bhikshu in the assembly who was not a Talajata Bhikshu (a monk who settles disputes), but pretended to be a Talajata Bhikshu, and said: 'Listen, venerable ones! Originally it was said like this, now it is said like that, it is not consistent. These people are all gentle and easily subdued, they should be publicly rebuked in the Sangha to make them feel ashamed. You are not good at doing things that bring harmony, and you hold views that are not harmonious. The Sangha has gathered here today for this matter.' If he is an evil person, with a rigid and violent nature, who will increase the dispute, one should use gentle words, saying: 'Elder! The Sangha has gathered together today to resolve this matter, I should accompany the Elder to harmonize and resolve this dispute.' If this Bhikshu's mind is narrow and he is unable to resolve this dispute, one should seek another capable person. If one is still unable to resolve this dispute, one should go to another monastery and not stay here. Why? Because of this matter, many people will lose faith, and will not obtain great fruits or great benefits. Therefore, one should leave.'

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柔軟已，爾時僧斷事人語有事比丘言：「汝今出此事。」此比丘作如是言：「我今出此事，愿僧與我如法如律斷。」爾時應呵責此人令慚羞，應語：「汝不善，何有眾僧非法非律斷事。」彼比丘若言：「我未曾僧中語，愿眾僧教我儀法。」爾時應教作是言：「我今出此諍事因緣，隨僧教敕我當奉行。」彼比丘若不隨僧語，復應語言：「汝若不受僧教者，我當僧中拔籌驅汝出衆。」是比丘若復不隨語者，爾時復應遣優婆塞問是比丘言：「汝當隨僧教不？若不隨者，我當與汝白衣法，驅汝出聚落城邑。」知是比丘所諍事，若是小小諍事者，僧即優婆塞前滅。若是鄙穢事，慰喻優婆塞令出已，僧如法如律如修多羅，隨其事實用現前毗尼除滅。

爾時尊者阿難往到佛所，頭面禮足白世尊言：「所謂現前毗尼滅，云何名為現前毗尼滅？」佛告阿難：「比丘諍事，法非法、律非律、罪非罪、輕罪重罪、可治罪、不可治罪、法羯磨、非法羯磨、和合羯磨、不和合羯磨、應作不應作羯磨。阿難！若有如是事起，應疾集僧。疾集僧已檢校此事，如法如律如修多羅，隨其事實用現前毗尼除滅。若成就五非法，不成與現前毗尼。何等五？不現前與、不問、不受過、不如法、不和合與，是名五非法，不成與現前毗尼。若成就五如法，成與

現前毗尼。何等五？現前與、問、受過、如法、和合與，是名五法成就與現前毗尼。如是阿難！如法如律如佛教，用現前毗尼滅諍事已，若有客比丘、若去比丘、若與欲比丘、若見不欲比丘、若新受戒比丘、若在坐睡比丘，是諸比丘作是言：『如是不好羯磨，別佛、別法、別僧，如牛羊僧，不善羯磨，羯磨不成就。』阿難！如是更發起者，得波夜提罪，是名相言諍。」

以現前毗尼滅誹謗諍者，若比丘不見、不聞、不疑，比丘犯波羅夷、僧伽婆尸沙、波夜提、波羅提提舍尼、越毗尼，以是五篇罪謗，是名誹謗諍。用二毗尼滅，所謂憶念毗尼滅、不癡毗尼滅。憶念毗尼者，佛住王舍城，慈地比丘尼作非梵行，遂便妊身。到六群比丘所，作是言：「我作非梵行事，今者有娠。尊者與誰有嫌，我能謗之？」六群報言：「善哉姊妹！乃欲為我作饒益事。陀驃摩羅子是我生怨，與我破房舍及不好床蓐、粗惡飲食。若此人久在梵行者，我等長夜受苦。汝看此比丘齋日大眾說法時在中者，汝當往彼眾中以非梵行謗。」答言：「當如尊者教。」是比丘尼若月八日、十四日、十五日大眾說法時，往到眾前而作是言：「尊者！為我辦酥、油、粳米諸飲食，具修治房舍，並求佐產人，我產時至是。」長老答言：「姊妹！汝自知之，我無

【現代漢語翻譯】 現代漢語譯本 現前毗尼（Vinaya，戒律）。哪五種？現前給予、詢問、承認過失、如法、和合給予，這稱為五法成就的現前毗尼。阿難！像這樣，如法、如律、如佛教導，用現前毗尼平息爭端后，如果有客比丘、離開的比丘、同意的比丘、看到不同意的比丘、新受戒的比丘、在座睡覺的比丘，這些比丘這樣說：『這樣不好羯磨（Karma，業），分裂佛、分裂法、分裂僧，像牛羊一樣，是不好的羯磨，羯磨不成就。』阿難！像這樣再次發起爭論的人，會犯波夜提（Payattika，一種罪名）罪，這稱為相言諍。

用現前毗尼平息誹謗爭端，如果比丘沒有看見、沒有聽見、沒有懷疑，卻誹謗比丘犯了波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghavasesa，僧殘罪）、波夜提（Payattika，單墮罪）、波羅提提舍尼（Patidesaniya，悔過罪）、越毗尼（Dukkata，惡作罪），用這五種罪名誹謗，這稱為誹謗爭端。用兩種毗尼平息，即憶念毗尼滅、不癡毗尼滅。憶念毗尼是這樣的：佛住在王舍城（Rajagrha），慈地比丘尼（Bhiksuni，比丘尼）做了非梵行（Brahmacarya，清凈行）的事，於是懷孕了。她到六群比丘那裡，說：『我做了非梵行的事，現在懷孕了。尊者與誰有嫌隙，我可以誹謗他？』六群比丘回答說：『好啊，姊妹！你真是想為我們做有益的事。陀驃摩羅子（Dabba Mallaputta）是我生來的仇人，他破壞我的房舍，給我不好的床鋪和粗劣的飲食。如果這個人長期保持梵行，我們就要長夜受苦。你看這個比丘在齋日大眾說法時坐在中間，你就到大眾中用非梵行來誹謗他。』比丘尼回答說：『我會按照尊者的教導去做。』這個比丘尼在每月初八、十四、十五大眾說法時，來到大眾面前說：『尊者！為我準備酥油、粳米等飲食，好好修理房舍，並找好接生的人，我快要生了。』長老回答說：『姊妹！你自己知道，我沒有'

【English Translation】 English version The present Vinaya (Vinaya, discipline). What are the five? Present giving, asking, admitting fault, according to the Dharma, and harmonious giving. These are called the present Vinaya accomplished by the five Dharmas. Ananda! Like this, according to the Dharma, according to the rules, according to the Buddha's teachings, after using the present Vinaya to quell disputes, if there are guest Bhikkhus (Bhikkhu, monk), departing Bhikkhus, consenting Bhikkhus, Bhikkhus who see disagreement, newly ordained Bhikkhus, Bhikkhus sleeping in the assembly, these Bhikkhus say: 'This is not a good Karma (Karma, action), it divides the Buddha, divides the Dharma, divides the Sangha (Sangha, monastic community), like a herd of cattle and sheep, it is not a good Karma, the Karma is not accomplished.' Ananda! Those who initiate disputes again like this will commit a Payattika (Payattika, a type of offense) offense, this is called verbal dispute.

Using the present Vinaya to quell slanderous disputes, if a Bhikkhu has not seen, has not heard, has not suspected, yet slanders a Bhikkhu of committing a Parajika (Parajika, expulsion offense), a Sanghavasesa (Sanghavasesa, suspension offense), a Payattika (Payattika, expiation offense), a Patidesaniya (Patidesaniya, confession offense), a Dukkata (Dukkata, wrong-doing offense), using these five offenses to slander, this is called slanderous dispute. Quell it with two Vinayas, namely the Vinaya of recollection and the Vinaya of non-delusion. The Vinaya of recollection is like this: The Buddha was staying in Rajagrha (Rajagrha), the Bhiksuni (Bhiksuni, nun) Citta did non-Brahmacarya (Brahmacarya, pure conduct), and became pregnant. She went to the group of six Bhikkhus and said: 'I have done non-Brahmacarya, and now I am pregnant. With whom do the Venerables have a grudge, that I can slander him?' The group of six replied: 'Good, sister! You truly want to do something beneficial for us. Dabba Mallaputta (Dabba Mallaputta) is my born enemy, he destroys my dwelling, gives me bad bedding and coarse food. If this person remains in Brahmacarya for a long time, we will suffer for a long night. Look at this Bhikkhu sitting in the middle when the assembly is teaching the Dharma on the Uposatha (Uposatha, day of observance), you should go to the assembly and slander him with non-Brahmacarya.' The Bhiksuni replied: 'I will do as the Venerables instruct.' This Bhiksuni, on the eighth, fourteenth, and fifteenth of each month when the assembly was teaching the Dharma, came before the assembly and said: 'Venerables! Prepare ghee, oil, glutinous rice and other food for me, repair the dwelling well, and find someone to help with the delivery, my time to give birth is near.' The elder replied: 'Sister! You know yourself, I have no'

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此事。」比丘尼復言：「奇怪！奇怪！汝是丈夫，晨去夜來，共我從事，而今說言：『我無此事，勿復多言。』但當與我辦酥油等，我今產時已至。」長老復言：「姊妹！汝自知我無是事。」如是三說而去。是時眾中諸不信者，便作是念：「此等二人皆是年少，必有此事。」忠信之人，皆生疑惑，為有為無？諸上信者便作是言：「此尊者已滅三毒、惡法永盡，無有此事。」爾時尊者陀驃摩羅子，作非梵行，惡名流佈，屏處亦聞，眾多亦聞，僧中亦聞。諸比丘以上因緣具白世尊。佛言：「比丘！是陀驃摩羅子非梵行事，惡名流佈。汝等當於屏處三問，眾多人中三問，僧中三問。」屏處問者，應作是問：「陀驃摩羅子長老！慈地比丘尼作是語，是事知不？」時長老言：「我不知作、不憶作。」如是第二、第三問。眾多人中，三問亦如是。眾僧中問言：「陀驃摩羅子長老！慈地比丘尼作是言，是事知不？」答言：「我不知作、不憶作。」第二、第三問亦如是。諸比丘以是事，往白世尊：「長老陀驃摩羅子已屏處三問、多人中三問、僧中三問。自言：『我不知作、不憶作。』」佛告諸比丘：「此陀驃摩羅子清凈無罪，是慈地比丘尼自言犯，應驅出。」時王舍城比丘尼嫌世尊，作如是言：「看是斷事不平等，二人俱犯罪，云何置

【現代漢語翻譯】 現代漢語譯本： 這件事。』比丘尼又說：『奇怪！奇怪！你是丈夫，早上去晚上回來，和我做這樣的事，現在卻說：『我沒有做這件事，不要再多說了。』你只要給我準備酥油等物，我現在生產的時候已經到了。』長老又說：『姊妹！你自己知道我沒有做這件事。』這樣說了三次就離開了。當時僧眾中那些不相信的人，就想：『這兩個人都很年輕，一定有這件事。』忠誠相信的人，都產生了疑惑，不知道有沒有這件事。那些非常信任的人就說：『這位尊者已經滅除了貪嗔癡三毒，一切惡法永遠斷盡，不會有這件事。』當時，尊者陀驃摩羅子（Dabba Mallaputta）做了不清凈的行為，壞名聲流傳開來，在隱蔽的地方也聽得到，在人多的地方也聽得到，在僧團中也聽得到。各位比丘將以上因緣詳細稟告世尊。佛說：『比丘們！陀驃摩羅子（Dabba Mallaputta）不清凈的行為，壞名聲已經流傳開來。你們應當在隱蔽的地方問他三次，在眾人中問他三次，在僧團中問他三次。』在隱蔽的地方問的時候，應當這樣問：『陀驃摩羅子（Dabba Mallaputta）長老！慈地（Cittā）比丘尼這樣說，你知道這件事嗎？』當時長老說：『我不知道做過，不記得做過。』像這樣問第二、第三次。在眾人中，三次的問法也像這樣。在僧團中問說：『陀驃摩羅子（Dabba Mallaputta）長老！慈地（Cittā）比丘尼這樣說，你知道這件事嗎？』回答說：『我不知道做過，不記得做過。』第二、第三次的問法也像這樣。各位比丘將這件事稟告世尊：『長老陀驃摩羅子（Dabba Mallaputta）已經在隱蔽的地方問了三次、在眾人中問了三次、在僧團中問了三次。他自己說：『我不知道做過，不記得做過。』』佛告訴各位比丘：『這位陀驃摩羅子（Dabba Mallaputta）清凈無罪，是慈地（Cittā）比丘尼自己說犯戒，應當驅逐出去。』當時王舍城（Rājagaha）的比丘尼們嫌棄世尊，這樣說：『看看這判決事情不公平，兩個人都犯了罪，為什麼放過

【English Translation】 English version: this matter.』 The bhikkhuni further said, 『Strange! Strange! You are a man, going out in the morning and returning at night, engaging in such activities with me, and now you say, 『I did not do this, do not speak further.』 You should just prepare ghee and other things for me, as my time of delivery has arrived.』 The elder further said, 『Sister! You yourself know that I did not do this.』 He said this three times and then left. At that time, those among the sangha who did not believe thought, 『These two are both young, there must be something to this.』 Those who were faithfully believing had doubts, wondering whether it happened or not. Those who were very trusting said, 『This venerable one has extinguished the three poisons of greed, hatred, and delusion, and all evil dharmas are forever gone, this could not have happened.』 At that time, Venerable Dabba Mallaputta's (Dabba Mallaputta - name of a monk) non-celibate conduct, his bad reputation, spread widely. It was heard in secluded places, it was heard in crowded places, it was heard in the sangha. The bhikkhus reported the above circumstances in detail to the World Honored One. The Buddha said, 『Bhikkhus! Dabba Mallaputta's (Dabba Mallaputta - name of a monk) non-celibate conduct, his bad reputation, has spread. You should question him three times in a secluded place, question him three times in a crowd, question him three times in the sangha.』 When questioning him in a secluded place, you should ask, 『Venerable Elder Dabba Mallaputta (Dabba Mallaputta - name of a monk)! Bhikkhuni Cittā (Cittā - name of a bhikkhuni) says this, do you know about this matter?』 At that time, the elder said, 『I do not know of doing it, I do not remember doing it.』 Question him a second and third time in the same way. In a crowd, question him three times in the same way. In the sangha, ask, 『Venerable Elder Dabba Mallaputta (Dabba Mallaputta - name of a monk)! Bhikkhuni Cittā (Cittā - name of a bhikkhuni) says this, do you know about this matter?』 He replied, 『I do not know of doing it, I do not remember doing it.』 Question him a second and third time in the same way. The bhikkhus reported this matter to the World Honored One, 『Elder Dabba Mallaputta (Dabba Mallaputta - name of a monk) has been questioned three times in a secluded place, three times in a crowd, and three times in the sangha. He himself said, 『I do not know of doing it, I do not remember doing it.』』 The Buddha told the bhikkhus, 『This Dabba Mallaputta (Dabba Mallaputta - name of a monk) is pure and without fault, it is the bhikkhuni Cittā (Cittā - name of a bhikkhuni) who has confessed to the offense, she should be expelled.』 At that time, the bhikkhunis of Rājagaha (Rājagaha - name of a city) disliked the World Honored One, saying, 『Look at this unfair judgment, both of them have committed an offense, why let off

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比丘，驅比丘尼？若俱有罪當俱出，若無罪當俱置。云何世尊驅一置一？」諸比丘以是因緣具白世尊。佛告阿難：「汝往呼王舍城比丘尼僧來。」「唯然世尊！」爾時阿難至比丘尼所，作是言：「諸姊妹！世尊呼汝等。」時比丘尼語尊者阿難言：「我於世尊所無有事緣，何故呼我？若有事緣不呼自往。尊者還去，我無緣事不能往。」時阿難作是念：「此是奇異，蒙世尊恩，得出家為道。云何于佛不起敬心、不從教命？」爾時阿難還到世尊所，頭面禮足，以是因緣具白世尊。佛告阿難：「汝往語王舍城比丘尼言：『汝有過，世尊敕汝令去，不得住此。』」阿難受教，即往比丘尼所，作是言：「姊妹！汝有過，世尊敕汝令去，不得住此。」比丘尼答尊者阿難言：「我于城外無諸緣事不能去，若有緣者不敕自去。」爾時阿難作是念：「奇異！蒙世尊恩，得出家為道。云何于佛不生敬心？呼來不來，遣去不去。」阿難即還佛所，頭面禮足，以是因緣具白世尊。佛語阿難：「如來、應供、正遍知，若於城邑聚落比丘、比丘尼僧，呼來不來，遣去不去者，如來自當避去。阿難！汝取我僧伽梨來。」時尊者阿難即授僧伽梨，世尊于中時不語比丘僧，唯將阿難經過五通居士聚落，向舍衛城。

爾時韋提希子阿阇世王殺父王已，深

【現代漢語翻譯】 現代漢語譯本 比丘們，如果驅逐比丘尼，如果雙方都有罪，就應該一起驅逐；如果雙方都沒有罪，就應該一起留下。怎麼會世尊驅逐一個，留下一個呢？」眾比丘因為這件事，詳細地稟告了世尊。佛告訴阿難：「你前去召喚王舍城的比丘尼僧團前來。」「遵命，世尊！」當時阿難來到比丘尼那裡，這樣說道：「各位姊妹！世尊召喚你們。」當時比丘尼對比丘阿難說：「我與世尊之間沒有什麼事情，為什麼要召喚我？如果有什麼事情，不召喚我自己也會去。尊者請回去吧，我沒有緣故不能去。」當時阿難這樣想：「這真是奇怪，蒙受世尊的恩德，才得以出家修行。怎麼能對佛不起敬心，不聽從教令呢？」當時阿難回到世尊那裡，頂禮佛足，詳細地將這件事稟告了世尊。佛告訴阿難：「你前去告訴王舍城的比丘尼說：『你們有過錯，世尊命令你們離開，不得住在這裡。』」阿難接受教令，立即前往比丘尼那裡，這樣說道：「姊妹們！你們有過錯，世尊命令你們離開，不得住在這裡。」比丘尼回答尊者阿難說：「我在城外沒有什麼依靠，不能離開，如果有依靠，不命令我自己也會離開。」當時阿難這樣想：「真是奇怪！蒙受世尊的恩德，才得以出家修行。怎麼能對佛不生敬心？召喚來不來，遣送走不走。」阿難立即回到佛所，頂禮佛足，詳細地將這件事稟告了世尊。佛告訴阿難：「如來、應供、正遍知，如果對於城邑聚落的比丘、比丘尼僧團，召喚來不來，遣送走不走，如來自己應當避開離開。阿難！你拿我的僧伽梨（一種袈裟）來。」當時尊者阿難立即遞上僧伽梨，世尊當時沒有對比丘僧團說話，只是帶著阿難經過五通居士的聚落，前往舍衛城。 當時韋提希子阿阇世王（Ajatasattu，未生怨王）殺害了他的父王之後，內心深深…

【English Translation】 English version 『Bhikkhus, should a bhikkhuni be expelled? If both are guilty, both should be expelled; if neither is guilty, both should remain. How can the Blessed One expel one and keep the other?』 The bhikkhus fully reported this matter to the Blessed One. The Buddha said to Ananda: 『Go and summon the bhikkhuni sangha (community of nuns) of Rajagriha (王舍城, a city in ancient India) to come.』 『Yes, Blessed One!』 Then Ananda went to the bhikkhunis and said: 『Sisters! The Blessed One summons you.』 Then the bhikkhunis said to Venerable Ananda: 『I have no business with the Blessed One, why does he summon me? If there is something, I will go myself without being summoned. Venerable one, please return, I cannot go without a reason.』 Then Ananda thought: 『This is strange, having received the grace of the Blessed One, I was able to leave home and practice the Way. How can they not have respect for the Buddha and not follow his instructions?』 Then Ananda returned to the Blessed One, bowed his head to his feet, and fully reported this matter to the Blessed One. The Buddha said to Ananda: 『Go and tell the bhikkhunis of Rajagriha: 『You have transgressed, the Blessed One orders you to leave and not stay here.』』 Ananda received the instruction and immediately went to the bhikkhunis and said: 『Sisters! You have transgressed, the Blessed One orders you to leave and not stay here.』 The bhikkhunis replied to Venerable Ananda: 『I have no support outside the city and cannot leave. If I had support, I would leave without being ordered.』 Then Ananda thought: 『Strange! Having received the grace of the Blessed One, I was able to leave home and practice the Way. How can they not have respect for the Buddha? Summoned, they do not come; sent away, they do not leave.』 Ananda immediately returned to the Buddha, bowed his head to his feet, and fully reported this matter to the Blessed One. The Buddha said to Ananda: 『The Tathagata (如來, Thus Come One), Arhat (應供, Worthy One), Perfectly Enlightened One (正遍知, Perfectly Enlightened One), if the bhikkhu (monk) or bhikkhuni sangha in a town or village does not come when summoned, or does not leave when sent away, the Tathagata himself should avoid and leave. Ananda! Bring me my sanghati (僧伽梨, a type of robe).』 Then Venerable Ananda immediately handed over the sanghati, and the Blessed One did not speak to the bhikkhu sangha at that time, but only took Ananda and passed through the village of the Five-Power Layman, heading towards Shravasti (舍衛城, a city in ancient India).' At that time, Ajatasattu (阿阇世王, King Ajatasattu), the son of Vaidehi (韋提希子, son of Vaidehi), having killed his father, was deeply…

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懷愁毒，常日三詣世尊懺悔。清旦、日中、晡時。晨朝懺悔已，中時復來，不見世尊，即問諸比丘世尊所在？諸比丘答言：「世尊已去。」王作是言：「世尊每行時一月、半月，常語我，今何因緣默然而去？」時諸比丘聞佛向所說，即答言：「大王！王舍城諸比丘尼不從世尊教命，呼來不來、遣去不去。如是大王當知，如來、應供、正遍知，若於城邑聚落比丘、比丘尼僧，語來不來、遣去不去，如來便自避去。今王舍城比丘尼僧不從佛教，是故世尊默然而去。」王聞是語，極大瞋恚，敕語諸臣：「現我境內，諸比丘尼僧，一切驅出。」時有智臣即諫王言：「非境內諸比丘尼一切有過，但王舍城比丘尼違世尊教。」王即用臣言，敕諸有司，驅王舍城比丘尼出。爾時諸司皆捉杖木、土塊、瓦石，打擲諸比丘尼，驅令出城，作是責言：「汝弊惡人！蒙世尊恩，得出家為道，而不恭敬，違背佛教。速出去坐。汝弊惡老嫗，使我不見世尊、不聞正法，汝等速出不得住此。」爾時里巷諸人見是事已，皆遙罵言：「乃至使我不見世尊、不聞正法，汝等速出不得住此。」爾時優陀夷亦捉杖驅出諸比丘尼，呵責亦如上說。王敕諸臣：「汝等觀比丘尼，若隨世尊後去者，汝等當爲作法護，令得安隱。若向余處去者，便隨其意，不須作護。」

【現代漢語翻譯】 現代漢語譯本： 國王懷著憂愁和痛苦，每天三次到世尊（釋迦牟尼佛的尊稱）那裡懺悔。分別是清晨、中午和傍晚。早上懺悔完畢后，中午又來，卻見不到世尊，就問各位比丘（出家男眾），世尊在哪裡？比丘們回答說：『世尊已經離開了。』國王這樣說道：『世尊每次要離開的時候，一個月或半個月前，都會告訴我，這次是什麼原因默不作聲地就離開了呢？』 當時，各位比丘聽到佛陀之前所說的話，就回答說：『大王！王舍城（古印度城市）的比丘尼（出家女眾）不聽從世尊的教導，叫她們來不來，讓她們走不走。大王您應當知道，如來（佛的稱號）、應供（值得供養的人）、正遍知（完全覺悟的人），如果在城邑聚落中，比丘或比丘尼僧團，叫他們來不來，讓他們走不走，如來就會自己避開離開。現在王舍城的比丘尼僧團不聽從佛的教誨，所以世尊才默不作聲地離開了。』 國王聽到這些話，非常生氣，命令各位大臣：『現在就把我境內所有的比丘尼僧團，全部驅逐出去！』當時，有一位有智慧的大臣勸諫國王說：『並非境內所有的比丘尼都有過錯，只是王舍城的比丘尼違背了世尊的教導。』國王聽從了大臣的建議，命令有關官員，驅逐王舍城的比丘尼出去。 當時，各位官吏都拿著棍棒、土塊、瓦片和石頭，打向比丘尼，驅趕她們出城，並責罵說：『你們這些壞人！蒙受世尊的恩惠，才得以出家修行，卻不恭敬，違背佛教。快點滾出去！你們這些可惡的老太婆，害得我見不到世尊、聽不到正法，你們快點滾出去，不準住在這裡！』 當時，里巷的各位百姓看到這件事後，都遠遠地罵道：『甚至害得我們見不到世尊、聽不到正法，你們快點滾出去，不準住在這裡！』當時，優陀夷（人名）也拿著棍棒驅趕比丘尼，呵斥的話也和上面說的一樣。 國王命令各位大臣：『你們觀察這些比丘尼，如果跟隨在世尊後面離去的，你們應當為她們提供保護，讓她們能夠平安。如果她們要到其他地方去，就隨她們的意願，不需要提供保護。』

【English Translation】 English version: The king, filled with sorrow and pain, would go to the World Honored One (a respectful title for Shakyamuni Buddha) three times a day to confess his wrongdoings. These times were early morning, midday, and dusk. After confessing in the morning, he would return at midday, but he could not find the World Honored One. He then asked the bhikkhus (ordained male monastics), 'Where is the World Honored One?' The bhikkhus replied, 'The World Honored One has already departed.' The king then said, 'Whenever the World Honored One was about to leave, he would always inform me a month or half a month in advance. Why has he now left in silence?' At that time, the bhikkhus, having heard what the Buddha had said before, replied, 'Great King! The bhikkhunis (ordained female monastics) of Rajagriha (an ancient Indian city) do not follow the teachings of the World Honored One. When summoned, they do not come; when told to leave, they do not go. Great King, you should know that the Tathagata (a title for the Buddha), the Arhat (one who is worthy of offerings), the Samyak-sambuddha (perfectly enlightened one), if in a city or village, the bhikkhus or bhikkhunis of the Sangha (monastic community), when told to come, do not come; when told to leave, do not go, the Tathagata will avoid them and depart. Now, the bhikkhuni Sangha of Rajagriha does not follow the Buddha's teachings, and that is why the World Honored One has departed in silence.' Upon hearing these words, the king became extremely angry and ordered his ministers, 'Now, expel all the bhikkhuni Sanghas within my territory!' At that time, a wise minister advised the king, 'Not all the bhikkhunis within the territory are at fault; only the bhikkhunis of Rajagriha have disobeyed the teachings of the World Honored One.' The king heeded the minister's advice and ordered the relevant officials to expel the bhikkhunis of Rajagriha. At that time, the officials all took up sticks, clods of earth, tiles, and stones, and struck the bhikkhunis, driving them out of the city, and rebuking them, saying, 'You wicked people! You have received the grace of the World Honored One, and have been able to leave home and cultivate the Way, yet you are not respectful and disobey the Buddha's teachings. Get out of here quickly! You detestable old women, you have caused us not to see the World Honored One and not to hear the True Dharma. Get out of here quickly and do not stay here!' At that time, the people of the neighborhoods, seeing this, all cursed from afar, saying, 'You have even caused us not to see the World Honored One and not to hear the True Dharma. Get out of here quickly and do not stay here!' At that time, Udayin (a personal name) also took up a stick and drove out the bhikkhunis, and his rebukes were the same as those mentioned above. The king ordered his ministers, 'Observe these bhikkhunis. If they follow after the World Honored One, you should provide protection for them, so that they may be safe. If they wish to go elsewhere, then let them go as they please, and there is no need to provide protection.'

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時諸比丘尼出城已，各作是言：「若我等向余方者，在在處處皆見驅逐，無得住處。我等今當隨世尊後去。」世尊朝所發處，諸比丘尼暮到。如是在道，恒降一日。

爾時世尊欲化度故，過五通居士聚落，向舍衛城。五通居士常法，聞比丘、比丘尼僧來，至一由延，迎設種種供養。爾時五通居士聞此諸比丘尼來，即入正受觀之，諸比丘尼為何因緣故來？觀已見彼諸比丘尼一切有過，皆被驅罰，未得解過，非是凈器，無聖法分。作是觀已，都不往迎設諸供養。諸比丘尼展轉借問，來至其門，語言：「王舍城諸比丘尼，今在門外，令居士知。」居士即敕使人與破屋弊床褥，不供給暖水洗足及涂足油，亦不與非時漿，亦不問訊安慰，夜不然燈。明旦復不供給齒木凈水，與粗飲食食已，遣令速去。諸比丘尼出外已，自相謂言：「我聞此居士常有信心，恭敬供養眾僧，如今觀之，無有信敬。」中有比丘尼謂諸人言：「止！止！阿姨！當自觀察，我等違世尊教，得此供給已自過分。」諸比丘尼漸漸前行到舍衛城，詣阿難所，頭面禮足，卻住一面，白阿難言：「我等欲見世尊禮覲問訊，愿為比丘尼僧白世尊，唯哀聽許。」阿難答言：「善哉諸姊！」即詣佛所，頭面禮足，卻住一面，白佛言：「王舍城比丘尼僧，欲來奉覲世尊！

【現代漢語翻譯】 現代漢語譯本：當時，那些比丘尼離開王舍城后，各自說道：『如果我們去其他地方，無論到哪裡都會被驅逐，沒有地方可以居住。我們現在應當跟隨世尊身後而去。』世尊早上出發的地方，這些比丘尼傍晚才到。就這樣在路上，總是晚一天到達。

當時，世尊爲了教化眾生，經過五通居士（擁有五種神通的在家修行人）的村落，前往舍衛城。五通居士有個慣例，聽說有比丘、比丘尼僧團到來，就會到一由延（約16公里）外去迎接，並提供各種供養。當時，五通居士聽說這些比丘尼來了，就進入禪定觀察，這些比丘尼是因為什麼緣故而來？觀察后，他看到這些比丘尼都有過錯，都被懲罰，還沒有解除過錯，不是清凈的法器，沒有修習聖法的資格。做了這樣的觀察后，他根本不去迎接，也不提供任何供養。這些比丘尼輾轉打聽，來到他家門前，說道：『王舍城的比丘尼，現在在門外，請告知居士。』居士就命令僕人給她們破舊的房屋和破爛的床褥，不提供熱水洗腳和涂腳油，也不給她們非時漿（下午飲用的飲料），也不問候安慰她們，晚上也不點燈。第二天早上，又不提供齒木（牙刷）和凈水，給她們粗糙的飲食，吃完后，就讓她們趕快離開。這些比丘尼出來后，互相說道：『我聽說這位居士一向有信心，恭敬供養僧眾，現在看來，沒有一點信心和恭敬。』其中有比丘尼對大家說：『住口！住口！阿姨們！應當自我反省，我們違背世尊的教導，得到這樣的供給已經過分了。』這些比丘尼漸漸地向前行走，到達舍衛城，去拜見阿難（佛陀的侍者），頂禮他的雙足，退到一旁站立，對阿難說：『我們想要拜見世尊，禮敬問候，希望您為比丘尼僧團稟告世尊，懇請世尊慈悲允許。』阿難回答說：『很好，各位姊妹！』就去到佛陀那裡，頂禮佛陀的雙足，退到一旁站立，對佛陀說：『王舍城的比丘尼僧團，想要前來拜見世尊！』

【English Translation】 English version: At that time, those Bhikkhunis, having left Rajagriha (the capital city of Magadha), each said: 'If we go to other places, we will be driven away everywhere, and there will be no place to stay. We should now follow after the World Honored One.' The places where the World Honored One departed in the morning, these Bhikkhunis arrived in the evening. Thus, on the road, they were always one day behind.

At that time, the World Honored One, in order to teach and transform beings, passed through the village of the Five-Abilities Householder (a lay practitioner with five supernatural powers), heading towards Shravasti (a major city in ancient India). The Five-Abilities Householder had a customary practice: upon hearing that a Sangha (community) of Bhikkhus (monks) or Bhikkhunis (nuns) was coming, he would go out one Yojana (approximately 16 kilometers) to greet them and provide various offerings. At that time, the Five-Abilities Householder heard that these Bhikkhunis were coming, and he entered into Samadhi (meditative absorption) to observe: for what reason were these Bhikkhunis coming? Having observed, he saw that these Bhikkhunis all had transgressions, had all been punished, had not yet been absolved of their transgressions, were not pure vessels, and had no share in the Holy Dharma. Having made this observation, he did not go out to greet them at all, nor did he provide any offerings. These Bhikkhunis inquired from one to another and came to his gate, saying: 'The Bhikkhunis from Rajagriha are now outside the gate, please inform the householder.' The householder then ordered his servants to give them dilapidated houses and tattered bedding, not providing warm water for washing their feet or oil for anointing their feet, nor giving them non-seasonal juice (drinks consumed in the afternoon), nor inquiring after their well-being or comforting them, nor lighting lamps at night. The next morning, he did not provide toothpicks (toothbrushes) or clean water, gave them coarse food, and after they had eaten, told them to leave quickly. After these Bhikkhunis went outside, they said to each other: 'I heard that this householder always had faith and respectfully made offerings to the Sangha, but now, looking at him, he has no faith or respect at all.' Among them, one Bhikkhuni said to the others: 'Stop! Stop! Aunts! We should reflect on ourselves. We have violated the teachings of the World Honored One, and it is already excessive that we receive such provisions.' These Bhikkhunis gradually proceeded forward, arrived at Shravasti, went to see Ananda (Buddha's attendant), prostrated themselves at his feet, and stood to one side, saying to Ananda: 'We wish to see the World Honored One, to pay our respects and inquire after his well-being. We request that you inform the World Honored One on behalf of the Bhikkhuni Sangha, and we beseech him to compassionately grant permission.' Ananda replied: 'Good, sisters!' He then went to the Buddha, prostrated himself at the Buddha's feet, and stood to one side, saying to the Buddha: 'The Bhikkhuni Sangha from Rajagriha wishes to come and pay respects to the World Honored One!'

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聽者當命使前。」佛告阿難：「汝莫令王舍城比丘尼僧來見我。」阿難言：「善哉！」禮佛即還，至比丘尼所告言：「諸姊！世尊有教，不聽汝前。」第二、第三亦如是。佛告阿難：「汝何故為王舍城比丘尼慇勤乃爾？」阿難白佛言：「世尊！我不作比丘尼想。何以故？世尊呼來不來、遣去不去故。但世尊語有餘理，言王舍城比丘尼僧。以僧故，是故慇勤。」佛言：「聽王舍城比丘尼僧前。」阿難即還比丘尼所，語言：「諸姊！大得善利，世尊聽汝等前。」諸比丘尼聞已，皆稱：「善哉，善哉！阿難！」即前佛所，頭面禮足，卻住一面，白佛言：「世尊！我等不善，如小兒愚癡，不識福田，不知恩養，不受世尊教。我今自知見罪，唯愿世尊受我悔過。」佛告王舍城比丘尼：「汝等不善，如小兒愚癡，不識福田，不知恩養。世尊呼來不來、遣去不去，汝今自見罪，聽汝悔過。于聖法中能悔過者，增長善根。自今已去勿復更作。」若比丘僧如法喚比丘尼僧，比丘尼僧法應即來。若不來者，得越毗尼罪。比丘僧應遮此比丘尼僧布薩自恣，若來時不聽入門。若比丘僧如法喚眾多比丘尼、呼一比丘尼亦如是。若眾多比丘如法喚，比丘尼僧法應即來。若不來者，得越毗尼罪。應遮此比丘尼布薩、自恣，若來時不聽入門。若眾多比丘

【現代漢語翻譯】 現代漢語譯本： 『聽者應當奉命行事。』佛陀告訴阿難：『你不要讓王舍城（Rajagrha）的比丘尼僧團來見我。』阿難回答：『好的！』向佛陀行禮后就回去，到比丘尼那裡告訴她們：『各位師姐！世尊有教令，不讓你們前去。』第二次、第三次也是這樣。佛陀告訴阿難：『你為什麼對王舍城的比丘尼如此慇勤？』阿難稟告佛陀說：『世尊！我沒有把她們當作比丘尼看待。為什麼呢？因為世尊叫她們來，她們沒有來；遣她們走，她們沒有走。只是世尊的話語另有深意，說的是王舍城的比丘尼僧團。因為是僧團，所以我才如此慇勤。』佛陀說：『允許王舍城的比丘尼僧團前來。』阿難就回到比丘尼那裡，對她們說：『各位師姐！你們獲得了很大的善利，世尊允許你們前去。』 眾比丘尼聽了之後，都稱讚說：『太好了，太好了！阿難！』隨即來到佛陀那裡，頭面頂禮佛足，退到一旁站立，稟告佛陀說：『世尊！我們不好，就像小孩子一樣愚癡，不認識福田（punya-ksetra），不知道恩情，不接受世尊的教導。我們現在自己知道犯了罪，只希望世尊接受我們的懺悔。』佛陀告訴王舍城的比丘尼：『你們不好，就像小孩子一樣愚癡，不認識福田，不知道恩情。世尊叫你們來，你們沒有來；遣你們走，你們沒有走。你們現在自己知道犯了罪，允許你們懺悔。在聖法（arya-dharma）中能夠懺悔過錯的人，會增長善根。從今以後不要再犯同樣的錯誤。』 如果比丘僧團如法地召喚比丘尼僧團，比丘尼僧團依法應當立即前來。如果不來，就犯了越毗尼罪（atikrama）。比丘僧團應當阻止這個比丘尼僧團參加布薩（uposatha）和自恣（pravarana），如果她們來了，也不允許她們入門。如果比丘僧團如法地召喚眾多比丘尼，或者召喚一個比丘尼，也是一樣。如果眾多比丘如法地召喚，比丘尼僧團依法應當立即前來。如果不來，就犯了越毗尼罪。應當阻止這個比丘尼參加布薩和自恣，如果她們來了，也不允許她們入門。如果眾多比丘...

【English Translation】 English version: 『The listener should act according to the command.』 The Buddha told Ananda: 『Do not allow the Bhikkhuni Sangha (community of nuns) of Rajagrha (city in ancient India) to come and see me.』 Ananda replied: 『Very well!』 He bowed to the Buddha and returned, going to the Bhikkhunis and telling them: 『Sisters! The World-Honored One has instructed that you are not allowed to come forward.』 The second and third times were the same. The Buddha said to Ananda: 『Why are you so diligent on behalf of the Bhikkhunis of Rajagrha?』 Ananda reported to the Buddha: 『World-Honored One! I do not regard them as Bhikkhunis. Why? Because when the World-Honored One called them to come, they did not come; when he sent them away, they did not go. But the World-Honored One's words have a deeper meaning, referring to the Bhikkhuni Sangha of Rajagrha. Because it is a Sangha, that is why I am so diligent.』 The Buddha said: 『Allow the Bhikkhuni Sangha of Rajagrha to come forward.』 Ananda then returned to the Bhikkhunis and said to them: 『Sisters! You have gained great benefit; the World-Honored One allows you to come forward.』 Upon hearing this, all the Bhikkhunis praised, saying: 『Excellent, excellent! Ananda!』 They then came to the Buddha, bowed their heads and faces at his feet, and stood to one side, reporting to the Buddha: 『World-Honored One! We are not good, like foolish children, not recognizing the field of merit (punya-ksetra), not knowing gratitude, and not accepting the World-Honored One's teachings. Now we ourselves know that we have committed offenses, and we only hope that the World-Honored One will accept our repentance.』 The Buddha told the Bhikkhunis of Rajagrha: 『You are not good, like foolish children, not recognizing the field of merit, not knowing gratitude. When the World-Honored One called you to come, you did not come; when he sent you away, you did not go. Now you yourselves know that you have committed offenses, and you are allowed to repent. Those who can repent of their faults in the Noble Dharma (arya-dharma) will increase their roots of goodness. From now on, do not repeat the same mistakes.』 If the Bhikkhu Sangha (community of monks) lawfully summons the Bhikkhuni Sangha, the Bhikkhuni Sangha should immediately come according to the Dharma. If they do not come, they commit an offense of transgression (atikrama). The Bhikkhu Sangha should prevent this Bhikkhuni Sangha from participating in the Uposatha (observance day) and Pravarana (invitation), and if they come, they are not allowed to enter. If the Bhikkhu Sangha lawfully summons many Bhikkhunis, or summons one Bhikkhuni, it is the same. If many Bhikkhus lawfully summon, the Bhikkhuni Sangha should immediately come according to the Dharma. If they do not come, they commit an offense of transgression. This Bhikkhuni should be prevented from participating in the Uposatha and Pravarana, and if they come, they are not allowed to enter. If many Bhikkhus...

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如法喚眾多比丘尼、喚一比丘尼亦如是。若一比丘如法喚比丘尼僧、喚眾多比丘尼、喚一比丘尼，比丘尼法應即來，若不來者，得越毗尼罪。應遮此比丘尼布薩、自恣，若來時不聽入門。若尼僧、若眾多比丘尼、若一比丘尼，向比丘僧、向眾多比丘、向一比丘悔過法，如前向佛悔過法中廣說。爾時世尊為王舍城比丘尼隨順說法，示教利喜。時一比丘尼得法眼凈，佛告諸比丘尼：「汝等可去，還案來時道，若五通居士若有所說，汝當受行。」爾時王舍城諸比丘尼，即還趣五通聚落。時五通居士即入定，觀見此諸比丘尼已向佛懺悔，悉皆清凈，成就法器。時五通居士案如常法，乘白草馬車一由延迎，遙見諸比丘尼僧，便下車步進，褊袒右肩右膝著地，合掌白言：「善來阿姨！行道不疲極耶？」居士即請諸比丘尼在前行、從后而歸。到家中已，與好新房、床褥、臥具，與暖水洗足與涂足油、與非時漿、暮然燈火安慰問訊言：「阿姨！安隱住。」明旦供給齒木澡水，與種種粥，至時與隨適飲食。食已偏袒右肩右膝著地，合掌白言：「我今請阿姨夏安居，我當供給所須衣食、床臥、病瘦醫藥，當教學受誦經偈，唯除布薩自恣。」爾時諸比丘尼作是念：「今已四月十二日夏坐已逼，又世尊復敕當受五通居士語。」思惟是已，即便受

【現代漢語翻譯】 現代漢語譯本： 如法地召集眾多比丘尼，如法地召集一位比丘尼也是一樣。如果一位比丘如法地召集比丘尼僧團、召集眾多比丘尼、召集一位比丘尼，這位比丘尼依法應當前來，如果不來，就犯了越毗尼罪。應當禁止這位比丘尼參加布薩（Uposatha，每半月舉行的誦戒儀式）和自恣（Pavarana，解夏時的僧眾自省儀式），如果她來了，就不允許她入門。無論是比丘尼僧團、眾多比丘尼，還是一位比丘尼，向比丘僧團、眾多比丘、一位比丘懺悔的方法，就像之前向佛懺悔的方法中詳細說明的那樣。

當時，世尊為王舍城（Rajagrha）的比丘尼們隨順說法，開示教導，令她們歡喜。當時，一位比丘尼獲得了法眼凈（Dharmacaksu-visuddhi，證得預流果）。佛告訴諸位比丘尼：『你們可以回去，沿著來時的路返回，如果五通居士（Pancabhijna-grhapati）有所說法，你們應當接受並遵行。』當時，王舍城的諸位比丘尼，就返回前往五通聚落。

當時，五通居士進入禪定，觀察到這些比丘尼已經向佛懺悔，全部清凈，成就了法器。當時，五通居士按照通常的禮儀，乘坐白草馬車，在一由延（Yojana，古印度長度單位）外迎接，遠遠地看見諸位比丘尼僧團，便下車步行上前，袒露右肩，右膝著地，合掌說道：『阿姨們，歡迎你們！行走道路是否疲憊？』居士就請諸位比丘尼在前行走，自己從後面跟隨返回。到達家中后，提供美好的新房、床褥、臥具，提供溫水洗腳，提供涂腳油，提供非時漿（Yasaka，指在非正餐時間飲用的飲料），點燃燈火，安慰問候說：『阿姨們，請安心居住。』

第二天早上，供給齒木（牙刷）和澡水，提供各種粥，到時提供適宜的飲食。飯後，袒露右肩，右膝著地，合掌說道：『我現在迎請阿姨們在此夏安居（Varsa-vasa，雨季安居），我將供給你們所需的衣食、床臥、病時的醫藥，我將教導你們學習背誦經偈，唯獨不包括布薩和自恣。』當時，諸位比丘尼心想：『現在已經是四月十二日，夏安居已經臨近，而且世尊也告誡我們要接受五通居士的教導。』思考之後，她們就接受了。

【English Translation】 English version: Rightfully summon a large number of Bhikkhunis (female monastic), and it is the same to rightfully summon one Bhikkhuni. If a Bhikkhu (male monastic) rightfully summons the Bhikkhuni Sangha (community of female monastics), summons a large number of Bhikkhunis, or summons one Bhikkhuni, that Bhikkhuni should come according to the Dharma (teachings), and if she does not come, she commits an offense of transgression. This Bhikkhuni should be prohibited from attending Uposatha (fortnightly recitation of monastic rules) and Pavarana (end of rainy season ceremony), and if she comes, she should not be allowed to enter. Whether it is the Bhikkhuni Sangha, a large number of Bhikkhunis, or one Bhikkhuni, the method of confessing to the Bhikkhu Sangha, a large number of Bhikkhus, or one Bhikkhu, is as detailed in the previous method of confessing to the Buddha.

At that time, the World Honored One (Bhagavan) expounded the Dharma in accordance with the circumstances for the Bhikkhunis of Rajagrha (city in ancient India), instructing and benefiting them, causing them to rejoice. At that time, one Bhikkhuni attained the purity of the Dharma Eye (Dharmacaksu-visuddhi, realization of the stream-entry stage). The Buddha told the Bhikkhunis: 'You may go back, return along the path you came, and if the Five-Abilities Householder (Pancabhijna-grhapati, a layperson with five supernatural powers) has something to say, you should accept and follow it.' At that time, the Bhikkhunis of Rajagrha returned to the village of the Five-Abilities.

At that time, the Five-Abilities Householder entered Samadhi (meditative state) and observed that these Bhikkhunis had already confessed to the Buddha, were all purified, and had become vessels of the Dharma. At that time, the Five-Abilities Householder, according to the usual custom, rode a white grass horse-drawn carriage one Yojana (ancient Indian unit of distance) to greet them. Seeing the Bhikkhuni Sangha from afar, he got out of the carriage and walked forward, baring his right shoulder, kneeling on his right knee, and said with his palms together: 'Welcome, Aunties! Are you tired from the journey?' The householder then invited the Bhikkhunis to walk in front, and he followed behind to return home. After arriving home, he provided beautiful new rooms, bedding, and sleeping arrangements, provided warm water for washing feet, provided oil for anointing feet, provided non-seasonal drinks (Yasaka, drinks consumed outside of meal times), lit lamps, and comforted them, asking: 'Aunties, please dwell in peace.'

The next morning, he provided toothpicks (toothbrushes) and bathwater, provided various kinds of porridge, and at the appropriate time, provided suitable food. After the meal, he bared his right shoulder, knelt on his right knee, and said with his palms together: 'I now invite the Aunties to spend the rainy season retreat (Varsa-vasa, annual retreat during the monsoon season) here. I will provide the necessary clothing, food, bedding, and medicine for illness, and I will teach you to learn and recite the Sutras (discourses) and Gathas (verses), except for Uposatha and Pavarana.' At that time, the Bhikkhunis thought: 'It is now the twelfth day of the fourth month, and the rainy season retreat is approaching, and the World Honored One has also instructed us to accept the teachings of the Five-Abilities Householder.' After contemplating this, they accepted.

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請夏安居。居士日日為比丘尼說四念處，諸比丘尼聞此法已，初夜后夜精勤不懈，修習聖道，成就得證。諸比丘尼受自恣竟：「我等當詣世尊，禮敬問訊，自說果證。」時諸比丘尼向舍衛城，到阿難所，頭面禮足，卻住一面，白尊者阿難言：「如來、應供、正遍知，為諸聲聞說四念處，我等初夜、后夜精進不懈，修習聖道成就得證。」作是語已，便還所住。諸比丘尼眾去不久，時尊者阿難詣世尊所，頭面禮足，卻住一面，以王舍城諸比丘尼所說，具白世尊，乃至修道得證。尊者阿難說是語已，復白佛言：「是事云何？唯愿解說。」佛告阿難：「如諸比丘尼所說真實無異。何以故？若比丘、比丘尼、優婆塞、優婆夷，其有能於四念處精勤修習，一切皆得成就得證，如《四念處經》中廣說。」

時諸比丘白佛言：「世尊！有何因緣王舍城比丘尼於世尊不識恩分？來舍衛城詣阿難所，不覲世尊，使優陀夷捉杖驅逐。尊者阿難慇勤請救，唯愿解說。」佛告諸比丘：「此諸比丘尼不但今日於我不識恩分，優陀夷捉杖驅逐，阿難慇勤請救。過去世時已曾如是，如《象王本生經》中廣說。」◎

摩訶僧祇律卷第十二 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第十三

東晉天竺

【現代漢語翻譯】 現代漢語譯本：請允許（僧團）進行夏安居。一位居士每天為比丘尼們講說四念處（四種觀禪：身念處、受念處、心念處、法念處），這些比丘尼聽聞此法后，在初夜和后夜都精進不懈，修習聖道，最終成就並獲得證悟。這些比丘尼在接受僧團的自恣儀式后說：『我們應當去拜見世尊（佛陀的尊稱），禮敬問候，並親自稟告我們所獲得的證悟。』當時，這些比丘尼前往舍衛城，到達阿難（佛陀的十大弟子之一）尊者處，以頭面禮拜其足，然後退到一旁，對尊者阿難說：『如來（佛陀的稱號）、應供（佛陀的稱號）、正遍知（佛陀的稱號），為諸位聲聞（聽聞佛陀教誨而修行的人）講說四念處，我們初夜和后夜都精進不懈，修習聖道，最終成就並獲得證悟。』說完這些話后，她們便返回住所。比丘尼們離開后不久，尊者阿難前往世尊處，以頭面禮拜其足，然後退到一旁，將王舍城比丘尼們所說的話，詳細地稟告世尊，包括她們如何修道並獲得證悟。尊者阿難說完這些話后，又對佛陀說：『這件事是為什麼呢？希望您能為我們解釋。』佛陀告訴阿難：『這些比丘尼所說的話真實不虛。為什麼呢？如果比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士），能夠對四念處精勤修習，一切都能夠成就並獲得證悟，正如《四念處經》中所詳細闡述的。』 當時，一些比丘對佛陀說：『世尊！是什麼因緣導致王舍城的比丘尼們不認識世尊的恩德，反而來到舍衛城拜見阿難，而不來覲見世尊，還讓優陀夷（一位比丘）用棍杖驅趕她們，尊者阿難慇勤地請求救助？希望您能為我們解釋。』佛陀告訴諸位比丘：『這些比丘尼不認識我的恩德，優陀夷用棍杖驅趕她們，阿難慇勤地請求救助，這樣的事情並非只發生在今天。過去世時也曾發生過類似的事情，正如《象王本生經》中所詳細闡述的。』 《摩訶僧祇律》卷第十二 《大正藏》第22冊 No. 1425 《摩訶僧祇律》 《摩訶僧祇律》卷第十三 東晉 天竺

【English Translation】 English version: Please allow the summer retreat (Sangha's summer retreat). A layman daily explained the Four Foundations of Mindfulness (four contemplations: contemplation of the body, contemplation of feelings, contemplation of the mind, contemplation of phenomena) to the Bhikkhunis (Buddhist nuns). After hearing this Dharma, these Bhikkhunis diligently and tirelessly practiced the Noble Path during the first and last watches of the night, ultimately achieving and attaining enlightenment. After receiving the Sangha's Pavarana (invitation) ceremony, these Bhikkhunis said, 'We should go to see the World Honored One (a respectful title for the Buddha), pay our respects, and personally report our attainments.' At that time, these Bhikkhunis went to Shravasti and arrived at the Venerable Ananda's (one of the Buddha's ten principal disciples) place, bowed their heads to his feet, and stood aside. They said to the Venerable Ananda, 'The Tathagata (title of the Buddha), the Arhat (title of the Buddha), the Samyak-sambuddha (title of the Buddha), has explained the Four Foundations of Mindfulness to the Shravakas (disciples who hear the Buddha's teachings and practice). We have diligently and tirelessly practiced the Noble Path during the first and last watches of the night, ultimately achieving and attaining enlightenment.' After saying these words, they returned to their residences. Not long after the Bhikkhunis left, the Venerable Ananda went to the World Honored One, bowed his head to his feet, and stood aside. He reported in detail to the World Honored One what the Bhikkhunis of Rajagriha had said, including how they practiced the path and attained enlightenment. After the Venerable Ananda finished speaking, he said to the Buddha, 'What is the reason for this? I hope you can explain it to us.' The Buddha told Ananda, 'What these Bhikkhunis have said is true and without error. Why? If Bhikkhus (Buddhist monks), Bhikkhunis, Upasakas (male lay devotees), and Upasikas (female lay devotees) can diligently practice the Four Foundations of Mindfulness, all can achieve and attain enlightenment, as explained in detail in the Satipatthana Sutta (Four Foundations of Mindfulness Sutra).' At that time, some Bhikkhus said to the Buddha, 'World Honored One! What is the reason that the Bhikkhunis of Rajagriha do not recognize the World Honored One's kindness, but instead come to Shravasti to see Ananda, without coming to see the World Honored One, and even allowed Udayin (a Bhikkhu) to drive them away with a stick, while the Venerable Ananda earnestly pleaded for help? I hope you can explain it to us.' The Buddha told the Bhikkhus, 'These Bhikkhunis not recognizing my kindness, Udayin driving them away with a stick, and Ananda earnestly pleading for help, this kind of thing did not only happen today. Similar things have happened in the past, as explained in detail in the Elephant King Jataka (a story of the Buddha's previous life as an elephant king).' Mahasamghika Vinaya, Scroll 12 Taisho Tripitaka, Volume 22, No. 1425, Mahasamghika Vinaya Mahasamghika Vinaya, Scroll 13 Eastern Jin Dynasty, India

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三藏佛陀跋陀羅共法顯譯明單提九十二事之二

◎佛住舍衛城，廣說如上。時城中有大富淫女家，多饒財寶種種成就，庫藏盈溢守備牢固，外賊伺求無能得者。時有一賊主，善作方便，遣使語淫女言：「我等欲詣某池上，多請淫女設種種飲食，自恣娛樂。汝便可好自莊嚴詣彼池上，勿令不好，為彼所嗤。」女人之心以妒勝為先，名衣上服珠璣瓔珞，盡以嚴身，種種莊飾光焰曜目，往赴彼請。時此賊主方便誘導，將詣避隱深邃之處，淫女問言：「向請諸女今何所在？」答言：「須臾當至，且作歡樂。」彼時淫女便作是念：「今觀此人是賊無疑。何以知之？此非本期處；又諸女悉皆不來。」日遂向暮，淫女便言：「我欲還家。」賊主報言：「且相娛樂，何乃匆匆？」時女思惟：「此定作賊，必為彼所困。我有妙術六十四種，今正是時。若不用者，何以免濟？」爾時此女偽現姿媚愛相，與賊交杯，似自飲酒，勸賊令盡。外現慇勤，妖媚親附，內心與隔，使彼賊心耽惑悅樂，不復有疑。時賊主獨將淫女至一屏處，酒勢遂發，醉無所覺。此女徐自斂身離賊，收幞嚴飾，向舍衛城。城門已閉，迴向祇洹，寺門亦閉。爾時門外有一長老比丘，字迦盧，去門不遠，在一屏處，敷繩床而坐，衣四垂下。此淫女于恐怖中來趣安隱處，

【現代漢語翻譯】 現代漢語譯本 ◎佛陀住在舍衛城（Śrāvastī），廣泛地宣說佛法，如前所述。當時城中有一大富有的婆羅門（Brahmin）家族，擁有大量的財富和各種成就，倉庫充盈，守衛堅固，外面的盜賊伺機窺探卻無法得手。當時有一位盜賊頭目，擅長使用計謀，派遣使者對婆羅門婦人說：『我們打算去某池塘邊，請您準備各種飲食，盡情地娛樂。您最好好好地打扮一番，前往池塘邊，不要打扮得不好，以免被她們嘲笑。』女人的心思總是以嫉妒爭勝為先，於是她穿上名貴的衣服，戴上珠寶瓔珞，盡力地打扮自己，各種裝飾光彩奪目，前往赴約。當時這位盜賊頭目用計謀誘導她，將她帶到隱蔽幽深的地方，婆羅門婦人問道：『先前邀請的那些女子現在在哪裡？』盜賊頭目回答說：『她們一會兒就到，先盡情歡樂吧。』這時婆羅門婦人便這樣想：『現在看來這個人無疑是盜賊。為什麼這麼說呢？這裡不是原先約定的地方；而且那些女子也都沒有來。』太陽漸漸西沉，婆羅門婦人便說：『我想回家了。』盜賊頭目回答說：『先一起娛樂，何必匆匆忙忙？』當時婦人思忖：『這個人一定是盜賊，我必定會被他所困。我掌握著六十四種奇妙的法術，現在正是使用的時候。如果不用的話，怎麼能脫身呢？』 爾時此女假裝出嫵媚動人的姿態，與盜賊交杯換盞，好像自己在飲酒，勸盜賊喝個痛快。表面上表現得慇勤，妖媚親近，內心卻與他保持距離，使盜賊的心沉迷於快樂之中，不再有所懷疑。當時盜賊頭目獨自將婆羅門婦人帶到一個屏風後面，酒勁發作，醉得不省人事。這位婦人慢慢地整理好自己的衣物，帶著裝飾品，向舍衛城走去。城門已經關閉，她又轉向祇洹精舍（Jetavana），寺門也已經關閉。當時門外有一位長老比丘，名叫迦盧（Kālu），離門不遠，在一個屏風處，鋪著繩床而坐，衣服四面垂下。這位婆羅門婦人在恐懼中來到尋求安穩的地方。

【English Translation】 English version ◎ The Buddha was dwelling in Śrāvastī, extensively expounding the Dharma as mentioned above. At that time, there was a very wealthy Brahmin family in the city, possessing abundant wealth and various accomplishments. Their storehouses were full, and the defenses were strong, so external thieves could not succeed in their attempts. There was a chief of thieves who was skilled in devising schemes. He sent a messenger to the Brahmin woman, saying, 'We intend to go to a certain pond, and we invite you to prepare various foods and drinks for us to enjoy ourselves to the fullest. You should adorn yourself well and come to the pond, lest you be poorly dressed and ridiculed by the others.' The woman's mind was driven by jealousy and competitiveness, so she put on her finest clothes, adorned herself with jewels and necklaces, and made herself radiant with various decorations, and went to the appointment. At that time, the chief of thieves cleverly lured her to a secluded and hidden place. The Brahmin woman asked, 'Where are the other women who were invited?' The chief of thieves replied, 'They will arrive shortly; let us enjoy ourselves first.' Then the Brahmin woman thought, 'Now I see that this person is undoubtedly a thief. How do I know? This is not the place we originally agreed upon, and none of the other women have come.' As the sun began to set, the Brahmin woman said, 'I want to go home.' The chief of thieves replied, 'Let us enjoy ourselves together; why be in such a hurry?' At that time, the woman pondered, 'This person must be a thief, and I will surely be trapped by him. I possess sixty-four kinds of wonderful arts; now is the time to use them. If I do not use them, how can I escape?' At that time, this woman feigned charming and affectionate gestures, exchanged cups with the thief, pretending to drink wine herself, and urged the thief to drink his fill. Outwardly, she appeared attentive and alluring, but inwardly, she kept her distance, causing the thief's mind to be immersed in pleasure, without any suspicion. At that time, the chief of thieves took the Brahmin woman alone behind a screen. The effects of the alcohol took hold, and he became completely drunk and unaware. The woman slowly composed herself, distanced herself from the thief, gathered her belongings and ornaments, and headed towards Śrāvastī. The city gates were already closed, so she turned towards Jetavana Monastery. The monastery gates were also closed. At that time, there was an elder Bhikṣu (monk) named Kālu, not far from the gate, sitting on a rope bed in a secluded place, with his robes hanging down on all sides. This Brahmin woman, in her fear, came seeking a place of safety.

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即入長老床下。迦盧爾時入三昧，不察床下。賊夜半后醉醒，欲剝淫女，覓而不見。賊帥問諸伴言：「汝等見此女人不？」皆言：「不見。」各各把火求覓，都不知處，復相謂言：「若如是不得者，當求腳跡。」即尋跡到舍衛城門。門閉復尋跡遂至祇洹門下，便失其跡不知所向。賊雖見是比丘，無有疑心。爾時天遂向曉，舍衛城中已打明鼓，復聞象馬雞狗之聲。爾時賊帥便相謂言：「今失此女，不知所在。天覆欲曉，不宜久停，當還林中避隱之處。」作是念已，即還林中。天曉，城中人民象馬車乘出城，又諸優婆塞亦皆出城，禮覲世尊已，過禮迦盧比丘，見此淫女于床下而出，眾人見已皆譏嫌言：「此阿練若，云何納衣乞食，通夜與淫女從事，曉乃放去？失沙門法。何道之有？」爾時長老陀驃摩羅子迦盧比丘醜名流佈。諸比丘聞已，具白世尊，佛言：「比丘！是陀驃迦盧比丘，非梵行惡名流佈。汝等當於屏處三問、多人中三問、僧中三問。」屏處問者，應作是問：「長老陀驃迦盧！諸梵行人作是語，是事知不？」答言：「不知作、不憶作。」如是第二、第三，多人中三問、眾僧中三問，亦如是。諸比丘白佛言：「世尊！是陀驃迦盧比丘已於屏處三問、多人中三問、眾僧中三問，自言不知作、不憶作。」佛告諸比丘：「

【現代漢語翻譯】 現代漢語譯本：於是（賊人）就把（女人）帶到迦盧（Kālu，一位長老的名字）長老的床下。當時迦盧進入三昧（samādhi，一種禪定狀態），沒有注意到床下。盜賊在半夜后酒醒，想要剝取（女人的衣服），尋找卻找不到。盜賊頭目問他的同夥說：『你們看見這個女人了嗎？』大家都說：『沒有看見。』各自拿著火把尋找，卻怎麼也找不到，又互相說道：『如果這樣找不到，就應當尋找腳印。』於是就尋找腳印到舍衛城（Śrāvastī，古代印度城市）的城門。城門關閉了，又尋找腳印，最終到了祇洹（Jetavana，佛陀常住的精舍）門下，就失去了軌跡，不知道去向。盜賊雖然看見了這個比丘（bhikṣu，佛教出家人），卻沒有懷疑。當時天色將亮，舍衛城中已經敲響了報曉的鼓，又聽見了大象、馬、雞、狗的聲音。當時盜賊頭目就互相說道：『現在失去了這個女人，不知道在哪裡。天又將要亮了，不宜久留，應當回到林中隱蔽的地方。』這樣想著，就回到了林中。天亮了，城中的人民、象馬車乘出城，又有許多優婆塞（upāsaka，在家男居士）也出城，禮拜覲見世尊（Bhagavan，佛陀的尊稱）后，經過禮拜迦盧比丘，看見這個女人從床下出來，眾人看見后都譏諷嫌棄地說：『這個阿練若（āraṇyaka，指住在遠離人煙的僧人），為什麼穿著僧衣乞食，整夜與女人在一起，天亮才放她走？失去了沙門（śrāmaṇa，出家修行者）的法度。還有什麼道義可言？』當時長老陀驃摩羅子迦盧比丘（Dabyamallaputta Kālu Bhikṣu）的醜名流傳開來。眾比丘聽見后，詳細地稟告了世尊，佛說：『比丘們！這個陀驃迦盧比丘，並非是梵行（brahmacarya，清凈的修行生活），是惡名流傳。你們應當在私下裡三次詢問、在眾人中三次詢問、在僧團中三次詢問。』私下裡詢問，應當這樣問：『長老陀驃迦盧！諸位梵行者這樣說，這件事知道嗎？』回答說：『不知道做過，不記得做過。』像這樣第二、第三次詢問，在眾人中三次詢問、在僧團中三次詢問，也像這樣。眾比丘稟告佛說：『世尊！這個陀驃迦盧比丘已經在私下裡三次詢問、在眾人中三次詢問、在僧團中三次詢問，自己說不知道做過，不記得做過。』佛告訴眾比丘說：

【English Translation】 English version: Then (the thieves) brought (the woman) under the bed of Elder Kālu (Kālu, the name of an elder). At that time, Kālu entered samādhi (samādhi, a state of meditative concentration) and did not notice what was under the bed. After midnight, the thieves woke up drunk and wanted to strip (the woman's clothes), but could not find her. The chief of the thieves asked his companions, 'Did you see this woman?' They all said, 'No.' Each of them searched with torches, but could not find her anywhere, and they said to each other, 'If we cannot find her like this, we should look for footprints.' So they followed the footprints to the city gate of Śrāvastī (Śrāvastī, an ancient Indian city). The gate was closed, and they followed the footprints to the gate of Jetavana (Jetavana, the monastery where the Buddha often stayed), where they lost track of her and did not know where she went. Although the thieves saw the bhikṣu (bhikṣu, a Buddhist monk), they did not suspect him. At that time, dawn was approaching, and the morning drums had already sounded in the city of Śrāvastī, and the sounds of elephants, horses, chickens, and dogs were heard. Then the chief of the thieves said to each other, 'Now we have lost this woman, and we do not know where she is. Dawn is about to break, and it is not appropriate to stay long. We should return to the forest to hide.' Thinking this, they returned to the forest. At dawn, the people, elephants, horses, and carriages of the city went out of the city, and many upāsakas (upāsaka, male lay devotees) also went out of the city. After paying homage to the Bhagavan (Bhagavan, an honorific title for the Buddha), they passed by and paid homage to Kālu Bhikṣu, and saw this woman coming out from under the bed. When the people saw this, they all criticized and disliked him, saying, 'Why does this āraṇyaka (āraṇyaka, referring to a monk living far from human habitation), wearing monastic robes and begging for food, spend the whole night with a woman and let her go at dawn? He has lost the Dharma (teachings) of a śrāmaṇa (śrāmaṇa, a renunciate practitioner). What morality is there to speak of?' At that time, the scandalous name of Elder Dabyamallaputta Kālu Bhikṣu spread. When the monks heard this, they reported it in detail to the Bhagavan. The Buddha said, 'Monks! This Dabyamallaputta Kālu Bhikṣu is not practicing brahmacarya (brahmacarya, a life of pure conduct), and his bad name is spreading. You should question him three times in private, three times in public, and three times in the Sangha (Sangha, the monastic community).' When questioning in private, you should ask, 'Elder Dabyamallaputta Kālu! The practitioners of brahmacarya are saying this, do you know about this matter?' He should answer, 'I do not know that I did it, I do not remember doing it.' Question him a second and third time in this way. Question him three times in public and three times in the Sangha in the same way. The monks reported to the Buddha, 'Bhagavan! This Dabyamallaputta Kālu Bhikṣu has already been questioned three times in private, three times in public, and three times in the Sangha, and he himself said that he does not know that he did it, and he does not remember doing it.' The Buddha said to the monks,

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是陀驃迦盧比丘清凈無罪，僧應與憶念毗尼滅，清凈共住。」作求聽羯磨，羯磨者應作是說：「大德僧聽！是長老陀驃迦盧！諸梵行人作是語，自言不知作、不憶作。若僧時到，僧長老陀驃迦盧，欲從僧乞憶念毗尼滅，清凈住。諸大德聽！是陀驃迦盧比丘欲從僧乞憶念毗尼滅，清凈住，僧忍默然故，是事如是持。」乞法者，是陀驃迦盧比丘，偏袒右肩、脫革屣、右膝著地，作是言：「我陀驃迦盧比丘，諸梵行人作是語，我不知作、不憶作。我陀驃迦盧今從僧乞憶念毗尼滅，清凈住。唯愿僧與我憶念毗尼滅，清凈住。」如是第二、第三乞。羯磨人當作是說：「大德僧聽！長老陀驃迦盧，諸梵行人作是語，自言不知作、不憶作。已從僧乞憶念毗尼滅，清凈住。若僧時到，僧與長老陀驃迦盧憶念毗尼滅，清凈住。白如是。」「大德僧聽！是長老陀驃迦盧，諸梵行人作是語，自言不知作、不憶作。已從僧乞憶念毗尼滅，清凈住。僧今與長老陀驃迦盧憶念毗尼滅，清凈住。諸大德忍與長老陀驃迦盧憶念毗尼滅清凈住者默然，若不忍便說。是初羯磨。」如是第二、第三說。「僧已與長老陀驃迦盧憶念毗尼滅清凈住竟，僧忍默然故，是事如是持。」

佛問諸比丘：「已與陀驃迦盧憶念毗尼未？」答言：「已與。」佛言：「比丘

【現代漢語翻譯】 現代漢語譯本： 『陀驃迦盧（Dabba Mallaputta）比丘是清凈無罪的，僧團應該給予憶念毗尼（Yāpanīya-vinaya）來使其罪滅，清凈地共同生活。』要做求聽羯磨（ñatti-kamma），羯磨者應該這樣說：『大德僧眾請聽！這位長老陀驃迦盧！各位梵行者這樣說，說他自己不知道做了什麼，不記得做了什麼。如果僧團時機已到，僧團允許長老陀驃迦盧，想要從僧團乞求憶念毗尼來滅罪，清凈地居住。各位大德請聽！這位陀驃迦盧比丘想要從僧團乞求憶念毗尼來滅罪，清凈地居住，僧團容忍，因為大家默然不語，這件事就這樣決定了。』乞求此法的人，也就是陀驃迦盧比丘，應該袒露右肩，脫掉革屣（鞋子），右膝著地，這樣說：『我陀驃迦盧比丘，各位梵行者這樣說，我不知道做了什麼，不記得做了什麼。我陀驃迦盧現在從僧團乞求憶念毗尼來滅罪，清凈地居住。唯愿僧團給予我憶念毗尼來滅罪，清凈地居住。』像這樣第二遍、第三遍乞求。羯磨人應該這樣說：『大德僧眾請聽！長老陀驃迦盧，各位梵行者這樣說，說他自己不知道做了什麼，不記得做了什麼。已經從僧團乞求憶念毗尼來滅罪，清凈地居住。如果僧團時機已到，僧團給予長老陀驃迦盧憶念毗尼來滅罪，清凈地居住。稟白如上。』『大德僧眾請聽！這位長老陀驃迦盧，各位梵行者這樣說，說他自己不知道做了什麼，不記得做了什麼。已經從僧團乞求憶念毗尼來滅罪，清凈地居住。僧團現在給予長老陀驃迦盧憶念毗尼來滅罪，清凈地居住。各位大德，誰容忍給予長老陀驃迦盧憶念毗尼來滅罪，清凈地居住的就默然不語，如果不容忍就說出來。這是初羯磨。』像這樣第二遍、第三遍說。『僧團已經給予長老陀驃迦盧憶念毗尼來滅罪，清凈地居住完畢，僧團容忍，因為大家默然不語，這件事就這樣決定了。』 佛陀問各位比丘：『已經給予陀驃迦盧憶念毗尼了嗎？』回答說：『已經給予了。』佛陀說：『比丘們……』

【English Translation】 English version: 『The Bhikkhu Dabba Mallaputta is pure and without fault; the Sangha should grant him Yāpanīya-vinaya (act of rehabilitation) to extinguish his offenses and live together in purity.』 A ñatti-kamma (motion) should be made, and the one conducting the kamma should say: 『Venerable Sangha, listen! This Elder Dabba Mallaputta! The Brahmacharis (those leading a holy life) say this, saying that he himself does not know what he has done, does not remember what he has done. If the Sangha is ready, the Sangha allows Elder Dabba Mallaputta, wanting to request Yāpanīya-vinaya from the Sangha to extinguish his offenses and live in purity. Venerable ones, listen! This Bhikkhu Dabba Mallaputta wants to request Yāpanīya-vinaya from the Sangha to extinguish his offenses and live in purity; the Sangha tolerates it because everyone is silent; this matter is thus decided.』 The one requesting this act, that is, the Bhikkhu Dabba Mallaputta, should expose his right shoulder, take off his sandals, kneel on his right knee, and say: 『I, the Bhikkhu Dabba Mallaputta, the Brahmacharis say this, I do not know what I have done, I do not remember what I have done. I, Dabba Mallaputta, now request Yāpanīya-vinaya from the Sangha to extinguish my offenses and live in purity. May the Sangha grant me Yāpanīya-vinaya to extinguish my offenses and live in purity.』 Like this, he requests a second and third time. The one conducting the kamma should say: 『Venerable Sangha, listen! Elder Dabba Mallaputta, the Brahmacharis say this, saying that he himself does not know what he has done, does not remember what he has done. He has already requested Yāpanīya-vinaya from the Sangha to extinguish his offenses and live in purity. If the Sangha is ready, the Sangha grants Elder Dabba Mallaputta Yāpanīya-vinaya to extinguish his offenses and live in purity. I report as above.』 『Venerable Sangha, listen! This Elder Dabba Mallaputta, the Brahmacharis say this, saying that he himself does not know what he has done, does not remember what he has done. He has already requested Yāpanīya-vinaya from the Sangha to extinguish his offenses and live in purity. The Sangha now grants Elder Dabba Mallaputta Yāpanīya-vinaya to extinguish his offenses and live in purity. Venerable ones, whoever tolerates granting Elder Dabba Mallaputta Yāpanīya-vinaya to extinguish his offenses and live in purity, let him be silent; if he does not tolerate it, let him speak. This is the first kamma.』 Like this, he speaks a second and third time. 『The Sangha has already granted Elder Dabba Mallaputta Yāpanīya-vinaya to extinguish his offenses and live in purity; the Sangha tolerates it because everyone is silent; this matter is thus decided.』 The Buddha asked the Bhikkhus: 『Have you already granted Dabba Mallaputta Yāpanīya-vinaya?』 They replied: 『We have already granted it.』 The Buddha said: 『Bhikkhus...』

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五法成就非法與憶念毗尼。何等五？不清凈清凈想與、清凈不清凈想與、不先檢校、非法、不和合，是名五非法與憶念毗尼。五如法與憶念毗尼。何等五？清凈清凈想與、不清凈不清凈想與、先檢校、如法、和合，是名五如法與憶念毗尼。」時諸比丘白佛言：「云何，世尊！是淫女人為賊所逐？」佛言：「不但今日為賊所逐，過去世時以曾為彼所逐，如《怨家本生經》中廣說。」

爾時尊者阿難往至佛所，頭面禮足，卻住一面，白佛言：「世尊！云何名為憶念毗尼？」佛語阿難：「若比丘謗比丘，若波羅夷、僧伽婆尸沙、波夜提、波羅提提舍尼、越毗尼，當疾集僧。疾集僧已，問是比丘和上、阿阇梨、同友知識，作是言：『長老！汝知某比丘先來為人，戒行何似？與誰為知識？彼知識為善惡？』若言：『某甲先來持戒行清凈，與善知識同友犯小小罪，心懷慚愧速疾除悔。』如是人僧應與憶念毗尼。若言：『我知彼比丘先來戒行不清凈，又與惡知識從事，犯罪不能如法悔過。』阿難！如是比丘僧不應與憶念毗尼滅。如是阿難！如法如律與憶念毗尼滅誹謗諍已，若客比丘、若去比丘、若與欲比丘、若見不欲比丘、若在坐睡比丘、新受戒比丘，是諸比丘言：『作如是羯磨不成就、不如法、愚癡無智，別佛別法別僧，猶

【現代漢語翻譯】 現代漢語譯本 五種成就非法和憶念毗尼（憶念毗尼：一種僧團的調解程式）的方法是什麼？哪五種？以不清凈為清凈想，以清凈為不清凈想，不事先檢查，非法，不和合，這被稱為五種成就非法和憶念毗尼的方法。五種如法和憶念毗尼的方法是什麼？哪五種？以清凈為清凈想，以不清凈為不清凈想，事先檢查，如法，和合，這被稱為五種如法和憶念毗尼的方法。』當時，眾比丘對佛說：『世尊！這個人是否像被賊追趕一樣？』佛說：『不只是今天被賊追趕，過去世時也曾被他們追趕，就像《怨家本生經》中詳細描述的那樣。』 當時，尊者阿難前往佛陀所在之處，以頭面禮拜佛足，退到一旁，對佛說：『世尊！什麼叫做憶念毗尼？』佛陀告訴阿難：『如果比丘誹謗比丘，涉及波羅夷（波羅夷：佛教戒律中最嚴重的罪行，會導致被逐出僧團）、僧伽婆尸沙（僧伽婆尸沙：僅次於波羅夷的重罪，需要僧團的特別程式才能懺悔）、波夜提（波夜提：一種較輕的罪行，可以通過懺悔來消除）、波羅提提舍尼（波羅提提舍尼：需要向他人懺悔的罪行）、越毗尼（越毗尼：違犯戒律的行為），應當迅速召集僧團。迅速召集僧團后，詢問這位比丘的依止師（和上）、導師（阿阇梨）、同修道友和熟人，這樣說：『長老！您知道某某比丘過去的行為、戒行如何？與誰是熟人？他的熟人是善是惡？』如果他們說：『某某過去持戒清凈，與善知識和同修道友一起，即使犯了小小的罪過，也會心懷慚愧，迅速懺悔。』這樣的人，僧團應該給予憶念毗尼。如果他們說：『我知道那位比丘過去戒行不清凈，又與惡知識交往，犯了罪不能如法懺悔。』阿難！這樣的比丘，僧團不應該給予憶念毗尼。阿難！像這樣，如法如律地給予憶念毗尼，平息誹謗爭端之後，如果有客比丘、離開的比丘、給予同意的比丘、看到不同意而離開的比丘、在座睡覺的比丘、新受戒的比丘，這些比丘說：『這樣的羯磨（羯磨：僧團的正式議事程式）不成就、不如法、愚癡無智，區別于佛、區別於法、區別于僧，仍然

【English Translation】 English version What are the five ways to accomplish what is unlawful and the Recollection Vinaya (Recollection Vinaya: A procedure for reconciliation in the Sangha)? Which five? Thinking of what is impure as pure, thinking of what is pure as impure, not examining beforehand, unlawful, and not harmonious. These are called the five ways to accomplish what is unlawful and the Recollection Vinaya. What are the five ways to accomplish what is lawful and the Recollection Vinaya? Which five? Thinking of what is pure as pure, thinking of what is impure as impure, examining beforehand, lawful, and harmonious. These are called the five ways to accomplish what is lawful and the Recollection Vinaya.』 At that time, the bhikkhus said to the Buddha, 『Venerable Sir! Is this person like someone being chased by thieves?』 The Buddha said, 『It is not only today that they are being chased by thieves; they were also chased by them in the past, as described in detail in the Jātaka of the Enemy.』 Then, the Venerable Ānanda went to where the Buddha was, bowed his head to the ground at the Buddha's feet, and stood to one side, saying to the Buddha, 『Venerable Sir! What is called the Recollection Vinaya?』 The Buddha said to Ānanda, 『If a bhikkhu accuses another bhikkhu of an offense involving Pārājika (Pārājika: The most serious offense in Buddhist monastic rules, leading to expulsion from the Sangha), Sanghādisesa (Sanghādisesa: A serious offense second only to Pārājika, requiring a special procedure for repentance), Pācittiya (Pācittiya: A lighter offense that can be expiated through confession), Pātidesanīya (Pātidesanīya: An offense requiring confession to another), or a violation of the Vinaya (Vinaya: The monastic code of conduct), the Sangha should be quickly assembled. After quickly assembling the Sangha, inquire of that bhikkhu's preceptor (Upajjhaya), teacher (Ācariya), fellow practitioners, and acquaintances, saying, 『Venerable Sir! Do you know what kind of behavior and moral conduct this particular bhikkhu has had in the past? Who are his acquaintances? Are his acquaintances good or bad?』 If they say, 『So-and-so has been pure in his moral conduct in the past, and together with good teachers and fellow practitioners, even if he commits a minor offense, he will be ashamed and quickly repent.』 For such a person, the Sangha should grant the Recollection Vinaya. If they say, 『I know that this bhikkhu has been impure in his moral conduct in the past, and he associates with bad acquaintances, and he cannot repent of his offenses according to the Dharma.』 Ānanda! For such a bhikkhu, the Sangha should not grant the Recollection Vinaya. Ānanda! In this way, after lawfully and according to the Vinaya granting the Recollection Vinaya and settling the dispute of slander, if there are visiting bhikkhus, departing bhikkhus, bhikkhus who give their consent, bhikkhus who see disagreement and leave, bhikkhus who are sleeping in their seats, or newly ordained bhikkhus, and these bhikkhus say, 『Such a kamma (kamma: A formal act of the Sangha) is not accomplished, is not according to the Dharma, is foolish and without wisdom, is different from the Buddha, different from the Dharma, different from the Sangha, still

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如牛羊不善羯磨不成就。』作如是更發起者，波夜提罪，是名誹謗諍憶念毗尼滅。」云何誹謗諍不癡比尼滅？

佛住舍衛城，廣說如上。尊者劫賓那有二共行弟子：一名難提，二名缽遮難提。是二比丘本狂癡病，病時作種種非法；今已差，諸梵行人猶故說其癡狂時所作。是二比丘聞是語時，用為羞愧。以是因緣，語諸比丘。諸比丘以是事具白世尊，佛言：「是難提、缽遮難提本癡狂，病時作種種非法；今癡已差，諸梵行人猶故說其本癡狂時所作。」佛告諸比丘：「汝等當於屏處三問、多人中三問、僧中三問。」屏處問者，應作是言：「長老！諸梵行人作是語，汝知不？」答言：「不知作、不憶作。」如是第二、第三，多人中三問，眾僧中三問，亦如是。諸比丘以是事往白世尊：「已屏處三問、多人中三問、眾僧中三問，自言不知作、不憶作。」佛告諸比丘：「是二比丘本癡、今不癡，諸梵行人說前癡時所行，自言不知作、不憶作。僧應與作不癡毗尼滅。」作法者應作求聽羯磨，唱言：「大德僧聽！是長老難提、缽遮難提，本癡、今不癡，諸梵行人說前癡行，自言不知作、不憶作。若僧時到，僧是難提、缽遮難提比丘，欲從僧乞不癡毗尼滅。諸大德聽！是難提缽遮難提欲從僧乞不癡毗尼滅，僧忍默然故，是事如是

【現代漢語翻譯】 現代漢語譯本： 『如果牛羊沒有好好地完成羯磨（karma，行為），羯磨就不會成就。』如果這樣進一步發起爭端，就會犯波夜提罪（pāyattika，一種戒律），這叫做誹謗諍憶念毗尼滅（vinaya，戒律）。」什麼是誹謗諍不癡毗尼滅呢？

佛陀住在舍衛城（Śrāvastī），詳細地講述了以上內容。尊者劫賓那（Kappina）有兩個一起修行的弟子：一個叫難提（Nandi），一個叫缽遮難提（Pacanandi）。這兩個比丘（bhikkhu，佛教出家男眾）原本患有狂癡病，生病時做了各種不合戒律的事情；現在病已經好了，但其他的梵行人（brahmacārī，修行者）仍然在說他們癡狂時所做的事情。這兩個比丘聽到這些話時，感到羞愧。因為這個緣故，他們告訴了其他的比丘。比丘們將這件事詳細地稟告了世尊（Buddha）。佛陀說：『難提和缽遮難提原本癡狂，生病時做了各種不合戒律的事情；現在癡病已經好了，但其他的梵行人仍然在說他們以前癡狂時所做的事情。』佛陀告訴比丘們：『你們應當在私下裡問三次、在眾人中問三次、在僧團中問三次。』私下裡問的時候，應當這樣說：『長老！其他的梵行人這樣說，您知道嗎？』回答說：『不知道做過，不記得做過。』像這樣問第二、第三次。在眾人中問三次，在僧團中問三次，也像這樣。比丘們將這件事稟告世尊：『已經在私下裡問了三次、在眾人中問了三次、在僧團中問了三次，他們自己說不知道做過，不記得做過。』佛陀告訴比丘們：『這兩個比丘以前癡狂，現在不癡狂，其他的梵行人說他們以前癡狂時所做的事情，他們自己說不知道做過，不記得做過。僧團應當為他們做不癡毗尼滅。』做法的人應當作求聽羯磨，唱言：『大德僧（saṃgha，僧團）聽！這位長老難提、缽遮難提，以前癡狂，現在不癡狂，其他的梵行人說他們以前癡狂時所做的事情，他們自己說不知道做過，不記得做過。如果僧團認為時機已到，僧團希望為難提、缽遮難提比丘，請求僧團給予不癡毗尼滅。諸位大德聽！難提、缽遮難提希望請求僧團給予不癡毗尼滅，僧團容忍，默然不語，這件事就是這樣。』

【English Translation】 English version: 'If the cattle and sheep do not perform the karma (action, deed) well, the karma will not be accomplished.' If one further initiates disputes in this way, it constitutes a pāyattika (an offense requiring expiation), which is called defamation dispute, cessation of mindfulness of the vinaya (code of conduct)." What is the cessation of mindfulness of the vinaya for defamation disputes due to non-insanity?

The Buddha was dwelling in Śrāvastī, elaborating on the above. Venerable Kappina (name of a monk) had two co-practicing disciples: one named Nandi (joy), and the other Pacanandi (joy of cooking). These two bhikkhus (Buddhist monks) were originally afflicted with madness. When they were ill, they committed various unrighteous acts. Now that they have recovered, other brahmacārīs (celibate religious students) are still talking about what they did when they were mad. When these two bhikkhus heard these words, they felt ashamed. Because of this, they told the other bhikkhus. The bhikkhus reported this matter in detail to the Buddha. The Buddha said, 'Nandi and Pacanandi were originally mad, and when they were ill, they committed various unrighteous acts. Now that their madness has subsided, other brahmacārīs are still talking about what they did when they were mad.' The Buddha told the bhikkhus, 'You should ask them three times in private, three times in public, and three times in the sangha (monastic community).' When asking in private, you should say, 'Elder! Other brahmacārīs are saying this, do you know about it?' If they answer, 'I do not know that I did it, I do not remember doing it,' then ask a second and third time in the same way. Ask three times in public and three times in the sangha in the same way. The bhikkhus reported this matter to the Buddha, 'We have already asked them three times in private, three times in public, and three times in the sangha, and they themselves say that they do not know that they did it, and they do not remember doing it.' The Buddha told the bhikkhus, 'These two bhikkhus were formerly mad, but now they are not mad. Other brahmacārīs are talking about what they did when they were mad, and they themselves say that they do not know that they did it, and they do not remember doing it. The sangha should perform the cessation of vinaya for non-insanity for them.' The one performing the procedure should make a request for a hearing, saying, 'May the venerable sangha listen! These elders, Nandi and Pacanandi, were formerly mad, but now they are not mad. Other brahmacārīs are talking about what they did when they were mad, and they themselves say that they do not know that they did it, and they do not remember doing it. If the sangha deems it the right time, the sangha wishes to request the sangha to grant the cessation of vinaya for non-insanity for the bhikkhus Nandi and Pacanandi. May the venerable ones listen! Nandi and Pacanandi wish to request the sangha to grant the cessation of vinaya for non-insanity. The sangha consents, remaining silent, and the matter is thus.'

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持。」乞法者，是難提、缽遮難提，偏袒右肩、胡跪合掌，作是言：「我某甲本癡、今不癡，諸梵行人說前癡行，我不知作、不憶作。今從僧乞不癡毗尼滅，唯愿僧與我不癡毗尼滅。」如是第二、第三乞。僧應語彼比丘言：「僧無有說汝事者。說汝事者，汝當往語，使勿復說。」此比丘應往彼比丘所言：「長老！我先狂癡時所作，我今不知作、不憶作，愿長老勿復說我癡時所作。」彼比丘若止善，若不止應語彼和上、阿阇梨及同友知識，作是言：「長老！汝弟子若同友知識，說我本癡時所作，我不知作、不憶作，愿長老為我呵語彼勿復更說。」彼和尚阿阇梨應當呵語：「汝不善，不知戒相，不聞世尊說癡狂、心亂作無罪耶？」彼說事人若受者善。爾時僧應作羯磨，羯磨人如是唱：「大德僧聽！長老難提、缽遮難提，本癡、今不癡，諸梵行人說前癡行，自言不知作、不憶作。已從僧乞不癡毗尼滅。若僧時到，僧與難提、缽遮難提作不癡毗尼滅。白如是。」「大德僧聽！是難提、缽遮難提，本癡、今不癡，諸梵行人說前癡行，自言不知作、不憶作。已從僧乞不癡毗尼滅。僧今與某甲作不癡毗尼滅。諸大德忍與難提、缽遮難提不癡毗尼滅忍者默然，若不忍便說。是初羯磨。」如是第二、第三說。「僧已與某甲、某甲不癡毗尼

【現代漢語翻譯】 現代漢語譯本： 『持』。請求授法的比丘，是難提（Nanti，人名）、缽遮難提（Paccananti，人名），偏袒右肩、右膝著地合掌，這樣說：『我某甲（自稱）過去愚癡、現在不愚癡，各位同修說我以前愚癡時的行為，我不知道做過、不記得做過。現在向僧團請求不癡毗尼滅罪，希望僧團給我不癡毗尼滅罪。』這樣第二遍、第三遍請求。僧團應該告訴那位比丘說：『僧團中沒有人說你的事。如果有人說你的事，你應該去告訴他，讓他不要再說。』這位比丘應該去那位比丘那裡說：『長老！我先前狂癡時所做的事，我現在不知道做過、不記得做過，希望長老不要再說我癡狂時所做的事。』那位比丘如果停止了就好，如果不停止，應該告訴他的和尚（Upajjhaya，親教師）、阿阇梨（Acariya，導師）以及同伴朋友，這樣說：『長老！您的弟子或同伴朋友，說我以前愚癡時所做的事，我不知道做過、不記得做過，希望長老為我呵斥他們，讓他們不要再說。』他的和尚、阿阇梨應當呵斥說：『你做得不對，不懂戒律，沒聽說世尊說癡狂、心亂時所做的事沒有罪嗎？』那位說事的人如果接受了就好。這時僧團應該作羯磨（Kamma，僧團會議），羯磨人這樣唱誦：『大德僧團請聽！長老難提、缽遮難提，過去愚癡、現在不愚癡，各位同修說他以前愚癡時的行為，他自己說不知道做過、不記得做過。已經向僧團請求不癡毗尼滅罪。如果僧團認為時機已到，僧團就為難提、缽遮難提作不癡毗尼滅罪。稟告完畢。』『大德僧團請聽！這位難提、缽遮難提，過去愚癡、現在不愚癡，各位同修說他以前愚癡時的行為，他自己說不知道做過、不記得做過。已經向僧團請求不癡毗尼滅罪。僧團現在為某甲（自稱）作不癡毗尼滅罪。各位大德，如果同意給難提、缽遮難提不癡毗尼滅罪的就默然，如果不同意就說出來。這是第一次羯磨。』這樣第二遍、第三遍說。『僧團已經給某甲、某甲不癡毗尼

【English Translation】 English version: 'Hold'. The one requesting the Dhamma is Nanti (name of a person), Paccananti (name of a person), with the right shoulder bared, kneeling on the right knee, and palms together, saying: 'I, so-and-so (self-reference), was formerly foolish, but am now not foolish. The other Brahmacaris (fellow practitioners) speak of my former foolish conduct, which I do not know or remember doing. Now I request from the Sangha (monastic community) the extinction of the Vinaya (monastic discipline) for non-foolishness. May the Sangha grant me the extinction of the Vinaya for non-foolishness.' Thus, he requests a second and third time. The Sangha should tell that Bhikkhu (monk): 'There is no one in the Sangha who speaks of your affairs. If someone speaks of your affairs, you should go and tell him not to speak of them again.' This Bhikkhu should go to that Bhikkhu and say: 'Elder! What I did when I was formerly mad and foolish, I now do not know or remember doing. May the Elder not speak of what I did when I was foolish.' If that Bhikkhu stops, that is good. If he does not stop, he should tell his Upajjhaya (preceptor), Acariya (teacher), and fellow friends, saying: 'Elder! Your disciple or fellow friend speaks of what I did when I was formerly foolish, which I do not know or remember doing. May the Elder rebuke them for me and tell them not to speak of it again.' His Upajjhaya and Acariya should rebuke him, saying: 'You are not good, you do not understand the precepts, have you not heard that the World-Honored One (Buddha) said that what is done in madness, foolishness, and mental confusion is without fault?' If the one who speaks accepts this, that is good. At that time, the Sangha should perform a Kamma (formal act of the Sangha). The one performing the Kamma should chant thus: 'Venerable Sangha, listen! Elder Nanti, Paccananti, was formerly foolish, but is now not foolish. The other Brahmacaris speak of his former foolish conduct, which he himself says he does not know or remember doing. He has already requested from the Sangha the extinction of the Vinaya for non-foolishness. If the Sangha deems it the right time, the Sangha will perform the extinction of the Vinaya for non-foolishness for Nanti, Paccananti. This is announced.' 'Venerable Sangha, listen! This Nanti, Paccananti, was formerly foolish, but is now not foolish. The other Brahmacaris speak of his former foolish conduct, which he himself says he does not know or remember doing. He has already requested from the Sangha the extinction of the Vinaya for non-foolishness. The Sangha now performs the extinction of the Vinaya for non-foolishness for so-and-so (self-reference). Venerable ones, those who agree to grant Nanti, Paccananti, the extinction of the Vinaya for non-foolishness, let them be silent. If anyone disagrees, let them speak. This is the first Kamma.' Thus, it is said a second and third time. 'The Sangha has already granted so-and-so, so-and-so, the extinction of the Vinaya for non-foolishness.'

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滅竟，僧忍默然故，是事如是持。」佛問諸比丘：「已與難提、缽遮難提不癡毗尼未？」答言：「已與。世尊！」佛言：「五法成就，非法與不癡毗尼。何等五？不癡癡想與、不請求舉事人使心柔軟、不從僧乞不癡毗尼、非法、不和合，是名成就五非法與不癡毗尼滅。成就五，如法與不癡毗尼。何等五？不癡不癡想與、求請舉事人使心柔軟、從僧乞不癡毗尼、如法、和合，是名成就五如法與不癡毗尼。」

時尊者阿難往詣佛所，頭面禮足，白佛言：「世尊！所謂不癡毗尼，云何名不癡毗尼？」佛告阿難：「有比丘本癡、今不癡，諸梵行人說前癡行，爾時應疾疾集僧。集僧已，如修多羅、如毗尼，隨此比丘事實，與不癡毗尼。如是阿難！如法、如律、如世尊教，以不癡毗尼滅誹謗諍事已，若客比丘乃至愚癡無智，猶如牛羊更發起者，得波夜提罪。是名不癡毗尼滅。」誹謗諍罪諍者，若比丘比丘相說罪過，若波羅夷，乃至越毗尼。此罪諍用二毗尼滅，所謂自言毗尼、覓罪相毗尼。自言毗尼者。

佛住舍衛城，時慧命羅睺羅到時，著入聚落衣，持缽入舍衛城。次行乞食，得還精舍。食已執衣持缽著常處，持尼師壇，向得眼林，欲坐禪。中路見一比丘與女人作非梵行。見已，此惡比丘作是念：「佛子羅睺羅見我作

【現代漢語翻譯】 現代漢語譯本：如果滅諍的比丘保持沉默，那麼這件事就這樣處理。』佛陀問各位比丘：『你們是否已經給予難提（Nandi，人名）、缽遮難提（Pacanandi，人名）不癡毗尼？』回答說：『已經給予了，世尊！』佛陀說：『有五種情況成就，屬於非法地給予不癡毗尼。是哪五種呢？對不癡的人產生癡想而給予、不請求舉罪的人使內心柔軟、不從僧團乞求不癡毗尼、不如法、不和合，這被稱為成就五種非法給予不癡毗尼的情況。有五種情況成就，屬於如法地給予不癡毗尼。是哪五種呢？對不癡的人不產生癡想而給予、請求舉罪的人使內心柔軟、從僧團乞求不癡毗尼、如法、和合，這被稱為成就五種如法給予不癡毗尼的情況。』 當時，尊者阿難（Ananda，佛陀的十大弟子之一）前往佛陀處，頂禮佛足，稟告佛陀說：『世尊！所謂不癡毗尼，如何稱之為不癡毗尼呢？』佛陀告訴阿難：『有比丘原本是癡，現在不癡了，各位梵行者說他以前癡的行為，這時應該儘快召集僧團。召集僧團后，按照修多羅（Sutra，經）、按照毗尼（Vinaya，戒律），根據這位比丘的實際情況，給予不癡毗尼。這樣，阿難！如法、如律、按照世尊的教導，用不癡毗尼平息誹謗爭端的事情后，如果外來的比丘乃至愚癡無智，像牛羊一樣再次發起爭端，就會犯波夜提罪（Payattika，一種戒律）。這稱為不癡毗尼平息爭端。』誹謗爭端的罪行，是指比丘之間互相指責罪過，無論是波羅夷罪（Parajika，斷頭罪），乃至越毗尼罪（breaking the Vinaya），這種罪行的爭端可以用兩種毗尼來平息，分別是自言毗尼和覓罪相毗尼。自言毗尼是： 佛陀住在舍衛城（Sravasti，古印度城市），當時慧命羅睺羅（Rahula，佛陀的兒子）到時間了，穿上進入村落的衣服，拿著缽進入舍衛城。依次乞食，然後返回精舍。吃完飯後，拿著衣服和缽放在通常的地方，拿著尼師壇（Nisidana，坐具），前往得眼林（Getavana，祇園精舍），想要坐禪。在路上看到一位比丘與女人行非梵行。看到后，這位惡比丘心想：『佛子羅睺羅看到我作

【English Translation】 English version: 'If the monk ending the dispute remains silent, then the matter is to be handled in this way.' The Buddha asked the monks, 'Have you given Nandi (name of a person), Pacanandi (name of a person) the 'not-insane Vinaya'?' They replied, 'We have given it, O Blessed One!' The Buddha said, 'There are five conditions that constitute an unlawful granting of the 'not-insane Vinaya'. What are the five? Granting it with the thought that the non-insane is insane, not requesting the person who is to bring up the charge to soften his heart, not requesting the 'not-insane Vinaya' from the Sangha, being unlawful, and being discordant. These are called the five conditions that constitute an unlawful granting of the 'not-insane Vinaya'. There are five conditions that constitute a lawful granting of the 'not-insane Vinaya'. What are the five? Granting it without the thought that the non-insane is insane, requesting the person who is to bring up the charge to soften his heart, requesting the 'not-insane Vinaya' from the Sangha, being lawful, and being concordant. These are called the five conditions that constitute a lawful granting of the 'not-insane Vinaya'.' At that time, the Venerable Ananda (one of the ten principal disciples of the Buddha) went to the Buddha, bowed his head to his feet, and said to the Buddha, 'O Blessed One! What is called the 'not-insane Vinaya', and why is it called the 'not-insane Vinaya'?' The Buddha told Ananda, 'There is a monk who was originally insane but is now not insane. The other practitioners of the holy life speak of his former insane behavior. At that time, the Sangha should be quickly assembled. After assembling the Sangha, according to the Sutra (Sutra, discourses of the Buddha), according to the Vinaya (Vinaya, the code of conduct), based on the actual situation of this monk, the 'not-insane Vinaya' should be granted. In this way, Ananda! According to the Dharma, according to the Vinaya, according to the teachings of the Blessed One, after the matter of slanderous disputes has been extinguished with the 'not-insane Vinaya', if a visiting monk, even if he is foolish and ignorant, like cattle or sheep, raises the dispute again, he commits a Payattika offense (Payattika, a type of offense). This is called the 'not-insane Vinaya' extinguishing the dispute.' The offense of slanderous dispute refers to monks accusing each other of offenses, whether it is a Parajika offense (Parajika, expulsion offense) or even a violation of the Vinaya. This kind of dispute can be extinguished with two kinds of Vinaya, namely the 'self-declaration Vinaya' and the 'seeking the appearance of offense Vinaya'. The 'self-declaration Vinaya' is: The Buddha was staying in Sravasti (Sravasti, an ancient Indian city). At that time, the Venerable Rahula (Rahula, the Buddha's son), when it was time, put on his robes for entering the village, and carrying his bowl, entered Sravasti. He went from house to house begging for food, and then returned to the monastery. After eating, he put his robes and bowl in their usual place, took his Nisidana (Nisidana, a sitting cloth), and went towards Getavana (Getavana, Jeta Grove), wanting to meditate. On the way, he saw a monk engaging in non-celibate behavior with a woman. After seeing this, the evil monk thought to himself, 'The Buddha's son Rahula has seen me doing

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非梵行，必語世尊。及其未語間，我當詣世尊所，先說其過。」時惡比丘詣佛所，頭面禮足白言：「世尊！我見尊者羅睺羅趣得眼林中路，共女人作非法事。」爾時世尊默然不答。時尊者羅睺羅在一樹下，正受三昧，從禪定起，來詣世尊所，不憶惡比丘事，如常法頭面禮足，卻住一面。爾時世尊欲使羅睺羅憶向事故，即化作惡比丘在其前，羅睺羅見已，即發本識，白世尊言：「我向林中中路，見此比丘共女人作非梵行。」佛言：「羅睺羅！若彼比丘亦作是語：『我見羅睺羅中路作非梵行。』是事云何？」尊者羅睺羅白佛言：「世尊！我無是法。」佛告羅睺羅：「若彼比丘亦作是言：『我無是法。』是事云何？」羅睺羅復白佛言：「世尊！若如是者，唯世尊知我。」佛言：「彼復作如是言：『唯世尊知我。』此事云何？」羅睺羅復白佛言：「唯愿世尊！與我自言治。」佛復告羅睺羅：「若彼比丘亦如是言：『愿世尊與我自言治。』者，復當云何？」羅睺羅白佛言：「若爾者，愿世尊俱與我二人自言治。」爾時世尊詣眾多比丘所，敷尼師壇坐已，為諸比丘廣說上事。說已告諸比丘：「與此比丘自言毗尼滅。何以故？未來世或有惡比丘，誹謗清凈比丘，不得自言治，便驅出故。」佛告諸比丘：「有八非法，與自言毗尼。何等

【現代漢語翻譯】 現代漢語譯本 『如果我不行梵行，一定會告訴世尊。在他還沒來得及說之前，我就去世尊（Bhagavan，意為『世尊』）那裡，先告發他的過失。』當時，那個惡比丘去了佛陀那裡，頂禮佛足后稟告說：『世尊！我看見尊者羅睺羅（Rahula，佛陀之子）在前往眼林的路中，與女人做了不正當的事情。』當時，世尊默然不語。當時，尊者羅睺羅在一棵樹下，正在入三昧禪定，從禪定中起身，來到世尊那裡，不記得那個惡比丘的事情，像往常一樣頂禮佛足，然後站立在一旁。當時，世尊想要讓羅睺羅回憶起之前的事情，就變化出一個惡比丘站在他面前，羅睺羅看見后，立刻認出了他，對世尊說：『我之前在前往眼林的路中，看見這個比丘與女人做了非梵行的事情。』佛陀說：『羅睺羅！如果那個比丘也這樣說：『我看見羅睺羅在路中做了非梵行的事情。』這件事怎麼樣？』尊者羅睺羅對佛陀說：『世尊！我沒有做過這樣的事情。』佛陀告訴羅睺羅：『如果那個比丘也這樣說：『我沒有做過這樣的事情。』這件事怎麼樣？』羅睺羅又對佛陀說：『世尊！如果這樣的話，只有世尊知道我。』佛陀說：『他如果也這樣說：『只有世尊知道我。』這件事怎麼樣？』羅睺羅又對佛陀說：『希望世尊！允許我自白辯解。』佛陀又告訴羅睺羅：『如果那個比丘也這樣說：『希望世尊允許我自白辯解。』那又怎麼樣？』羅睺羅對佛陀說：『如果那樣的話，希望世尊允許我們兩個人一起自白辯解。』當時，世尊來到眾多比丘所在的地方，鋪好尼師壇（Nisidana，坐具）坐下後，為眾比丘詳細講述了上面的事情。說完后，告訴眾比丘：『允許這個比丘自白毗尼（Vinaya，戒律）滅罪。為什麼呢？因為未來世或許會有惡比丘，誹謗清凈的比丘，如果不能自白辯解，就會被驅逐出去。』佛陀告訴眾比丘：『有八種非法情況，可以允許自白毗尼。』是哪些？』

【English Translation】 English version 『If I do not practice Brahmacharya (Brahmacharya, meaning 『celibacy』 or 『holy life』), I will surely tell the Bhagavan (Bhagavan, meaning 『Blessed One』 or 『World-Honored One』). Before he speaks, I will go to the Bhagavan and first accuse him of his faults.』 At that time, the evil Bhikshu (Bhikshu, meaning 『monk』) went to the Buddha, prostrated himself at his feet, and said: 『World-Honored One! I saw the Venerable Rahula (Rahula, Buddha's son) on the road to the Eye Forest, engaging in unlawful acts with a woman.』 At that time, the Bhagavan remained silent and did not answer. At that time, the Venerable Rahula was under a tree, absorbed in Samadhi (Samadhi, meaning 『meditative consciousness』), arose from his meditation, came to the Bhagavan, not remembering the matter of the evil Bhikshu, as usual, prostrated himself at his feet, and stood aside. At that time, the Bhagavan wanted to make Rahula recall the previous matter, so he transformed himself into an evil Bhikshu in front of him. When Rahula saw him, he immediately recognized him and said to the Bhagavan: 『I saw this Bhikshu engaging in non-Brahmacharya acts with a woman on the road to the Eye Forest.』 The Buddha said: 『Rahula! If that Bhikshu also says: 『I saw Rahula engaging in non-Brahmacharya acts on the road.』 What about this matter?』 The Venerable Rahula said to the Buddha: 『World-Honored One! I have not done such a thing.』 The Buddha told Rahula: 『If that Bhikshu also says: 『I have not done such a thing.』 What about this matter?』 Rahula again said to the Buddha: 『World-Honored One! If that is the case, only the World-Honored One knows me.』 The Buddha said: 『If he also says: 『Only the World-Honored One knows me.』 What about this matter?』 Rahula again said to the Buddha: 『May the World-Honored One! Grant me the right to defend myself.』 The Buddha again told Rahula: 『If that Bhikshu also says: 『May the World-Honored One grant me the right to defend myself.』 Then what?』 Rahula said to the Buddha: 『If that is the case, may the World-Honored One grant both of us the right to defend ourselves together.』 At that time, the Bhagavan went to the place where many Bhikshus were, spread out the Nisidana (Nisidana, meaning 『sitting cloth』) and sat down, and explained the above matter in detail to the Bhikshus. After speaking, he told the Bhikshus: 『Grant this Bhikshu the self-declaration of Vinaya (Vinaya, meaning 『discipline』) for the extinction of offenses. Why? Because in the future, there may be evil Bhikshus who slander pure Bhikshus, and if they cannot defend themselves, they will be expelled.』 The Buddha told the Bhikshus: 『There are eight unlawful situations in which self-declaration of Vinaya can be allowed.』 What are they?』

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八？問重而說輕，輕事不實，是名非法與自言治；問輕說重、問殘說無殘、問無殘說殘、問輕說輕、問重說重、問殘說殘、問無殘說無殘，如是一一皆不說實罪，是名非法與自言治。有八如法與自言治。何等八？問重說輕，實有輕罪而說輕，是名如法與自言治；問輕說重、問殘說無殘、問無殘說殘、問重說重、問輕說輕、問殘說殘、問無殘說無殘，如是一一皆說實，是名八如法與自言治。」

爾時尊者阿難往詣佛所，頭面禮足，白佛言：「世尊！所謂自言毗尼滅，云何名自言毗尼滅？」佛告阿難：「若比丘比丘相說罪過，若波羅夷乃至越毗尼罪。阿難！爾時應疾集僧。疾集僧已，如修多羅、如毗尼、如世尊教，隨此比丘事實，與自言毗尼滅。」如是阿難！如法、如律、如世尊教，用自言毗尼滅諍事已，若客比丘乃至更發起者，得波夜提罪，是名自言毗尼滅。罪諍覓罪相毗尼者。

佛住舍衛城時，長老尸利耶婆數數犯僧伽婆尸沙罪，眾僧集欲作羯磨事時，尸利耶婆不來，即遣使往喚：「長老尸利耶婆！眾僧集欲作法事。」尸利耶婆念言：「正當為我故作羯磨耳。」即心生恐怖，不得已而來。諸比丘問言：「長老！犯僧伽婆尸沙罪耶？」答言：「犯。」彼生歡喜心，作是念：「梵行人於我邊舉可懺悔事，非不

【現代漢語翻譯】 現代漢語譯本：八？如果問的是重罪卻說成輕罪，輕罪的事情不屬實，這叫做不如法，與自己所說的戒律相違背；如果問的是輕罪卻說成重罪，問的是有殘缺卻說成沒有殘缺，問的是沒有殘缺卻說成有殘缺，問的是輕罪卻說成輕罪，問的是重罪卻說成重罪，問的是有殘缺卻說成有殘缺，問的是沒有殘缺卻說成沒有殘缺，像這樣一一都不說真實的罪過，這叫做不如法，與自己所說的戒律相違背。有八種如法，與自己所說的戒律相符。哪八種？如果問的是重罪卻說成輕罪，實際上有輕罪而說成輕罪，這叫做如法，與自己所說的戒律相符；如果問的是輕罪卻說成重罪，問的是有殘缺卻說成沒有殘缺，問的是沒有殘缺卻說成有殘缺，問的是重罪卻說成重罪，問的是輕罪卻說成輕罪，問的是有殘缺卻說成有殘缺，問的是沒有殘缺卻說成沒有殘缺，像這樣一一都說真實的情況，這叫做八種如法，與自己所說的戒律相符。

當時，尊者阿難（Ānanda，佛陀十大弟子之一，以記憶力強著稱）前往佛陀處所，以頭面禮拜佛足，稟告佛陀說：『世尊！所說的「自言毗尼滅（Sva-vācika-vinaya-vināśa，通過自己承認罪行來解決爭端的方法）」，是什麼意思呢？』佛陀告訴阿難：『如果比丘（bhikkhu，佛教出家男眾）之間互相揭發罪過，無論是波羅夷（Pārājika，斷頭罪）罪，乃至違越戒律的罪。阿難！這時應該迅速召集僧團。迅速召集僧團后，按照修多羅（Sūtra，經）、按照毗尼（Vinaya，律）、按照世尊的教導，根據這位比丘的實際情況，給予自言毗尼滅。』像這樣，阿難！如法、如律、如世尊的教導，用自言毗尼滅來解決爭端后，如果有外來的比丘乃至再次發起爭端，就犯波夜提（Pāyattika，墮罪）罪，這叫做自言毗尼滅。這是關於罪的爭端，尋找罪相的毗尼。

佛陀住在舍衛城（Śrāvastī）時，長老尸利耶婆（Śrīyava）屢次犯僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）罪，眾僧聚集想要進行羯磨（karma，業）儀式時，尸利耶婆沒有來，就派遣使者去叫他：『長老尸利耶婆！眾僧聚集想要做法事。』尸利耶婆心想：『一定是為我的緣故才要做羯磨。』心中感到恐懼，不得已才來。諸位比丘問他說：『長老！你犯了僧伽婆尸沙罪嗎？』回答說：『犯了。』他心中感到歡喜，心想：『梵行人（brahmacārī，修行者）對我提出可以懺悔的事情，不是不能懺悔的事情。』

【English Translation】 English version: Eight? If one is asked about a serious offense but speaks of a minor offense, and the minor offense is not true, this is called unlawful and contrary to one's own proclaimed discipline. If one is asked about a minor offense but speaks of a serious offense, if asked about an offense with remainder but speaks of no remainder, if asked about no remainder but speaks of an offense with remainder, if asked about a minor offense but speaks of a minor offense, if asked about a serious offense but speaks of a serious offense, if asked about an offense with remainder but speaks of an offense with remainder, if asked about no remainder but speaks of no remainder, in each and every case not speaking the truth about the offense, this is called unlawful and contrary to one's own proclaimed discipline. There are eight lawful ways that accord with one's own proclaimed discipline. What are the eight? If one is asked about a serious offense but speaks of a minor offense, actually having committed a minor offense and speaking of a minor offense, this is called lawful and accords with one's own proclaimed discipline. If one is asked about a minor offense but speaks of a serious offense, if asked about an offense with remainder but speaks of no remainder, if asked about no remainder but speaks of an offense with remainder, if asked about a serious offense but speaks of a serious offense, if asked about a minor offense but speaks of a minor offense, if asked about an offense with remainder but speaks of an offense with remainder, if asked about no remainder but speaks of no remainder, in each and every case speaking the truth, these are called the eight lawful ways that accord with one's own proclaimed discipline.

At that time, Venerable Ānanda (Ānanda, one of the ten major disciples of the Buddha, known for his strong memory) went to the Buddha's place, bowed his head to his feet, and said to the Buddha: 'Venerable Sir! What is meant by the so-called 'self-declared Vinaya-extinction' (Sva-vācika-vinaya-vināśa, a method of resolving disputes by admitting one's own offenses)?' The Buddha told Ānanda: 'If monks (bhikkhu, Buddhist ordained male) accuse each other of offenses, whether it be a Pārājika (Pārājika, expulsion offense) offense or even an offense that violates the Vinaya (Vinaya, monastic rules). Ānanda! At that time, the Sangha (Sangha, monastic community) should be quickly assembled. After quickly assembling the Sangha, according to the Sūtra (Sūtra, discourses), according to the Vinaya, according to the teachings of the World Honored One, based on the actual situation of this monk, grant self-declared Vinaya-extinction.' In this way, Ānanda! According to the Dharma, according to the Vinaya, according to the teachings of the World Honored One, after using self-declared Vinaya-extinction to resolve the dispute, if a visiting monk or even someone else initiates the dispute again, they commit a Pāyattika (Pāyattika, expiable offense) offense. This is called self-declared Vinaya-extinction. This is about disputes over offenses, seeking the Vinaya regarding the characteristics of offenses.

When the Buddha was staying in Śrāvastī (Śrāvastī), the elder Śrīyava (Śrīyava) repeatedly committed Saṃghāvaśeṣa (Saṃghāvaśeṣa, formal meeting offense) offenses. When the Sangha gathered to perform the karma (karma, action) ceremony, Śrīyava did not come, so they sent a messenger to call him: 'Elder Śrīyava! The Sangha has gathered to perform a Dharma ceremony.' Śrīyava thought: 'It must be for my sake that they are performing the karma.' He felt fear in his heart and came reluctantly. The monks asked him: 'Elder! Have you committed a Saṃghāvaśeṣa offense?' He replied: 'I have.' He felt joy in his heart and thought: 'The Brahmacārī (brahmacārī, practitioner) are raising a matter that can be confessed regarding me, not a matter that cannot be confessed.'

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可治事。」白眾僧言：「聽我小出。」諸比丘於後作是言：「此比丘輕躁、是不定人，出去已，須臾當作妄語。應當三過定實問已，然後作羯磨。」尸利耶婆出已，作是念：「我何以故受此罪？諸比丘數數治我罪，我今不應受是罪。」諸比丘即呼尸利耶婆入，入已問言：「汝實犯僧伽婆尸沙罪耶？」答言：「不犯。」諸比丘問言：「向汝何故僧中說有是罪，復言不犯。」尸利耶婆言：「我不憶是事。」諸比丘以是事白佛，佛言：「呼尸利耶婆來。」來已，佛以是事廣問尸利耶婆：「汝實爾不？」答言：「實爾。」佛告諸比丘：「尸利耶婆眾僧中見罪言不見、不見覆言見，作是語：『我不憶。』僧當與覓罪相比尼滅。」羯磨者應作是說：「大德僧聽！尸利耶婆比丘！僧中見罪言不見、不見覆言見，自言不憶。若僧時到，僧與尸利耶婆比丘覓罪相毗尼滅。白如是。」「大德僧聽！尸利耶婆比丘！僧中見罪言不見、不見覆言見，自言不憶。僧今與尸利耶婆比丘覓罪相毗尼滅。諸大德忍與尸利耶婆比丘覓罪相毗尼滅忍者默然，若不忍便說。是第一羯磨。」第二、第三亦如是說。「僧已忍與尸利耶婆比丘覓罪相毗尼滅竟，僧忍默然故，是事如是持。」佛告諸比丘：「是比丘僧為作覓罪相毗尼羯磨已，是比丘應盡形壽行八法。何等

【現代漢語翻譯】 現代漢語譯本： 『可以處理事務。』白眾僧說：『聽我說一點。』眾比丘在後面這樣說：『這位比丘輕率、是不確定的人，出去后，一會兒就會說妄語。應當三次確定真實情況后，然後進行羯磨。』尸利耶婆出去后，這樣想：『我為什麼受這種罪？諸比丘屢次治我的罪，我現在不應該受這種罪。』諸比丘立即叫尸利耶婆進來，進來后問他說：『你確實犯了僧伽婆尸沙罪（僧殘罪）嗎？』回答說：『沒有犯。』諸比丘問他說：『剛才你為什麼在僧團中說有這個罪，又說沒有犯？』尸利耶婆說：『我不記得這件事。』諸比丘把這件事稟告佛陀，佛陀說：『叫尸利耶婆來。』來后，佛陀把這件事詳細地問尸利耶婆：『你確實是這樣嗎？』回答說：『確實是這樣。』佛陀告訴諸比丘：『尸利耶婆在眾僧中見到罪說沒見到、沒見到又說見到，說這樣的話：『我不記得。』僧團應當給予覓罪相比尼滅（尋求罪相併加以滅罪）。』羯磨者應該這樣說：『大德僧聽！尸利耶婆比丘！在僧團中見到罪說沒見到、沒見到又說見到，自己說不記得。如果僧團時機已到，僧團給予尸利耶婆比丘覓罪相比尼滅。稟白如是。』『大德僧聽！尸利耶婆比丘！在僧團中見到罪說沒見到、沒見到又說見到，自己說不記得。僧團現在給予尸利耶婆比丘覓罪相比尼滅。諸位大德如果認可給予尸利耶婆比丘覓罪相比尼滅就默然，如果不認可就說出來。這是第一次羯磨。』第二次、第三次也像這樣說。『僧團已經認可給予尸利耶婆比丘覓罪相比尼滅完畢，僧團認可默然，所以這件事就這樣確定。』佛陀告訴諸比丘：『這位比丘僧團為他做了覓罪相比尼羯磨后，這位比丘應該終身奉行八法。什麼

【English Translation】 English version: 『It is possible to manage affairs.』 The assembly of monks said: 『Listen to my brief statement.』 The Bhikshus (monks) then said: 『This Bhikshu (monk) is frivolous and unreliable; after leaving, he will soon utter falsehoods. One should ascertain the truth three times before performing the Karma (formal act of the Sangha).』 After Siliyava left, he thought: 『Why am I subjected to this punishment? The Bhikshus (monks) repeatedly punish me; I should not be subjected to this punishment now.』 The Bhikshus (monks) immediately called Siliyava to enter, and after he entered, they asked him: 『Did you truly commit a Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha) offense?』 He replied: 『I did not commit it.』 The Bhikshus (monks) asked him: 『Why did you say in the Sangha (monastic community) that there was this offense, and then say that you did not commit it?』 Siliyava said: 『I do not remember this matter.』 The Bhikshus (monks) reported this matter to the Buddha, and the Buddha said: 『Call Siliyava to come.』 After he came, the Buddha asked Siliyava in detail about this matter: 『Is this truly so?』 He replied: 『It is truly so.』 The Buddha told the Bhikshus (monks): 『Siliyava, in the Sangha (monastic community), sees an offense and says he did not see it, and does not see it and says he saw it, saying such words: 『I do not remember.』 The Sangha (monastic community) should give him a Pari-nirodha (exclusion from association) Karma (formal act of the Sangha) for seeking the offense.』 The one performing the Karma (formal act of the Sangha) should say this: 『Listen, venerable Sangha (monastic community)! The Bhikshu (monk) Siliyava! In the Sangha (monastic community), he sees an offense and says he did not see it, and does not see it and says he saw it, saying himself that he does not remember. If the time is right for the Sangha (monastic community), the Sangha (monastic community) will give the Bhikshu (monk) Siliyava a Pari-nirodha (exclusion from association) Karma (formal act of the Sangha) for seeking the offense. This is the announcement.』 『Listen, venerable Sangha (monastic community)! The Bhikshu (monk) Siliyava! In the Sangha (monastic community), he sees an offense and says he did not see it, and does not see it and says he saw it, saying himself that he does not remember. The Sangha (monastic community) now gives the Bhikshu (monk) Siliyava a Pari-nirodha (exclusion from association) Karma (formal act of the Sangha) for seeking the offense. Those venerable ones who approve of giving the Bhikshu (monk) Siliyava a Pari-nirodha (exclusion from association) Karma (formal act of the Sangha) for seeking the offense should remain silent; if anyone does not approve, let him speak. This is the first Karma (formal act of the Sangha).』 The second and third times should also be said in this way. 『The Sangha (monastic community) has already approved of giving the Bhikshu (monk) Siliyava a Pari-nirodha (exclusion from association) Karma (formal act of the Sangha) for seeking the offense, and the Sangha (monastic community) approves by remaining silent, so this matter is thus established.』 The Buddha told the Bhikshus (monks): 『After the Sangha (monastic community) has performed the Pari-nirodha (exclusion from association) Karma (formal act of the Sangha) for this Bhikshu (monk), this Bhikshu (monk) should observe the eight rules for the rest of his life. What

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八？不得度人、不得與人受具足戒、不得受人依止、不得受僧次請、不得作僧使行、不得與僧作說法人、不得與僧作說比尼人、不得與僧作羯磨人、僧作羯磨已是比丘盡壽不聽舍，是名八法。」

爾時尊者阿難往詣佛所，頭面禮足，白佛言：「所謂覓罪相毗尼，云何名為覓罪相毗尼？」佛告阿難：「若比丘僧中見罪言不見、不見覆言見，自言不憶作，抵慢。爾時應疾疾集僧，集僧已，如修多羅、如毗尼、如法，隨此比丘與覓罪相毗尼滅已。僧應語是比丘言：『長老！汝不得善利。云何僧中見罪言不見、不見覆言見，自言我不憶作。』以汝僧中作是語故，僧與汝作覓罪相羯磨。」如是阿難！如法、如毗尼、如世尊教，與覓罪相毗尼滅諍已，若客比丘乃至更發起者，得波夜提。是名罪諍用覓罪相毗尼滅竟。相言諍，用三毗尼滅。前已說現前毗尼竟。多覓毗尼滅相言諍者。

佛住舍衛城拘睒彌，時有二部大眾，各有一師：一名清論，二名善釋清論。有一共行弟子名雹口，善釋有一共行弟子名坫雹。第一依止弟子名頭頭伽，第二依止弟子名吒伽；第一有優婆塞弟子名頭磨，第二優婆塞弟子名無煙；第一有檀越名優陀耶王，第二檀越名渠師羅居士；第一優婆夷弟子名舍彌夫人，第二優婆夷弟子魔揵提女名阿㝹波磨；

【現代漢語翻譯】 現代漢語譯本：八？不得度人（不允許度化他人出家）、不得與人受具足戒（不允許為他人授受完整的戒律）、不得受人依止（不允許接受他人依止自己修行）、不得受僧次請（不允許接受僧團按次序的邀請）、不得作僧使行（不允許作為僧團的使者行事）、不得與僧作說法人（不允許在僧團中擔任說法者）、不得與僧作說比尼人（不允許在僧團中擔任講解戒律者）、不得與僧作羯磨人（不允許在僧團中擔任羯磨的主持者），僧作羯磨已是比丘盡壽不聽舍（僧團已經作了羯磨決議，此比丘終身不得捨棄），是名八法（這被稱為八法）。

爾時尊者阿難往詣佛所（這時，尊者阿難前往佛陀處所），頭面禮足（以頭面頂禮佛足），白佛言（稟告佛陀說）：『所謂覓罪相毗尼（所謂的尋求罪相的毗奈耶），云何名為覓罪相毗尼（如何稱之為尋求罪相的毗奈耶）？』佛告阿難（佛陀告訴阿難）：『若比丘僧中見罪言不見（如果比丘在僧團中明明見到罪行卻說沒見到）、不見覆言見（沒見到卻又說見到），自言不憶作（自己說不記得做過），抵慢（抵賴傲慢）。爾時應疾疾集僧（這時應該儘快召集僧團），集僧已（召集僧團后），如修多羅（按照經藏）、如毗尼（按照律藏）、如法（如法），隨此比丘與覓罪相毗尼滅已（依照這些，對此比丘進行尋求罪相的毗奈耶，使其罪行平息）。僧應語是比丘言（僧團應該對比丘說）：『長老（長老）！汝不得善利（你沒有獲得好的利益）。云何僧中見罪言不見（為什麼在僧團中明明見到罪行卻說沒見到）、不見覆言見（沒見到卻又說見到），自言我不憶作（自己說不記得做過）。』以汝僧中作是語故（因為你在僧團中說了這樣的話），僧與汝作覓罪相羯磨（僧團因此對你進行尋求罪相的羯磨）。』如是阿難（像這樣，阿難）！如法、如毗尼、如世尊教（如法、如律、如世尊的教導），與覓罪相毗尼滅諍已（通過尋求罪相的毗奈耶平息爭端后），若客比丘乃至更發起者（如果有客比丘乃至再次發起爭端），得波夜提（將獲波夜提罪）。是名罪諍用覓罪相毗尼滅竟（這被稱為罪行爭端用尋求罪相的毗奈耶平息完畢）。相言諍（相互言語爭論），用三毗尼滅（用三種毗奈耶平息）。前已說現前毗尼竟（前面已經說完現前毗奈耶）。多覓毗尼滅相言諍者（用多種毗奈耶平息相互言語爭論）。

佛住舍衛城拘睒彌（佛陀住在舍衛城的拘睒彌），時有二部大眾（當時有兩派大眾），各有一師（各自有一位導師）：一名清論（名為清論），二名善釋清論（名為善釋清論）。有一共行弟子名雹口（清論有一位共同修行的弟子名為雹口），善釋有一共行弟子名坫雹（善釋清論有一位共同修行的弟子名為坫雹）。第一依止弟子名頭頭伽（清論的第一位依止弟子名為頭頭伽），第二依止弟子名吒伽（善釋清論的第二位依止弟子名為吒伽）；第一有優婆塞弟子名頭磨（清論的第一位優婆塞弟子名為頭磨），第二優婆塞弟子名無煙（善釋清論的第二位優婆塞弟子名為無煙）；第一有檀越名優陀耶王（清論的第一位施主名為優陀耶王），第二檀越名渠師羅居士（善釋清論的第二位施主名為渠師羅居士）；第一優婆夷弟子名舍彌夫人（清論的第一位優婆夷弟子名為舍彌夫人），第二優婆夷弟子魔揵提女名阿㝹波磨（善釋清論的第二位優婆夷弟子，魔揵提女，名為阿㝹波磨）；

【English Translation】 English version: Eight? One may not ordain people (not allowed to ordain others to become monks or nuns), one may not confer the full precepts on people (not allowed to bestow the complete monastic vows upon others), one may not accept people's reliance (not allowed to accept others relying on oneself for practice), one may not accept invitations in the order of the Sangha (not allowed to accept invitations from the Sangha according to seniority), one may not act as a messenger for the Sangha (not allowed to act as a messenger for the Sangha), one may not act as a Dharma speaker for the Sangha (not allowed to serve as a Dharma speaker in the Sangha), one may not act as a Vinaya speaker for the Sangha (not allowed to serve as a Vinaya explainer in the Sangha), one may not act as a Karma performer for the Sangha (not allowed to serve as the one who conducts Karma procedures in the Sangha), once the Sangha has performed a Karma, the Bhikkhu is not allowed to renounce it for the rest of his life, these are called the Eight Dharmas.

At that time, Venerable Ānanda went to the Buddha's place, bowed his head to the ground at his feet, and said to the Buddha, 'What is called the Vinaya for seeking the appearance of offenses? How is it named the Vinaya for seeking the appearance of offenses?' The Buddha told Ānanda, 'If a Bhikkhu in the Sangha sees an offense and says he does not see it, or does not see it and says he does see it, or says he does not remember doing it, and is arrogant and disrespectful, then the Sangha should quickly assemble. After assembling the Sangha, according to the Sutras, according to the Vinaya, according to the Dharma, the Sangha should apply the Vinaya for seeking the appearance of offenses to that Bhikkhu to extinguish the offense. The Sangha should say to the Bhikkhu, 'Elder, you have not gained good benefits. Why do you say you do not see an offense when you see it in the Sangha, or say you see it when you do not see it, and say you do not remember doing it?' Because you have spoken these words in the Sangha, the Sangha is performing a Karma for seeking the appearance of offenses against you.' Thus, Ānanda, according to the Dharma, according to the Vinaya, according to the teachings of the World Honored One, after the dispute has been extinguished by the Vinaya for seeking the appearance of offenses, if a visiting Bhikkhu or anyone else raises it again, he incurs a Pāyattika offense. This is called the end of extinguishing a dispute over offenses by using the Vinaya for seeking the appearance of offenses. Disputes over words are extinguished by three Vinayas. The Vinaya of presence has already been explained. Those who extinguish disputes over words with many Vinayas.

The Buddha was staying in Kauśāmbī (Kauśāmbī) in Śrāvastī (Śrāvastī). At that time, there were two groups of people, each with a teacher: one named Cing Lun (Clear Discourse), and the other named Śan Shih Cing Lun (Good Explanation Clear Discourse). Cing Lun had a disciple who practiced together named Bao Kou (Hail Mouth), and Śan Shih had a disciple who practiced together named Dian Bao (Pedestal Hail). The first relying disciple was named Tou Tou Jia (Head Head Jia), and the second relying disciple was named Zha Jia (Zha Jia); the first Upāsaka (layman) disciple was named Tou Mo (Head Grind), and the second Upāsaka disciple was named Wu Yan (No Smoke); the first benefactor was named King Udaya (King Udaya), and the second benefactor was named Layman Qu Shi Luo (Ditch Master Luo); the first Upāsikā (laywoman) disciple was named Lady She Mi (Lady She Mi), and the second Upāsikā disciple, the daughter of Māgandhika (Māgandhika), was named A Nu Bo Mo (A Nu Bo Mo);

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第一後宮青衣弟子名頻頭摩邏，第二後宮青衣弟子名波馱摩邏人。各有五百比丘、五百比丘尼、五百優婆塞、五百優婆夷。第一眾主入廁行訖，欲用水，見水中有蟲，以草橫器上為相。第二眾主依止弟子，後來入廁，見水器上有草，便作是言：「是何無羞人？持草著水器上。」第一眾主共行弟子聞此語已，語其人言：「汝云何乃持我和上名無羞人？」因此事故，二部四眾遂生大諍。時拘睒彌國舉城內外諍斗之聲，內外嬈動，猶如金翅鳥王入海取龍，水大波涌。如是大諍唯正共諍草非草，是故諸比丘斗諍，同止不和，說法非法、律非律、重罪輕罪、可治不可治、法羯磨非法羯磨、和合羯磨不和合羯磨、應作不應作。爾時坐中有一比丘，作是語：「諸大德！此非法、非律，與修多羅不相應、與毗尼不相應、與優波提舍不相應，與修多羅、毗尼、優婆提舍相違，但起諸染漏。如我所知，是法、是律、是佛教，與修多羅、毗尼、優波提舍相應，如是不生染漏。」是比丘言：「諸大德！我不能滅此諍，當詣舍衛城，到世尊所，當問滅此諍事。」是比丘到已，頭面禮佛足，卻住一面白世尊言：「拘睒彌諸比丘斗諍，更相言說同止不和，乃至我不能滅諍事，我當往白世尊滅此諍事。唯愿世尊！為諸比丘滅此諍法。」

爾時佛告

【現代漢語翻譯】 現代漢語譯本： 第一後宮的青衣弟子名叫頻頭摩邏（Pindola），第二後宮的青衣弟子名叫波馱摩邏人（Paduma）。他們各自有五百比丘、五百比丘尼、五百優婆塞、五百優婆夷。第一眾的首領如廁完畢，想要用水，看見水中有蟲，就用草橫放在器皿上作為標記。第二眾的首領跟隨弟子，後來進入廁所，看見水器上有草，便說：『這是什麼不知羞恥的人？把草放在水器上。』第一眾的首領和隨行的弟子聽到這話后，對那人說：『你為什麼用我和上（Upadhyaya，親教師）的名義說人不知羞恥？』因為這件事，兩部的四眾弟子就發生了大的爭執。當時，拘睒彌國（Kausambi）全城內外都是爭鬥的聲音，內外騷動，就像金翅鳥王（Garuda）進入海中抓龍，海水翻涌一樣。這樣大的爭執僅僅是爭論草是不是草的問題，因此各位比丘爭鬥不休，同住卻不和睦，爭論說法是不是佛法、是不是戒律，爭論重罪輕罪，可不可以懲治，爭論如法不如法的羯磨（Karma，業），和合不和合的羯磨，應該做不應該做。當時，座中有一位比丘說：『各位大德！這些不是佛法，不是戒律，與修多羅（Sutra，經）、毗尼（Vinaya，律）、優波提舍（Upadesha，論）不相應，與修多羅、毗尼、優波提舍相違背，只會引起各種煩惱。據我所知，真正的佛法、戒律、佛教，是與修多羅、毗尼、優波提舍相應的，這樣才不會產生煩惱。』這位比丘說：『各位大德！我不能平息這場爭端，我應當前往舍衛城（Sravasti），到世尊（Bhagavan，佛）那裡，請問如何平息這場爭端。』這位比丘到達舍衛城后，頭面頂禮佛足，退到一旁稟告世尊說：『拘睒彌的比丘們爭鬥不休，互相指責，同住卻不和睦，乃至我無法平息這場爭端，我應當去稟告世尊，請您平息這場爭端。希望世尊能為各位比丘平息這場爭端。』 當時佛告訴

【English Translation】 English version: The first blue-robed disciple in the inner palace was named Pindola (頻頭摩邏), and the second blue-robed disciple in the inner palace was named Paduma (波馱摩邏人). Each had five hundred Bhikkhus (比丘, monks), five hundred Bhikkhunis (比丘尼, nuns), five hundred Upasakas (優婆塞, male lay devotees), and five hundred Upasikas (優婆夷, female lay devotees). The leader of the first group, after using the toilet, wanted to get water and saw insects in the water. So, he placed grass across the container as a marker. The leader of the second group, following his disciples, later entered the toilet and saw the grass on the water container. He then said, 'What shameless person is this? Putting grass on the water container.' The leader of the first group, along with his accompanying disciples, heard this and said to that person, 'Why are you using my Upadhyaya's (和上, preceptor) name to call someone shameless?' Because of this incident, the fourfold assembly of the two groups had a great dispute. At that time, the entire city of Kausambi (拘睒彌國) was filled with the sounds of fighting, causing internal and external disturbances, like the Garuda (金翅鳥王) entering the sea to capture dragons, causing the water to surge. Such a great dispute was merely about whether the grass was grass or not. Therefore, the Bhikkhus fought incessantly, living together but not in harmony, arguing about whether the teachings were Dharma (佛法) or not, whether the rules were Vinaya (戒律) or not, about major and minor offenses, whether they could be punished or not, about proper and improper Karma (羯磨, actions), harmonious and disharmonious Karma, what should and should not be done. At that time, a Bhikkhu in the assembly said, 'Venerable ones! These are not Dharma, not Vinaya, not in accordance with the Sutras (修多羅, discourses), Vinaya, or Upadesha (優波提舍, commentaries), and contradict the Sutras, Vinaya, and Upadesha, only causing various defilements. As far as I know, the true Dharma, Vinaya, and teachings of the Buddha are in accordance with the Sutras, Vinaya, and Upadesha, and do not give rise to defilements.' This Bhikkhu said, 'Venerable ones! I cannot quell this dispute. I should go to Sravasti (舍衛城), to the Bhagavan (世尊, the Buddha), and ask how to quell this dispute.' After this Bhikkhu arrived, he prostrated himself at the Buddha's feet and stood to one side, reporting to the Bhagavan, 'The Bhikkhus of Kausambi are fighting incessantly, blaming each other, living together but not in harmony, to the point that I cannot quell this dispute. I should report to the Bhagavan and ask you to quell this dispute. May the Bhagavan quell this dispute for the Bhikkhus.' At that time, the Buddha told

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優波離：「汝往與拘睒彌比丘如法、如律、如佛教，所謂多覓毗尼滅此諍事。如是諸釋種及諸離車等斷事時不可即了者，亦與多覓毗尼滅。優波離！諍事有三處起，若一人、若眾多、若僧；亦應三處舍、三處取、三處滅。優波離！汝往詣拘睒彌比丘所，如法、如律、如佛教滅此諍事，所謂多覓毗尼，如上現前毗尼中廣說。乃至是比丘心軟已，僧應行舍羅。比丘有五法成就，僧應羯磨作行舍羅人。何等五？不隨愛、不隨瞋、不隨怖、不隨癡、知取不取。」羯磨者應作是說：「大德僧聽！某甲比丘五法成就，能為眾僧作行籌人。若僧時到，僧立某甲比丘作行籌人。白如是。」「大德僧聽！某甲比丘五法成就，僧今立某甲比丘作行籌人。諸大德忍某甲比丘作行籌人忍者默然，若不忍便說。」「僧已忍立某甲比丘作行籌人竟，僧忍默然故，是事如是持。」羯磨已，此比丘應作二種色籌：一者黑，二者白。不應唱言：「非法者捉黑籌，如法者捉白籌。」應如是唱：「如是語者取黑籌，如是語者取白籌。」行籌人行籌時，當立心在五法內然後行籌，不應作不如法伴，當作如法伴。行籌訖數，若非法籌乃至多一者，不應唱。非法人多、如法人少，當作方便解坐。若前食時欲至者，應唱令前食。若后食時至，應唱令后食。若洗浴時至，

【現代漢語翻譯】 現代漢語譯本 優波離（Upali，佛陀十大弟子之一，持戒第一）說：『你應當按照佛法、戒律和佛陀的教導，去拘睒彌（Kausambi）的比丘那裡，用『多覓毗尼』（Taram Vinaya，息諍法）來平息這場爭端。就像釋迦（Sakya）族人和離車（Licchavi）族人處理無法立即解決的爭端時，也使用『多覓毗尼』來平息一樣。優波離！爭端有三種起因：個人、群體或僧團；也應該在三個地方捨棄、三個地方接受、三個地方平息。優波離！你應當去拘睒彌比丘那裡，按照佛法、戒律和佛陀的教導來平息這場爭端，也就是使用『多覓毗尼』，就像前面『現前毗尼』（Adhikarana-samatha-vinaya，止息爭端的戒律）中詳細說明的那樣。直到那些比丘的心變得柔軟之後，僧團就應該進行『舍羅』（Salla，投票）。如果一個比丘具備五種條件，僧團就應該通過羯磨（Kamma，僧團的正式決議）來指定他作為『行舍羅人』（Sallakagahapaka，負責分發和收集投票籌碼的人）。是哪五種條件呢？不隨順愛慾、不隨順嗔恨、不隨順恐懼、不隨順愚癡、知道什麼是應該接受的，什麼是不應該接受的。』 主持羯磨的人應該這樣說：『各位大德僧眾請聽！某甲比丘具備五種條件，能夠為僧團擔任分發籌碼的人。如果僧團認為時機已到，就請推舉某甲比丘擔任分發籌碼的人。請允許我這樣宣佈。』 『各位大德僧眾請聽！某甲比丘具備五種條件，僧團現在推舉某甲比丘擔任分發籌碼的人。各位大德如果同意某甲比丘擔任分發籌碼的人就請默然，如果不同意就請說出來。』 『僧團已經同意推舉某甲比丘擔任分發籌碼的人，因為僧團默然，所以這件事就這樣決定了。』 羯磨完成後，這位比丘應該準備兩種顏色的籌碼：一種是黑色，一種是白色。不應該說：『認為非法的就拿黑籌，認為如法的就拿白籌。』應該這樣說：『贊同這種說法的就拿黑籌，贊同那種說法的就拿白籌。』 分發籌碼的人在分發籌碼時，應當將心安住在五種條件之內，然後再分發籌碼，不應該與不如法的人為伍，應當與如法的人為伍。分發籌碼完畢后，即使非法的籌碼只多出一張，也不應該宣佈。如果認為非法的人多，認為如法的人少，就應該想辦法讓他們和解。如果飯前的時間快到了，就應該宣佈準備吃飯。如果飯後的時間到了，就應該宣佈準備飯後事宜。如果洗浴的時間到了，

【English Translation】 English version Upali (one of the ten principal disciples of the Buddha, foremost in upholding the precepts) said: 'You should go to the bhikkhus (monks) in Kausambi (an ancient Indian city) and settle this dispute according to the Dharma (teachings of the Buddha), the Vinaya (monastic rules), and the Buddha's teachings, using the Taram Vinaya (a method for settling disputes). Just as the Sakyas (the clan of the Buddha) and the Licchavis (an ancient Indian tribe) use the Taram Vinaya to settle disputes that cannot be resolved immediately. Upali! Disputes arise from three sources: an individual, a group, or the Sangha (monastic community); they should also be abandoned in three places, accepted in three places, and settled in three places. Upali! You should go to the bhikkhus in Kausambi and settle this dispute according to the Dharma, the Vinaya, and the Buddha's teachings, that is, using the Taram Vinaya, as explained in detail in the previous Adhikarana-samatha-vinaya (rules for settling disputes). Once the hearts of those bhikkhus have softened, the Sangha should conduct a Salla (voting). If a bhikkhu possesses five qualities, the Sangha should perform a Kamma (formal act of the Sangha) to appoint him as the Sallakagahapaka (the person who distributes and collects the voting sticks). What are the five qualities? Not following desire, not following hatred, not following fear, not following delusion, knowing what should be accepted and what should not be accepted.' The one conducting the Kamma should say: 'Venerable Sangha, please listen! Bhikkhu (name) possesses five qualities and is capable of serving as the distributor of sticks for the Sangha. If the Sangha deems it the right time, let the Sangha appoint Bhikkhu (name) as the distributor of sticks. I request permission to announce this.' 'Venerable Sangha, please listen! Bhikkhu (name) possesses five qualities, and the Sangha now appoints Bhikkhu (name) as the distributor of sticks. Those venerable ones who approve of Bhikkhu (name) serving as the distributor of sticks, please remain silent; if you disapprove, please speak.' 'The Sangha has approved the appointment of Bhikkhu (name) as the distributor of sticks, as the Sangha is silent, so this matter is thus decided.' After the Kamma is completed, this bhikkhu should prepare two kinds of colored sticks: one black and one white. One should not say: 'Those who think it is unlawful, take the black stick; those who think it is lawful, take the white stick.' One should say: 'Those who agree with this statement, take the black stick; those who agree with that statement, take the white stick.' When the distributor of sticks is distributing the sticks, he should keep his mind within the five qualities and then distribute the sticks, he should not associate with those who are unlawful, he should associate with those who are lawful. After the distribution of sticks is completed, even if there is only one more unlawful stick, it should not be announced. If those who think it is unlawful are many, and those who think it is lawful are few, one should find a way to reconcile them. If the time for the pre-meal is approaching, one should announce the preparation for the meal. If the time for the post-meal is approaching, one should announce the preparation for the post-meal activities. If the time for bathing is approaching,

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當唱令洗浴。若說法時欲至，當唱令說法時到。若說毗尼時至，當唱說毗尼時到。若非法者覺言：「我等得勝，為我故解坐。我等今不起，要即此坐決斷是事。」爾時精舍邊若有小屋無蟲者，應使凈人放火已，唱言：「火起！火起！」即便散起救火。知近住處有如法者，應往喚言：「長老向行籌訖，非法人多、如法人少。長老！當爲法故往彼，使如法者籌多得佛法增長，亦得自益功德。」若彼聞此語不來者，得越毗尼罪。來已當更行籌。行籌已數看，若白籌多一，不應唱言多一，應作是唱：「如是語人多，如是語人少。」作是唱已，應從多者。更有五法成就，不如法行籌。何等五？如法語人少、非法語人多、說法語人不同見、說非法語人同見、非法說法法說非法、因是行籌當破僧乃至僧別異，是名五非法。翻上名成就五如法行籌。

爾時尊者阿難往到佛所，頭面禮足，白佛言：「世尊！所謂多覓毗尼滅，云何名為多覓毗尼滅？」佛告阿難：「諸比丘于修多羅中、毗尼中、威儀中，言此是罪、非是罪、是輕、是重、是可治、是不可治、是殘罪、是無殘罪，斗諍相言。爾時應疾疾集僧，如法、如律、如佛教，隨其事實，如法如律斷滅。若復不能了者，聞某方住處有長老比丘，誦修多羅、誦毗尼、誦摩帝利伽。如是若

【現代漢語翻譯】 現代漢語譯本：當唱令告知洗浴的時間。如果說法的時間快到了，應當唱令告知說法的時間到了。如果說毗尼（Vinaya，戒律）的時間快到了，應當唱令說毗尼的時間到了。如果不如法的人覺察到說：『我們得勝了，因為我們的緣故解開座位。我們現在不起來，就要在這裡決定這件事。』這時，精舍旁邊如果有小屋沒有蟲子，應該讓凈人放火之後，唱言：『火起！火起！』（以此為借口）就立刻散開去救火。知道附近住處有如法的人，應該前去呼喚說：『長老，剛才行籌完畢，不如法的人多、如法的人少。長老！應當爲了佛法前往那裡，使如法的人籌多，佛法得以增長，也能增益自己的功德。』如果他聽到這話不來，就犯了越毗尼罪。來了之後應當重新行籌。行籌之後仔細檢視，如果白籌多一個，不應該唱言多一個，應該這樣唱：『說這樣話的人多，說那樣話的人少。』這樣唱完之後，應該聽從多數人的意見。還有五種情況成就，不如法地行籌。哪五種？如法語人少、非法語人多、說法語的人意見不同、說非法語的人意見相同、非法說是法、法說非法，因為這樣行籌會導致破僧乃至僧團分裂，這叫做五種非法。反過來就叫做成就五種如法行籌。 這時，尊者阿難前往佛所，頂禮佛足，稟告佛說：『世尊！所說的多覓毗尼滅（Adhikaranasamatha，止諍法），什麼叫做多覓毗尼滅？』佛告訴阿難：『諸位比丘在修多羅（Sutra，經）、毗尼（Vinaya，戒律）、威儀中，說這是罪、不是罪、是輕罪、是重罪、是可治罪、是不可治罪、是殘罪、是無殘罪，互相爭鬥。這時應該儘快集合僧眾，如法、如律、如佛教導，根據事實，如法如律地斷滅爭端。如果仍然不能解決，聽說某處住著長老比丘，誦讀修多羅、誦讀毗尼、誦讀摩帝利伽（Matrika，論母）。像這樣，如果

【English Translation】 English version: When it is time for bathing, an announcement should be made to inform everyone. If the time for Dharma talk is approaching, an announcement should be made that the time for Dharma talk has arrived. If the time for Vinaya (Vinaya, discipline) recitation is approaching, an announcement should be made that the time for Vinaya recitation has arrived. If those who are not in accordance with the Dharma realize and say, 'We have won. Disassemble the seats for our sake. We will not get up now; we will decide this matter right here,' then, if there is a small, insect-free hut near the monastery, a clean person should set it on fire and announce, 'Fire! Fire!' and then scatter to put out the fire. If one knows that there are Dharma-abiding individuals living nearby, one should go and call out, 'Elder, the voting has just concluded, and there are more non-Dharma people than Dharma people. Elder! You should go there for the sake of the Dharma, so that the Dharma people will have more votes, the Buddha-dharma will grow, and you will also increase your own merits.' If that person does not come after hearing this, they commit an offense against the Vinaya. After they arrive, the voting should be done again. After the voting, check carefully. If there is one more white token, one should not announce that there is one more. One should announce, 'There are more people who say this, and fewer people who say that.' After making this announcement, one should follow the opinion of the majority. There are also five conditions that, when fulfilled, result in unlawful voting. What are the five? Few people speak the Dharma, many people speak against the Dharma, those who speak the Dharma have different opinions, those who speak against the Dharma have the same opinion, non-Dharma is spoken as Dharma, and Dharma is spoken as non-Dharma. Because of this kind of voting, it can lead to the breaking of the Sangha or even the division of the Sangha. These are called the five unlawful conditions. The opposite is called fulfilling the five lawful conditions for voting. At that time, Venerable Ananda went to the Buddha, prostrated at his feet, and said to the Buddha, 'World Honored One! What is meant by Adhikaranasamatha (Adhikaranasamatha, settlement of disputes), the settlement of disputes through searching?' The Buddha told Ananda, 'The Bhikkhus, regarding the Sutras (Sutra, discourses), the Vinaya (Vinaya, discipline), and the rules of conduct, say, 'This is an offense, this is not an offense, this is a minor offense, this is a major offense, this is a curable offense, this is an incurable offense, this is a residual offense, this is a non-residual offense,' and they quarrel with each other. At this time, the Sangha should be quickly assembled, and according to the Dharma, according to the Vinaya, according to the Buddha's teachings, based on the facts, the disputes should be resolved and extinguished according to the Dharma and the Vinaya. If they are still unable to resolve it, they hear that in a certain place lives an elder Bhikkhu who recites the Sutras, recites the Vinaya, and recites the Matrika (Matrika, matrix). Like this, if

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中年、若少年比丘，誦修多羅、誦毗尼、誦摩帝利伽者，應疾往問、若請來，隨彼比丘所說，與多覓毗尼滅諍事滅已。如是阿難！若客比丘乃至新受戒比丘，更發起者，波夜提。是名相言諍用多覓毗尼滅。」如草布地毗尼滅相言諍者。

佛住舍衛城時，拘睒彌比丘共諍，同止不和，說法非法、律非律，乃至尊者優波離語彼比丘言：「長老！我往彼已應作羯磨，當作種種羯磨治擯汝等，爾時莫心不悅。」是使比丘言：「我欲小出。」出已作是念：「我若隨尊者優波離去者，或能苦治我罪，我等今當獨還拘睒彌自共滅此諍事。」到拘睒彌已，復不能滅諍事，復言：「長老！我自不能得滅此諍事，今當還到舍衛城滅此諍事。」作是語已，即往舍衛城，往至尊者優波離所，作如是言：「善哉尊者！為拘睒彌比丘滅此諍事。」優波離語彼比丘言：「故如我先語汝，隨彼有事，當種種如法治，汝爾時莫心不悅，當隨汝去。」彼比丘答言：「不敢復違。」優波離言：「去還至彼滅，莫亂此間僧。」爾時拘睒彌比丘往到佛所頭面禮足，白佛言：「世尊！拘睒彌比丘同止不和更相言說，唯愿世尊滅此諍事。」佛告拘睒彌比丘：「汝莫斗諍，更相言說，同止不和。何以故？過去久遠世時，有城名迦毗羅，王名婆羅門達多，如《長壽王

【現代漢語翻譯】 現代漢語譯本 中年或少年比丘，如果誦讀修多羅（Sutra，經）、誦讀毗尼（Vinaya，戒律）、誦讀摩帝利伽（Matrika，論），應當迅速前去詢問，或者請他過來，依照那位比丘所說的，用多覓毗尼（Tarameti Vinaya，尋覓毗尼）來平息爭端。阿難！如果來訪的比丘乃至新受戒的比丘，再次發起爭端，就犯波夜提（Payattika，墮罪）。這叫做用多覓毗尼來平息相言爭端。如同用草覆蓋地面一樣，用毗尼來平息相言爭端。 佛陀住在舍衛城（Sravasti）時，拘睒彌（Kausambi）的比丘們互相爭論，同住卻不和睦，爭論說法是否如法、戒律是否如律，乃至尊者優波離（Upali）對那些比丘說：『長老們！我到那裡之後應當作羯磨（Karma，僧事），將要作種種羯磨來懲治驅逐你們，那時不要心懷不悅。』 那位被派遣的比丘說：『我想稍微出去一下。』出去后他這樣想：『我如果跟隨尊者優波離去，或許會被嚴厲懲治我的罪過，我們現在應當獨自返回拘睒彌，自己平息這場爭端。』 到達拘睒彌后，仍然不能平息爭端，又說：『長老們！我自己不能平息這場爭端，現在應當返回舍衛城來平息這場爭端。』說了這些話后，就前往舍衛城，去到尊者優波離那裡，這樣說：『善哉尊者！請為拘睒彌的比丘們平息這場爭端。』 優波離對那位比丘說：『正如我先前對你們說的，隨其事由，將要用種種如法的方式來懲治，你們那時不要心懷不悅，應當隨我前去。』那位比丘回答說：『不敢再違背了。』 優波離說：『回去到那裡平息爭端，不要擾亂這裡的僧團。』 當時，拘睒彌的比丘們前往佛陀那裡，頭面頂禮佛足，稟告佛陀說：『世尊！拘睒彌的比丘們同住卻不和睦，互相爭論，唯愿世尊平息這場爭端。』 佛陀告訴拘睒彌的比丘們：『你們不要爭鬥，互相爭論，同住卻不和睦。為什麼呢？過去很久遠的時代，有個城市名叫迦毗羅（Kapila），國王名叫婆羅門達多（Brahmadatta），如同《長壽王（Dirghayu）》……』

【English Translation】 English version A middle-aged or young bhikkhu (monk), if reciting Sutra (discourses), reciting Vinaya (code of conduct), or reciting Matrika (commentaries), should quickly go to inquire, or invite him to come, and according to what that bhikkhu says, use Tarameti Vinaya (searching Vinaya) to settle the dispute. Ananda! If a visiting bhikkhu or even a newly ordained bhikkhu initiates a dispute again, he commits Payattika (an offense entailing expiation). This is called using Tarameti Vinaya to settle verbal disputes. It's like covering the ground with grass, using Vinaya to settle verbal disputes. When the Buddha was staying in Sravasti (Savatthi), the bhikkhus of Kausambi (Kosambi) were arguing with each other, living together but not in harmony, arguing whether the Dharma was in accordance with the Dharma, whether the Vinaya was in accordance with the Vinaya, and even the Venerable Upali (Upali) said to those bhikkhus: 'Venerable ones! After I go there, I should perform Karma (ecclesiastical acts), and I will perform various Karma to punish and expel you. At that time, do not be displeased.' That dispatched bhikkhu said: 'I want to go out for a little while.' After going out, he thought: 'If I follow the Venerable Upali, I might be severely punished for my offenses. We should now return to Kausambi alone and settle this dispute ourselves.' After arriving at Kausambi, they still could not settle the dispute, and again said: 'Venerable ones! I myself cannot settle this dispute. Now I should return to Sravasti to settle this dispute.' After saying these words, he went to Sravasti, went to the Venerable Upali, and said: 'Excellent, Venerable one! Please settle this dispute for the bhikkhus of Kausambi.' Upali said to that bhikkhu: 'Just as I told you before, according to the matter, I will use various lawful means to punish you. At that time, do not be displeased, you should follow me.' That bhikkhu replied: 'I dare not disobey again.' Upali said: 'Go back and settle the dispute there, do not disturb the Sangha (community) here.' At that time, the bhikkhus of Kausambi went to the Buddha, prostrated themselves at the Buddha's feet, and reported to the Buddha: 'World Honored One! The bhikkhus of Kausambi live together but are not in harmony, arguing with each other. May the World Honored One settle this dispute.' The Buddha told the bhikkhus of Kausambi: 'You should not fight, argue with each other, and live together but not in harmony. Why? In the distant past, there was a city named Kapila (Kapilavatthu), and a king named Brahmadatta (Brahmadatta), like the story of King Dirghayu (Dirghayu)...'

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本生經》中廣說。」佛告拘睒彌比丘：「彼有如是，破國亡家，乃至太子長生不報父仇，猶更和合不生噁心。汝等云何于正法中以信出家，而更忿諍，同止不和？」佛告優波離：「汝往為拘睒彌比丘，如法、如律、如佛教，如草布地毗尼滅此諍事。」佛復告優波離：「諍事三處起，三處取、三處舍、三處滅，乃至是諍事凈者，當共優婆塞斷，莫是不凈事。當喻遣優婆塞出，隨是比丘事實，如法如律，為作如草布地毗尼滅。」佛告優波離：「若是下座有過失，應詣上座所，頭面禮足，作是言：『長老！我所作非法，侵犯過罪，我今懺悔，不敢復作。』上座應以手摩其頭，扶起手抱，語言：『慧命！我亦有過，于汝當見善恕。』若上座有過，應至下座所捉手言：『我所作非法，有過於汝，我懺悔不復作。』下座應起禮上座足，亦如上懺悔。」

爾時尊者阿難往至佛所，頭面禮足，白佛言：「世尊！所謂布草毗尼，云何名布草毗尼？」佛語阿難：「若比丘諍事起，同止不和，二部眾不忍，生噁心共相言，各各說不隨順法，不忍事起。阿難！爾時應疾疾集僧，如法如律，應一部眾中有宿德知事，因緣辯才明瞭說法不怯，讚歎和合眾僧功德，應從坐起，偏袒右肩胡跪合掌，向第二部眾，作是言：『諸大德！我等云何同一法

【現代漢語翻譯】 現代漢語譯本：《本生經》中有詳細的闡述。」佛陀告訴拘睒彌（Kaushambi）的比丘們：「他們尚且能夠做到這樣，即使國家被摧毀，家族滅亡，乃至太子長生（Dirghayu）不為父報仇，仍然能夠和睦相處，不生惡念。你們為何在正法中以信心出家，反而爭吵不休，同住一處卻不和睦呢？」佛陀告訴優波離（Upali）：「你前去為拘睒彌的比丘們，依照佛法、戒律和佛教導，像用草覆蓋地面一樣，用『草布地毗尼』（Tinya-vattharaka）來平息這場爭端。」佛陀又告訴優波離：「爭端在三個地方產生，在三個地方被抓住，在三個地方被捨棄，在三個地方被平息，乃至這場爭端得到清凈，應當與優婆塞（upasaka，在家男居士）共同裁決，不要讓不凈的事情發生。應當打發優婆塞離開，根據比丘們的事實情況，依照佛法和戒律，為他們施行『草布地毗尼』來平息爭端。」佛陀告訴優波離：「如果是下座（資歷淺的比丘）有過失，應當前往上座（資歷深的比丘）處，頭面頂禮其足，這樣說：『長老！我所做不合佛法，侵犯了過錯，我現在懺悔，不敢再犯。』上座應當用手撫摸他的頭，扶起並擁抱他，說道：『慧命！我也有過錯，希望你能夠寬恕。』如果是上座有過失，應當到下座處握住他的手說：『我所做不合佛法，對你有所冒犯，我懺悔不再犯。』下座應當起身禮拜上座的足，也像上面那樣懺悔。」 這時，尊者阿難（Ananda）前往佛陀處，頭面頂禮其足，稟告佛陀說：「世尊！您所說的『草布毗尼』，它的含義是什麼呢？」佛陀告訴阿難：「如果比丘們之間發生爭端，同住一處卻不和睦，兩方僧眾互不相讓，心生惡念，互相指責，各自說不符合佛法的言論，不肯忍讓事情的發生。阿難！這時應當儘快召集僧眾，依照佛法和戒律，應當在一方僧眾中有一位有德行、懂事務、因緣具足、辯才無礙、明瞭佛法而不怯懦的人，讚歎和合僧眾的功德，應當從座位上站起來，袒露右肩，右膝跪地，合掌向第二方僧眾，這樣說：『諸位大德！我們為何要同一法

【English Translation】 English version: It is extensively explained in the Jataka Tales.' The Buddha said to the monks of Kaushambi (Kaushambi): 'They are even like this, that even if the country is destroyed, the family is ruined, and even Prince Dirghayu (Dirghayu) does not avenge his father, they can still be harmonious and not generate evil thoughts. Why do you, having left home with faith in the True Dharma, instead quarrel and live together without harmony?' The Buddha said to Upali (Upali): 'Go to the monks of Kaushambi, according to the Dharma, the Vinaya, and the Buddha's teachings, and like spreading grass on the ground, use the 'Tinya-vattharaka Vinaya' (Tinya-vattharaka) to extinguish this dispute.' The Buddha further said to Upali: 'Disputes arise in three places, are taken in three places, are abandoned in three places, and are extinguished in three places, until this dispute is purified, it should be decided together with the upasakas (upasaka, male lay devotees), do not let impure things happen. The upasakas should be sent away, and according to the facts of the monks, according to the Dharma and the Vinaya, the Tinya-vattharaka Vinaya should be performed to extinguish the dispute.' The Buddha said to Upali: 'If the junior monk (a monk of lesser seniority) has a fault, he should go to the senior monk (a monk of greater seniority), prostrate himself at his feet, and say: 'Venerable Elder! What I have done is not in accordance with the Dharma, I have committed a transgression, I now repent, and dare not do it again.' The senior monk should stroke his head with his hand, help him up and embrace him, saying: 'Wise Life! I also have faults, I hope you will forgive me.' If the senior monk has a fault, he should go to the junior monk, take his hand and say: 'What I have done is not in accordance with the Dharma, I have offended you, I repent and will not do it again.' The junior monk should rise and bow at the feet of the senior monk, and repent as above.' At that time, Venerable Ananda (Ananda) went to the Buddha, prostrated himself at his feet, and said to the Buddha: 'World Honored One! What is the meaning of the 'Tinya-vattharaka Vinaya' that you speak of?' The Buddha said to Ananda: 'If a dispute arises among the monks, and they live together without harmony, the two groups of monks do not yield to each other, evil thoughts arise, they accuse each other, each speaks words that are not in accordance with the Dharma, and they are unwilling to tolerate the occurrence of things. Ananda! At this time, the Sangha should be quickly assembled, according to the Dharma and the Vinaya, there should be a virtuous, knowledgeable, and capable person in one group of monks, who is eloquent, understands the Dharma, and is not timid, praising the merits of the harmonious Sangha, he should rise from his seat, bare his right shoulder, kneel on his right knee, clasp his hands together, and say to the second group of monks: 'Venerable Ones! Why should we, being of the same Dharma

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中以信出家，而起諍事，同止不和？二部眾不忍，各各生噁心，共相言說，不隨順法，不忍事起，一切皆是不善思惟所致。今世苦住，后墮惡道。諸大德！當各各棄此諍事，如草布地。我今向諸長老懺悔，各各下意和合共住。』阿難！若第二部眾一切默然住者，第二眾中宿德聰明辯才者，即應起懺悔。懺悔法亦如上說。阿難！僧中有如是諍事起，應疾疾集僧，如法如律，如草布地滅此諍事。」佛告阿難：「此一切諍事，如相打相搏、牽出房種類、兩舌無根謗，如是等罪皆應如草布地毗尼中滅。如是如草布地滅已，客比丘，乃至新受戒比丘，更發起者，波夜提。」常所行事諍者，若僧所作事如法辦，如法結集、如法出、如法舍、如法與。如是世尊弟子比丘眾所行無量事，皆於七滅諍止，一一事滅，是名常所行事諍，是故說。◎

◎佛住舍衛城，廣說如上。爾時尊者優陀夷到時，著入聚落衣持缽入城，次行乞食到一家，為眾多女人說法。時尊者阿難次行乞食到其家，見已問言：「長老作何等？」答言：「我為此諸女說法。」尊者阿難語優陀夷言：「云何名比丘無有知男子而獨為女人說法？」阿難乞食，食已往世尊所，頭面禮足，以上因緣具白世尊。佛言：「呼優陀夷來。」來已，佛問優陀夷：「汝實作是事不？」答

【現代漢語翻譯】 現代漢語譯本 如果有人因為信仰而出家，卻引發爭端，同住在一起卻不和睦，兩方僧眾互不忍讓，各自產生惡念，互相指責，不遵循佛法，不能容忍爭端發生，這一切都是因為不善的思惟所導致。這樣的人今生受苦，死後還會墮入惡道。各位大德！應當各自放棄這些爭端，就像用草覆蓋地面一樣。我現在向各位長老懺悔，希望大家都能放下成見，和睦相處。』阿難（佛陀的弟子，意為『歡喜』）！如果第二方僧眾都保持沉默，那麼第二方僧眾中德高望重、聰明有辯才的人，就應該站出來懺悔。懺悔的方法也像上面所說的那樣。阿難！僧團中如果發生這樣的爭端，應該儘快召集僧眾，按照佛法和戒律，像用草覆蓋地面一樣平息這些爭端。」佛告訴阿難：「所有這些爭端，比如互相毆打、互相搏鬥、被逐出僧房、兩舌挑撥離間、無中生有的誹謗等等，這些罪過都應該按照『草布地毗尼』（一種解決爭端的規則）來平息。像這樣用『草布地』的方法平息爭端之後，如果是客居的比丘，甚至是新受戒的比丘，再次挑起爭端，就犯了波逸提罪（一種較輕的罪）。對於經常發生的事務性爭端，如果僧團所做的事情是如法辦理的，如法結集（指僧團會議）、如法出（指做出決定）、如法舍（指放棄個人意見）、如法與（指給予），像這樣世尊的弟子比丘僧眾所處理的無數事務，都可以用七滅諍（七種平息爭端的方法）來平息，每一件事都用相應的方法來平息，這就是所謂的經常發生的事務性爭端，所以這樣說。

佛陀住在舍衛城（古印度城市名），廣泛地宣說佛法，就像上面所說的那樣。當時，尊者優陀夷（佛陀的弟子名）到了乞食的時間，穿上進入村落的衣服，拿著缽進入城中，依次乞食，到了一戶人家，為許多女人說法。當時，尊者阿難依次乞食也到了這戶人家，看到后問道：「長老在做什麼？」優陀夷回答說：「我正在為這些女人說法。」尊者阿難對優陀夷說：「怎麼能稱為比丘在沒有男子在場的情況下單獨為女人說法呢？」阿難乞食完畢，吃完飯後前往世尊那裡，頂禮佛足，將以上因緣詳細地稟告了世尊。佛說：「把優陀夷叫來。」優陀夷來了之後，佛問優陀夷：「你真的做了這件事嗎？」回答

【English Translation】 English version If someone leaves home out of faith, but then initiates disputes, living together without harmony, with both groups of monks being intolerant, each generating evil thoughts, speaking ill of each other, not following the Dharma, and being unable to tolerate the arising of disputes, all of this is caused by unwholesome thinking. Such a person suffers in this life and falls into evil realms after death. O virtuous ones! Each of you should abandon these disputes, like covering the ground with grass. I now repent to all the elders, hoping that everyone can put aside their prejudices and live together in harmony.』 Ananda (Buddha's disciple, meaning 'bliss')! If the second group of monks remains silent, then the most virtuous, intelligent, and eloquent among the second group should stand up and repent. The method of repentance is the same as described above. Ananda! If such disputes arise in the Sangha, the monastic community, the Sangha should be quickly assembled, and these disputes should be resolved according to the Dharma and the Vinaya (monastic rules), like covering the ground with grass.」 The Buddha told Ananda: 「All these disputes, such as hitting each other, fighting each other, being expelled from the monastery, speaking with a double tongue to incite discord, and making unfounded slanders, all these offenses should be resolved according to the 『Grass-Covering Vinaya』 (a rule for resolving disputes). After resolving disputes in this way, if a visiting monk, or even a newly ordained monk, initiates a dispute again, he commits a Pacittiya offense (a minor offense). For frequently occurring administrative disputes, if the Sangha's actions are carried out in accordance with the Dharma, such as lawful assemblies (referring to Sangha meetings), lawful decisions, lawful relinquishment (of personal opinions), and lawful giving, then the countless affairs of the Buddha's disciples, the monastic community, can be resolved using the Seven Methods of Settling Disputes, with each matter being resolved using the appropriate method. This is what is meant by frequently occurring administrative disputes, and that is why it is said.

The Buddha was residing in Shravasti (an ancient Indian city), extensively expounding the Dharma, as mentioned above. At that time, Venerable Udayi (name of a disciple of the Buddha) arrived at the time for alms-begging, put on his robes for entering the village, and entered the city with his bowl, going from house to house, and arrived at one house, where he was preaching to many women. At that time, Venerable Ananda also arrived at this house while begging for alms, and seeing this, asked: 「What are you doing, Elder?」 Udayi replied: 「I am preaching to these women.」 Venerable Ananda said to Udayi: 「How can it be called proper for a monk to preach to women alone without any men present?」 After Ananda finished begging for alms and eating, he went to the World Honored One, prostrated at his feet, and reported the above circumstances in detail to the World Honored One. The Buddha said: 「Summon Udayi.」 After Udayi arrived, the Buddha asked Udayi: 「Did you really do this?」 He replied

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言：「實爾。世尊！」佛言：「此是惡事。汝云何無有知男子為女人說法？從今以後不聽無有知男子為女人說法。」

複次佛住舍衛城，廣說如上。爾時尊者優陀夷到時著入聚落衣持缽入城，次行乞食到一家，為眾多女人說法。時尊者阿難行乞食到其家，見已問言：「長老作何等？」答言：「為女人說法。」阿難言：「長老不聞世尊言：『無男子不得為女人說法耶？』」答言：「阿難！汝不見此石人、木人、草人、畫人耶？一人便足，況復眾多。」尊者阿難乞食，食已以此因緣具白世尊。佛言：「呼優陀夷來。」來已，世尊問優陀夷：「汝實爾不？」答言：「實爾。」佛言：「優陀夷！汝云何以無心男子當凈人而為女人說法？」佛言：「從今日不聽以無心男子當凈人而為女人說法。」

複次佛住舍衛城，廣說如上。爾時優陀夷時到著入聚落衣，持缽入舍衛城，乃至答尊者阿難言：「汝不見此抱上小兒、飲乳小兒、臥小兒耶？一人便足，何況多人。」尊者阿難乞食，食已以上因緣具白世尊。佛言：「呼優陀夷來。」來已，佛問優陀夷：「汝實爾不？」答言：「實爾。」佛言：「優陀夷！汝云何以嬰兒當凈人，而為女人說法？從今日不得以乳下嬰兒當男子，而為女人說法。」

複次佛住舍衛城，廣說如

【現代漢語翻譯】 現代漢語譯本： 他說：『確實如此，世尊（Bhagavan）！』佛陀（Buddha）說：『這是不好的事情。你怎麼能讓沒有性慾的男子為女人說法呢？從今以後，不允許沒有性慾的男子為女人說法。』

再次，佛陀住在舍衛城（Śrāvastī），廣泛地講述瞭如上的事情。當時，尊者優陀夷（Udayin）到時間穿好進入村落的衣服，拿著缽進入城裡，依次乞食到一家，為眾多的女人說法。當時，尊者阿難（Ānanda）乞食到這家，看見后問道：『長老（Thera）在做什麼？』回答說：『為女人說法。』阿難說：『長老沒有聽世尊說：『沒有性慾的男子不得為女人說法嗎？』』回答說：『阿難！你沒看見這些石頭人、木頭人、草人、畫像人嗎？一個人就足夠了，何況是眾多的人。』尊者阿難乞食完畢，吃完飯後，將這個因緣詳細地稟告了世尊。佛陀說：『叫優陀夷來。』來后，世尊問優陀夷：『你確實這樣做了嗎？』回答說：『確實如此。』佛陀說：『優陀夷！你怎麼能用沒有性慾的男子當作清凈的人，而為女人說法呢？』佛陀說：『從今天起，不允許用沒有性慾的男子當作清凈的人，而為女人說法。』

再次，佛陀住在舍衛城（Śrāvastī），廣泛地講述瞭如上的事情。當時，優陀夷（Udayin）到時間穿好進入村落的衣服，拿著缽進入舍衛城，乃至回答尊者阿難（Ānanda）說：『你沒看見這些抱著的小孩、喝奶的小孩、躺著的小孩嗎？一個人就足夠了，何況是多人。』尊者阿難乞食完畢，吃完飯後，將以上因緣詳細地稟告了世尊。佛陀說：『叫優陀夷來。』來后，佛陀問優陀夷：『你確實這樣做了嗎？』回答說：『確實如此。』佛陀說：『優陀夷！你怎麼能用嬰兒當作清凈的人，而為女人說法呢？從今天起，不得用還在吃奶的嬰兒當作男子，而為女人說法。』

再次，佛陀住在舍衛城（Śrāvastī），廣泛地講述瞭如上

【English Translation】 English version: He said: 'Indeed, World-Honored One (Bhagavan)!' The Buddha (Buddha) said: 'This is a bad thing. How can you allow a man without sexual desire to preach the Dharma to women? From now on, it is not allowed for a man without sexual desire to preach the Dharma to women.'

Again, the Buddha stayed in Śrāvastī (舍衛城), and extensively spoke about the above matters. At that time, Venerable Udayin (優陀夷) put on his robes for entering the village at the appropriate time, carried his bowl, entered the city, and went begging for food at a house, preaching the Dharma to many women. At that time, Venerable Ānanda (阿難) went begging for food to that house, saw him, and asked: 'What are you doing, Elder (Thera)?' He replied: 'Preaching the Dharma to women.' Ānanda said: 'Elder, have you not heard the World-Honored One say: 'A man without sexual desire must not preach the Dharma to women'?' He replied: 'Ānanda! Have you not seen these stone figures, wooden figures, grass figures, painted figures? One person is enough, let alone many.' Venerable Ānanda finished begging for food, ate, and then reported this matter in detail to the World-Honored One. The Buddha said: 'Call Udayin here.' After he came, the World-Honored One asked Udayin: 'Did you really do this?' He replied: 'Indeed, I did.' The Buddha said: 'Udayin! How can you use a man without sexual desire as a pure person to preach the Dharma to women?' The Buddha said: 'From today onwards, it is not allowed to use a man without sexual desire as a pure person to preach the Dharma to women.'

Again, the Buddha stayed in Śrāvastī (舍衛城), and extensively spoke about the above matters. At that time, Udayin (優陀夷) put on his robes for entering the village at the appropriate time, carried his bowl, entered Śrāvastī, and even replied to Venerable Ānanda (阿難): 'Have you not seen these babies being held, babies drinking milk, babies lying down? One person is enough, let alone many.' Venerable Ānanda finished begging for food, ate, and then reported the above matter in detail to the World-Honored One. The Buddha said: 'Call Udayin here.' After he came, the Buddha asked Udayin: 'Did you really do this?' He replied: 'Indeed, I did.' The Buddha said: 'Udayin! How can you use an infant as a pure person to preach the Dharma to women? From today onwards, it is not allowed to use a nursing infant as a man to preach the Dharma to women.'

Again, the Buddha stayed in Śrāvastī (舍衛城), and extensively spoke about the above

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上。爾時毗舍佉鹿母病，尊者阿難晨起著入聚落衣，往問疾言：「優婆夷所患何似？不大苦惱不？」答言：「所患不差，不可堪忍，愿尊者為我說法。」阿難答言：「世尊不聽無凈人為女人說法。」優婆夷言：「若不得多說者，得為我說五六語不？」阿難答言：「我不知得不？未敢便說。」優婆夷言：「和南阿阇梨。」阿難言：「疾患速除。」言已便去。尊者阿難還至佛所，頭面禮足卻住一面，佛知而故問：「阿難！汝從何來？」阿難即以上因緣具白世尊，佛告阿難：「毗舍佉鹿母是智慧人，阿難！汝若為說五六語，彼病便差得安樂住。從今日後，聽無男子得為女人說五六語。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘無凈人為女人說法，過五六語，波夜提。除有知男子。」

比丘者，如上說。

無有知男子者，若盲、若聾，亦名無凈人；若一盲、一聾，有此二人者，得當一凈人。雖有凈人，眠，亦名無男子。

女人者，若母、若姊妹、若大、若小、在家、出家。

法者，佛所說、佛印可。佛所說者，佛口自說。佛印可者，佛弟子、餘人所說，佛所印可。

說者，教誦解說。

五六語者，有二種：長句、短句。長句者，一切

【現代漢語翻譯】 現代漢語譯本：當時，毗舍佉鹿母（Vishakha Mrigara Mata，一位著名的女居士）生病了，尊者阿難（Ananda，佛陀的十大弟子之一）早上穿好進入聚落的衣服，前去探望她的病情，問道：『優婆夷（Upasika，女居士），您的病情怎麼樣？是不是非常痛苦？』她回答說：『病情沒有好轉，難以忍受，希望尊者能為我說法。』阿難回答說：『世尊不允許沒有清凈的男子為女人說法。』優婆夷說：『如果不能多說，可以為我說五六句話嗎？』阿難回答說：『我不知道是否可以，不敢隨便說。』優婆夷說：『頂禮阿阇梨（Acharya，導師）。』阿難說：『祝您疾病 जल्दी दूर हो जाए。』說完就離開了。尊者阿難回到佛陀那裡，頭面頂禮佛足，退到一旁站立。佛陀明知故問：『阿難！你從哪裡來？』阿難就把以上因緣詳細地告訴了世尊。佛陀告訴阿難：『毗舍佉鹿母是智慧之人，阿難！你如果為她說五六句話，她的病就會好轉，能夠安樂地住下去。從今天以後，允許沒有男子的場合，可以為女人說五六句話。』佛陀告訴各位比丘（Bhikkhu，出家男眾）：『凡是依止舍衛城（Sravasti，古印度城市）居住的比丘，都要全部集合起來，因為有十種利益的緣故，為各位比丘制定戒律，乃至已經聽聞過的，應當重新聽聞。如果比丘在沒有清凈男子的場合為女人說法，超過五六句話，犯波夜提（Payattika，一種罪名）。除非有知事的男子在場。』 比丘，如上所說。 沒有知事的男子，如果是盲人、聾人，也算作沒有清凈的人；如果一隻眼睛是盲的，一隻耳朵是聾的，有這兩個人，可以算作一個清凈的人。即使有清凈的人在，但睡著了，也算作沒有男子。 女人，無論是母親、姐妹，無論是年長的、年幼的，無論是在家的、出家的。 法，是佛陀所說、佛陀認可的。佛陀所說的，是佛陀親口說的。佛陀認可的，是佛陀的弟子、其他人所說的，佛陀所認可的。 說，是教導背誦、解釋說明。 五六句話，有兩種：長句、短句。長句，是一切

【English Translation】 English version: At that time, Vishakha Mrigara Mata (a famous female lay disciple) was ill. Venerable Ananda (one of the Buddha's ten great disciples), having put on his robes to enter the village in the morning, went to inquire about her health and said, 'Upasika (female lay disciple), how is your illness? Is it very painful?' She replied, 'The illness has not improved and is unbearable. I hope the Venerable One can teach me the Dharma.' Ananda replied, 'The World Honored One does not allow a man without purity to teach the Dharma to women.' The Upasika said, 'If you cannot say much, can you say five or six sentences for me?' Ananda replied, 'I do not know if it is permissible, so I dare not say anything casually.' The Upasika said, 'Homage to Acharya (teacher).' Ananda said, 'May your illness be quickly cured.' Having said this, he left. Venerable Ananda returned to the Buddha, prostrated himself at the Buddha's feet, and stood to one side. The Buddha, knowing the situation, asked, 'Ananda! Where have you come from?' Ananda then told the World Honored One in detail about the above circumstances. The Buddha told Ananda, 'Vishakha Mrigara Mata is a wise person. Ananda! If you say five or six sentences for her, her illness will improve, and she will be able to live in peace. From today onwards, it is permitted to say five or six sentences to women in the absence of men.' The Buddha told the Bhikkhus (ordained male monks), 'All the Bhikkhus residing in Sravasti (an ancient Indian city) should be gathered together. Because of the ten benefits, precepts are established for the Bhikkhus, and even those who have already heard them should hear them again. If a Bhikkhu preaches the Dharma to a woman in the absence of a pure man, exceeding five or six sentences, he commits a Payattika (an offense). Unless there is a knowledgeable man present.' Bhikkhu, as mentioned above. A man without knowledge, such as a blind or deaf person, is also considered to be without purity. If one eye is blind and one ear is deaf, these two people can be counted as one pure person. Even if there is a pure person present, but they are asleep, it is considered as if there is no man present. Woman, whether it is a mother, sister, whether older or younger, whether lay or ordained. Dharma, is what the Buddha said and what the Buddha approved. What the Buddha said is what the Buddha said personally. What the Buddha approved is what the Buddha's disciples or others said, and what the Buddha approved. Saying, is teaching recitation and explanation. Five or six sentences, there are two types: long sentences and short sentences. Long sentences, are all

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惡莫作。短句者，眼無常。

除有知男子者，若減七歲，不解好惡語義味，名為無知男子。雖過七歲，不解好惡語義味，亦名無知男子。若七歲、若過七歲，解好惡語義味，是名有知男子。

複次有女人，清旦來禮塔。禮塔已來禮比丘足，白言尊者：「我欲聞法，愿為我說。」比丘爾時得為說一偈半。是比丘入聚落，若更為先女人說五六語者，波夜提。世尊所以制五六語者，一日中得說。若比丘在阿練若處住，有女人來禮塔，禮塔已次來禮比丘足，白言：「尊者愿為我說法。」比丘應語彼女人言：「世尊制戒，無凈人不得為女人說法。」女人白比丘言：「我知佛法，如世尊所聽，愿為我說。」比丘爾時得為此女說一偈半，若二女人得齊三偈，無罪。若比丘入聚落教化，有眾多女人來欲聽法，各各得為說六句，應語第一女言：「我為汝說六句。」說已復語第二女言：「我為汝說六句。」如是眾多，無罪。比丘出已，諸女送出，禮比丘足與別比丘，爾時若咒愿言：「使汝速盡苦際。」得波夜提。若言：「使汝得無病安樂住。」者，無罪。出已復詣余家說法，先女人復隨來在外遙聽，比丘見已語言：「汝復來聽耶？」答言：「爾。」比丘言：「汝深樂法，可聽。」是比丘得波夜提罪。雖見此女人不共語，直為余

【現代漢語翻譯】 現代漢語譯本 不要作惡。簡短的句子是說，眼睛所見都是無常的。

如果是有知覺的男子，未滿七歲，不能理解好壞的意義和味道，就稱為無知男子。即使超過七歲，不能理解好壞的意義和味道，也稱為無知男子。如果七歲或超過七歲，能理解好壞的意義和味道，就稱為有知男子。

再者，如果有女人清晨來禮拜佛塔（塔，存放佛陀或聖物的高塔）。禮拜佛塔后，接著禮拜比丘（比丘，佛教僧侶）的腳，稟告說：『尊者，我想要聽聞佛法，希望您能為我講說。』比丘這時只能為她說一偈半（偈，佛經中的詩歌）。如果這位比丘進入村落，又為先前那位女人說了五六句話，就犯了波夜提（波夜提，一種戒律名稱）。世尊（世尊，對佛陀的尊稱）之所以制定五六句話的戒律，是因為一天之中可以這樣說。如果比丘住在阿練若（阿練若，寂靜的處所）處，有女人來禮拜佛塔，禮拜佛塔後接著來禮拜比丘的腳，稟告說：『尊者，希望您能為我說法。』比丘應該告訴那位女人說：『世尊制定戒律，沒有凈人（凈人，指男性侍者）不得為女人說法。』女人對比丘說：『我知道佛法，就像世尊所聽聞的，希望您能為我說。』比丘這時可以為此女說一偈半，如果兩個女人可以合起來說三偈，就沒有罪。如果比丘進入村落教化，有很多女人來想要聽聞佛法，可以各自為她們說六句，應該告訴第一位女人說：『我為你講說六句。』說完后又告訴第二位女人說：『我為你講說六句。』像這樣對很多人說，就沒有罪。比丘離開后，眾女送出來，禮拜比丘的腳與比丘告別，這時如果祝願說：『使你迅速脫離苦難的邊際。』就犯了波夜提。如果說：『使你得到無病安樂的居住。』就沒有罪。離開后又到其他人家說法，先前的女人又跟隨來在外面遙遠地聽，比丘看見后問她說：『你又來聽了嗎？』回答說：『是的。』比丘說：『你深深地喜愛佛法，可以聽。』這位比丘就犯了波夜提罪。即使看見這位女人不和她說話，直接為其他人

【English Translation】 English version Do not do evil. The short sentence means that what the eyes see is impermanent.

If a man is conscious and under the age of seven, unable to understand the meaning and taste of good and evil, he is called an ignorant man. Even if he is over seven years old and cannot understand the meaning and taste of good and evil, he is also called an ignorant man. If he is seven years old or older and can understand the meaning and taste of good and evil, he is called a conscious man.

Furthermore, if a woman comes to worship a stupa (stupa, a dome-shaped structure erected as a Buddhist shrine) in the early morning. After worshiping the stupa, she then bows at the feet of a Bhikkhu (Bhikkhu, a Buddhist monk), and says: 'Venerable, I wish to hear the Dharma, I hope you can speak for me.' At this time, the Bhikkhu can only speak one and a half Gathas (Gatha, a verse in Buddhist scriptures) for her. If this Bhikkhu enters a village and speaks five or six more words to the woman from before, he commits a Payattika (Payattika, the name of a precept). The reason why the World-Honored One (World-Honored One, a respectful title for the Buddha) established the precept of five or six words is because it can be said within a day. If a Bhikkhu lives in a Aranya (Aranya, a quiet place), and a woman comes to worship the stupa, and after worshiping the stupa, she comes to bow at the feet of the Bhikkhu, and says: 'Venerable, I hope you can speak the Dharma for me.' The Bhikkhu should tell that woman: 'The World-Honored One has established a precept that without a male attendant (male attendant, referring to a male servant), one cannot speak the Dharma for a woman.' The woman says to the Bhikkhu: 'I know the Buddha's Dharma, just as the World-Honored One has heard, I hope you can speak for me.' At this time, the Bhikkhu can speak one and a half Gathas for this woman, if two women can combine to say three Gathas, there is no offense. If a Bhikkhu enters a village to teach, and many women come wanting to hear the Dharma, he can speak six sentences to each of them, he should tell the first woman: 'I will speak six sentences for you.' After speaking, he tells the second woman: 'I will speak six sentences for you.' Like this, speaking to many people, there is no offense. After the Bhikkhu leaves, the women see him off, bow at the Bhikkhu's feet and bid farewell to the Bhikkhu, at this time if he wishes: 'May you quickly escape the edge of suffering.' he commits a Payattika. If he says: 'May you obtain a disease-free and peaceful dwelling.' there is no offense. After leaving, he goes to another house to speak the Dharma, the previous woman follows and listens from afar outside, the Bhikkhu sees her and asks: 'Have you come to listen again?' She replies: 'Yes.' The Bhikkhu says: 'You deeply love the Dharma, you may listen.' This Bhikkhu commits a Payattika offense. Even if he sees this woman and does not speak to her, but speaks directly to others

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女人說法，先女人雖聞，無罪。若比丘為女人說法，時雖無凈人在坐，聽有作人行來住息、向外向內、或閣上閣下，遙相見聞者，無罪。若俗人家向道，比丘在內為女人說法，雖無凈人，但路上行人不斷，得見聞者亦無罪。若路上行人斷無見聞者，不得為說。若有女人來禮塔，禮塔已白比丘言：「尊者！此是何等塔？愿語我名處。」比丘爾時得語言：「此生處塔、得道處塔、轉法輪處塔、涅槃處塔。」隨所問事事得答，無罪。凈人有四種：或見非聞、或聞非見、或亦見亦聞、或非見非聞。見而非聞者，眼遙見比丘、女人，不聞語聲，廣說如是四句。見而不聞者，得越毗尼罪。聞而不見亦如是。非見非聞，波夜提。亦見亦聞，無罪。是故說。

佛住曠野城，廣說如上。爾時有營事比丘，教眾多童子句句說波羅耶那。時一婆羅門作是念：「何處有善勝法？我當於彼出家。」作是念已，便往曠野精舍欲求出家。見比丘教諸童子學誦，如似童子在學堂中受誦之聲，時婆羅門作是念：「我今欲求勝法從彼出家，而此中喡喡似如童子在學堂中學誦聲，亦復不知何者是師？誰是弟子？」彼人見已生不敬信心，竟不見佛即便還歸，不復出家。諸比丘以是因緣往白世尊，佛言：「呼營事比丘來。」來已，佛問營事比丘：「汝實爾不

【現代漢語翻譯】 現代漢語譯本： 關於女人說法，即使女人聽到了，也沒有罪過。如果比丘為女人說法，即使當時沒有清凈的男子在座聽法，但有正在行走、停留、休息的人，或者向外、向內，或者樓上樓下，遙遠地互相看見聽見的人，也沒有罪過。如果俗人家嚮往佛道，比丘在室內為女人說法，即使沒有清凈的男子，但路上的行人不斷，能夠看見聽見的人，也沒有罪過。如果路上的行人斷絕，沒有能看見聽見的人，就不能為她們說法。如果有女人來禮拜佛塔，禮拜完畢后對比如說：『尊者！這是什麼塔？請告訴我它的名稱和地點。』比丘這時可以回答說：『這是出生處塔（Lumbini，佛陀出生地），得道處塔（Bodh Gaya，佛陀悟道地），轉法輪處塔（Sarnath，佛陀初次講法地），涅槃處塔（Kushinagar，佛陀涅槃地）。』 隨她所問的事情都可以回答，沒有罪過。清凈的男子有四種情況：或者只看見而沒聽見，或者只聽見而沒看見，或者既看見也聽見，或者既沒看見也沒聽見。只看見而沒聽見的情況是，眼睛遠遠地看見比丘和女人，但沒有聽見說話的聲音，詳細的解釋如同這四種情況。只看見而沒聽見的人，會犯越毗尼罪（dukkata，一種輕罪）。只聽見而沒看見的人也是如此。既沒看見也沒聽見，犯波夜提罪（pacittiya，一種較重的罪）。既看見也聽見，沒有罪過。所以這樣說。

佛陀住在曠野城（a city），詳細的說法如上所述。當時有一位負責營事的比丘，教導許多童子一句一句地誦讀《波羅延那》（Parayanavagga，經集第五品）。當時有一位婆羅門（Brahmin，古印度祭司階層）這樣想：『哪裡有殊勝的佛法？我應當在那裡出家。』 這樣想了之後，便前往曠野精舍（monastery）想要出家。看見比丘教導童子學習誦讀，就像童子在學堂中接受誦讀的聲音一樣，當時婆羅門這樣想：『我現在想要尋求殊勝的佛法，從他們那裡出家，而這裡嘈雜得像童子在學堂里學習誦讀的聲音一樣，也不知道誰是老師？誰是弟子？』 那個人看見后，生起了不敬畏的心，最終沒有見到佛陀就回去了，不再想出家。眾比丘因為這件事去稟告世尊（Bhagavan，佛陀的尊稱），佛陀說：『把負責營事的比丘叫來。』 叫來之後，佛陀問負責營事的比丘：『你真的這樣做了嗎？』

【English Translation】 English version: Regarding women expounding the Dharma, even if women hear it, there is no offense. If a Bhikkhu (Buddhist monk) expounds the Dharma for women, even if there are no pure men present listening, but there are people walking, standing, resting, or going outwards, inwards, or upstairs, downstairs, who can see and hear from a distance, there is no offense. If lay people aspire to the path, and a Bhikkhu expounds the Dharma for women indoors, even if there are no pure men, but there is a constant flow of people on the road who can see and hear, there is also no offense. If there is no flow of people on the road and no one can see or hear, then he must not expound the Dharma for them. If a woman comes to venerate a Stupa (Buddhist monument), and after venerating, says to the Bhikkhu: 'Venerable one! What kind of Stupa is this? Please tell me its name and location.' At that time, the Bhikkhu may say: 'This is the Stupa of the birthplace (Lumbini, the birthplace of the Buddha), the Stupa of enlightenment (Bodh Gaya, the place where the Buddha attained enlightenment), the Stupa of the turning of the Dharma wheel (Sarnath, the place where the Buddha first taught), the Stupa of Nirvana (Kushinagar, the place where the Buddha attained Nirvana).' He may answer whatever she asks, without offense. There are four kinds of pure men: either seeing but not hearing, or hearing but not seeing, or both seeing and hearing, or neither seeing nor hearing. Seeing but not hearing is when the eyes see the Bhikkhu and the woman from afar, but do not hear the sound of their voices, and so on, explaining these four situations in detail. One who sees but does not hear commits a dukkata (an offense of wrong doing). One who hears but does not see is the same. One who neither sees nor hears commits a pacittiya (an offense requiring confession). One who both sees and hears commits no offense. Therefore, it is said.

The Buddha was dwelling in a wilderness city (a city), and the detailed explanation is as above. At that time, there was a Bhikkhu in charge of affairs who was teaching many children to recite the Parayanavagga (the fifth chapter of the Sutta Nipata) word by word. At that time, a Brahmin (a member of the priestly class in ancient India) thought: 'Where is there a superior Dharma? I should go forth there.' Having thought this, he went to the wilderness monastery (monastery) wanting to go forth. He saw the Bhikkhu teaching the children to learn to recite, like the sound of children receiving recitation in a school. At that time, the Brahmin thought: 'I now want to seek a superior Dharma and go forth from them, but here it is noisy like the sound of children learning to recite in a school, and I also do not know who is the teacher? Who is the disciple?' After seeing this, that person developed a lack of respect and faith, and in the end, he did not see the Buddha and returned, no longer wanting to go forth. The Bhikkhus, because of this matter, went to report to the Bhagavan (the Blessed One, an epithet of the Buddha). The Buddha said: 'Call the Bhikkhu in charge of affairs here.' After he came, the Buddha asked the Bhikkhu in charge of affairs: 'Did you really do this?'

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？」答言：「實爾。世尊！」佛言：「此是惡事。汝云何教未受具戒人誦句法？從今日後不聽為未受具戒人說句法。」佛告諸比丘：「依止曠野城者皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘教未受具戒人說句法，波夜提。」

比丘者，如上說。

未受具戒者，除比丘、比丘尼，比丘尼雖受具足亦不得教。

句法者，若句味字、句味字共誦。

法者，佛所說、佛所印可。佛說者，佛自說。佛所印可者，聲聞弟子及餘人說，佛印可之。諸善法乃至涅槃是名為法。

教者，為說示語。

波夜提者，如上說。

若比丘教未受具戒人言眼無常，聲一時舉、一時下、一時斷，聲合為樂不遮，波夜提。耳鼻舌身意、十八界五陰六界，乃至諸法苦空無常非我亦如是。若比丘受共行弟子、依止弟子，《八群經》、《波羅耶那經》、《論難經》、《阿耨達池經》、《緣覺經》，如是等種種經，若共舉、共下、共斷，應如是教弟子言：「汝待我誦斷，汝當誦。」若如是教，不受語者不復得教。若彼弟子作是言：「愿阿阇梨更授我經。」師爾時應語言：「若汝不復俱誦者，我當授汝。」如是等弟子乃至優婆塞、優婆夷不得授。若比丘共誦經，上座應誦，下座心中默逐。若上座

【現代漢語翻譯】 現代漢語譯本： （佛）問道：『確實如此嗎，世尊？』（比丘）回答說：『確實如此，世尊！』佛說：『這是不好的事情。你為什麼教沒有受具足戒的人誦讀句法？從今以後不允許為沒有受具足戒的人說句法。』佛告訴眾比丘：『居住在曠野城的人都召集起來，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘教沒有受具足戒的人說句法，犯波夜提罪。』

比丘，如前面所說。

沒有受具足戒的人，除了比丘、比丘尼，比丘尼即使受了具足戒也不得教。

句法，如果句子、味道、字，句子、味道、字一起誦讀。

法，佛所說、佛所認可的。佛說，佛自己說的。佛所認可，聲聞弟子以及其他人說的，佛認可的。諸善法乃至涅槃（Nirvana，佛教術語，指解脫）是名為法。

教，為（他人）說示（經文）語句。

波夜提，如前面所說。

如果比丘教沒有受具足戒的人說『眼無常』，聲音一時高、一時低、一時斷，聲音合在一起為樂不停止，犯波夜提罪。耳鼻舌身意、十八界（指六根、六塵、六識）、五陰（指色、受、想、行、識）、六界（指地、水、火、風、空、識），乃至諸法苦空無常非我（Anatta，佛教術語，指無我）也是這樣。如果比丘接受共同修行的弟子、依止的弟子，《八群經》、《波羅耶那經》、《論難經》、《阿耨達池經》、《緣覺經》，像這樣等等的經典，如果一起高聲、一起低聲、一起停頓，應當這樣教弟子說：『你等我誦讀停頓，你再誦讀。』如果這樣教，不聽從話的人不得再教。如果那個弟子這樣說：『希望阿阇梨（Acharya，梵文音譯，意為導師）再教我經。』師父這時應當說：『如果你不再一起誦讀，我就教你。』像這樣的弟子乃至優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士）不得傳授。如果比丘一起誦經，上座應當誦讀，下座心中默默跟隨。如果上座

【English Translation】 English version: （The Buddha）asked: 'Is it true, World-Honored One?' (The Bhikshu) replied: 'It is true, World-Honored One!' The Buddha said: 'This is a bad thing. Why do you teach those who have not received the full precepts to recite the phrases of the Dharma? From now on, it is not allowed to speak the phrases of the Dharma to those who have not received the full precepts.' The Buddha told the Bhikshus: 'Gather all those who live in the wilderness city, because of the ten benefits, precepts are established for the Bhikshus, and even those who have already heard them should hear them again. If a Bhikshu teaches someone who has not received the full precepts to speak the phrases of the Dharma, he commits a Payattika offense.'

Bhikshu (Buddhist monk), as mentioned above.

Those who have not received the full precepts, except for Bhikshus and Bhikshunis (Buddhist nuns), Bhikshunis are not allowed to teach even if they have received the full precepts.

Phrases of the Dharma, if sentences, flavors, words, sentences, flavors, words are recited together.

Dharma (Buddhist teachings), what the Buddha said and what the Buddha approved. What the Buddha said, the Buddha himself said. What the Buddha approved, what the Shravaka (disciple of Buddha) disciples and others said, and the Buddha approved. All good Dharmas up to Nirvana (the ultimate goal of Buddhism) are called Dharma.

Teach, to speak and show (the scriptures) to (others).

Payattika, as mentioned above.

If a Bhikshu teaches someone who has not received the full precepts to say 'the eye is impermanent', the sound is sometimes high, sometimes low, sometimes interrupted, and the sound is combined into music without stopping, he commits a Payattika offense. Ear, nose, tongue, body, mind, the eighteen realms (the six senses, the six sense objects, and the six consciousnesses), the five skandhas (form, feeling, perception, volition, and consciousness), the six elements (earth, water, fire, wind, space, and consciousness), and even all Dharmas are suffering, empty, impermanent, and non-self (Anatta) in the same way. If a Bhikshu accepts a fellow practitioner, a dependent disciple, the 'Eight Groups Sutra', the 'Parayana Sutra', the 'Debate Sutra', the 'Anavatapta Lake Sutra', the 'Pratyekabuddha Sutra', and so on, if they raise their voices together, lower their voices together, and pause together, he should teach the disciple like this: 'Wait for me to finish reciting, then you recite.' If he teaches like this, he must not teach those who do not listen. If that disciple says: 'I hope the Acharya (teacher) will teach me the scriptures again.' The teacher should say at this time: 'If you no longer recite together, I will teach you.' Such disciples, even Upasakas (male lay devotees) and Upasikas (female lay devotees), must not be taught. If Bhikshus recite the scriptures together, the senior should recite, and the junior should follow silently in his heart. If the senior

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誦不利者，下座應誦，上座應心默誦逐，乃至優婆夷亦如是。若僧中唱說偈時，不得同說一偈，得同時各各別說余偈。是故說。

佛住舍衛城，廣說如上。如第四戒妄語中，事事因緣廣說。但此中以說實為異，乃至佛語比丘：「此是惡事。譬如淫女賣色自活，汝等亦爾，乃以微妙實法向人說，為口腹故賣色活命。」佛告諸比丘：「依止舍衛城住者盡集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘自稱得過人法，我如是知、如是見，說實者，波夜提。」

比丘者，如上說。

自稱過人法，過人法如上說。若自言：「我法智耶？」越毗尼心悔。若言：「我法智。」越毗尼罪。若言：「我得法智作證。」波夜提。句句如上廣說，乃至十無學法，說實者，波夜提。若比丘語女人言：「某處夏安居比丘盡非凡夫。」得越毗尼心悔。問言：「尊者亦在中耶？」答言：「亦在中。」得越毗尼罪。若優婆夷問言：「尊者亦得此法不？」答言：「得。」說實者，波夜提。若比丘語優婆夷言：「某處自恣比丘非凡夫，皆是阿羅漢。」得越毗尼心悔。優婆夷言：「尊者亦彼間自恣耶？」答言：「如是。」得越毗尼罪。復問：「尊者亦得阿羅漢耶？」答言：「得。」說實者，波夜提罪。若復言：「某處繩里比丘，王

【現代漢語翻譯】 現代漢語譯本 誦讀不熟練的人，下座的人應該誦讀，上座的人應該在心中默誦跟隨，乃至優婆夷（Upasika，女居士）也應該這樣做。如果在僧團中唱誦偈頌時，不得同時說同一偈頌，可以同時各自說其他的偈頌。因此這樣說。

佛陀住在舍衛城（Sravasti），廣泛地宣說如上所述的法。如同第四戒妄語中，種種事情因緣廣泛地解說。但這裡以說實話為不同之處，乃至佛陀對比丘（Bhikkhu，出家男眾）說：『這是惡事。譬如妓女賣弄姿色來維持生計，你們也一樣，竟然用微妙真實的佛法向人宣說，爲了口腹而賣弄佛法活命。』佛陀告訴眾比丘：『凡是依止舍衛城居住的人都集合起來，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘自稱得到超凡的法，『我如是知、如是見』，說實話，犯波夜提（Payattika，一種罪名）。』

比丘，如上所說。

自稱得到超凡的法，超凡的法如上所說。如果自己說：『我具有法智嗎？』犯越毗尼（Veyyākaraṇa，違犯戒律）心生後悔。如果說：『我具有法智。』犯越毗尼罪。如果說：『我得到法智並且作證。』犯波夜提罪。句句都如上面廣泛地解說，乃至十無學法（asekha-dharma，無須再學的十種法），說實話，犯波夜提罪。如果比丘對女人說：『某處夏安居的比丘都不是凡夫。』犯越毗尼心生後悔。如果（女人）問：『尊者也在其中嗎？』回答說：『也在其中。』犯越毗尼罪。如果優婆夷問：『尊者也得到這種法了嗎？』回答說：『得到。』說實話，犯波夜提罪。如果比丘對優婆夷說：『某處自恣（Pavarana，僧團在雨季安居結束時舉行的儀式）的比丘不是凡夫，都是阿羅漢（Arahat，已證悟者）。』犯越毗尼心生後悔。優婆夷問：『尊者也在那裡自恣嗎？』回答說：『是的。』犯越毗尼罪。又問：『尊者也得到阿羅漢果了嗎？』回答說：『得到。』說實話，犯波夜提罪。如果又說：『某處繩里（名稱待考）的比丘，國王

【English Translation】 English version Those who are not good at reciting should recite while sitting below the seat, and those sitting above should silently follow in their minds, and even Upasikas (female lay devotees) should do the same. When chanting verses in the Sangha (monastic community), one should not recite the same verse at the same time, but may each recite other verses separately at the same time. Therefore, it is said.

The Buddha dwelt in Sravasti (a major city in ancient India), extensively expounding as above. As in the fourth precept regarding false speech, the causes and conditions of various matters are extensively explained. But here, the difference lies in speaking the truth, even to the extent that the Buddha said to the Bhikkhus (ordained male monks): 'This is an evil deed. It is like a prostitute who makes a living by selling her beauty; you are the same, actually using the subtle and true Dharma to preach to people, making a living by selling the Dharma for the sake of your stomachs.' The Buddha told the Bhikkhus: 'All those who dwell relying on Sravasti should gather together, because of ten benefits, precepts are established for the Bhikkhus, and those who have already heard them should hear them again. If a Bhikkhu claims to have attained superhuman qualities, saying, 'I know thus, I see thus,' speaking the truth, he commits a Payattika (an offense requiring confession).'

Bhikkhu, as mentioned above.

Claiming to have attained superhuman qualities, superhuman qualities as mentioned above. If one says to oneself, 'Do I have the wisdom of the Dharma?' one commits a Veyyākaraṇa (violation of monastic rules) and feels remorse. If one says, 'I have the wisdom of the Dharma,' one commits a Veyyākaraṇa offense. If one says, 'I have attained and realized the wisdom of the Dharma,' one commits a Payattika offense. Each phrase is extensively explained as above, even to the ten Asekha-dharmas (ten qualities of one beyond learning), speaking the truth, one commits a Payattika offense. If a Bhikkhu says to a woman, 'The Bhikkhus who are observing the rainy season retreat in a certain place are all not ordinary people,' one commits a Veyyākaraṇa and feels remorse. If (the woman) asks, 'Is the Venerable one also among them?' and he answers, 'Also among them,' one commits a Veyyākaraṇa offense. If an Upasika asks, 'Has the Venerable one also attained this Dharma?' and he answers, 'Attained,' speaking the truth, one commits a Payattika offense. If a Bhikkhu says to an Upasika, 'The Bhikkhus who are observing the Pavarana (end of rainy season retreat ceremony) in a certain place are not ordinary people, they are all Arahats (enlightened beings),' one commits a Veyyākaraṇa and feels remorse. The Upasika asks, 'Is the Venerable one also observing the Pavarana there?' and he answers, 'Yes,' one commits a Veyyākaraṇa offense. She further asks, 'Has the Venerable one also attained Arahatship?' and he answers, 'Attained,' speaking the truth, one commits a Payattika offense. If one further says, 'The Bhikkhus in a certain rope-enclosed area (name to be verified), the king

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家、大臣家、長者家、居士家、汝家，為汝家眷屬授經。」比丘乃至如是去、比丘住坐臥、著如是衣、捉如是缽、食如是食亦如是。若中國語向邊地說、若邊地語向中國說、若中國語向中國說、若邊地語向邊地說，若說義不說味，越毗尼罪。若說味不說義，越毗尼心悔。若說義說味，得波夜提。非說義非說味，無罪。若作書手相印，現義不現味，得越毗尼罪。若現味不現義，越毗尼心悔。現義現味，偷蘭遮。不現義不現味，無罪。下至現阿羅漢相，越毗尼心悔。是故說。◎

摩訶僧祇律卷第十三 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第十四

東晉天竺三藏佛陀跋陀羅共法顯譯明單提九十二事法之三

◎佛住舍衛城，廣說如上。爾時有居士，請眾多知識比丘，是諸比丘中有一長老比丘，行摩那埵在下行坐。檀越優婆夷見已問言：「尊者坐處先在上，今何故乃坐此中耶？」答言：「得坐處便坐，何須問也？」優婆夷言：「我知尊者坐處，正應在此。我亦悉知諸尊者坐處。」時難陀語優婆夷言：「汝何故為呼汝阿阇梨在上座坐？汝阿阇梨小兒時戲猶故未除。」優婆夷聞已心不歡喜，作是念：「我阿阇梨故當犯小小戒故在此下坐。」即捉飯筐飲食擲地而去，作是言

【現代漢語翻譯】 現代漢語譯本： 『在家中、大臣家、長者家、居士家、你家，為你的家眷屬講授經典。』比丘乃至像這樣去、比丘住坐臥、穿著這樣的衣服、拿著這樣的缽、吃這樣的食物也是這樣。如果用中國話向邊地說、如果用邊地話向中國說、如果用中國話向中國說、如果用邊地話向邊地說，如果只說義理而不說韻味，就犯越毗尼罪。如果只說韻味而不說義理，就越毗尼心生後悔。如果說義理也說韻味，就得波夜提罪。如果不說義理也不說韻味，就沒有罪。如果用書寫手勢相印，只表達義理而不表達韻味，就得越毗尼罪。如果只表達韻味而不表達義理，就越毗尼心生後悔。表達義理也表達韻味，就犯偷蘭遮罪。不表達義理也不表達韻味，就沒有罪。下至顯現阿羅漢（Arhat，已證得涅槃的聖者）的相貌，越毗尼心生後悔。所以這樣說。

《摩訶僧祇律》卷第十三 大正藏第 22 冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第十四 東晉天竺三藏佛陀跋陀羅（Buddhabhadra）共法顯（Faxian）譯明單提九十二事法之三

佛陀住在舍衛城（Śrāvastī），廣泛宣說如上所述。當時有一位居士，請了許多有知識的比丘，這些比丘中有一位長老比丘，正在進行摩那埵（Mānatta，一種懺悔罪過的方式），所以在下座行坐。檀越（Dānavati，施主）優婆夷（Upāsikā，女居士）看見后問道：『尊者以前坐的位置都在上面，現在為什麼坐在這裡呢？』長老比丘回答說：『得到座位就坐下，何必問呢？』優婆夷說：『我知道尊者應該坐的位置，正應該在這裡。我也完全知道各位尊者應該坐的位置。』這時難陀（Nanda）對比丘尼說：『你為什麼稱呼你的阿阇梨（Ācārya，導師）在上座坐？你的阿阇梨小時候的頑皮習氣還沒有改掉。』優婆夷聽了後心中不歡喜，心想：『我的阿阇梨一定是犯了小小戒律，所以才坐在這裡。』於是拿起飯筐和食物扔在地上離開了，說道：

【English Translation】 English version: 'At home, in the house of a minister, in the house of an elder, in the house of a layperson, in your house, teach the scriptures to your family members.' The Bhikṣu (Buddhist monk) goes accordingly, the Bhikṣu dwells, sits, and lies down, wears such clothes, holds such a bowl, and eats such food in the same way. If one speaks in the language of China to those in the border regions, or speaks in the language of the border regions to those in China, or speaks in the language of China to those in China, or speaks in the language of the border regions to those in the border regions, if one speaks of the meaning but not the flavor, one commits an offense violating the Vinaya (monastic rules). If one speaks of the flavor but not the meaning, one experiences remorse for violating the Vinaya. If one speaks of both the meaning and the flavor, one incurs a Pāyattika (expiable offense). If one speaks of neither the meaning nor the flavor, there is no offense. If one uses written signs or hand gestures to express the meaning but not the flavor, one commits an offense violating the Vinaya. If one expresses the flavor but not the meaning, one experiences remorse for violating the Vinaya. If one expresses both the meaning and the flavor, one commits a Thūlaccaya (serious offense). If one expresses neither the meaning nor the flavor, there is no offense. Even to the point of displaying the appearance of an Arhat (one who has attained Nirvana), one experiences remorse for violating the Vinaya. Therefore, it is said.

Mahāsaṃghika Vinaya, Scroll 13 T22 No. 1425 Mahāsaṃghika Vinaya

Mahāsaṃghika Vinaya, Scroll 14 Translated by Buddhabhadra (an Indian Tripiṭaka master of the Eastern Jin Dynasty) and Faxian (a Chinese monk), concerning the third of the ninety-two matters of expiation.

The Buddha was staying in Śrāvastī (an ancient Indian city), extensively expounding as mentioned above. At that time, there was a layperson who invited many knowledgeable Bhikṣus (Buddhist monks). Among these Bhikṣus, there was an elder Bhikṣu undergoing Mānatta (a period of penance), so he sat in a lower seat. The Dānavati (female donor) Upāsikā (laywoman) saw this and asked: 'Venerable one, your seat used to be at the top, why are you sitting here now?' The elder Bhikṣu replied: 'I sit wherever I find a seat, why do you ask?' The Upāsikā said: 'I know where the Venerable one should sit, it should be here. I also fully know where each of the Venerable ones should sit.' At this time, Nanda (a disciple of the Buddha) said to the Upāsikā: 'Why do you call your Ācārya (teacher) to sit in the higher seat? Your Ācārya's childish habits from when he was a child have not yet been removed.' Upon hearing this, the Upāsikā was displeased and thought: 'My Ācārya must have committed a minor precept, that is why he is sitting here.' Immediately, she picked up the food basket and threw the food on the ground and left, saying:

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：「尊者自於此中取食。」作是語已入房裡掩戶一扇，而說偈言：

「出家已經久，　　修習于梵行； 　童子戲不止，　　云何受信施？」

諸比丘以是因緣往白世尊，佛言：「呼難陀來。」來已，佛問難陀：「汝實爾不？」答言：「實爾。世尊！」佛語難陀：「此是惡事。梵行人中間放逸已還作如法，云何嗤弄向未受具戒人說其粗罪？從今日後不聽向未受具戒人說他粗罪。」

複次佛住舍衛城，廣說如上。時有乞食比丘，時到著入聚落衣持缽入城。次行乞食到一家舍，時男子即語女人言：「汝施出家人食。」女人問言：「何道出家？」答言：「釋種出家。」女人言：「我不與食。」問言：「何故不與？」答言：「此非梵行人，是故不與。」比丘語女人言：「姊妹！我是梵行人。」女人言：「尊者迦盧比丘，大名德人猶尚不能修梵行。汝今云何自言我是梵行人？」比丘聞是惡語心懷愁惱，更不乞食即還精舍一日斷食。斷食故四大羸弱，往世尊所頭面禮足卻住一面。佛知而故問：「汝今何故四大羸弱？」以上因緣具白世尊。佛言：「比丘汝何不語彼：『縱令迦盧比丘非是梵行，何妨我修梵行？』」答言：「世尊！我能向彼說，但世尊制戒，不得向未受具戒人說他粗罪，是故不說。」佛言：「善哉，善哉

【現代漢語翻譯】 現代漢語譯本： 『尊者自己在這裡取食物吧。』說完這話就進入房間，關上一扇門，並且說了偈語： 『出家已經很久了， 修習于梵行； 童子嬉戲不止， 云何受信施？』 眾比丘因為這件事去稟告世尊，佛說：『叫難陀來。』難陀來了之後，佛問難陀：『你真的這樣做了嗎？』難陀回答說：『確實如此，世尊！』佛告訴難陀：『這是不好的事情。修行梵行的人，中間放逸之後又恢復如法，怎麼能嘲笑尚未受具足戒的人，說他們的粗重罪過呢？從今天以後，不允許向未受具足戒的人說別人的粗重罪過。』（Nanda 難陀，佛陀的堂弟） 再有一次，佛住在舍衛城（Śrāvastī 舍衛城，古印度城市），廣泛地宣說如上面的事情。當時有一位乞食的比丘，按時穿好進入村落的衣服，拿著缽進入城裡。依次乞食到一家，當時男子就對女人說：『你佈施給這位出家人食物吧。』女人問道：『是什麼樣的出家？』男子回答說：『是釋迦族的出家。』女人說：『我不給他食物。』問道：『為什麼不給？』回答說：『他不是修行梵行的人，所以不給。』比丘對女人說：『姊妹！我是修行梵行的人。』女人說：『尊者迦盧比丘（Kālu Udayin 迦盧比丘，佛陀弟子），這樣有名望有德行的人都尚且不能修梵行，你現在怎麼自己說你是修行梵行的人呢？』比丘聽了這些惡語，心中愁悶惱怒，不再乞食，就回到精舍，一天沒有吃飯。因為斷食的緣故，四大衰弱，前往世尊那裡，頭面頂禮佛足，退到一邊站立。佛知道這件事，卻故意問道：『你現在為什麼四大衰弱？』比丘將以上因緣全部稟告世尊。佛說：『比丘你為什麼不對她說：『即使迦盧比丘不是修行梵行的人，又妨礙我修行梵行呢？』』比丘回答說：『世尊！我能對她說，但是世尊制定了戒律，不得向未受具足戒的人說別人的粗重罪過，所以沒有說。』佛說：『很好，很好！』

【English Translation】 English version: 'Venerable one, take your food from here.' Having said this, he entered the room, closed one panel of the door, and spoke the following verse: 'Having been a renunciate for a long time, Practicing the holy life; The boy's play does not cease, How can I receive offerings?' The Bhikshus, because of this incident, went and reported to the World-Honored One. The Buddha said, 'Call Nanda (Nanda, Buddha's cousin) here.' After he came, the Buddha asked Nanda, 'Is it true that you did this?' Nanda replied, 'It is true, World-Honored One!' The Buddha told Nanda, 'This is a bad thing. A practitioner of the holy life, having lapsed in the middle and then returned to the Dharma, how can you ridicule those who have not yet received full ordination, speaking of their gross offenses? From today onwards, it is not permitted to speak of others' gross offenses to those who have not yet received full ordination.' Furthermore, the Buddha was staying in Śrāvastī (Śrāvastī, ancient Indian city), extensively expounding as above. At that time, there was a Bhikshu who went for alms, properly wearing his robes to enter the village and carrying his bowl into the city. He went begging for food at a certain house, and the man there said to the woman, 'You should give food to this renunciate.' The woman asked, 'What kind of renunciate is he?' The man replied, 'He is a renunciate of the Shakya clan.' The woman said, 'I will not give him food.' She asked, 'Why will you not give?' She replied, 'He is not a practitioner of the holy life, therefore I will not give.' The Bhikshu said to the woman, 'Sister! I am a practitioner of the holy life.' The woman said, 'Venerable Kālu Udayin (Kālu Udayin, a disciple of the Buddha), a person of great fame and virtue, is still unable to practice the holy life. How can you now say that you are a practitioner of the holy life?' The Bhikshu, hearing these harsh words, felt sorrow and anger in his heart. He did not beg for more food and returned to the monastery, fasting for a day. Because of the fasting, his four elements became weak, and he went to the World-Honored One, bowed his head to the ground at the Buddha's feet, and stood to one side. The Buddha, knowing this, deliberately asked, 'Why are your four elements weak now?' The Bhikshu reported all the above circumstances to the World-Honored One. The Buddha said, 'Bhikshu, why did you not say to her, 'Even if Kālu Udayin is not a practitioner of the holy life, how does that hinder me from practicing the holy life?'' The Bhikshu replied, 'World-Honored One! I could have said that to her, but the World-Honored One has established a precept that one must not speak of others' gross offenses to those who have not yet received full ordination, therefore I did not say it.' The Buddha said, 'Well done, well done!'

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！善男子乃能不為命故違佛教戒。」佛告諸比丘：「是迦盧比丘！在家出家人皆知非梵行，僧應與作非梵行羯磨。」作法者應作是說：「大德僧聽！是迦盧比丘，在家出家人悉知非是梵行。若僧時到僧忍聽，說迦盧比丘非梵行。白如是。」如是白三羯磨。佛問諸比丘：「已與迦盧比丘作說非梵行羯磨未？」答言：「已作。」

佛告諸比丘：「依止舍衛城者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘知他比丘粗罪，向未受具戒人說，除僧羯磨，波夜提。」

比丘者，如上說。

知者，若自知、若從他聞。

粗罪者，四事、十三事。

未受具足者，除比丘、比丘尼，雖比丘尼受具足亦不得向說。

說者，語前人令知，除僧羯磨。

羯磨者，若白不成就、眾不成就、羯磨不成就，是不名羯磨。若白成就、眾成就、羯磨成就，是名羯磨。世尊說無罪。

波夜提者，如上說。

若比丘知他粗罪，僧未作羯磨者，不得說彼粗罪。若有人問：「某甲比丘犯淫飲酒。」者，應答言：「彼自當知。」若僧已作羯磨者，不得循巷唱說。若有問言：「彼比丘犯淫飲酒。」者，比丘應問彼言：「汝何處聞？」答言：「我某處聞。」比丘應答言：「我亦如是處聞。」

【現代漢語翻譯】 現代漢語譯本： 『善男子，你竟然爲了保全性命而違背佛教的戒律。』佛陀告訴眾比丘：『這位迦盧（Kalu）比丘，無論是在家眾還是出家眾都知道他行非梵行，僧團應該對他進行非梵行羯磨（karma，行為、羯磨）。』進行羯磨的僧人應該這樣說：『各位大德僧眾請聽！這位迦盧比丘，無論是在家眾還是出家眾都知道他行非梵行。如果僧團認為時機已到，請允許僧團宣佈迦盧比丘行非梵行。』像這樣進行三次宣告羯磨。佛陀問眾比丘：『你們是否已經對迦盧比丘進行了宣佈他行非梵行的羯磨？』回答說：『已經做了。』

佛陀告訴眾比丘：『凡是依止舍衛城（Sravasti）的僧眾都應當集合，爲了十種利益的緣故，我為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。如果比丘知道其他比丘犯了粗罪，向未受具足戒的人說，除非是僧團羯磨，否則犯波夜提（payattika，一種罪名）。』

比丘的定義，如前所述。

知道的定義，或是自己知道，或是從他人處聽聞。

粗罪的定義，指四事（sishi，四種重罪）和十三事（shisanshi，十三種僧殘罪）。

未受具足戒者的定義，除了比丘和比丘尼，即使是比丘尼受了具足戒，也不得向其述說。

說的定義，是指告訴對方使其知曉，除非是僧團羯磨。

羯磨的定義，如果是白（bai，宣告）不成就、眾（zhong，僧眾）不成就、羯磨不成就，這不稱為羯磨。如果是白成就、眾成就、羯磨成就，這稱為羯磨。世尊說這是沒有罪的。

波夜提的定義，如前所述。

如果比丘知道其他比丘犯了粗罪，在僧團未進行羯磨之前，不得說出他的粗罪。如果有人問：『某某比丘犯了淫戒、飲酒。』，應該回答說：『他自己應當知道。』如果僧團已經進行了羯磨，不得在街巷中到處宣揚。如果有人問：『那位比丘犯了淫戒、飲酒。』，比丘應該反問他：『你從哪裡聽說的？』如果對方回答說：『我從某處聽說的。』，比丘應該回答說：『我也是從同樣的地方聽說的。』

【English Translation】 English version: 'Good man, how could you violate the Buddhist precepts for the sake of your life?' The Buddha told the Bhikkhus (monks): 'This Bhikkhu Kalu (Kalu, name of a monk), whether laypeople or renunciants, all know that he engages in non-brahmacharya (non-celibate conduct). The Sangha (monastic community) should perform a non-brahmacharya karma (karma, action, ritual) for him.' The Bhikkhu performing the karma should say: 'Venerable Sangha, listen! This Bhikkhu Kalu, whether laypeople or renunciants, all know that he engages in non-brahmacharya. If the Sangha deems it the right time, may the Sangha permit the declaration that Bhikkhu Kalu engages in non-brahmacharya.' This declaration karma should be performed three times. The Buddha asked the Bhikkhus: 'Have you performed the karma declaring that Bhikkhu Kalu engages in non-brahmacharya?' They replied: 'It has been done.'

The Buddha told the Bhikkhus: 'All those Bhikkhus residing in Sravasti (Sravasti, an ancient city in India) should assemble. For the sake of ten benefits, I establish precepts for the Bhikkhus, and those who have already heard them should hear them again. If a Bhikkhu knows of another Bhikkhu's gross offense and tells it to someone who has not received full ordination, except for a Sangha karma, it is a Payattika (payattika, a type of offense).'

The definition of Bhikkhu, as mentioned above.

The definition of 'knowing' is either knowing oneself or hearing from others.

The definition of 'gross offense' refers to the four parajikas (sishi, four major offenses) and the thirteen sanghadisesas (shisanshi, thirteen offenses requiring a meeting of the Sangha).

The definition of 'one who has not received full ordination' excludes Bhikkhus and Bhikkhunis (nuns). Even if a Bhikkhuni has received full ordination, one should not tell her.

The definition of 'telling' is informing the other person so that they know, except for a Sangha karma.

The definition of 'karma' is that if the announcement (bai, declaration) is not accomplished, the assembly (zhong, monastic community) is not accomplished, or the karma is not accomplished, it is not called karma. If the announcement is accomplished, the assembly is accomplished, and the karma is accomplished, it is called karma. The World-Honored One (Buddha) said that this is without offense.

The definition of Payattika, as mentioned above.

If a Bhikkhu knows of another Bhikkhu's gross offense, before the Sangha has performed the karma, he must not speak of his gross offense. If someone asks: 'So-and-so Bhikkhu has committed sexual misconduct and drunk alcohol,' one should answer: 'He himself should know.' If the Sangha has already performed the karma, one must not proclaim it everywhere in the streets. If someone asks: 'That Bhikkhu has committed sexual misconduct and drunk alcohol,' the Bhikkhu should ask him: 'Where did you hear this?' If the person answers: 'I heard it from such-and-such place,' the Bhikkhu should answer: 'I also heard it from the same place.'

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若比丘向未受具戒人說比丘四事、十三事，得波夜提。說三十尼薩耆、九十二波夜提，越毗尼罪。說四波羅提提舍尼法、眾學威儀，越毗尼心悔。說比丘尼八波羅夷、十九僧殘，得偷蘭罪。三十尼薩耆、百四十一，波夜提。八波羅提提舍尼、眾學威儀，得越毗尼心悔。說沙彌、沙彌尼十戒，得越毗尼罪。下至俗人五戒，得越毗尼心悔。是故說。

佛住舍衛城，廣說如上。爾時尊者陀驃摩羅子，僧羯磨典知九事，如十三事中廣說。爾時有舍那糞掃衣不可分，是陀驃白僧作是言：「是舍那糞掃衣不可分，可與長老摩訶迦葉不？」諸比丘咸言：「可與。」是陀驃恐後有諍言故，即更于僧中唱言：「是糞掃舍那衣與長老摩訶迦葉。」如是三唱。唱已六群比丘從坐起作是言：「阿誰言與？六群比丘為與不？汝作是唱非平等心，汝私相親愛故，回僧物與諸比丘。」以是因緣往白世尊，佛言：「呼六群比丘來。」來已，佛問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛語比丘：「此是惡事。如是梵行人，須汝皮肉血髓猶尚當與，況是糞掃衣不可分，僧中唱與而復還遮。汝先默然與時似貴人相，今還更遮似賤人相。此非法、非律、非如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城者盡集，以十利故與諸比丘制

【現代漢語翻譯】 現代漢語譯本：如果比丘向未受具戒的人說比丘的四波羅夷法、十三僧殘法，會犯波夜提罪（Pāyattika，一種懺悔罪）。如果說三十尼薩耆波夜提法（Nissaggiya Pāyattika，一種捨墮罪）、九十二波夜提法，會犯越毗尼罪（Veyyākaraṇa，違犯戒律的罪）。如果說四波羅提提舍尼法（Pāṭidesanīya，一種向人懺悔的罪）、眾學威儀（Sekhiya，眾學戒），會因違犯毗尼而心生後悔。如果向未受具戒的人說比丘尼的八波羅夷法（Pārājika，斷頭罪）、十九僧殘法（Saṃghādisesa，僧殘罪），會犯偷蘭罪（Thullaccaya，一種重罪）。如果說三十尼薩耆波夜提法、一百四十一波夜提法，會犯波夜提罪。如果說八波羅提提舍尼法、眾學威儀，會因違犯毗尼而心生後悔。如果說沙彌（Śrāmaṇera，男性的見習僧人）、沙彌尼（Śrāmaṇerī，女性的見習僧人）的十戒，會犯越毗尼罪。甚至如果說給俗人的五戒，會因違犯毗尼而心生後悔。因此這樣說。

佛陀住在舍衛城（Śrāvastī），像上面那樣廣泛地說法。當時，尊者陀驃摩羅子（Dabba Mallaputta）精通僧團事務，瞭解九種羯磨（kamma，業），就像十三僧殘法中廣泛描述的那樣。當時有一件舍那糞掃衣（śāṇa-pāṃśukūla，用麻布製成的從垃圾堆中撿來的衣服）無法分割，陀驃（Dabba）向僧團稟告說：『這件舍那糞掃衣無法分割，可以給長老摩訶迦葉（Mahākāśyapa）嗎？』眾比丘都說：『可以給。』陀驃（Dabba）擔心以後會發生爭執，就再次在僧團中宣告說：『這件糞掃舍那衣給予長老摩訶迦葉（Mahākāśyapa）。』這樣宣告了三次。宣告完畢后，六群比丘（Chabbaggiya）從座位上站起來說：『是誰說要給的？六群比丘同意給嗎？你這樣宣告不是平等心，你因為私下親愛，就把僧團的物品轉送給其他比丘。』因為這個緣故，他們去稟告世尊（Buddha）。佛陀說：『叫六群比丘來。』他們來了之後，佛陀問六群比丘：『你們真的這樣做了嗎？』他們回答說：『確實如此，世尊！』佛陀對比丘們說：『這是惡事。像這樣的梵行人，即使需要你們的皮肉血髓都應當給予，更何況是這件無法分割的糞掃衣，在僧團中宣告要給予了，又反悔阻止。你們先前默許給予時，像個貴人的樣子，現在反悔阻止，像個**相。這不合法、不合律、不符合我的教導，不能用這種方式來增長善法。』佛陀告訴諸比丘：『凡是依止舍衛城（Śrāvastī）的比丘都集合起來，爲了十種利益，我將為比丘們制定戒律。』

【English Translation】 English version: If a bhikkhu (monk) tells an unordained person about the four pārājika (defeats) or thirteen saṃghādisesa (formal meeting) offenses of a bhikkhu, he commits a pāyattika (expiation) offense. If he tells about the thirty nissaggiya pāyattika (forfeiture and expiation) or ninety-two pāyattika offenses, he commits a veyyākaraṇa (transgression) offense. If he tells about the four pāṭidesanīya (confession) offenses or the sekhiya (training) rules, he will feel remorse for violating the Vinaya (monastic discipline). If he tells an unordained person about the eight pārājika or nineteen saṃghādisesa offenses of a bhikkhunī (nun), he commits a thullaccaya (grave offense). If he tells about the thirty nissaggiya pāyattika or one hundred and forty-one pāyattika offenses, he commits a pāyattika offense. If he tells about the eight pāṭidesanīya offenses or the sekhiya rules, he will feel remorse for violating the Vinaya. If he tells a sāmaṇera (male novice) or sāmaṇerī (female novice) about the ten precepts, he commits a veyyākaraṇa offense. Even if he tells a layperson about the five precepts, he will feel remorse for violating the Vinaya. Therefore, it is said.

The Buddha was staying in Śrāvastī (a major city in ancient India), extensively teaching as mentioned above. At that time, the venerable Dabba Mallaputta (a disciple known for his organizational skills) was knowledgeable in the nine kinds of kamma (actions, deeds) related to Saṅgha (monastic community) affairs, as extensively described in the thirteen saṃghādisesa rules. There was a śāṇa-pāṃśukūla (hempen rag-robe) that was indivisible. Dabba (the venerable) informed the Saṅgha, saying, 'This śāṇa-pāṃśukūla is indivisible. May it be given to the elder Mahākāśyapa (a prominent disciple)?' All the bhikkhus said, 'It may be given.' Dabba (the venerable), fearing that there might be disputes later, proclaimed again in the Saṅgha, 'This rag-robe is given to the elder Mahākāśyapa (a prominent disciple).' He proclaimed this three times. After the proclamation, the Chabbaggiya (group of six monks known for their misconduct) bhikkhus rose from their seats and said, 'Who said it should be given? Do the Chabbaggiya bhikkhus agree to give it? Your proclamation is not impartial; because of your personal affection, you are transferring the Saṅgha's property to other bhikkhus.' Because of this reason, they went and reported to the Buddha. The Buddha said, 'Summon the Chabbaggiya bhikkhus.' After they came, the Buddha asked the Chabbaggiya bhikkhus, 'Is this true?' They replied, 'It is true, Lord!' The Buddha said to the bhikkhus, 'This is an evil deed. Such brahmacārins (those who live a holy life), even if your skin, flesh, blood, and marrow were needed, you should give them, let alone this indivisible rag-robe. Having proclaimed in the Saṅgha that it should be given, you now retract and obstruct it. When you initially consented to give it, you seemed like noble people; now that you retract and obstruct it, you seem like **. This is not in accordance with the Dhamma (teachings), not in accordance with the Vinaya (discipline), and not in accordance with my teachings. This is not the way to cultivate good qualities.' The Buddha told the bhikkhus, 'All those who dwell in Śrāvastī (a major city in ancient India) should assemble. For ten benefits, I will formulate rules for the bhikkhus.'

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戒，乃至已聞者當重聞。若比丘僧應分物，先和合聽與，后還遮者，波夜提。」

比丘者，如上說。

僧者，八種，如上說。

物者，八種：時藥乃至凈不凈。

先聽者，先僧中分物共和合與。

后遮者，作如是言：「長老隨親厚以僧物與」，波夜提。

波夜提者，如上說。

若僧中分物，僧伽梨、郁多羅僧、安陀會、尼師壇、覆瘡衣、雨浴衣、腰帶、編繩缽、小缽、銅盂、扇傘蓋、盛油革囊、刀子、革屣、澡瓶，如是等一切應分物來，當次應取。若意不欲取者，聽過不取。若人問言：「汝何以不取？」應答言：「此非我所須，欲取余物。」後來須者應取，無罪。若行物者唱言：「隨意自恣取。」比丘爾時隨所須者得自恣取，無罪。遮者有三種：或與已遮、與時遮、未與遮。與已遮者，得波夜提。與時遮，得越毗尼。未與時遮者，得越毗尼心悔。是故說。

佛住舍衛城，廣說如上。爾時六群比丘半月誦《波羅提木叉經》時，誦四事時默然，十三事時瞋，三十事時便語，九十二事時便起作如是言：「諸長老誰能持是戒？用誦是為？諸天當能持此戒，不使諸比丘生疑悔。」爾時誦波羅提木叉者慚愧。諸比丘以是因緣往白世尊，佛言：「呼六群比丘來。」來已，佛問六群

【現代漢語翻譯】 現代漢語譯本：戒條，乃至已經聽過的應當重新聽聞。如果比丘僧團應該分配物品，先和合聽取意見並同意給予，之後又反悔阻止的，犯波逸提罪。

比丘，如前文所述。

僧團，有八種，如前文所述。

物品，有八種：時藥乃至清凈與不清凈之物。

先聽取意見，是指先在僧團中分配物品，大家共同聽取意見並同意給予。

之後反悔阻止，是指（有人）這樣說：『長老們隨意偏袒親近的人，用僧團的物品給予他們』，犯波逸提罪。

波逸提，如前文所述。

如果在僧團中分配物品，如僧伽梨（僧衣）、郁多羅僧（上衣）、安陀會（內衣）、尼師壇（坐具）、覆瘡衣（覆蓋瘡口的衣服）、雨浴衣（雨天沐浴時穿的衣服）、腰帶、編繩缽（用繩子編織的缽）、小缽、銅盂（銅製的器皿）、扇子、傘蓋、盛油革囊（用皮革製作的裝油的袋子）、刀子、革屣（皮鞋）、澡瓶（洗澡用的瓶子），像這些所有應該分配的物品到來時，應當按順序取用。如果心裡不想取用，可以聽任過去不取。如果有人問：『你為什麼不取？』應當回答說：『這些不是我所需要的，我想取用其他的物品。』後來需要時可以取用，沒有罪過。如果行物者（負責分配物品的人）說：『隨意自便地取用。』比丘們這時可以隨意取用自己所需要的，沒有罪過。阻止（分配）有三種情況：或者已經給予后阻止、給予時阻止、未給予時阻止。已經給予后阻止的，犯波逸提罪。給予時阻止的，犯越毗尼罪。未給予時阻止的，犯越毗尼心悔罪。所以這樣說。

佛陀住在舍衛城，（以下）廣泛地講述如前文所述。當時六群比丘在半月誦《波羅提木叉經》（Pratimoksha Sutra）時，誦到四事（四種重罪）時默不作聲，誦到十三事（十三種僧殘罪）時發怒，誦到三十事（三十種捨墮罪）時就開始說話，誦到九十二事（九十二種單墮罪）時就起身，這樣說：『各位長老誰能持守這些戒律？誦這些有什麼用？諸天（Devas）才能持守這些戒律，不要使各位比丘產生懷疑和後悔。』當時誦《波羅提木叉經》的人感到慚愧。各位比丘因為這件事去稟告世尊（Buddha），佛陀說：『把六群比丘叫來。』（六群比丘）來后，佛陀問他們

【English Translation】 English version: A precept, even those already heard should be heard again. If a Bhikshu Sangha (community of monks) should distribute items, first harmoniously listen to opinions and agree to give, and then later retract and obstruct, it is a Payattika offense.

Bhikshu (monk), as described above.

Sangha (community), there are eight types, as described above.

Items, there are eight types: seasonal medicine up to pure and impure items.

First listening to opinions, means first distributing items in the Sangha (community), everyone jointly listening to opinions and agreeing to give.

Later retracting and obstructing, means (someone) saying: 'The elders arbitrarily favor close associates, using the Sangha's (community's) items to give to them,' it is a Payattika offense.

Payattika, as described above.

If in the Sangha (community) items are being distributed, such as Sanghati (outer robe), Uttarasanga (upper robe), Antarvasa (inner robe), Nishidana (sitting cloth), covering-wound cloth, bathing robe, waistband, woven-rope bowl, small bowl, copper bowl, fan, umbrella, leather oil bag, knife, leather sandals, bathing bottle, when all such items that should be distributed arrive, they should be taken in order. If one does not wish to take, one may let it pass. If someone asks: 'Why don't you take?' One should answer: 'These are not what I need, I want to take other items.' Later, if needed, one may take them without offense. If the distributor says: 'Take whatever you need freely,' the Bhikshus (monks) may then take whatever they need freely, without offense. Obstructing (distribution) has three situations: obstructing after giving, obstructing during giving, obstructing before giving. Obstructing after giving is a Payattika offense. Obstructing during giving is a Dukkhata offense. Obstructing before giving is a Dukkhata offense with remorse. Therefore, it is said.

The Buddha (Buddha) was residing in Shravasti (ancient Indian city), extensively explaining as described above. At that time, the Group of Six Bhikshus (monks) were reciting the Pratimoksha Sutra (Pratimoksha Sutra) every half month. When reciting the four major offenses, they remained silent; when reciting the thirteen Sanghavasesa offenses, they became angry; when reciting the thirty Nissaggiya Pacittiya offenses, they began to speak; when reciting the ninety-two Pacittiya offenses, they stood up and said: 'Who among the elders can uphold these precepts? What is the use of reciting these? The Devas (gods) can uphold these precepts, lest the Bhikshus (monks) develop doubts and regrets.' At that time, the one reciting the Pratimoksha Sutra (Pratimoksha Sutra) felt ashamed. The Bhikshus (monks) reported this matter to the Buddha (Buddha), who said: 'Summon the Group of Six Bhikshus (monks).' After they arrived, the Buddha (Buddha) asked them

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比丘：「汝實爾不？」答言：「實爾。世尊！」佛言：「此是惡事。如來欲饒益故，為諸弟子制半月說波羅提木叉。汝云何于中輕呵遮說？」佛語比丘：「此非法、非律、不如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城者盡集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘半月誦波羅提木叉經時，作如是言：『長老用半月誦雜碎戒為？使諸比丘生疑悔。』作如是輕呵戒者，波夜提。」

比丘者，如上說。

半月者，若十四日、十五日。

波羅提木叉者，十修多羅也。

說者，和合僧半月半月說。

雜碎戒者，除四事、十三事，餘者是也。使諸比丘生疑悔者，得波夜提。

波夜提者，如上說。

輕呵有三種：有未說時呵、有說時呵、有說已呵。未說時呵者，先語如是言：「長老莫為說是雜碎戒，我欲疾疾竟故。」是名未說呵。說時呵者，說戒時作如是言：「長老用說是雜碎戒為？使諸比丘生疑悔。」是名說時呵。說已呵者，說已作如是言：「汝向說是雜碎戒，汝何故廣說？使我坐久疲極欲死。」是名說已呵。未說時呵，越毗尼罪。說時呵，波夜提。說已呵，越毗尼心悔。是故說。

妄語及種類，　　兩舌以更舉， 　無凈及句法，　　過人說粗罪，

【現代漢語翻譯】 現代漢語譯本 比丘（bhiksu）：『你確實是這樣做的嗎？』回答說：『確實如此，世尊（bhagavan）！』佛（buddha）說：『這是不好的行為。如來（tathagata）爲了利益你們，為眾弟子制定了半月誦說波羅提木叉（pratimoksha）。你為什麼在其中輕視呵責，阻止誦說呢？』佛告訴比丘：『這不符合佛法（dharma）、不符合戒律（vinaya），不能用這種方式來增長善法。』佛告訴眾比丘：『凡是住在舍衛城（sravasti）的比丘都集合起來，爲了十種利益，我為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。如果比丘在半月誦波羅提木叉經時，說這樣的話：『長老（thera）何必用半個月來誦這些瑣碎的戒條呢？這會使其他比丘產生疑惑和後悔。』像這樣輕視呵責戒律的人，犯波夜提（payattika）罪。』

比丘，如前面所說。

半月，指的是十四日或十五日。

波羅提木叉，指的是十部修多羅（sutra）。

誦說，指的是僧團（samgha）和合，每半個月誦說一次。

雜碎戒，指的是除了四事（catuhparajika）、十三事（trayodasasanghadisesa）之外的其餘戒條。使其他比丘產生疑惑和後悔，就犯波夜提罪。

波夜提，如前面所說。

輕呵有三種：未誦說時呵責、誦說時呵責、誦說后呵責。未誦說時呵責，是指事先這樣說：『長老不要誦說這些瑣碎的戒條，我想快點結束。』這叫做未誦說時呵責。誦說時呵責，是指誦戒時這樣說：『長老何必誦說這些瑣碎的戒條呢？這會使其他比丘產生疑惑和後悔。』這叫做誦說時呵責。誦說后呵責，是指誦說完畢后這樣說：『你剛才誦說這些瑣碎的戒條，你為什麼要廣泛地誦說？使我坐了很久，疲憊不堪，都快要死了。』這叫做誦說后呵責。未誦說時呵責，犯越毗尼罪（atikrama vinaya）。誦說時呵責，犯波夜提罪。誦說后呵責，犯越毗尼心悔罪（atikrama vinaya citta）。因此要這樣說。

妄語以及種類，兩舌以及更舉， 無凈以及句法，過人說粗罪。

【English Translation】 English version Bhikkhu (monk): 'Is it true that you did this?' He replies: 'It is true, Venerable One (bhagavan)!' The Buddha (buddha) said: 'This is a bad thing. The Tathagata (tathagata), wishing to benefit you, has prescribed the recitation of the Patimokkha (pratimoksha) every half-month for the disciples. How can you despise and obstruct the recitation?' The Buddha said to the bhikkhus: 'This is not in accordance with the Dharma (dharma), not in accordance with the Vinaya (vinaya), and it is not a way to cultivate good qualities.' The Buddha told the bhikkhus: 'All the bhikkhus residing in Sravasti (sravasti) should gather together. For ten benefits, I have prescribed precepts for the bhikkhus, and those who have already heard them should hear them again. If a bhikkhu, while the Patimokkha Sutra is being recited every half-month, says: 'Elder (thera), why bother reciting these trivial precepts for half a month? It will cause the bhikkhus to have doubts and regrets.' Whoever despises and obstructs the precepts in this way commits a Payattika (payattika) offense.'

Bhikkhu, as described above.

Half-month, refers to the fourteenth or fifteenth day.

Patimokkha, refers to the ten Sutras (sutra).

Recitation, refers to the Sangha (samgha) gathering together to recite every half-month.

Trivial precepts, refers to the precepts other than the four Parajikas (catuhparajika) and the thirteen Sanghadisesas (trayodasasanghadisesa). Causing the bhikkhus to have doubts and regrets constitutes a Payattika offense.

Payattika, as described above.

There are three types of despising: despising before recitation, despising during recitation, and despising after recitation. Despising before recitation means saying beforehand: 'Elder, do not recite these trivial precepts, I want to finish quickly.' This is called despising before recitation. Despising during recitation means saying during the recitation: 'Elder, why bother reciting these trivial precepts? It will cause the bhikkhus to have doubts and regrets.' This is called despising during recitation. Despising after recitation means saying after the recitation: 'You just recited these trivial precepts, why did you recite them so extensively? It made me sit for so long, I am exhausted and about to die.' This is called despising after recitation. Despising before recitation constitutes an Atikrama Vinaya (atikrama vinaya) offense. Despising during recitation constitutes a Payattika offense. Despising after recitation constitutes an Atikrama Vinaya Citta (atikrama vinaya citta) offense. Therefore, it should be said thus.

False speech and its kinds, divisive speech and further examples, Impure things and sentence structure, speaking of others' gross offenses.

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親厚輕呵戒，　　是初跋渠竟。

佛住曠野精舍，廣說如上。爾時營事比丘，自手斫樹折枝棄、自摘花果，為世人所嫌，作是言：「汝等看是沙門，瞿曇無量方便毀呰殺生、讚歎不殺生，而今自手斫樹采華傷殺物命。失沙門法，何道之有？」諸比丘以是因緣往白世尊，佛言：「呼營事比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。世尊！」佛告比丘：「此是惡事。是中雖無命，不應使人生噁心。汝等亦可少作事業、舍諸緣務。從今日不聽自手斫斷種子傷破鬼村。」佛告諸比丘：「依止曠野住者盡集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘壞種子破鬼村者，波夜提。」

比丘者，如上說。

種子者，有五種：根種、莖種、心種、節種、子種，是為五種。

鬼村者，樹木、草。

壞者，斫伐毀傷。斫伐毀傷者，波夜提。

波夜提者，如上說。

根種者，姜根、藕根、芋根、蘿蔔根、蔥根，如是等根種用火凈、若刀中析凈，是名根種。莖種者，尼拘律秘缽羅、優曇缽羅、楊柳，如是比莖種應火凈、若刀中析凈，是名莖種。節種者，竹葦、甘蔗，如是等當火凈、若刀中析凈、若甲摘卻芽目，是名節種。心種者，蘿蔔、蓼藍，如是比心生者當火凈、若

【現代漢語翻譯】 現代漢語譯本： 親近友善地輕聲呵斥，這是最初的跋渠戒的結束。

佛陀住在曠野精舍（遠離塵囂的修行場所），廣泛地宣說如上的戒律。當時，負責營事的比丘（負責寺院事務的僧人），親手砍樹、折枝、丟棄，又親自採摘花果，被世人所嫌棄，他們這樣說：『你們看這些沙門（出家人），瞿曇（釋迦牟尼佛的姓氏）用無量的方法譭謗殺生、讚歎不殺生，而現在卻親手砍樹採花，傷害殺害物命。喪失了沙門應有的行為，還有什麼道義可言？』眾比丘因為這件事去稟告世尊（對佛陀的尊稱），佛陀說：『把營事的比丘叫來。』叫來后，佛陀問比丘：『你真的做了這些事嗎？』回答說：『確實做了，世尊！』佛陀告誡比丘：『這是不好的行為。即使這些東西沒有生命，也不應該使人生起噁心。你們也可以少做些事務，捨棄各種俗世的牽絆。從今天起，不允許親手砍斷種子，傷害破壞鬼村。』佛陀告訴眾比丘：『凡是依止曠野居住的比丘都聚集起來，因為有十種利益的緣故，我為眾比丘制定戒律，乃至已經聽聞過的，應當重新聽聞。如果比丘破壞種子、破壞鬼村，犯波夜提（一種罪名）。』

比丘（出家男子），如前面所說。

種子，有五種：根種、莖種、心種、節種、子種，這就是五種。

鬼村，指樹木、草。

破壞，指砍伐毀壞。砍伐毀壞，犯波夜提。

波夜提，如前面所說。

根種，指姜根、藕根、芋根、蘿蔔根、蔥根，像這樣的根種，應當用火燒凈，或者用刀從中剖開弄乾凈，這叫做根種。莖種，指尼拘律（榕樹）、秘缽羅（無花果樹）、優曇缽羅（優曇花）、楊柳，像這樣的莖種，應當用火燒凈，或者用刀從中剖開弄乾凈，這叫做莖種。節種，指竹葦、甘蔗，像這樣的節種，應當用火燒凈，或者用刀從中剖開弄乾凈，或者用指甲摘掉芽眼，這叫做節種。心種，指蘿蔔、蓼藍，像這樣從中心生長的，應當用火燒凈，或者……

【English Translation】 English version: Reprimanding with kindness and gentleness marks the end of the initial Bāqu commandment.

The Buddha, residing at the wilderness monastery, extensively expounded the above precepts. At that time, the managing Bhikshu (monk in charge of monastery affairs) was personally chopping trees, breaking branches, and discarding them, as well as picking flowers and fruits, which was disliked by the people. They said, 'Look at these Shramanas (ascetics), Gautama (Buddha's family name) uses countless methods to denounce killing and praise non-killing, yet now he personally chops trees and picks flowers, harming and killing living beings. He has lost the conduct of a Shramana, what morality is there to speak of?' The Bhikshus, because of this matter, went to report to the World-Honored One (a respectful term for the Buddha). The Buddha said, 'Call the managing Bhikshu here.' After he came, the Buddha asked the Bhikshu, 'Did you really do these things?' He replied, 'Indeed, I did, World-Honored One!' The Buddha admonished the Bhikshu, 'This is not a good thing. Even if these things do not have life, you should not cause others to have evil thoughts. You can also do less work and abandon various worldly entanglements. From today onwards, it is not permitted to personally cut off seeds, harm, and destroy ghost villages.' The Buddha told the Bhikshus, 'All Bhikshus who dwell in the wilderness should gather together, because of the ten benefits, I establish precepts for the Bhikshus, and even those who have already heard them should hear them again. If a Bhikshu destroys seeds or destroys ghost villages, he commits Pāyattika (a type of offense).'

Bhikshu (ordained male monastic), as mentioned above.

Seeds, there are five types: root seeds, stem seeds, heart seeds, node seeds, and seed seeds, these are the five types.

Ghost villages, refer to trees and grass.

Destroying, refers to cutting down and damaging. Cutting down and damaging, one commits Pāyattika.

Pāyattika, as mentioned above.

Root seeds, refer to ginger roots, lotus roots, taro roots, radish roots, onion roots, like these root seeds, they should be purified with fire, or split and cleaned with a knife, this is called root seeds. Stem seeds, refer to Nigrodha (banyan tree), Ficus hispida (opposite leaf fig), Udumbara (cluster fig), willow, like these stem seeds, they should be purified with fire, or split and cleaned with a knife, this is called stem seeds. Node seeds, refer to bamboo reeds, sugarcane, like these node seeds, they should be purified with fire, or split and cleaned with a knife, or the buds should be removed with fingernails, this is called node seeds. Heart seeds, refer to radishes, indigo, like these that grow from the center, they should be purified with fire, or...

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手揉修凈，是名心種。子種者，十七種，谷如第二戒中說，當作火凈、若脫皮凈，是名子種。裹核種、膚裹種、㲉裹種、𥢶裹種、角裹種、鸚鵡喙、完出、火燒、時種、非時種、水種、陸種，先作更生種。裹核種者，呵梨勒、鞞醯勒、阿摩勒、佉殊羅酸棗，如是比應爪甲凈去核而食，若欲合食核者當火凈，是名裹核種。膚裹種者，秘缽羅破求、優曇缽羅梨㮈，如是等膚裹種應作火凈，若熟時爛從樹上自落，下時觸木石等傷皮如蚊腳者，即名為凈。不得合食子，若欲食者當火凈，是名膚裹種。㲉裹種者，椰子、胡桃、石榴，如是等㲉裹種者當作火凈。若破，是名㲉裹種。𥢶裹種者，香菜、蘇荏，如是等若未有子手揉修凈，若有子火凈，是名𥢶裹種。角裹種者，大小豆、摩沙豆，如是等若未成子手揉修凈，若子成火凈，是名角裹種。鸚鵡喙者，若鳥喙破落地傷如蚊腳，即名為凈，去核得食，若欲食子者當火凈，是名鸚鵡凈。完出者，啖食已從糞中出，如牛馬獼猴糞中出者，是名完出，即名為凈。火燒者，若樹果為野火所燒落地，即名為凈，是名火燒凈。時種者，谷時種穀、麥時種麥，此種當用火凈。若脫皮凈，如拘驎提國土作谷聚，畏非人偷，以灰火繞上作識，此即為凈。如摩摩帝有倉谷未凈，畏年少比丘不知法，使凈人

【現代漢語翻譯】 現代漢語譯本： 用手揉搓清理，這被稱為『心種』（指通過細心處理食物，使其符合戒律要求，從而凈化內心）。『子種』（指含有種子的食物）有十七種，如同在第二戒中所說，應當用火凈化，或者脫皮凈化，這被稱為『子種』。包括裹核種（果核被包裹的種子）、膚裹種（果皮包裹的種子）、㲉裹種（外殼包裹的種子）、𥢶裹種（莢果包裹的種子）、角裹種（角狀外殼包裹的種子）、鸚鵡喙（被鸚鵡啄食過的）、完出（完整排出的）、火燒（被火燒過的）、時種（應時播種的）、非時種（非應時播種的）、水種（水中生長的）、陸種（陸地上生長的），先要做成可以再生的種子。『裹核種』包括呵梨勒（訶子，一種藥用植物）、鞞醯勒（毗醯勒，Terminalia bellirica）、阿摩勒（庵摩羅果，余甘子）、佉殊羅酸棗（一種酸棗），像這些應該用指甲清理乾淨果核后食用，如果想要連核一起食用，應當用火凈化，這被稱為『裹核種』。『膚裹種』包括秘缽羅破求（一種植物）、優曇缽羅梨㮈（優曇缽羅果）、像這些『膚裹種』應當用火凈化，如果成熟時自然從樹上掉落，掉落時碰到木頭或石頭等，表皮有像蚊子腳那麼小的損傷，就可以認為是乾淨的。不能連種子一起食用，如果想要食用種子，應當用火凈化，這被稱為『膚裹種』。『㲉裹種』包括椰子、胡桃、石榴，像這些『㲉裹種』應當用火凈化。如果破開，這被稱為『㲉裹種』。『𥢶裹種』包括香菜、蘇荏（紫蘇），像這些如果沒有結子，用手揉搓清理乾淨，如果結了子，用火凈化，這被稱為『𥢶裹種』。『角裹種』包括大小豆、摩沙豆（綠豆），像這些如果沒有結成豆子，用手揉搓清理乾淨，如果豆子已經結成，用火凈化，這被稱為『角裹種』。『鸚鵡喙』是指如果被鳥啄破落地，有像蚊子腳那麼小的損傷，就可以認為是乾淨的，去掉果核就可以食用，如果想要食用種子，應當用火凈化，這被稱為『鸚鵡凈』。『完出』是指吃完后從糞便中排出的，像牛、馬、獼猴糞便中排出的，這被稱為『完出』，就可以認為是乾淨的。『火燒』是指如果樹上的果實被野火燒過後掉落，就可以認為是乾淨的，這被稱為『火燒凈』。『時種』是指穀物在應季時播種穀物，麥子在應季時播種麥子，這種種子應當用火凈化。或者脫皮凈化，比如拘驎提（Kaundinya）國土的人們堆積穀物，害怕非人（指天龍八部等）偷盜，用灰火在周圍繞一圈作為標記，這就認為是乾淨的。比如摩摩帝（Mamati）有倉庫里的穀物沒有凈化，害怕年輕的比丘不懂得戒律，讓凈人（負責處理食物的僧人）...

【English Translation】 English version: Hand-kneading and purification is called 'mind-seed' (referring to purifying the mind by carefully processing food to meet the requirements of the precepts). 'Seed-seeds' (referring to foods containing seeds) are of seventeen kinds, as mentioned in the second precept, they should be purified by fire or by peeling, which is called 'seed-seeds'. These include kernel-wrapped seeds, skin-wrapped seeds, husk-wrapped seeds, pod-wrapped seeds, horn-wrapped seeds, parrot-beaked, completely excreted, fire-burned, seasonal seeds, non-seasonal seeds, water-grown seeds, and land-grown seeds, which must first be made into regenerable seeds. 'Kernel-wrapped seeds' include Haritaki (訶梨勒, a medicinal plant), Vibhitaka (鞞醯勒, Terminalia bellirica), Amalaki (阿摩勒, Emblica officinalis), Khajura sour jujube (佉殊羅酸棗, a type of jujube), like these, the kernels should be cleaned with fingernails before eating. If you want to eat the kernels together, they should be purified by fire, which is called 'kernel-wrapped seeds'. 'Skin-wrapped seeds' include Mimosa pudica (秘缽羅破求, a plant), Udumbara (優曇缽羅梨㮈, Ficus racemosa), like these 'skin-wrapped seeds' should be purified by fire. If they ripen and fall from the tree naturally, and the skin is damaged like mosquito feet when they touch wood or stones, they can be considered clean. The seeds should not be eaten together. If you want to eat the seeds, they should be purified by fire, which is called 'skin-wrapped seeds'. 'Husk-wrapped seeds' include coconut, walnut, pomegranate, like these 'husk-wrapped seeds' should be purified by fire. If broken, it is called 'husk-wrapped seeds'. 'Pod-wrapped seeds' include coriander, perilla (蘇荏, Perilla frutescens), like these, if they have not formed seeds, they should be cleaned by hand-kneading. If they have formed seeds, they should be purified by fire, which is called 'pod-wrapped seeds'. 'Horn-wrapped seeds' include large and small beans, Masha beans (摩沙豆, green beans), like these, if they have not formed beans, they should be cleaned by hand-kneading. If the beans have formed, they should be purified by fire, which is called 'horn-wrapped seeds'. 'Parrot-beaked' refers to if they are broken by a bird's beak and fall to the ground, with damage like mosquito feet, they can be considered clean. The kernels can be removed and eaten. If you want to eat the seeds, they should be purified by fire, which is called 'parrot-purified'. 'Completely excreted' refers to being excreted from feces after being eaten, like those excreted from the feces of cows, horses, and monkeys, which is called 'completely excreted', and can be considered clean. 'Fire-burned' refers to if the fruits on the tree are burned by a wildfire and fall, they can be considered clean, which is called 'fire-burned purified'. 'Seasonal seeds' refers to planting grains in the season for grains, and planting wheat in the season for wheat, this kind of seed should be purified by fire. Or peeled and purified, such as the people of Kaundinya (拘驎提) stacking grains, fearing that non-humans (非人, referring to beings such as Devas, Nagas, etc.) would steal them, they draw a circle around them with ash fire as a mark, which is considered clean. For example, Mamati (摩摩帝) has grains in the warehouse that have not been purified, fearing that young monks do not understand the precepts, he instructs the purifying person (凈人, a monk responsible for processing food)...

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火凈，至倉谷盡。比丘恒得語言：「舂去不犯罪。」是名時種。非時種者，谷至麥時、麥至谷時，應火凈、若剝皮凈，是名非時種。水種者，優缽羅花、拘物頭花、香亭花，如是等根當火凈、若刀中劈，是名水種。先作後生者，有粳米、若蘿蔔根，當火凈刀中劈，是名先作後生。陸種者，十七種谷，當脫皮凈若火凈，是名陸種。

若自截、若使人截、自破使人破、自碎使人碎、自燒使人燒、自剝皮使人剝皮。自截者，若自方便截五種生竟日不止，得一波夜提。若中間息已更截，隨息一一波夜提。使人截者，一方便語使人一日截，得一波夜提。若中間語言疾疾截，隨一一語波夜提。如是一切破碎燒剝皮四事，自作、若使人作，亦如是。若為僧作知事人，一切不得語凈人言：「截是、破是、碎是、燒是、剝是。」若爾者有罪。皆應言：「知是、凈是。」無罪。以五種生擲池水中，若井中、若大小便中、糞掃中，得越毗尼罪。若種爛壞者，得波夜提罪。若比丘欲使草不生故，在中經行，行時得越毗尼罪。若傷草如蚊腳許，得波夜提。如是立坐臥亦如是。若以錐畫樹傷如蚊腳，得波夜提。若石上生衣，比丘欲浣衣者不得自除卻，應使凈人知然後浣衣。若日炙乾燥得自剝卻，無罪。若雨後材木著地，比丘不得自舉，舉者得

【現代漢語翻譯】 現代漢語譯本 火凈：指用火燒凈。直到倉庫里的穀物用盡。比丘們一直被告知：『舂米去除穀殼不算犯戒。』這被稱為『時種』（適時播種）。非時種：指穀物到了麥子的季節，或麥子到了穀物的季節。應該用火燒凈，或者剝皮使之乾淨，這被稱為『非時種』（非時播種）。水種：指優缽羅花（睡蓮）、拘物頭花（一種藍色蓮花）、香亭花等。這些植物的根應該用火燒凈，或者用刀劈開，這被稱為『水種』（水生植物的種子）。先作後生：指粳米或者蘿蔔根。應該用火燒凈，或者用刀劈開，這被稱為『先作後生』（先經過處理才能生長的種子）。陸種：指十七種穀物。應該脫皮使之乾淨，或者用火燒凈，這被稱為『陸種』（陸地生長的種子）。 如果自己截斷、或者指使別人截斷，自己破壞、或者指使別人破壞，自己弄碎、或者指使別人弄碎，自己燒燬、或者指使別人燒燬，自己剝皮、或者指使別人剝皮。自己截斷：如果自己爲了方便，截斷五種植物的生長，整天不停，會得到一個波夜提（一種戒律）。如果在中間停歇，之後又繼續截斷，每次停歇都會得到一個波夜提。指使別人截斷：用一句方便的話語指使別人截斷，一天截斷，會得到一個波夜提。如果在中間說『快點截』，每說一句『快點截』，就會得到一個波夜提。像這樣，一切破壞、弄碎、燒燬、剝皮這四件事，自己做或者指使別人做，也是如此。如果為僧團做事的知事人，絕對不能對凈人說：『截斷這個、破壞這個、弄碎這個、燒燬這個、剝皮這個。』如果說了，就有罪。都應該說：『知道這個、清理這個。』就沒有罪。如果將五種植物扔到池塘里、或者井裡、或者大小便處、糞堆里，會得到越毗尼罪（一種較輕的罪）。如果種子腐爛損壞，會得到波夜提罪。如果比丘爲了不讓草生長，在草地上經行，行走時會得到越毗尼罪。如果傷害草，像蚊子腳那麼大，會得到波夜提罪。像這樣，站立、坐著、躺著也是如此。如果用錐子在樹上畫，傷痕像蚊子腳那麼大，會得到波夜提罪。如果石頭上長了青苔，比丘想要洗衣服，不能自己去除青苔，應該讓凈人知道后再洗衣服。如果被太陽曬乾了，可以自己剝掉，沒有罪。如果下雨後木材落在地上，比丘不能自己撿起，撿起會得到...

【English Translation】 English version 'Fire-purified': Refers to purifying by burning. Until the grains in the storehouse are exhausted. Bhikkhus are constantly told: 'Pounding rice to remove the husks is not a transgression.' This is called 'seasonal seeds' (timely sowing). 'Non-seasonal seeds': Refers to grains in the season of wheat, or wheat in the season of grains. They should be purified by burning, or cleaned by peeling, this is called 'non-seasonal seeds' (untimely sowing). 'Water seeds': Refers to Utpala flowers (water lilies), Kumuda flowers (a type of blue lotus), fragrant pavilion flowers, and the like. The roots of these plants should be purified by burning, or split with a knife, this is called 'water seeds' (seeds of aquatic plants). 'First prepared then grown': Refers to glutinous rice or radish roots. They should be purified by burning, or split with a knife, this is called 'first prepared then grown' (seeds that need processing before growing). 'Land seeds': Refers to seventeen types of grains. They should be cleaned by peeling, or purified by burning, this is called 'land seeds' (seeds that grow on land). If one cuts oneself, or causes others to cut; destroys oneself, or causes others to destroy; crushes oneself, or causes others to crush; burns oneself, or causes others to burn; peels oneself, or causes others to peel. Cutting oneself: If one, for convenience, cuts the growth of five types of plants, without stopping all day, one incurs a Payattika (a type of precept). If one pauses in between and then continues to cut, one incurs a Payattika for each pause. Causing others to cut: Using a convenient word to cause others to cut, cutting for a day, one incurs a Payattika. If one says in between 'Cut faster', one incurs a Payattika for each saying of 'Cut faster'. Likewise, all four actions of destroying, crushing, burning, and peeling, whether done oneself or caused to be done by others, are the same. If a steward doing work for the Sangha, must not say to a layperson: 'Cut this, destroy this, crush this, burn this, peel this.' If one says so, one is guilty. One should say: 'Know this, clean this.' Then there is no guilt. If one throws five types of plants into a pond, or a well, or a place for urination and defecation, or a pile of refuse, one incurs a Thullaccaya (a lighter offense). If the seeds rot and are damaged, one incurs a Payattika. If a bhikkhu, in order to prevent grass from growing, walks on the grass, one incurs a Thullaccaya while walking. If one harms the grass, as small as a mosquito's foot, one incurs a Payattika. Likewise, standing, sitting, and lying down are the same. If one draws on a tree with an awl, and the mark is as small as a mosquito's foot, one incurs a Payattika. If moss grows on a stone, and a bhikkhu wants to wash clothes, one must not remove the moss oneself, one should inform a layperson before washing the clothes. If it is dried by the sun, one can peel it off oneself, there is no guilt. If wood falls on the ground after rain, a bhikkhu must not pick it up oneself, picking it up incurs...

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越毗尼罪。若傷草如蚊腳許，得波夜提。若凈人先舉、比丘后佐，無罪。若比丘僧伽梨、郁多羅僧、安陀會、尼師壇、枕褥、革屣、衣上生湄，使凈人知，著日中暴已得自揉修去。若餅上生湄，當使凈人知已然後得食。

若僧中行豆、胡麻、果蓏、甘蔗如是等，上座應問：「作凈未？」若言：「未作。」應使作凈。若言：「已作。」應食。若在一器中有眾多果，若一果處作凈，餘者亦通得為凈。若在異器者，當別一一器作凈。若甘蔗著葉者，當莖莖別作凈。若無葉者得合束，如果得總作凈。若比丘在阿練若處住，夏安居中草生覆道，畏失道故攬兩草相結，得越毗尼罪。若以余物結作識而去，還已解者無罪。若比丘在山中住，泥雨滑行欲倒地時，捉草挽斷復更捉，如是比無罪。若為水所漂，若捉草隨斷，斷亦無罪。若泥作時渴欲飲水者，若手有泥得樹葉中飲。若無凈人取葉者，得就樹上生葉中飲，但不得挽令斷。高不可得者，得捶樹取乾落葉取水飲。

若比丘斷新生青軟葉，波夜提。若斷長足堅強葉，波夜提。若葉已衰黃斷者，越毗尼。若風吹三種葉落，取用無罪。若比丘摘生果，波夜提。半熟者，得越毗尼罪。熟取者，無罪。若比丘道行夜宿時，挽生草枯草想，得越毗尼罪。乾草生想，得越毗尼罪。生草

【現代漢語翻譯】 現代漢語譯本： 如果觸犯了有關植物的戒律，例如損壞了像蚊子腳那麼大的草，會犯波夜提罪（Pāyattika，一種輕罪）。如果由凈人（Kappiyakāraka，負責處理僧侶不宜觸碰之物的人）先處理，比丘（Bhiksu，佛教僧侶）后輔助，則無罪。如果比丘的僧伽梨（Saṃghāti，外衣）、郁多羅僧（Uttarāsaṅga，上衣）、安陀會（Antarvāsa，內衣）、尼師壇（Nisīdana，坐墊）、枕褥、革屣（鞋子）或衣服上生了霉，告知凈人，在太陽下曝曬后可以自己揉搓去除。如果餅上生了霉，應當告知凈人後才能食用。 如果在僧團中分發豆、胡麻、果蓏（瓜果）、甘蔗等食物，上座（長老）應該詢問：『作凈（Kappiya，使不適合僧侶使用的東西變得適合）了嗎？』如果回答：『未作。』應該讓他們作凈。如果回答：『已作。』就可以食用。如果在一個容器中有許多水果，如果一個水果處作了凈，其餘的也都可以視為已作凈。如果在不同的容器中，應當分別對每個容器作凈。如果甘蔗帶著葉子，應當一根根分別作凈。如果沒有葉子，可以合束作凈，如果（是）水果，可以總共作凈。如果比丘住在阿練若處（Arañña，遠離人煙的場所），在夏安居（Vassa，雨季安居）期間，草生長覆蓋了道路，因為害怕迷路而將兩棵草攬在一起打結，會犯越毗尼罪（Veyyākaraṇa，違犯戒律）。如果用其他東西打結作為標記然後離開，回來后解開，則無罪。如果比丘住在山中，因為泥濘下雨路滑要跌倒時，抓住草拉斷，然後又抓住另一棵草，像這樣（做）沒有罪。如果被水沖走，抓住草隨之斷裂，斷裂也沒有罪。如果和泥的時候口渴想喝水，如果手上沾有泥，可以用樹葉盛水喝。如果沒有凈人取葉子，可以直接在樹上生的葉子中飲用，但不能拉斷葉子。如果（葉子）太高無法夠到，可以敲打樹木，取掉落的干葉取水飲用。 如果比丘折斷新生、青嫩的葉子，犯波夜提罪。如果折斷長而堅硬的葉子，犯波夜提罪。如果葉子已經衰老發黃而折斷，犯越毗尼罪。如果風吹落這三種葉子，取用沒有罪。如果比丘摘取生的果實，犯波夜提罪。摘取半熟的果實，會犯越毗尼罪。摘取成熟的果實，沒有罪。如果比丘在路上行走，夜晚住宿時，誤以為是枯草而拉斷了生草，犯越毗尼罪。誤以為是生草而拉斷了乾草，犯越毗尼罪。生草（以下內容缺失）

【English Translation】 English version: Regarding offenses related to Vinaya (discipline): If one harms grass even as small as a mosquito's foot, it incurs a Pāyattika (a minor offense). If a Kappiyakāraka (one who makes things permissible) acts first, and a Bhiksu (Buddhist monk) assists later, there is no offense. If mold grows on a Bhiksu's Saṃghāti (outer robe), Uttarāsaṅga (upper robe), Antarvāsa (inner robe), Nisīdana (sitting cloth), bedding, leather shoes, or clothing, and he informs a Kappiyakāraka, after sunning it in the sun, he may rub and remove it himself. If mold grows on a cake, he should inform a Kappiyakāraka before eating it. If beans, sesame, fruits, gourds, sugarcane, and such are being distributed in the Sangha (monastic community), the most senior monk should ask, 'Has it been made Kappiya (permissible)?' If they say, 'Not yet,' they should be made to make it Kappiya. If they say, 'It has been made,' it may be eaten. If there are many fruits in one container, if one fruit is made Kappiya, the rest are also considered Kappiya. If they are in different containers, each container should be made Kappiya separately. If sugarcane has leaves, each stalk should be made Kappiya separately. If there are no leaves, they may be bundled together, and if (they are) fruits, they may be made Kappiya altogether. If a Bhiksu lives in an Arañña (remote place), and during the Vassa (rainy season retreat), grass grows and covers the path, fearing getting lost, if he gathers two grasses and ties them together, he commits a Veyyākaraṇa (transgression of the rule) offense. If he ties something else as a marker and leaves, and unties it upon returning, there is no offense. If a Bhiksu lives in the mountains, and when the road is slippery due to mud and rain and he is about to fall, he grabs grass and breaks it, and then grabs another grass, there is no offense in doing so. If he is swept away by water, and he grabs grass and it breaks, there is also no offense in breaking it. If he is thirsty while making mud, and wants to drink water, if his hands are muddy, he may drink water from a tree leaf. If there is no Kappiyakāraka to take a leaf, he may drink from a leaf growing on the tree, but he must not pull it off. If it is too high to reach, he may knock the tree to take a fallen dry leaf and take water to drink. If a Bhiksu breaks a new, green, and soft leaf, it is a Pāyattika offense. If he breaks a long, strong, and hard leaf, it is a Pāyattika offense. If a leaf has already withered and turned yellow and is broken, it is a Veyyākaraṇa offense. If the wind blows down these three types of leaves, there is no offense in taking them. If a Bhiksu picks an unripe fruit, it is a Pāyattika offense. Picking a half-ripe fruit incurs a Veyyākaraṇa offense. Picking a ripe fruit is not an offense. If a Bhiksu is walking on the road and staying overnight, and mistakenly thinks it is dry grass and pulls up green grass, it is a Veyyākaraṇa offense. Mistakenly thinking it is green grass and pulls up dry grass, it is a Veyyākaraṇa offense. Green grass (the following content is missing)

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生想，波夜提。乾草干想，無罪。若城若聚落中，有人祠樹枝葉，雖燥皆不得折取。折者，得越毗尼罪。樹木四句亦如上生草中說。

若比丘大小行須水者當詣池水，水中若有浮萍遍滿水上，欲取水用者，不得以手撥開取水用。當覓牛馬行處若蛇若蝦蟆行處，若無諸行處者捉土塊仰擲，作如是言：「至梵天上去，若塊石下。」時打水開處，得用無罪。若翻覆水中浮萍草，得越毗尼罪。若捉擲岸上，得波夜提。入水浴時水草著身者，當以水澆令下入水，若斷朝菌，得越毗尼罪。若拾干牛屎時，合生草者，波夜提罪。是故說。

佛住拘睒彌，廣說如上。爾時僧集欲作羯磨事，尊者闡陀不來，僧遣人語闡陀言：「僧集欲作羯磨事，長老來。」闡陀作是念：「今喚我者正當欲治罰我罪，更無餘事。」復作是思惟：「我今當擾亂阿誰，能使一切僧皆共擾亂不得作羯磨？正當擾亂尊者大目揵連可辦此事。然目連有大神力知我不可，或能捉我擲他方世界，此事不可。」復更思惟：「若擾亂大迦葉者可辦此事，然大迦葉有大威德，或能于眾中折辱我，此事不可。」復作是念：「尊者舍利弗心柔軟質直易共語，若擾亂彼者，可使一切僧擾亂不得與我作羯磨。」闡陀來入僧中已，作如是言：「尊者舍利弗！我欲問義。」舍利弗

【現代漢語翻譯】 現代漢語譯本：

如果（比丘）有生的想法，犯波夜提（Pāyattika，一種罪名）。如果（比丘）有乾草的想法，則無罪。如果在城市或村落中，有人祭祀樹木的枝葉，即使是乾燥的，也不得折取。折取者，犯越毗尼罪（Veyyākaraṇa，違犯戒律的罪）。關於樹木的四句（戒條），也如上面關於生草中所說。

如果比丘需要大小便用水，應當去池塘取水。如果水中漂浮著浮萍，遍佈水面，想要取水使用的人，不得用手撥開取水。應當尋找牛馬走過的地方，或者蛇、青蛙走過的地方。如果沒有這些痕跡，就拿起土塊向上拋擲，說：『到梵天（Brahmā）上去，或者到石頭下面去。』這時，打水使浮萍分開的地方，就可以取水使用，沒有罪。如果翻動水中的浮萍，犯越毗尼罪。如果抓起浮萍扔到岸上，犯波夜提罪。入水沐浴時，水草纏在身上，應當用水沖洗，讓它落入水中。如果折斷朝菌（短時間內生長的菌類），犯越毗尼罪。如果撿拾乾燥的牛糞時，夾雜著生草，犯波夜提罪。所以這樣說。

佛陀住在拘睒彌（Kauśāmbī，古印度城市），（以下事件的）詳細描述如上所述。當時，僧團聚集想要舉行羯磨（kamma，僧團的議事或儀式），尊者闡陀（Chanda，人名）沒有來。僧團派人告訴闡陀說：『僧團聚集想要舉行羯磨，長老請來。』闡陀心想：『現在叫我來，一定是想要懲罰我的罪過，沒有其他事情。』又思考：『我現在應當擾亂誰，才能使整個僧團都受到擾亂，無法舉行羯磨呢？應當擾亂尊者大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一），可以辦成此事。然而，目犍連有大神力，知道我不可靠，或許會抓住我扔到其他世界，此事不可行。』又思考：『如果擾亂大迦葉（Mahākāśyapa，佛陀十大弟子之一）可以辦成此事，然而大迦葉有大威德，或許會在大眾中羞辱我，此事不可行。』又想：『尊者舍利弗（Śāriputra，佛陀十大弟子之一）心地柔軟，正直坦率，容易溝通，如果擾亂他，可以使整個僧團受到擾亂，無法與我舉行羯磨。』闡陀來到僧團中后，這樣說：『尊者舍利弗！我想要請教佛法。』舍利弗

【English Translation】 English version:

If (a bhikkhu) has the thought of fresh grass, he commits a Pāyattika (an offense). If (a bhikkhu) has the thought of dry grass, there is no offense. If in a city or village, someone worships the branches and leaves of trees, even if they are dry, one must not break them off. One who breaks them off commits a Veyyākaraṇa (an offense of violating the precepts). The four sentences (precepts) regarding trees are also as stated above regarding fresh grass.

If a bhikkhu needs water for major or minor excretions, he should go to a pond to get water. If there is duckweed floating and covering the surface of the water, one who wants to take water for use must not push it aside with his hand to take water. One should look for places where cattle or horses have walked, or where snakes or frogs have walked. If there are no such traces, one should pick up a clod of earth and throw it upwards, saying: 'Go up to Brahmā (the creator god), or under the stone.' At this time, the place where the water is struck and the duckweed is separated can be used to take water without offense. If one overturns the duckweed in the water, one commits a Veyyākaraṇa offense. If one picks it up and throws it on the shore, one commits a Pāyattika offense. When entering the water to bathe, if aquatic plants attach to the body, one should rinse them off with water so that they fall into the water. If one breaks off ephemeral fungi (mushrooms that grow quickly), one commits a Veyyākaraṇa offense. If, when picking up dry cow dung, it is mixed with fresh grass, one commits a Pāyattika offense. Therefore, it is said.

The Buddha was staying in Kauśāmbī (an ancient Indian city), (the detailed description of the following events) as described above. At that time, the Sangha (monastic community) gathered, wanting to perform a kamma (kamma, a monastic procedure or ritual), but Venerable Chanda (Chanda, a personal name) did not come. The Sangha sent someone to tell Chanda: 'The Sangha has gathered, wanting to perform a kamma, Elder, please come.' Chanda thought: 'Now they are calling me, it must be to punish my offenses, there is nothing else.' He further contemplated: 'Whom should I disturb now, so that the entire Sangha is disturbed and cannot perform the kamma? I should disturb Venerable Mahāmaudgalyāyana (Mahāmaudgalyāyana, one of the Buddha's ten great disciples), I can accomplish this. However, Maudgalyāyana has great supernatural powers, knowing that I am unreliable, perhaps he will grab me and throw me to another world, this is not feasible.' He further contemplated: 'If I disturb Mahākāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples), I can accomplish this, however, Mahākāśyapa has great power and virtue, perhaps he will humiliate me in the assembly, this is not feasible.' He further thought: 'Venerable Śāriputra (Śāriputra, one of the Buddha's ten great disciples) has a gentle heart, is upright and straightforward, and is easy to communicate with. If I disturb him, I can cause the entire Sangha to be disturbed and unable to perform the kamma with me.' After Chanda came into the Sangha, he said: 'Venerable Śāriputra! I want to ask about the Dharma (teachings of the Buddha).' Śāriputra

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言：「今為餘事集僧，此非問義時。」闡陀復語尊者舍利弗言：「如佛正法，無有非時，得現法中善果除煩惱熱，諸賢聖悅可盡不擇。」時尊者舍利弗言：「聽所問。」闡陀言：「世尊說四念處，何等是四念處？」時尊者舍利弗為說四念處，闡陀復言：「我不問四念處，我問四正勤。長老但為我說四正勤。」舍利弗言：「汝欲聞四正勤者聽。」即為說四正勤。闡陀復言：「我問四如意足。」如是五根、五力、七覺分、八聖道分，如四念處反覆三問。時諸比丘坐久疲乏，各各散出僧不和合，遂不成羯磨。諸比丘以是因緣往白世尊，佛言：「呼闡陀來。」來已，佛問闡陀：「汝實爾不？」答言：「實爾。」佛言：「闡陀！此是惡事。我常不為汝無量方便，呵責擾亂語、讚歎隨順語耶？汝今云何作擾亂事？此非法、非律、不如佛教，不可以是長養善法。」佛告諸比丘：「依止拘睒彌者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘異語惱他，波夜提。」

比丘者，如上說。

異語惱他，有八事。何等八？一者作羯磨時；二者如法論時；三者論阿毗曇時；四者論毗尼時；五者不異論；六者不異人；七者停論；八者異語惱他。作羯磨者，比丘和集作折伏羯磨，乃至別住羯磨，是名作羯磨。如法論者，

【現代漢語翻譯】 現代漢語譯本： 闡陀說：『現在是爲了其他事情召集僧眾，這不是提問佛法義理的時候。』闡陀又對尊者舍利弗（Sariputta，佛陀十大弟子之一，以智慧著稱）說：『如佛陀的正法，沒有不是時候的，能在現世獲得善果，消除煩惱熱惱，諸位賢聖都喜悅認可，不必選擇時間。』當時尊者舍利弗說：『聽你所問。』闡陀說：『世尊說四念處（cattāro satipaṭṭhānā，四種專注的修行方法，即身念處、受念處、心念處、法念處），什麼是四念處？』當時尊者舍利弗為他說了四念處，闡陀又說：『我不是問四念處，我問的是四正勤（cattāro sammappadhānā，四種正確的努力，即未生惡令不生，已生惡令斷，未生善令生，已生善令增長）。長老請只為我說四正勤。』舍利弗說：『你想要聽四正勤，就聽好。』隨即為他說了四正勤。闡陀又說：『我問的是四如意足（cattāro iddhipādā，四種實現神通的基礎，即欲如意足、精進如意足、心如意足、觀如意足）。』像這樣，五根（pañcaindriyāṇi，信、精進、念、定、慧五種能力）、五力（pañca balāni，信、精進、念、定、慧五種力量）、七覺分（satta bojjhaṅgā，七種覺悟的要素，即念、擇法、精進、喜、輕安、定、舍）、八聖道分（ariya aṭṭhaṅgika magga，達到解脫的八個要素，即正見、正思惟、正語、正業、正命、正精進、正念、正定），像四念處一樣反覆提問三次。當時諸位比丘（bhikkhu，佛教僧侶）坐久了感到疲乏，各自散去，僧團不和合，最終沒有完成羯磨（kamma，佛教儀式）。諸位比丘因為這個因緣去稟告世尊（bhagavat，佛陀的尊稱），佛陀說：『叫闡陀來。』闡陀來后，佛陀問闡陀：『你真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『闡陀！這是不好的事情。我常常用無量方便，呵責擾亂的言語，讚歎隨順的言語，你現在怎麼做擾亂的事情？這不合佛法、不合戒律、不合佛陀的教導，不能用這種方式來增長善法。』佛陀告訴諸位比丘：『凡是依止拘睒彌（Kosambi，古印度城市）的比丘都全部召集起來，因為十種利益的緣故為諸位比丘制定戒律，乃至已經聽過的應當重新聽聞。如果比丘用不同的言語惱亂他人，犯波夜提（pācittiya，一種輕罪）。』

比丘，如上面所說。

用不同的言語惱亂他人，有八種情況。哪八種？第一種是作羯磨時；第二種是如法討論時；第三種是討論阿毗曇（abhidhamma，佛教哲學）時；第四種是討論毗尼（vinaya，佛教戒律）時；第五種是不以不同的言論；第六種是不以不同的人；第七種是停止討論；第八種是用不同的言語惱亂他人。作羯磨，比丘和合一起作折伏羯磨，乃至別住羯磨，這叫做作羯磨。如法討論，

【English Translation】 English version: Chandaka said: 'Now is the time for gathering the Sangha for other matters; this is not the time to ask about the meaning of the Dharma.' Chandaka again said to Venerable Sariputta (Sariputta, one of the Buddha's ten great disciples, known for his wisdom): 'According to the Buddha's true Dharma, there is no time that is not right. One can obtain good results in the present life, eliminate the heat of afflictions, and be pleasing to all the virtuous and noble ones, without having to choose a time.' At that time, Venerable Sariputta said: 'Listen to what you ask.' Chandaka said: 'The World Honored One (bhagavat, the title of the Buddha) spoke of the Four Foundations of Mindfulness (cattāro satipaṭṭhānā, the four focuses of mindfulness: mindfulness of the body, feelings, mind, and phenomena). What are the Four Foundations of Mindfulness?' At that time, Venerable Sariputta explained the Four Foundations of Mindfulness to him. Chandaka again said: 'I am not asking about the Four Foundations of Mindfulness; I am asking about the Four Right Exertions (cattāro sammappadhānā, the four right efforts: to prevent unarisen evil from arising, to abandon arisen evil, to generate unarisen good, and to maintain arisen good). Elder, please only tell me about the Four Right Exertions.' Sariputta said: 'If you want to hear about the Four Right Exertions, then listen well.' He then explained the Four Right Exertions to him. Chandaka again said: 'I am asking about the Four Bases of Supernormal Powers (cattāro iddhipādā, the four bases for achieving supernatural abilities: will, effort, mind, and investigation).' In this way, the Five Roots (pañcaindriyāṇi, the five faculties: faith, effort, mindfulness, concentration, and wisdom), the Five Powers (pañca balāni, the five strengths: faith, effort, mindfulness, concentration, and wisdom), the Seven Factors of Enlightenment (satta bojjhaṅgā, the seven factors of enlightenment: mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity), and the Eightfold Noble Path (ariya aṭṭhaṅgika magga, the eight elements for achieving liberation: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) were repeatedly questioned three times, just like the Four Foundations of Mindfulness. At that time, the bhikkhus (bhikkhu, Buddhist monks) were tired from sitting for a long time and dispersed, the Sangha was not in harmony, and in the end, the kamma (kamma, Buddhist ritual) was not completed. The bhikkhus, because of this cause and condition, went to report to the World Honored One. The Buddha said: 'Call Chandaka here.' After Chandaka came, the Buddha asked Chandaka: 'Did you really do this?' He replied: 'Indeed, I did.' The Buddha said: 'Chandaka! This is a bad thing. I have always used countless skillful means to rebuke disruptive speech and praise compliant speech. How can you now do disruptive things? This is not in accordance with the Dharma, not in accordance with the Vinaya, and not in accordance with the Buddha's teachings. You cannot use this method to cultivate good Dharma.' The Buddha told the bhikkhus: 'Gather all the bhikkhus who rely on Kosambi (Kosambi, an ancient Indian city), because of the ten benefits, establish precepts for the bhikkhus, and even those who have already heard them should hear them again. If a bhikkhu annoys others with different speech, he commits a pācittiya (pācittiya, a minor offense).'

Bhikkhu, as mentioned above.

Annoying others with different speech has eight aspects. What are the eight? First, when performing kamma; second, when discussing the Dharma lawfully; third, when discussing the Abhidhamma (abhidhamma, Buddhist philosophy); fourth, when discussing the Vinaya (vinaya, Buddhist precepts); fifth, not with different speech; sixth, not with different people; seventh, stopping the discussion; eighth, annoying others with different speech. Performing kamma, the bhikkhus harmoniously perform the subjugation kamma, and even the separate dwelling kamma, this is called performing kamma. Discussing the Dharma lawfully,

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說非常非斷，是名如法論。阿毗曇者，九部修多羅，是名阿毗曇。毗尼者，廣略波羅提木叉，是名毗尼。不異論者，不得離本所論更論餘事，是名不異論。不異人者，不得離先問人更問餘人，是名不異人。停論者，當說法時語言住后當更論，是名停論。異語惱他者，如尊者闡陀異語惱他，是名八事。于中異語惱他者，波夜提。離此八事，非波夜提。

若人問比丘言：「從何處來？」答言：「過去中來。」「何處去？」答言：「向未來中去。」「何處眠？」「八木上眠。」「汝今日何處食？」答言：「五指食。」如是問，不正答者，越毗尼罪。若賊來入寺中問比丘言：「示我僧物。」比丘爾時不得示珍寶等諸物，復不得妄語，應示房舍床座等。賊若言：「示我塔物。」亦不得示塔寶物，復不得妄語，應示塔邊供養具諸器物等。賊若言：「示我凈廚。」比丘不得妄語，復不得示錢物處，應示釜鑊瓫器等。若屠家畜生走，問比丘：「見不？」比丘不得妄語，復不得示處，應言：「看指押！看指押！」(梵音與不見同)若比丘在阿練若處住，有囚逃走，問比丘，如上畜生中答。若比丘僧中問異答異，得波夜提。眾多人中和上、阿阇梨前，諸長老比丘前，問異答異，得越毗尼罪。是故說。

佛住舍衛城，廣說如上。

【現代漢語翻譯】 現代漢語譯本： 『說非常非斷』，這被稱為如法的論述（如法的討論）。阿毗曇（Abhidhamma，論藏）是指九部修多羅（Sutra，經），這被稱為阿毗曇。毗尼（Vinaya，律）是指廣律和略律，以及波羅提木叉（Pratimoksha，戒經），這被稱為毗尼。『不異論』是指不得離開原本所討論的事情而討論其他事情，這被稱為不異論。『不異人』是指不得離開先前詢問的人而詢問其他人，這被稱為不異人。『停論』是指在說法的時候，語言停住，之後再繼續討論，這被稱為停論。『異語惱他』是指像尊者闡陀（Chanda）用奇怪的語言惱亂他人，這被稱為八事。在這八事中，用奇怪的語言惱亂他人，犯波夜提（Payattika，墮罪）。離開這八事，則不犯波夜提。

如果有人問比丘（Bhikshu，僧人）說：『從哪裡來？』回答說：『從過去中來。』『去哪裡？』回答說：『向未來中去。』『在哪裡睡覺？』『在八木上睡覺。』『你今天在哪裡吃飯？』回答說：『用五指吃飯。』像這樣提問，不正當回答的，犯越毗尼罪（breaking the Vinaya rules）。如果有賊進入寺廟中問比丘說：『給我看僧眾的財物。』比丘這時不得指示珍寶等財物，又不得說謊，應該指示房舍床座等。賊如果說：『給我看塔的財物。』也不得指示塔的寶物，又不得說謊，應該指示塔邊供養用的器具等。賊如果說：『給我看廚房。』比丘不得說謊，又不得指示錢財物品的地方，應該指示鍋、鑊、盆等器具。如果有屠夫家的牲畜逃走，問比丘：『看見了嗎？』比丘不得說謊，又不得指示地點，應該說：『看指押！看指押！』（梵語發音與『不見』相同）。如果比丘住在阿練若（Aranya，寂靜處），有囚犯逃走，問比丘，像上面回答牲畜一樣回答。

如果比丘在僧團中，提問時回答不一致，犯波夜提。在眾多人中，在和上（Upadhyaya，親教師）、阿阇梨（Acharya，軌範師）面前，在各位長老比丘面前，提問時回答不一致，犯越毗尼罪。所以這樣說。

佛陀住在舍衛城（Shravasti），詳細的說法如上所述。

【English Translation】 English version: 'Speaking of neither permanence nor annihilation' is called a discussion in accordance with the Dharma (righteous discussion). Abhidhamma (the Collection of Discourses) refers to the nine parts of the Sutras (scriptures), and this is called Abhidhamma. Vinaya (discipline) refers to the extensive and concise Pratimoksha (code of monastic rules), and this is called Vinaya. 'Non-different discussion' means not deviating from the original topic to discuss other matters, and this is called non-different discussion. 'Non-different person' means not asking someone other than the person previously questioned, and this is called non-different person. 'Suspended discussion' means pausing the speech during the Dharma teaching and resuming the discussion later, and this is called suspended discussion. 'Annoying others with different speech' refers to Venerable Chanda (Chanda) annoying others with strange language, and these are called the eight matters. Among these eight matters, annoying others with different speech constitutes a Payattika (offense entailing expiation). Apart from these eight matters, there is no Payattika offense.

If someone asks a Bhikshu (monk): 'Where do you come from?' He should answer: 'From the past.' 'Where are you going?' He should answer: 'Towards the future.' 'Where do you sleep?' 'I sleep on eight pieces of wood.' 'Where do you eat today?' He should answer: 'I eat with five fingers.' If he answers improperly to such questions, he commits an offense of breaking the Vinaya rules. If thieves enter a monastery and ask a Bhikshu: 'Show me the property of the Sangha (monastic community),' the Bhikshu should not point out jewels or other valuables, nor should he lie. He should point out the rooms, beds, and seats. If the thieves say: 'Show me the property of the Stupa (reliquary),' he should not point out the treasures of the Stupa, nor should he lie. He should point out the offering utensils and other objects near the Stupa. If the thieves say: 'Show me the kitchen,' the Bhikshu should not lie, nor should he point out the place where money and goods are kept. He should point out the pots, pans, and other utensils. If livestock from a butcher's house runs away and they ask a Bhikshu: 'Have you seen it?' The Bhikshu should not lie, nor should he point out the location. He should say: 'Look, finger press! Look, finger press!' (The Sanskrit pronunciation is similar to 'not seen'). If a Bhikshu lives in an Aranya (secluded place) and a prisoner escapes, and they ask the Bhikshu, he should answer as he would for the livestock above.

If a Bhikshu gives inconsistent answers when questioned in the Sangha, he commits a Payattika offense. If he gives inconsistent answers when questioned in front of many people, in front of his Upadhyaya (preceptor), his Acharya (teacher), or senior Bhikshus, he commits an offense of breaking the Vinaya rules. Therefore, it is said.

The Buddha resided in Shravasti (Shravasti), and the detailed explanation is as above.

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爾時世人信敬深厚，多持飲食供養世尊，並奉眾僧，尊者舍利弗、目連。供佛者，侍者收攝；與眾僧及舍利弗、目連者，或行、或不行，無人料理停置臭穢。爾時尊者陀驃在學地，作是念：「若我得無學者當營理僧事使得安樂。」作是念已，初夜后夜精勤行道，即成阿羅漢，得三明六通已作是念：「我何須作有為事？我應當修習樂於少欲無事。」佛語陀驃：「汝本在學地時，作如是言：『我若得無學者當料理僧事。』汝作如是語不？」答言：「實爾，世尊！」佛言：「陀驃！如汝先愿，今者應作。」答言：「當如世尊教。」爾時僧即拜知九事，如先說。爾時隨宜差食，若是長老上座與上食、中坐與中間食、下座與粗食。六群比丘怨情嫌恨，以是事往白世尊。佛語陀驃：「凡出家人法應平等與食，汝當知得少不足、得多者亦無厭，得好、得惡俱不周悉。」於是長老陀驃即作三品食，精粗次第週而復始。爾時難陀、優波難陀，晨起著入聚落衣持缽往至食家。語優婆夷言：「與我食。」優婆夷言：「尊者！食時未至，我未得洗面及洗器物，未得作出家人食。」時檀越婦女弱小方起，澡浴裸露形體者，時難陀比丘不攝諸根縱看女色，優婆夷作是念：「此比丘非毗尼人或生過惡，不中久停，且與作人粗食速遣令去。」作是念已，

即與作使人粗食，是比丘得食已即還精舍。爾時有長老比丘，時到著入聚落衣持缽，威儀庠序往至食家，檀越施種種美食滿缽而還。時難陀、優波難陀見已作如是言：「長老陀驃！世尊說平等分食，觀此二食為平等不？」陀驃言：「汝往太早，非是食時。」明日難陀著入聚落衣持缽入城，路中看象斗馬鬥，聽俗人言論。時優婆夷念言：「阿阇梨昨日來不得食，今應早辦。」檀越家作食久辦，至時不來。優婆夷復作是念：「尊者昨日來早，今日何故不來？祇洹精舍中或有供僧，是故不來。」即共夫主小兒食盡。時難陀逼中方來，語優婆夷言：「與我食。」優婆夷言：「我作食早辦，待尊者不來，謂祇洹中有人供僧，謂受彼請，此所供食我已啖盡。」難陀語言：「汝欲斷我食耶？」爾時優婆夷即以家中作人殘宿食與之，得已還詣精舍，廣說如上。陀驃言：「汝去太晚。」時尊者陀驃以是因緣往白世尊，佛言：「呼難陀來。」來已，佛問難陀：「汝實爾不？」答言：「實爾。世尊！」佛言：「此是惡事。汝常不聞我以無數方便，毀呰多欲、讚歎少欲？此非法、非律、非如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘嫌責者，波夜提。」

比

【現代漢語翻譯】 現代漢語譯本 即（陀驃，負責分發食物的比丘）讓人們吃粗糙的食物，那些比丘得到食物后就立即返回精舍（僧院）。當時有一位長老比丘，按時穿好進入村落的衣服，拿著缽，舉止安詳地前往施食人家，施主佈施各種美食裝滿缽后返回。當時難陀（Nanda）和優波難陀（Upananda）看到后這樣說：『長老陀驃！世尊（釋迦牟尼佛）說要平等分食，看這兩種食物平等嗎？』陀驃說：『你們來得太早了，現在不是吃飯的時間。』 第二天，難陀穿好進入村落的衣服，拿著缽進入城裡，在路上觀看大象搏鬥、馬匹搏鬥，聽世俗人的言論。當時一位優婆夷（女居士）心想：『阿阇梨（老師，指難陀）昨天來沒得到食物，今天應該早點準備。』施主家做飯很久才做好，到了時間難陀沒來。優婆夷又這樣想：『尊者昨天來得早，今天為什麼不來呢？可能是祇洹精舍（Jetavana Monastery）中有供僧，所以不來。』於是和丈夫、小孩把食物都吃光了。當時難陀快到中午才來，對優婆夷說：『給我食物。』優婆夷說：『我做飯很早就做好了，等尊者不來，以為祇洹精舍中有人供僧，認為您接受了那邊的邀請，所以供養的食物我已經吃光了。』難陀說：『你想要斷我的食物嗎？』 當時優婆夷就把家中傭人剩下的隔夜飯給他吃了，難陀得到后返回精舍，詳細地說了以上情況。陀驃說：『你來得太晚了。』當時尊者陀驃因為這件事去稟告世尊，佛說：『把難陀叫來。』難陀來后，佛問難陀：『你真的這樣做了嗎？』回答說：『確實如此，世尊！』佛說：『這是惡事。你難道沒常聽我說用無數方法，呵斥貪慾、讚歎少欲嗎？這不合佛法、不合戒律、不合如來教導，不能用這種方式來增長善法。』佛告訴各位比丘：『凡是依止舍衛城（Sravasti）居住的比丘都要全部集合，爲了十種利益的緣故為各位比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘有嫌責的，犯波夜提（一種罪名）。』

【English Translation】 English version That is, Dabba (the Bhikkhu in charge of distributing food) made people eat coarse food, and those Bhikkhus returned to the monastery immediately after receiving the food. At that time, there was an elder Bhikkhu who, on time, put on his robes for entering the village, held his bowl, and went with dignified manners to the house of the almsgiver. The almsgiver offered various delicious foods, filling the bowl before he returned. At that time, Nanda and Upananda, upon seeing this, said: 'Elder Dabba! The World Honored One (Sakyamuni Buddha) said to distribute food equally. Do you see these two portions of food as equal?' Dabba said: 'You have come too early; it is not yet time for food.' The next day, Nanda put on his robes for entering the village, held his bowl, and entered the city. On the way, he watched elephants fighting and horses fighting, and listened to the conversations of laypeople. At that time, a female lay devotee (Upasika) thought: 'The Acharya (teacher, referring to Nanda) did not receive food yesterday; I should prepare early today.' The almsgiver's family took a long time to prepare the food, and Nanda did not come at the appointed time. The Upasika then thought: 'The Venerable one came early yesterday; why has he not come today? Perhaps there is an offering to the Sangha in Jetavana Monastery, so he is not coming.' So she, along with her husband and children, ate all the food. At that time, Nanda came near noon and said to the Upasika: 'Give me food.' The Upasika said: 'I prepared the food very early, but you did not come, so I assumed there was an offering to the Sangha in Jetavana, and that you had accepted that invitation. Therefore, I have already eaten all the food that was prepared for you.' Nanda said: 'Do you want to deprive me of food?' At that time, the Upasika gave him the leftover overnight food from the servants in her household. After receiving it, Nanda returned to the monastery and explained the situation in detail as above. Dabba said: 'You have come too late.' At that time, the Venerable Dabba, because of this matter, went to report to the World Honored One. The Buddha said: 'Summon Nanda.' After Nanda came, the Buddha asked Nanda: 'Did you really do this?' He replied: 'Indeed, World Honored One!' The Buddha said: 'This is an evil deed. Have you not often heard me use countless methods to denounce greed and praise contentment? This is not in accordance with the Dharma, not in accordance with the Vinaya, and not in accordance with the Tathagata's teachings. This is not the way to cultivate good qualities.' The Buddha told the Bhikkhus: 'All the Bhikkhus residing in Sravasti should assemble. For the sake of ten benefits, I will establish precepts for the Bhikkhus, and those who have already heard them should hear them again. If any Bhikkhu finds fault with this, he commits a Payattika (an offense).'

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丘者，如上說。

嫌責者，若拜人、拜囑人、拜囑囑人。拜人者，如尊者陀驃，是名拜人。拜囑人者，如陀驃摩羅子，倩餘人料理僧事，是名拜囑人。拜囑囑人者，所倩人復轉倩人料理僧事，是名拜囑囑人。嫌責是人者，得波夜提。

波夜提者，如上說。

若僧中行種種餅，當次第來應取。若意中不欲者令過去，若凈人問：「何以不取？」答言：「戒不用是。」欲更取餘者，無罪。若行乳粥、酪粥、胡麻粥、魚肉粥，若行如是種種粥時，若滿杓與上座，上座不應便受。上座應言：「平等與。」若行肉時偏與上座多者，上座應問：「一切盡爾耶？」答言：「止與上座多耳。」上座應語：「平等與。」若不須多者少取，少取已語餘人：「平等與。」如是好食應平等與。若沙彌行食時偏與師者，知事人應言：「平等與。」若沙彌言：「汝何以不自行？」是知事人應推此沙彌出，更使餘人行。若行食人見僧中大德人便多與，餘人便少與。知事人應語行食人言：「僧中無高下，汝平等與。」

或有嫌而非呵責、或有呵責非嫌、或亦嫌亦呵責、或非嫌非呵責。嫌而非呵責者，持己器中食比比坐器中食，作如是言：「此平等不？」是名嫌而非呵責。如是四句廣說。嫌而不呵責，得越毗尼罪。呵責而不嫌者，

【現代漢語翻譯】 現代漢語譯本 丘者，如上文所說。 嫌責者，指拜人、拜囑人、拜囑囑人。拜人者，例如尊者陀驃（Dabba，人名），這稱為拜人。拜囑人者，例如陀驃摩羅子（Dabba Mallaputta，人名），委託其他人料理僧團事務，這稱為拜囑人。拜囑囑人者，指受委託的人又轉而委託其他人料理僧團事務，這稱為拜囑囑人。嫌責這些人，犯波夜提罪。 波夜提者，如上文所說。 如果僧團中分發各種餅，應當按照次序前來取用。如果心裡不想吃，就讓它過去。如果有凈人（Upasaka，在家男居士）問：『為什麼不取？』回答說：『戒律不允許用這個。』想要再取其他的，沒有罪。如果分發乳粥、酪粥、胡麻粥、魚肉粥，如果分發像這樣的各種粥時，如果用滿勺給予上座（長老），上座不應該立刻接受。上座應該說：『平等地給。』如果分發肉食時偏袒給予上座更多，上座應該問：『一切都這樣嗎？』回答說：『只是給上座更多而已。』上座應該說：『平等地給。』如果不需要更多，就少取一些，少取之後告訴其他人：『平等地給。』像這樣好的食物應該平等地分發。如果沙彌（Sramanera，小沙彌）分發食物時偏袒給予自己的師父，知事人（僧團管理者）應該說：『平等地給。』如果沙彌說：『你為什麼不自己來分發？』這位知事人應該驅逐這個沙彌，更換其他人來分發。如果分發食物的人看到僧團中的大德之人就多給，給其他人就少給。知事人應該告訴分發食物的人說：『僧團中沒有高下之分，你平等地給。』 或者有嫌疑但不是呵責、或者有呵責但不是嫌疑、或者既有嫌疑也有呵責、或者既沒有嫌疑也沒有呵責。有嫌疑但不是呵責，指拿著自己的食器中的食物，與鄰座的食器中的食物比較，說這樣的話：『這平等嗎？』這稱為有嫌疑但不是呵責。像這樣四句廣說。有嫌疑但不是呵責，犯越毗尼罪（Dukkata，惡作罪）。呵責但沒有嫌疑者，

【English Translation】 English version 『Hill』 means as explained above. 『Accusation and censure』 refers to accusing a 『proxy,』 a 『proxy's proxy,』 or a 『proxy's proxy's proxy.』 『Proxy』 refers to someone like the Venerable Dabba (Dabba, a name), this is called a 『proxy.』 『Proxy's proxy』 refers to someone like Dabba Mallaputta (Dabba Mallaputta, a name), who entrusts the management of Sangha affairs to another person; this is called a 『proxy's proxy.』 『Proxy's proxy's proxy』 refers to someone who is entrusted and then further entrusts the management of Sangha affairs to another person; this is called a 『proxy's proxy's proxy.』 Accusing and censuring these people incurs a Payantika (Pacittiya) offense. 『Payantika』 means as explained above. If various cakes are being distributed in the Sangha, one should come forward in order to receive them. If one does not wish to take them, one should let them pass. If a layperson (Upasaka, male lay devotee) asks, 『Why don't you take it?』 one should answer, 『The precepts do not allow me to use this.』 If one wishes to take something else, there is no offense. If milk porridge, yogurt porridge, sesame porridge, or fish and meat porridge are being distributed, if such various porridges are being distributed, if a full ladle is given to the senior monk (elder), the senior monk should not immediately accept it. The senior monk should say, 『Distribute it equally.』 If, when distributing meat, the senior monk is given more, the senior monk should ask, 『Is everything like this?』 If the answer is, 『Only the senior monk is given more,』 the senior monk should say, 『Distribute it equally.』 If one does not need more, one should take less, and after taking less, tell the others, 『Distribute it equally.』 Such good food should be distributed equally. If a novice (Sramanera, young novice monk) distributes food and favors his teacher, the steward (Sangha manager) should say, 『Distribute it equally.』 If the novice says, 『Why don't you distribute it yourself?』 the steward should expel this novice and have someone else distribute it. If the person distributing food sees a highly virtuous person in the Sangha and gives them more, and gives others less, the steward should tell the person distributing food, 『There is no high or low in the Sangha, distribute it equally.』 Or there is suspicion but not censure, or there is censure but not suspicion, or there is both suspicion and censure, or there is neither suspicion nor censure. Suspicion but not censure refers to holding one's own food in one's bowl and comparing it to the food in the bowl of the person sitting next to them, and saying, 『Is this equal?』 This is called suspicion but not censure. These four sentences are explained extensively. Suspicion but not censure incurs a Dukkata (Dukkata, offense of wrong-doing). Censure but not suspicion,

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得越毗尼罪。亦嫌亦呵責者，得波夜提罪。非嫌不呵責，無罪。是故說。

佛在跋祇國人間遊行，與比丘眾俱至一故河邊。時諸捕魚人捉網捕魚，諸比丘見已白佛言：「世尊！是捕魚人不應作是事而勤作。」世尊因諸比丘問已，即說偈言：

「已得難得身，　　云何作諸惡？ 　染愛著身故，　　命終入惡道。」

時捕魚人捉大網，沈石浮瓠順水而上，邊各二百五十人，叫喚挽網向岸。諸比丘見已白佛言：「世尊！此人若於佛法中如是精進者，大得法利。」爾時世尊因事說偈言：

「所謂勤精進，　　非名一切欲； 　謂能離眾惡，　　以法自活命。」

如《迦毗羅本生經》中廣說。爾時眾魚墮網中，有一大魚有百頭，頭頭各異。世尊見之便喚其字，即應世尊。世尊問言：「汝母在何處？」答言：「某圊廁中作蟲。」佛言：「此大魚，迦葉佛時作三藏比丘，惡口故受雜類頭報。母受其利養故作廁中蟲。」佛說此因緣，時五百人即止網出家修道，皆得羅漢，住跋渠河邊。佛告阿難：「為此諸客比丘敷床座。」乃至阿難白佛：「愿佛安慰客比丘。」佛告阿難：「汝自不知我已入四禪中安慰客比丘。」爾時各在露地敷床褥欲乞食，時至此諸比丘各以神力，有至北郁單越者三十三天者、龍王宮乞食者，

【現代漢語翻譯】 現代漢語譯本： 得越毗尼罪（違犯戒律的罪過）。如果既嫌棄又呵責，就觸犯波夜提罪（一種較輕的罪過）。如果既不嫌棄也不呵責，就沒有罪。所以這樣說。

佛陀在跋祇國（Vajjī，古印度十六雄國之一）的人間游化時，與眾比丘一同來到一條叫做一故的河邊。當時，一些漁夫正在用漁網捕魚。比丘們看到后，稟告佛陀說：『世尊！這些漁夫不應該做這樣的事情，卻如此勤奮地去做。』世尊因為比丘們的提問，就說了以下偈語：

『已經得到了難以獲得的人身， 為何還要造作各種惡業？ 因為貪染執著于身體的緣故， 命終之後就會墮入惡道。』

當時，漁夫們拉著一張大網，沉下石頭，用葫蘆漂浮，逆流而上，兩邊各有二百五十人，叫喊著拉網向岸邊。比丘們看到后，稟告佛陀說：『世尊！如果這些人能在佛法中像這樣精進，就能獲得很大的法益。』這時，世尊就這件事說了以下偈語：

『所謂的勤奮精進， 不是指滿足一切慾望； 而是指能夠遠離各種惡行， 用正法來維持自己的生命。』

如《迦毗羅本生經》（Jātaka of Kapila）中所詳細敘述的那樣。當時，許多魚落入網中，其中有一條大魚有一百個頭，每個頭都不一樣。世尊看到它，就叫出了它的名字，那條魚立刻迴應了世尊。世尊問它：『你的母親在哪裡？』它回答說：『在某個廁所里做蟲子。』佛陀說：『這條大魚，在迦葉佛（Kāśyapa Buddha，過去七佛之一）時期，曾是一位三藏比丘（Tripiṭaka Bhikkhu，精通經、律、論三藏的比丘），因為惡口（言語惡毒）的緣故，所以受到雜類頭的果報。它的母親因為接受了它的利養的緣故，所以轉生為廁所里的蟲子。』佛陀說了這個因緣之後，當時有五百人停止了捕魚，出家修道，都證得了阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖者），住在跋渠河邊。佛陀告訴阿難（Ānanda，佛陀的十大弟子之一）說：『為這些新來的比丘鋪設床座。』乃至阿難稟告佛陀說：『愿佛陀安慰這些新來的比丘。』佛陀告訴阿難說：『你不知道我已經進入四禪（Four Dhyānas，佛教中的四種禪定境界）中安慰這些新來的比丘了嗎？』當時，這些比丘各自在露天鋪設床褥，想要乞食。到了乞食的時間，這些比丘各自用神通力，有的去了北郁單越（Uttarakuru，四大部洲之一）乞食，有的去了三十三天（Trāyastriṃśa，欲界六天之一）乞食，有的去了龍王宮（Nāga-rāja-bhavana）乞食。

【English Translation】 English version: One incurs a Vinaya offense (violation of monastic rules). If one both dislikes and rebukes, one incurs a Pāyattika offense (a minor offense). If one neither dislikes nor rebukes, there is no offense. Therefore, it is said.

The Buddha was wandering in the human realm of the Vajjī country (one of the sixteen ancient Indian Mahajanapadas), and together with a community of monks, arrived at a river called Ekaka. At that time, some fishermen were catching fish with nets. The monks, upon seeing this, reported to the Buddha, 'Venerable Sir! These fishermen should not be doing such things, yet they are diligently doing them.' The Buddha, because of the monks' question, then spoke the following verse:

'Having obtained a body that is difficult to obtain, Why do you commit various evils? Because of greed and attachment to the body, After death, you will fall into evil realms.'

At that time, the fishermen were pulling a large net, sinking stones, floating gourds, going upstream, with two hundred and fifty people on each side, shouting and pulling the net towards the shore. The monks, upon seeing this, reported to the Buddha, 'Venerable Sir! If these people were as diligent in the Buddha's teachings, they would gain great benefits from the Dharma.' At this time, the Buddha spoke the following verse because of this event:

'So-called diligence and effort, Does not mean fulfilling all desires; It means being able to stay away from all evils, And to live one's life by the Dharma.'

As described in detail in the Jātaka of Kapila. At that time, many fish fell into the net, and there was a large fish with a hundred heads, each head different. The Buddha saw it and called out its name, and the fish immediately responded to the Buddha. The Buddha asked it, 'Where is your mother?' It replied, 'In a certain toilet, working as a worm.' The Buddha said, 'This large fish, in the time of Kāśyapa Buddha (one of the past seven Buddhas), was a Tripiṭaka Bhikkhu (a monk proficient in the three baskets of scriptures: Sutra, Vinaya, and Abhidhamma), and because of harsh speech, he receives the retribution of having various kinds of heads. His mother, because she accepted his offerings, is reborn as a worm in the toilet.' After the Buddha spoke of this cause and condition, five hundred people stopped fishing, left home to practice the Dharma, and all attained Arhatship (a liberated being who has extinguished all defilements), dwelling by the Ekaka River. The Buddha told Ānanda (one of the ten great disciples of the Buddha), 'Prepare seats for these newly arrived monks.' And then Ānanda reported to the Buddha, 'May the Buddha comfort these newly arrived monks.' The Buddha told Ānanda, 'Do you not know that I have already entered the Four Dhyānas (the four meditative states in Buddhism) to comfort these newly arrived monks?' At that time, these monks each spread out their bedding in the open, wanting to beg for food. When it was time to beg for food, these monks each used their supernatural powers, some went to Uttarakuru (one of the four great continents) to beg for food, some went to Trāyastriṃśa (one of the six heavens of the desire realm) to beg for food, and some went to Nāga-rāja-bhavana (the palace of the Dragon King) to beg for food.

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床褥在露地日炙風飄塵坌污穢，佛知而故問，諸比丘以上因緣具白世尊，佛言：「待此諸比丘來。」來已，佛問諸比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日因汝為諸比丘制戒。」佛告諸比丘：「依止跋渠河者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘僧住處，露地臥床、坐床褥枕，若自敷、若使人敷，去時不自舉、不使人舉，波夜提。」

比丘者，如上說。

僧住處者，若阿練若住處、若聚落住處。

臥床、坐床者，有十四種：團腳臥床、團腳坐床、臥褥、坐褥、開藤臥床、開藤坐床、烏那陀臥床、烏那陀坐床、陀彌臥床、陀彌坐床。

褥者，劫貝褥、毛毳褥、氈褥迦尸褥、草褥。

枕者，劫貝枕、毛毳枕、氈枕、迦尸枕。

敷者，若自敷、若使人敷。

去者，余行。

不舉者，不自舉、不使人舉，波夜提。

波夜提者，如上說。

若欲露地說法者，知床褥人敷床褥已，若去離二十五肘不囑者，波夜提罪。若二人共知者，一人慾行時，應囑第二人。第二人慾行者，應待第一人還付囑已然後當去。若敷床褥訖有後人來坐，知敷人得捨去，無罪。若春月露地敷置，年少比丘坐上眠，即囑彼比丘。若床上無比丘者，若比丘

【現代漢語翻譯】 現代漢語譯本 床褥被放置在露天，經受日曬、風吹、塵土沾染，變得污穢不堪。佛陀明知此事，卻故意詢問。眾比丘將以上因緣詳細稟告世尊。佛陀說：『等這些比丘來。』待他們來后，佛陀問眾比丘：『你們確實如此嗎？』回答說：『確實如此。』佛陀說：『從今天起，因為你們的緣故，我為眾比丘制定戒律。』佛陀告訴眾比丘：『凡是依止跋渠河（Bhagga River）的人都應當集合，爲了十種利益的緣故，我為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。如果比丘僧團的住所，露天放置臥床、坐床、床褥、枕頭，無論是自己鋪設，還是使喚他人鋪設，離開時，不自己收拾，也不使喚他人收拾，犯波夜提（Pāyattika，一種懺悔罪）。』

比丘（bhikkhu）的定義，如前所述。

僧住處的定義，無論是阿練若（arañña，森林）住處，還是聚落住處。

臥床、坐床的定義，有十四種：團腳臥床、團腳坐床、臥褥、坐褥、開藤臥床、開藤坐床、烏那陀（unnata）臥床、烏那陀坐床、陀彌（dhammi）臥床、陀彌坐床。

床褥的定義，劫貝（kappāsa，棉花）褥、毛毳褥、氈褥、迦尸（kāsi）褥、草褥。

枕頭的定義，劫貝枕、毛毳枕、氈枕、迦尸枕。

鋪設的定義，無論是自己鋪設，還是使喚他人鋪設。

離開的定義，其他行程。

不收拾的定義，不自己收拾，也不使喚他人收拾，犯波夜提（Pāyattika）。

波夜提（Pāyattika）的定義，如前所述。

如果想要在露天說法，知道有人鋪設了床褥，如果離開超過二十五肘（約12.5米）而不囑託他人，犯波夜提罪。如果兩人共同知道，一人想要離開時，應當囑託第二人。第二人想要離開時，應當等待第一人回來交付囑託后，然後才能離開。如果鋪設床褥完畢後有後來的人來坐，知道鋪設的人可以離開，沒有罪。如果是春月在露天鋪設，年少的比丘坐在上面睡覺，就囑託那位比丘。如果床上沒有比丘，如果比丘

【English Translation】 English version The bedding is placed in the open, exposed to the sun, wind, and dust, becoming dirty and defiled. The Buddha knew this, but deliberately asked. The bhikkhus (monks) reported the above circumstances in detail to the Blessed One. The Buddha said, 'Wait for these bhikkhus to come.' After they came, the Buddha asked the bhikkhus, 'Is this really so?' They replied, 'It is so.' The Buddha said, 'From today onwards, because of you, I will establish a precept for the bhikkhus.' The Buddha told the bhikkhus, 'All those who dwell near the Bhagga River (Bhagga River) should assemble. For the sake of ten benefits, I will establish a precept for the bhikkhus, and those who have already heard it should hear it again. If in a bhikkhu's (monk's) dwelling place, a bed, seat, mattress, or pillow is placed in the open, whether one spreads it oneself or has someone else spread it, and when leaving, one does not pick it up oneself or have someone else pick it up, it is a Pāyattika (Pāyattika, an offense requiring confession).'

The definition of bhikkhu (bhikkhu), as mentioned above.

The definition of a monastic dwelling place, whether it is an arañña (arañña, forest) dwelling place or a village dwelling place.

The definition of a bed or seat, there are fourteen kinds: round-legged bed, round-legged seat, mattress, seat cushion, open rattan bed, open rattan seat, unnata (unnata) bed, unnata seat, dhammi (dhammi) bed, dhammi seat.

The definition of a mattress, kappāsa (kappāsa, cotton) mattress, wool mattress, felt mattress, kāsi (kāsi) mattress, grass mattress.

The definition of a pillow, kappāsa pillow, wool pillow, felt pillow, kāsi pillow.

The definition of spreading, whether one spreads it oneself or has someone else spread it.

The definition of leaving, other journeys.

The definition of not picking up, not picking it up oneself or having someone else pick it up, it is a Pāyattika (Pāyattika).

The definition of Pāyattika (Pāyattika), as mentioned above.

If one wants to preach in the open, knowing that someone has spread out the bedding, if one leaves more than twenty-five cubits (approximately 12.5 meters) without entrusting it to someone else, it is a Pāyattika offense. If two people know together, when one person wants to leave, they should entrust it to the second person. When the second person wants to leave, they should wait for the first person to return and hand over the entrustment before leaving. If after spreading the bedding, someone else comes to sit, the person who spread it knows they can leave without offense. If it is spread out in the open in the spring months, and a young bhikkhu (monk) sits and sleeps on it, then entrust it to that bhikkhu. If there is no bhikkhu on the bed, if the bhikkhu

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夜起大小行觸僧床，一一觸已捨去，隨所觸一一得波夜提。若是床上有比丘者，即囑彼人，無罪。若僧知事人慾付床褥故，出著露地舍離二十五肘，得波夜提。若受得僧床褥暴曬時，捨去離二十五肘，亦波夜提。若比丘病，在露處眠，弟子來禮師；若師起去，弟子應舉覆處；若有二人共坐一床；若上坐欲去時應囑下坐，下坐欲去時應白上坐言：「我欲去，此床當舉何處？」上坐若言：「汝自去，此床我自當舉。」爾時去，無罪。若比丘為和上、阿阇梨敷床褥已而去者，越毗尼罪。若和上、阿阇梨知為我敷，去時應囑，若不囑去者，越毗尼罪。

二十五肘者，得極大粗雨時不徹，兩重衣故也。

若比丘眾僧床上安形像，余比丘來禮拜，手觸而不舉者，波夜提。若眾多比丘次第禮拜，手觸屬最後者。

或囑授非是屬、或屬非是囑授、或亦囑亦屬、或非囑非屬。囑而非屬者，沙彌是。屬而非囑者，上座比丘是。亦囑亦屬者，下座比丘是。非囑非屬者，俗人是。

若大德比丘多有弟子，為敷床褥；若師知為己敷，去時應囑人舉，不囑者得越毗尼罪。若眾僧床褥在眾僧住處露地敷，去時不舉者，得波夜提。眾僧床褥在私住處露地敷，去時不舉，越毗尼。若私床褥在僧露地敷，去時不舉，得越毗尼罪。若

【現代漢語翻譯】 現代漢語譯本： 如果（有比丘）夜間起身，在僧房內行走，觸碰到僧人的床，每觸碰到一張床就離開，每次觸碰都會犯波夜提罪（Pāyantika，一種懺悔罪）。如果床上睡著比丘，告知他，則無罪。如果僧團執事想要移動床墊，將其拿出放在露天，超過二十五肘（約12.5米）的距離丟棄，則犯波夜提罪。如果接受了僧團的床墊進行晾曬，之後丟棄超過二十五肘的距離，也犯波夜提罪。如果比丘生病，在露天睡覺，弟子前來禮拜師父；如果師父起身離開，弟子應該將床墊移到遮蔽處；如果有兩個人共坐一張床；如果上座（資歷高的比丘）要離開，應該告知下座（資歷低的比丘），下座要離開時應該告訴上座說：『我想要離開，這張床應該移到哪裡？』上座如果說：『你自便，這張床我會自己移。』這時離開，則無罪。如果比丘為和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）鋪好床墊后離開，犯越毗尼罪（Viniaya，違犯戒律的罪過）。如果和尚、阿阇梨知道是為自己鋪的床，離開時應該囑咐（他人照看），如果不囑咐就離開，犯越毗尼罪。

二十五肘的距離，是指即使遇到極大的暴雨也不會淋濕兩層衣服的距離。

如果比丘在僧團的床上安放佛像，其他比丘前來禮拜，手觸碰到佛像而不將其移開，犯波夜提罪。如果有眾多比丘依次禮拜，手觸碰到佛像的罪責屬於最後觸碰的人。

或者囑咐了但沒有託付，或者託付了但沒有囑咐，或者既囑咐又託付，或者既沒有囑咐也沒有託付。囑咐了但沒有託付的是沙彌（Sramanera，小沙彌）。託付了但沒有囑咐的是上座比丘。既囑咐又託付的是下座比丘。既沒有囑咐也沒有託付的是俗人（在家居士）。

如果大德比丘（資深的比丘）有很多弟子，（弟子）為（師父）鋪床墊；如果師父知道是為自己鋪的床，離開時應該囑咐人移開，不囑咐的，犯越毗尼罪。如果僧團的床墊在僧團的住處露天鋪著，離開時不移開，犯波夜提罪。僧團的床墊在私人的住處露天鋪著，離開時不移開，犯越毗尼罪。如果是私人的床墊在僧團的露天鋪著，離開時不移開，犯越毗尼罪。

【English Translation】 English version: If (a bhikkhu) gets up at night, walks around in the Sangha's (community of monks) dwelling, and touches a monk's bed, each time he touches a bed and leaves, he commits a Pāyantika (a confessional offense). If there is a bhikkhu sleeping on the bed, and he informs that person, there is no offense. If the Sangha's caretaker wants to move the bedding, takes it out and discards it in the open air beyond twenty-five cubits (approximately 12.5 meters), he commits a Pāyantika. If he receives the Sangha's bedding for sunning and then discards it beyond twenty-five cubits, he also commits a Pāyantika. If a bhikkhu is sick and sleeping in the open, and a disciple comes to pay respects to the teacher; if the teacher gets up and leaves, the disciple should move the bedding to a sheltered place; if two people are sitting on the same bed; if the senior (bhikkhu of higher seniority) wants to leave, he should inform the junior (bhikkhu of lower seniority), and the junior should tell the senior: 'I want to leave, where should this bed be moved?' If the senior says: 'Suit yourself, I will move this bed myself.' Then leaving at that time, there is no offense. If a bhikkhu makes a bed for his Upadhyaya (preceptor) or Acarya (teacher) and then leaves, he commits a Viniaya offense (an offense against the monastic rules). If the Upadhyaya or Acarya knows that the bed was made for him, he should instruct (someone to take care of it) when leaving, and if he leaves without instructing, he commits a Viniaya offense.

Twenty-five cubits is the distance that even in extremely heavy rain, two layers of clothing would not be soaked through.

If a bhikkhu places a Buddha image on the Sangha's bed, and other bhikkhus come to pay respects, and touch the image without moving it, he commits a Pāyantika. If many bhikkhus pay respects in succession, the responsibility for touching the image falls on the last person to touch it.

Or instructed but not entrusted, or entrusted but not instructed, or both instructed and entrusted, or neither instructed nor entrusted. Instructed but not entrusted refers to a Sramanera (novice monk). Entrusted but not instructed refers to a senior bhikkhu. Both instructed and entrusted refers to a junior bhikkhu. Neither instructed nor entrusted refers to a layman (householder).

If a venerable bhikkhu (senior bhikkhu) has many disciples, (the disciples) make the bed for (the teacher); if the teacher knows that the bed was made for him, he should instruct someone to move it when leaving, and if he does not instruct, he commits a Viniaya offense. If the Sangha's bedding is laid out in the open at the Sangha's dwelling, and he leaves without moving it, he commits a Pāyantika. If the Sangha's bedding is laid out in the open at a private dwelling, and he leaves without moving it, he commits a Viniaya offense. If private bedding is laid out in the open at the Sangha's dwelling, and he leaves without moving it, he commits a Viniaya offense.

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私床褥在私露地敷，去時不舉，越毗尼罪。僧床褥在白衣家敷，去時不舉者，越毗尼罪。若俗人床褥在露地敷，去應語令知。是故說。

佛住舍衛城，廣說如上。時有婆羅門，宿請眾僧供食施衣，諸比丘僧房內敷僧坐具，不收斂便徑去。世尊以五事利益故，五日一行諸比丘房，見諸比丘房內敷具，上有蟲鼠糞穢塵土不凈，佛知而故問，諸比丘以是因緣具白世尊。佛告諸比丘：「汝等出家人更無給使為汝料理後事，去時何故不舉？此非法、非律、不如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城住者盡集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘內覆處自敷床褥、若使人敷，去時不自舉、不使人舉，波夜提。」

比丘者，如上說。

內者，是覆處。

床座者，十四種，如上說。

枕褥者，亦如上說。

敷者，若自敷、若使人敷。

去者，余處去。

不自舉者，不自舉。不使人舉者，不使他人舉，波夜提。

波夜提者，如上說。

若比丘欲余行去時，房舍內水灑掃地令凈，以巨磨塗地，褥枕曬令燥，語知床褥人作如是言：「長老！是床褥枕，一切應付囑示語。」若知床褥人是下座者，應語言：「當攝此床褥。」答言：「爾。」若上座

【現代漢語翻譯】 現代漢語譯本： 私人的床褥如果鋪在私人的露天場所，離開時不收起來，就觸犯了毗尼罪（Vinaya，戒律）。僧團的床褥如果鋪在在家居士的家裡，離開時不收起來，也觸犯了毗尼罪。如果俗人的床褥鋪在露天場所，離開時應該告知對方。所以這樣說。

佛陀住在舍衛城（Śrāvastī），廣泛地宣說如上的教義。當時有一位婆羅門（Brahmin），邀請眾僧到他家供養食物和佈施衣物，眾比丘在僧房內鋪設了僧團的坐具，卻沒有收拾就離開了。世尊因為五種利益的緣故，每五天巡視一次比丘們的房間，看見比丘們房間內的鋪具，上面有蟲子、老鼠的糞便、污穢和塵土等不乾淨的東西。佛陀明知此事，卻故意詢問，比丘們因此將事情的緣由全部稟告了世尊。佛陀告誡眾比丘：『你們出家人沒有僕人來為你們料理後事，離開時為什麼不收起來？這不合乎佛法、不合乎戒律、不合乎佛教的教導，不可以這樣來增長善法。』佛陀告誡眾比丘：『凡是依止舍衛城居住的比丘都集合起來，因為有十種利益的緣故，我為比丘們制定戒律，乃至已經聽聞過的人應當重複聽聞。如果比丘在有遮蓋的地方自己鋪設床褥，或者使喚別人鋪設，離開時自己不收起來，也不使喚別人收起來，就觸犯了波逸提（Pāyattika，一種戒律）。』

比丘（Bhiksu）的定義，如上所述。

『內』指的是有遮蓋的地方。

床座的種類有十四種，如上所述。

枕褥的定義，也如上所述。

『敷』指的是自己鋪設，或者使喚別人鋪設。

『去』指的是到其他地方去。

『不自舉』指的是自己不收起來。『不使人舉』指的是不使喚他人收起來，就觸犯了波逸提。

波逸提的定義，如上所述。

如果比丘想要到其他地方去，應該把房舍內的地面灑水清掃乾淨，用巨磨塗抹地面，把褥子和枕頭曬乾，告知負責床褥的人，對他說：『長老！這些床褥和枕頭，一切都應該交付囑託告知。』如果負責床褥的人是下座（資歷淺）的比丘，應該對他說：『應當收拾這些床褥。』對方回答說：『好的。』如果是上座（資歷深）的比丘

【English Translation】 English version: A personal mattress, if spread out in a personal open space, and not picked up when leaving, incurs a Vinaya (discipline) offense. A Sangha (monastic community) mattress, if spread out in a layperson's home, and not picked up when leaving, also incurs a Vinaya offense. If a layperson's mattress is spread out in an open space, one should inform them before leaving. Therefore, it is said.

The Buddha was residing in Śrāvastī, extensively expounding the above teachings. At that time, there was a Brahmin who invited the Sangha to his home to offer food and clothing. The Bhikshus (monks) spread out Sangha seating mats in the monastic rooms but left without collecting them. The World Honored One, for five benefits, inspected the Bhikshus' rooms every five days and saw the bedding in the Bhikshus' rooms, which had insects, rat droppings, filth, and unclean dust on them. The Buddha, knowing this, deliberately asked, and the Bhikshus then fully reported the cause to the World Honored One. The Buddha admonished the Bhikshus: 'You renunciants have no servants to manage your affairs after you leave. Why do you not pick up the bedding when you leave? This is not in accordance with the Dharma, not in accordance with the Vinaya, and not in accordance with the Buddha's teachings. It is not a way to cultivate good Dharma.' The Buddha told the Bhikshus: 'All Bhikshus residing in Śrāvastī should gather together. For ten benefits, I am establishing precepts for the Bhikshus, and those who have already heard them should hear them again. If a Bhikshu spreads out a mattress in a covered place, either personally or by having someone else do it, and does not pick it up himself or have someone else pick it up when leaving, it is a Pāyattika (expiation) offense.'

The definition of Bhikshu, as mentioned above.

'Inner' refers to a covered place.

The types of seats are fourteen, as mentioned above.

The definition of pillows and mattresses is also as mentioned above.

'Spreading' refers to spreading it out oneself or having someone else spread it out.

'Leaving' refers to going to another place.

'Not picking up oneself' refers to not picking it up oneself. 'Not having someone else pick up' refers to not having someone else pick it up, which incurs a Pāyattika offense.

The definition of Pāyattika, as mentioned above.

If a Bhikshu wants to go elsewhere, he should sprinkle water and sweep the floor of the room clean, smear the floor with fine clay, dry the mattress and pillow in the sun, and inform the person in charge of the bedding, saying: 'Elder! These mattresses and pillows, everything should be entrusted and informed.' If the person in charge of the bedding is a junior Bhikshu, he should say: 'You should collect these mattresses.' The other person replies: 'Yes.' If it is a senior Bhikshu

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者付囑此床褥，答言：「爾。」去不白者，波夜提。若不白去時，有比丘即入房住，不空故得越毗尼罪。若已去忘衣缽，還來取而白者，無罪。若比丘隨道行，天陰欲雨，年少比丘先去往至精舍，為和上、阿阇梨取床褥已，天晴欲去者，當白。若不白去者，波夜提。若眾多比丘在聚落精舍中宿，共受僧床褥，各各作是念：「某甲故當付囑。」去已道中展轉相問，都無囑者，諸比丘當差遣二人還付囑。若比丘在路行，至精舍中宿，去不囑床褥，行遠已轉展相問，盡無付囑。道逢比丘即問言：「長老欲何處去？」答言：「我欲到某處。」是比丘即白言：「我昨夜彼宿，來時忘不囑床褥，長老到彼當爲我付囑。」是比丘復言：「我來時亦忘不付囑，長老往彼精舍為我付囑。」如是二人展轉相囑已，乃至齊入精舍界，得名囑授。若比丘在俗人家宿，得床褥臥具，去時應示語去。若得草敷者，去時應語言：「此草欲安何處？」隨主人語應安之。若檀越言：「但去，我自當料理。」比丘應小斂一角而去。若比丘行路挽亂草敷坐，去時聚已當去。是故說。

佛住舍衛城，廣說如上。時有客比丘，來到六群比丘房裡，六群比丘言：「善來長老！」作是語已與洗腳水、涂足油、非時漿。止息已語客比丘言：「長老！汝欲何處住？」

【現代漢語翻譯】 現代漢語譯本：如果（有比丘）受託照看床鋪，回答說：『好的。』離開而不告知（其他比丘），犯波逸提罪（Pācittiya，一種輕罪）。如果未告知就離開，有其他比丘進入房間居住，因為房間沒有空置，所以犯越毗尼罪（a transgression of the Vinaya，違犯戒律）。如果已經離開，忘記了衣缽，回來取並告知（其他比丘），則無罪。如果比丘在路上行走，天陰將要下雨，年輕的比丘先去到精舍（Vihāra，寺院），為和尚（Upādhyāya，親教師）、阿阇梨（Ācārya，導師）取了床鋪后，天晴想要離開，應當告知（其他比丘）。如果不告知就離開，犯波逸提罪。如果眾多比丘在村落的精舍中住宿，共同使用僧眾的床鋪，各自心想：『某甲（指某人）應當受託照看。』離開后在路上輾轉詢問，都沒有人受託，這些比丘應當派遣二人回去受託。如果比丘在路上行走，到精舍中住宿，離開時不囑託床鋪，走遠后輾轉詢問，都沒有人囑託。在路上遇到比丘，就問：『長老（Thera，年長資深的比丘）想要去哪裡？』回答說：『我想要到某處。』這位比丘就說：『我昨夜在那裡住宿，來時忘記囑託床鋪，長老到那裡應當為我囑託。』這位比丘又說：『我來時也忘記囑託，長老到那座精舍為我囑託。』這樣二人輾轉相囑託后，乃至一同進入精舍的界限，就稱為囑託。如果比丘在俗人家中住宿，得到床鋪臥具，離開時應當告知（主人）后離開。如果得到草墊，離開時應當說：『這草要放在哪裡？』按照主人所說的地方放置。如果檀越（Dānika，施主）說：『只管走，我自會處理。』比丘應當稍微收攏一角后離開。如果比丘在路上拉亂草墊坐，離開時整理好應當離開。所以這樣說。 佛陀住在舍衛城（Śrāvastī，古印度城市），（廣）泛地講述如上內容。當時有客比丘，來到六群比丘的房間里，六群比丘說：『長老，歡迎！』說了這些話后，給（客比丘）洗腳水、涂腳油、非時漿（指在非規定的時間提供的飲料）。休息后，問客比丘說：『長老！您想要在哪裡住？』

【English Translation】 English version: If someone is entrusted with taking care of bedding and replies, 'Yes,' leaving without informing others incurs a Pācittiya (a minor offense). If one leaves without informing and another bhikkhu (monk) enters the room to reside, it is a transgression of the Vinaya (monastic rules) because the room is not vacant. If one has already left but forgot their robes and bowl, returning to retrieve them and informing others incurs no offense. If a bhikkhu is walking on the road and the weather turns cloudy, threatening rain, a younger bhikkhu goes ahead to the Vihāra (monastery) to retrieve bedding for the Upādhyāya (preceptor) and Ācārya (teacher). If the weather clears and they wish to leave, they should inform others. Leaving without informing incurs a Pācittiya. If many bhikkhus are staying in a monastery in a village, sharing the Sangha's (community's) bedding, each thinking, 'So-and-so should be entrusted with it,' and upon leaving, they inquire along the way and find that no one was entrusted, the bhikkhus should send two people back to entrust it. If a bhikkhu is walking on the road and stays in a monastery, leaving without entrusting the bedding, and after walking far, they inquire and find that no one was entrusted, they meet a bhikkhu on the road and ask, 'Where are you going, Thera (elder monk)?' The bhikkhu replies, 'I want to go to such-and-such place.' The first bhikkhu then says, 'I stayed there last night and forgot to entrust the bedding when I left. When you arrive there, please entrust it for me.' The second bhikkhu replies, 'I also forgot to entrust it when I came. Please entrust it for me when you go to that monastery.' Thus, after the two bhikkhus entrust each other in this way, even until they both enter the boundary of the monastery, it is considered an entrustment. If a bhikkhu stays in a layperson's home and receives bedding, they should inform the host before leaving. If they receive a grass mat, they should say when leaving, 'Where should this grass be placed?' It should be placed according to the host's instructions. If the Dānika (donor) says, 'Just go, I will take care of it myself,' the bhikkhu should gather one corner slightly and leave. If a bhikkhu messes up a grass mat while sitting on it during a journey, they should gather it up before leaving. Therefore, it is said. The Buddha was staying in Śrāvastī (ancient Indian city), extensively explaining the above. At that time, a visiting bhikkhu came to the room of the group-of-six bhikkhus. The group-of-six bhikkhus said, 'Welcome, Thera!' After saying these words, they provided water for washing feet, oil for anointing feet, and non-seasonal drinks (drinks provided at irregular times). After resting, they asked the visiting bhikkhu, 'Where do you wish to stay, Thera?'

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答言：「此房中住。」六群比丘言：「汝知此是誰房？」答言：「我知是眾僧房。」六群比丘言：「此雖僧房，我等六群比丘已先在此住。」客比丘言：「此是四方僧房，縱使十六群比丘先在中住，我亦當依次而住，何況六群比丘？」六群比丘語比丘言：「若長老欲住便住。」客比丘住已，六群比丘即各各捉其手腳，或捉頭高舉欲出之。時世尊以神足在虛空中來，六群比丘見世尊已即撲地而去。佛語客比丘：「汝但在房中住。」複次尊者難陀是優波難陀兄，難陀共行弟子乃至驅出房。出房已弟子大呼，諸比丘聞聲已皆驚出看，作如是言：「此比丘今日失二種利：斷食、失房。」如是諸比丘以是因緣往白世尊，佛言：「呼六群比丘來。」來已，佛問難陀、優波難陀：「汝實爾不？」答言：「實爾。」佛言：「汝等云何於四方僧房中住，牽出客比丘？此是惡事。汝常不聞我無量方便贊說，于梵行人所應修慈，身行修慈、口意行修慈，常供養供給耶？此非法、非律、非如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘在僧房內，若自牽出、若使人牽出，乃至言：『比丘汝出去。』作是語者，波夜提。」

比丘者，如上說。

若比丘牽比

【現代漢語翻譯】 現代漢語譯本： 客比丘回答說：『我住在這房裡。』六群比丘問：『你知道這是誰的房間嗎？』客比丘回答說：『我知道這是僧眾的房間。』六群比丘說：『這雖然是僧眾的房間，但我們六群比丘已經先住在這裡了。』客比丘說：『這是四方僧房，縱然是十六群比丘先住在這裡，我也應當依次而住，何況是六群比丘？』六群比丘對比丘說：『如果長老您想住就住吧。』客比丘住下後，六群比丘就各自抓住他的手腳，或者抓住他的頭高高舉起，想要把他趕出去。這時，世尊以神通力在虛空中顯現，六群比丘見到世尊后，立刻撲倒在地逃走了。佛陀對客比丘說：『你只管在這房中住下。』 再說，尊者難陀是優波難陀的哥哥，難陀和他的弟子一起，甚至把（客）比丘驅趕出房間。被趕出房間后，弟子大聲呼叫，眾比丘聽到聲音后都驚訝地出來觀看，說道：『這位比丘今天損失了兩種利益：斷食和失去房間。』眾比丘因為這件事去稟告世尊，佛陀說：『把六群比丘叫來。』叫來后，佛陀問難陀、優波難陀：『你們真的做了這樣的事嗎？』他們回答說：『確實如此。』佛陀說：『你們怎麼能在四方僧房中居住，卻把客比丘趕出去呢？這是惡事。你們難道沒聽我說過無數次，要讚揚對梵行人（brahmacārī）應當修習慈愛，身行修慈、口意行修慈，常常供養供給嗎？這不合佛法、不合戒律、不合我的教導，不能用這種方式來增長善法。』 佛陀告訴眾比丘：『凡是依止舍衛城（Śrāvastī）居住的比丘都應當集合起來，因為這十種利益的緣故，我要為眾比丘制定戒律，凡是已經聽過的應當重聽。如果有比丘在僧房內，自己把（其他比丘）趕出去，或者指使別人把（其他比丘）趕出去，甚至說：『比丘你出去。』說了這樣的話，就犯了波逸提（pāyantika）。』 比丘（bhikkhu）的定義，如上文所說。 如果比丘牽（其他）比丘...

【English Translation】 English version: The visiting bhikkhu replied, 'I am staying in this room.' The group of six bhikkhus asked, 'Do you know whose room this is?' The visiting bhikkhu replied, 'I know this is the sangha's (community of monks) room.' The group of six bhikkhus said, 'Although this is the sangha's room, we, the group of six bhikkhus, have already been staying here first.' The visiting bhikkhu said, 'This is a sangha room for the four directions (of the compass), even if a group of sixteen bhikkhus had been staying here first, I should stay in turn, let alone a group of six bhikkhus.' The group of six bhikkhus said to the bhikkhu, 'If the elder wishes to stay, then stay.' After the visiting bhikkhu stayed, the group of six bhikkhus each grabbed his hands and feet, or grabbed his head and lifted him up, wanting to throw him out. At this time, the World-Honored One (Śākyamuni Buddha) came in the sky with his divine feet. When the group of six bhikkhus saw the World-Honored One, they immediately fell to the ground and fled. The Buddha said to the visiting bhikkhu, 'You just stay in the room.' Furthermore, the venerable Nanda (Nanda) was the brother of Upananda (Upananda). Nanda and his disciples together even drove the (visiting) bhikkhu out of the room. After being driven out of the room, the disciple shouted loudly. When the bhikkhus heard the sound, they were all surprised and came out to watch, saying, 'This bhikkhu has lost two kinds of benefits today: skipping a meal and losing his room.' The bhikkhus, because of this matter, went to report to the World-Honored One. The Buddha said, 'Call the group of six bhikkhus here.' After they came, the Buddha asked Nanda and Upananda, 'Did you really do such a thing?' They replied, 'Indeed, we did.' The Buddha said, 'How can you live in a sangha room for the four directions and drive out the visiting bhikkhu? This is an evil deed. Have you not heard me praise countless times that one should cultivate loving-kindness towards those who practice the holy life (brahmacārī), cultivate loving-kindness in body, speech, and mind, and always offer and provide for them? This is not in accordance with the Dharma (teachings), not in accordance with the Vinaya (monastic rules), not in accordance with my teachings, and this is not the way to increase good deeds.' The Buddha told the bhikkhus, 'All the bhikkhus who live relying on Śrāvastī (Śrāvastī) should gather together. Because of these ten benefits, I will establish precepts for the bhikkhus. Those who have already heard them should hear them again. If a bhikkhu in the sangha room drives (another bhikkhu) out himself, or instructs others to drive (another bhikkhu) out, or even says, 'Bhikkhu, you go out.' If he says such words, he commits a pāyantika (pāyantika) offense.' The definition of bhikkhu (bhikkhu) is as described above. If a bhikkhu pulls (another) bhikkhu...

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丘出時，彼比丘若抱柱、若捉戶、若倚壁，如是牽離一一處，一一波夜提。若口呵叱遣彼比丘，隨語離一一處者，一一波夜提。若方便驅直出門者，得一波夜提。若比丘瞋恚蛇鼠驅出，越毗尼罪。若作是言：「此是無益之物。」驅出無罪。若駱駝、牛馬在塔寺中，畏污壞塔寺，驅出者無罪。若比丘驅比丘出，波夜提。若驅比丘尼出，偷蘭遮。若驅式叉摩尼、沙彌、沙彌尼，得越毗尼罪。下至驅俗人出，越毗尼心悔。是故說。(十六竟)

摩訶僧祇律卷第十四 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第十五

東晉天竺三藏佛陀跋陀羅共法顯譯明單提九十二事法之四

佛在拘睒彌人間遊行。爾時世尊初夜為諸聲聞說法，說法已是諸比丘各各還住房。時六群比丘于余處談話，經久乃還，扣房戶，房內人問言：「誰？」答言：「我是六群比丘，欲此間宿。」房內比丘言：「此房已滿。」六群比丘復更軟語苦求：「與我少許，容一坐處。」如是苦求不得，復至余房亦復不得。復到諸下座比丘宿處、若溫室、若禪坊、若講堂扣戶，堂內比丘問：「誰？」六群比丘言：「我欲來此宿。」堂內比丘言：「此堂已滿。」六群比丘復重苦求不止，堂內比丘即為開戶，得入房已趣縱

【現代漢語翻譯】 現代漢語譯本 如果丘出（Qiu Chu，指犯戒比丘被驅趕出寺院），彼比丘（biqiu，指其他比丘）若抱柱、若捉戶、若倚壁，像這樣牽拉離開每一處，每一處都犯波夜提（bo ye ti，一種罪名）。如果用口呵斥遣走彼比丘，隨著每一句話離開一處，每一處都犯波夜提。如果用方便法直接驅趕出門，得一波夜提。如果比丘因為嗔恚而驅趕蛇鼠出去，犯越毗尼罪（yue pi ni zui，違越戒律的罪）。如果說：『這是無益之物。』驅趕出去沒有罪。如果駱駝、牛馬在塔寺中，因為害怕污損破壞塔寺，驅趕出去沒有罪。如果比丘驅趕比丘出去，犯波夜提。如果驅趕比丘尼（bi qiuni，尼姑）出去，犯偷蘭遮（tou lan zhe，一種罪名）。如果驅趕式叉摩尼（shi cha mo ni，沙彌尼的預備階段）、沙彌（sha mi，小沙彌）、沙彌尼（sha mi ni，小沙彌尼），得越毗尼罪。下至驅趕俗人出去，越毗尼心生後悔。所以這樣說。（十六竟）

《摩訶僧祇律》卷第十四 《大正藏》第22冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第十五

東晉天竺三藏佛陀跋陀羅（Fo tuo ba tuo luo）共法顯（Fa xian）譯明單提九十二事法之四

佛在拘睒彌人間（Ju she mi ren jian）。當時世尊（Shi zun，對佛的尊稱）初夜為諸聲聞（sheng wen，聽聞佛法而得解脫的人）說法，說法完畢后，這些比丘各自返回住房。當時六群比丘（liu qun biqiu，指一群喜歡違反戒律的比丘）在其他地方談話，過了很久才回來，敲房門，房內的人問：『誰？』回答說：『我是六群比丘，想在這裡住宿。』房內比丘說：『這房間已經滿了。』六群比丘又用軟語苦苦哀求：『給我少許地方，容一個座位。』這樣苦苦哀求也沒有得到允許，又到其他房間，也同樣沒有得到允許。又到諸下座比丘（xia zuo biqiu，資歷較低的比丘）住宿的地方、或者溫室、或者禪坊、或者講堂敲門，堂內比丘問：『誰？』六群比丘說：『我想要來這裡住宿。』堂內比丘說：『這堂已經滿了。』六群比丘又再三苦苦哀求不止，堂內比丘就為他們打開門，得以進入房間后就放縱

【English Translation】 English version If, when a Qiu Chu (Qiu Chu, referring to a monk who has violated the precepts and is being expelled from the monastery) occurs, the biqiu (biqiu, referring to other monks) holds a pillar, or grabs a door, or leans against a wall, thus pulling him away from each place, for each place, he commits a bo ye ti (bo ye ti, a type of offense). If he verbally scolds and sends that biqiu away, with each word causing him to leave a place, for each place, he commits a bo ye ti. If he uses expedient means to directly drive him out the door, he incurs one bo ye ti. If a biqiu, out of anger, drives out snakes or rats, he commits an offense against the yue pi ni (yue pi ni zui, an offense against the precepts). If he says, 'These are useless things,' there is no offense in driving them out. If camels, cattle, or horses are in the pagoda or monastery, and he fears they will defile or damage the pagoda or monastery, there is no offense in driving them out. If a biqiu drives out a biqiu, he commits a bo ye ti. If he drives out a biqiuni (biqiuni, a nun), he commits a tou lan zhe (tou lan zhe, a type of offense). If he drives out a shi cha mo ni (shi cha mo ni, a probationary nun), a sha mi (sha mi, a novice monk), or a sha mi ni (sha mi ni, a novice nun), he commits an offense against the yue pi ni. Even driving out a layperson causes regret for violating the yue pi ni. Therefore, it is said. (End of sixteen)

《Mahasamghika Vinaya》 Volume 14 《Taisho Tripitaka》 Volume 22 No. 1425 《Mahasamghika Vinaya》

《Mahasamghika Vinaya》 Volume 15

Translated by the Tripiṭaka Master Buddhabhadra (Fo tuo ba tuo luo) from India during the Eastern Jin Dynasty, together with Faxian (Fa xian), clarifying the fourth of the ninety-two matters of expiable offenses.

The Buddha was in the human realm of Kausambi (Ju she mi ren jian). At that time, the World Honored One (Shi zun, a respectful term for the Buddha) preached the Dharma to the sheng wen (sheng wen, those who attain liberation by hearing the Buddha's teachings) during the first watch of the night. After preaching the Dharma, these biqiu each returned to their rooms. At that time, the Six Group biqiu (liu qun biqiu, referring to a group of monks who liked to violate the precepts) were talking in another place, and it was a long time before they returned. They knocked on the door, and the person inside asked, 'Who is it?' They replied, 'We are the Six Group biqiu, and we want to stay here.' The biqiu inside said, 'This room is full.' The Six Group biqiu again pleaded softly, 'Give me a little space, just enough for a seat.' They pleaded like this but were not allowed, and they went to other rooms, but they were also not allowed. They went to the places where the junior biqiu (xia zuo biqiu, monks of lower seniority) stayed, or to the warm room, or the meditation hall, or the lecture hall, and knocked on the door. The biqiu inside asked, 'Who is it?' The Six Group biqiu said, 'We want to come here to stay.' The biqiu inside said, 'This hall is full.' The Six Group biqiu repeatedly pleaded without stopping, so the biqiu inside opened the door for them, and after entering the room, they indulged

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橫身床上而臥，或以手肘膝叉筑邊人，又作是言：「諸長老作一色去。」作是語已即吹燈滅，更喚外伴比丘言：「諸梵行人可來入。」來入已，在前者膝頭蹴，在後者肘頭筑，放氣調戲。諸比丘作是念：「誰能共此非威儀人共在一處？」即持尼師壇出去。諸比丘以是因緣往白世尊，佛言：「待我從憍薩羅行還舍衛城時更白此事，當爲諸比丘制戒。」

複次佛住舍衛城，廣說如上。先客比丘次得六群比丘房宿，夜閉戶眠，時六群比丘協先嫌故，盜以滑泥塗戶閫上，當行處著滑泥及磚石。此比丘夜出，腳蹈滑處倒磚石上，作如是言：「諸長老！六群比丘殺我，折我頸故，作如是事欲擾亂我，誰能共此住？」諸比丘以是因緣往白世尊，佛言：「呼六群比丘來。」來已，佛問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛言：「此是惡事。」諸比丘白佛言：「六群比丘非但此一惡事，世尊在憍薩羅國遊行時，擾亂諸比丘，乃至各各持尼師壇出去。」佛問六群比丘：「汝實爾不？」答言：「實爾。」佛言：「汝云何知他先敷置，後來擾亂欲使他去？此是惡事，非法、非律、非如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘知他比丘先敷置床

【現代漢語翻譯】 現代漢語譯本 他橫躺在床上睡覺，或者用手肘、膝蓋推搡旁邊的人，還說：『各位長老，我們一起走吧。』說完就吹滅燈，再叫外面的同伴比丘進來，說：『各位梵行人，可以進來了。』進來后，就用膝蓋頂前面的人，用手肘推後面的人，還放屁調戲。眾比丘心想：『誰能和這種沒有威儀的人住在一起？』就拿著尼師壇（Ni-shi-tan，坐具）離開了。眾比丘因為這件事去稟告世尊（Shi-zun，佛陀），佛說：『等我從憍薩羅（Qiao-sa-luo，地名）回到舍衛城（She-wei-cheng，地名）時再稟告這件事，到時會為眾比丘制定戒律。』

後來，佛住在舍衛城，情況和上面說的差不多。先來的比丘先得到房間住宿，接著六群比丘（Liu-qun-bi-qiu，比丘團體的名稱）也得到了。晚上他們關門睡覺，當時六群比丘因為以前的嫌隙，就偷偷地用滑泥塗在門檻上，在要走的地方放上滑泥和磚石。這個比丘晚上出來，腳踩到滑的地方，摔倒在磚石上，就說：『各位長老！六群比丘要殺我，想折斷我的脖子，才做這樣的事來擾亂我，誰能和他們住在一起？』眾比丘因為這件事去稟告世尊，佛說：『把六群比丘叫來。』叫來后，佛問六群比丘：『你們真的做了這種事嗎？』回答說：『確實做了，世尊！』佛說：『這是惡事。』眾比丘稟告佛說：『六群比丘不只做了這一件惡事，世尊在憍薩羅國游化時，他們就擾亂眾比丘，以至於大家各自拿著尼師壇離開。』佛問六群比丘：『你們真的做了這種事嗎？』回答說：『確實做了。』佛說：『你們怎麼知道別人先鋪設好床鋪，後來才去擾亂，想讓他們離開？這是惡事，不合佛法、不合戒律、不合如來教導，不能用這種方式來增長善法。』佛告訴眾比丘：『凡是依止舍衛城的人都召集起來，爲了十種利益的緣故，為眾比丘制定戒律，乃至已經聽過的應當再聽一遍。如果有比丘知道其他比丘先鋪設好床鋪』

【English Translation】 English version He would lie horizontally on the bed, or poke the person next to him with his elbows or knees, and say, 'Venerable elders, let's all go together.' After saying this, he would blow out the lamp and call to the other monks outside, saying, 'Venerable Brahmacharis, you may come in.' After they came in, he would nudge the person in front with his knee, poke the person behind with his elbow, and tease them by passing gas. The monks thought, 'Who can live in the same place with this person who has no proper conduct?' Then they would take their Nishidan (Ni-shi-tan, sitting cloth) and leave. The monks, because of this matter, went to report to the World Honored One (Shi-zun, Buddha). The Buddha said, 'Wait until I return to Shravasti (She-wei-cheng, place name) from Kosala (Qiao-sa-luo, place name), then report this matter again, and I will establish precepts for the monks.'

Later, the Buddha was staying in Shravasti, and the situation was similar to what was described above. The monks who arrived first obtained lodging first, and then the Group of Six Monks (Liu-qun-bi-qiu, name of a group of monks) also obtained lodging. At night, they closed the door and slept. At that time, the Group of Six Monks, because of previous grudges, secretly smeared slippery mud on the doorframe and placed slippery mud and bricks where people would walk. This monk came out at night, stepped on the slippery place, and fell on the bricks, saying, 'Venerable elders! The Group of Six Monks wants to kill me, wants to break my neck, and that's why they are doing this to disturb me. Who can live with them?' The monks, because of this matter, went to report to the World Honored One. The Buddha said, 'Call the Group of Six Monks here.' After they came, the Buddha asked the Group of Six Monks, 'Did you really do this?' They replied, 'We really did, World Honored One!' The Buddha said, 'This is an evil deed.' The monks reported to the Buddha, 'The Group of Six Monks has not only done this one evil deed. When the World Honored One was traveling in the country of Kosala, they disturbed the monks, to the point that everyone took their Nishidan and left.' The Buddha asked the Group of Six Monks, 'Did you really do this?' They replied, 'We really did.' The Buddha said, 'How do you know that others have already set up their beds and then you disturb them, wanting them to leave? This is an evil deed, not in accordance with the Dharma, not in accordance with the Vinaya, not in accordance with the teachings of the Tathagata, and this is not a way to cultivate good deeds.' The Buddha told the monks, 'Gather all those who rely on Shravasti, and for the sake of ten benefits, establish precepts for the monks, and even those who have already heard them should hear them again. If a monk knows that another monk has already set up his bed'

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褥，後來欲擾亂故敷置，作是念：『不樂者自當出去。』作如是因緣不異者，波夜提。」

比丘者，如上說。

知者，若自知、若從他聞。

先敷者，是初敷也。

床褥者，如前說。

後來敷置者，欲擾亂使他出故。

作如是因緣不異者，波夜提。波夜提者，如上說。

若住處少，一比丘當一柱間敷床褥尼師壇，覆上已向和上、阿阇梨，或禮拜問訊、或受誦去。后比丘來卻先尼師壇，自敷尼師壇，坐已作細聲唄。先住比丘來見已作是念：「誰能斷他法？」即自持尼師壇去。是比丘，波夜提罪。坐禪誦經病亦如是。若後來眠他床上，若是上座者應語言：「長老不知世尊制戒耶？」若眠比丘是下座者，應呵責：「汝不善知戒相，汝不知世尊制戒，云何後來眠他床上？」若比丘在他處經行者，見先比丘來應當避去。若比丘夜眠時雖振動䆿語，不作擾亂意，無罪。擾亂比丘，波夜提。比丘尼，偷蘭遮。式叉摩尼、沙彌、沙彌尼，得越毗尼罪。俗人，得越毗尼心悔，是故說。

佛住曠野精舍，有二比丘共住，上座閣下、下座閣上，上座坐禪、下座誦經。上座時到著入聚落衣持缽，入曠野聚落乞食，疾得速還。下座方去，上座食已澡缽舉置常處，洗足結跏趺坐。下座晚得食乃還

【現代漢語翻譯】 現代漢語譯本：

『褥，後來想要擾亂別人，故意鋪設，心裡想著：『不喜歡的人自然會離開。』因為這樣的原因導致（他人離開）沒有改變，犯波夜提罪。』 比丘（bhiksu）：如前面所說。 知者：如果自己知道，或者從別人那裡聽到。 先敷者：是指最初鋪設的人。 床褥者：如前面所說。 後來敷置者：想要擾亂，使他人離開的緣故。 作如是因緣不異者，波夜提：因為這樣的原因導致（他人離開）沒有改變，犯波夜提罪。波夜提（pacittiya）：如前面所說。 如果住處狹小，一位比丘（bhiksu）應當在一個柱子間隔處鋪設床褥和尼師壇（nisidana，坐具），覆蓋好之後去拜見和尚（upadhyaya，親教師）、阿阇梨（acariya，軌範師），或者禮拜問訊，或者背誦經文離開。後來的比丘（bhiksu）卻把先前的尼師壇（nisidana）移開，自己鋪設尼師壇（nisidana），坐下後發出細小的唄聲。先住的比丘（bhiksu）回來見到后，心裡想著：『誰能阻止他修行？』於是自己拿著尼師壇（nisidana）離開。這位比丘（bhiksu），犯波夜提罪。坐禪、誦經、生病的情況也與此類似。如果後來者睡在別人的床上，如果是上座（thera，年長資深的比丘），應該說：『長老（bhante），您不知道世尊（Buddha，釋迦牟尼佛）制定的戒律嗎？』如果睡覺的比丘（bhiksu）是下座（nava，年輕資淺的比丘），應該呵責：『你不好好了解戒律，你不知道世尊（Buddha，釋迦牟尼佛）制定的戒律，怎麼能後來睡在別人的床上？』如果比丘（bhiksu）在其他地方經行，見到先來的比丘（bhiksu）應當避開。如果比丘（bhiksu）夜晚睡覺時，即使翻身或說夢話，如果沒有擾亂他人的意圖，就沒有罪。擾亂其他比丘（bhiksu），犯波夜提罪。比丘尼（bhiksuni），犯偷蘭遮罪。式叉摩尼（sikkhamana，學戒女）、沙彌（sramanera，沙彌）、沙彌尼（sramanerika，沙彌尼），得越毗尼罪。俗人，得越毗尼心生後悔，所以這樣說。 佛（Buddha）住在曠野精舍，有兩位比丘（bhiksu）共同居住，上座（thera，年長資深的比丘）住在樓下，下座（nava，年輕資淺的比丘）住在樓上，上座（thera，年長資深的比丘）坐禪，下座（nava，年輕資淺的比丘）誦經。上座（thera，年長資深的比丘）到時候穿上進入村落的衣服，拿著缽，進入曠野村落乞食，很快得到食物並迅速返回。下座（nava，年輕資淺的比丘）才離開，上座（thera，年長資深的比丘）吃完飯，洗乾淨缽，放在通常放置的地方，洗完腳，結跏趺坐。

【English Translation】 English version:

'A mat; later, desiring to disturb, deliberately spreads it out, thinking: 'Those who don't like it will naturally leave.' If, due to such a cause, the result (of someone leaving) remains unchanged, it is a Pacittiya offense.' Bhiksu (bhiksu): As explained above. Knowing: If one knows oneself, or hears from others. First to spread: Refers to the one who spreads it first. Bedding: As mentioned before. Later spreading: Desiring to disturb, causing others to leave. If, due to such a cause, the result remains unchanged, it is a Pacittiya offense. Pacittiya (pacittiya): As explained above. If the dwelling is small, a bhiksu (bhiksu) should spread out bedding and a nisidana (nisidana, sitting cloth) in the space between pillars, cover it, and then go to the Upadhyaya (upadhyaya, preceptor), Acariya (acariya, teacher), or pay respects, inquire, or recite and leave. If a later bhiksu (bhiksu) comes and removes the previous nisidana (nisidana), spreads out his own nisidana (nisidana), and sits down making a soft chanting sound. The first bhiksu (bhiksu) returns and sees this, thinking: 'Who can stop him from practicing?' Then he takes his own nisidana (nisidana) and leaves. This bhiksu (bhiksu) commits a Pacittiya offense. The same applies to meditation, reciting scriptures, and illness. If a later person sleeps on another's bed, if he is a Thera (thera, senior monk), he should say: 'Elder (bhante), do you not know the precepts established by the Buddha (Buddha, Shakyamuni Buddha)?' If the sleeping bhiksu (bhiksu) is a Nava (nava, junior monk), he should be reprimanded: 'You do not understand the precepts well, you do not know the precepts established by the Buddha (Buddha, Shakyamuni Buddha), how can you sleep on another's bed later?' If a bhiksu (bhiksu) is walking elsewhere and sees a bhiksu (bhiksu) coming first, he should avoid him. If a bhiksu (bhiksu) moves or speaks in his sleep at night, but does not intend to disturb, there is no offense. Disturbing other bhiksus (bhiksu) is a Pacittiya offense. A bhiksuni (bhiksuni) commits a Thullanacca offense. A Sikkhamana (sikkhamana, novice nun), Sramanera (sramanera, novice monk), Sramanerika (sramanerika, novice nun) commits a Dukkhata offense. A layperson experiences remorse for violating the Vinaya, therefore it is said. The Buddha (Buddha) was staying at the Jeta Grove, and two bhiksus (bhiksu) were living together, the Thera (thera, senior monk) downstairs and the Nava (nava, junior monk) upstairs. The Thera (thera, senior monk) was meditating, and the Nava (nava, junior monk) was reciting scriptures. When the time came, the Thera (thera, senior monk) put on his robes for entering the village, took his bowl, entered the village in the wilderness to beg for food, quickly obtained food, and quickly returned. The Nava (nava, junior monk) then left. The Thera (thera, senior monk) finished eating, washed his bowl, placed it in its usual place, washed his feet, and sat in the lotus position.

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，還已上重閣上置缽常處，並作是言：「噓！」極即縱身而坐，床腳下脫即傷上座頭，頭血流出。上座作如是言：「殺我！殺我！」諸比丘聞聲已即來聚集，問：「何故如是？」上座具說其事，諸比丘以是因緣往白世尊。佛言：「呼彼比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛問比丘：「汝云何閣上敷尖腳床用力坐，從今日後不聽閣上敷尖腳床坐。」佛告諸比丘：「依止曠野住者皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘在閣屋上敷尖腳床，若坐、若臥，波夜提。」

比丘者，如上說。

閣者，第二重。

屋者，如世尊所聽。

尖腳者，如橛。

床者，有十四種，如上說。

若坐若臥，波夜提。波夜提者，如上說。

若以泥土作地堅牢，若板作密、若圓腳、若邊閣，閣下無人坐，皆無罪。若疏作地尖腳臥床、坐床，若坐若臥者，波夜提。若反床而坐者，得越毗尼罪。若著橫椅，越毗尼罪。若一腳尖三腳圓，波夜提。如是若二、若三四腳尖，波夜提。四腳圓無罪。是故說。

佛住曠野精舍，時營事比丘以蟲水澆草泥，為世人所譏：「沙門瞿曇無量方便，毀呰殺生、讚歎離殺。而今沙門以蟲水澆草泥，此是敗壞人，何道之有？

【現代漢語翻譯】 現代漢語譯本：

有一個比丘已經在樓閣上放置了一個尖腳床，並且經常在那裡。他還說：『噓！』然後用力地縱身坐下，床腳脫落，傷到了上座（長老比丘）的頭部，導致頭部流血。上座說：『殺我！殺我！』其他比丘聽到聲音后聚集過來，問：『發生了什麼事？』上座詳細地說明了事情的經過。比丘們因為這件事去稟告世尊（佛陀）。佛陀說：『叫那個比丘來。』那個比丘來了之後，佛陀問他：『你真的做了這樣的事嗎？』他回答說：『是的，我做了。』佛陀問比丘：『你為什麼要在樓閣上鋪設尖腳床並用力坐下？從今天起，不允許在樓閣上鋪設尖腳床坐臥。』佛陀告訴眾比丘：『凡是依止在曠野居住的比丘都要集合起來，因為有十種利益的緣故，我為比丘們制定戒律，乃至已經聽聞過的人應當重新聽聞。如果比丘在樓閣上鋪設尖腳床，無論是坐還是臥，都犯波夜提（一種罪名）。』

比丘，如前面所說。

閣，指第二層樓。

屋，如世尊所允許的。

尖腳，像木樁一樣。

床，有十四種，如前面所說。

若坐若臥，犯波夜提。波夜提，如前面所說。

如果用泥土做成的地面堅固，或者用木板做成封閉的、或者圓腳的、或者有邊框的床，並且樓閣下沒有人坐，都沒有罪。如果用稀疏的材料做成地面，鋪設尖腳的臥床或坐床，無論是坐還是臥，都犯波夜提。如果把床翻過來坐，犯越毗尼罪（一種較輕的罪）。如果坐橫椅，犯越毗尼罪。如果一個腳是尖的，三個腳是圓的，犯波夜提。像這樣，如果有兩個、三個或四個腳是尖的，都犯波夜提。如果四個腳都是圓的，就沒有罪。所以這樣說。

佛陀住在曠野精舍（寺廟），當時負責營事的比丘用含有蟲子的水澆灌草泥，被世人譏諷：『沙門瞿曇（釋迦牟尼佛）用無量的方法，譭謗殺生、讚歎不殺生。而現在沙門卻用含有蟲子的水澆灌草泥，這是敗壞之人，有什麼道義可言呢？』

【English Translation】 English version:

A certain Bhikkhu (monk) had already placed a bed with pointed legs in an upper chamber and was frequently there. He also said, 'Hush!' Then he forcefully sat down, and the bed leg broke, injuring the head of the senior monk (elder Bhikkhu), causing his head to bleed. The senior monk said, 'Kill me! Kill me!' The other Bhikkhus, hearing the sound, gathered and asked, 'What happened?' The senior monk explained the matter in detail. The Bhikkhus, because of this incident, went to report to the Blessed One (Buddha). The Buddha said, 'Call that Bhikkhu here.' After that Bhikkhu came, the Buddha asked him, 'Did you really do such a thing?' He replied, 'Yes, I did.' The Buddha asked the Bhikkhu, 'Why did you set up a bed with pointed legs in the upper chamber and sit down forcefully? From today onwards, it is not allowed to set up a bed with pointed legs in the upper chamber for sitting or lying down.' The Buddha told the Bhikkhus, 'All Bhikkhus who dwell in the wilderness should gather together. Because of ten benefits, I am establishing precepts for the Bhikkhus, and even those who have already heard them should hear them again. If a Bhikkhu sets up a bed with pointed legs in an upper chamber, whether sitting or lying down, it is a Pāyattika (an offense).'

Bhikkhu, as explained above.

Upper chamber, refers to the second story.

Chamber, as permitted by the Blessed One.

Pointed legs, like stakes.

Bed, there are fourteen kinds, as explained above.

Whether sitting or lying down, it is a Pāyattika. Pāyattika, as explained above.

If the ground is made of solid clay, or if the bed is made of tightly joined boards, or has round legs, or has a frame, and no one is sitting below the upper chamber, there is no offense. If the ground is made of sparse material, and a bed with pointed legs is set up for sitting or lying down, whether sitting or lying down, it is a Pāyattika. If one sits on an overturned bed, it is a Dukkaṭa (a minor offense). If one sits on a crosswise chair, it is a Dukkaṭa. If one leg is pointed and three legs are round, it is a Pāyattika. Likewise, if two, three, or four legs are pointed, it is a Pāyattika. If all four legs are round, there is no offense. Therefore, it is said.

The Buddha was staying at the wilderness monastery (Vihara). At that time, the Bhikkhu in charge of affairs watered the grass and mud with water containing insects, and was ridiculed by the people: 'The Śramaṇa Gautama (Sakyamuni Buddha) uses countless methods to denounce killing and praise non-killing. But now the Śramaṇa is watering the grass and mud with water containing insects. This is a corrupt person, what morality is there to speak of?'

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」諸比丘聞已，以是因緣往白世尊。佛言：「呼營事比丘來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。世尊！」佛言：「此是惡事，正應為世人所嫌。此非法、非律、非如佛教，不可以是長養善法。從今日後不聽蟲水澆草泥。」佛告諸比丘：「依止曠野精舍住者皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘知蟲水，澆草泥、若使人澆，波夜提。」

比丘者，如上說。

知者，若自知、若從他聞。

蟲者，乃至微細有命。

水者，有十種，如上說。

草者，茅芒等。

泥者，草泥、𦮽泥、象馬屎泥、牛屎泥等

。澆者，自澆、使人澆。波夜提者，如上說。

若比丘知水有蟲，方便澆一息一，波夜提。隨息多少，一一波夜提。使人澆者，一方便語一波夜提。若更語疾疾澆，語語波夜提。若比丘營作房舍溫室者須水，若池、若河、若井，漉取滿器，看無蟲然後用。若故有蟲者，當重囊漉之諦觀。若故有蟲者乃至三重；若故有蟲者當更作井如前諦觀；若故有蟲者當舍所營事至余處去。漉水法，當交豎三杖縛上頭，以漉囊系之、以器承下，漉囊中恒停水數到著井中。蟲生無常，或先無今有、或今有後無，是故比丘日日諦觀無蟲便用。若比丘知蟲

【現代漢語翻譯】 現代漢語譯本 眾比丘聽聞此事後，因為這個緣故去稟告世尊。佛說：『叫負責營事的比丘來。』（營事比丘）來了之後，佛詳細地詢問了這件事：『你真的做了這樣的事嗎？』回答說：『確實如此，世尊！』佛說：『這是不好的事情，正應該被世人所嫌棄。這不合乎佛法、不合乎戒律、不合乎我的教導，不可以用來增長善法。從今天以後，不允許用有蟲的水澆草或泥土。』佛告訴眾比丘：『凡是依止在曠野精舍居住的比丘，都應當集合起來，因為有十種利益的緣故，我為眾比丘制定戒律，乃至已經聽聞過的，應當重新聽聞。如果比丘明知水中有蟲，還用來澆草或泥土，或者指使別人澆，犯波夜提罪（Pāyantika，一種輕罪）。』

比丘（bhikkhu）的定義，如前面所說。

『知』的意思是，如果自己知道，或者從別人那裡聽到。

『蟲』的意思是，乃至極其微小的有生命的東西。

『水』的意思是，有十種，如前面所說。

『草』的意思是，茅草、芒草等。

『泥』的意思是，草泥、𦮽泥、象馬糞泥、牛糞泥等。

『澆』的意思是，自己澆，或者指使別人澆。波夜提（Pāyantika）的意思，如前面所說。

如果比丘明知水中有蟲，故意澆一息的時間，犯一次波夜提罪。隨著澆水時間的多少，每一次呼吸都犯一次波夜提罪。指使別人澆水，每說一句指使的話，犯一次波夜提罪。如果進一步說『快點澆』，每說一句『快點澆』，犯一次波夜提罪。如果比丘營建房舍或溫室需要用水，無論是池塘、河流還是井水，都要過濾取滿容器，檢視沒有蟲子之後才能使用。如果本來有蟲子，應當用多層布袋重新過濾，仔細觀察。如果仍然有蟲子，乃至過濾三次；如果仍然有蟲子，應當重新挖井，像之前一樣仔細觀察；如果仍然有蟲子，應當放棄所營建的事情，到其他地方去。過濾水的方法是，應當交叉豎立三根木杖，在上面綁好，用過濾袋繫在上面，用容器在下面承接，過濾袋中經常保持一些水，數著滴入井中。蟲子的產生沒有常性，或許先前沒有現在有，或許現在有之後沒有，因此比丘每天都要仔細觀察沒有蟲子才能使用。如果比丘知道有蟲

【English Translation】 English version When the bhikkhus heard of this, they went to the Blessed One and reported the matter. The Buddha said, 'Summon the bhikkhu in charge of construction.' When he came, the Buddha questioned him in detail about the matter: 'Is it true that you did such a thing?' He replied, 'It is true, Blessed One!' The Buddha said, 'This is a bad thing, and should rightly be condemned by the world. This is not in accordance with the Dhamma, not in accordance with the Vinaya, not in accordance with my teaching, and cannot be used to increase good qualities. From today onwards, I forbid the use of water containing insects to water grass or mud.' The Buddha told the bhikkhus, 'All the bhikkhus dwelling in wilderness monasteries should assemble. For ten benefits, I will establish a rule for the bhikkhus; those who have already heard it should hear it again. If a bhikkhu knowingly waters grass or mud with water containing insects, or causes others to do so, it is a Pāyantika (a minor offense).'

The definition of 'bhikkhu' is as previously stated.

'Knowingly' means if one knows oneself or hears from another.

'Insect' means even the tiniest living being.

'Water' means the ten kinds as previously stated.

'Grass' means kusa grass, munja grass, etc.

'Mud' means grass mud, 𦮽 mud, elephant and horse dung mud, cow dung mud, etc.

'Watering' means watering oneself or causing others to water. The meaning of 'Pāyantika' is as previously stated.

If a bhikkhu knowingly waters with water containing insects for the duration of one breath, he commits a Pāyantika offense. According to the amount of time spent watering, each breath constitutes a Pāyantika offense. If he causes another to water, each command is a Pāyantika offense. If he further says, 'Water quickly,' each utterance of 'Water quickly' is a Pāyantika offense. If a bhikkhu is constructing a building or greenhouse and needs water, whether from a pond, river, or well, he should filter it to fill a container and check that there are no insects before using it. If there are insects present, he should filter it again with multiple layers of cloth, observing carefully. If there are still insects, he should filter it up to three times; if there are still insects, he should dig another well and observe carefully as before; if there are still insects, he should abandon the construction and go elsewhere. The method of filtering water is to erect three sticks in a cross, bind them at the top, attach a filtering bag to them, and place a container underneath to catch the water. The filtering bag should always retain some water, counting as it drips into the well. The arising of insects is impermanent; perhaps there were none before and now there are, or now there are and later there will be none. Therefore, bhikkhus should carefully observe daily that there are no insects before using the water. If a bhikkhu knows there are insects

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水，澆草澆泥，若自澆、教人澆，得波夜提。若用有蟲水與和上、阿阇梨洗浴，得波夜提。若洗器水米𤄜一切漿苦酒，諸有蟲者用澆草泥，得波夜提。是故說。

佛住拘睒彌，廣說如上。爾時尊者闡陀勸化作房，時闡陀集覆屋具草木竹等，辦已往語覆屋師言：「我眾事已辦，與我覆屋。」覆屋人言：「阿阇梨與我食直作價。」爾時闡陀隨其價直而斷與之。時作人即往詣屋所，闡陀語作人：「此是覆屋具。」覆屋人言：「覆屋有三種，厚薄不同，欲作何等覆？」闡陀言：「汝用問三種厚薄為？現所有草盡當用覆。」覆屋人言：「當有齊限，那得盡用？」如是至三。屋師復言：「一切世間皆有法限，如法限者世所稱讚。」闡陀言：「但盡用覆，何須多言？」師如其言盡用覆之，草多厚故繫縛不禁，始得時雨悉皆斷解，如華開敷竟夜被雨，衣缽盡濕。闡陀清旦往到屋師所作如是言：「汝云何為我覆屋乃至如是？」覆屋人言：「何以故？」闡陀言：「竟夜被雨，衣缽盡濕。」覆屋人言：「我先不語阿阇梨，覆屋有三種，厚薄不同，乃至隨語一切盡與。」闡陀言：「汝當更為我覆。」覆屋人言：「更與我食直作價。」闡陀言：「價直汝先已得。」屋師言：「先已得者先已作訖，若欲更作者價三倍于先。」乃至闡陀自恃王力

【現代漢語翻譯】 現代漢語譯本 水，澆草澆泥，如果自己澆，或者教別人澆，犯波夜提（Pāyantika，一種罪名）。如果用有蟲的水給和尚、阿阇梨（Ācārya，導師）洗浴，犯波夜提。如果洗器皿的水、米漿以及一切漿和苦酒，凡是有蟲的，用來澆草泥，犯波夜提。所以這樣說。

佛陀住在拘睒彌（Kauśāmbī，古印度城市），廣泛地宣說如上的戒律。當時，尊者闡陀（Chanda）勸募化緣建造房屋。當時闡陀收集了覆蓋屋頂的材料，如草木竹子等，準備完畢後去告訴蓋屋頂的工匠說：『我的材料已經準備好了，你給我蓋屋頂吧。』蓋屋頂的人說：『阿阇梨，給我工錢或者作價。』當時闡陀按照他的要價付給了他。當時工匠就前往房屋所在地，闡陀告訴工匠說：『這些是蓋屋頂的材料。』蓋屋頂的人說：『蓋屋頂有三種，厚薄不同，你想蓋哪一種？』闡陀說：『你問三種厚薄幹什麼？現在所有的草都用完來蓋。』蓋屋頂的人說：『應當有個限度，怎麼能全部用完？』這樣說了三次。蓋屋頂的工匠又說：『一切世間都有一定的法度，如法度行事的人世人都稱讚。』闡陀說：『只管全部用完來蓋，何必多說？』工匠按照他的話全部用完來蓋，因為草太多太厚，捆綁不住，剛下雨就全部斷裂解開，像花朵開放一樣，整夜被雨淋濕，衣物和缽都濕透了。闡陀清早來到蓋屋頂的工匠那裡，這樣說：『你為什麼給我蓋屋頂，以至於這樣？』蓋屋頂的人說：『因為什麼？』闡陀說：『整夜被雨淋濕，衣物和缽都濕透了。』蓋屋頂的人說：『我先前不是告訴過阿阇梨，蓋屋頂有三種，厚薄不同，乃至你隨口說全部用完。』闡陀說：『你應當重新給我蓋。』蓋屋頂的人說：『再給我工錢或者作價。』闡陀說：『工錢你先前已經得到了。』蓋屋頂的人說：『先前已經得到的，是先前已經做完的，如果想要重新做，工錢是先前的三倍。』乃至闡陀仗恃王室的勢力

【English Translation】 English version Water, used to water grass or mud, if one waters oneself or instructs others to water, it incurs a Pāyantika (an offense). If water with insects is used to bathe monks or Ācāryas (teachers), it incurs a Pāyantika. If water used to wash utensils, rice water, or any kind of liquid or bitter wine, if they contain insects, and are used to water grass or mud, it incurs a Pāyantika. Therefore, it is said.

The Buddha was residing in Kauśāmbī (an ancient Indian city), extensively expounding the above precepts. At that time, the Venerable Chanda was soliciting donations to build a house. Chanda collected materials for roofing, such as grass, wood, and bamboo, and after preparing them, he went to tell the roofer: 'My materials are ready, please roof the house for me.' The roofer said: 'Ācārya, give me wages or a price.' At that time, Chanda agreed to his price and paid him. Then the craftsman went to the site of the house, and Chanda told the craftsman: 'These are the materials for roofing.' The roofer said: 'There are three types of roofing, with different thicknesses, which type do you want?' Chanda said: 'Why do you ask about the three types of thickness? Use all the grass that is available to cover it.' The roofer said: 'There should be a limit, how can it all be used up?' He said this three times. The roofer further said: 'Everything in the world has a limit, and those who act according to the limit are praised by the world.' Chanda said: 'Just use it all to cover, why say more?' The craftsman used it all to cover as he was told. Because the grass was too much and too thick, the bindings could not hold, and as soon as it rained, everything broke and came apart, like flowers blooming, and the rain soaked everything overnight, and the robes and bowl were all wet. Chanda went to the roofer early in the morning and said: 'Why did you roof the house for me in such a way?' The roofer said: 'Why?' Chanda said: 'It rained all night, and the robes and bowl were all wet.' The roofer said: 'Didn't I tell Ācārya before that there are three types of roofing, with different thicknesses, and you just said to use it all up?' Chanda said: 'You should re-roof it for me.' The roofer said: 'Give me wages or a price again.' Chanda said: 'You have already received the wages before.' The roofer said: 'What was received before was for what was done before. If you want to do it again, the wages will be three times the previous amount.' Then Chanda relied on the power of the royal family.

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，強使更覆而不與直，闡陀復自繞其房苦言呵責。時有行人，屋師語言：「諸人看是沙門釋子恃王力勢，強使我作而不與直。」行人即嫌：「云何釋子恃王勢力，強使人作而不與價？甚為不可。自繞其屋猶如盤馬，傷殺生草，此敗壞人，何道之有？」諸比丘以是因緣具白世尊，佛言：「呼闡陀來。」即呼來已，佛問闡陀：「汝實爾不？」答言：「實爾。」佛告闡陀：「此是惡事，非法、非律、不如佛教，不可以是長養善法。」佛告諸比丘：「依止拘睒彌住者盡悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘作大房施戶牖，經營齊再三覆，當於少草地中住，若過者，波夜提。」

比丘者，如上說。

作者，若自作、若使人作。

大者，過量。

房者，世尊所聽。

作戶者，通人出入處。

牖者，通明處。

經營者，教語指授。

覆者，有十種：若草、若泥、若板、若石灰、若阿槃頭國覆、摩竭提國、拘睒彌國、山國、恭敬國覆、藏語國覆。再三者，非五六，極齊三。

少草地者，少生草處。

波夜提者，如上說。

雇覆屋人斷價時，當如實價不得高下，應語作人言：「汝若如是知覆，當與如是價。若不如是知覆，不與如是價。」如是

【現代漢語翻譯】 現代漢語譯本： 強迫（屋師）再次翻修屋頂卻不支付工錢，闡陀（Chanda，人名）又在房屋周圍大聲呵斥。當時有路人，聽到屋師說：『你們看這些沙門釋子（Shramana Shakya-putra，釋迦牟尼的出家弟子）仗著國王的權勢，強迫我幹活卻不給工錢。』路人聽了就抱怨說：『怎麼釋迦牟尼的弟子仗著國王的勢力，強迫別人幹活而不給工錢呢？這太不像話了。』（闡陀）在房屋周圍轉來轉去，就像訓練馬匹一樣，傷害踐踏了新生的草木，這種敗壞道德的人，還談什麼修行呢？』眾比丘（bhiksu，佛教出家男眾）因為這件事稟告了世尊（Buddha，佛陀）。佛陀說：『把闡陀叫來。』叫來之後，佛陀問闡陀：『真有此事嗎？』闡陀回答說：『確實有。』佛陀告誡闡陀：『這是惡行，不符合佛法、戒律，不符合我的教導，不能用這種方式來增長善法。』佛陀告訴眾比丘：『凡是住在拘睒彌（Kaushambi，古印度地名）的比丘都集合起來，爲了十種利益，我將為比丘制定戒律，已經聽過的也要重複聽聞。如果比丘建造大型房屋，安裝門窗，指揮修繕超過三次，就應當住在少草的地上，如果超過這個限制，就犯波夜提（Payattika，一種罪名）。』 比丘（bhiksu，佛教出家男眾），如前所述。 作者，指自己建造或指使他人建造。 大者，指超過了規定的尺寸。 房者，指世尊允許建造的房屋。 作戶者，指供人出入的地方，即門。 牖者，指用來採光的地方，即窗戶。 經營者，指教導、指揮。 覆者，指屋頂的覆蓋物，有十種：草、泥、木板、石灰、阿槃頭國（Apandhaka，古印度地名）的覆蓋物、摩竭提國（Magadha，古印度地名）、拘睒彌國（Kaushambi，古印度地名）、山國、恭敬國（Koungingka，古印度地名）的覆蓋物、藏語國（Tibetan speaking region）的覆蓋物。再三者，不是五六次，最多三次。 少草地者，指很少生長草的地方。 波夜提（Payattika，一種罪名），如前所述。 僱傭工人蓋屋頂，確定價格時，應當按照實際價值，不能抬高或壓低價格，應該對工人說：『如果你能這樣蓋，就給你這個價錢。如果你不能這樣蓋，就不給你這個價錢。』 應該這樣。

【English Translation】 English version: Forcibly making (the house builder) re-roof the house without paying him, Chanda (a person's name) again went around the house, loudly scolding. At that time, there was a passerby who heard the house builder say: 'Look at these Shramana Shakya-putras (Shramana Shakya-putra, monastic disciples of Shakyamuni) relying on the power of the king, forcing me to work without paying me.' The passerby then complained: 'How can the disciples of Shakyamuni rely on the king's power, forcing others to work without paying them? This is outrageous.' (Chanda) went around the house, like training horses, harming and trampling on the newly grown grass. What kind of practice is there to talk about for such a morally corrupt person?' The bhiksus (bhiksu, Buddhist monks) reported this matter to the Buddha (Buddha). The Buddha said: 'Call Chanda here.' After he was called, the Buddha asked Chanda: 'Is this true?' Chanda replied: 'It is true.' The Buddha admonished Chanda: 'This is an evil deed, not in accordance with the Dharma, the Vinaya, or my teachings. This is not the way to increase good deeds.' The Buddha told the bhiksus: 'Gather all the bhiksus who live in Kaushambi (Kaushambi, an ancient Indian place name). For ten benefits, I will establish precepts for the bhiksus. Those who have already heard them should hear them again. If a bhiksu builds a large house, installs doors and windows, and directs repairs more than three times, he should live on land with little grass. If he exceeds this limit, he commits a Payattika (Payattika, a type of offense).' Bhiksus (bhiksu, Buddhist monks), as mentioned above. The builder, refers to building oneself or instructing others to build. Large, refers to exceeding the prescribed size. House, refers to the house that the World Honored One allows to be built. Making doors, refers to the place for people to enter and exit, that is, the door. Windows, refers to the place for lighting, that is, the window. Directing, refers to teaching and instructing. Roofing, refers to the covering of the roof, there are ten kinds: grass, mud, wood, lime, coverings from Apandhaka (Apandhaka, an ancient Indian place name), Magadha (Magadha, an ancient Indian place name), Kaushambi (Kaushambi, an ancient Indian place name), the mountain country, coverings from Koungingka (Koungingka, an ancient Indian place name), coverings from the Tibetan speaking region. 'Again and again' does not mean five or six times, but at most three times. Land with little grass, refers to a place where little grass grows. Payattika (Payattika, a type of offense), as mentioned above. When hiring workers to build a roof, when determining the price, it should be according to the actual value, and the price should not be raised or lowered. You should say to the worker: 'If you can build like this, I will give you this price. If you cannot build like this, I will not give you this price.' It should be like this.

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要令分明。三處分已，比丘作是念：「當作方便持草木竹往彼，彼若見我當疾好覆。」屋師見已好不好，得波夜提。如是作方便，欲使屋師見故，往禮拜和上、阿阇梨，受經誦讀、若經行、若入聚落，屋師見我已當疾好覆。見已好不好，俱得波夜提。如是一切作方便，得波夜提。若不作方便，往見已為好疾覆，無罪。是故說。

種子及異語，　　嫌責露地敷， 　內敷並牽出，　　先敷置重閣， 　蟲水作大房。　　第二跋渠竟。

佛住舍衛城，廣說如上。爾時長老比丘次第教誡比丘尼，時難陀、優波難陀不得次第教誡，自相謂言：「諸長老比丘悉次第教誡比丘尼，我等不得次第教誡，我等今當自先往教誡。」即作是念：「我當依誰次第而去？當依大目揵連次第而去？彼尊者有大神力，脫不可者或捉我等遠擲他方世界。當依尊者大迦葉次第而去？彼尊者有大威德，若不合理，或能在大眾中摧辱我等。尊者舍利弗柔軟和雅，當依其次。」作是念已即依其次，清旦著衣往詣比丘尼精舍，作如是言：「諸姊妹和集，我等來相教誡。」時諸比丘尼即集眾，彼難陀比丘多聞辯才善能說法，即為比丘尼眾隨宜說法。時尊者舍利弗教誡時到，著衣詣比丘尼門屋下住，聞說法聲。時諸比丘尼遙見尊者舍利弗，以恭敬法故不起

迎逆。時尊者舍利弗見是事已，即作是念：「我今為不斷法故即還。」往詣佛所，頭面禮足卻住一面。佛知而故問舍利弗：「汝已教誡比丘尼耶？」答言：「不教誡。世尊！」佛言：「何故？」舍利弗以上因緣具白世尊，佛言：「呼難陀、優波難陀來。」即呼來已，佛問難陀、優波難陀：「汝實爾不？」答言：「實爾。世尊！」佛言：「汝云何僧不差而教誡比丘尼？此非法、非律、不如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘僧不差而教誡比丘尼者，波夜提。」

比丘者，如上說。

不差者，僧不作羯磨名不差。十二事不成就者不名為差。眾不成就、白不成就、作羯磨不成就，亦名不差。

教誡者，若阿毗曇、若毗尼。

波夜提者，如上說。

若比丘僧不差，教誡比丘尼者，波夜提，是故說。

佛住舍衛城，廣說如上。時長老比丘次第教誡比丘尼，時尊者難陀次第教誡比丘尼，而不肯去。爾時大愛道憍曇彌比丘尼，往至佛所頭面禮足，白佛言：「世尊！尊者難陀次應教誡比丘尼，而不肯去，誰當應去？」作是語已頭面禮佛足而去。佛語比丘：「呼難陀來。」來已，佛問難陀：「汝次應教誡比丘尼

【現代漢語翻譯】 現代漢語譯本： 迎逆。當時尊者舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）見到這件事後，就想：『我現在爲了不斷絕佛法，還是回去吧。』於是前往佛陀處，頂禮佛足後站立在一旁。佛陀明知此事，卻故意問舍利弗：『你已經教誡比丘尼（bhikkhuni，佛教女性出家眾）了嗎？』回答說：『沒有教誡，世尊！』佛陀說：『為什麼？』舍利弗將以上因緣詳細稟告世尊，佛陀說：『叫難陀（Nanda，佛陀的堂弟）和優波難陀（Upananda，比丘）來。』隨即叫來后，佛陀問難陀、優波難陀：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀說：『你們怎麼能在僧團沒有委派的情況下就教誡比丘尼？這不合佛法、不合戒律、不合我的教導，不能用這種方式來增長善法。』佛陀告訴眾比丘：『凡是住在舍衛城（Sravasti，古印度城市，佛陀常在此地說法）的比丘都集合起來，爲了十種利益，我將為比丘們制定戒律，乃至已經聽過的應當重複聽聞。如果比丘未經僧團委派就教誡比丘尼，犯波夜提（payattika，一種輕罪）。』

比丘（bhikkhu，佛教男性出家眾）：如前所述。

不差者：僧團沒有舉行羯磨（kamma，佛教儀式）儀式，就叫做不差。十二種條件不具備的，不稱為差。大眾不具備、白（宣佈）不具備、羯磨儀式不具備，也叫做不差。

教誡者：無論是阿毗曇（abhidhamma，佛教哲學），還是毗尼（vinaya，佛教戒律）。

波夜提者：如前所述。

如果比丘未經僧團委派，教誡比丘尼，犯波夜提，所以這樣說。

佛陀住在舍衛城，詳細情況如前所述。當時長老比丘依次教誡比丘尼，當時尊者難陀依次應教誡比丘尼，卻不肯去。這時大愛道·喬曇彌（Mahapajapati Gotami，佛陀的姨母，也是第一位比丘尼）比丘尼，前往佛陀處，頂禮佛足，稟告佛陀說：『世尊！尊者難陀按順序應該教誡比丘尼，卻不肯去，誰應該去呢？』說完這些話后，頂禮佛足離去。佛陀對比丘說：『叫難陀來。』難陀來后，佛陀問難陀：『你按順序應該教誡比丘尼』

【English Translation】 English version: Welcoming and opposing. At that time, the Venerable Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom), having seen this matter, thought to himself: 'For the sake of not cutting off the Dharma, I should return.' He then went to the Buddha, bowed his head to his feet, and stood to one side. The Buddha, knowing this, deliberately asked Sariputra: 'Have you instructed the bhikkhunis (bhikkhuni, female Buddhist monastic) yet?' He replied: 'I have not instructed them, O Blessed One!' The Buddha said: 'Why?' Sariputra explained the above reasons in detail to the Blessed One. The Buddha said: 'Summon Nanda (Nanda, the Buddha's cousin) and Upananda (Upananda, a bhikkhu).' Having summoned them, the Buddha asked Nanda and Upananda: 'Is it true that you did this?' They replied: 'It is true, O Blessed One!' The Buddha said: 'How can you instruct the bhikkhunis without being appointed by the Sangha (Buddhist monastic community)? This is not in accordance with the Dharma, not in accordance with the Vinaya (Buddhist monastic rules), and not in accordance with my teachings. It is not a way to cultivate good qualities.' The Buddha told the bhikkhus (bhikkhu, male Buddhist monastic): 'Gather all the bhikkhus who reside in Sravasti (Sravasti, an ancient Indian city where the Buddha often taught). For ten benefits, I will establish precepts for the bhikkhus, and those who have already heard them should hear them again. If a bhikkhu instructs a bhikkhuni without being appointed by the Sangha, it is a payattika (payattika, a minor offense).'

Bhikkhu: As described above.

'Not appointed' means that the Sangha has not performed a kamma (kamma, a Buddhist ritual) ceremony. If twelve conditions are not fulfilled, it is not called 'appointed.' If the assembly is not complete, the announcement is not complete, or the kamma ceremony is not complete, it is also called 'not appointed.'

'Instructing' refers to both the Abhidhamma (abhidhamma, Buddhist philosophy) and the Vinaya.

Payattika: As described above.

If a bhikkhu instructs a bhikkhuni without being appointed by the Sangha, it is a payattika, therefore it is said.

The Buddha resided in Sravasti, as described above in detail. At that time, the elder bhikkhus were instructing the bhikkhunis in turn. At that time, the Venerable Nanda was next in line to instruct the bhikkhunis, but he refused to go. Then Mahapajapati Gotami (Mahapajapati Gotami, the Buddha's aunt and the first bhikkhuni) bhikkhuni went to the Buddha, bowed her head to his feet, and reported to the Buddha: 'O Blessed One! The Venerable Nanda is next in line to instruct the bhikkhunis, but he refuses to go. Who should go?' After saying these words, she bowed her head to the Buddha's feet and left. The Buddha said to the bhikkhus: 'Summon Nanda.' After Nanda came, the Buddha asked Nanda: 'You are next in line to instruct the bhikkhunis.'

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，何故不去？」難陀白佛言：「世尊！未被僧羯磨，是以不去。」佛語諸比丘：「有十二事成就，僧當拜作教誡比丘尼人。何等十二？一、持戒清凈；二、多聞阿毗曇；三、多聞毗尼；四、學戒；五、學定；六、學慧；七、能為人除惡邪；八、能自毗尼能毗尼他；九、有辭辯；十、不污梵行；十一、不壞比丘尼重禁；十二、二十臘、若過二十臘。是為十二法。」羯磨人應作是說：「大德僧聽！尊者難陀十二法成就，若僧時到，僧拜難陀作教誡比丘尼人。如是白。」「大德僧聽！尊者難陀十二法成就，僧今差難陀教誡比丘尼。諸大德忍難陀教誡比丘尼者默然，若不忍者便說。」「僧已忍差難陀教誡比丘尼竟，僧忍默然故，是事如是持。」爾時尊者難陀為諸比丘尼廣說法，遂至日沒。諸比丘尼逼暮還入城，為世人所嫌，作是言：「沙門釋子將是比丘尼竟日自娛樂，日沒乃還，女人可愍不得自在。乃至如是此壞敗人，何道之有？」諸比丘聞已，以是因緣往白世尊，佛言：「呼難陀來。」來已，佛問難陀：「汝實爾不？」答言：「實爾。」佛語難陀：「此是惡事，非法、非律、非如佛教。不可以是長養善法。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘僧差教誡比丘尼，從日

沒乃至明相未出者，波夜提。」

比丘者，如上說。

僧差者，十二法成就，眾成就、白成就、羯磨成就。

教誡者，若阿毗曇、若毗尼。

冥者，從日沒至明相未出，波夜提。

波夜提者，如上說。

日沒作未沒想教誡者，越毗尼。日未沒作沒想，得越毗尼。日沒作沒想，波夜提。日未沒作未沒想，無罪。明相四句亦如是。比丘尼式叉摩尼想教誡，得波夜提。式叉摩尼作比丘尼想，得越毗尼罪。式叉摩尼作式叉摩尼想教誡，無罪。比丘尼作比丘尼想教誡，波夜提。沙彌尼、外道出家尼、優婆夷，四句亦如是。若比丘尼夜禮比丘足，比丘言：「苦盡解脫。」者，波夜提。若言：「善來！」者，無罪。若一切四部眾會竟夜說法時，比丘作方便，欲為比丘尼說《大愛道出家經》、《黑瞿曇彌經》、《法豫比丘尼經》者，得波夜提罪。若正誦此經更不知余經，次第誦者無罪。若夜比丘在高座上說法時，作如是言：「一切眾坐明聽。」者，得波夜提。若不作是言為說者，無罪。是故說。

佛住舍衛城，廣說如上。時諸長老比丘次第教誡比丘尼，時六群比丘作是念：「諸長老比丘次第教誡比丘尼，我等不得。我等當先在前去教誡比丘尼。」有言：「世尊制戒，僧不差不得教誡比丘尼

【現代漢語翻譯】 現代漢語譯本： 『沒乃至明相未出者，波夜提（Pāyantika，一種罪名）。』

比丘（bhikkhu，男性出家人）者，如上文所說。

僧差（saṃgha-disā，僧團指派）者，需要十二種條件成就：眾成就、白成就、羯磨（kamma，行為）成就。

教誡者，指阿毗曇（Abhidhamma，論藏）和毗尼（Vinaya，律藏）。

冥者，指從日落到明相未出現這段時間，在此期間教誡，犯波夜提罪。

波夜提者，如上文所說。

日落時以為還沒落而教誡，犯越毗尼罪。日未落時以為已經落，也得越毗尼罪。日落時以為已經落而教誡，犯波夜提罪。日未落時以為還沒落，無罪。明相出現時的四種情況也一樣。對比丘尼式叉摩尼（Siksamana，學戒女）想而教誡，得波夜提罪。把式叉摩尼當做比丘尼想而教誡，得越毗尼罪。把式叉摩尼當做式叉摩尼想而教誡，無罪。對比丘尼當做比丘尼想而教誡，犯波夜提罪。沙彌尼（sramaneri，沙彌尼）、外道出家尼、優婆夷（upasika，女居士），這四種情況也一樣。如果比丘尼在晚上禮拜比丘的腳，比丘說：『苦盡解脫。』，犯波夜提罪。如果說：『善來！』，無罪。如果在一切四部眾（比丘、比丘尼、優婆塞、優婆夷）集會完畢后，晚上說法時，比丘想方設法為比丘尼說《大愛道出家經》、《黑瞿曇彌經》、《法豫比丘尼經》，得波夜提罪。如果只是誦讀這些經文，不瞭解其他經文，依次誦讀，無罪。如果在晚上，比丘在高座上說法時，說這樣的話：『一切聽眾仔細聽。』，得波夜提罪。如果不這樣說而說法，無罪。所以這樣說。

佛陀住在舍衛城（Savatthi），詳細情況如上所述。當時，各位長老比丘依次教誡比丘尼，這時，六群比丘（指六個行為不端的比丘）這樣想：『各位長老比丘依次教誡比丘尼，我們卻得不到機會。我們應當先到前面去教誡比丘尼。』有人說：『世尊制定戒律，沒有僧團的指派，不得教誡比丘尼。』

【English Translation】 English version: 『If it is dark and the dawn has not yet broken, it is a Pāyantika (an offense).』

『Bhikkhu』 (male monastic) means as explained above.

『Saṃgha-disā』 (assignment by the Sangha) requires the fulfillment of twelve conditions: accomplishment of the assembly, accomplishment of the announcement, and accomplishment of the Kamma (action).

『Admonishment』 refers to the Abhidhamma (the collection of philosophical texts) and the Vinaya (the monastic code).

『Darkness』 refers to the time from sunset until the dawn has not yet broken; to admonish during this time is a Pāyantika offense.

『Pāyantika』 means as explained above.

If one thinks it is not yet sunset when it is and admonishes, it is a Dukkaṭa offense. If one thinks it is sunset when it is not, one also incurs a Dukkaṭa offense. If one thinks it is sunset when it is and admonishes, it is a Pāyantika offense. If one thinks it is not yet sunset when it is not, there is no offense. The four cases regarding the appearance of dawn are similar. To admonish thinking of a bhikkhuni as a Siksamana (a female trainee monastic), it is a Pāyantika offense. To think of a Siksamana as a bhikkhuni and admonish, it is a Dukkaṭa offense. To think of a Siksamana as a Siksamana and admonish, there is no offense. To admonish thinking of a bhikkhuni as a bhikkhuni, it is a Pāyantika offense. The four cases are similar for a sramaneri (female novice), a female renunciate from another sect, and an upasika (female lay follower). If a bhikkhuni bows at the feet of a bhikkhu at night, and the bhikkhu says, 『May you be liberated from suffering,』 it is a Pāyantika offense. If he says, 『Welcome!』, there is no offense. If, after a gathering of all four assemblies (bhikkhus, bhikkhunis, upasakas, upasikas) has ended, a bhikkhu makes an effort to recite the Mahāpajāpatī Gotamī Sutta, the Khemā Bhikkhunī Sutta, or the Dhammadinna Bhikkhunī Sutta for the bhikkhunis at night, he incurs a Pāyantika offense. If he only recites these suttas and does not know other suttas, and recites them in order, there is no offense. If, at night, a bhikkhu is giving a discourse on a high seat and says, 『All listeners, listen carefully,』 he incurs a Pāyantika offense. If he does not say this and gives the discourse, there is no offense. Therefore, it is said.

The Buddha was dwelling in Savatthi, as described extensively above. At that time, the elder bhikkhus were admonishing the bhikkhunis in turn. Then the group of six bhikkhus (referring to six misbehaving bhikkhus) thought, 『The elder bhikkhus are admonishing the bhikkhunis in turn, but we do not get a chance. We should go ahead and admonish the bhikkhunis first.』 Someone said, 『The Blessed One has established a rule that without the assignment of the Sangha, one may not admonish bhikkhunis.』

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。」六群比丘言：「我等知作羯磨事。」即便出界作羯磨，展轉相拜已，即往比丘尼精舍，作如是言：「姊妹！汝等和合僧我當教誡。」時六群比丘尼疾疾集。時眾中如法者作如是言：「誰能受此非毗尼人教誡？」時六群比丘尼即自聚集，論說俗事已便去。時尊者難陀到時著衣，往比丘尼精舍作如是言：「諸比丘尼盡集我當教誡。」時諸善比丘尼即和合，六群比丘尼不來，難陀問言：「比丘尼僧和合未？」答言：「未。」復問：「誰不來？」答言：「六群比丘尼不來。」即遣使往喚，復不來，作如是言：「我等先已從六群比丘受教誡。」難陀言：「尼僧不和合者不得教誡。」言已便還，到世尊所頭面禮足卻住一面。佛知而故問：「汝已教誡比丘尼耶？」難陀即以上因緣具白世尊。佛言：「呼六群比丘來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛言：「六群比丘，汝云何僧不差而教誡比丘尼？」答言：「我等已受差竟。」佛言：「癡人！誰差汝等？」答言：「我等出界自展轉相差。」佛言：「從今已去，不聽界外展轉相差往比丘尼精舍。」

複次佛住舍衛城，大愛道瞿曇彌病，時尊者阿難往問訊如是言：「體力何如？所患損不？不至增耶？」答言：「尊者！苦患無損。善哉！尊者為我說法。」阿

【現代漢語翻譯】 現代漢語譯本：六群比丘說：『我們知道如何進行羯磨（僧團事務）。』他們隨即出界進行羯磨，互相禮拜后，便前往比丘尼精舍，說道：『姐妹們！我和合僧將要教誡你們。』當時，六群比丘尼迅速聚集。這時，僧團中如法的比丘尼說道：『誰能接受這些不守戒律的人的教誡？』六群比丘尼便自行聚集，談論世俗之事後便離開了。這時，尊者難陀（Nanda）到時穿好衣服，前往比丘尼精舍，說道：『諸位比丘尼都聚集了嗎？我將要教誡你們。』這時，善良的比丘尼們便聚集起來，但六群比丘尼沒有來。難陀問道：『比丘尼僧團和合了嗎？』回答說：『沒有。』又問：『誰沒有來？』回答說：『六群比丘尼沒有來。』隨即派人去叫她們，她們仍然不來，說道：『我們已經從六群比丘那裡接受過教誡了。』難陀說：『尼僧不和合，不得教誡。』說完便返回，來到世尊（Buddha）處，頭面禮足，退居一旁。佛陀（Buddha）明知故問：『你已經教誡比丘尼了嗎？』難陀便將以上因緣全部稟告世尊。佛陀說：『叫六群比丘來。』他們來后，佛陀詳細詢問了上述事情：『你們確實這樣做了嗎？』回答說：『確實如此。』佛陀說：『六群比丘，你們怎麼能在僧團沒有派遣的情況下教誡比丘尼？』回答說：『我們已經接受派遣完畢了。』佛陀說：『愚癡的人！誰派遣你們的？』回答說：『我們出界后自己互相派遣。』佛陀說：『從今以後，不允許在界外互相派遣前往比丘尼精舍。』

再次，佛陀（Buddha）住在舍衛城（Śrāvastī），大愛道瞿曇彌（Mahāprajāpatī Gautamī）生病，當時尊者阿難（Ānanda）前去問候，說道：『體力如何？所患減輕了嗎？沒有加重吧？』回答說：『尊者！苦患沒有減輕。善哉！尊者為我說法。』

【English Translation】 English version: The group of six monks said, 'We know how to perform the Karma (Saṃgha affairs).' They immediately went outside the boundary to perform the Karma, and after bowing to each other, they went to the Bhikṣuṇī (female monastic) monastery and said, 'Sisters! We, the harmonious Saṃgha (community), will instruct you.' At that time, the group of six Bhikṣuṇīs quickly gathered. Then, the Bhikṣuṇīs who followed the Dharma (teachings) in the Saṃgha said, 'Who can accept the instructions of these people who do not follow the Vinaya (monastic rules)?' The group of six Bhikṣuṇīs then gathered on their own, discussed worldly matters, and left. At that time, Venerable Nanda, when the time came, put on his robes and went to the Bhikṣuṇī monastery and said, 'Have all the Bhikṣuṇīs gathered? I will instruct you.' Then, the virtuous Bhikṣuṇīs gathered together, but the group of six Bhikṣuṇīs did not come. Nanda asked, 'Has the Bhikṣuṇī Saṃgha assembled?' They replied, 'No.' He asked again, 'Who has not come?' They replied, 'The group of six Bhikṣuṇīs has not come.' He then sent a messenger to call them, but they still did not come, saying, 'We have already received instructions from the group of six monks.' Nanda said, 'The Bhikṣuṇī Saṃgha is not harmonious, so I cannot instruct you.' After saying this, he returned and went to the Buddha (Buddha), bowed his head to his feet, and stood to one side. The Buddha (Buddha), knowing the situation, asked, 'Have you instructed the Bhikṣuṇīs?' Nanda then reported all the above circumstances to the Buddha. The Buddha said, 'Call the group of six monks here.' After they came, the Buddha asked in detail about the above matter, 'Did you really do this?' They replied, 'Indeed, we did.' The Buddha said, 'Group of six monks, how can you instruct the Bhikṣuṇīs without being sent by the Saṃgha?' They replied, 'We have already been sent.' The Buddha said, 'Foolish people! Who sent you?' They replied, 'We sent each other after going outside the boundary.' The Buddha said, 'From now on, it is not allowed to send each other outside the boundary to go to the Bhikṣuṇī monastery.'

Again, the Buddha (Buddha) was staying in Śrāvastī (Śrāvastī), and Mahāprajāpatī Gautamī (Mahāprajāpatī Gautamī) was ill. At that time, Venerable Ānanda (Ānanda) went to inquire about her condition and said, 'How is your strength? Has your illness lessened? Has it not worsened?' She replied, 'Venerable, the suffering has not lessened. Excellent! Venerable, please teach me the Dharma (teachings).'

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難言：「世尊制戒，不白界內比丘不得為比丘尼說法。」比丘尼言：「和南。」尊者答言：「安隱住。」作是言已便還往世尊所，頭面禮足卻住一面。佛知而故問，阿難即以上事具白世尊。佛言：「汝若為說法者，彼病即差身得安樂。從今日後聽為病比丘尼說法。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘往比丘尼住處，欲教誡，不白善比丘，除余時，波夜提。余時者，病時。」

比丘者，如上說。

教者，教詔也。

善比丘者，界內現前、非眷屬現前。

不白者，若言：「我非時入聚落。」若言：「離同食。」是不名為白。白者，當作如是言：「長老憶念！白入比丘尼精舍教誡。」彼應言：「莫放逸。」

除余時，余時者，比丘尼病時，世尊說無罪。

波夜提者，如上說。

若二人在阿練若住處，若一人慾入比丘尼精舍，當白第二人作是言：「長老憶念！白入比丘尼精舍教誡。」彼應言：「莫放逸。」答言：「頂戴受。」若二人俱欲往者，當展轉相白。若一人已往，一人後復欲往者，當作如是念：「我若道中見比丘當白，若聚落中見者當白。」若到比丘尼精舍門，不得即入，應問：「有比丘在內不？」若有，喚來出

【現代漢語翻譯】 現代漢語譯本 難言比丘說：『世尊（釋迦牟尼佛）制定戒律，沒有告知僧團界內的比丘，不得為比丘尼（女性出家人）說法。』比丘尼回答說：『和南（遵從教誨）。』尊者回答說：『愿你安穩居住。』說完這些話后，難言比丘便回到世尊那裡，頭面頂禮佛足，然後退到一旁站立。佛陀明知此事，卻故意詢問，阿難（佛陀的十大弟子之一）便將以上事情詳細稟告世尊。佛陀說：『如果你們為她說法，她的疾病就會痊癒，身體就能得到安樂。從今天以後，允許為生病的比丘尼說法。』佛陀告訴各位比丘：『凡是依止舍衛城居住的比丘都應當集合，因為有十種利益的緣故，我為比丘們制定戒律，乃至已經聽聞過的戒律應當重新聽聞。如果比丘前往比丘尼居住的地方，想要教誡，不告知僧團中德行好的比丘，除了特殊情況，犯波夜提（一種罪名）。特殊情況是指生病的時候。』

比丘的定義，如前文所說。

教誡的意思是教導和告誡。

德行好的比丘是指在僧團界內，並且不是親屬的比丘。

沒有告知是指，如果只說：『我非時進入村落。』或者說：『離開一起用餐的地方。』這不叫做告知。告知應當這樣說：『長老憶念！我稟告要進入比丘尼精舍教誡。』對方應該回答：『不要放逸。』

特殊情況，特殊情況是指比丘尼生病的時候，世尊說沒有罪。

波夜提的定義，如前文所說。

如果兩個人住在阿蘭若（寂靜處），如果其中一人想要進入比丘尼精舍，應當告知第二個人，這樣說：『長老憶念！我稟告要進入比丘尼精舍教誡。』對方應該回答：『不要放逸。』回答的人說：『頂戴受持。』如果兩個人都要去，應當互相告知。如果一人已經去了，另一人之後也想去，應當這樣想：『我如果在路上遇到比丘就告知，如果在村落中見到也告知。』如果到達比丘尼精舍的門前，不得立即進入，應當詢問：『有比丘在裡面嗎？』如果有，就叫他出來。

【English Translation】 English version Nanda (a Bhikkhu): 'The World-Honored One (Shakyamuni Buddha) has established a precept that a Bhikkhu (male monastic) within the boundary of the Sangha (community of monks) should not preach Dharma (teachings) to a Bhikkhuni (female monastic) without informing the Sangha.' The Bhikkhuni replied: 'Anumodana (agreeing with the teachings).' The Venerable one replied: 'May you dwell in peace.' After saying this, Nanda returned to the World-Honored One, prostrated at his feet, and stood to one side. The Buddha, knowing this, deliberately asked, and Ananda (one of the Buddha's ten great disciples) reported the matter in detail to the World-Honored One. The Buddha said: 'If you preach Dharma to her, her illness will be cured, and her body will find peace. From today onwards, it is permitted to preach Dharma to a sick Bhikkhuni.' The Buddha told the Bhikkhus: 'All Bhikkhus residing in Shravasti (ancient Indian city) should gather, because of ten benefits, I have established precepts for the Bhikkhus, and even those who have heard them should hear them again. If a Bhikkhu goes to the place where Bhikkhunis reside, intending to instruct, without informing the virtuous Bhikkhus in the Sangha, except for special circumstances, it is a Payattika (an offense). Special circumstances refer to when she is sick.'

The definition of Bhikkhu is as mentioned above.

Instruction means teaching and admonishing.

A virtuous Bhikkhu refers to a Bhikkhu within the Sangha boundary who is not a relative.

Not informing means that if one only says: 'I am entering the village at an inappropriate time,' or 'Leaving the place of communal eating,' this is not called informing. Informing should be done like this: 'Venerable Elder, remember! I am reporting that I am entering the Bhikkhuni monastery to instruct.' The other should reply: 'Do not be negligent.'

Special circumstances, special circumstances refer to when the Bhikkhuni is sick, the World-Honored One said there is no offense.

The definition of Payattika is as mentioned above.

If two people live in an Aranya (secluded place), if one of them wants to enter the Bhikkhuni monastery, they should inform the second person, saying: 'Venerable Elder, remember! I am reporting that I am entering the Bhikkhuni monastery to instruct.' The other should reply: 'Do not be negligent.' The one who replies says: 'I respectfully accept.' If both want to go, they should inform each other. If one has already gone, and the other wants to go later, they should think like this: 'If I meet a Bhikkhu on the road, I will inform them, and if I see one in the village, I will inform them.' If they arrive at the gate of the Bhikkhuni monastery, they should not enter immediately, but should ask: 'Is there a Bhikkhu inside?' If there is, call him out.

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白，白已當入。若不白，一腳入門，得越毗尼罪。若二腳入者，得波夜提。若比丘尼請比丘食，眾僧上座應作如是白：「入比丘尼住處教誡去。」若第一上座不能答對者，第二上座應白。若僧已入坐，比丘尼問事，眾中年少比丘有辯才，現前答對說法者，無罪。若比丘尼，比丘住處隔墻相接，比丘作細妙聲唄，比丘尼遙問言：「尊者！誰能作如是唄？」答言：「我唄。」比丘尼言：「尊者能作如是好唄。」比丘言：「汝欲更聞耶？」答言：「欲聞。」比丘即更唄者，波夜提罪。若比丘尼病，比丘為唄者，無罪。若此比丘尼已死，比丘尼弟子語比丘言：「師已死。」比丘應即止。若為作無常唄者，得波夜提。若比丘尼禮比丘足，時比丘作如是咒愿：「使汝一切苦盡得解脫。」波夜提。應語言：「善來！」是故說。

佛住舍衛城，廣說如上。爾時六群比丘晨朝著衣，在祇洹門下住。時有教誡尼比丘出門，六群比丘見已作如是言：「汝等今入城得放恣諸根，不為餘事，為好飲食故去。」時教誡尼比丘慚愧。諸比丘聞已，以是因緣往白世尊。佛言：「呼六群比丘來。」即呼來。來已，佛問六群比丘：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，非法、非律、不如佛教，不可以是長養善法。」佛告諸比丘：「依止

【現代漢語翻譯】 現代漢語譯本： 佛陀說：『如果需要進入比丘尼的住所，必須事先稟告。如果不稟告，一隻腳踏入門內，就會犯越毗尼罪。如果兩隻腳都踏進去，就會犯波夜提罪。如果比丘尼邀請比丘用餐，僧團中的上座應該這樣稟告：『我們要進入比丘尼的住所進行教誡。』如果第一位上座不能回答，第二位上座應該稟告。如果僧團已經入座，比丘尼詢問事情，僧團中年少的比丘有辯才，當場回答並說法，就沒有罪。如果比丘尼的住所與比丘的住所隔墻相接，比丘發出細微美妙的歌唄聲，比丘尼遠遠地問道：『尊者！是誰能發出如此美妙的歌唄聲？』比丘回答說：『是我在歌唄。』比丘尼說：『尊者能發出如此美好的歌唄聲。』比丘問：『你還想再聽嗎？』比丘尼回答說：『想聽。』比丘就再次歌唄，就會犯波夜提罪。如果比丘尼生病，比丘為她歌唄，就沒有罪。如果這位比丘尼已經去世，比丘尼的弟子告訴比丘說：『我的老師已經去世了。』比丘應該立即停止。如果為她唱誦無常唄，就會犯波夜提罪。如果比丘尼禮拜比丘的腳，這時比丘這樣祝願：『使你一切痛苦都消除，得到解脫。』就會犯波夜提罪。應該說：『歡迎！』所以這樣說。

佛陀住在舍衛城，廣泛地宣說如上所述的戒律。當時，六群比丘早上穿好衣服，在祇洹（Jetavana）的門下停留。當時，有教誡尼（bhikkhuni preceptors）比丘尼出門，六群比丘看見后這樣說：『你們現在進城，得以放縱諸根，不是爲了其他事情，而是爲了美好的飲食而去。』當時，教誡尼比丘尼感到慚愧。諸位比丘聽說了這件事，因為這個緣故去稟告世尊。佛陀說：『把六群比丘叫來。』就叫來了。來之後，佛陀問六群比丘：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『這是惡事，不符合佛法、不符合戒律、不符合佛教的教導，不能用這種方式來增長善法。』佛陀告訴諸位比丘：『依靠……』

【English Translation】 English version: The Buddha said: 'If one needs to enter a bhikkhuni's (female monastic) residence, one must first announce it. If one does not announce it, and one foot enters, one commits an offense against the Vinaya (monastic rules). If both feet enter, one commits a pāyattika (an offense requiring confession). If a bhikkhuni invites a bhikkhu to eat, the senior monk of the Sangha (monastic community) should announce: 'We are entering the bhikkhuni's residence to give instruction.' If the first senior monk cannot answer, the second senior monk should announce. If the Sangha is already seated, and a bhikkhuni asks a question, and a young bhikkhu in the Sangha is eloquent and answers and teaches on the spot, there is no offense. If a bhikkhuni's residence is adjacent to a bhikkhu's residence, and the bhikkhu makes a subtle and beautiful singing sound, and the bhikkhuni asks from afar: 'Venerable one! Who can make such a beautiful singing sound?' The bhikkhu answers: 'I am singing.' The bhikkhuni says: 'Venerable one can make such a beautiful singing sound.' The bhikkhu asks: 'Do you want to hear more?' The bhikkhuni answers: 'I want to hear.' If the bhikkhu then sings again, he commits a pāyattika offense. If a bhikkhuni is sick, and the bhikkhu sings for her, there is no offense. If this bhikkhuni has died, and the bhikkhuni's disciple tells the bhikkhu: 'My teacher has died.' The bhikkhu should stop immediately. If he sings the impermanence chant for her, he commits a pāyattika offense. If a bhikkhuni bows at the feet of a bhikkhu, and the bhikkhu makes such a wish: 'May all your suffering end and may you attain liberation,' he commits a pāyattika offense. He should say: 'Welcome!' Therefore, it is said.

The Buddha was staying in Śrāvastī (a major city in ancient India), extensively explaining the above-mentioned precepts. At that time, the six-group bhikkhus (a group of monks known for misbehavior) were wearing their robes in the morning and staying under the gate of Jetavana (a famous monastery). At that time, there were instructing bhikkhunis (bhikkhuni preceptors) going out, and the six-group bhikkhus saw them and said: 'You are now entering the city to indulge your senses, not for other things, but to go for good food.' At that time, the instructing bhikkhunis felt ashamed. The bhikkhus heard about this and, because of this reason, went to report to the World Honored One (Buddha). The Buddha said: 'Call the six-group bhikkhus here.' They were called. After they came, the Buddha asked the six-group bhikkhus: 'Did you really do that?' They answered: 'Indeed, we did.' The Buddha said: 'This is an evil thing, not in accordance with the Dharma (Buddhist teachings), not in accordance with the Vinaya, not in accordance with the Buddha's teachings, and cannot be used to cultivate good qualities.' The Buddha told the bhikkhus: 'Relying on...'

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舍衛城比丘皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘語比丘言：『長老！為食故教誡比丘尼。』波夜提。」

比丘者，如上說。

食者，麨、面、飯、魚、肉。複次有食名色、聲、香、味、觸。

教誡者，若阿毗曇、若毗尼。

波夜提者，如上說。

若比丘語比丘作如是言：「今為飲食故教誡比丘尼。」者，波夜提。若言：「為醫藥故教誡比丘尼。」者，得越毗尼罪。若比丘語比丘尼作如是語：「彼比丘為飲食故教誡汝等。」得越毗尼罪。若比丘語比丘尼作如是語：「彼比丘為醫藥故教誡汝等。」得越毗尼心悔。若比丘語比丘言：「汝為飲食故教誡式叉摩尼、沙彌尼。」得越毗尼罪。若言：「為醫藥。」者，得越毗尼心悔。如是廣說乃至優婆塞、優婆夷，為飲食故教誡汝等。得越毗尼罪。若言：「為醫藥故教誡汝等。」得越毗尼心悔。是故說。

佛住舍衛城，廣說如上。爾時尊者優陀夷、善生比丘尼是本二。善生比丘尼語尊者優陀夷言：「我明日當次守房，可來共語。」明日諸比丘尼各各入聚落乞食，時優陀夷往善生比丘尼所，在屏處蹲，相向展轉生欲心，身生起相看而住。爾時有老病比丘尼，出行遇見已，心生慚愧，即便卻還。病比丘尼即以是事向諸比

【現代漢語翻譯】 現代漢語譯本： 佛陀在舍衛城，命令所有比丘集合，因為有十種利益，所以為比丘們制定戒律，乃至已經聽聞過的應當重複聽聞。如果有比丘對其他比丘說：『長老！你爲了食物的緣故教誡比丘尼。』犯波夜提罪（Pāyantika，一種較輕的罪）。 比丘，如前面所說。 食物，指麥粉、麵條、米飯、魚、肉。進一步說，還有名為色、聲、香、味、觸的食物。 教誡，指阿毗曇（Abhidhamma，論藏）、毗尼（Vinaya，律藏）。 波夜提罪，如前面所說。 如果有比丘對比丘說這樣的話：『現在爲了飲食的緣故教誡比丘尼。』犯波夜提罪。如果說：『爲了醫藥的緣故教誡比丘尼。』犯越毗尼罪（Dukkata，一種輕微的過失）。如果有比丘對比丘尼說這樣的話：『那些比丘爲了飲食的緣故教誡你們。』犯越毗尼罪。如果有比丘對比丘尼說這樣的話：『那些比丘爲了醫藥的緣故教誡你們。』內心感到後悔。如果有比丘對比丘說：『你爲了飲食的緣故教誡式叉摩尼（Siksamana，學戒女）、沙彌尼（Sramaneri，小沙彌尼）。』犯越毗尼罪。如果說：『爲了醫藥。』內心感到後悔。像這樣廣泛地說，乃至對優婆塞（Upasaka，近事男）、優婆夷（Upasika，近事女）說：『爲了飲食的緣故教誡你們。』犯越毗尼罪。如果說：『爲了醫藥的緣故教誡你們。』內心感到後悔。所以這樣說。 佛陀住在舍衛城，廣泛地講述如上內容。當時，尊者優陀夷（Udayin）和善生比丘尼（Sundari-nanda）原本關係就很好。善生比丘尼對尊者優陀夷說：『我明天輪值守房，你可以來一起聊天。』第二天，眾比丘尼各自進入村落乞食，這時優陀夷前往善生比丘尼的住所，在隱蔽的地方蹲著，兩人相對，互相產生慾望，身體生起反應，互相看著對方站立。當時，有一位年老生病的比丘尼，外出時遇見了他們，內心感到慚愧，立即返回。這位生病的比丘尼就把這件事告訴了眾比丘。

【English Translation】 English version: The Buddha was dwelling in Sravasti (Savatthi, a major city in ancient India), and he ordered all the monks to assemble. Because of ten benefits, he established precepts for the monks, and those who had already heard them should hear them again. If a monk says to another monk: 'Elder! You are instructing the nuns for the sake of food,' it is an offense of Pāyantika (Pāyantika, a minor offense). Monk, as described above. Food refers to barley flour, noodles, rice, fish, and meat. Furthermore, there are foods called form, sound, smell, taste, and touch. Instruction refers to Abhidhamma (Abhidhamma, the philosophical teachings) and Vinaya (Vinaya, the monastic rules). Pāyantika offense, as described above. If a monk says to another monk, 'Now you are instructing the nuns for the sake of food,' it is an offense of Pāyantika. If he says, 'You are instructing the nuns for the sake of medicine,' it is an offense of Dukkata (Dukkata, a minor transgression). If a monk says to a nun, 'Those monks are instructing you for the sake of food,' it is an offense of Dukkata. If a monk says to a nun, 'Those monks are instructing you for the sake of medicine,' he feels remorse in his heart. If a monk says to another monk, 'You are instructing the Siksamana (Siksamana, a female novice observing certain precepts), and Sramaneri (Sramaneri, a female novice monk) for the sake of food,' it is an offense of Dukkata. If he says, 'For the sake of medicine,' he feels remorse in his heart. Thus, speaking broadly, even to Upasakas (Upasaka, a male lay follower) and Upasikas (Upasika, a female lay follower), 'You are being instructed for the sake of food,' it is an offense of Dukkata. If he says, 'You are being instructed for the sake of medicine,' he feels remorse in his heart. Therefore, it is said. The Buddha was dwelling in Sravasti, and he spoke extensively as above. At that time, the Venerable Udayin (Udayin, a disciple of the Buddha) and the nun Sundari-nanda (Sundari-nanda, a nun) were originally close. The nun Sundari-nanda said to the Venerable Udayin, 'Tomorrow it is my turn to guard the room, you can come and chat with me.' The next day, the nuns each went into the village to beg for food. At that time, Udayin went to the residence of the nun Sundari-nanda, squatted in a secluded place, and they faced each other, arousing desire, and their bodies reacted, and they stood looking at each other. At that time, an old and sick nun, while going out, encountered them, felt ashamed, and immediately returned. This sick nun then told the monks about this matter.

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丘尼說，諸比丘尼語善生比丘尼言：「汝出家人云何乃作此非法事？甚為可恥！」善生比丘尼即瞋恚言：「奇哉！奇哉！是我親里比丘，時時來看我，若我不與共相娛樂者，誰復應爾？是我家法，有何可怪？」如是諸比丘尼一一難詰，是善生比丘尼辯才能一一答。諸比丘尼即以是事白大愛道，大愛道即白世尊。佛言：「呼優陀夷來。」即便呼來。佛問優陀夷：「汝實爾不？」答言：「實爾。」佛言：「此是惡事。汝常不聞我無量方便，讚歎梵行、毀呰淫慾耶？汝云何作是惡不善法？此非法、非律、不如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城住者盡集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘與一比丘尼共空屏處坐者，波夜提。」

比丘者，如上說。

一者，一比丘、一比丘尼。雖有人，若狂癡、心亂、眠、非人、畜生，雖有如是比人，故名無人。

空屏者，僻靜處。

坐者，共坐。

波夜提者，如上說。

若比丘尼請一比丘食，一比丘尼共比丘坐，一比丘尼來往益食。益食比丘尼去時，比丘隨一一時得波夜提。若比丘尼坐者，比丘爾時應起，不得默然而起，使比丘尼疑欲作非法事，應當語言：「我欲起。」若比丘尼問言：「何以故起？」應答言：「

【現代漢語翻譯】 現代漢語譯本 丘尼（Chunni，比丘尼的尊稱）對其他比丘尼說，她們對善生比丘尼說：『你作為出家人，怎麼能做這種非法的事情？真是太可恥了！』 善生比丘尼就生氣地說：『奇怪啊！奇怪啊！是我的親戚比丘，時常來看我，如果我不和他一起娛樂，那應該和誰一起呢？這是我家的規矩，有什麼可奇怪的？』 像這樣，比丘尼們一一責問，而善生比丘尼憑藉辯才一一作答。比丘尼們就把這件事告訴了大愛道（Da Ai Dao，佛陀的姨母，也是第一位比丘尼），大愛道就稟告了世尊（Shi Zun，對佛陀的尊稱）。佛陀說：『把優陀夷（You Tuo Yi，人名）叫來。』 就把他叫來了。佛陀問優陀夷：『你真的做了這種事嗎？』 他回答說：『是真的。』 佛陀說：『這是惡事。你難道沒聽我說過無數次，讚歎梵行（Fan Xing，清凈的行為），譴責淫慾嗎？你為什麼要做這種惡劣的不善之事？這不合乎佛法，不合乎戒律，不合乎我的教導，不能用這種方式來增長善法。』 佛陀告訴眾比丘：『凡是住在舍衛城（She Wei Cheng，古印度城市）的比丘都集合起來，爲了十種利益，我將為比丘們制定戒律，乃至已經聽過的，應當重新聽聞。如果比丘與一個比丘尼在空曠隱蔽的地方同坐，犯波夜提（Bo Ye Ti，一種罪名）。』 比丘（Biqiu，出家男子）的定義，如前面所說。 『一』，指一個比丘、一個比丘尼。即使有人在場，如果那人是瘋癲、心神錯亂、睡眠、非人（非人類）、畜生，即使有這樣的人在，也算作無人。 『空屏』，指僻靜的地方。 『坐』，指一同坐下。 『波夜提』的定義，如前面所說。 如果比丘尼邀請一個比丘吃飯，一個比丘尼和比丘同坐，一個比丘尼來回為比丘添飯。添飯的比丘尼離開時，比丘每次添飯都犯波夜提。如果比丘尼坐著，比丘這時就應該站起來，不能默默地站起來，以免比丘尼懷疑他想做非法之事，應當說：『我想要站起來了。』 如果比丘尼問：『為什麼要站起來？』 應該回答說：

【English Translation】 English version Chunni (a respectful term for Bhikkhunis) said to the other Bhikkhunis, who in turn said to Bhikkhuni Sudinna: 'As a renunciant, how can you do such unlawful things? It is truly shameful!' Bhikkhuni Sudinna then angrily said: 'How strange! How strange! It is my relative, a Bhikkhu, who comes to see me from time to time. If I don't enjoy myself with him, who should I enjoy myself with? This is my family custom, what is so strange about it?' In this way, the Bhikkhunis questioned her one by one, and Bhikkhuni Sudinna answered them one by one with her eloquence. The Bhikkhunis then reported this matter to Mahapajapati (Da Ai Dao, Buddha's aunt and the first Bhikkhuni), who in turn reported it to the World-Honored One (Shi Zun, a respectful term for the Buddha). The Buddha said: 'Summon Udayin (You Tuo Yi, a personal name) here.' So he was summoned. The Buddha asked Udayin: 'Is it true that you did such a thing?' He replied: 'It is true.' The Buddha said: 'This is an evil thing. Have you not often heard me, with countless skillful means, praising the Brahmacariya (Fan Xing, pure conduct) and condemning sexual desire? Why do you do such an evil and unwholesome thing? This is not in accordance with the Dharma, not in accordance with the Vinaya, not in accordance with my teachings, and it is not a way to cultivate wholesome qualities.' The Buddha told the Bhikkhus: 'All the Bhikkhus residing in Shravasti (She Wei Cheng, an ancient Indian city) should gather together. For ten benefits, I will establish precepts for the Bhikkhus, and even those who have already heard them should hear them again. If a Bhikkhu sits with a Bhikkhuni in a secluded and concealed place, it is a Pacittiya (Bo Ye Ti, an offense).' The definition of a Bhikkhu (Biqiu, a male renunciant) is as previously stated. 'One' refers to one Bhikkhu and one Bhikkhuni. Even if there is someone present, if that person is insane, mentally disturbed, sleeping, a non-human (non-human being), or an animal, even if there is such a person, it is considered no one. 'Secluded' refers to a quiet and isolated place. 'Sitting' refers to sitting together. The definition of 'Pacittiya' is as previously stated. If a Bhikkhuni invites a Bhikkhu to eat, and a Bhikkhuni sits with the Bhikkhu, and a Bhikkhuni comes and goes to offer more food to the Bhikkhu. When the Bhikkhuni who offers more food leaves, the Bhikkhu commits a Pacittiya each time food is offered. If the Bhikkhuni is sitting, the Bhikkhu should stand up at that time, and should not stand up silently, lest the Bhikkhuni suspect that he wants to do something unlawful. He should say: 'I want to stand up.' If the Bhikkhuni asks: 'Why do you want to stand up?' He should answer:

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世尊制戒不得與比丘尼共坐。」若比丘尼言：「尊者但坐我當起。」比丘爾時坐者無罪。乃至沙彌尼，若在閣道板蹬上坐，移一一蹬上坐，比丘爾時隨一一移坐，波夜提。若沙彌尼乃至減七歲，亦犯波夜提。比丘與比丘尼獨屏處坐，波夜提。若精舍戶向道，若行人不斷，一切如與女人說法中廣說，是罪、是覆處、非是露處，亦是夜、亦是晝，是一人、非眾多，是近非是遠，是故說。

佛住舍衛城，廣說如上。爾時六群比丘，與六群比丘尼共道行，日冥欲到聚落，在池水邊止息，欲求宿處。時比丘尼白六群比丘言：「尊者住此，我當入聚落覓宿處。」即入聚落求宿處，得主人唱從所安。得宿處已便出迎六群比丘，白言：「尊者！我已得住處，可共入安隱。」比丘住已，白言：「尊者！我欲入村勸化明日飲食。」到諸女人所作如是言：「比丘、比丘尼二眾梵行僧俱到，汝當辦明日食、非時漿、涂足油。」諸女人聞已，或有辦一人供、二人供者，如是人人悉辦供具，飲食飽滿餘者持去，在道行時並共語笑調戲，為世人所嫌：「汝看沙門釋子，皆是年少同共剃髮，似如淫女迭相調戲。是輩敗人，何道之有？」諸比丘聞已往白世尊，佛言：「呼六群比丘來。」即呼來已，佛問六群比丘：「汝實爾不？」答言：「實爾。」佛

【現代漢語翻譯】 現代漢語譯本： 『世尊制定戒律，禁止與比丘尼（bhikshuni，女性出家人）同坐。』如果比丘尼說：『尊者請坐，我當起身。』比丘此時坐下，沒有罪過。乃至沙彌尼（sramaneri，未受具足戒的女性出家人），如果在閣樓的木板臺階上坐著，（比丘）隨著她一級一級地向上移動坐，比丘此時隨著她一級一級地移動坐，犯波逸提（payattika，一種罪名）。如果沙彌尼乃至小於七歲，也犯波逸提。比丘與比丘尼單獨在隱蔽的地方坐，犯波逸提。如果精舍的門朝向道路，如果有行人不斷經過，一切都如與女人說法中廣泛所說，這是罪、是隱蔽處、不是顯露處，既是夜晚、也是白天，是一個人、不是眾多人，是近處、不是遠處，所以這樣說。

佛陀住在舍衛城（sravasti，古印度城市），廣泛地講述如上內容。當時六群比丘（chabbaggiya，指六個行為不端的比丘），與六群比丘尼一同在路上行走，天色已晚將要到達村落，在池水邊停下來休息，想要尋找住宿的地方。當時比丘尼對六群比丘說：『尊者們在此稍作停留，我當進入村落尋找住宿的地方。』隨即進入村落尋找住宿的地方，得到主人允許隨意安排。得到住宿的地方后便出來迎接六群比丘，說道：『尊者們！我已經找到住處，可以一同進入安穩休息。』比丘住下後，（比丘尼）說道：『尊者們！我想要進入村莊勸募化緣明天的飲食。』到各個女人那裡這樣說道：『比丘、比丘尼二眾梵行僧侶都到了，你們應當準備明天的食物、非時漿（飲品）、涂腳油。』各個女人聽后，有的準備一人份的供養、有的準備二人份的供養，像這樣人人全都準備了供養的物品，飲食飽滿后剩餘的拿著離開，在路上行走時一起談笑嬉戲，被世人所嫌棄：『你們看這些沙門釋子（sakya，釋迦牟尼佛的弟子），都是年少之人一同剃髮，好像**一樣互相調戲。這些人敗壞道德，哪裡有什麼道義可言？』眾比丘聽后前往稟告世尊，佛陀說：『把六群比丘叫來。』隨即叫來后，佛陀問六群比丘：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀

【English Translation】 English version: 'The World-Honored One has established a precept prohibiting sitting together with bhikshunis (bhikshuni, female monastic).』 If a bhikshuni says: 『Venerable one, please sit, I will rise.』 If the bhikshu sits at that time, there is no offense. Even with a sramaneri (sramaneri, novice female monastic), if she is sitting on the steps of a pavilion, and (the bhikshu) moves up each step to sit, the bhikshu, at that time, following each move to sit, commits a payattika (payattika, an offense). If the sramaneri is even less than seven years old, he also commits a payattika. If a bhikshu sits with a bhikshuni alone in a secluded place, he commits a payattika. If the door of the vihara faces the road, and if travelers are constantly passing by, everything is as extensively explained in the context of teaching the Dharma to women; this is an offense, it is a concealed place, it is not an exposed place, it is both night and day, it is one person, not many people, it is near, not far, therefore it is said.

The Buddha was dwelling in Sravasti (sravasti, an ancient Indian city), extensively explaining the above. At that time, the group of six bhikshus (chabbaggiya, referring to six misbehaving monks) were walking on the road together with the group of six bhikshunis. As dusk approached and they were about to reach a village, they stopped to rest by a pond, desiring to find a place to stay. Then the bhikshunis said to the group of six bhikshus: 『Venerable ones, stay here, I will enter the village to seek a place to stay.』 Immediately, they entered the village to seek a place to stay, obtaining permission from a householder to arrange as they pleased. Having obtained a place to stay, they came out to greet the group of six bhikshus, saying: 『Venerable ones! I have already found a place to stay, we can enter together and rest peacefully.』 After the bhikshus had settled in, (the bhikshunis) said: 『Venerable ones! I wish to enter the village to solicit alms for tomorrow's food.』 They went to various women and said: 『The bhikshus and bhikshunis, both communities of Brahmachari monks, have arrived, you should prepare food for tomorrow, non-seasonal drinks, and oil for anointing the feet.』 Upon hearing this, some women prepared offerings for one person, others for two people, and in this way, everyone prepared offerings. After being full with food, they took the remaining items away, and while walking on the road, they talked, laughed, and joked together, which was criticized by the people: 『Look at these Shramana Sakyas (sakya, disciples of Sakyamuni Buddha), all young people who have shaved their heads together, behaving like ** teasing each other. These people are corrupt, what Dharma do they have?』 After hearing this, the bhikshus went and reported it to the World-Honored One. The Buddha said: 『Summon the group of six bhikshus.』 After they were summoned, the Buddha asked the group of six bhikshus: 『Is this really so?』 They replied: 『It is so.』 The Buddha

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言：「此是惡事，非法、非律、不如佛教，不可以是長養善法。從今已去，不聽與比丘尼期共道行。」

複次佛住舍衛城毗舍離，諸比丘夏安居訖，欲來禮覲世尊。諸比丘尼聞已即問比丘言：「諸大德欲往禮覲世尊，何日當發？」諸比丘即語去日，女人長情計日即先往道次住，待諸比丘。諸比丘見已問言：「姊妹欲何所至？」答言：「欲往祇洹禮覲世尊。」諸比丘聞已，恐畏犯戒故，即疾疾捨去。諸比丘尼中有年少者，即褰衣隨後疾行而逐。諸尼中有羸老者，行不及伴，為賊所剝。諸比丘尼以上因緣白大愛道，大愛道即往世尊所，頭面禮足卻住一面，以上因緣具白世尊，乃至「諸比丘不將接諸比丘尼者，誰當將接？」佛言：「從今日後，聽恐怖時得共道行。」佛告諸比丘：「依止舍衛城住者盡集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘與比丘尼期共道行，除余時，波夜提。余時者，恐怖時。」

比丘者，如上說。

共期者，若今日若明日、若半月、若一月。

道者，若三由延、若二由延、若一由延、若一拘盧舍。

除余時者，恐怖時，世尊說無罪。恐怖者，須臾畏奪命、若失物、欲毀梵行。雖無是事，若有疑是中須臾奪命、失物、毀梵行。

波夜提者，如上說。

【現代漢語翻譯】 現代漢語譯本： 佛說：『這是惡事，不合乎佛法、戒律，不符合我的教導，不可以此來增長善法。從今以後，不允許比丘和比丘尼約定一同行走。』

又有一次，佛住在舍衛城毗舍離。眾比丘結束了夏季安居后，想要前去拜見世尊。比丘尼們聽聞后，就問比丘們：『諸位大德打算何時出發去拜見世尊？』比丘們告知了出發的日期。比丘尼們心懷長久的期盼，計算著日子，便提前前往道路旁等候比丘們。比丘們見到她們后，問道：『各位姊妹想要去哪裡？』她們回答說：『想要去祇洹精舍拜見世尊。』比丘們聽聞后，因為害怕觸犯戒律，便迅速地離開了。比丘尼中有些年輕的，就提起衣角，隨後快速地追趕。比丘尼中有些年老體弱的，行走跟不上同伴，被盜賊搶劫。比丘尼們將以上因緣稟告了大愛道（Mahaprajapati，佛陀的姨母），大愛道就前往世尊處，頂禮佛足後站立在一旁，將以上因緣詳細地稟告世尊，乃至問道：『如果比丘們不帶領和接應比丘尼們，誰來帶領和接應呢？』佛說：『從今以後，允許在恐怖的時候可以一同行走。』佛告訴眾比丘：『凡是居住在舍衛城的比丘都集合起來，爲了十種利益，我將為比丘們制定戒律，乃至已經聽聞過的應當再次聽聞。如果比丘與比丘尼約定一同行走，除了特殊情況，犯波夜提（Payattika，一種懺悔罪）。特殊情況是指恐怖的時候。』

比丘（Bhikkhu）的定義，如前所述。

共同約定，指的是無論是今天、明天、半個月后、或者一個月后。

道路的距離，指的是無論是三由延（Yojana，古印度長度單位，約12-16公里）、二由延、一由延、或者一拘盧舍（Krosa，古印度長度單位，約0.5公里）。

特殊情況，指的是恐怖的時候，世尊說沒有罪過。恐怖的情況，指的是短暫的畏懼喪命、或者丟失財物、想要毀壞清凈的修行。即使沒有這些事情發生，如果懷疑這裡可能會短暫地發生喪命、丟失財物、毀壞清凈的修行的事情。

波夜提（Payattika）的定義，如前所述。

【English Translation】 English version: He said: 'This is an evil thing, unlawful, not in accordance with the Vinaya, not in accordance with the Buddha's teachings, and cannot be used to cultivate good Dharma. From now on, bhikkhus are not allowed to arrange to walk together with bhikkhunis.'

Furthermore, the Buddha was residing in Shravasti Vaisali. After the bhikkhus had completed their summer retreat, they wished to come and pay homage to the World Honored One. When the bhikkhunis heard of this, they asked the bhikkhus: 'Venerable ones, when do you intend to depart to pay homage to the World Honored One?' The bhikkhus told them the date of departure. The women, with their long-cherished feelings, calculated the days and went ahead to wait for the bhikkhus along the way. When the bhikkhus saw them, they asked: 'Sisters, where are you going?' They replied: 'We wish to go to Jeta Grove to pay homage to the World Honored One.' When the bhikkhus heard this, fearing that they would violate the precepts, they quickly left. Among the bhikkhunis, some who were young quickly lifted their robes and hurried after them. Among the bhikkhunis, some who were old and weak could not keep up with their companions and were robbed by thieves. The bhikkhunis reported the above circumstances to Mahaprajapati (Buddha's aunt), who then went to the World Honored One, prostrated herself at his feet, and stood to one side. She reported the above circumstances in detail to the World Honored One, and even asked: 'If the bhikkhus do not lead and receive the bhikkhunis, who will lead and receive them?' The Buddha said: 'From now on, it is permitted to walk together in times of terror.' The Buddha told the bhikkhus: 'All those bhikkhus residing in Shravasti should gather together. For the sake of ten benefits, I will establish precepts for the bhikkhus, and those who have already heard them should hear them again. If a bhikkhu arranges to walk together with a bhikkhuni, except in other times, it is a Payattika (a type of expiatory offense). Other times refers to times of terror.'

Bhikkhu, as described above.

Arranging together refers to whether it is today, tomorrow, half a month later, or a month later.

The distance of the road refers to whether it is three yojanas (Yojana, an ancient Indian unit of distance, approximately 12-16 kilometers), two yojanas, one yojana, or one krosa (Krosa, an ancient Indian unit of distance, approximately 0.5 kilometers).

Other times refers to times of terror, which the World Honored One said is without offense. Times of terror refers to the imminent fear of losing one's life, or losing one's possessions, or the desire to destroy pure conduct. Even if these things have not happened, if there is suspicion that one's life may be imminently taken, one's possessions may be lost, or one's pure conduct may be destroyed.

Payattika, as described above.

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若比丘共比丘尼共一道行，一聚落中間一波夜提。若空地無聚落，一拘盧舍一波夜提。若比丘共母姊妹出家共隨車伴行，車伴止息發去時，比丘喚比丘尼來：「速勿使不及伴。」作是語者，波夜提。若言：「去！去！姊妹勿使失伴。」無罪。若比丘尼下道止息，比丘喚言：「來！來！姊妹。」已名為期，若舉一足，得越毗尼；舉二足，波夜提。語言：「去！去！勿使不及伴。」者，無罪。比丘共商人隨道行，商人先入聚落，比丘不知道處借問。見比丘尼問言：「姊妹！示我道來。」即名共期。若比丘尼來，舉一足，得越毗尼；舉二足，波夜提。得言：「去！去！示我道。」者，不犯。若聚落中請比丘食，比丘不知檀越家處，見比丘尼即問言：「知某甲檀越家處不？示我處來。」即名為期。若舉一足，越毗尼罪；二足，得波夜提。若言：「去！去！姊妹示我家處。」無罪。若比丘尼期而不去者，越毗尼罪。不期默然而去者，無罪。共期共去，波夜提。不期不去者，無罪。共發別入，越毗尼罪。別發同入，越毗尼罪。共發共入，波夜提罪。別發別入，無罪。是故說。

佛住舍衛城，廣說如上。爾時是吉祥日清旦，男女集在阿耆羅河上，飲食伎樂遊觀。時六群比丘晨起著入聚落衣，往六群比丘尼所，問言：「今

【現代漢語翻譯】 現代漢語譯本： 如果比丘和比丘尼一起同行，在一個村落的中間，犯波夜提罪（Pāyantika，一種較輕的罪）。如果在空曠的地方沒有村落，每一拘盧舍（krośa，古代印度長度單位，約合 0.5-4 公里）犯波夜提罪。如果比丘和母親、姐妹等出家的比丘尼一起隨車同行，車隊停止休息后要出發時，比丘對比丘尼說：『快點，不要趕不上隊伍。』說了這樣的話，犯波夜提罪。如果說：『走！走！姐妹，不要失去隊伍。』就沒有罪。如果比丘尼在路邊停下來休息，比丘喊道：『來！來！姐妹。』這就叫做約定。如果抬起一隻腳，犯越毗尼罪（Dukkata，一種輕微的罪）；抬起兩隻腳，犯波夜提罪。如果說：『走！走！不要趕不上隊伍。』就沒有罪。比丘和商人一起沿著道路走，商人先進入村落，比丘不知道地方，就去詢問。看見比丘尼，就問：『姐妹！請你告訴我路怎麼走。』這就叫做約定。如果比丘尼過來，抬起一隻腳，犯越毗尼罪；抬起兩隻腳，犯波夜提罪。如果說：『走！走！告訴我路。』就不犯戒。如果在村落中有人請比丘吃飯，比丘不知道施主家在哪裡，看見比丘尼就問：『你知道某某施主家在哪裡嗎？請你告訴我地方。』這就叫做約定。如果抬起一隻腳，犯越毗尼罪；抬起兩隻腳，犯波夜提罪。如果說：『走！走！姐妹，請你告訴我家的位置。』就沒有罪。如果比丘尼約定了而不去，犯越毗尼罪。沒有約定，默默地去了，就沒有罪。一起約定一起去，犯波夜提罪。沒有約定不去，就沒有罪。一起出發，分別進入，犯越毗尼罪。分別出發，一起進入，犯越毗尼罪。一起出發，一起進入，犯波夜提罪。分別出發，分別進入，沒有罪。所以這樣說。 佛陀住在舍衛城（Śrāvastī，古印度城市），像上面一樣廣泛地說法。當時是吉祥日的清晨，男女聚集在阿耆羅河（Achiravati River）邊，飲食、奏樂、遊玩觀賞。當時六群比丘（group of six monks，指行為不端的六位比丘）早晨起來穿好進入村落的衣服，前往六群比丘尼那裡，問道：『今天……』

【English Translation】 English version: If a Bhikkhu (monk) and a Bhikkhuni (nun) travel together on the same road, in the middle of a village, it is a Pāyantika (an offense requiring confession). If it is open ground with no village, it is a Pāyantika for every krośa (ancient Indian unit of distance, approximately 0.5-4 kilometers). If a Bhikkhu travels with his mother or sister who has become a Bhikkhuni, accompanying a caravan, when the caravan stops to rest and then departs, if the Bhikkhu calls to the Bhikkhuni, saying, 'Hurry, lest you miss the caravan,' saying these words, it is a Pāyantika. If he says, 'Go! Go! Sister, lest you lose the caravan,' there is no offense. If a Bhikkhuni stops to rest by the road, and the Bhikkhu calls out, 'Come! Come! Sister,' this is called an agreement. If she lifts one foot, it is a Dukkata (an offense of wrong-doing); if she lifts two feet, it is a Pāyantika. If he says, 'Go! Go! Lest you miss the caravan,' there is no offense. If a Bhikkhu travels along the road with merchants, and the merchants enter a village first, and the Bhikkhu does not know the place and asks for directions, and sees a Bhikkhuni and asks, 'Sister! Please show me the way,' this is called an agreement. If the Bhikkhuni comes, and lifts one foot, it is a Dukkata; if she lifts two feet, it is a Pāyantika. If he says, 'Go! Go! Show me the way,' there is no offense. If a Bhikkhu is invited to eat in a village, and the Bhikkhu does not know the house of the donor, and sees a Bhikkhuni and asks, 'Do you know where the house of so-and-so donor is? Please show me the place,' this is called an agreement. If she lifts one foot, it is a Dukkata offense; two feet, it is a Pāyantika. If he says, 'Go! Go! Sister, show me the location of my house,' there is no offense. If the Bhikkhuni agrees and does not go, it is a Dukkata offense. If she does not agree and goes silently, there is no offense. Agreeing and going together, it is a Pāyantika. Not agreeing and not going, there is no offense. Departing together and entering separately, it is a Dukkata offense. Departing separately and entering together, it is a Dukkata offense. Departing together and entering together, it is a Pāyantika offense. Departing separately and entering separately, there is no offense. Therefore, it is said. The Buddha was residing in Śrāvastī (ancient Indian city), expounding widely as above. At that time, it was a morning of an auspicious day, and men and women were gathered on the banks of the Achiravati River (Achiravati River), eating, making music, and enjoying the sights. At that time, the group of six monks (group of six monks, referring to six monks with misconduct) arose early, put on their robes for entering the village, and went to the group of six Bhikkhunis, asking, 'Today...'

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是吉祥日，汝有飲食不？當共詣河上游觀。」六群比丘尼言：「正爾當辦，大德可並覓船乘。」六群比丘即往至王家船官上，請取好船及種種莊嚴，即持食具置船上，共比丘尼同載順流上下嘲話戲笑。為世人所譏：「汝等看此沙門釋種子，放逸無道猶如俗人本共交通。此壞敗之人，何道之有？」諸比丘聞已，以是因緣往白世尊，佛言：「呼六群比丘來。」即便呼來。來已，佛問六群比丘：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，從今日後不得與比丘尼共期載船。」

複次佛住舍衛城，爾時阿耆羅河彼岸，請二部僧比丘、比丘尼，當受請渡。時不聽比丘尼上船，而比丘或一人一船、或二人一船，如是三、四船乃至極輕，而不載比丘尼。諸比丘渡已方渡比丘尼。比丘尼渡已至共食處，次第歲數，如是中間日時已過，悉皆斷食。大愛道瞿曇彌失食，即往至佛所頭面禮足卻住一面，佛知而故問：「瞿曇彌！何故羸極？」大愛道即以上因緣具白世尊，佛言：「從今日去聽直渡。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘與比丘尼期共載船上水下水，除直渡，波夜提。」

比丘者，如上說。

期者，若今日、若明日、若半月、若一月。

【現代漢語翻譯】 現代漢語譯本： 吉祥的日子，（你們）有食物嗎？我們一起去河邊遊玩觀賞。』六群比丘尼說：『我們正在準備，大德可以一起找船。』六群比丘就去王家的船官那裡，請求提供好船和各種裝飾，然後把食物放在船上，和比丘尼一起順流而下，嘲笑戲耍。被世人譏諷：『你們看這些沙門釋迦的後代，放縱無道，就像俗人一樣互相交往。這些敗壞的人，有什麼道可言？』眾比丘聽到后，因為這件事去稟告世尊，佛說：『把六群比丘叫來。』就叫來了。來了之後，佛問六群比丘：『你們真的這樣做了嗎？』回答說：『確實如此。』佛說：『這是惡事，從今以後不得與比丘尼約定同乘一條船。』 再次，佛住在舍衛城（Śrāvastī），當時阿耆羅河（Aghira River）的對岸，邀請二部僧眾，即比丘（bhikṣu）和比丘尼（bhikṣuṇī），準備接受供養並渡河。當時不允許比丘尼上船，而比丘或者一人一船，或者二人一船，這樣三、四船，甚至船非常輕，也不載比丘尼。比丘渡河后才渡比丘尼。比丘尼渡河後到達一起用餐的地方，按照次第和年齡，這樣中間的時間已經過去，大家都錯過了用餐時間。大愛道瞿曇彌（Mahāprajāpatī Gautamī）錯過了用餐，就去佛那裡，頂禮佛足後站在一邊，佛明知故問：『瞿曇彌！為什麼如此消瘦？』大愛道就把以上因緣全部告訴世尊，佛說：『從今天起允許直接渡河。』佛告訴眾比丘：『依止舍衛城居住的人都集合起來，因為十種利益的緣故，為眾比丘制定戒律，乃至已經聽過的應當重聽。如果比丘與比丘尼約定同乘一條船上水或下水，除了直接渡河，犯波逸提（pāyantika）。』 比丘，如上所說。 約定，如果今天、如果明天、如果半個月、如果一個月。

【English Translation】 English version: 'Is it an auspicious day? Do you have food? Let's go to the river to stroll and enjoy the scenery together.' The six-group bhikkhunis (bhikṣuṇī, female monastic) said, 'We are preparing right now; venerable ones, please find a boat together.' The six-group bhikkus (bhikṣu, male monastic) then went to the royal boat officer, requesting a good boat and various decorations. They then placed food on the boat and, together with the bhikkhunis, went downstream, mocking and joking. They were ridiculed by the world: 'Look at these śrāmaṇas (wandering ascetics), descendants of Śākya (founder of Buddhism), indulging in unrestrained behavior like ordinary people associating with each other. These degenerate people, what Dharma (teachings) do they have?' The bhikkus, having heard this, reported the matter to the World-Honored One (Buddha). The Buddha said, 'Summon the six-group bhikkus.' They were summoned. After they arrived, the Buddha asked the six-group bhikkus, 'Did you really do this?' They replied, 'Indeed, we did.' The Buddha said, 'This is a bad thing. From today onwards, you must not agree to ride in the same boat with bhikkhunis.' Furthermore, the Buddha was residing in Śrāvastī (a major city in ancient India). At that time, on the other side of the Aghira River (a river in ancient India), an invitation was extended to the two assemblies of the Sangha (Buddhist monastic community), bhikkus and bhikkhunis, to receive offerings and cross the river. At that time, the bhikkhunis were not allowed to board the boats, while the bhikkus were either one person per boat or two people per boat, such that three or four boats, even if very lightly loaded, would not carry the bhikkhunis. Only after the bhikkus had crossed did they ferry the bhikkhunis across. After the bhikkhunis had crossed and arrived at the place for communal meals, according to seniority and age, the time in between had passed, and they had all missed the meal. Mahāprajāpatī Gautamī (Buddha's foster mother) missed the meal and went to the Buddha, prostrated at his feet, and stood to one side. The Buddha, knowing full well, asked, 'Gautamī! Why are you so emaciated?' Mahāprajāpatī then recounted all the above circumstances to the World-Honored One. The Buddha said, 'From today onwards, direct crossing is permitted.' The Buddha told the bhikkus, 'Gather all those who reside relying on Śrāvastī, for the sake of ten benefits, I will establish precepts for the bhikkus, and those who have already heard them should hear them again. If a bhikku agrees with a bhikkhuni to ride in the same boat upstream or downstream, except for direct crossing, it is a pāyantika (an offense requiring confession).' Bhikku, as described above. Agreement, whether today, tomorrow, half a month, or one month.

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除直渡者，世尊說無罪。

波夜提者，如上說。

若比丘共比丘尼共期同載，經一聚落間得一波夜提。若無聚落，空地者，一拘盧舍一波夜提。若比丘與比丘尼共載船岸邊住，比丘尼下船大小行。時船欲去，比丘喚比丘尼言：「姊妹來！」已名為期。若舉一足，越毗尼罪；二足，得波夜提。若共期而不去者，得越毗尼罪。若不期而去者，無罪。共期共去者，波夜提。不期不去者，無罪。后四句亦如上，是故說。

佛住舍衛城，廣說如上。爾時有無歲比丘，著新好染衣來至佛所，頭面禮足而去。乃經七年著弊故衣來至世尊所，頭面禮足卻住一面。佛知而故問：「比丘！汝先無歲時著新好染衣，今何故著弊故衣？」答言：「我從七年已來，得好衣與比丘尼。」佛告諸比丘：「設使親里比丘著如是弊故衣，以好衣與親里尼者，當取不？」答言：「不取。」「設使親里比丘著如是弊故衣，能以好衣與親里比丘尼不？」答言：「不與。」佛言：「從今日不聽與非親里尼衣。」

複次佛住舍衛城，爾時南方有一比丘來，多有衣缽，是比丘有姊于佛法中出家，即語尊者阿難：「送我往看姊尼去。」尊者阿難易倩，即送到比丘尼精舍門住問：「某甲比丘尼在不？」比丘尼問言：「喚者是誰？」答言：「我是阿

【現代漢語翻譯】 現代漢語譯本： 除了直接渡河的人，世尊說他們沒有罪過。

波夜提（Pāyantika，一種戒律名稱）的定義，如前文所述。

如果比丘和比丘尼約定一同乘坐交通工具，經過一個村落的距離，就犯一個波夜提罪。如果沒有村落，而是空地，那麼每經過一拘盧舍（krośa，古代印度長度單位，約等於500米）的距離，就犯一個波夜提罪。如果比丘和比丘尼一同乘船停靠在岸邊，比丘尼下船去大小便。這時船要開走，比丘呼喚比丘尼說：『姊妹快來！』這已經算是約定了。如果抬起一隻腳，就犯越毗尼罪；抬起兩隻腳，就犯波夜提罪。如果約定了卻沒走，就犯越毗尼罪。如果沒有約定就走了，就沒有罪。約定了並且一起走了，就犯波夜提罪。沒有約定並且沒有走，就沒有罪。後面的四句話也和上面一樣，所以這樣說。

佛陀住在舍衛城（Śrāvastī），廣說如前。當時有一位名叫無歲的比丘，穿著嶄新漂亮的染色衣服來到佛陀處，頂禮佛足后離開。過了七年，他穿著破舊的衣服來到世尊處，頂禮佛足後站在一旁。佛陀明知故問：『比丘！你先前無歲時穿著嶄新漂亮的染色衣服，現在為何穿著破舊的衣服？』他回答說：『我從七年前開始，得到好的衣服就給了比丘尼。』佛陀告訴眾比丘：『假設親屬比丘穿著這樣破舊的衣服，把好的衣服給親屬比丘尼，你們會接受嗎？』回答說：『不會接受。』『假設親屬比丘穿著這樣破舊的衣服，能把好的衣服給親屬比丘尼嗎？』回答說：『不會給。』佛陀說：『從今天起，不允許把衣服給非親屬的比丘尼。』

再次，佛陀住在舍衛城。當時南方來了一位比丘，有很多衣缽。這位比丘有一位姐姐在佛法中出家，他就對尊者阿難（Ānanda，佛陀的十大弟子之一）說：『請送我去看望我的姐姐比丘尼。』尊者阿難很容易說話，就送他到比丘尼精舍門口，停下來問道：『某甲比丘尼在嗎？』比丘尼問道：『是誰叫我？』回答說：『我是阿難。』

【English Translation】 English version: Except for those who cross directly, the World-Honored One (Śākyamuni Buddha) said they are without fault.

Pāyantika (a type of monastic offense) is as described above.

If a Bhikṣu (monk) and a Bhikṣuṇī (nun) agree to travel together in the same vehicle, they commit one Pāyantika offense for each village they pass through. If there are no villages, but open land, they commit one Pāyantika offense for each krośa (ancient Indian unit of distance, approximately 500 meters). If a Bhikṣu and a Bhikṣuṇī are together on a boat that docks at the shore, and the Bhikṣuṇī disembarks to relieve herself, and the boat is about to leave, and the Bhikṣu calls out to the Bhikṣuṇī, saying, 'Sister, come quickly!' this is considered an agreement. If she lifts one foot, she commits a Dukkaṭa (misdeed) offense; if she lifts two feet, she commits a Pāyantika offense. If they agree to go together but do not leave, they commit a Dukkaṭa offense. If they leave without an agreement, there is no offense. If they agree and go together, it is a Pāyantika offense. If they do not agree and do not go, there is no offense. The last four sentences are also as above, therefore it is said.

The Buddha was residing in Śrāvastī (a major city in ancient India), and spoke extensively as before. At that time, there was a Bhikṣu named Avassa, who came to the Buddha wearing new and beautiful dyed robes, prostrated at the Buddha's feet, and left. After seven years, he came to the World-Honored One (Śākyamuni Buddha) wearing worn-out robes, prostrated at the Buddha's feet, and stood to one side. The Buddha, knowing the situation, deliberately asked, 'Bhikṣu! When you were Avassa before, you wore new and beautiful dyed robes, why are you now wearing worn-out robes?' He replied, 'Since seven years ago, whenever I received good robes, I gave them to a Bhikṣuṇī.' The Buddha told the Bhikṣus, 'Suppose a relative Bhikṣu is wearing such worn-out robes, and gives good robes to a relative Bhikṣuṇī, would you accept them?' They replied, 'We would not accept them.' 'Suppose a relative Bhikṣu is wearing such worn-out robes, can he give good robes to a relative Bhikṣuṇī?' They replied, 'He cannot give them.' The Buddha said, 'From today onwards, it is not permitted to give robes to non-relative Bhikṣuṇīs.'

Furthermore, the Buddha was residing in Śrāvastī. At that time, a Bhikṣu came from the south, possessing many robes and alms bowls. This Bhikṣu had a sister who had left home in the Buddha's Dharma, and he said to the Venerable Ānanda (one of the ten principal disciples of the Buddha), 'Please take me to see my sister Bhikṣuṇī.' The Venerable Ānanda was easily persuaded, and took him to the gate of the Bhikṣuṇī monastery, stopped, and asked, 'Is Bhikṣuṇī so-and-so here?' The Bhikṣuṇī asked, 'Who is calling me?' He replied, 'I am Ānanda.'

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難及某甲比丘。」比丘尼言：「尊者小住。」即為敷床褥已，入內開半戶喚言：「尊者來入坐。」即入坐已，共相問訊須臾便出。時彼比丘語尊者阿難言：「我故遠來看姊，姊不出看我，為何以故？」尊者阿難善知相法，語此比丘言：「汝不知汝姊不出意耶？」答言：「不知。」阿難言：「汝姊衣裳弊壞羞故不出，汝多有衣何故不與？」是比丘言：「世尊制戒不得與比丘尼衣。」阿難言：「汝但與，我當爲汝從佛乞聽。」阿難即往佛所，頭面禮足卻住一面，以上因緣具白世尊：「聽與親里比丘尼衣不？」佛言：「從今日後聽與親里尼衣。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘與非親里比丘尼衣，除貿易，波夜提。」

比丘尼親里、衣者，皆如上說。

除貿易者，世尊說無罪。

波夜提者，如上說。如上三十事，取比丘尼衣中廣說，是故說。

佛住舍衛城，廣說如上。爾時善生比丘尼是尊者優陀夷本二，持衣財與優陀夷言：「尊者為我作衣。」優陀夷即受為作衣竟，作男女和合像，作已襞疊置箱中與比丘尼。比丘尼得已持還精舍，開看見已歡喜，示諸比丘尼言：「諸阿夷看！此尊者優陀夷作事巧妙。」諸比丘尼嫌言：「此是覆藏之物，

【現代漢語翻譯】 現代漢語譯本： 『難及某甲比丘（某位比丘的名字）。』比丘尼說：『尊者請稍作停留。』隨即鋪設床鋪，進入內室打開半扇門喊道：『尊者請進來坐。』比丘進入坐下後，彼此問候了一會兒便離開了。當時那位比丘對尊者阿難（Ananda，佛陀的十大弟子之一）說：『我特意遠道來看望姐姐，姐姐卻不出來見我，這是為什麼呢？』尊者阿難精通相法，對這位比丘說：『你不知道你姐姐不出來的原因嗎？』回答說：『不知道。』阿難說：『你姐姐因為衣裳破舊感到羞愧所以不出來，你有很多衣服為什麼不給她呢？』這位比丘說：『世尊（釋迦牟尼佛）制定戒律，不得給予比丘尼衣服。』阿難說：『你只管給她，我當爲你向佛陀請求允許。』阿難隨即前往佛陀處所，頂禮佛足後站立在一旁，將以上因緣全部稟告世尊：『允許給予親屬比丘尼衣服嗎？』佛陀說：『從今以後允許給予親屬比丘尼衣服。』佛陀告訴各位比丘：『凡是依止舍衛城（Śrāvastī，古印度城市）居住的比丘都應當集合，爲了十種利益的緣故為各位比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘給予非親屬比丘尼衣服，除了交易之外，犯波逸提（Pāyantika，一種罪名）。』

比丘尼親屬、衣服，都如上面所說。

除了交易之外，世尊說沒有罪。

波逸提，如上面所說。如上面三十件事，在取比丘尼衣中廣泛解說，所以這樣說。

佛陀住在舍衛城，廣泛解說如上面所說。當時善生比丘尼是尊者優陀夷（Udayin，佛陀弟子）以前的妻子，拿著衣物財物給優陀夷說：『尊者為我做衣服。』優陀夷隨即接受併爲她做完衣服，製作男女和合的影象，製作完畢后摺疊放置在箱子中交給比丘尼。比丘尼得到后拿回精舍，打開看見后非常歡喜，展示給各位比丘尼說：『各位阿夷（āryā，對女性出家人的尊稱）看！這位尊者優陀夷做事多麼巧妙。』各位比丘尼嫌棄地說：『這是應當隱藏的東西，'

【English Translation】 English version: 'It is difficult to obtain for a certain Bhikṣu (monk's name).』 The Bhikṣuṇī (nun) said, 『Venerable one, please stay a little while.』 Then she prepared a bed and bedding, went inside, opened half the door, and called out, 『Venerable one, please come in and sit down.』 After the Bhikṣu entered and sat down, they exchanged greetings for a short while, and then he left. At that time, that Bhikṣu said to Venerable Ānanda (one of the ten principal disciples of the Buddha), 『I came from afar to see my sister, but she did not come out to see me. Why is that?』 Venerable Ānanda, who was skilled in physiognomy, said to this Bhikṣu, 『Do you not know why your sister did not come out?』 He replied, 『I do not know.』 Ānanda said, 『Your sister is ashamed because her clothes are old and worn out, so she does not come out. You have many clothes, why do you not give her some?』 This Bhikṣu said, 『The World-Honored One (Śākyamuni Buddha) has established a precept that one must not give clothes to a Bhikṣuṇī.』 Ānanda said, 『Just give them to her, and I will ask the Buddha for permission on your behalf.』 Ānanda then went to the Buddha's place, bowed his head to the ground at his feet, and stood to one side. He reported all the above circumstances to the World-Honored One: 『Is it permissible to give clothes to a Bhikṣuṇī who is a relative?』 The Buddha said, 『From today onwards, it is permissible to give clothes to a Bhikṣuṇī who is a relative.』 The Buddha told the Bhikṣus, 『All those Bhikṣus residing in Śrāvastī (ancient Indian city) should assemble. For the sake of ten benefits, precepts are established for the Bhikṣus, and even those who have already heard them should hear them again. If a Bhikṣu gives clothes to a Bhikṣuṇī who is not a relative, except in exchange, it is a Pāyantika (a type of offense).』

Bhikṣuṇī relatives and clothes are as described above.

Except for exchange, the World-Honored One said there is no offense.

Pāyantika is as described above. As in the thirty matters above, it is extensively explained in the section on taking clothes from a Bhikṣuṇī, therefore it is said.

The Buddha resided in Śrāvastī, and the extensive explanation is as described above. At that time, the Bhikṣuṇī Sudinna was formerly the wife of Venerable Udayin (a disciple of the Buddha), and she took clothing and wealth to Udayin, saying, 『Venerable one, please make clothes for me.』 Udayin then accepted and made the clothes for her. He made an image of a man and woman uniting, and after making it, he folded it and placed it in a box and gave it to the Bhikṣuṇī. After the Bhikṣuṇī received it, she took it back to the monastery, opened it, and was very happy. She showed it to the other Bhikṣuṇīs, saying, 『Look, Āryās (term of respect for female renunciants)! This Venerable Udayin is very skillful in what he does.』 The Bhikṣuṇīs were disgusted and said, 『This is something that should be hidden,』

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云何出現示人？」諸比丘尼見已往白大愛道，大愛道即以是因緣往白世尊，佛言：「呼優陀夷來。」即呼來已，佛問優陀夷：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，非法、非律、不如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城住者盡集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘與非親里比丘尼作衣，波夜提。」

比丘、非親里尼者，如上說。

作衣者，若自刺、若使人刺，波夜提。

波夜提者，如上說。

不得與非親里比丘尼刺衣，針針越毗尼罪。綖盡脫針，波夜提。若使人刺亦如是。是故說。

佛住舍衛城，廣說如上。爾時有檀越宿請尊者舍利弗、大目連、離波多、劫賓那、阿若憍陳如等。唯尊者大迦葉不受宿請。明日時到著入聚落衣，持缽次行乞食到其門。時檀越婦女見已歡喜，即前頭面禮足卻住一面，白言：「諸大德比丘！今日盡集受我家請，惟愿尊者亦受我請。」時尊者大迦葉作是念：「此是現前。」即受其請，更不餘行即先入內坐。時偷蘭難陀比丘尼乞食到其家中，庭見檀越婦灑掃地蕩器辦諸供具，即問言：「優婆夷汝作何等？」時婦人營事忙懅不得應，如是第二、第三問不答。偷蘭難陀即言：「汝今奇事，大自憍重喚而不應。」婦

【現代漢語翻譯】 現代漢語譯本：『如何顯現給人看？』眾比丘尼見到後去告訴大愛道（Mahāprajāpatī，佛陀的姨母），大愛道因此緣故去告訴世尊（佛陀），佛說：『叫優陀夷（Udayin，一位比丘的名字）來。』立即叫來后，佛問優陀夷：『你真的這樣做了嗎？』回答說：『確實如此。』佛說：『這是惡事，不合佛法、不合戒律、不合佛教的教導，不能用這種方式來增長善法。』佛告訴眾比丘：『凡是住在舍衛城（Śrāvastī，古印度城市）的比丘都集合起來，爲了十種利益的緣故為比丘們制定戒律，乃至已經聽聞過的應當重複聽聞。如果比丘為非親屬的比丘尼做衣服，犯波夜提（Pāyantika，一種罪名）。』

比丘、非親屬尼的定義，如上文所說。

做衣服的定義，如果是自己縫製，或者指使他人縫製，犯波夜提。

波夜提的定義，如上文所說。

不得為非親屬的比丘尼縫製衣服，每縫一針都犯越毗尼罪（atikrama vinaya，違犯戒律的罪過）。線用完脫針時，犯波夜提。如果指使他人縫製也是一樣。所以這樣說。

佛住在舍衛城，詳細情況如上文所說。當時有施主預先邀請了尊者舍利弗（Śāriputra，佛陀的十大弟子之一）、大目犍連（Mahāmaudgalyāyana，佛陀的十大弟子之一）、離波多（Revata，佛陀的弟子之一）、劫賓那（Kapilavastu，佛陀的弟子之一）、阿若憍陳如（Ājñātakauṇḍinya，佛陀最初的五位弟子之一）等。只有尊者大迦葉（Mahākāśyapa，佛陀的十大弟子之一）沒有接受預先的邀請。第二天，尊者大迦葉穿好進入聚落的衣服，拿著缽依次乞食來到施主家門口。當時施主的妻子見到后非常歡喜，立即上前頂禮尊者大迦葉的雙足，然後退到一旁，說道：『各位大德比丘！今天都聚集到我家接受供養，希望尊者也能接受我的邀請。』當時尊者大迦葉心想：『這是現前的供養。』於是接受了邀請，不再去其他地方乞食，直接進入屋內就坐。當時偷蘭難陀（Thullanandā，一位比丘尼的名字）比丘尼乞食來到施主家中，在庭院裡看到施主的妻子正在灑掃地面、清洗器皿、準備各種供品，就問道：『優婆夷（Upāsikā，女居士），你正在做什麼？』當時施主的妻子忙於準備供養，沒有迴應。這樣問了第二遍、第三遍，施主的妻子都沒有回答。偷蘭難陀就說：『你今天真是奇怪，太驕傲自重了，叫你也不答應。』婦

【English Translation】 English version: 『How does this appear to people?』 The Bhikshunis (nuns) saw this and went to tell Mahāprajāpatī (Buddha's aunt), and Mahāprajāpatī, because of this, went to tell the Blessed One (Buddha). The Buddha said, 『Call Udayin (name of a Bhikkhu) here.』 Having called him, the Buddha asked Udayin, 『Is this really so?』 He replied, 『It is so.』 The Buddha said, 『This is evil, not in accordance with the Dharma, not in accordance with the Vinaya, not in accordance with the Buddha's teachings, and this is not the way to cultivate good qualities.』 The Buddha told the Bhikkhus (monks), 『All those Bhikkhus residing in Śrāvastī (ancient Indian city) should assemble. For these ten benefits, I will establish a precept for the Bhikkhus, and those who have already heard it should hear it again. If a Bhikkhu makes a robe for a Bhikkhuni (nun) who is not a relative, it is Pāyantika (a type of offense).』

The definition of Bhikkhu and non-relative Bhikkhuni is as described above.

The definition of making a robe is that if one sews it oneself or instructs another to sew it, it is Pāyantika.

The definition of Pāyantika is as described above.

One should not sew robes for Bhikkhunis who are not relatives; for each stitch, it is an offense of transgression of the Vinaya (atikrama vinaya, offense of violating the precepts). When the thread runs out and the needle is removed, it is Pāyantika. If one instructs another to sew it, it is the same. Therefore, it is said.

The Buddha was residing in Śrāvastī, as described above in detail. At that time, a donor had previously invited Venerable Śāriputra (one of the ten great disciples of the Buddha), Mahāmaudgalyāyana (one of the ten great disciples of the Buddha), Revata (one of the Buddha's disciples), Kapilavastu (one of the Buddha's disciples), Ājñātakauṇḍinya (one of the first five disciples of the Buddha), and others. Only Venerable Mahākāśyapa (one of the ten great disciples of the Buddha) did not accept the previous invitation. The next day, Venerable Mahākāśyapa put on his robe for entering the village, carried his bowl, and went begging for alms in order, arriving at the donor's door. The donor's wife saw him and was very happy. She immediately prostrated at Venerable Mahākāśyapa's feet, then stepped aside and said, 『Venerable Bhikkhus! Today, all have gathered at my house to receive offerings. I hope that the Venerable one will also accept my invitation.』 At that time, Venerable Mahākāśyapa thought, 『This is an immediate offering.』 So he accepted the invitation and did not go begging elsewhere, entering the house and sitting down. At that time, the Bhikkhuni Thullanandā (name of a Bhikkhuni) came to the donor's house to beg for alms. In the courtyard, she saw the donor's wife sweeping the ground, washing the utensils, and preparing various offerings, and asked, 『Upāsikā (female lay follower), what are you doing?』 At that time, the donor's wife was busy preparing the offerings and did not respond. She asked a second and third time, but the donor's wife did not answer. Thullanandā then said, 『You are strange today, so arrogant and self-important that you don't answer when called.』 The woman

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人答言：「我今日請諸大德聲聞舍利弗、目連等，以是總務不容得應。」偷蘭難陀即言：「汝今所請，于大象群中不取大象而取小象；大鳥群中不取孔雀而取老烏。所謂大象者，闡陀、迦留陀夷、三文陀達多、摩醯沙滿多、馬師滿宿及侍者大德阿難，汝若使我請者，我當爲汝請如是大德。」時尊者大迦葉聞已，大謦咳作聲，偷蘭難陀聞已問言：「此是誰聲？」婦人答言：「此是長老大迦葉。」比丘尼即讚歎言：「汝大得善利，乃請如是大龍象，我若當請者亦請是長老！」時尊者大迦葉聞此語已心不喜悅，即問言：「姊汝向言：『是小象老烏。』今復言：『是龍象大德。』若前言實者後言虛；若後言實者前言虛。二言之中何者為實？」尊者大迦葉威德尊重，以此二句詰責比丘尼。比丘尼恐懼便走，倒地傷破身體。闡陀見已即問尼言：「汝觸擾誰乃如是傷破身體？」答言：「我惱亂大迦葉。」即語言：「汝不可觸者便觸。」諸比丘聞已，以是因緣往白世尊。佛語諸比丘：「此中不讚嘆猶有過患，況復讚歎。從今日後不聽比丘受比丘尼讚歎食。」

複次尊者阿難於舍衛城有福德名稱，世尊說三事具足：姓字、眷屬、成就，于學地中多聞第一、給侍第一，令舍衛城有福德里，作新舍處盡請阿難，若入舍時剃髮時、貫耳時

【現代漢語翻譯】 現代漢語譯本 那人回答說：『我今天邀請了諸位大德聲聞，如舍利弗（Śāriputra，智慧第一的佛陀弟子）、目連（Maudgalyāyana，神通第一的佛陀弟子）等，因為事務繁忙，無法應允您的請求。』偷蘭難陀（Thullanandā，一位比丘尼的名字）隨即說：『你現在所邀請的，就像在大象群中不選擇大象而選擇小象；在鳥群中不選擇孔雀而選擇老烏鴉。所謂的大象，指的是闡陀（Chanda，佛陀的侍者）、迦留陀夷（Kāludāyin，佛陀的弟子）、三文陀達多（Samuddadatta，人名）、摩醯沙滿多（Mahiśamanta，人名）、馬師滿宿（Aśvajit，佛陀的弟子）以及侍者大德阿難（Ānanda，佛陀的堂弟和侍者），如果你讓我來邀請，我當爲你邀請這樣的大德。』 當時尊者大迦葉（Mahākāśyapa，頭陀第一的佛陀弟子）聽了之後，大聲咳嗽。偷蘭難陀聽了之後問道：『這是誰的聲音？』婦人回答說：『這是長老大迦葉。』比丘尼隨即讚歎說：『你真是獲得了極大的善利，竟然能邀請到這樣的大龍象，如果讓我來邀請，我也要邀請這位長老！』 當時尊者大迦葉聽了這話之後，心中不悅，隨即問道：『姊妹，你剛才說：『是小象老烏鴉。』現在又說：『是龍象大德。』如果之前的話是真實的，那麼之後的話就是虛假的；如果之後的話是真實的，那麼之前的話就是虛假的。這兩句話之中哪一句是真實的？』尊者大迦葉以其威德和尊重，用這兩句話詰責比丘尼。比丘尼感到恐懼便逃跑，倒在地上傷破了身體。闡陀看見之後便問比丘尼說：『你觸犯了誰，竟然如此傷破身體？』回答說：『我惱亂了大迦葉。』闡陀隨即說：『你不可觸犯的人，你竟然觸犯了。』 諸位比丘聽了之後，因為這件事去稟告世尊（Buddha，佛陀的尊稱）。佛陀告訴諸位比丘：『這其中不讚嘆尚且有過患，更何況讚歎。從今天以後，不允許比丘接受比丘尼讚歎的食物。』 再次，尊者阿難在舍衛城（Śrāvastī，古印度城市）有福德和名聲，世尊說他具備三件事：姓氏、眷屬、成就，在學習的階段中，他是多聞第一、給侍第一，使得舍衛城有福德的里巷，建造新的住所，全部都邀請阿難，無論是入住新居時、剃髮時、穿耳時。

【English Translation】 English version The man replied, 'Today I have invited the venerable Śāriputra (foremost in wisdom among the Buddha's disciples), Maudgalyāyana (foremost in supernatural powers among the Buddha's disciples), and other great Śrāvakas (hearers), and due to these pressing matters, I am unable to grant your request.' Thullanandā (name of a bhikkhuni) then said, 'What you have invited is like choosing a small elephant instead of a large elephant from a herd of elephants; choosing an old crow instead of a peacock from a flock of birds. The so-called elephants are Chanda (the Buddha's attendant), Kāludāyin (a disciple of the Buddha), Samuddadatta (a personal name), Mahiśamanta (a personal name), Aśvajit (a disciple of the Buddha), and the venerable Ānanda (the Buddha's cousin and attendant). If you let me invite, I will invite such great ones for you.' At that time, the venerable Mahākāśyapa (foremost in ascetic practices among the Buddha's disciples) heard this and coughed loudly. Thullanandā heard this and asked, 'Whose voice is that?' The woman replied, 'That is the elder Mahākāśyapa.' The bhikkhuni then praised, 'You have gained great merit, actually inviting such a great dragon-elephant. If I were to invite, I would also invite this elder!' At that time, the venerable Mahākāśyapa heard these words and was displeased. He then asked, 'Sister, you just said, 'He is a small elephant, an old crow.' Now you say, 'He is a dragon-elephant, a great one.' If the former words are true, then the latter words are false; if the latter words are true, then the former words are false. Which of these two statements is true?' The venerable Mahākāśyapa, with his dignity and respect, rebuked the bhikkhuni with these two sentences. The bhikkhuni was frightened and ran away, falling to the ground and injuring her body. Chanda saw this and asked the bhikkhuni, 'Whom did you offend that you injured your body like this?' She replied, 'I troubled Mahākāśyapa.' Chanda then said, 'You touched someone you should not have touched.' The bhikkhus heard this and, because of this incident, went to report to the Buddha (the enlightened one). The Buddha told the bhikkhus, 'In this matter, not praising is already a fault, let alone praising. From today onwards, bhikkhus are not allowed to accept food praised by bhikkhunis.' Furthermore, the venerable Ānanda had merit and fame in Śrāvastī (an ancient Indian city). The Buddha said that he possessed three qualities: lineage, family, and accomplishment. In the stage of learning, he was foremost in hearing and foremost in service, making the neighborhoods of Śrāvastī meritorious. When building new residences, everyone invited Ānanda, whether it was when moving into the new house, shaving the head, or piercing the ears.

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，一切盡請阿難。時有長者請尊者阿難設新舍會，云何新？新屋、新床、新器、新飯、新酥油、新兒、婦著新衣持新扇。阿難食時，有一乞食比丘在外，阿難即語檀越：「可與外乞食比丘食。」檀越聞阿難教已，歡喜盛滿缽種種美食持與乞食比丘。乞食比丘得已立待阿難，阿難食訖咒愿已便出。乞食比丘見阿難已問言：「尊者食未？」答言：「已食。」復問阿難：「食適意好不？」阿難問言：「汝何故不食？乃問我食適不適耶？」乞食比丘言：「尊者所食食是比丘尼所讚歎。」阿難言：「實爾耶？」答言：「如是。」阿難即以鳥翮擿吐，是日失食四大饑羸，往至佛所頭面禮足卻住一面，佛知而故問：「阿難！汝何故四大饑羸？」阿難即以上因緣具白世尊，佛問阿難：「汝知不？」答言：「不知。」佛言：「此罪是知，非是不知。」諸比丘白佛言：「世尊！云何是乞食比丘使阿難不樂？」佛言：「不但今日使阿難不樂，如《賢鳥生經》中廣說。」

複次佛住舍衛城，爾時長老比丘時到著入聚落衣，持缽入城次行乞食，來去屈伸威儀庠序。時有一長者作如是言：「善哉大德！大得善利，施如是出家人衣服、飲食、病瘦醫藥者。」又作是念：「我若有人力者亦當供養如是等出家人。」時有比丘尼聞已，語長者言：「長

【現代漢語翻譯】 現代漢語譯本：一切都請教阿難（Ananda，佛陀的十大弟子之一）。當時有一位長者邀請尊者阿難參加新居落成聚會，什麼是『新』呢？新的房屋、新的床、新的器皿、新的飯食、新的酥油、新生的孩子、媳婦穿著新衣拿著新扇子。阿難吃飯的時候，有一位乞食的比丘在外面，阿難就告訴施主：『可以把食物給外面乞食的比丘。』施主聽了阿難的教導后，歡喜地盛滿缽各種美食，拿去給乞食的比丘。乞食的比丘得到食物後站在那裡等待阿難，阿難吃完飯唸完祝願詞后就出來了。乞食的比丘見到阿難后問道：『尊者吃了嗎？』回答說：『已經吃了。』又問阿難：『吃得適意嗎？』阿難問道：『你為什麼不吃？卻問我吃得適不適意呢？』乞食的比丘說：『尊者所吃的食物是比丘尼（bhikkhuni，女性出家人）所讚歎的。』阿難說：『真的嗎？』回答說：『是的。』阿難就用鳥的羽毛挑出來吐掉，當天失去食物，四大（地、水、火、風）飢餓羸弱，前往佛陀那裡，頭面禮足後站在一旁，佛陀明知故問：『阿難！你為什麼四大飢餓羸弱？』阿難就把以上因緣全部告訴世尊，佛陀問阿難：『你知道嗎？』回答說：『不知道。』佛陀說：『此罪是知，非是不知。』眾比丘告訴佛陀說：『世尊！為什麼是乞食的比丘使阿難不快樂？』佛陀說：『不只是今天使阿難不快樂，如《賢鳥生經》中廣說。』 再次，佛陀住在舍衛城（Śrāvastī，古印度城市）。當時長老比丘按時穿好進入聚落的衣服，拿著缽進入城中依次乞食，來去屈伸威儀安詳有秩序。當時有一位長者這樣說：『善哉大德！大得善利，佈施給這樣的出家人衣服、飲食、病時的醫藥。』又這樣想：『我如果有人力的話，也應當供養像這樣的出家人。』當時有一位比丘尼聽到后，告訴長者說：『長

【English Translation】 English version: Please ask Ananda (Ananda, one of the ten main disciples of the Buddha) about everything. At that time, a wealthy man invited the Venerable Ananda to a housewarming feast. What was 『new』? A new house, a new bed, new utensils, new food, new ghee, a newborn child, and a daughter-in-law wearing new clothes and holding a new fan. When Ananda was eating, there was a mendicant bhikkhu (bhikkhu, a Buddhist monk) outside. Ananda then said to the donor, 『You may give food to the mendicant bhikkhu outside.』 After hearing Ananda』s instruction, the donor joyfully filled a bowl with various delicacies and took it to the mendicant bhikkhu. After receiving the food, the mendicant bhikkhu stood there waiting for Ananda. After Ananda finished eating and reciting the blessings, he came out. The mendicant bhikkhu, upon seeing Ananda, asked, 『Venerable, have you eaten?』 Ananda replied, 『I have eaten.』 He then asked Ananda, 『Was the food to your liking?』 Ananda asked, 『Why don』t you eat? Why do you ask if the food was to my liking?』 The mendicant bhikkhu said, 『The food that the Venerable ate was praised by a bhikkhuni (bhikkhuni, a female monastic).』 Ananda said, 『Is that so?』 He replied, 『It is so.』 Ananda then used a bird's feather to pick out and spit out the food. That day, he lost his meal and his four elements (earth, water, fire, and wind) were weakened by hunger. He went to the Buddha, prostrated himself at his feet, and stood to one side. The Buddha, knowing the situation, deliberately asked, 『Ananda! Why are your four elements weakened by hunger?』 Ananda then told the World Honored One all the above circumstances. The Buddha asked Ananda, 『Did you know?』 He replied, 『I did not know.』 The Buddha said, 『This offense is knowing, not not knowing.』 The bhikkhus said to the Buddha, 『World Honored One! Why did the mendicant bhikkhu make Ananda unhappy?』 The Buddha said, 『It is not just today that he made Ananda unhappy, as is extensively explained in the 《Kalattaka-jataka》.』 Furthermore, the Buddha was staying in Śrāvastī (Śrāvastī, an ancient Indian city). At that time, an elder bhikkhu would put on his robes in a timely manner to enter the village, carry his bowl, enter the city, and go begging for food in an orderly and dignified manner. At that time, a wealthy man said, 『Excellent, great virtue! Great benefit is obtained by giving clothes, food, and medicine for sickness to such renunciants.』 He also thought, 『If I had the manpower, I would also make offerings to such renunciants.』 At that time, a bhikkhuni heard this and said to the wealthy man, 『Wealthy

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壽！汝但出食直，我當相為料理。」是檀越信心歡喜即與食直。比丘尼言：「長壽！汝當請比丘。」答言：「我不知，愿為我請。」比丘尼即辦種種飲食已，語檀越言：「長壽！食具已辦，汝往至比丘所白言時至。」檀越言：「我不知，尼但為我往白時至。」比丘尼即往白時至，比丘來入檀越家坐，坐訖比丘尼語檀越言：「此種種供食汝可自行。」檀越言：「阿姨為我行。」諸比丘作是念：「此是比丘尼所讚歎食不？」疑已即出，如是一人、二人乃至一切眾都出。檀越問比丘尼言：「諸尊者何故盡出不復來還？」尼答言：「我不知，汝往世尊所廣問斯事，當爲汝說。」是檀越即往佛所，頭面禮足卻住一面，以上因緣廣白世尊。佛言：「呼諸比丘來。」呼來已，佛具問上事：「汝實爾不？」答言：「實爾。世尊！」佛言：「從今日後聽除舊檀越。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘知比丘尼讚歎食，除舊檀越，波夜提。」

比丘者，如上說。

知者，若自知、若從他聞。

讚歎者，稱美其德。

食者，五種：麨、面、飯、魚、肉。

除舊檀越者，世尊說無罪。

波夜提者，如上說。

唱等供時嘆、始下食時嘆、有

【現代漢語翻譯】 現代漢語譯本： 長壽啊！你只要出飯錢，我來幫你安排。』這位施主信心滿滿，歡喜地給了飯錢。比丘尼說：『長壽啊！你應該去請比丘。』長壽回答說：『我不知道怎麼請，請您幫我請吧。』比丘尼準備好各種飲食后，告訴施主說：『長壽啊！飯菜已經準備好了，你到比丘那裡去說時間到了。』施主說：『我不知道，您替我去說時間到了吧。』比丘尼就去告訴比丘們時間到了，比丘們來到施主家坐下。坐定后，比丘尼告訴施主說：『這些飯菜你應該自己供養。』施主說：『阿姨您替我供養吧。』眾比丘心想：『這難道是比丘尼讚歎過的食物嗎？』心生疑慮后就離開了，像這樣一人、二人乃至所有人都離開了。施主問比丘尼說：『各位尊者為什麼都出去了不再回來了？』比丘尼回答說：『我不知道，你到世尊那裡詳細詢問此事，他會為你解答的。』這位施主就去到佛陀那裡，頂禮佛足後站立在一旁，將以上因緣詳細地告訴了世尊。佛陀說：『叫那些比丘來。』叫來后，佛陀詳細地詢問了這件事：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀說：『從今天以後允許去除舊施主。』佛陀告訴眾比丘：『居住在舍衛城（Śrāvastī）的比丘們都集合起來，因為有十種利益的緣故，我為比丘們制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘知道比丘尼讚歎食物，去除舊施主，犯波逸提（Pāyattika，一種罪名）。』

比丘（bhikkhu）的定義，如前所述。

『知道』是指，自己知道，或者從別人那裡聽到。

『讚歎』是指，稱讚其功德。

『食物』是指，五種食物：炒麵、麵條、米飯、魚、肉。

『去除舊施主』，世尊說沒有罪。

『波逸提（Pāyattika）』的定義，如前所述。

唱誦時讚歎、剛放下食物時讚歎、有...

【English Translation】 English version: 『Long life! You just provide the food expenses, and I will arrange everything for you.』 That donor, full of faith and joy, immediately gave the food expenses. The bhikkhuni (bhikkhunī, Buddhist nun) said, 『Long life! You should invite the bhikkhus (bhikkhu, Buddhist monk).』 Long life replied, 『I don't know how, please invite them for me.』 After the bhikkhuni had prepared various kinds of food, she told the donor, 『Long life! The food is ready, go to the bhikkhus and tell them it is time.』 The donor said, 『I don't know, please go and tell them it is time for me.』 So the bhikkhuni went and told the bhikkhus it was time, and the bhikkhus came and sat down in the donor's house. After they were seated, the bhikkhuni told the donor, 『You should offer this food yourself.』 The donor said, 『Aunt, please offer it for me.』 The bhikkhus thought, 『Is this the food praised by the bhikkhuni?』 Having doubted, they left, one by one, two by two, until all had left. The donor asked the bhikkhuni, 『Why did all the venerable ones leave and not return?』 The bhikkhuni replied, 『I don't know, go to the World-Honored One (Bhagavan, 世尊) and inquire about this matter in detail, and he will explain it to you.』 This donor then went to the Buddha (Buddha, 佛), bowed his head to his feet, and stood to one side, explaining the above circumstances in detail to the World-Honored One. The Buddha said, 『Call those bhikkhus here.』 After they were called, the Buddha inquired about the matter in detail: 『Did you really do this?』 They replied, 『Indeed, World-Honored One!』 The Buddha said, 『From today onwards, it is permitted to remove the old donor.』 The Buddha told the bhikkhus, 『All the bhikkhus residing in Śrāvastī (舍衛城) should gather together, because of ten benefits, I am establishing precepts for the bhikkhus, and those who have already heard them should hear them again. If a bhikkhu knows that a bhikkhuni has praised food and removes the old donor, he commits a Pāyattika (波逸提, an offense).』

The definition of 『bhikkhu (比丘)』 is as previously stated.

『Knowing』 means knowing oneself or hearing from others.

『Praising』 means praising its virtues.

『Food』 means the five kinds of food: fried noodles, noodles, rice, fish, and meat.

『Removing the old donor,』 the World-Honored One said there is no offense.

The definition of 『Pāyattika (波逸提)』 is as previously stated.

Praising during chanting, praising when just putting down the food, having...

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初作食時嘆、作食辦已嘆，有請時嘆。唱等供時嘆者，下食都訖唱等供時，更有餘比丘來，比丘尼語優婆夷言：「更有比丘來。」優婆夷言：「善哉！我歡善故遣使請尚不能得，何況自來？」是不名讚歎。若比丘尼言：「此是阿練若、乞食、糞掃衣、露坐、草蓐。」如是嘆得食，食者，波夜提。下食時者，初下食時更有餘比丘來，亦如上說。作時嘆者，初作時更有餘比丘來，亦如是說。作竟嘆者，一切作供辦訖，更有餘比丘來，比丘尼語優婆夷言：「更有比丘來。」優婆夷言：「善哉！我故遣請猶不能得，何況自來？」不名讚歎。優婆夷言：「當多與麨餅飯好食平等與。」不名讚歎。若飲食少，更語檀越：「為作一掬麨。」者，波夜提。請者，稱名請。比丘尼語檀越言：「某甲徒眾多聞精進，當通請一切。」名讚歎食。若言：「某甲眾主多聞精進，為是比丘故通請二十人。」是一人名為讚歎，餘者不犯。若有如是讚歎食者，當展轉貿食，不得舍食而去。若比坐垢穢不凈，不喜與貿者，當作是念：「此缽中食是某甲比丘許我，當食無罪。」若比丘尼語優婆夷言：「尊者某甲可長請供養。」此即名讚歎。若言：「尊者某甲可常乞食。」不名為讚歎。是故說。

僧不差日冥，　　不白為食故， 　共坐同道行，　　船上

【現代漢語翻譯】 現代漢語譯本： 初開始做食物時嘆息、食物做好后嘆息，有人請求時嘆息。唱誦等等供養時嘆息，放下食物都完畢唱誦等等供養時，又有其他的比丘來，比丘尼對比丘尼的在家女弟子（優婆夷）說：『又有比丘來了。』優婆夷說：『太好了！我歡喜的緣故派人去請尚且不能得到，何況自己來呢？』這不叫做讚歎。如果比丘尼說：『這是住在寂靜處（阿練若）、乞食、穿糞掃衣、露天而坐、睡草墊的比丘。』這樣讚歎而得到食物，吃的人，犯波逸提（一種戒律）。放下食物時，剛放下食物時又有其他的比丘來，也如上面所說。開始做食物時嘆息，剛開始做食物時又有其他的比丘來，也如上面所說。食物做好后嘆息，一切食物做好供養完畢，又有其他的比丘來，比丘尼對比丘尼的在家女弟子（優婆夷）說：『又有比丘來了。』優婆夷說：『太好了！我特意派人去請都不能得到，何況自己來呢？』這不叫做讚歎。優婆夷說：『應當多給炒麵餅飯好食物平等地給。』這不叫做讚歎。如果飲食很少，再告訴施主：『為我做一捧炒麵。』的，犯波逸提。請求，指稱呼名字請求。比丘尼告訴施主說：『某甲（比丘的名字）徒弟眾多、博學精進，應當普遍地邀請一切。』這叫做讚歎食物。如果說：『某甲（比丘的名字）是僧團的領導、博學精進，爲了這位比丘的緣故普遍地邀請二十個人。』這一個人叫做讚歎，其餘的人不犯戒。如果有人這樣讚歎食物，應當輾轉地交換食物，不得捨棄食物而離去。如果同座的人污穢不乾淨，不喜歡和他交換食物的，應當這樣想：『這缽中的食物是某甲（比丘的名字）比丘允許給我的，吃掉沒有罪。』如果比丘尼對比丘尼的在家女弟子（優婆夷）說：『尊者某甲（比丘的名字）可以長期地請求供養。』這即叫做讚歎。如果說：『尊者某甲（比丘的名字）可以常常乞食。』不叫做讚歎。所以這樣說。

僧團不安排在日落之後， 不爲了食物的緣故而告知（白）， 共同坐著一同道路行走， 船上（的情況）。 English version: When first starting to prepare food, she sighs; when the food is prepared, she sighs; when someone requests food, she sighs. When chanting and making offerings, she sighs; after the food has been completely served and chanting and offerings are made, if another Bhikkhu comes, the Bhikkhuni says to the Upasika (female lay devotee): 'Another Bhikkhu has come.' The Upasika says: 'Excellent! I am so pleased that even sending someone to invite him would not have worked, let alone him coming on his own!' This is not called praise. If the Bhikkhuni says: 'This is a Bhikkhu who lives in the wilderness (Aranya), begs for food, wears robes made of discarded cloth (Pamsukula), sits in the open, and sleeps on a grass mat.' Praising in this way to obtain food, the one who eats it commits a Pacittiya (an offense requiring confession). When serving food, if another Bhikkhu comes just as the food is being served, it is as described above. When starting to prepare food, if another Bhikkhu comes just as the food is being prepared, it is as described above. When the food preparation is completed, after all the food has been prepared and offered, if another Bhikkhu comes, the Bhikkhuni says to the Upasika: 'Another Bhikkhu has come.' The Upasika says: 'Excellent! I deliberately sent someone to invite him, but it didn't work, let alone him coming on his own!' This is not called praise. The Upasika says: 'You should give plenty of fried flour cakes, rice, and good food equally.' This is not called praise. If there is little food, and she further tells the donor: 'Make a handful of fried flour for me,' she commits a Pacittiya. Requesting means requesting by name. If the Bhikkhuni tells the donor: 'So-and-so (name of the Bhikkhu) has many disciples, is learned, and diligent; you should invite everyone universally.' This is called praising food. If she says: 'So-and-so (name of the Bhikkhu) is the leader of the Sangha, learned, and diligent; for the sake of this Bhikkhu, invite twenty people universally,' this one person is called praise, the others do not violate the rule. If someone praises food in this way, they should exchange food in turn and should not abandon the food and leave. If the person sitting next to them is dirty and impure, and they do not want to exchange food with them, they should think: 'This food in this bowl is given to me by So-and-so (name of the Bhikkhu) Bhikkhu, eating it is without fault.' If the Bhikkhuni tells the Upasika: 'Venerable So-and-so (name of the Bhikkhu) can be requested for long-term support,' this is called praise. If she says: 'Venerable So-and-so (name of the Bhikkhu) can often beg for food,' this is not called praise. Therefore, it is said.

The Sangha does not arrange after sunset, Does not inform (announce) for the sake of food, Sitting together, walking on the same path, On the boat (situation).

【English Translation】 English version: When first starting to prepare food, she sighs; when the food is prepared, she sighs; when someone requests food, she sighs. When chanting and making offerings, she sighs; after the food has been completely served and chanting and offerings are made, if another Bhikkhu comes, the Bhikkhuni says to the Upasika (female lay devotee): 'Another Bhikkhu has come.' The Upasika says: 'Excellent! I am so pleased that even sending someone to invite him would not have worked, let alone him coming on his own!' This is not called praise. If the Bhikkhuni says: 'This is a Bhikkhu who lives in the wilderness (Aranya), begs for food, wears robes made of discarded cloth (Pamsukula), sits in the open, and sleeps on a grass mat.' Praising in this way to obtain food, the one who eats it commits a Pacittiya (an offense requiring confession). When serving food, if another Bhikkhu comes just as the food is being served, it is as described above. When starting to prepare food, if another Bhikkhu comes just as the food is being prepared, it is as described above. When the food preparation is completed, after all the food has been prepared and offered, if another Bhikkhu comes, the Bhikkhuni says to the Upasika: 'Another Bhikkhu has come.' The Upasika says: 'Excellent! I deliberately sent someone to invite him, but it didn't work, let alone him coming on his own!' This is not called praise. The Upasika says: 'You should give plenty of fried flour cakes, rice, and good food equally.' This is not called praise. If there is little food, and she further tells the donor: 'Make a handful of fried flour for me,' she commits a Pacittiya. Requesting means requesting by name. If the Bhikkhuni tells the donor: 'So-and-so (name of the Bhikkhu) has many disciples, is learned, and diligent; you should invite everyone universally.' This is called praising food. If she says: 'So-and-so (name of the Bhikkhu) is the leader of the Sangha, learned, and diligent; for the sake of this Bhikkhu, invite twenty people universally,' this one person is called praise, the others do not violate the rule. If someone praises food in this way, they should exchange food in turn and should not abandon the food and leave. If the person sitting next to them is dirty and impure, and they do not want to exchange food with them, they should think: 'This food in this bowl is given to me by So-and-so (name of the Bhikkhu) Bhikkhu, eating it is without fault.' If the Bhikkhuni tells the Upasika: 'Venerable So-and-so (name of the Bhikkhu) can be requested for long-term support,' this is called praise. If she says: 'Venerable So-and-so (name of the Bhikkhu) can often beg for food,' this is not called praise. Therefore, it is said.

The Sangha does not arrange after sunset, Does not inform (announce) for the sake of food, Sitting together, walking on the same path, On the boat (situation).

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及與衣， 　作衣讚歎食。　　第三跋渠竟。

摩訶僧祇律卷第十五 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第十六

東晉天竺三藏佛陀跋陀羅共法顯譯明單提九十二事法之五

佛住舍衛城，廣說如上。時有比丘在聚落中安居竟，來向舍衛城，欲禮覲世尊。時有居士在聚落中作福舍，施四方僧一食。此比丘來，居士見已，歡喜言：「善來大德！」即敷床褥與水洗腳、給涂足油及非時飲、夜燃燈明敷置臥具，安隱令寢。晨起又給楊枝凈水，施以適身美食。比丘食已，便作是念：「我遠來饑乏，今日得如是適身飲食，且可小停訊息四大，然後當往奉覲世尊！」如是念已，晝在阿練若處住，暮則還舍。檀越見之，如前歡喜，如是乃至三日。檀越問言：「大德！今日在何處食？」答言：「此間。」又問：「昨日何處？」亦言：「此間。」又問：「先日何處？」又言：「此間。」檀越嫌言：「我家窮儉，自力於此為四方僧作一食施處，大德不應久停。若我家豐饒，當自恣施一切僧。」比丘念言：「檀越出此恨聲，我自當去。」於是漸行前至佛所，稽首禮足，卻住一面，佛知而故問：「汝在何處安居？」答言：「在某聚落。」「發來幾時？」答言：「爾許。」時佛問比丘

【現代漢語翻譯】 現代漢語譯本 以及衣服， 　　製作衣服讚歎食物。　　第三跋渠完。

《摩訶僧祇律》卷第十五 《大正藏》第 22 冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第十六

東晉天竺三藏佛陀跋陀羅（Buddhabhadra）共法顯譯明單提九十二事法之五

佛陀住在舍衛城（Śrāvastī），廣泛宣說如上所述。當時有位比丘（bhikṣu）在聚落中安居結束，前來舍衛城，想要禮拜覲見世尊。當時有位居士（gṛhapati）在聚落中做福舍，佈施四方僧眾一餐食物。這位比丘來了，居士見到后，歡喜地說：『善來大德！』隨即鋪設床褥，提供洗腳水，給予涂腳油，以及非時飲品，夜晚點燃燈火，鋪設臥具，讓他安穩地休息。早晨起來又給予楊枝凈水，施以適合身體的美食。比丘吃完后，便這樣想：『我遠道而來，飢餓疲乏，今日得到如此適合身體的飲食，暫且可以稍作停留，調養四大，然後應當前往拜見世尊！』這樣想過後，白天在阿練若（araṇya）處居住，傍晚則返回居士的住所。檀越（dānapati，施主）見到他，如先前一樣歡喜，像這樣過了三天。檀越問道：『大德！今日在哪裡用餐？』回答說：『這裡。』又問：『昨日在哪裡？』也說：『這裡。』又問：『前日在哪裡？』也說：『這裡。』檀越嫌棄地說：『我家貧窮簡樸，盡力在此為四方僧眾提供一餐食物的佈施之處，大德不應該久留。如果我家豐饒，應當隨意佈施一切僧眾。』比丘心想：『檀越說出這樣抱怨的話，我自當離去。』於是逐漸前行到達佛陀處所，稽首禮拜佛足，退到一旁站立，佛陀明知卻故意問道：『你在何處安居？』回答說：『在某某聚落。』『出發來了多久？』回答說：『這麼久。』當時佛陀問比丘

【English Translation】 English version And with clothing, 　　Making clothes, praising food.　　The third Varga ends.

Mahāsaṃghika Vinaya, Volume 15 Taishō Tripiṭaka, Volume 22, No. 1425, Mahāsaṃghika Vinaya

Mahāsaṃghika Vinaya, Volume 16

Translated by Buddhabhadra (佛陀跋陀羅), a Tripiṭaka master from India during the Eastern Jin Dynasty, together with Faxian, clarifying the fifth of the ninety-two matters of Mingdanti.

The Buddha was residing in Śrāvastī (舍衛城), extensively expounding as mentioned above. At that time, there was a bhikṣu (比丘, monk) who, after completing his rainy season retreat in a village, came towards Śrāvastī, desiring to pay homage to the World Honored One. At that time, there was a gṛhapati (居士, householder) in the village who had established a meritorious alms-hall, offering one meal to monks from all directions. When this bhikṣu arrived, the householder, upon seeing him, joyfully said, 'Welcome, Greatly Virtuous One!' He immediately spread out bedding, provided water for washing feet, offered oil for anointing the feet, as well as non-seasonal drinks, lit lamps for the night, and arranged bedding, allowing him to rest peacefully. In the morning, he again provided twigs for cleaning teeth and pure water, offering nourishing and suitable food. After the bhikṣu had eaten, he thought to himself, 'I have come from afar, hungry and tired. Today, I have received such nourishing and suitable food. I should rest here for a while to recuperate my four elements, and then I shall go to pay homage to the World Honored One!' After thinking this, he stayed in the araṇya (阿練若, wilderness) during the day and returned to the householder's residence in the evening. The dānapati (檀越, donor), upon seeing him, was as joyful as before, and this continued for three days. The donor asked, 'Greatly Virtuous One! Where did you eat today?' He replied, 'Here.' He also asked, 'Where did you eat yesterday?' He also said, 'Here.' He also asked, 'Where did you eat the day before yesterday?' He also said, 'Here.' The donor said with displeasure, 'My family is poor and frugal, and I am doing my best to provide a place for offering one meal to monks from all directions. Greatly Virtuous One, you should not stay for too long. If my family were wealthy, I would freely offer to all monks.' The bhikṣu thought, 'Since the donor has expressed such a complaint, I should leave.' Thereupon, he gradually proceeded to the place where the Buddha was, prostrated himself at the Buddha's feet, and stood to one side. The Buddha, knowing full well, deliberately asked, 'Where did you spend the rainy season retreat?' He replied, 'In such-and-such village.' 'How long has it been since you set out?' He replied, 'So long.' At that time, the Buddha asked the bhikṣu

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：「有何因緣道里不遠，來日經久？」比丘即以上事具白世尊。佛言：「此事不可。汝云何以身口故，為檀越所嫌？從今日施一食處，比丘不得過一食。」

複次佛住舍衛城，爾時有比丘在聚落中夏安居訖，來詣舍衛，欲禮覲世尊。時有檀越，在聚落中作福舍，施四方僧一食。是比丘行過此舍，供給所須，如前所說。比丘食已而出，風病發動，自念：「我不能行，世尊制戒施一食處不聽過一食。我今且住，但不受其食。」念已即還入舍，檀越如初供給所須，比丘不受。至明日復與前食，亦復不受，於是即去，心念：「我到某村，當乞食。」比丘至聚落，日時已過，即便失食，四大饑羸，至世尊所，稽首禮足，卻住一面。佛知而故問，即以上事，具白世尊。佛言：「善哉！善哉！比丘汝隨順正法信心出家，少欲順行不為命故，世尊制戒護而不犯。」佛言：「從今已後福德舍中，若病比丘，聽過一食。」佛告諸比丘：「依止舍衛城住者盡集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘施一食處，不病比丘應一食。若過一食者，波夜提。」

比丘者，如上說。

施一食處者，世尊所聽。

食者，五種食，如上說。

不病者，身無疾患。身有疾患不能進路，住食無罪。若不病過一食者

【現代漢語翻譯】 現代漢語譯本： 『有什麼因緣導致（修行）道理不遠，但時間卻拖得很久？』那位比丘便將以上的事情全部稟告了世尊（Buddha，佛教創始人）。佛說：『這件事是不可以的。你為什麼因為自己的身口行為，而被施主所嫌棄呢？從今天開始，在只施捨一餐食物的地方，比丘不可以接受超過一餐的食物。』

又有一次，佛住在舍衛城（Śrāvastī）。當時有位比丘在一個村落中結束了夏季安居（Varṣa，雨季的閉關修行），來到舍衛城，想要禮拜覲見世尊。當時有一位施主，在村落中建造了福舍，施捨四方僧人一餐食物。這位比丘路過這個福舍，接受了供給，就像前面所說的那樣。比丘吃完食物出來后，風病發作，心想：『我不能繼續趕路了，世尊制定戒律，在只施捨一餐食物的地方，不允許接受超過一餐的食物。我現在暫時住在這裡，但不接受他們的食物。』想完之後就又回到福舍，施主像最初一樣供給所需，比丘沒有接受。到了第二天，施主又像之前一樣提供食物，比丘仍然沒有接受，於是就離開了，心想：『我到某個村子，再去乞食。』比丘到達村落時，時間已經過了，錯過了乞食的時間，四大（四大元素：地、水、火、風）飢餓羸弱，到達世尊處，頂禮雙足，退到一旁站立。佛明明知道卻故意詢問，比丘便將以上的事情，全部稟告了世尊。佛說：『好啊！好啊！比丘你隨順正法，以信心出家，少欲知足，順從修行，不爲了活命的緣故（而破戒），世尊制定戒律是爲了守護你們而不讓你們違犯。』佛說：『從今以後，在福德舍中，如果有生病的比丘，允許接受超過一餐的食物。』佛告訴各位比丘：『凡是依止舍衛城居住的比丘全部集合，因為有十種利益的緣故，為各位比丘制定戒律，乃至已經聽聞過的應當重複聽聞。如果比丘在只施捨一餐食物的地方，沒有生病的比丘應當只接受一餐食物。如果接受超過一餐食物的，犯波逸提（Pāyantika，一種輕罪）。』

比丘，如上面所說。

只施捨一餐食物的地方，是世尊所允許的。

食物，五種食物，如上面所說。

沒有生病，身體沒有疾病。身體有疾病不能趕路，留下來吃飯沒有罪過。如果沒有生病卻接受超過一餐食物的

【English Translation】 English version: 『What is the cause and condition that the path of practice is not far, but the time is prolonged?』 The Bhikṣu (Buddhist monk) then reported the above matter in detail to the Blessed One (Buddha, founder of Buddhism). The Buddha said, 『This is not permissible. Why do you, through your actions of body and speech, cause displeasure to the donors? From today onwards, in a place where only one meal is offered, a Bhikṣu must not accept more than one meal.』

Again, the Buddha was residing in Śrāvastī (a major city in ancient India). At that time, there was a Bhikṣu who, having completed his summer retreat (Varṣa, rainy season retreat) in a village, came to Śrāvastī, desiring to pay homage to the Blessed One. At that time, there was a donor who had built a meritorious house (福舍) in the village, offering one meal to monks from all directions. This Bhikṣu passed by this house, receiving the necessary provisions, as mentioned before. After the Bhikṣu had eaten and left, a wind-related illness arose, and he thought to himself, 『I cannot continue traveling. The Blessed One has established a precept that in a place where only one meal is offered, it is not permitted to accept more than one meal. I will stay here for now, but I will not accept their food.』 Having thought this, he returned to the house, and the donor provided the necessary provisions as before, but the Bhikṣu did not accept them. The next day, the donor again offered food as before, but the Bhikṣu still did not accept it, and then he left, thinking, 『I will go to a certain village and beg for food.』 When the Bhikṣu arrived at the village, the time had already passed, and he missed the meal. His four elements (四大: earth, water, fire, and wind) were hungry and weak, and he arrived at the Blessed One's place, bowed his head to his feet, and stood to one side. The Buddha, knowing this but deliberately asking, the Bhikṣu then reported the above matter in detail to the Blessed One. The Buddha said, 『Good! Good! Bhikṣu, you have followed the right Dharma (正法), left home with faith, are content with little, follow the practice, and do not (violate the precepts) for the sake of life. The Blessed One has established precepts to protect you and prevent you from transgressing.』 The Buddha said, 『From now on, in a meritorious house, if there is a sick Bhikṣu, it is permitted to accept more than one meal.』 The Buddha told the Bhikṣus, 『All those Bhikṣus residing in Śrāvastī should gather together. For the sake of ten benefits, precepts are established for the Bhikṣus, and those who have already heard them should hear them again. If a Bhikṣu is in a place where only one meal is offered, a Bhikṣu who is not sick should accept only one meal. If one accepts more than one meal, it is a Pāyantika (波逸提, a minor offense).』

Bhikṣu, as mentioned above.

A place where only one meal is offered is what the Blessed One has permitted.

Food, the five kinds of food, as mentioned above.

Not sick, the body has no illness. If the body has an illness and cannot travel, staying and eating is not a sin. If one is not sick but accepts more than one meal

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，波夜提。

波夜提者，如上說。

若十六間屋一間中，一家施一食處，若在我屋中宿者，我當與食。若比丘為僧事、為塔事、自為事到一間中宿，一食已欲料理事，事不了者，應到第二間中，宿食已當去。若事復不了者，乃至十六間中宿食已，事訖當去。若復不了，不得更食，當乞食。乞食時當余處乞，不得還從其家乞。若複本作舍時，同村相助者，亦不得從乞。當往余村中乞食已，當即彼村中宿，宿已更來料理事。若事不了，復得如上十六間中食。若事不了者，復離去，隔一宿已，復來得食料理事。若彼家遣女迎婦入新舍，作如是言：「我遣使往請師，猶恐難得，何況今見而欲去！」比丘爾時受請食者，無罪。是故說。

佛住舍衛城，廣說如上。爾時僧園民年年穀麥新熟時，供僧食。云何年年新熟？稻熟時、麥熟時、豆熟時、蘇油石蜜時，各取少許分置一處，擬供眾僧。時園民語比丘言：「我當年年新谷熟時，施僧食。若祇洹無人供日，唯愿見語，我當設供，令僧自恣飽滿。」爾時諸居士信心供養種種飲食，前食、后食少有缺日，中間遇有一空日，便往語言：「長壽！明日祇洹無供，汝先欲設供，今可及時。」園民聞已，即詣祇洹頭面禮僧足，右膝著地，合掌白言：「我園民某甲明日設供，請

【現代漢語翻譯】 波夜提（Pāyattika，一種戒律名稱）。

波夜提的定義，如上文所述。

如果十六間房屋中的一間，一家提供一個食物供應點，如果有人在我屋中住宿，我應當提供食物。如果比丘爲了僧團事務、爲了佛塔事務、或者爲了自身事務而到一間房屋中住宿，食用了一份食物后想要處理事務，如果事務沒有完成，應該到第二間房屋中，住宿並食用食物后離開。如果事務仍然沒有完成，乃至在十六間房屋中住宿並食用食物后，事務完成後離開。如果仍然沒有完成，不得再次食用食物，應當乞食。乞食時應當在其他地方乞討，不得再從那家人乞討。如果當初建造房屋時，同村的人互相幫助，也不得從他們那裡乞討。應當前往其他村莊乞食后，就在那個村莊住宿，住宿后再次回來處理事務。如果事務沒有完成，可以再次像之前那樣在十六間房屋中食用食物。如果事務仍然沒有完成，就離開，隔一夜后，再次回來食用食物並處理事務。如果那家人派遣女子迎接新娘進入新房，並說：『我派人去邀請法師，還擔心難以請到，更何況現在見到了卻要離開！』比丘此時接受邀請食用食物，沒有罪過。所以這樣說。

佛陀住在舍衛城（Śrāvastī），廣泛地宣說了如上的內容。當時，僧園的民眾每年穀物成熟時，供養僧團食物。什麼是年年新熟呢？稻米成熟時、麥子成熟時、豆子成熟時、酥油石蜜成熟時，各自取少量分開放置一處，準備供養眾僧。當時，園民對比丘說：『我每年新谷成熟時，供養僧團食物。如果祇洹精舍（Jetavana-vihāra）沒有人提供每日的食物，希望告知我，我將設定供養，讓僧團隨意飽食。』當時，各位居士以信心供養各種飲食，早飯、午飯很少有缺少的日子，中間遇到一天沒有供養，就前往告知園民：『長壽者！明天祇洹精舍沒有供養，你之前想要設定供養，現在可以及時供養。』園民聽后，立即前往祇洹精舍，頂禮僧眾的腳，右膝著地，合掌稟告說：『我園民某甲明天設定供養，請

【English Translation】 Pāyattika (a type of monastic rule).

The definition of Pāyattika, as described above.

If in one of sixteen houses, one family provides a food offering place, if someone stays in my house, I shall provide food. If a Bhikkhu (monk) arrives at one of the houses for Sangha (monastic community) affairs, for Stupa (Buddhist monument) affairs, or for personal affairs, and after eating one meal wants to handle the affair, if the affair is not completed, he should go to the second house, stay and eat food before leaving. If the affair is still not completed, even staying and eating food in all sixteen houses, he should leave after the affair is completed. If it is still not completed, he must not eat again, he should beg for food. When begging for food, he should beg elsewhere, he must not beg from that family again. If the villagers helped each other when building the house initially, he must not beg from them either. He should go to another village to beg for food, and stay in that village, and then come back to handle the affair. If the affair is not completed, he can again eat food in the sixteen houses as before. If the affair is still not completed, he should leave, and after one night, come back again to eat food and handle the affair. If that family sends a woman to welcome the bride into the new house, and says: 'I sent someone to invite the teacher, and I was still worried it would be difficult to get him, let alone now that I have seen him and he wants to leave!' If the Bhikkhu accepts the invitation to eat food at that time, there is no offense. Therefore, it is said.

The Buddha stayed in Śrāvastī (a major city in ancient India), and extensively explained the above content. At that time, the people of the Sangha garden offered food to the Sangha every year when the grains ripened. What is meant by 'ripening every year'? When rice ripens, when wheat ripens, when beans ripen, when ghee (clarified butter) and rock candy ripen, each takes a small amount and places it in one place, preparing to offer it to the Sangha. At that time, the garden people said to the Bhikkhus: 'I will offer food to the Sangha every year when the new grains ripen. If no one provides daily food at Jetavana-vihāra (Jetavana Monastery), I hope you will inform me, and I will set up an offering, allowing the Sangha to eat their fill at will.' At that time, the laypeople offered various kinds of food with faith, and there were very few days when breakfast and lunch were lacking. If they encountered a day without offerings, they would go and tell the garden people: 'Long-lived one! There is no offering at Jetavana-vihāra tomorrow, you wanted to set up an offering before, now is the time to offer it.' After hearing this, the garden people immediately went to Jetavana-vihāra, prostrated themselves at the feet of the Sangha, knelt on their right knee, and said with their palms together: 'I, the garden person so-and-so, will set up an offering tomorrow, please'

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一切僧，唯愿受請。」僧即受請。爾時有長者，用舊錢五百，買得二牛，得已欲試看，駕著車中打走，往返一由延。車鞅急故，一牛即死。便大憂惱，苦住不樂：「云何貴價買牛未用便死？」有知識居士語言：「汝何故不樂如是？」居士具說上事，即語言：「汝何以不作堅法？」問云：「何堅法？」答言：「堅法者，汝往詣祇洹，請僧持此肉供飯眾僧。」彼人聞已，即到祇洹，入僧中頭面禮僧足，胡跪合掌，作如是言：「我某甲明日請僧薄設微供，愿受我請。」有舊知識比丘，即往語言：「汝不解請法，何不先語我？我當教汝請僧。」彼即答言：「阿阇梨！我五百舊錢買得二牛，一牛已死。我今欲以此牛肉作堅法。」比丘言：「僧已受人請。」檀越言：「我已作食，今當云何？」知識比丘言：「我今教汝，更往白眾僧：『我請僧明日前食。』若問汝：『作何等前食？』汝當答言：『作麥飯肉段。』」教已即往到僧所，頭面禮足，胡跪合掌，作如是言：「我某甲請僧，明日設前食，愿受我請。」比丘問言：「汝作何等前食？」答言：「作麥飯肉段。」語言：「長壽！汝明日清旦早辦。」答言：「爾！愿諸尊者，明旦早來。」即便還家，通夜煮肉作種種飲食。清旦敷置床褥，漉凈水已，往白僧時到，僧著衣持缽來到其家。

【現代漢語翻譯】 現代漢語譯本 『一切僧眾，請接受我的邀請。』僧眾接受了他的邀請。當時，有一位長者用五百舊錢買了二頭牛，買到后想要試用一下，就套在車上趕著走，來回走了一由延（Yojana，古印度長度單位，約合13-16公里）。因為車轅太緊，一頭牛就死了。他非常憂愁煩惱，痛苦地住著，不快樂：『為什麼我用這麼貴的價格買的牛，還沒用就死了呢？』有一位相識的居士對他說：『你為什麼這樣不快樂呢？』居士詳細地說了這件事的經過，然後說：『你為什麼不做個堅固的善法呢？』長者問：『什麼叫做堅固的善法？』居士回答說：『所謂的堅固善法，就是你前往祇洹（Jetavana，釋迦牟尼佛時期著名的精舍），請僧眾用這些牛肉來供養齋飯。』 那個人聽了之後，就來到祇洹，進入僧眾中，頭面頂禮僧眾的腳，然後右膝著地合掌，這樣說道：『我某甲（姓名）明天想請僧眾略備薄供，希望你們能接受我的邀請。』有一位相識的比丘，就前去對他說：『你不懂請僧的方法，為什麼不先告訴我呢？我來教你如何請僧。』那人回答說：『阿阇梨（Acharya，導師）！我用五百舊錢買了二頭牛，現在死了一頭。我現在想用這牛肉來做堅固的善法。』比丘說：『僧眾已經接受了別人的邀請。』檀越（Dānapati，施主）說：『我已經準備了食物，現在該怎麼辦呢？』相識的比丘說：『我現在教你，你再去告訴眾僧：『我請僧眾明天用早齋。』如果他們問你：『做什麼樣的早齋？』你就回答說：『做麥飯和肉塊。』』 教完之後，他就前往僧眾所在的地方，頭面頂禮僧眾的腳，右膝著地合掌，這樣說道：『我某甲（姓名）請僧眾明天用早齋，希望你們能接受我的邀請。』比丘問他說：『你做什麼樣的早齋？』他回答說：『做麥飯和肉塊。』比丘說：『長壽（Ayushman，對人的尊稱）！你明天清晨早點準備。』他回答說：『好的！希望各位尊者，明天早點來。』然後就回家，通宵煮肉，製作各種飲食。清晨，鋪設好床鋪，濾凈水之後，就去告訴僧眾時間到了，僧眾穿好衣服，拿著缽來到他家。

【English Translation】 English version 『All Sangha (community of monks), I wish to invite you.』 The Sangha accepted the invitation. At that time, there was a wealthy man who used five hundred old coins to buy two oxen. After obtaining them, he wanted to test them out, so he harnessed them to a cart and drove back and forth for one Yojana (ancient Indian unit of distance, approximately 13-16 kilometers). Because the cart shaft was too tight, one of the oxen died. He was greatly worried and distressed, living unhappily: 『Why did the ox I bought at such a high price die before I even used it?』 A knowledgeable layperson said to him, 『Why are you so unhappy about this?』 The layperson explained the matter in detail and then said, 『Why don't you perform a meritorious deed of firm foundation?』 The wealthy man asked, 『What is a meritorious deed of firm foundation?』 The layperson replied, 『A meritorious deed of firm foundation is when you go to Jetavana (famous monastery during the time of Shakyamuni Buddha), and invite the Sangha to use this beef to offer a meal to the monks.』 After hearing this, that person went to Jetavana, entered the Sangha, prostrated himself at the feet of the monks, knelt on his right knee, and with palms together, said, 『I, so-and-so (name), would like to invite the Sangha to a simple offering tomorrow. I hope you will accept my invitation.』 An acquaintance, a Bhikshu (monk), then went to him and said, 『You don't understand the proper way to invite the Sangha. Why didn't you tell me first? I would have taught you how to invite the Sangha.』 That person replied, 『Acharya (teacher)! I bought two oxen for five hundred old coins, and now one has died. I now want to use this beef to perform a meritorious deed of firm foundation.』 The Bhikshu said, 『The Sangha has already accepted someone else's invitation.』 The Dānapati (patron) said, 『I have already prepared the food, what should I do now?』 The acquaintance Bhikshu said, 『I will teach you now. Go and tell the Sangha again: 『I invite the Sangha for a morning meal tomorrow.』 If they ask you: 『What kind of morning meal will you prepare?』 You should answer: 『I will prepare barley rice and pieces of meat.』』 After teaching him, he went to the place where the Sangha was, prostrated himself at their feet, knelt on his right knee, and with palms together, said, 『I, so-and-so (name), invite the Sangha for a morning meal tomorrow. I hope you will accept my invitation.』 The Bhikshu asked him, 『What kind of morning meal will you prepare?』 He replied, 『I will prepare barley rice and pieces of meat.』 The Bhikshu said, 『Ayushman (term of respect)! Prepare it early tomorrow morning.』 He replied, 『Yes! I hope all the venerable ones will come early tomorrow.』 Then he returned home, cooked the meat all night, and prepared various kinds of food. In the morning, he set up the seats, filtered clean water, and then went to tell the Sangha that the time had arrived. The Sangha put on their robes and came to his house with their bowls.

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次第坐已，檀越自下種種美食，自恣飽滿，即還精舍。園民作是念：「阿阇梨是一食人，當須早食。」通夜辦具種種飲食，敷置床耨，漉凈水已。往祇祇洹，頭面禮僧足，胡跪合掌白言：「時到。」爾時諸比丘以前食飽滿故，雖見請至，猶如不聞。時園民念言：「甚奇！甚奇！諸阿阇梨是一食人法，應饑想。今聞請食，猶如不聞。若外道聞請食者，便捉三奇杖軍持，在前而去。」如是第二、第三讚歎已，諸比丘方起，彷佯大小行，顰伸緩帶威儀，安詳往到其舍，次第坐已，園民手自下食，滿杓而與，上座舉手現少著相。園民復作是言：「諸阿阇梨是一食人，於此種種食中都無貪想。」園民作是念：「若上座食少，下座應食多。」如是第二、第三，乃至年少，復作是言：「阿阇梨是一食人，於此飲食都無貪想。」爾時下座中有一晚學摩訶羅，作如是言：「我等今日不為食來，意為汝意故來，我等已於余處飽食竟。汝若不信者，看我腳上肉汁。」園民聞已，心中不悅，即棄食器置地而嫌恨言：「諸阿阇梨先受我請，云何復于余處而食？」心嫌不止，即往佛所，頭面禮足，卻住一面，白佛言：「云何諸比丘先受我請，而於余處食？」佛即為園民隨順說法，示教利喜已，即白佛言：「世尊！我供僧餘食當置何處？」佛言：「汝

【現代漢語翻譯】 現代漢語譯本： 僧眾依次坐定后，施主（檀越）親自佈施各種美食，讓大家隨意飽餐，然後返回精舍。園民心想：『阿阇梨（Acharya，導師）是奉行一食法的人，應該需要早點用餐。』於是通宵準備各種飲食，鋪設好座位，準備好乾淨的飲用水。然後前往祇祇洹（Jetavana，祇園精舍），頂禮僧眾雙足，胡跪合掌稟告說：『用餐時間到了。』 當時，眾比丘因為之前已經吃飽，所以即使聽到邀請，也好像沒聽見一樣。園民心想：『真奇怪！真奇怪！這些阿阇梨奉行一食法，應該很飢餓才對。現在聽到邀請用餐，卻好像沒聽見一樣。如果換作外道聽到邀請用餐，早就拿著三奇杖（trikika，一種手杖）和軍持（kundika，水瓶），走在前面去了。』 這樣第二次、第三次讚歎邀請后，眾比丘才起身，慢吞吞地大小便，整理衣容，舒緩腰帶，威儀安詳地來到園民家中，依次坐定。園民親手佈施食物，用勺子盛滿食物遞給上座，上座舉手示意少盛一些。園民又說：『這些阿阇梨奉行一食法，對這些食物都沒有貪念。』 園民心想：『如果上座吃得少，下座應該會吃得多。』這樣第二次、第三次，直到年輕的比丘，園民又說：『阿阇梨奉行一食法，對這些飲食都沒有貪念。』 當時，下座中有一位晚學比丘摩訶羅（Mahila，年老的比丘），這樣說道：『我們今天不是爲了食物而來，而是爲了你的心意而來，我們已經在其他地方吃飽了。如果你不相信，看看我腳上的肉汁。』 園民聽了，心中不悅，立刻把食器丟在地上，嫌恨地說：『這些阿阇梨先接受我的邀請，為什麼又在其他地方吃東西？』心中不滿，就前往佛陀處，頂禮佛足，退到一旁，稟告佛陀說：『為什麼這些比丘先接受我的邀請，又在其他地方吃東西？』 佛陀就為園民隨順說法，開示教導，令其歡喜。之後，園民稟告佛陀說：『世尊！我供養僧眾剩下的食物應該放在哪裡？』佛陀說：『你…』

【English Translation】 English version: After the monks were seated in order, the donor (Dānapati) personally offered various delicious foods, allowing everyone to eat their fill as they pleased, and then returned to the monastery. The park keeper thought to himself, 'The Acharyas (Acharya, teachers) observe the practice of eating only one meal a day, so they must need to eat early.' He spent the entire night preparing various foods, setting up the seats, and preparing clean drinking water. Then he went to Jetavana (Jetavana, the Jetavana monastery), prostrated himself at the feet of the monks, knelt with folded palms, and announced, 'It is time for the meal.' At that time, the monks, having already eaten their fill earlier, seemed not to hear the invitation, even when it was made. The park keeper thought, 'How strange! How strange! These Acharyas observe the practice of eating only one meal a day, so they should be hungry. Now, when they hear the invitation to eat, they seem not to hear it. If it were the non-Buddhists who heard the invitation to eat, they would grab their trikika (trikika, a kind of staff) and kundika (kundika, a water bottle) and go ahead.' After praising and inviting them for the second and third time, the monks finally got up, slowly relieved themselves, adjusted their robes, loosened their belts, and with dignified composure, went to the park keeper's house and sat down in order. The park keeper personally served the food, filling the spoon and offering it to the senior monk, who raised his hand to indicate that he wanted less. The park keeper then said, 'These Acharyas observe the practice of eating only one meal a day, and they have no greed for these foods.' The park keeper thought, 'If the senior monk eats little, the junior monks should eat more.' Thus, for the second and third time, even to the young monks, the park keeper said, 'The Acharyas observe the practice of eating only one meal a day, and they have no greed for these foods.' At that time, one of the junior monks, Mahila (Mahila, an old monk), said, 'We have not come here today for the food, but for your sake. We have already eaten our fill elsewhere. If you do not believe me, look at the meat juice on my feet.' Upon hearing this, the park keeper was displeased and immediately threw the dishes on the ground, complaining, 'These Acharyas accepted my invitation first, why did they eat elsewhere?' Dissatisfied, he went to the Buddha, prostrated himself at the Buddha's feet, stepped aside, and reported to the Buddha, 'Why did these monks accept my invitation first and then eat elsewhere?' The Buddha then taught the Dharma to the park keeper in accordance with his understanding, instructing and guiding him, and bringing him joy. Afterwards, the park keeper reported to the Buddha, 'Venerable One! Where should I put the leftover food that I offered to the monks?' The Buddha said, 'You...'

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到某甲池上凈掃治地，持食置彼。波斯匿王與彌尼剎利共鬥不如，軍今退還，當於彼住，汝可以此食上之。」王來入池洗浴更著新衣，即持曏者種種飲食，奉獻大王並及將士。于飢渴中來，得是種種飲食，皆大歡喜，敕令賞賜種種珍寶，園民現得善利喜慶無量。佛言：「呼彼食比丘來。」即呼來已，佛問比丘：「汝云何先受人請，而於余處食？比丘汝不知耶？如人所事宅神樹神，若欲余行，先當食主人食已，然後余行。汝等不隨順行，先受人請而於余處食，從今以後不聽處處食。」

複次佛住舍衛城，廣說如上。世尊五事利益故，五日一行諸比丘房，見有病比丘，佛知而故問：「比丘！汝所患何等，今為增損？」答言：「我患苦無損，我先得數數食時，身得安樂。世尊制戒不得數數食故，我病不損。」佛言：「從今日聽病時數數食。」

複次佛住舍衛城，毗舍佉鹿母年年請僧飯食施衣。時祇洹精舍有六十病比丘，來到其家，毗舍佉鹿母言：「阿阇梨！祇洹精舍有五百眾僧，今有何因緣，正有六十比丘來？」諸比丘語優婆夷言：「世尊制戒不得處處食，唯聽病者，是故諸病比丘來。」毗舍佉鹿母言：「阿阇梨！世人正以請食為限。若食我食者，我當施衣。若不食者我不施衣。阿阇梨！此施衣時可往白佛，或

【現代漢語翻譯】 現代漢語譯本： 某人到甲池邊清掃場地，把食物放在那裡。波斯匿王（Prasenajit，古代印度拘薩羅國國王）與彌尼剎利（Minicalli，人名）交戰失敗，軍隊現在撤退回來，將要駐紮在那裡，你可以把這些食物獻上去。」國王來到池邊洗浴，更換新衣，就拿著之前準備的各種飲食，奉獻給大王以及將士們。將士們在飢渴之中得到這些飲食，都非常歡喜，命令賞賜各種珍寶，園民因此得到好處，喜慶無量。佛說：「叫那個送食物的比丘來。」立即叫來了，佛問比丘：「你為什麼先接受別人的邀請，卻在別的地方吃東西？比丘你不知道嗎？就像人們侍奉宅神、樹神一樣，如果想要去別的地方，應該先吃主人的食物，然後才能去別的地方。你們不隨順這個規矩，先接受別人的邀請卻在別的地方吃東西，從今以後不允許到處吃東西。」

再次，佛住在舍衛城（Śrāvastī，古印度城市），廣泛地宣說如上的教義。世尊因為五種利益的緣故，每五天巡視一次各個比丘的房間，看見有生病的比丘，佛明明知道卻故意問：「比丘！你患了什麼病，現在是加重了還是減輕了？」回答說：「我患的病沒有減輕，我之前能夠經常吃東西的時候，身體感到安樂。世尊制定戒律不允許經常吃東西，所以我的病沒有減輕。」佛說：「從今天起允許生病的時候可以經常吃東西。」

再次，佛住在舍衛城，毗舍佉鹿母（Viśākhā Migāramātā，人名，一位著名的女施主）每年都請僧眾吃飯並佈施衣服。當時祇洹精舍（Jetavana-vihāra，佛陀在世時重要的寺院）有六十位生病的比丘，來到她家，毗舍佉鹿母說：「阿阇梨（Ācārya，老師）！祇洹精舍有五百位僧人，現在是什麼因緣，只有六十位比丘來？」眾比丘對優婆夷（Upāsikā，在家女信徒）說：「世尊制定戒律不允許到處吃東西，只允許生病的人，所以這些生病的比丘來了。」毗舍佉鹿母說：「阿阇梨！世人正是以請吃飯為限。如果吃我的食物，我就佈施衣服。如果不吃，我就不佈施衣服。阿阇梨！可以在佈施衣服的時候去稟告佛陀，或許

【English Translation】 English version: Someone went to a certain Jia pool, cleaned the ground, and placed food there. King Prasenajit (Prasenajit, the king of Kosala in ancient India) fought with Minicalli (Minicalli, a personal name) and was defeated. The army is now retreating and will be stationed there. You can offer this food to them.' The king came to the pool, bathed, and changed into new clothes. Then, he took the various foods he had prepared and offered them to the king and his generals. The generals, being hungry and thirsty, were very happy to receive these foods and ordered that various treasures be bestowed as rewards. The people of the garden thus received benefits and were immensely joyful. The Buddha said, 'Call the Bhikkhu (Bhikkhu, Buddhist monk) who brought the food.' He was immediately called, and the Buddha asked him, 'Why did you accept someone's invitation and eat elsewhere? Bhikkhu, don't you know? Just as people serve the house spirit and tree spirit, if you want to go elsewhere, you should first eat the host's food and then go elsewhere. You are not following this rule, accepting someone's invitation and eating elsewhere. From now on, you are not allowed to eat everywhere.'

Again, the Buddha stayed in Śrāvastī (Śrāvastī, an ancient Indian city) and extensively preached the above teachings. The World-Honored One, for five beneficial reasons, would inspect the rooms of the Bhikkhus every five days. Seeing a sick Bhikkhu, the Buddha, knowing full well, deliberately asked, 'Bhikkhu! What is your illness, and is it getting better or worse?' He replied, 'My illness has not improved. When I was able to eat frequently, my body felt comfortable. Because the World-Honored One has established a precept forbidding frequent eating, my illness has not improved.' The Buddha said, 'From today on, you are allowed to eat frequently when you are sick.'

Again, the Buddha stayed in Śrāvastī. Viśākhā Migāramātā (Viśākhā Migāramātā, a personal name, a famous female benefactor) would invite the Sangha (Sangha, Buddhist monastic community) for meals and offer robes every year. At that time, sixty sick Bhikkhus from Jetavana-vihāra (Jetavana-vihāra, an important monastery during the Buddha's time) came to her house. Viśākhā Migāramātā said, 'Ācārya (Ācārya, teacher)! There are five hundred monks in Jetavana-vihāra. What is the reason that only sixty Bhikkhus have come?' The Bhikkhus said to the Upāsikā (Upāsikā, female lay follower), 'The World-Honored One has established a precept forbidding eating everywhere, only allowing it for the sick. Therefore, these sick Bhikkhus have come.' Viśākhā Migāramātā said, 'Ācārya! People are only limited to inviting for meals. If they eat my food, I will offer robes. If they don't eat, I will not offer robes. Ācārya! You can report to the Buddha when offering the robes, perhaps'

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有開聽。」諸比丘以是因緣往白世尊，佛告諸比丘：「毗舍佉鹿母是黠慧聰明，從今日聽施衣時。」

複次佛住舍衛城，爾時眾人勸化欲設大會，供養飯食九十六種出家人。有至優婆塞所勸化索物者，優婆塞言：「我欲作要，若使我諸師作上座者，當與汝物。」勸化人言：「汝聽若有信向外道者，亦作是言：『若使我諸師作上座者，當與汝物。』我當云何得人人許其上座？汝但與我物，我當某月某日在阿耆河岸上，莊嚴其處施豎幢幡，行列寶樹間，敷妙座細軟快樂，設供肴膳，作斯大會。諸出家人中有先至者，即為上座。」諸優婆塞以佛僧是良福田故，即便與物。與物已，往尊者阿難所，頭面禮足具白上事：「尊者！當以何方便，令諸比丘得為上座，使外道恥辱？」尊者阿難即往佛所，頭面禮足，卻住一面，以上因緣具白世尊。諸勸化人辦具食已，請九十六種諸出家人，復請波斯匿王及群臣太子，諸聚落主、宿舊長者並薩薄主，至於某時，皆詣阿耆河上大會處，受我供食。先前一日，佛告目連：「宜知是時。」尊者目連即以神足，使河水瀑漲泡沫彌岸，諸外道各作是言：「我當先渡，取第一坐處。」諸外道各各通夜競縳𤀥筏，皆欲先渡，而水激急，適欲渡岸，還復漂還。竟夜疲苦𤀥筏散壞，沒溺寒凍，在於岸邊

【現代漢語翻譯】 現代漢語譯本： 『允許開聽。』眾比丘因此事稟告世尊，佛陀告訴眾比丘：『毗舍佉鹿母（Vishakha Mrigara-mata，人名，意為鹿母）是聰慧明敏之人，從今以後允許在佈施衣物時聽取她的意見。』

再者，佛陀住在舍衛城（Shravasti）。當時，眾人勸募化緣，想要舉辦大型集會，供養九十六種出家人飯食。有人到優婆塞（upasaka，在家男居士）處勸募索取財物，優婆塞說：『我想要約定，如果讓我的師父們成為上座，我就給你們財物。』勸募人說：『你聽著，如果有信奉外道的人，也會這樣說：「如果讓我的師父們成為上座，我就給你們財物。」我怎麼能讓每個人都答應讓他們的師父成為上座呢？你只要給我財物，我將在某月某日在阿耆河（Ajita River）岸上，莊嚴佈置場地，豎立幢幡，在寶樹間排列，鋪設美妙柔軟舒適的座位，準備豐盛的菜餚，舉辦這次大會。所有出家人中先到達的人，就作為上座。』各位優婆塞認為佛僧是良田福地，因此就給了他們財物。給完財物后，他們前往尊者阿難（Ananda）處，頂禮雙足，詳細稟告了這件事：『尊者！應當用什麼方法，讓各位比丘成為上座，使外道感到羞愧？』尊者阿難立即前往佛陀處，頂禮雙足，退到一旁，將以上因緣詳細稟告世尊。各位勸募人準備好食物后，邀請九十六種出家人，又邀請波斯匿王（Prasenajit）及群臣太子，各聚落的首領、年長的老者以及薩薄主（Sarthavaha，商隊首領），在某時都到阿耆河上的大會處，接受我們的供養。前一天，佛陀告訴目連（Maudgalyayana）：『應該知道時間了。』尊者目連立即運用神通，使河水暴漲，泡沫覆蓋河岸，各位外道各自說：『我應當先渡河，佔據第一座位。』各位外道各自通宵達旦地競相捆紮木筏，都想先渡河，但水流湍急，剛要靠近岸邊，又被沖了回來。整夜疲憊不堪，木筏散架損壞，被淹沒在水中，寒冷地凍僵在岸邊。

【English Translation】 English version: 『Allow listening.』 The Bhikshus (monks) reported this matter to the World-Honored One (Buddha), and the Buddha told the Bhikshus: 『Vishakha Mrigara-mata (a person's name, meaning 'Deer Mother') is intelligent and clever. From today onwards, allow listening to her opinion when giving clothes as alms.』

Furthermore, the Buddha was residing in Shravasti. At that time, people were soliciting donations to hold a large gathering, offering food to ninety-six kinds of renunciates. Someone went to an Upasaka (lay male devotee) to solicit goods, and the Upasaka said: 『I want to make a condition that if my teachers are made the senior seats, I will give you the goods.』 The solicitor said: 『Listen, if there are those who believe in external paths, they will also say: 「If my teachers are made the senior seats, I will give you the goods.」 How can I get everyone to agree to make their teachers the senior seats? You just give me the goods, and I will decorate the place on the bank of the Ajita River on a certain day of a certain month, erect banners and flags, arrange jeweled trees in rows, lay out wonderful, soft, and comfortable seats, prepare sumptuous dishes, and hold this gathering. Whoever among the renunciates arrives first will be the senior seat.』 The Upasakas considered the Buddha's Sangha (community) to be a field of good fortune, so they gave them the goods. After giving the goods, they went to Venerable Ananda, prostrated at his feet, and reported the matter in detail: 『Venerable One! What method should be used to make the Bhikshus the senior seats and make the external paths feel ashamed?』 Venerable Ananda immediately went to the Buddha, prostrated at his feet, stood aside, and reported the above causes and conditions to the World-Honored One in detail. After the solicitors had prepared the food, they invited ninety-six kinds of renunciates, and also invited King Prasenajit and his ministers and princes, the leaders of various villages, the old elders, and the Sarthavaha (caravan leader), to all come to the gathering place on the Ajita River at a certain time to receive our offerings. The day before, the Buddha told Maudgalyayana: 『It is appropriate to know the time.』 Venerable Maudgalyayana immediately used his supernatural powers to cause the river to swell, with foam covering the banks. The external paths each said: 『I should cross the river first and take the first seat.』 The external paths each competed to tie rafts all night long, all wanting to cross the river first, but the water was turbulent, and just as they were about to approach the shore, they were washed back again. Exhausted all night, the rafts fell apart and were damaged, and they were submerged in the water, freezing cold on the shore.

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，向日而蹲，乃至食時無能渡者。爾時祇洹精舍有人供僧，佛住待時。諸比丘中有年少者，皆作是言：「世尊今出何乃太晚？恐諸外道得上座處。」爾時世尊時到，著衣持缽威儀庠序，與大眾俱詣河上。諸外道見已，各相謂言：「我等竟夜造諸方便，如是苦惱無能渡者。此剃髮沙門，當云何渡？」爾時佛告目連：「汝自知時，使諸比丘得安隱渡。」爾時目連即以神力，造作七寶橋，種種雜寶以為欄楯，上施寶縵七寶絞絡，羅覆其上，雨眾名花，作眾伎樂，燒眾名香，香菸如雲。諸外道見是橋已，皆大歡喜，各作是言：「此諸沙門徐徐而來，我等當先渡，取第一坐處。」即皆奔走競抄趣橋，各欲先渡。足蹈橋上，皆悉墮水。諸外道服飾三奇杖軍持等物，皆落水中隨流而去；佛神力故，令無死者。於是世尊與諸比丘威儀庠序儼然而進。佛最在前，諸比丘次第而行，目連最後，隨進步處寶橋即滅。佛與諸比丘渡已，佛告目連：「汝可使河還復如故，諸外道等各各方便乘𤀥筏渡。」佛既渡已，一切回身而說偈言：

「先渡此岸眾，　　已渡生死海； 　不為世流漂，　　正智渡彼岸。」

佛說偈已，安詳就坐，諸比丘亦次第坐，諸外道后渡，在比丘下行而坐。爾時檀越手自斟酌種種飲食，供養世尊及弟子眾。爾時諸比

【現代漢語翻譯】 現代漢語譯本： 有人面向太陽蹲著，甚至到了吃飯的時候也沒法渡河。當時祇洹精舍（Jetavana Vihara，佛陀居住的精舍）有人供養僧眾，佛陀也在等待用餐的時間。一些年輕的比丘就說：『世尊現在才出來，是不是太晚了？恐怕那些外道會搶佔上座的位置。』這時，佛陀到了用餐的時間，穿好衣服，拿著缽，儀態安詳地和大眾一起來到河邊。那些外道看到后，互相說道：『我們整夜都在想各種辦法，如此辛苦也沒法渡河。這個剃了頭髮的沙門，打算怎麼渡河呢？』 這時，佛陀告訴目連（Maudgalyayana，佛陀的弟子，以神通著稱）：『你自己看著辦吧，讓這些比丘們能夠安全地渡河。』當時，目連就用神通建造了一座七寶橋，用各種雜寶做欄桿，上面裝飾著寶縵和七寶絞絡，覆蓋在橋上，還降下各種名花，演奏各種樂器，焚燒各種名香，香菸如雲。那些外道看到這座橋后，都非常高興，各自說道：『這些沙門慢慢地走過來，我們應該先渡河，搶佔第一的位置。』於是都奔跑著爭先恐後地衝向橋，都想第一個渡河。結果腳一踏上橋，就都掉進了水裡。那些外道的服飾、三奇杖、軍持（kundika，水瓶）等物品，都落入水中隨波逐流而去；因為佛陀的神力，所以沒有人因此喪命。於是世尊和眾比丘儀態安詳地緩緩前進。佛陀走在最前面，眾比丘依次而行，目連走在最後面，隨著他們的腳步，寶橋也隨之消失。佛陀和眾比丘渡河之後，佛陀告訴目連：『你可以讓河恢復原樣了，讓那些外道各自想辦法乘坐筏子渡河吧。』 佛陀渡河之後，轉身對大家說了偈語： 『先渡此岸眾， 已渡生死海； 不為世流漂， 正智渡彼岸。』 佛陀說完偈語后，安詳地坐下，眾比丘也依次坐下，那些外道後來才渡河，坐在比丘的下座。這時，施主親自為大家斟酌各種飲食，供養世尊和他的弟子們。當時眾比丘...

【English Translation】 English version: There was someone squatting facing the sun, unable to cross even at mealtime. At that time, there was a Sangha offering at Jetavana Vihara (Jetavana Vihara, the monastery where the Buddha resided), and the Buddha was waiting for the mealtime. Some young Bhikkhus (monks) said: 'Why is the World-Honored One coming out so late? I'm afraid the heretics will take the seat of honor.' At that moment, when it was time for the Buddha to eat, he put on his robes, held his bowl, and with dignified composure, went to the river with the assembly. When the heretics saw this, they said to each other: 'We have been devising all sorts of ways all night, suffering so much, yet unable to cross. How will this shaven-headed Shramana (ascetic) cross?' At that time, the Buddha said to Maudgalyayana (Maudgalyayana, a disciple of the Buddha, known for his supernatural powers): 'Use your own discretion and allow the Bhikkhus to cross safely.' Then, Maudgalyayana used his supernatural power to build a bridge of seven treasures, with various mixed jewels as railings, adorned with jeweled curtains and seven-treasure twisted nets, covering the bridge, raining down various famous flowers, playing various musical instruments, and burning various famous incenses, the smoke like clouds. When the heretics saw this bridge, they were all very happy, and each said: 'These Shramanas are coming slowly, we should cross first and take the first seat.' So they all ran and rushed to the bridge, each wanting to cross first. As soon as their feet stepped on the bridge, they all fell into the water. The heretics' clothing, tridents, kundika (kundika, water bottle), and other items all fell into the water and floated away; because of the Buddha's divine power, no one died. Then the World-Honored One and the Bhikkhus advanced slowly with dignified composure. The Buddha walked in front, the Bhikkhus followed in order, and Maudgalyayana walked last, and as they stepped forward, the treasure bridge disappeared. After the Buddha and the Bhikkhus had crossed, the Buddha said to Maudgalyayana: 'You can restore the river to its original state, and let the heretics find their own way to cross by rafts.' After the Buddha crossed the river, he turned around and spoke a verse to everyone: 'First crossing this shore of beings, already crossed the sea of birth and death; Not drifting with the currents of the world, with right wisdom, crossing to the other shore.' After the Buddha spoke the verse, he sat down peacefully, and the Bhikkhus also sat down in order. The heretics crossed later and sat below the Bhikkhus. At that time, the donor personally poured various foods and drinks, offering them to the World-Honored One and his disciples. At that time, the Bhikkhus...

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丘心疑：「世尊制戒不得處處食，我等云何當復得食？」即起白佛，佛言：「聽作施食法。」應作如是言：「我今日得食，施與某甲比丘乃至沙彌尼，彼於我不計，我當食。」如是三說。爾時檀越各各念言：「誰應咒愿？」或有言：「尼乾子。」或言：「不蘭迦葉。」如是外道等各云：「應咒愿。」爾時有多人言：「沙門瞿曇上座，法應咒愿。」爾時世尊在九十六種道中，不自高顯、不輕他人，隨順咒愿。如《生經》中廣說。爾時世尊復廣為眾人隨順說法，示教利喜，歡喜而去。佛還祇洹，告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘處處食，除余時，波夜提。余時者，病時、衣時，是名余時。」

比丘者，如上說。

處處食者，數數食。

除余時者，病時。病者，熱病風冷，如是等病，若食已更食，身得安隱，食者無罪。

衣時者，無迦絺那衣一月，有迦絺那衣五月，彼衣中間得舍五戒無罪：所謂別眾食、處處食，不白離同食處、畜長衣、離衣宿。

余時者，世尊說無罪。

波夜提者，如上說。

比丘要當知日數應施食，知臘數憶所受持衣，別眾食病不病。若人問：「今日幾？」不得逆問：「昨日是幾日？」當知月一日、

【現代漢語翻譯】 現代漢語譯本 丘心疑問道：『世尊制定戒律，禁止到處吃東西，我們該怎麼辦才能繼續得到食物呢？』他隨即起身稟告佛陀，佛陀說：『允許施行施食法。』應當這樣說：『我今天得到食物，施與某某比丘乃至沙彌尼，他們不計較我，我應當吃。』這樣說三遍。當時，施主們各自思量：『應該由誰來祝願呢？』有人說：『尼乾子（Nigantha，耆那教苦行僧）。』有人說：『不蘭迦葉（Purana Kassapa，六師外道之一）。』這些外道各自說：『應該由我來祝願。』當時有很多人說：『沙門瞿曇（釋迦牟尼佛）是上座，理應由他來祝願。』當時世尊在九十六種道中，不抬高自己，不輕視他人，隨順眾人的意願進行祝願。正如《生經》中詳細敘述的那樣。當時世尊又廣泛地為眾人隨順說法，開示教導，使他們受益並心生歡喜，然後離去。佛陀回到祇洹（Jetavana），告訴眾比丘：『凡是依止舍衛城（Sravasti）居住的比丘都要集合起來，因為有十種利益的緣故，我為比丘們制定戒律，乃至已經聽聞過的應當重複聽聞。如果比丘到處吃東西，除了特殊情況，就犯波夜提（Payattika，一種罪名）。特殊情況是指生病時、縫製衣服時，這些稱為特殊情況。』 比丘，如前面所說。 到處吃東西，是指多次吃東西。 特殊情況是指生病的時候。生病是指發熱病、風寒病等，如果吃了東西后繼續吃，身體能夠得到安穩，那麼吃東西就沒有罪。 縫製衣服時，沒有迦絺那衣（Kathina，一種特製的袈裟）時有一個月的時間，有迦絺那衣時有五個月的時間，在這段縫製衣服的期間，捨棄五種戒律沒有罪：即別眾食（單獨接受供養）、處處食（到處吃東西）、不稟告而離開共同的飲食場所、積蓄過長的衣服、離開衣服過夜。 特殊情況，世尊說沒有罪。 波夜提，如前面所說。 比丘應當知道日期的數字，應該佈施食物，知道年歲的數字，記住所受持的衣服，區分共同飲食是生病還是沒生病。如果有人問：『今天幾號？』不能反問：『昨天是幾號？』應當知道月初一日。

【English Translation】 English version Qiu Xin (Qiu Xin, a monk's name) doubted: 'The World-Honored One has established precepts prohibiting eating everywhere. How can we continue to obtain food?' He immediately rose and reported to the Buddha, who said: 'Allow the practice of offering food.' One should say: 'Today I have obtained food, and I offer it to so-and-so Bhikshu (monk) or even Shramanerika (novice nun). They do not mind me, and I should eat.' Say this three times. At that time, the donors each pondered: 'Who should offer blessings?' Some said: 'Nigantha (Nigantha, a Jain ascetic).' Some said: 'Purana Kassapa (Purana Kassapa, one of the six heretical teachers).' These heretics each said: 'I should offer blessings.' At that time, many people said: 'Shramana Gautama (Sakyamuni Buddha) is the senior, and he should offer blessings.' At that time, the World-Honored One, among the ninety-six paths, did not exalt himself or belittle others, and followed the wishes of the people to offer blessings. As described in detail in the 'Birth Sutra.' At that time, the World-Honored One also extensively preached the Dharma to the people, teaching and guiding them, benefiting them and making them rejoice, and then departed. The Buddha returned to Jetavana (Jetavana), and told the Bhikshus (monks): 'All Bhikshus residing in Sravasti (Sravasti) should gather together, because of the ten benefits, I have established precepts for the Bhikshus, and those who have already heard should hear again. If a Bhikshu eats everywhere, except for special circumstances, he commits Payattika (Payattika, a type of offense). Special circumstances refer to times of illness or when making clothes; these are called special circumstances.' Bhikshu, as mentioned above. Eating everywhere means eating frequently. Special circumstances refer to times of illness. Illness refers to fever, cold, and other such illnesses. If one continues to eat after eating, and the body can be at peace, then eating is not a sin. When making clothes, there is one month without Kathina (Kathina, a specially made robe), and five months with Kathina. During this period of making clothes, there is no offense in abandoning five precepts: namely, separate group eating, eating everywhere, leaving a common eating place without informing, accumulating long clothes, and leaving clothes overnight. Special circumstances, the World-Honored One said there is no offense. Payattika, as mentioned above. A Bhikshu should know the number of days, should offer food, know the number of years, remember the clothes he has received, and distinguish whether common eating is due to illness or not. If someone asks: 'What is the date today?' one should not ask back: 'What was the date yesterday?' One should know the first day of the month.

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二日，乃至十四、十五日、月大、月小悉應知。比丘清旦當作施食念：「今日得食施某甲，某甲於我不計，我當食。」如是三說。日日自憶，若干臘數。當憶受持三衣及不受作凈施者，念別眾食。若病、若不病，齊幾名為比丘食？若麥飯三缽他邏，若麨二缽他邏、若一缽他邏，米作飯魚肉，若一缽、若半缽，是中若得一一，是名比丘食。若僧伽藍中作食，食未熟，若比丘受麨，作麨漿飲，犯處處食，得波夜提。若作施食法、若病，不犯。若衣時者，二俱不犯。若外有請家者，即名比丘食。比丘爾時倩人迎食，迎食未至，比丘若受麨作麨漿送食至，送食比丘若知戒相者，應小住。待彼比丘作施食法己，然後授食。若送食比丘不知戒相，便疾授食，不容作施食法者，比丘爾時口中有食，應含食說施食法，以輕貿重故。若比丘到一家，檀越語言：「阿阇梨！今日當我家食。」此即名食處。比丘作是念：「此食未熟，我今欲到余家。」爾時應白已去。若不白去，波夜提。若彼間得五正食，五雜正食，食者，二波夜提。處處食、離食處不白，若病、若作施食法，食者無罪。衣時者，二俱無罪。若檀越作如是言：「阿阇梨！若無食時來我家食。」比丘往到其家，作是言：「長壽！我今日當此間食。」優婆夷言：「善哉！正爾當辦。

」若食未熟，此比丘欲往余家者，當白去。若不白者，如上說得罪。若比丘次行乞食到一家，檀越言：「今日此間請諸比丘食，愿阿阇梨亦受我請，勿復余處食。」若比丘受請者即名食處。若乞食比丘受請已，作是念：「誰能受是重信施食？」若欲捨去者，應白已去。若不白去者，如上說得罪。若比丘有大功德名稱，有眾多人送食來，欲取諸檀越意，一切受諸食者犯處處食，得波夜提。若作施食法、若病，無罪。若衣時者，二俱無罪。

有二比丘，各各別受一家長請，第一比丘語第二比丘言：「長老！今日共到我檀越家食去。」第二比丘應白已去。若不白去者，如上說。若第二比丘請者，亦如是。比丘食處者，麥飯三缽他邏、麨二缽他邏、米一缽他邏。作飯魚肉，若一缽半缽，是中一一是比丘食。若一家或得三升、或二升、或一升、半升，如是眾多乞得，無罪。若一家得三缽他麥飯，麨二缽他、若一缽他，米作飯魚肉若一缽半缽，余處更不得取，此中何等是犯？何等不犯？若粥初出釜畫成字者犯，若不成字者不犯。一切菜、一切麨、一切餅、一切果、非處處食、非別眾食、非足食，多積舍里，不犯。是故說。

佛住舍衛城，廣說如上。爾時有婆羅門請僧施食時，辦種種飲食訖，漉凈水敷床褥已，作如是念

【現代漢語翻譯】 現代漢語譯本：如果食物沒有煮熟，這位比丘想要去其他人家，應當稟告之後再去。如果不稟告就去，就像上面所說的，會犯戒。如果比丘依次乞食到一家，施主說：『今天這裡邀請各位比丘來吃飯，希望阿阇梨（Achariya，導師）也接受我的邀請，不要再去其他地方吃飯了。』如果比丘接受邀請，就叫做確定了吃飯的地方。如果乞食的比丘接受邀請后，心想：『誰能承受這麼重的信施食物呢？』如果想要捨棄離開，應該稟告之後再離開。如果不稟告就離開，就像上面所說的，會犯戒。如果比丘有很大的功德和名聲，有很多人送食物來，爲了顧及各位施主的心意，全部接受這些食物，就犯了處處食的戒律，會得到波夜提（Payattika，一種懺悔罪）。如果是爲了做施食法事，或者生病，就沒有罪。如果是爲了穿衣服的時間，兩種情況都沒有罪。 有兩個比丘，各自接受了一家施主的邀請，第一個比丘對第二個比丘說：『長老！今天一起到我的施主家吃飯去吧。』第二個比丘應該稟告之後再去。如果不稟告就去，就像上面所說的，會犯戒。如果第二個比丘邀請，也是一樣。比丘的食量，麥飯是三缽他邏（Patthalas，容量單位），炒麵是二缽他邏，米飯是一缽他邏。用米飯做的飯，魚肉，如果是一缽或者半缽，這些每一樣都是比丘的食物。如果一家得到三升、或者二升、或者一升、半升，這樣乞討得到很多，沒有罪。如果一家得到三缽他麥飯，炒麵二缽他、或者一缽他，米飯做的飯，魚肉如果是一缽或者半缽，其他地方就不能再去取了，這裡面哪些是犯戒的？哪些是不犯戒的？如果是粥剛從鍋里舀出來，畫成字樣的就犯戒，如果沒有畫成字樣的就不犯戒。一切蔬菜、一切炒麵、一切餅、一切水果，不是處處食、不是別眾食、不是足食，多餘的儲存在寺廟裡，不犯戒。所以這樣說。 佛陀住在舍衛城（Savatthi，古印度城市），廣泛地講述瞭如上的內容。當時有一位婆羅門（Brahmin，古印度祭司）邀請僧眾施食的時候，準備了各種各樣的飲食完畢，過濾乾淨水，鋪設好床鋪之後，這樣想。

【English Translation】 English version: If the food is not fully cooked, this bhikkhu (monk) who wishes to go to another family should announce his departure. If he does not announce it, as mentioned above, he commits an offense. If a bhikkhu, while going from house to house for alms, arrives at a house where the donor says, 'Today, we have invited bhikkhus to eat here. I wish that Achariya (Achariya, teacher) would also accept my invitation and not eat elsewhere.' If the bhikkhu accepts the invitation, that is considered the designated place for eating. If a bhikkhu who is collecting alms accepts an invitation and then thinks, 'Who can bear the burden of such a heavy offering of faith?' If he wishes to abandon it and leave, he should announce his departure. If he leaves without announcing it, as mentioned above, he commits an offense. If a bhikkhu has great merit and reputation, and many people send food, if he accepts all the food to please all the donors, he violates the rule against eating in multiple places and incurs a Payattika (Payattika, an offense requiring confession). If it is for the purpose of performing a food offering ceremony or due to illness, there is no offense. If it is related to the time for clothing, there is no offense in either case. There were two bhikkhus, each separately invited by a donor's family. The first bhikkhu said to the second bhikkhu, 'Elder! Let's go together to my donor's house to eat today.' The second bhikkhu should announce his departure before going. If he goes without announcing it, as mentioned above, he commits an offense. If the second bhikkhu invites, it is the same. The amount of food for a bhikkhu is three Patthalas (Patthalas, a unit of measurement) of barley rice, two Patthalas of fried flour, and one Patthala of cooked rice. Rice cooked with fish or meat, if it is one Patthala or half a Patthala, each of these is the bhikkhu's food. If a family obtains three升(升，unit of measurement), or two升, or one升, or half a升, and thus obtains a lot through begging, there is no offense. If a family obtains three Patthalas of barley rice, two Patthalas or one Patthala of fried flour, rice cooked with fish or meat if it is one Patthala or half a Patthala, he should not take more from other places. Among these, which are offenses and which are not offenses? If the porridge is freshly taken from the pot and drawn into characters, it is an offense; if it is not drawn into characters, it is not an offense. All vegetables, all fried flour, all cakes, all fruits, are not considered eating in multiple places, not considered eating in a separate group, not considered eating to excess. Storing the excess in the monastery is not an offense. Therefore, it is said. The Buddha was residing in Savatthi (Savatthi, an ancient Indian city), extensively explaining the above. At that time, there was a Brahmin (Brahmin, an ancient Indian priest) who, when inviting the Sangha (monastic community) for a meal, prepared various kinds of food, filtered clean water, and laid out bedding, thinking thus.

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：「阿阇梨是一食人，當須早食。」即往到祇洹，頭面禮僧足，胡跪合掌，作如是言：「我某甲請僧食，食具已辦，愿僧知時。」爾時比丘到時，著衣持缽往到其家，次第坐已，時婆羅門自手下種種飲食，自恣飽滿。婆羅門復自持食，順行強勸，諸比丘皆言：「不用飽滿。」諸比丘食訖，無緣者徑還精舍，有緣者過諸檀越。檀越見已，歡喜禮拜問訊，作是言：「阿阇梨須前食不？須果蓏不？須粥不？若阿阇梨有所須者，我當作。」比丘言：「我于某甲婆羅門家，食已飽滿。」時檀越知比丘食時未過，作是言：「阿阇梨！日故早，可持此餅還精舍食。」比丘即授缽與盛滿缽餅，還到祇洹門間坐食此餅，復喚余比丘共食。時婆羅門自食訖，語其婦言：「以餘食餉諸鄰近，我欲往詣世尊所，禮覲問訊。」遙見比丘在祇洹門間坐共食餅，見已往一經行比丘所，問言：「此是客比丘耶？」答言：「非也。」「是欲行比丘耶？」答言：「非也。」又問：「是我家食比丘耶？」答言：「是。」復問言：「作何等？」比丘言：「婆羅門汝不知耶？」答言：「不知。」「此比丘食少，更足令滿。」時婆羅門心即不悅，作是言：「沙門釋子是實語人，而今不實。不足言足，用言不用，不滿言滿。此壞敗人，有何道哉？」以心嫌故竟不詣佛，

【現代漢語翻譯】 現代漢語譯本： 『阿阇梨（Achariya，導師）是個食人者，應當早點吃飯。』說完就前往祇洹（Jetavana，精舍），頭面頂禮僧眾的腳，以右膝著地合掌，這樣說道：『我某甲（自稱）恭請僧眾用餐，齋飯已經準備妥當，希望僧眾知曉時間。』當時，比丘們到時，穿好僧衣，拿著缽前往他家，依次坐好后，婆羅門（Brahmin）親自用手提供各種飲食，讓比丘們隨意吃飽。婆羅門又親自拿著食物，順著次序強烈勸食，但比丘們都說：『不用了，已經飽了。』比丘們用完餐后，沒有因緣的直接返回精舍，有因緣的就去拜訪各位施主。施主們見到后，歡喜地禮拜問候，這樣說道：『阿阇梨需要先吃點東西嗎？需要水果嗎？需要粥嗎？如果阿阇梨有什麼需要的，我願意去做。』比丘說：『我在某甲婆羅門家，已經吃飽了。』當時，施主知道比丘用餐的時間還沒過，這樣說道：『阿阇梨！現在時間還早，可以拿著這些餅回去精舍吃。』比丘就接過缽，裝滿缽的餅，返回祇洹，在門口坐著吃這些餅，又叫其他比丘一起吃。當時，婆羅門自己吃完飯後，告訴他的妻子說：『把剩下的食物分給附近的鄰居，我想要去拜訪世尊（Bhagavan，佛陀），禮拜問候。』遠遠地看見比丘在祇洹門口坐著一起吃餅，看見后就走到一位正在經行的比丘那裡，問道：『這是客比丘嗎？』回答說：『不是。』『是想要離開的比丘嗎？』回答說：『不是。』又問：『是到我家吃飯的比丘嗎？』回答說：『是。』又問：『他在做什麼？』比丘說：『婆羅門你不知道嗎？』回答說：『不知道。』『這位比丘吃得少，再給他加滿。』當時，婆羅門心裡很不高興，這樣說道：『沙門釋子（Sramana Sakyaputra，釋迦牟尼的弟子）應該是說實話的人，現在卻不誠實。說不足卻說足，說不用卻說用，說不滿卻說滿。這種敗壞的人，有什麼道可言呢？』因為心中嫌棄，最終沒有去拜訪佛陀。

【English Translation】 English version: 'The Achariya (teacher) is a man-eater, he should eat early.' Then he went to Jetavana (monastery), bowed his head to the feet of the monks, knelt on his right knee, joined his palms, and said: 'I, so-and-so (self-reference), invite the monks to a meal. The food is ready, I hope the monks know the time.' At that time, when the Bhikkhus (monks) arrived, they put on their robes, took their bowls, and went to his house. After sitting down in order, the Brahmin (priest) personally served various kinds of food with his own hands, allowing the Bhikkhus to eat their fill. The Brahmin then personally held the food and strongly urged them to eat in order, but the Bhikkhus all said: 'No need, we are full.' After the Bhikkhus finished eating, those without connections returned directly to the monastery, and those with connections visited the donors. When the donors saw them, they greeted them with joy and asked: 'Achariya, do you need to eat something first? Do you need fruit? Do you need porridge? If Achariya needs anything, I am willing to do it.' The Bhikkhu said: 'I have already eaten my fill at the house of so-and-so Brahmin.' At that time, the donor knew that the Bhikkhu's mealtime had not passed, and said: 'Achariya! It is still early, you can take these cakes back to the monastery to eat.' The Bhikkhu then took the bowl, filled it with cakes, returned to Jetavana, sat at the gate and ate the cakes, and called other Bhikkhus to eat together. At that time, after the Brahmin finished eating, he told his wife: 'Share the remaining food with the nearby neighbors, I want to visit the Bhagavan (Buddha), pay my respects and greet him.' From afar, he saw the Bhikkhu sitting at the gate of Jetavana eating cakes together. After seeing this, he went to a Bhikkhu who was walking back and forth, and asked: 'Is this a guest Bhikkhu?' The answer was: 'No.' 'Is this a Bhikkhu who wants to leave?' The answer was: 'No.' He asked again: 'Is this the Bhikkhu who ate at my house?' The answer was: 'Yes.' He asked again: 'What is he doing?' The Bhikkhu said: 'Brahmin, don't you know?' The answer was: 'I don't know.' 'This Bhikkhu eats little, add more to fill him up.' At that time, the Brahmin was very unhappy and said: 'The Sramana Sakyaputra (disciple of Sakyamuni) should be a truthful person, but now he is not honest. He says he is not full but says he is full, he says he doesn't need it but says he needs it, he says he is not full but says he is full. What way is there to speak of for such a corrupt person?' Because of his dislike in his heart, he did not go to visit the Buddha after all.

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於是便還。諸比丘聞已，往白世尊，佛言：「呼是比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。世尊！」佛言：「比丘！汝云何食足已起，離坐而更食？從今以後不聽食足已，離坐更食。」

複次佛住舍衛城，廣說如上。爾時諸比丘啖菜言足，啖鹽言足，飲水已，皆名為足。離坐處更不啖食，身體羸瘦。諸比丘以是因緣，往白世尊，佛言：「從今已后，聽食五正食、五雜正食，是名為足。」爾時諸比丘在坐處，得少食已，名作足食，更不復食，猶故羸劣。諸比丘以是因緣，往白世尊，佛言：「一坐食，五正食，五雜正食，自恣與，是名足。」

複次佛住舍衛城，爾時祇洹精舍有六十比丘病，比丘迎六十分食，病比丘食殘不盡，棄著墻邊，烏鳥共啖斗諍作聲。佛知而故問：「比丘！此眾鳥何以聲大？」諸比丘白佛言：「有六十比丘病，為迎食分，食不能盡，棄著墻邊，眾鳥諍此殘食故，出大聲耳。」佛語諸比丘：「若病比丘食不盡者，聽看病比丘作殘食法已得食。」

複次佛住舍衛城，爾時看病比丘作殘食法，食已猶故不盡，眾鳥共諍，如上說。佛知而故問比丘：「眾鳥何以斗諍？」諸比丘白佛言：「看病比丘作殘食法，食已猶不能盡，棄著墻邊，以是故眾鳥諍食作聲。」佛言：「從

【現代漢語翻譯】 現代漢語譯本：於是他就回去了。眾比丘聽說了這件事，去稟告世尊。佛說：『叫那個比丘來。』他來了之後，佛問比丘：『你真的做了這樣的事嗎？』他回答說：『確實如此，世尊！』佛說：『比丘！你怎麼能在吃飽之後起身，離開座位又再吃呢？從今以後，不允許吃飽之後，離開座位再吃。』

又一次，佛住在舍衛城，廣泛地宣說如上的教義。當時，眾比丘吃菜說夠了，吃鹽說夠了，喝水也說夠了，都說自己已經滿足。離開座位后就不再吃東西，身體變得非常瘦弱。眾比丘因為這件事，去稟告世尊。佛說：『從今以後，允許食用五種正食、五種雜正食，這才能算是滿足。』當時，眾比丘在座位上，得到少量食物后，就說已經吃飽了，不再繼續吃，仍然非常虛弱。眾比丘因為這件事，去稟告世尊。佛說：『一次就座食用，五種正食，五種雜正食，隨意給予，這才能算是滿足。』

又一次，佛住在舍衛城，當時祇洹（Jetavana）精舍有六十位比丘生病，比丘們為他們準備了六十份食物，生病的比丘們吃剩下的食物沒有吃完，就丟棄在墻邊，烏鴉和鳥雀一起爭搶啄食，發出很大的吵鬧聲。佛明明知道這件事，卻故意問道：『比丘們！這些鳥為什麼叫得這麼大聲？』眾比丘稟告佛說：『有六十位比丘生病了，所以為他們準備了食物，但是他們吃不完，就丟棄在墻邊，眾鳥爭搶這些殘羹剩飯，所以發出很大的聲音。』佛告訴眾比丘：『如果生病的比丘吃不完食物，允許照顧病人的比丘按照處理殘食的方法處理后食用。』

又一次，佛住在舍衛城，當時照顧病人的比丘按照處理殘食的方法處理后，自己吃了，仍然還有剩餘，眾鳥一起爭搶啄食，就像上面說的那樣。佛明明知道這件事，卻故意問比丘：『眾鳥為什麼爭吵？』眾比丘稟告佛說：『照顧病人的比丘按照處理殘食的方法處理后，自己吃了，仍然不能吃完，就丟棄在墻邊，因此眾鳥爭搶食物，發出很大的聲音。』佛說：『從』

【English Translation】 English version: Then he returned. The Bhikshus, having heard of this, went and reported it to the World Honored One. The Buddha said, 'Summon that Bhikshu here.' After he arrived, the Buddha asked the Bhikshu, 'Is it true that you did such a thing?' He replied, 'It is true, World Honored One!' The Buddha said, 'Bhikshu! How can you, after eating your fill and rising, leave your seat and eat again? From now on, it is not permitted to eat again after eating your fill and leaving your seat.'

Again, the Buddha resided in Shravasti (a major city in ancient India), extensively expounding the teachings as above. At that time, the Bhikshus would say they had enough after eating vegetables, enough after eating salt, and enough after drinking water, all claiming to be satisfied. After leaving their seats, they would not eat any more, and their bodies became very thin and weak. The Bhikshus, because of this matter, went and reported it to the World Honored One. The Buddha said, 'From now on, it is permitted to eat the five staple foods and the five mixed staple foods; only then can it be considered enough.' At that time, the Bhikshus, while seated, would receive a small amount of food and declare they had eaten enough, no longer continuing to eat, and remained very weak. The Bhikshus, because of this matter, went and reported it to the World Honored One. The Buddha said, 'Eating in one sitting, the five staple foods, and the five mixed staple foods, given freely, only then can it be considered enough.'

Again, the Buddha resided in Shravasti. At that time, there were sixty sick Bhikshus in the Jetavana (a famous Buddhist monastery) Vihara. The Bhikshus prepared sixty portions of food for them. The sick Bhikshus did not finish the leftover food and discarded it by the wall. Crows and birds fought over the scraps, making a loud noise. The Buddha, knowing this, deliberately asked, 'Bhikshus! Why are these birds making such a loud noise?' The Bhikshus reported to the Buddha, 'There are sixty sick Bhikshus, so food was prepared for them, but they could not finish it and discarded it by the wall. The birds are fighting over these leftovers, so they are making a loud noise.' The Buddha told the Bhikshus, 'If the sick Bhikshus cannot finish their food, the Bhikshu caring for them is allowed to eat it after following the procedure for dealing with leftover food.'

Again, the Buddha resided in Shravasti. At that time, the Bhikshu caring for the sick, after following the procedure for dealing with leftover food, ate it himself, but there was still some remaining. The birds fought over it, as described above. The Buddha, knowing this, deliberately asked the Bhikshus, 'Why are the birds fighting?' The Bhikshus reported to the Buddha, 'The Bhikshu caring for the sick, after following the procedure for dealing with leftover food, ate it himself, but still could not finish it and discarded it by the wall. Therefore, the birds are fighting over the food, making a loud noise.' The Buddha said, 'From'

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今日聽一人作殘食，餘人盡得食。」佛告諸比丘：「依止舍衛城者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘食已足，起離坐，不作殘食，食者，波夜提。」

比丘者，如上說。

食者有五種：麨、飯、麥飯、魚、肉。復有五雜正食，是名食。

足有八種：一者自恣足；二者少欲足；三者穢污足；四者雜足；五者不便足；六者諂足；七者停住足；八者自己足。自恣足者，檀越自恣與麨飯麥飯魚肉，及雜正食，自恣勸食。比丘言：「我已滿足。」如是起離坐，不作殘食，食者，波夜提，是名自恣足。少欲足者，檀越自恣與五正食，及五雜正食，比丘動手現少取相，如是離坐已，不作殘食，食者，波夜提，是名少欲足。穢污足者，行食時凈人手疥瘡及諸不凈，比丘見污之言：「不用過去。」起離坐處，不作殘食，食者，波夜提，是名穢污足。雜足者，凈人持乳酪器盛麨飯行，比丘見已，惡之言：「不用過去。」起離坐，不作殘食，食者，波夜提，是名雜足。不便足者，凈人行食，比丘問言：「是何等？」答言：「麨。」比丘言：「此動我風病，我不便過去。」如是起離坐，不作殘食，食者，波夜提。若行飯時，比丘問言：「為堅軟？」答言：「堅。」比丘言：「此硬米難消，我不便

【現代漢語翻譯】 現代漢語譯本：今日聽聞一人在做剩餘的食物，其餘的人都得到了食物。佛陀告訴眾比丘（bhiksu，佛教出家男眾）: 『凡是依止在舍衛城（Śrāvastī）的比丘都應當集合，因為有十種利益的緣故，我為比丘們制定戒律，乃至已經聽聞過的人應當重新聽聞。如果比丘吃飽了，起身離開座位，沒有將食物做成剩餘的食物就吃，犯波夜提（pāyattika，一種罪名）。』

比丘，如前面所說。

食物有五種：炒麵、米飯、麥飯、魚、肉。還有五種混合的正食，這些都叫做食物。

『足』有八種：第一種是自恣足；第二種是少欲足；第三種是穢污足；第四種是雜足；第五種是不便足；第六種是諂足；第七種是停住足；第八種是自己足。自恣足是指，施主隨意給予炒麵、米飯、麥飯、魚肉，以及混合的正食，隨意勸請食用。比丘說：『我已經滿足了。』像這樣起身離開座位，沒有將食物做成剩餘的食物就吃，犯波夜提，這叫做自恣足。少欲足是指，施主隨意給予五種正食，以及五種混合的正食，比丘動手做出少量取用的樣子，像這樣離開座位后，沒有將食物做成剩餘的食物就吃，犯波夜提，這叫做少欲足。穢污足是指，在行食的時候，凈人的手上有疥瘡以及其他不乾淨的東西，比丘看見污穢就說：『不用了，過去了。』起身離開座位，沒有將食物做成剩餘的食物就吃，犯波夜提，這叫做穢污足。雜足是指，凈人用乳酪器盛著炒麵米飯行走，比丘看見后，厭惡地說：『不用了，過去了。』起身離開座位，沒有將食物做成剩餘的食物就吃，犯波夜提，這叫做雜足。不便足是指，凈人行食，比丘問道：『這是什麼？』回答說：『是炒麵。』比丘說：『這個會引發我的風病，我不方便，過去了。』像這樣起身離開座位，沒有將食物做成剩餘的食物就吃，犯波夜提。如果行飯的時候，比丘問道：『是硬的還是軟的？』回答說：『是硬的。』比丘說：『這種硬米難以消化，我不方便』

【English Translation】 English version: Today I heard of someone making leftover food, and everyone else got to eat it.』 The Buddha told the bhiksus (bhiksu, Buddhist monks): 『All those who dwell in Śrāvastī (Śrāvastī, an ancient Indian city) should gather together, because for ten benefits I am establishing precepts for the bhiksus, and even those who have already heard them should hear them again. If a bhiksu has eaten enough, gets up and leaves his seat, and eats without making leftover food, he commits a pāyattika (pāyattika, a type of offense).』

Bhiksus, as described above.

There are five kinds of food: roasted flour, rice, barley rice, fish, and meat. There are also five kinds of mixed proper food; these are called food.

There are eight kinds of 『enough』: the first is enough by self-will; the second is enough by few desires; the third is enough by defilement; the fourth is enough by mixture; the fifth is enough by inconvenience; the sixth is enough by flattery; the seventh is enough by stopping; and the eighth is enough by oneself. Enough by self-will means that the donor freely gives roasted flour, rice, barley rice, fish, and meat, as well as mixed proper food, and freely urges one to eat. The bhiksu says: 『I am already satisfied.』 If he gets up and leaves his seat like this, and eats without making leftover food, he commits a pāyattika; this is called enough by self-will. Enough by few desires means that the donor freely gives five kinds of proper food, as well as five kinds of mixed proper food, and the bhiksu makes a gesture of taking a small amount with his hand. If he leaves his seat like this, and eats without making leftover food, he commits a pāyattika; this is called enough by few desires. Enough by defilement means that when food is being distributed, the hand of the clean person has scabies or other unclean things, and the bhiksu sees the defilement and says: 『No need, pass on.』 If he gets up and leaves his seat, and eats without making leftover food, he commits a pāyattika; this is called enough by defilement. Enough by mixture means that the clean person carries roasted flour and rice in a container of milk and cheese, and the bhiksu sees it and says with disgust: 『No need, pass on.』 If he gets up and leaves his seat, and eats without making leftover food, he commits a pāyattika; this is called enough by mixture. Enough by inconvenience means that the clean person is distributing food, and the bhiksu asks: 『What is this?』 He replies: 『It is roasted flour.』 The bhiksu says: 『This will trigger my wind disease, it is inconvenient for me, pass on.』 If he gets up and leaves his seat like this, and eats without making leftover food, he commits a pāyattika. If rice is being distributed, the bhiksu asks: 『Is it hard or soft?』 He replies: 『It is hard.』 The bhiksu says: 『This hard rice is difficult to digest, it is inconvenient for me』

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過去。」若言：「軟。」比丘言：「此爛難食，我不便過去。」若行肉時，比丘問言：「是何等肉？」答言：「牛肉。」比丘言：「牛肉性熱，我不便下過。」若言：「水牛肉。」比丘言：「冷性難消下過。」若言：「鹿肉。」比丘言：「此肉風性下過。」是名不便足，如是起離坐已，不作殘食，食者，波夜提，是名不便足。諂足者，凈人行五正食、五雜正食，比丘畏多，口不言足，現手作相、若搖頭、若縮缽作相，起離座不作殘食，食者，波夜提，是名諂足。停住足者，凈人行五正食、五雜正食，比丘言：「長壽！莫先行飯摶恐觸足，當先下菜、鹽、冷水。」如是起離坐已，不作殘食，食者，波夜提。若作直月維那等指示現相不名足，是名停住足。自己足者，比丘乞食至一家，放麨囊置一處，從檀越乞水欲飲。檀越作是念：「此比丘必當須麨。」即問言：「須麨不？」比丘作是念：「此檀越必欲家中取麨與我。」答言：「須。」時檀越即捉比丘麨囊授比丘，比丘以惜己麨故，便言：「置！置！」如是語已，起離坐，不作殘食，食者，波夜提，是名自己足。

起離座者，離有八處：行、住、坐、臥、長床、坐床、船、乘。

住者，比丘立食自恣與食，應立足中間。若行若坐若臥，皆名離本處不作殘食，食

【現代漢語翻譯】 現代漢語譯本： 『過去。』如果（施主）說：『軟。』比丘說：『這（食物）爛了難以食用，我不方便吃。』如果送肉時，比丘問：『這是什麼肉？』回答說：『牛肉。』比丘說：『牛肉性熱，我不方便消化。』如果說：『水牛肉。』比丘說：『（水）牛肉冷性難以消化。』如果說：『鹿肉。』比丘說：『這肉有風性，難以消化。』這叫做不便足。像這樣起身離開座位后，不把食物吃完，吃了，犯波逸提罪，這叫做不便足。諂足是指，凈人（在家信徒）佈施五種正食、五種雜正食，比丘害怕（食物）過多，口裡不說足夠，用手勢示意，或者搖頭，或者收縮缽示意，起身離開座位不把食物吃完，吃了，犯波逸提罪，這叫做諂足。停住足是指，凈人佈施五種正食、五種雜正食，比丘說：『愿你長壽！不要先放飯糰，恐怕碰到腳，應當先放菜、鹽、冷水。』像這樣起身離開座位后，不把食物吃完，吃了，犯波逸提罪。如果（是）直月維那等指示現相，不叫做足，這叫做停住足。自己足是指，比丘乞食到一家，放下麨囊（裝炒麵的袋子）放在一處，從施主那裡乞水想喝。施主這樣想：『這位比丘必定需要炒麵。』就問：『需要炒麵嗎？』比丘這樣想：『這位施主必定想從家裡拿炒麵給我。』回答說：『需要。』這時施主就拿起比丘的麨囊交給比丘，比丘因為愛惜自己的炒麵，就說：『放下！放下！』像這樣說完，起身離開座位，不把食物吃完，吃了，犯波逸提罪，這叫做自己足。

起身離開座位，離開有八種情況：行走、站立、坐著、躺臥、長床、坐床、船、乘坐（交通工具）。

站立是指，比丘站立食用，隨意接受食物，應該站在（雙）腳中間。如果行走、如果坐著、如果躺臥，都叫做離開原來的地方，不把食物吃完，吃了。

【English Translation】 English version: 『Pass it.』 If (the donor) says, 『Soft.』 The Bhikkhu (monk) says, 『This (food) is rotten and difficult to eat, I am not convenient to eat it.』 If meat is being offered, the Bhikkhu asks, 『What kind of meat is this?』 The answer is, 『Beef.』 The Bhikkhu says, 『Beef is hot in nature, I am not convenient to digest it.』 If it is said, 『Buffalo meat.』 The Bhikkhu says, 『(Buffalo) meat is cold in nature and difficult to digest.』 If it is said, 『Deer meat.』 The Bhikkhu says, 『This meat has wind properties and is difficult to digest.』 This is called inconvenient sufficiency. Like this, after getting up and leaving the seat, not finishing the food, if he eats, he commits a Pāyattika (an offense requiring confession), this is called inconvenient sufficiency. Deceitful sufficiency refers to when a layperson offers five kinds of staple foods and five kinds of mixed staple foods, the Bhikkhu is afraid of too much (food), does not say 『enough』 with his mouth, but indicates with hand gestures, or shakes his head, or shrinks his bowl as a sign, gets up and leaves the seat without finishing the food, if he eats, he commits a Pāyattika, this is called deceitful sufficiency. Delaying sufficiency refers to when a layperson offers five kinds of staple foods and five kinds of mixed staple foods, the Bhikkhu says, 『May you live long! Do not put the rice ball first, lest it touches my feet, you should put vegetables, salt, and cold water first.』 Like this, after getting up and leaving the seat, not finishing the food, if he eats, he commits a Pāyattika. If (it is) the director of the monthly distribution (直月維那) etc. indicating the sign, it is not called sufficiency, this is called delaying sufficiency. Self-sufficiency refers to when a Bhikkhu goes to a house for alms, puts down his 麨囊 (chǎo náng, bag for roasted flour) in one place, and asks the donor for water to drink. The donor thinks, 『This Bhikkhu must need roasted flour.』 So he asks, 『Do you need roasted flour?』 The Bhikkhu thinks, 『This donor must want to get roasted flour from his house to give to me.』 He answers, 『Yes.』 At this time, the donor picks up the Bhikkhu's 麨囊 and hands it to the Bhikkhu, the Bhikkhu, because he cherishes his own roasted flour, then says, 『Put it down! Put it down!』 After saying this, he gets up and leaves the seat, without finishing the food, if he eats, he commits a Pāyattika, this is called self-sufficiency.

Getting up and leaving the seat, leaving has eight situations: walking, standing, sitting, lying down, long bed, sitting bed, boat, riding (transportation).

Standing refers to when a Bhikkhu stands and eats, freely accepting food, he should stand in the middle of (his) feet. If walking, if sitting, if lying down, all are called leaving the original place, not finishing the food, if he eats.

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者，波夜提。行坐臥亦如是。

若比丘在長床上坐，自恣與食，若見上座、若和上、阿阇梨來，不得起離坐避，得曳身不離床移避，若床腳折者，即名離本處。若不作殘食，食者，波夜提，是名長床坐。

床者，若比丘在獨坐床上座，自恣與食。若坐方覺背後有塔、若僧、若和上、阿阇梨，應不離床回身。若雨者，當持傘蓋覆上。若無蓋者，得合床舉著覆處，若舉時到地，即名離本處。若不作殘食，食者，波夜提，是名坐床。

船者，若比丘在船上自恣與食，若船筑岸、若觸木石、若回波，比丘身離本處，不作殘食，食者，波夜提。

乘者，若比丘在乘上自恣與食，若乘上坂、下坂、若乘翻身離本處，不作殘食，食者，波夜提，是名乘。

有五非法不名作殘食。何等五？離處、離食、離境界、離申手、離語。離處者，若為作殘食，比丘行時與啖食，住時、坐時、臥時，說殘食法，是不名作。如是住坐臥時與啖食，行時、住時、坐時，說殘食法，是名離處。離食者，不與啖作殘食，即便說與，不名作，是名離食。離境界者，食放地作殘，非手中，不名作，是名離境界。離申手者，舒手外作殘食，非申手內，不名作，是名離申手。離語者，口不作是言：「我手中缽中食，我今一切不須，是

【現代漢語翻譯】 現代漢語譯本 這種情況，觸犯波夜提（Pāyantika，一種戒律名稱）。行走、坐著、躺著的時候也一樣。

如果比丘坐在長長的床上，隨意接受食物，如果看見上座（長老）、和上（Upādhyāya，親教師）、阿阇梨（Ācārya，軌範師）來了，不得起身離開座位迴避，可以稍微移動身體不離開床來回避。如果床腳斷裂，就叫做離開了原來的地方。如果不作殘食（吃剩的食物），就吃東西，觸犯波夜提，這叫做長床坐。

床，如果比丘在單獨的床上坐著，隨意接受食物。如果坐下後發覺背後有塔、僧眾、和上、阿阇梨，應該不離開床轉身。如果下雨，應當用傘蓋遮住。如果沒有傘蓋，可以合力把床抬到遮蔽的地方，如果抬的時候床落到地上，就叫做離開了原來的地方。如果不作殘食，就吃東西，觸犯波夜提，這叫做坐床。

船，如果比丘在船上隨意接受食物，如果船靠岸、碰到木頭石頭、或者遇到迴旋的波浪，比丘的身體離開了原來的地方，不作殘食，就吃東西，觸犯波夜提。

乘，如果比丘在車乘上隨意接受食物，如果車乘上坡、下坡、或者車乘翻身離開了原來的地方，不作殘食，就吃東西，觸犯波夜提，這叫做乘。

有五種非法的情況不叫做作殘食。哪五種？離開處所、離開食物、離開境界、離開伸出的手、離開語言。離開處所，如果爲了作殘食，比丘行走時給予食物，站立時、坐著時、躺著時，說殘食法，這不叫做作殘食。像這樣站立、坐著、躺著時給予食物，行走時、站立時、坐著時，說殘食法，這叫做離開處所。離開食物，不給予食物就作殘食，隨即說給予，不叫做作殘食，這叫做離開食物。離開境界，食物放在地上作殘食，不在手中，不叫做作殘食，這叫做離開境界。離開伸出的手，伸出手外作殘食，不在伸出的手內，不叫做作殘食，這叫做離開伸出的手。離開語言，口裡不說：『我手中缽中的食物，我現在一切都不需要』，這

【English Translation】 English version This constitutes a Pāyantika (a type of monastic offense). The same applies when walking, sitting, or lying down.

If a bhikkhu (monk) is sitting on a long bed, freely accepting food, and if he sees a Thera (elder), Upādhyāya (preceptor), or Ācārya (teacher) approaching, he must not rise from his seat to avoid them. He may move his body slightly without leaving the bed to avoid them. If a bed leg breaks, it is considered leaving the original place. If he eats without making it 'remaining food' (uneaten portion), he commits a Pāyantika. This is called 'sitting on a long bed'.

Bed: If a bhikkhu is sitting on a solitary bed, freely accepting food. If, while sitting, he realizes there is a stupa (shrine), Sangha (community), Upādhyāya, or Ācārya behind him, he should turn around without leaving the bed. If it is raining, he should hold an umbrella over it. If there is no umbrella, he may join forces to lift the bed to a sheltered place. If the bed falls to the ground while lifting it, it is considered leaving the original place. If he eats without making it 'remaining food', he commits a Pāyantika. This is called 'sitting on a bed'.

Boat: If a bhikkhu is on a boat, freely accepting food, and if the boat docks, hits wood or stone, or encounters a whirlpool, and the bhikkhu's body leaves its original place, if he eats without making it 'remaining food', he commits a Pāyantika.

Vehicle: If a bhikkhu is on a vehicle, freely accepting food, and if the vehicle goes uphill, downhill, or the vehicle overturns, and he leaves his original place, if he eats without making it 'remaining food', he commits a Pāyantika. This is called 'vehicle'.

There are five unlawful situations that are not considered 'making remaining food'. What are the five? Leaving the place, leaving the food, leaving the boundary, leaving the extended hand, leaving the speech. Leaving the place: If, in order to make remaining food, a bhikkhu gives food while walking, standing, sitting, or lying down, and declares the rule of remaining food, this is not considered 'making remaining food'. Likewise, if he gives food while standing, sitting, or lying down, and declares the rule of remaining food while walking, standing, or sitting, this is called 'leaving the place'. Leaving the food: If he makes remaining food without giving the food, and then declares that he is giving it, this is not considered 'making remaining food'. This is called 'leaving the food'. Leaving the boundary: If the food is placed on the ground to make remaining food, not in the hand, this is not considered 'making remaining food'. This is called 'leaving the boundary'. Leaving the extended hand: If he makes remaining food outside the extended hand, not within the extended hand, this is not considered 'making remaining food'. This is called 'leaving the extended hand'. Leaving the speech: If he does not say, 'I do not need any of the food in my bowl in my hand now,' this

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殘食與長老。」是名離語，不名作，是名五非法，不成作殘食。

有五如法，名如法作殘食。何等五？不離處、不離食、不離境界、不離申手內、不離語。不離處者，若為作殘食，比丘行時與啖，即行時說殘食法，是名作。如是住時、坐時、臥時亦如是，是名不離處。不離食者，啖食已即說殘食法與，是名不離食。不離境界者，在手中作殘食，非在地，是名不離境界。不離申手者，申手內作殘食，非申手外，是名不離申手。不離語者，為啖已作是言：「我手中缽中所有飯食，我今一切不須，是殘食與長老。」是名不離語，是名五如法作殘食。

若成就五非法，盡命不得作殘食食。何等五？于處不善、于食不善、于境界不善、于申手不善、于遮不善。處不善者，不知行時食行足、住時食住足、坐時食坐足、臥時食臥足，是名處不善。食不善者，不知五正食、五雜正食是足，餘者非足，是名食不善。境界不善者，不知在手中者是足，在地者不足，是名境界不善。申手不善者，不知在申手內是足，申手外是不足，是名申手不善。遮不善者，不知遮是足，不遮是不足，是名遮不善。如是成就此五非法，盡命不聽作殘食食。

若成就五如法，聽盡壽作殘食食。何等五？善處、善食、善境界、善申手、善遮。善

【現代漢語翻譯】 現代漢語譯本： 『殘食與長老。』這被稱為『離語』，而不是『作』，這被稱為五種非法，不能算作『作殘食』。

有五種如法的情況，被稱為如法地『作殘食』。是哪五種呢？不離處、不離食、不離境界、不離申手內、不離語。『不離處』是指，如果爲了作殘食，比丘在行走時給予食物，就在行走時說殘食法，這被稱為『作』。像這樣，在住時、坐時、臥時也一樣，這被稱為『不離處』。『不離食』是指，吃完食物后立即說殘食法給予，這被稱為『不離食』。『不離境界』是指，在手中作殘食，而不是在地上，這被稱為『不離境界』。『不離申手』是指，在伸手的範圍內作殘食，而不是在伸手的範圍外，這被稱為『不離申手』。『不離語』是指，吃完后這樣說：『我手中缽中所有的飯食，我現在一切都不需要，這是殘食，給予長老（長者）。』這被稱為『不離語』，這被稱為五種如法地作殘食。

如果成就了五種非法，終其一生都不能作殘食食用。是哪五種呢？于處不善、于食不善、于境界不善、于申手不善、于遮不善。『處不善』是指，不知道行走時吃東西要配合行走的步調，住時吃東西要配合站立的姿勢，坐時吃東西要配合坐姿，臥時吃東西要配合臥姿，這被稱為『處不善』。『食不善』是指，不知道五種正食、五種雜正食是足夠的，其餘的則不足夠，這被稱為『食不善』。『境界不善』是指，不知道在手中的是足夠的，在地上的則不足夠，這被稱為『境界不善』。『申手不善』是指，不知道在伸手的範圍內是足夠的，在伸手的範圍外則不足夠，這被稱為『申手不善』。『遮不善』是指，不知道遮止是足夠的，不遮止則不足夠，這被稱為『遮不善』。像這樣成就這五種非法，終其一生都不允許作殘食食用。

如果成就了五種如法，允許終其一生作殘食食用。是哪五種呢？善處、善食、善境界、善申手、善遮。善

【English Translation】 English version: 'Leftover food and elders.' This is called 'leaving speech,' not 'making.' This is called the five non-Dharmas; it is not considered 'making leftover food.'

There are five Dharmas, called making leftover food according to the Dharma. What are the five? Not leaving the place, not leaving the food, not leaving the boundary, not leaving the hand's reach, not leaving the speech. 'Not leaving the place' means that if, for the sake of making leftover food, a Bhikshu (monk) gives food while walking, and speaks the Dharma of leftover food while walking, this is called 'making.' Similarly, it is the same when dwelling, sitting, or lying down; this is called 'not leaving the place.' 'Not leaving the food' means that after eating, one immediately speaks the Dharma of leftover food and gives it; this is called 'not leaving the food.' 'Not leaving the boundary' means making leftover food in the hand, not on the ground; this is called 'not leaving the boundary.' 'Not leaving the hand's reach' means making leftover food within the hand's reach, not outside the hand's reach; this is called 'not leaving the hand's reach.' 'Not leaving the speech' means that after eating, one says, 'All the food in my hand and bowl, I do not need any of it now; this is leftover food, give it to the elder (senior monk).' This is called 'not leaving the speech'; these are called the five Dharmas of making leftover food according to the Dharma.

If one achieves the five non-Dharmas, one is not allowed to make leftover food for consumption for the rest of one's life. What are the five? Not being skilled in place, not being skilled in food, not being skilled in boundary, not being skilled in hand's reach, not being skilled in prohibition. 'Not being skilled in place' means not knowing that eating while walking should match the pace of walking, eating while dwelling should match the posture of standing, eating while sitting should match the sitting posture, and eating while lying down should match the lying posture; this is called 'not being skilled in place.' 'Not being skilled in food' means not knowing that the five proper foods and the five mixed proper foods are sufficient, and the rest are not sufficient; this is called 'not being skilled in food.' 'Not being skilled in boundary' means not knowing that what is in the hand is sufficient, and what is on the ground is not sufficient; this is called 'not being skilled in boundary.' 'Not being skilled in hand's reach' means not knowing that what is within the hand's reach is sufficient, and what is outside the hand's reach is not sufficient; this is called 'not being skilled in hand's reach.' 'Not being skilled in prohibition' means not knowing that prohibition is sufficient, and not prohibiting is not sufficient; this is called 'not being skilled in prohibition.' If one achieves these five non-Dharmas, one is not allowed to make leftover food for consumption for the rest of one's life.

If one achieves the five Dharmas, one is allowed to make leftover food for consumption for the rest of one's life. What are the five? Being skilled in place, being skilled in food, being skilled in boundary, being skilled in hand's reach, being skilled in prohibition. Being skilled

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處者，知行時食行足，知立時食立足，知坐時食坐足，知臥時食臥足，是名善處。善食者，知五正食、五雜正食是足，餘者非足，是名善食。善境界者，知食在手中是足，在地非足，是名善境界。善申手者，知申手內是足，申手外非足，是名善申手。善遮者，知遮是足、不遮非足，是名善遮。成就此五法，盡命聽作殘食食。

若比丘持食來欲作殘食時，即于缽上碗中作殘者，正得碗中名作殘食，缽中食不名作。若碗中食汁流入缽中，得俱名殘食。若比丘並兩缽索作殘食，若前人正食一缽中食者，正一缽得作殘食。若二缽上若餅若菜通覆缽橫上者，二俱得名作殘食，餘種種器亦如是。若比丘食足已，往檀越家，主人言：「阿阇梨！能食餅不？」答言：「我食已足。」知法優婆塞作是言：「某甲家有比丘未足，若須食者，我當往作殘食法。」比丘若須者，應答言：「可爾。」檀越凈洗器，盛滿中種種美食，比丘受取持好細㲲裹，莫使外塵土得入，著凈人手中，作是言：「汝去作殘食已持來。」凈人持食，到彼比丘所，作如是言：「尊者！我家中有食未足食比丘，愿尊者為我作殘食。」彼比丘應凈洗手，受此食已，語凈人言：「汝近我邊在申手內立。」比丘于彼缽中食一口已，作如是言：「我手中器中所有食，一切不

【現代漢語翻譯】 現代漢語譯本 善於安處的人，知道行走時，食物的供給能滿足行走的需要；知道站立時，食物的供給能滿足站立的需要；知道坐著時，食物的供給能滿足坐著的需要；知道躺臥時，食物的供給能滿足躺臥的需要，這叫做善於安處。善於飲食的人，知道五種正食、五種雜正食是足夠的，其餘的則是不夠的，這叫做善於飲食。善於辨別境界的人，知道食物在手中是足夠的，在地上則是不夠的，這叫做善於辨別境界。善於伸出手的人，知道在伸手的範圍內是足夠的，在伸手的範圍外則是不夠的，這叫做善於伸出手。善於遮蔽的人，知道遮蔽是足夠的，不遮蔽則是不夠的，這叫做善於遮蔽。成就這五種方法，終其一生都可以聽任食用殘食。

如果比丘拿著食物想要做成殘食時，就在缽上或碗中做成殘食，只有碗中的食物才能稱為殘食，缽中的食物不能稱為殘食。如果碗中的食物汁液流入缽中，那麼兩者都可以稱為殘食。如果比丘同時拿著兩個缽請求做成殘食，如果之前的人只吃了一個缽中的食物，那麼只有一個缽可以做成殘食。如果在兩個缽上用餅或菜覆蓋在缽的橫截面上，那麼兩個缽都可以稱為殘食，其餘各種器皿也是如此。如果比丘已經吃飽了，前往施主（檀越，dānyuè, donor）家，主人說：『阿阇梨（āshélí, teacher）！能吃餅嗎？』回答說：『我已經吃飽了。』知法的優婆塞（yōupósè, male lay Buddhist）會這樣說：『某甲家有比丘還沒有吃飽，如果需要食物，我應當前往做殘食法。』比丘如果需要，應當回答說：『可以。』施主幹凈地清洗器皿，盛滿各種美食，比丘接受並用好的細㲲（dié, silk fabric）包裹好，不要讓外面的塵土進入，放在凈人（jìngrén, attendant）手中，這樣說：『你去做成殘食后拿來。』凈人拿著食物，到那位比丘那裡，這樣說：『尊者！我家中有食物還沒有吃飽的比丘，希望尊者為我做殘食。』那位比丘應當乾淨地洗手，接受這些食物后，告訴凈人說：『你靠近我，站在我伸手的範圍內。』比丘在那缽中吃一口食物后，這樣說：『我手中器皿中所有的食物，一切都不』

【English Translation】 English version One who dwells well knows that when walking, the provision of food is sufficient for walking; knows that when standing, the provision of food is sufficient for standing; knows that when sitting, the provision of food is sufficient for sitting; knows that when lying down, the provision of food is sufficient for lying down. This is called dwelling well. One who eats well knows that the five proper foods and the five mixed proper foods are sufficient, and the rest are not sufficient. This is called eating well. One who discerns boundaries well knows that food in the hand is sufficient, but on the ground it is not sufficient. This is called discerning boundaries well. One who extends the hand well knows that within the reach of the hand is sufficient, but outside the reach of the hand is not sufficient. This is called extending the hand well. One who shields well knows that shielding is sufficient, and not shielding is not sufficient. This is called shielding well. Accomplishing these five methods, one may listen to and partake of leftover food for the rest of one's life.

If a Bhikkhu (Bǐqiū, monk) brings food intending to make it leftover food, he should do so on the bowl or in the bowl. Only the food in the bowl can be called leftover food; the food in the alms bowl cannot be called leftover food. If the liquid from the food in the bowl flows into the alms bowl, then both can be called leftover food. If a Bhikkhu holds two alms bowls and requests to make leftover food, and if the previous person only ate from one alms bowl, then only one alms bowl can be made into leftover food. If a cake or vegetable is placed across the top of two alms bowls, then both alms bowls can be called leftover food. The same applies to other various vessels. If a Bhikkhu is already full and goes to the house of a donor (Dānyuè, donor), and the host says, 'Āchélí (āshélí, teacher)! Can you eat cake?' He replies, 'I am already full.' A knowledgeable Upāsaka (yōupósè, male lay Buddhist) would say, 'There is a Bhikkhu at so-and-so's house who is not yet full. If food is needed, I should go and perform the leftover food procedure.' If the Bhikkhu needs it, he should reply, 'Okay.' The donor cleans the vessel, fills it with various delicacies, and the Bhikkhu receives it and wraps it well with fine silk fabric (dié, silk fabric), preventing outside dust from entering. He places it in the hands of a clean attendant (jìngrén, attendant), saying, 'Go and make it leftover food and bring it back.' The attendant takes the food to that Bhikkhu and says, 'Venerable one! There is a Bhikkhu in my house who has not yet had enough food. May the Venerable one make it leftover food for me.' That Bhikkhu should clean his hands, receive this food, and tell the attendant, 'Come closer to me and stand within my reach.' The Bhikkhu eats a mouthful of food from that bowl and says, 'All the food in the vessel in my hand, all is not'

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須，作殘食與汝。」凈人持來授與比丘，比丘得食。若更有餘已足，比丘須者亦得共食。若國土少比丘處，比丘食已，有大檀越持種種飲食至，比丘已起去，當云何？若彼間有直月維那、諸知事人、未食足者，當從彼人邊作殘食。若彼已食足，若上座未足者，當於上座邊作殘食。若上座羞，不能人中作者，當合坐舉，上座至屏處作殘食。若上座已足者，有客比丘來者，當問：「長老！今日自恣足未？」若客比丘答言：「我未得夏安居，云何得自恣足？」當知是人不知律相，更應問：「汝食未？」若言：「已食。」復問：「檀越自恣與不？」若言：「長老何處得自恣食？水菜尚不足，況復餘食。」當知是不足，應從彼比丘作殘食法。若言：「我檀越家自恣與食。」當知已足，僧應作方便，不應破檀越善心。若眾中有大沙彌，將至戒場上，與受具足，教作殘食法已，然後當食。若比丘食五雜正食，離五正食作殘食，是不名作。若不足，更食者無罪。若足起離坐更食者，得越毗尼罪。若比丘食五正食，離五雜正食作殘食，不名作。若不足，食無罪。若食足離坐更食者，波夜提。若比丘離五正食、離五雜正食，作殘食者，不名作殘食。不足更食者，無罪。若足起離坐更食者，得越毗尼罪。若比丘食五正食、五雜正食作殘食，是

【現代漢語翻譯】 現代漢語譯本 『須，作殘食與汝。』凈人（負責照料僧侶的人）持來授與比丘（出家受戒的男子），比丘得食。若更有餘已足，比丘須者亦得共食。若國土少比丘處，比丘食已，有大檀越（施主）持種種飲食至，比丘已起去，當云何？若彼間有直月維那（寺院的管理者）、諸知事人（負責事務的人）、未食足者，當從彼人邊作殘食。若彼已食足，若上座（資歷高的僧人）未足者，當於上座邊作殘食。若上座羞，不能人中作者，當合坐舉，上座至屏處作殘食。若上座已足者，有客比丘來者，當問：『長老（對比丘的尊稱）！今日自恣足未？』若客比丘答言：『我未得夏安居（夏季的閉關修行），云何得自恣足？』當知是人不知律相（戒律的規定），更應問：『汝食未？』若言：『已食。』復問：『檀越自恣與不？』若言：『長老何處得自恣食？水菜尚不足，況復餘食。』當知是不足，應從彼比丘作殘食法。若言：『我檀越家自恣與食。』當知已足，僧應作方便，不應破檀越善心。若眾中有大沙彌（年齡較小的出家男子），將至戒場上，與受具足戒（正式成為比丘），教作殘食法已，然後當食。若比丘食五雜正食，離五正食作殘食，是不名作。若不足，更食者無罪。若足起離坐更食者，得越毗尼罪（違犯戒律的輕罪）。若比丘食五正食，離五雜正食作殘食，不名作。若不足，食無罪。若食足離坐更食者，波夜提（一種戒律罪名）。若比丘離五正食、離五雜正食，作殘食者，不名作殘食。不足更食者，無罪。若足起離坐更食者，得越毗尼罪。若比丘食五正食、五雜正食作殘食，是

【English Translation】 English version 『Here, make the remaining food for you.』 The attendant (Jingren - one who takes care of monks) brought it and gave it to the Bhikshu (a fully ordained male monastic), and the Bhikshu received the food. If there is more than enough, other Bhikshus who need it may also share the food. If there are few Bhikshus in the country, and after the Bhikshus have eaten, a great Dana donor (Danyue - a generous benefactor) brings various kinds of food, but the Bhikshus have already left, what should be done? If there is a monthly Vina (Zhiyue Weina - monastery manager), other in-charge persons (Zhi Shi Ren - people responsible for affairs), who have not eaten enough, then the remaining food should be made from them. If they have already eaten enough, and if the senior monk (Shangzuo - a senior monk) has not had enough, then the remaining food should be made from the senior monk. If the senior monk is shy and cannot do it in front of others, then they should sit together and the senior monk should go to a secluded place to make the remaining food. If the senior monk has had enough, and a guest Bhikshu arrives, then ask: 『Elder (Zhanglao - a respectful term for a Bhikshu)! Have you had enough of the self-choice food today?』 If the guest Bhikshu answers: 『I have not yet attained the summer retreat (Xia Anju - summer retreat), how can I have enough of the self-choice food?』 Then know that this person does not know the Vinaya (Lüxiang - rules of discipline), and you should ask again: 『Have you eaten?』 If they say: 『I have eaten.』 Ask again: 『Did the Dana donor give you self-choice food?』 If they say: 『Elder, where can I get self-choice food? Even water and vegetables are not enough, let alone other food.』 Then know that they have not had enough, and the method of making remaining food should be done from that Bhikshu. If they say: 『My Dana donor's family gives me self-choice food.』 Then know that they have had enough, and the Sangha should make arrangements and should not break the Dana donor's good intentions. If there is a young Shramanera (Dashami - a young male monastic) in the assembly, take him to the ordination platform, give him full ordination (Shou Juzu Jie - to receive full ordination and become a Bhikshu), teach him the method of making remaining food, and then he should eat. If a Bhikshu eats five mixed proper foods and makes remaining food apart from the five proper foods, it is not considered making it. If it is not enough, there is no offense in eating more. If one has had enough and gets up from the seat and eats more, one commits the offense of violating the Vinaya (Yue Pini Zui - a minor offense against the precepts). If a Bhikshu eats five proper foods and makes remaining food apart from the five mixed proper foods, it is not considered making it. If it is not enough, there is no offense in eating. If one has had enough and gets up from the seat and eats more, it is a Pacittiya (Boyeti - a type of monastic offense). If a Bhikshu makes remaining food apart from the five proper foods and apart from the five mixed proper foods, it is not considered making remaining food. If it is not enough, there is no offense in eating more. If one has had enough and gets up from the seat and eats more, one commits the offense of violating the Vinaya. If a Bhikshu eats five proper foods and five mixed proper foods and makes remaining food, it is

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名如法作殘食。若食未足，更食無罪。若足起離坐，更食犯罪。此中何者犯？何者非犯？若一切粥新出釜畫不成字，一切果一切菜、非別眾食、非處處食、非足食、多積屋裡，不犯。是故說。

佛住舍衛城，廣說如上。爾時阿難有二共行弟子：一名滿荼，二名阿毗耆。共尊者大目連二共行弟子：一名阿阇都，二名舍舍都，各各作如是言：「誰多聞？誰辯才？」時阿難共行弟子辯才利根，目連弟子論議不如，行住坐臥常隨逐左右伺求其短。或時二人同受一請，時尊者目連弟子得餅，食半持半出外語阿難弟子，如是言：「長老！汝欲食餅不？」問言：「汝何處得餅？」答言：「我于彼食處持來。」即便取食。食已便作是言：「長老！汝犯罪。」問言：「何等罪？」答言：「世尊制戒不聽比丘食足已離坐，不作殘食法更食。」阿難弟子言：「汝云何欲中我不作殘食法，而教我食？」目連弟子言：「汝前論議時，何故以辯才強折辱我？」遂共諍競，往世尊所，頭面禮足，卻住一面，以上因緣，具白世尊，佛語諸比丘：「于意云何？我為諸聲聞說九部法，所謂《修多羅》、《祇夜》、《授記》、《伽陀》、《優陀那》、《如是語》、《本生》、《方廣》、《未曾有》，諸聲聞聞說此九部法已，為欲使諸弟子論議諍勝負耶？

【現代漢語翻譯】 現代漢語譯本 名如法作殘食（將食物處理成殘食的樣子）。如果食物不夠吃，再吃一些沒有罪。如果已經吃飽起身離開座位，再吃東西就有罪。這裡面哪些是犯戒，哪些不是犯戒呢？如果一切粥是剛從鍋里煮出來，還不能畫出字（指粥很稀），一切水果、一切蔬菜，不是特別為僧團準備的食物，不是在各個地方都能吃到的食物，不是吃飽后又吃的食物，而是大量儲存在屋子裡的食物，那麼吃這些食物不算犯戒。所以這樣說。

佛陀住在舍衛城，廣泛地宣說了如上的內容。當時阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）有兩個一起修行的弟子：一個叫滿荼（Manda），一個叫阿毗耆（Abhiji）。尊者大目犍連（Mahamaudgalyayana，佛陀的十大弟子之一，以神通第一著稱）也有兩個一起修行的弟子：一個叫阿阇都（Ajata），一個叫舍舍都（Shashadu）。他們各自都這樣說：『誰的學問多？誰的辯才好？』當時阿難一起修行的弟子辯才敏捷，理解力強，而目犍連的弟子在辯論上不如他們，所以他們總是跟隨在阿難弟子左右，伺機尋找他們的缺點。有時，兩組人一同接受邀請參加齋會，當時尊者目犍連的弟子得到一塊餅，吃了一半，拿著另一半出去問阿難的弟子，這樣說：『長老！您想吃餅嗎？』阿難的弟子問：『你從哪裡得到的餅？』目犍連的弟子回答說：『我從剛才吃飯的地方拿來的。』阿難的弟子就拿來吃了。吃完后，目犍連的弟子就說：『長老！你犯戒了。』阿難的弟子問：『犯了什麼戒？』目犍連的弟子回答說：『世尊制定戒律，不允許比丘吃飽后離開座位，不作殘食法（將食物處理成殘食的樣子）又再吃東西。』阿難的弟子說：『你為什麼要在我不作殘食法的時候，教我吃東西？』目犍連的弟子說：『你之前辯論的時候，為什麼用你的辯才來強行折辱我？』於是他們就爭吵起來，一起去到世尊那裡，頂禮佛足，退到一旁，將以上的事情，詳細地稟告了世尊。佛陀對比丘們說：『你們怎麼想？我為聲聞（Sravaka，聽聞佛法而修行的弟子）宣說九部法（Navanga-Buddha-Vacana，佛教經典的九種分類），也就是《修多羅》（Sutra，經）、《祇夜》（Geya，重頌）、《授記》（Vyakarana，預言）、《伽陀》（Gatha，偈頌）、《優陀那》（Udana，自說）、《如是語》（Itivuttaka，本事）、《本生》（Jataka，本生故事）、《方廣》（Vaipulya，方廣經）、《未曾有》（Adbhuta-dharma，未曾有法），聲聞們聽聞這九部法后，是爲了讓弟子們辯論爭勝負嗎？』

【English Translation】 English version 'Name' means to ritually make the remaining food. If the food is not enough, there is no offense in eating more. If one has eaten enough and risen from the seat, it is an offense to eat more. Among these, which are offenses and which are not? If all the porridge is freshly cooked and the patterns cannot be drawn (referring to thin porridge), all fruits, all vegetables, not food specifically for the Sangha (community), not food available everywhere, not food eaten after being full, but stored in large quantities in the house, then it is not an offense. Therefore, it is said.

The Buddha resided in Shravasti (Savatthi), extensively explaining the above. At that time, Ananda (one of the Buddha's ten principal disciples, known for his memory) had two disciples who practiced together: one named Manda, and the other named Abhijiji. The Venerable Maha Maudgalyayana (one of the Buddha's ten principal disciples, known as foremost in supernatural powers) also had two disciples who practiced together: one named Ajata, and the other named Shashadu. They each said, 'Who is more learned? Who is more eloquent?' At that time, Ananda's disciples were quick-witted and had sharp understanding, while Maudgalyayana's disciples were not as good in debate. Therefore, they constantly followed Ananda's disciples, seeking their faults. Sometimes, the two groups were invited to the same meal. On one occasion, Maudgalyayana's disciple received a cake, ate half of it, and took the other half outside to ask Ananda's disciple, saying, 'Elder! Would you like to eat a cake?' Ananda's disciple asked, 'Where did you get the cake?' Maudgalyayana's disciple replied, 'I brought it from the place where we were eating.' Ananda's disciple took it and ate it. After eating, Maudgalyayana's disciple said, 'Elder! You have violated a precept.' Ananda's disciple asked, 'What precept have I violated?' Maudgalyayana's disciple replied, 'The World Honored One (Bhagavan, an epithet of the Buddha) has established a precept that prohibits monks from eating again after having risen from their seats after being full, without performing the ritual of making the remaining food.' Ananda's disciple said, 'Why did you teach me to eat when I had not performed the ritual of making the remaining food?' Maudgalyayana's disciple said, 'Why did you use your eloquence to forcefully humiliate me during the previous debate?' Thus, they quarreled and went to the World Honored One, bowed their heads to his feet, and stood to one side, reporting the above matter in detail to the World Honored One. The Buddha said to the monks, 'What do you think? Did I teach the nine-part Dharma (Navanga-Buddha-Vacana, the nine categories of Buddhist scriptures), namely Sutra (discourses), Geya (verses), Vyakarana (explanations), Gatha (hymns), Udana (inspired utterances), Itivuttaka (as it was said), Jataka (birth stories), Vaipulya (extensive teachings), and Adbhuta-dharma (miraculous teachings), to the Sravakas (listeners, disciples who learn by hearing the Dharma) so that they would debate and compete for victory?'

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」答言：「不也。世尊！」佛語諸比丘：「若不爾者，我為諸聲聞說此九部法，欲使諸聲聞如說修行不？」答言：「如是。世尊！」時二比丘即於世尊前，相向悔過，佛言：「不得自恃知法輕他，亦不聽知比丘食已足，不作殘食法，強勸令食。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘知彼食已足，離坐不作殘食法，欲惱故勸食者，波夜提。」

比丘者，如上說。

知者，若自知、若從他聞。

食者，五正食、五雜正食。

足者，有八種，如上說。

離本處者，八種，如上說。

惱者，觸擾前人慾使不樂。

不作殘食者，五非法成就不名作殘食。五法成就名如法作殘食。

強勸食，食者，波夜提。波夜提者，如上說。

五非法成就，比丘盡命，不得作殘食食。五法成就，盡命聽作殘食食，中間廣說如上。乃至足不足想勸食，越毗尼罪。不足足想勸食，越毗尼罪。足作足想勸食，波夜提。不足不足想勸食，無罪。此中不犯者，一切粥初出釜畫不成字、一切果一切菜，是不犯。是故說。

佛住舍衛城，廣說如上。爾時尊者阿那律一切糞掃，糞掃缽、糞掃衣、糞掃食、糞掃革屣。云何糞掃缽？比丘破缽滿

【現代漢語翻譯】 現代漢語譯本： 回答說：『不是的，世尊！』佛告訴眾比丘：『如果不是這樣，我為眾聲聞（Śrāvaka，聽聞佛法的人）宣說這九部法（Navāṅga-buddha-vacana，佛陀教法的九種分類），是爲了讓眾聲聞如所說的那樣修行，對嗎？』回答說：『是的，世尊！』當時兩位比丘就在世尊面前，互相懺悔過錯。佛說：『不得自恃知法而輕視他人，也不允許明知比丘已經吃飽，不按照處理剩餘食物的規定，強行勸人進食。』佛告訴眾比丘：『凡是依止舍衛城（Śrāvastī）居住的比丘都應當集合，因為有十種利益的緣故，我為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。如果比丘明知對方已經吃飽，離開座位不按照處理剩餘食物的規定，想要惱亂對方而勸其進食，犯波逸提（Pāyantika，一種罪名）。』

比丘（Bhikṣu），如前面所說。

知，如果自己知道，或者從他人那裡聽聞。

食，五種正食、五種雜正食。

足，有八種情況，如前面所說。

離開本處，有八種情況，如前面所說。

惱，觸擾對方，想要使對方不快樂。

不按照處理剩餘食物的規定，五種不如法的情況成就，不稱為按照規定處理剩餘食物。五種如法的情況成就，稱為如法地處理剩餘食物。

強行勸食，吃東西，犯波逸提。波逸提，如前面所說。

五種不如法的情況成就，比丘即使生命終結，也不得食用剩餘食物。五種如法的情況成就，即使生命終結，也允許食用剩餘食物，中間詳細的解說如前面所說。乃至認為已經吃飽卻勸人進食，犯越毗尼罪（Atikrama，違犯戒律）。認為沒有吃飽卻勸人進食，犯越毗尼罪。認為已經吃飽並且確實已經吃飽而勸人進食，犯波逸提。認為沒有吃飽並且確實沒有吃飽而勸人進食，沒有罪。這裡不犯戒的情況是，一切粥剛從鍋里取出，尚未畫出不成字的圖案、一切水果、一切蔬菜，是不犯戒的。所以這樣說。

佛住在舍衛城，詳細的解說如前面所說。當時尊者阿那律（Anuruddha）一切都用糞掃物，糞掃缽（Pātra，食器）、糞掃衣（Pāṃśukūla，從垃圾堆或被丟棄的地方撿來的布縫製的衣服）、糞掃食（從垃圾堆撿來的食物）、糞掃革屣（Upāhana，用廢棄皮革製作的鞋子）。什麼是糞掃缽？比丘的缽破了，裝滿了

【English Translation】 English version: He replied, 'No, World-Honored One!' The Buddha told the Bhikshus (monks): 'If that were not the case, would I have taught these nine divisions of the Dharma (Navāṅga-buddha-vacana, the nine categories of the Buddha's teachings) to the Śrāvakas (listeners), desiring that they practice according to what is said?' They replied, 'Yes, World-Honored One!' At that time, two Bhikshus, in front of the World-Honored One, confessed their faults to each other. The Buddha said: 'One must not rely on one's own knowledge of the Dharma and belittle others, nor is it permitted to knowingly urge a Bhikshu who is already full to eat more, without following the rules for dealing with leftover food.' The Buddha told the Bhikshus: 'All those residing in Śrāvastī (a major city in ancient India) should be assembled, because for ten benefits, I am establishing precepts for the Bhikshus, and even those who have already heard them should hear them again. If a Bhikshu, knowing that another has had enough to eat, leaves his seat without following the rules for dealing with leftover food, and urges him to eat with the intention of annoying him, commits a Pāyantika (an offense requiring confession).'

Bhikshu, as explained above.

'Knowing' means either knowing oneself or hearing from others.

'Food' refers to the five staple foods and the five mixed staple foods.

'Enough' refers to the eight conditions, as explained above.

'Leaving the original place' refers to the eight conditions, as explained above.

'Annoying' means disturbing someone, wanting to make them unhappy.

'Not following the rules for dealing with leftover food' means that if five unlawful conditions are met, it is not considered following the rules for dealing with leftover food. If five lawful conditions are met, it is called following the rules for dealing with leftover food.

'Forcibly urging to eat, eating' incurs a Pāyantika. Pāyantika, as explained above.

If five unlawful conditions are met, a Bhikshu must not eat leftover food even at the end of his life. If five lawful conditions are met, he is allowed to eat leftover food even at the end of his life; the detailed explanation in between is as explained above. Even urging someone to eat when thinking they are full incurs an Atikrama (transgression) offense. Urging someone to eat when thinking they are not full incurs an Atikrama offense. Urging someone to eat when thinking they are full and they are indeed full incurs a Pāyantika. Urging someone to eat when thinking they are not full and they are indeed not full incurs no offense. In this case, there is no offense for all porridge freshly taken from the pot before a non-lettered pattern is drawn, all fruits, and all vegetables. Therefore, it is said.

The Buddha stayed in Śrāvastī, the detailed explanation is as explained above. At that time, Venerable Anuruddha (one of the ten principal disciples of the Buddha) used only things swept from the dust, a dust-heap bowl (Pātra, a bowl used by monks), dust-heap robes (Pāṃśukūla, robes made from discarded cloth), dust-heap food (food collected from the dust), and dust-heap sandals (Upāhana, sandals made from discarded leather). What is a dust-heap bowl? A Bhikshu's broken bowl is filled with

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五綴擲棄者，阿那律取已，更綴受持，是名糞掃缽。糞掃衣者，里巷中棄弊故衣，取凈浣補染受持，是名糞掃衣。糞掃食者，若他棄祠祀鬼神食，是長老自取食，是名糞掃食。糞掃革屣者，諸比丘所著革屣斷壞棄者，拾取更補治著，是名糞掃革屣。是長老時到著衣持缽入城欲乞食，初入城門見一婦女，挾篋持飯，持草牛屎併火祭祀之具而出，是尊者見已，作是念：「此中可有得食理，於我為樂，當更求。」即便捨去，從巷至巷，遍無所得。到池水邊，還見前婦人灑掃塗地，敷凈草安置祭具祭祀已訖。以飯灑散四邊，作如是言：「賢烏來食！賢烏來食！」爾時尊者在一樹下立，尊者威神力故，眾烏無來食者。時此婦人見尊者已，作如是言：「汝如瞎眼烏，常隨逐人。」婦人罵已即還。時尊者收拾祭食還向精舍，諸比丘見已，更相謂言：「是尊者求食極苦難得。」諸比丘問言：「尊者得食不？」答言：「得，但彼中有多過，不甘。」即問：「有何過？」答言：「如是！如是！」諸比丘聞已，往白世尊：「此罵女人為得幾罪？」佛言：「得多罪。」比丘復問：「齊幾為多？」佛語比丘：「此女人五百世中常作瞎眼烏，一切受身皆當餓死。」佛言：「呼阿那律來。」即呼來已，佛問阿那律：「汝實爾不？」答言：「實爾。」佛

【現代漢語翻譯】 現代漢語譯本 『五綴擲棄者』（將五片被丟棄的布料縫合在一起），阿那律（Anuruddha，佛陀的弟子之一）取來后，重新縫綴並受持使用，這被稱為糞掃缽（pindapatra，用丟棄的碎布縫製的缽）。『糞掃衣者』（用丟棄的碎布製成的衣服），在街巷中撿拾被丟棄的破舊衣服，取來洗凈、縫補、染色並受持使用，這被稱為糞掃衣（pamsukula，用丟棄的碎布製成的衣服）。『糞掃食者』（通過化緣獲得的食物），如果有人丟棄祭祀鬼神的食物，這位長老自己取來食用，這被稱為糞掃食（pindapatika，通過化緣獲得的食物）。『糞掃革屣者』（用丟棄的皮革製成的鞋子），其他比丘穿的鞋子斷裂損壞被丟棄后，撿拾起來重新修補並穿著，這被稱為糞掃革屣（pamsukula paduka，用丟棄的皮革製成的鞋子）。 當時這位長老穿著糞掃衣，拿著糞掃缽進入城中乞食，剛進入城門就看見一個婦女，夾著竹筐，拿著米飯、草、牛糞以及祭祀用的器具出來。這位尊者看見后，心想：『這裡或許可以得到食物，如果能得到食物對我來說是快樂的事，應當再尋找一下。』於是就離開了那裡，從一條巷子到另一條巷子，到處都沒有得到食物。到了池水邊，又看見先前那個婦女正在灑掃塗地，鋪上乾淨的草，安置好祭祀用的器具，祭祀完畢。她把米飯灑向四邊，說道：『賢烏來吃！賢烏來吃！』 當時尊者站在一棵樹下，因為尊者的威神力，所有的烏鴉都沒有來吃。這時，那個婦女看見了尊者，說道：『你像一隻瞎眼的烏鴉，總是跟隨著人。』婦女罵完后就回去了。當時尊者收拾起祭祀用的食物，回到精舍。眾比丘看見后，互相說道：『這位尊者求食非常困難。』眾比丘問道：『尊者得到食物了嗎？』回答說：『得到了，但是那裡有很多過失，不好吃。』就問：『有什麼過失？』回答說：『像這樣！像這樣！』眾比丘聽了后，去稟告世尊：『這個謾罵的女人會得到多少罪過？』佛說：『會得到很多罪過。』比丘又問：『到底有多少？』佛告訴比丘：『這個女人五百世中常常做瞎眼的烏鴉，一切受身都會餓死。』佛說：『叫阿那律來。』立即叫來了阿那律，佛問阿那律：『你確實是這樣做的嗎？』回答說：『確實是這樣做的。』佛

【English Translation】 English version 'The one who discards five-patched rags' (pieces of discarded cloth sewn together), Anuruddha (one of the Buddha's disciples) takes them, re-stitches them, and upholds them; this is called a 'rag-bowl' (pindapatra, a bowl made of discarded rags). 'The one who wears rag-robes' (robes made of discarded rags), in the streets and alleys, he collects discarded old and worn-out clothes, takes the clean ones, washes, mends, dyes, and upholds them; this is called 'rag-robes' (pamsukula, robes made of discarded rags). 'The one who eats rag-food' (food obtained through alms), if others discard food offered to ghosts and spirits, the elder himself takes it to eat; this is called 'rag-food' (pindapatika, food obtained through alms). 'The one who wears rag-sandals' (sandals made of discarded leather), when the leather sandals worn by the monks are broken and discarded, he picks them up, repairs them, and wears them; this is called 'rag-sandals' (pamsukula paduka, sandals made of discarded leather). At that time, this elder, wearing rag-robes and carrying a rag-bowl, entered the city to beg for food. As he entered the city gate, he saw a woman carrying a basket, holding rice, grass, cow dung, and implements for fire sacrifices. When the Venerable saw this, he thought: 'There might be food to be obtained here; if I could get food, it would be a joy for me. I should seek further.' So he left that place and went from alley to alley, but found nothing. When he reached the edge of a pond, he saw the same woman sweeping and plastering the ground, spreading clean grass, arranging the sacrificial implements, and completing the sacrifice. She scattered rice in all directions, saying: 'Virtuous crows, come and eat! Virtuous crows, come and eat!' At that time, the Venerable was standing under a tree. Because of the Venerable's power and majesty, no crows came to eat. When the woman saw the Venerable, she said: 'You are like a blind crow, always following people.' After scolding him, the woman returned. Then the Venerable collected the sacrificial food and returned to the monastery. When the monks saw him, they said to each other: 'This Venerable finds it very difficult to obtain food.' The monks asked: 'Venerable, did you obtain food?' He replied: 'Yes, but there are many faults there; it is not pleasant.' They asked: 'What faults are there?' He replied: 'Like this! Like this!' When the monks heard this, they went to report to the World-Honored One: 'How much demerit will this scolding woman incur?' The Buddha said: 'She will incur much demerit.' The monks asked again: 'How much is much?' The Buddha told the monks: 'This woman will be a blind crow in five hundred lifetimes, and in every life she will die of starvation.' The Buddha said: 'Call Anuruddha here.' They immediately called Anuruddha, and the Buddha asked Anuruddha: 'Is this really what happened?' He replied: 'It is indeed what happened.' The Buddha

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語阿那律：「汝雖欲少事，從今日不聽不與自手取。」

複次佛住舍衛城，爾時世尊制不得自手取，諸比丘聞已，水及齒木皆從人受，有凈人者便得，無凈人者苦不能得。爾時世尊為大眾說法，有比丘自聞口邊臭，在眾人下風而坐，不欲令口臭氣熏諸梵行人。佛知而故問：「比丘何故在彼坐？如瞋恨人。」諸比丘白佛言：「世尊制戒不授不得取，諸比丘水及齒木，皆從人受。有凈人者得，無凈人者苦不能得，口中氣臭恐熏諸梵行人故，在下風而住。」佛言：「從今日聽除水及齒木。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘不與取，著口中除水及齒木，波夜提。」

比丘者，如上說。

不與者，他不與，不從前人受，著口中食者，除水及齒木。水有十種，如前說，若水濁者應受。若水性黃色者飲無罪。齒木者有二種：一、擗，二、團。若比丘口中有熱氣生瘡，醫言：「應嚼齒木咽汁。」者，應當受。

除水及齒木，世尊說無罪。

波夜提者，如上說。

食上、樹上、井中、屋上、凈廚、器受非器受、床、船、乘、心念受、道路。

食上者，若食時敷床、若長板、若甘蔗束、若蘿蔔束、若谷豆囊上、敷種種坐床褥覆上。

【現代漢語翻譯】 現代漢語譯本：佛陀對阿那律（Anuruddha，佛陀的弟子之一）說：『即使你想少做事，從今天起，未經允許，不得擅自取用。』

又有一次，佛陀住在舍衛城（Śrāvastī，古印度城市）。當時，世尊制定了不得擅自取用的戒律。眾比丘聽聞后，連水和齒木都要向人索取。有凈人（Kappiyakāraka，負責寺院雜務的信徒）的還能得到，沒有凈人的就很難得到。當時，世尊為大眾說法，有比丘因為自己口邊有臭味，就坐在眾人下風處，不希望口臭熏到其他梵行人（Brahmacārin，修行者）。佛陀明知故問：『比丘為何坐在那裡？好像在生悶氣一樣。』眾比丘稟告佛陀說：『世尊制定戒律，未經允許不得取用，所以比丘們連水和齒木都要向人索取。有凈人的還能得到，沒有凈人的就很難得到，因為口中有臭氣，恐怕熏到其他梵行人，所以才坐在下風處。』佛陀說：『從今天起，允許例外，水和齒木可以自取。』佛陀告訴眾比丘：『凡是依止舍衛城居住的比丘，都要全部集合起來，爲了十種利益的緣故，我為比丘們制定戒律，乃至已經聽聞過的，應當重新聽聞。如果比丘未經允許而取用，放入口中食用，除了水和齒木，犯波逸提（Pāyantika，一種輕罪）。』

比丘，如前所述。

不與，指他人不給予，不從先前的人那裡接受，放入口中食用的，除了水和齒木。水有十種，如前所述，如果水是渾濁的，應該接受。如果水是黃色的，飲用沒有罪過。齒木有兩種：一種是劈開的，一種是成團的。如果比丘口中有熱氣，生了瘡，醫生說：『應該咀嚼齒木，嚥下汁液。』那麼，應當接受。

除了水和齒木，世尊說沒有罪過。

波逸提，如前所述。

食物上、樹上、井中、屋上、凈廚、器皿接受、非器皿接受、床、船、乘坐物、心中想而接受、道路。

食物上，如果在吃飯時鋪床、長板、甘蔗束、蘿蔔束、谷豆囊上，鋪上各種坐床褥覆蓋物。

【English Translation】 English version: The Buddha said to Ānanda (one of the Buddha's main disciples): 'Even if you wish to do little, from today onward, you are not allowed to take anything without permission.'

Furthermore, the Buddha was residing in Śrāvastī (an ancient Indian city). At that time, the World-Honored One (another name for the Buddha) established the rule that one should not take anything without permission. Having heard this, the monks had to ask others for water and toothpicks. Those who had a Kappiyakāraka (a lay attendant who takes care of the monastery's affairs) could obtain them, but those who did not found it difficult. At that time, the World-Honored One was teaching the Dharma to the assembly. One monk, because of the bad breath from his mouth, sat downwind from the assembly, not wanting his bad breath to offend the other Brahmacārin (those who practice the holy life). Knowing this, the Buddha intentionally asked: 'Monk, why are you sitting there? As if you are angry.' The monks reported to the Buddha: 'The World-Honored One has established the rule that one cannot take anything without permission, so the monks have to ask others for water and toothpicks. Those who have a Kappiyakāraka can obtain them, but those who do not find it difficult. Because of the bad breath in his mouth, he is afraid of offending the other Brahmacārin, so he is sitting downwind.' The Buddha said: 'From today onward, an exception is made for water and toothpicks.' The Buddha told the monks: 'All the monks residing in Śrāvastī should gather together. For the sake of ten benefits, I am establishing rules for the monks, and those who have already heard them should hear them again. If a monk takes something without permission and puts it in his mouth to eat, except for water and toothpicks, he commits a Pāyantika (a minor offense).'

'Monk' is as described above.

'Not given' means that another person does not give it, or it is not received from the person before, and it is put into the mouth to eat, except for water and toothpicks. There are ten kinds of water, as described before. If the water is turbid, it should be accepted. If the water is yellow, there is no offense in drinking it. There are two kinds of toothpicks: one is split, and the other is in a bundle. If a monk has heat in his mouth and sores, and the doctor says: 'You should chew on a toothpick and swallow the juice,' then it should be accepted.

Except for water and toothpicks, the World-Honored One said there is no offense.

Pāyantika is as described above.

On food, on a tree, in a well, on a roof, in a clean kitchen, receiving with a vessel, receiving without a vessel, on a bed, on a boat, on a vehicle, receiving with intention, on a road.

On food, if a bed is spread out at mealtime, or a long board, or a bundle of sugarcane, or a bundle of radishes, or on a bag of grain and beans, covered with various sitting mats and coverings.

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比丘坐時不應動身，不應問。若動若問：「此是何等？」是名不凈。若比丘食時，風吹塵來坋缽下草、不坋食者得食，草葉當受。若坋草葉及食者，一切更受。比丘食時，若牛、若駱駝等行，腳下塵來坋，不污食者得食。坋草葉者，當更受。若坋草葉及食者，一切更受。若畜生振身塵來，若作意受者，得名為受。若眾鳥塵來亦如是。若比丘食時，女人行衣曳地塵起來坋，亦復如是。若凈人行草葉時，比丘應語言：「懸放。」若行鹽果菜，應語：「懸放。」若凈人行果墮草上，即轉去者，不名為受。小停者，得名為受。果堅者得取洗，啖爛者不應取。若凈人行麨抖擻麨器，麨坋墮器中，若作意受者，即名為受。若不作意者，當更受。若凈人持器行麨，器墮比丘缽中，即墮時以手撥去者，器故名凈。若停須臾，即名不凈。若是銅器者，當凈洗用。若是木器膩，入中當棄。若膩不入者，得削用。若行飯時，抖擻器飯迸空中來，比丘作受意者，即名為受。若不作受心者，當更受。行酥乳酪肉菜醬等，亦復如是。若作五年大會時，佛生日、得道日、轉法輪日、阿難大會時、羅睺羅大會時，若凈人難得，比丘應到菜聚邊受菜，行鹽麨飯亦如是。若凈人舉不離地，亦得名為受，但非威儀。比丘應語凈人：「汝舉離地授我。」若凈人小

【現代漢語翻譯】 現代漢語譯本：比丘在坐禪時，不應該動身體，也不應該發問。如果動了身體或者發問：『這是什麼？』這就叫做不清凈。如果比丘在吃飯時，風吹來塵土落在缽下的草上，沒有落在食物上，就可以吃，用草葉擋著。如果塵土落在草葉和食物上，全部都要重新接受供養。比丘吃飯時，如果有牛、駱駝等走過，腳下的塵土飛來，沒有污染食物就可以吃。如果塵土落在草葉上，應當重新接受供養。如果塵土落在草葉和食物上，全部都要重新接受供養。如果畜生抖動身體，塵土飛來，如果比丘有意識地接受，就叫做接受了供養。如果是鳥類帶來的塵土，也是一樣。如果比丘吃飯時，女人走路時衣服拖地，揚起的塵土飛來，也是一樣。如果有凈人在整理草葉時，比丘應該告訴他：『懸空放下。』如果拿著鹽、水果、蔬菜，應該說：『懸空放下。』如果凈人拿的水果掉在草上，立刻拿走，不叫做接受供養。如果停留一會兒，就叫做接受供養。如果是堅硬的水果可以拿起來洗乾淨吃，如果是腐爛的水果就不應該拿。如果凈人拿著炒麵，抖動炒麵器具，炒麵粉塵落在器具中，如果有意識地接受，就叫做接受了供養。如果沒有有意識地接受，應當重新接受供養。如果凈人拿著裝炒麵的器具走，器具掉在比丘的缽中，掉落時立刻用手撥開，器具仍然叫做清凈。如果停留片刻，就叫做不清凈。如果是銅製的器具，應當清洗乾淨再用。如果是木製的器具沾了油膩，掉進去就應當丟棄。如果沒有沾油膩，可以削掉一層再用。如果送飯時，抖動飯器，飯粒飛濺到空中，比丘有接受的意念，就叫做接受了供養。如果沒有接受的意念，應當重新接受供養。送酥油、牛奶、奶酪、肉、蔬菜、醬等，也是一樣。如果舉行五年一次的大會時，佛陀誕生日（Buddha's Birthday）、得道日（Enlightenment Day）、轉法輪日（Turning of the Dharma Wheel Day）、阿難（Ananda）大會時、羅睺羅（Rahula）大會時，如果凈人很難找到，比丘應該到菜堆旁邊接受蔬菜，送鹽、炒麵、飯也是一樣。如果凈人舉起食物沒有離開地面，也可以叫做接受供養，但不是威儀。比丘應該告訴凈人：『你舉起來離開地面給我。』如果凈人稍微 English version: A Bhikkhu (Buddhist monk) should not move his body or ask questions while sitting in meditation. If he moves or asks, 'What is this?' it is considered impure. If a Bhikkhu is eating and the wind blows dust onto the grass under his bowl, but not onto the food, he may eat, using the grass to shield it. If the dust falls on both the grass and the food, he must receive the offering again. If a Bhikkhu is eating and cattle or camels pass by, and the dust from their feet flies up, he may eat if it does not contaminate the food. If the dust falls on the grass, he should receive the offering again. If the dust falls on both the grass and the food, he must receive the offering again. If an animal shakes itself and dust flies up, if the Bhikkhu intentionally receives it, it is considered received. The same applies to dust from birds. If a Bhikkhu is eating and a woman walks by, her clothes dragging on the ground and raising dust, the same applies. If a layperson (netra) is arranging grass, the Bhikkhu should tell him, 'Hold it up.' If he is carrying salt, fruit, or vegetables, he should say, 'Hold it up.' If a layperson drops fruit on the grass and immediately picks it up, it is not considered received. If it remains for a short time, it is considered received. If the fruit is firm, he may take it, wash it, and eat it; if it is rotten, he should not take it. If a layperson is carrying roasted flour and shakes the container, and the flour dust falls into the container, if the Bhikkhu intentionally receives it, it is considered received. If he does not intentionally receive it, he should receive the offering again. If a layperson is carrying a container of roasted flour and the container falls into the Bhikkhu's bowl, if he immediately brushes it away, the container is still considered pure. If it remains for a moment, it is considered impure. If it is a copper container, it should be washed and used. If it is a wooden container and greasy, it should be discarded if it falls in. If it is not greasy, it may be scraped and used. If rice is being served and the server shakes the container, causing rice grains to fly into the air, if the Bhikkhu intends to receive them, it is considered received. If he does not intend to receive them, he should receive the offering again. The same applies to serving ghee (clarified butter), milk, cheese, meat, vegetables, and sauces. If a five-year assembly is held, or on Buddha's Birthday (Buddha's Birthday), Enlightenment Day (Enlightenment Day), Turning of the Dharma Wheel Day (Turning of the Dharma Wheel Day), during Ananda's (Ananda) assembly, or Rahula's (Rahula) assembly, if laypersons are difficult to find, the Bhikkhu should go to the vegetable pile and receive vegetables; the same applies to serving salt, roasted flour, and rice. If a layperson lifts the food without raising it off the ground, it can be considered received, but it is not proper conduct. The Bhikkhu should tell the layperson, 'Lift it off the ground and give it to me.' If the layperson slightly

【English Translation】 A Bhikkhu (Buddhist monk) should not move his body or ask questions while sitting in meditation. If he moves or asks, 'What is this?' it is considered impure. If a Bhikkhu is eating and the wind blows dust onto the grass under his bowl, but not onto the food, he may eat, using the grass to shield it. If the dust falls on both the grass and the food, he must receive the offering again. If a Bhikkhu is eating and cattle or camels pass by, and the dust from their feet flies up, he may eat if it does not contaminate the food. If the dust falls on the grass, he should receive the offering again. If the dust falls on both the grass and the food, he must receive the offering again. If an animal shakes itself and dust flies up, if the Bhikkhu intentionally receives it, it is considered received. The same applies to dust from birds. If a Bhikkhu is eating and a woman walks by, her clothes dragging on the ground and raising dust, the same applies. If a layperson (netra) is arranging grass, the Bhikkhu should tell him, 'Hold it up.' If he is carrying salt, fruit, or vegetables, he should say, 'Hold it up.' If a layperson drops fruit on the grass and immediately picks it up, it is not considered received. If it remains for a short time, it is considered received. If the fruit is firm, he may take it, wash it, and eat it; if it is rotten, he should not take it. If a layperson is carrying roasted flour and shakes the container, and the flour dust falls into the container, if the Bhikkhu intentionally receives it, it is considered received. If he does not intentionally receive it, he should receive the offering again. If a layperson is carrying a container of roasted flour and the container falls into the Bhikkhu's bowl, if he immediately brushes it away, the container is still considered pure. If it remains for a moment, it is considered impure. If it is a copper container, it should be washed and used. If it is a wooden container and greasy, it should be discarded if it falls in. If it is not greasy, it may be scraped and used. If rice is being served and the server shakes the container, causing rice grains to fly into the air, if the Bhikkhu intends to receive them, it is considered received. If he does not intend to receive them, he should receive the offering again. The same applies to serving ghee (clarified butter), milk, cheese, meat, vegetables, and sauces. If a five-year assembly is held, or on Buddha's Birthday (Buddha's Birthday), Enlightenment Day (Enlightenment Day), Turning of the Dharma Wheel Day (Turning of the Dharma Wheel Day), during Ananda's (Ananda) assembly, or Rahula's (Rahula) assembly, if laypersons are difficult to find, the Bhikkhu should go to the vegetable pile and receive vegetables; the same applies to serving salt, roasted flour, and rice. If a layperson lifts the food without raising it off the ground, it can be considered received, but it is not proper conduct. The Bhikkhu should tell the layperson, 'Lift it off the ground and give it to me.' If the layperson slightly

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不能舉者，應言：「汝稍稍分授我。」受羹餅飲食時，亦復如是。若受酥瓶時，繩著地者應語：「合是繩舉。」若凈人小不能舉者，應教：「稍稍減授我。」如是一切若鐺鑊熱不得受者，當以兩木橫置地，比丘腳躡上，當作是言：「受！受！」是名食上。

樹上者，凈人樹上食果，比丘言：「與我果。」凈人即搖樹落果，墮比丘器中者，得名為受，但非威儀。如是，若以腳、若以手、若以口下果時，果觸枝葉，比丘當更生心言：「受！受！」得名受。若繩系懸下，若腳、若手放繩下時，若觸枝葉者，亦當言：「受！受！」是名為受。若凈人食麨豆時比丘欲得，即從索，作是言：「與我麨豆。」凈人不欲與，比丘擗凈人手，瀉著衣裓中言：「受！受！」得名為受，但非威儀。獼猴樹上啖果，比丘欲得果，語獼猴言：「與我果。」獼猴動樹下果，比丘以器承取。墮器中者，得名為受，但非威儀。如是，若手、若腳、口中下果時，若𢴤枝葉，當更生心言：「受！受！」得名為受，是名樹上。

井中者，若比丘在阿練若處住，井水滿，無凈人。比丘自抒井，有比丘言：「時到，可出食。」井中比丘言：「我若出者，水更還滿。我欲此間食，可下食來。」凈人應盛飲食著一器中，以繩紐系下。食時，井底比丘應語凈

【現代漢語翻譯】 現代漢語譯本：不能舉起東西的人，應該說：『請你稍微分一些給我。』接受羹、餅、飲食時，也應該這樣做。如果接受酥油瓶時，繩子在地上，應該說：『把這繩子一起舉起來。』如果凈人（指負責寺院雜務的在家信徒）力氣小不能舉起，應該教他：『稍微減少一些給我。』像這樣，一切如果鍋、鑊很熱不能接受時，應當用兩根木頭橫放在地上，比丘的腳踩在上面，然後說：『接受！接受！』這叫做食上（從高處接受食物）。 樹上取食的情況是，凈人在樹上吃水果，比丘說：『給我水果。』凈人就搖樹使果實落下，掉進比丘的缽中的，可以稱為接受，但不是合乎威儀的做法。像這樣，如果用腳、用手、用口把果實弄下來時，果實碰到樹枝樹葉，比丘應當再生起念頭說：『接受！接受！』才能稱為接受。如果是用繩子繫著懸掛下來，用腳、用手放繩子下來時，如果碰到樹枝樹葉，也應當說：『接受！接受！』這才能稱為接受。如果凈人在吃炒麵豆時，比丘想要得到，就向他索取，說：『給我炒麵豆。』凈人不願給，比丘掰開凈人的手，把炒麵豆倒進自己的衣襟中，然後說：『接受！接受！』可以稱為接受，但不是合乎威儀的做法。獼猴在樹上吃水果，比丘想要得到水果，告訴獼猴說：『給我水果。』獼猴搖動樹枝使果實落下，比丘用缽承接。掉進缽中的，可以稱為接受，但不是合乎威儀的做法。像這樣，如果用手、用腳、用口把果實弄下來時，如果碰到樹枝樹葉，應當再生起念頭說：『接受！接受！』才能稱為接受，這叫做樹上取食。 井中取食的情況是，如果比丘住在阿練若處（指遠離人煙的寂靜處），井水滿了，沒有凈人。比丘自己打水，有比丘說：『時間到了，可以出來吃飯了。』井中的比丘說：『我如果出去，水又會重新漲滿。我想在這裡面吃，可以把食物放下來。』凈人應當把飲食盛在一個器皿中，用繩子繫好放下去。吃的時候，井底的比丘應當告訴凈人

【English Translation】 English version: If someone is unable to lift something, they should say, 'Please share a little with me.' This should also be done when receiving soup, cakes, or food. If receiving a ghee (clarified butter) jar and the rope is on the ground, one should say, 'Lift the rope along with it.' If a 'Jing Ren' (凈人) (lay attendant) is too weak to lift it, one should instruct, 'Reduce the amount you give me slightly.' Similarly, if a pot or cauldron is too hot to receive, two pieces of wood should be placed horizontally on the ground, and the Bhikkhu (比丘) should step on them and say, 'Receive! Receive!' This is called 'receiving from above'. Regarding receiving food from a tree: If a 'Jing Ren' (凈人) is eating fruit in a tree, and the Bhikkhu (比丘) says, 'Give me fruit,' and the 'Jing Ren' (凈人) shakes the tree, causing fruit to fall into the Bhikkhu's (比丘) bowl, this can be considered receiving, but it is not in accordance with proper conduct. Likewise, if the fruit is brought down by foot, hand, or mouth, and the fruit touches branches or leaves, the Bhikkhu (比丘) should generate the thought, 'Receive! Receive!' to be considered receiving. If it is suspended by a rope, and the rope is lowered by foot or hand, if it touches branches or leaves, one should also say, 'Receive! Receive!' This is considered receiving. If a 'Jing Ren' (凈人) is eating roasted barley flour and beans, and the Bhikkhu (比丘) wants some, he asks for it, saying, 'Give me roasted barley flour and beans.' If the 'Jing Ren' (凈人) is unwilling to give, the Bhikkhu (比丘) pries open the 'Jing Ren's' (凈人) hand, pours the flour and beans into his robe, and says, 'Receive! Receive!' This can be considered receiving, but it is not in accordance with proper conduct. If a monkey is eating fruit in a tree, and the Bhikkhu (比丘) wants fruit, he tells the monkey, 'Give me fruit.' The monkey shakes the tree, causing fruit to fall, and the Bhikkhu (比丘) catches it in his bowl. This can be considered receiving, but it is not in accordance with proper conduct. Likewise, if the fruit is brought down by hand, foot, or mouth, and it touches branches or leaves, one should generate the thought, 'Receive! Receive!' to be considered receiving. This is called 'receiving from a tree'. Regarding receiving food from a well: If a Bhikkhu (比丘) is living in an 'Aranya' (阿練若處) (a secluded place), and the well is full of water, and there is no 'Jing Ren' (凈人). The Bhikkhu (比丘) draws water himself, and another Bhikkhu (比丘) says, 'It is time to eat, you can come out.' The Bhikkhu (比丘) in the well says, 'If I come out, the water will fill up again. I want to eat here, you can lower the food down.' The 'Jing Ren' (凈人) should put the food in a container, tie it with a rope, and lower it down. When eating, the Bhikkhu (比丘) at the bottom of the well should tell the 'Jing Ren' (凈人)

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人言：「下繩手捉。」若井腹邊有生草木者，應教令避之。下至井底已，比丘應一手挽繩、一手承捉，作是言：「受！受！」是名受。若井水清者，自得取飲。若濁者，語凈人言：「持新凈瓶紐系下水。」如上說，是名井中。

屋上者，若比丘在阿練若處住，無凈人，比丘自覆屋。有比丘語屋上比丘言：「食時至，可下食。」比丘言：「廢作上下亦復難，欲此間食，可上食來。」語凈人言：「持食著器中上。」比丘下長竿拘，語凈人：「著是拘上。」作是言：「受！受！」是名受。下繩亦如是，是名屋上。

凈廚者，若新作僧伽藍，不應在東廂北廂作廚屋，應在南廂西廂作廚屋，應開風道，通利水道，出盪滌𤄜水。廚屋中當作食棧。作食時，若凈人小者，比丘得自凈洗銅釜鑊著水已，應語凈人：「汝知洗米。」若凈人小不能作者，得捉手教，洗教瀉抒飯。若食器不覆者語令覆。若無凈人者，若有凈席、凈氈、凈板，得自覆，但懸放覆上。若曬穀時，比丘在谷上行者，當腳處使凈人㧥去。若師子虎狼逐，女人慾心逐，比丘舍走不看，雖蹈無罪。若谷聚天雨者，當使凈人覆。若無凈人者，凈席得遙擲覆上，得捉凈磚石擲鎮上。若新作僧伽藍，凈廚里有種種物，有凈油、有七日油，或麨瓶、石灰瓶、鹽瓶、草屑

【現代漢語翻譯】 現代漢語譯本： 有人說：『把繩子放下來，用手抓住。』如果井邊有生長的草木，應該教導他們避開這些草木。繩子放到井底后，比丘應該一手拉著繩子，一手托著東西，說：『接！接！』這叫做接受。如果井水清澈，可以自己取水飲用。如果水渾濁，告訴凈人說：『用新的乾淨瓶子繫好，放到井裡取水。』像上面所說的，這叫做井中取物。 屋頂上取物，如果比丘住在阿蘭若（遠離村落的修行處）處，沒有凈人（負責雜務的居士），比丘自己修理屋頂。有比丘告訴在屋頂上的比丘說：『吃飯時間到了，可以下來吃飯了。』屋頂上的比丘說：『停止工作上下也很困難，想在這裡吃飯，可以把飯送上來。』告訴凈人說：『把食物放在器皿中送上來。』比丘放下長竿子鉤住器皿，告訴凈人：『放在這個鉤子上。』說著：『接！接！』這叫做接受。放下繩子也是這樣，這叫做屋頂上取物。 關於乾淨的廚房，如果新建僧伽藍（寺院），不應該在東廂房或北廂房建造廚房，應該在南廂房或西廂房建造廚房，應該開設通風道，疏通水道，排出洗滌污水的廢水。廚房中應該設定食物架。做飯的時候，如果凈人年紀小，比丘可以自己清洗乾淨銅鍋，放上水，然後告訴凈人：『你負責洗米。』如果凈人年紀小不能做，可以握著他的手教他，教他洗米、倒水、舀飯。如果餐具沒有蓋好，告訴他蓋好。如果沒有凈人，如果有乾淨的蓆子、乾淨的氈子、乾淨的木板，可以自己蓋上，只是懸掛著放在上面。如果晾曬穀物的時候，比丘在穀物上行走，應該讓凈人在腳經過的地方掃乾淨。如果遇到獅子、老虎、豺狼追趕，或者女人因慾念追逐，比丘捨棄逃跑不回頭看，即使踩到穀物也沒有罪。如果谷堆遇到下雨，應當讓凈人遮蓋。如果沒有凈人，可以用乾淨的蓆子遠遠地投擲覆蓋在上面，可以用乾淨的磚頭石頭壓在上面。如果新建僧伽藍，乾淨的廚房裡有各種各樣的物品，有乾淨的油、有七日油，或者有炒麵瓶、石灰瓶、鹽瓶、草屑。

【English Translation】 English version: People say: 'Lower the rope and grab it with your hand.' If there are plants growing by the well's edge, you should instruct them to avoid them. Once the rope reaches the bottom of the well, the Bhikkhu (Buddhist monk) should hold the rope with one hand and support the object with the other, saying: 'Receive! Receive!' This is called receiving. If the well water is clear, one may take and drink it oneself. If it is turbid, tell the attendant (Upasaka) : 'Tie a new, clean bottle and lower it into the water.' As described above, this is called taking something from the well. Regarding taking something from the roof, if a Bhikkhu lives in a Aranya (secluded place for practice), without an attendant, the Bhikkhu repairs the roof himself. If a Bhikkhu tells the Bhikkhu on the roof: 'It's time to eat, you can come down to eat.' The Bhikkhu on the roof says: 'Stopping work and going up and down is also difficult, if you want to eat here, you can bring the food up.' Tell the attendant: 'Put the food in a container and bring it up.' The Bhikkhu lowers a long pole to hook the container, telling the attendant: 'Put it on this hook.' Saying: 'Receive! Receive!' This is called receiving. Lowering the rope is also the same, this is called taking something from the roof. Regarding a clean kitchen, if a new Sangharama (monastery) is built, the kitchen should not be built in the east or north wing, it should be built in the south or west wing. Ventilation ducts should be opened, waterways should be cleared, and wastewater from washing should be discharged. A food rack should be set up in the kitchen. When cooking, if the attendant is young, the Bhikkhu can clean the copper pot himself, add water, and then tell the attendant: 'You are responsible for washing the rice.' If the attendant is too young to do it, he can hold his hand and teach him, teach him to wash the rice, pour water, and scoop the rice. If the tableware is not covered, tell him to cover it. If there is no attendant, if there is a clean mat, a clean felt, or a clean board, one can cover it oneself, just hanging it on top. If drying grain, when the Bhikkhu walks on the grain, he should have the attendant sweep the area where his feet pass. If chased by lions, tigers, or wolves, or if chased by a woman due to lust, the Bhikkhu abandons and runs away without looking back, even if he steps on the grain, there is no offense. If the grain pile encounters rain, the attendant should cover it. If there is no attendant, a clean mat can be thrown from a distance to cover it, and clean bricks and stones can be used to weigh it down. If a new Sangharama is built, there are various items in the clean kitchen, there is clean oil, there is seven-day oil, or there are roasted flour bottles, lime bottles, salt bottles, and grass clippings.

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瓶、石蜜瓶、泥瓶、苷蔗束、竹束、脯束、染樹皮束，凈屋中在一處，比丘語比丘言：「汝取七日油來。」比丘誤捉凈油來，比丘雖遙見知是凈油，不得即語，恐其驚懼破器物故。待來至已問言：「長老！是何等油？」答言：「七日油。」當語：「置！置！」不得名字，得作七日受持。若言：「長老！汝取凈油來。」比丘誤持七日油來，不得即語，應待來至已問言：「長老！是何等油？」答言：「凈油。」當語：「置！置！」故名七日油。如是語：「取石灰瓶。」誤持麨瓶；語：「取屑末瓶。」誤持鹽瓶；語：「取泥瓶。」誤取石蜜瓶；語：「取竹束。」誤取苷蔗束；語：「取染樹皮束。」誤持脯束來，廣說如上。比丘語比丘言：「長老！汝往審悉看灰瓶已，持來。」此比丘往內手瓶中把麨，看此瓶故是凈。若把麨還著瓶中者，即名不凈。如是屑末瓶、泥瓶亦如是。若言：「汝審悉看竹已，持來。」比丘往拔苷蔗看時，故是凈。若還刺束中，舉束不凈，如是脯束亦爾。若凈廚屋破穿漏，語凈人言：「出廚里一切物。」出已當塞鼠孔，掃地用拒磨泥之，壁底作磚埵，以次大者在下、小者著上。比丘得在中央立，指示安置乳酪、酥、油、蜜、石蜜、鹽，不得見廚屋壞而不治，當隨法律治事，是名廚屋。

器受非器者

【現代漢語翻譯】 現代漢語譯本 瓶、石蜜瓶（裝石蜜的瓶子）、泥瓶、苷蔗束（甘蔗捆）、竹束（竹子捆）、脯束（肉乾捆）、染樹皮束（用於染色的樹皮捆），在乾淨的屋子裡放在一起，一位比丘對比丘說：『你拿七日油來。』比丘錯誤地拿了凈油來，比丘即使遠遠地看見知道是凈油，也不得立即說出來，恐怕他驚慌害怕打破器物。等到他來到近前才問他說：『長老！這是什麼油？』回答說：『七日油。』應當說：『放下！放下！』不得說出名字，可以作為七日受持。如果說：『長老！你拿凈油來。』比丘錯誤地拿了七日油來，不得立即說出來，應當等待他來到近前才問他說：『長老！這是什麼油？』回答說：『凈油。』應當說：『放下！放下！』所以叫做七日油。像這樣說：『拿石灰瓶。』錯誤地拿了麨瓶（裝炒麵的瓶子）；說：『拿屑末瓶（裝粉末的瓶子）。』錯誤地拿了鹽瓶；說：『拿泥瓶。』錯誤地拿了石蜜瓶；說：『拿竹束。』錯誤地拿了甘蔗束；說：『拿染樹皮束。』錯誤地拿了脯束來，詳細的說法如上面一樣。 比丘對比丘說：『長老！你前去詳細檢視灰瓶后，拿來。』這位比丘前往，把手伸進瓶中抓麨，看這個瓶子，原本是乾淨的。如果把麨放回瓶中，就叫做不凈。像這樣屑末瓶、泥瓶也是這樣。如果說：『你詳細檢視竹子后，拿來。』比丘前去拔甘蔗看的時候，原本是乾淨的。如果放回束中，舉起這捆就不凈了，像這樣脯束也是這樣。如果幹凈的廚房破損穿漏，告訴凈人說：『把廚房裡的一切東西都拿出來。』拿出來后應當堵住鼠洞，掃地用拒磨泥（粗糙的泥土）塗抹，墻壁底部用磚塊堆砌，依次大的在下面，小的在上面。比丘可以在中央站立，指示安置乳酪、酥、油、蜜、石蜜、鹽，不得看見廚房損壞而不修理，應當按照法律處理事務，這就叫做廚房。 器受非器者

【English Translation】 English version A bottle, a shimi bottle (bottle for shimi), a mud bottle, a bundle of ganzhe (sugarcane bundle), a bamboo bundle, a bundle of dried meat, a bundle of dyeing tree bark, are placed together in a clean room. A bhikshu says to a bhikshu: 'Bring the seven-day oil.' The bhikshu mistakenly brings clean oil. Even if the bhikshu sees from afar that it is clean oil, he must not speak immediately, lest he be alarmed and break the utensils. He should wait until he comes close and then ask: 'Elder! What kind of oil is this?' He replies: 'Seven-day oil.' He should say: 'Put it down! Put it down!' He must not mention the name, and it can be accepted for seven days. If he says: 'Elder! Bring clean oil.' The bhikshu mistakenly brings seven-day oil, he must not speak immediately, but should wait until he comes close and then ask: 'Elder! What kind of oil is this?' He replies: 'Clean oil.' He should say: 'Put it down! Put it down!' Therefore, it is called seven-day oil. Similarly, if he says: 'Bring the lime bottle.' He mistakenly brings a chou bottle (bottle for fried flour); says: 'Bring the xiemo bottle (bottle for powder).' He mistakenly brings a salt bottle; says: 'Bring the mud bottle.' He mistakenly brings a shimi bottle; says: 'Bring the bamboo bundle.' He mistakenly brings a ganzhe bundle; says: 'Bring the dyeing tree bark bundle.' He mistakenly brings a dried meat bundle, the detailed explanation is as above. A bhikshu says to a bhikshu: 'Elder! Go and carefully examine the ash bottle, then bring it.' This bhikshu goes and puts his hand into the bottle to grab chou, to see this bottle, which was originally clean. If he puts the chou back into the bottle, it is called unclean. Similarly, the xiemo bottle and the mud bottle are also like this. If he says: 'Carefully examine the bamboo, then bring it.' When the bhikshu goes to pull out the ganzhe to look at it, it is originally clean. If he puts it back into the bundle, lifting the bundle becomes unclean, and the dried meat bundle is also like this. If the clean kitchen is broken and leaking, tell the clean person: 'Take out everything from the kitchen.' After taking it out, the rat holes should be blocked, the ground should be swept and plastered with rough mud, and the bottom of the wall should be piled with bricks, with the larger ones at the bottom and the smaller ones on top. The bhikshu can stand in the center and instruct the placement of cheese, ghee, oil, honey, shimi, and salt. He must not see the kitchen damaged and not repair it, but should handle affairs according to the law, this is called a kitchen. A vessel receiving what is not a vessel.

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，一切葉若卷者是器，舒者非器。若盤有緣深沒穬麥者，名為器。若床、若坐床繩，致織者是器，若希織者非器。船，在水中非器，在岸上者是器。若車，駕牛時非器，無牛時是器。若比丘乞食時，店肆家以斗盛麨與比丘，斗瑣連諸升，或五升、四升、三升、二升、一升相連，比丘爾時應語施主言：「解后升令相離已授我。」若瑣不可得解者，比丘當從索葉已，令瀉葉上受，是名器受非器受。

床受者，若比丘床上坐、若禪、若眠，凈人持食來著抱中，若覺者即名受。若不覺者，覺時欲食者，當從凈人更受。若不欲食者，當自捉已，授與凈人。如是著床上，懸床邊亦如是。若比丘棧閣上有凈食、若衣缽，取衣缽時動凈物，一切盡不凈。若堅不動，無罪。若比丘衣架上，有酥瓶、油瓶，比丘取衣時，動者亦如是，是名床。

船者，船上載十七種谷，谷上敷籧篨，若席覆上，比丘得在上坐，不應名字。若名字者，是名不凈。若此船卒為風吹、若下流、若回波漂船上岸者，一切皆不凈。若繩、若竹篙不離水者是凈，是名船。

乘者，若大車上載十七種谷，谷上敷籧篨席覆上，比丘在上坐，不應字名，字名者，即不凈。若小車上有凈物、若衣缽，若比丘取衣缽時動凈物者，一切不凈。應語凈人：「與我取衣

【現代漢語翻譯】 現代漢語譯本： 一切葉子，如果捲起來就是器物，舒展開就不是器物。如果盤子有邊緣，能盛放很多大麥小麥，就稱為器物。如果是床，或者坐床的繩子，編織緊密的就是器物，編織稀疏的就不是器物。船，在水中就不是器物，在岸上才是器物。如果是車，駕著牛的時候就不是器物，沒有牛的時候才是器物。如果比丘乞食的時候，店舖主人用斗來盛炒麵給比丘，斗和升連在一起，或者五個升、四個升、三個升、兩個升、一個升連在一起，比丘這時應該對施主說：『請解開後面的升，讓它們分離后再給我。』如果無法解開，比丘應當向他要葉子，讓他倒在葉子上接受，這叫做用器物接受，而不是用非器物接受。

床的接受：如果比丘在床上坐著、禪定、或者睡覺，凈人拿著食物來放在懷裡，如果比丘醒著，就叫做接受。如果比丘沒有醒，醒來后想要吃，應當從凈人那裡重新接受。如果不想要吃，應當自己拿著，交給凈人。像這樣放在床上，懸掛在床邊也是一樣。如果比丘在棧閣上，有乾淨的食物或者衣缽，拿衣缽的時候碰到乾淨的東西，一切都不清凈。如果堅固不動，就沒有罪過。如果比丘的衣架上，有酥油瓶、油瓶，比丘拿衣服的時候，碰到它們也是一樣，這叫做床。

船：船上裝載著十七種穀物，穀物上鋪著粗席，或者用蓆子覆蓋，比丘可以在上面坐，但不應該說出名字。如果說出名字，就叫做不清凈。如果這船突然被風吹走、或者順流而下、或者被迴旋的水波衝到岸上，一切都不清凈。如果繩子、或者竹篙不離開水，就是清凈的，這叫做船。

乘：如果大車上裝載著十七種穀物，穀物上鋪著粗席，用蓆子覆蓋，比丘在上面坐，不應該說出名字，如果說出名字，就是不清凈。如果小車上有乾淨的東西、或者衣缽，如果比丘拿衣缽的時候碰到乾淨的東西，一切都不清凈。應當告訴凈人：『幫我拿衣服』

【English Translation】 English version: Any leaf, if rolled up, is a vessel; if unfolded, it is not a vessel. If a plate has an edge and can hold a large amount of barley and wheat, it is called a vessel. If it is a bed, or the rope of a sitting bed, if it is tightly woven, it is a vessel; if it is sparsely woven, it is not a vessel. A boat, when in the water, is not a vessel; when on the shore, it is a vessel. If it is a cart, when oxen are yoked to it, it is not a vessel; when there are no oxen, it is a vessel. If a Bhikshu (Buddhist monk) is begging for food, and the shopkeeper uses a 'dou' (a measuring container) to give fried flour to the Bhikshu, and the 'dou' is connected to several 'sheng' (smaller measuring containers), such as five 'sheng', four 'sheng', three 'sheng', two 'sheng', or one 'sheng' connected together, the Bhikshu should then say to the donor: 'Please detach the rear 'sheng' so that they are separated before giving them to me.' If it is impossible to detach them, the Bhikshu should ask for a leaf and have the flour poured onto the leaf to receive it. This is called receiving with a vessel, not receiving with a non-vessel.

Receiving on a bed: If a Bhikshu is sitting, meditating, or sleeping on a bed, and a 'Jingren' (lay attendant) brings food and holds it in their arms, if the Bhikshu is awake, it is called receiving. If the Bhikshu is not awake, and wants to eat when they wake up, they should receive it again from the 'Jingren'. If they do not want to eat, they should take it themselves and give it to the 'Jingren'. Placing it on the bed like this, or hanging it on the side of the bed, is the same. If a Bhikshu has clean food or a robe and bowl on a shelf, and touches clean things when taking the robe and bowl, everything becomes impure. If it is firm and does not move, there is no fault. If there are ghee (clarified butter) bottles or oil bottles on the Bhikshu's clothes rack, and the Bhikshu touches them when taking clothes, it is the same. This is called a bed.

Boat: If a boat is loaded with seventeen kinds of grains, and coarse mats or seats are spread over the grains, the Bhikshu can sit on it, but should not name it. If they name it, it is called impure. If this boat is suddenly blown away by the wind, or goes downstream, or is washed ashore by swirling waves, everything is impure. If the rope or bamboo pole does not leave the water, it is pure. This is called a boat.

Vehicle: If a large cart is loaded with seventeen kinds of grains, and coarse mats or seats are spread over the grains, the Bhikshu can sit on it, but should not name it. If they name it, it is impure. If a small cart has clean things or a robe and bowl, and the Bhikshu touches clean things when taking the robe and bowl, everything is impure. They should tell the 'Jingren': 'Please get my clothes for me.'

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缽。」不得以牛作凈。上時應使凈人先上，然後比丘上。下時比丘先下，凈人後下。若載下坂時，車翻離地離牛，一切皆不凈。若下坂，若車翻，牛身及繩尾不離車者，一切是凈，是名乘。

心念受者，有登瞿國，是邊地邪見人，惡比丘故不授食。爾時當滿荼邏規地作相，若葉弊缽下，遙作是言：「受！受！」下時覺、墮缽中時不覺，得名為受，但非威儀。墮時覺、初下時不覺，得名為受，但非威儀。下時、墮缽中時盡覺，是名善受。若比丘乞食時，若烏鳥墮肉假比丘缽中，下時覺、非墮時，是名為受，但非威儀。墮時覺、非下時，是名受，但非威儀。下時覺、墮時覺，是名善受，是名心念受。

道路者，若比丘欲共商人行，語商人言：「借我凈人。」答言：「可爾。」臨發時，便言：「我無凈人，有牛，尊者須者當取。」使凈人長囊盛種種糧食，計日日食分，作一齊已，紐結著牛上，至食時，當使凈人取。若無凈人者，一人挽紐，一人承取，口言：「受！受！」是名受。若囊中糧食盡，道里未至所在者，當解囊凈浣已，更求糧食著囊中，紐結如前。在道行時，當隨時與牛食著涼處，不得使苦惱。到已牛還本主。若比丘隨道行，過苷蔗園邊。從守苷蔗園人乞，作如是言：「長壽！施我苷蔗。」答言：「尊

【現代漢語翻譯】 現代漢語譯本：缽。'不得以牛作凈'的意思是不能用牛來清潔缽。上車時，應該讓凈人（負責照顧比丘日常事務的侍者）先上，然後比丘再上。下車時，比丘先下，凈人後下。如果載著下坡時，車翻了，車身離開了地面，牛也離開了車，那麼一切都不清凈了。如果下坡時，車翻了，但牛身和繩尾沒有離開車，那麼一切都是清凈的，這叫做乘（乘坐）。

心念受（用心念接受供養）的情況是：有一個登瞿國的人，是邊地的邪見之人，因為厭惡比丘而不供養食物。這時，應當在滿荼邏規地（可能是某種特定的地方或儀式）做標記，如果葉子落在缽下，就遙遠地說道：'受！受！'（接受！接受！）。如果食物下落時知道，但掉入缽中時不知道，這可以稱為受，但不是合乎威儀的。如果掉入缽中時知道，但剛開始下落時不知道，這也可以稱為受，但不是合乎威儀的。如果下落時和掉入缽中時都知道，這叫做善受（好的接受方式）。如果比丘乞食時，有烏鴉或鳥將肉掉入假比丘的缽中，下落時知道，但不是掉入缽中時知道，這可以稱為受，但不是合乎威儀。掉入缽中時知道，但不是下落時知道，這也可以稱為受，但不是合乎威儀。下落時和掉入缽中時都知道，這叫做善受，這叫做心念受。

關於道路行進：如果比丘想要和商人一起走，就對商人說：'借我一個凈人。'商人回答說：'可以。'臨出發時，商人卻說：'我沒有凈人，只有牛，尊者如果需要就用吧。'讓凈人用長囊盛裝各種糧食，計算好每天的食物量，做成一份份，然後繫在牛身上，到吃飯的時候，就讓凈人取用。如果沒有凈人，就一個人拉著繩子，一個人接著取食物，口中說著：'受！受！'，這叫做受。如果囊中的糧食吃完了，但還沒有到達目的地，就應該解開囊，清洗乾淨，再尋找糧食裝入囊中，繫好如前。在路上行走時，應該隨時給牛餵食，讓它在涼爽的地方休息，不要讓它感到痛苦。到達目的地后，牛就還給原來的主人。如果比丘沿著道路行走，經過甘蔗園邊，就向看守甘蔗園的人乞討，這樣說：'長壽！請施捨我甘蔗。'回答說：'尊

【English Translation】 English version: 'Bowl.' It is not permissible to use a cow for purification. When ascending (a vehicle), the attendant (a 'clean person' who takes care of the daily affairs of the Bhikkhu) should ascend first, and then the Bhikkhu. When descending, the Bhikkhu should descend first, and the attendant after. If, when descending a slope, the cart overturns, separating from the ground and the cow, everything is impure. If descending a slope, and the cart overturns, but the cow's body and tail do not separate from the cart, everything is pure; this is called 'riding'.

In the case of 'acceptance by mind' (receiving offerings with mindfulness): There was a person from Dengqu country (Dengqu Guo), a heretic from the borderlands, who did not offer food because he disliked the Bhikkhus. At that time, one should make a mark in the Mandala (Mandala) area, if a leaf falls below the bowl, one should say from afar: 'Receive! Receive!' If one is aware when the food is falling, but not aware when it falls into the bowl, this can be called 'acceptance', but it is not dignified. If one is aware when it falls into the bowl, but not aware when it first starts to fall, this can also be called 'acceptance', but it is not dignified. If one is aware both when it is falling and when it falls into the bowl, this is called 'good acceptance'. If, when a Bhikkhu is begging for food, a crow or bird drops meat into the bowl of a false Bhikkhu, if one is aware when it is falling, but not when it falls into the bowl, this can be called 'acceptance', but it is not dignified. If one is aware when it falls into the bowl, but not when it is falling, this can also be called 'acceptance', but it is not dignified. If one is aware both when it is falling and when it falls into the bowl, this is called 'good acceptance'; this is called 'acceptance by mind'.

Regarding traveling on the road: If a Bhikkhu wants to travel with merchants, he should say to the merchants: 'Lend me an attendant.' The merchants reply: 'Okay.' When about to depart, the merchants say: 'I have no attendant, only an ox; Venerable, if you need it, take it.' Have the attendant use a long bag to hold various grains, calculate the daily food portion, make them into portions, and tie them onto the ox. When it is time to eat, have the attendant take them. If there is no attendant, one person pulls the rope, and one person receives the food, saying: 'Receive! Receive!', this is called 'acceptance'. If the grain in the bag is exhausted, but the destination has not been reached, one should untie the bag, wash it clean, and seek more grain to put in the bag, tying it as before. When traveling on the road, one should give the ox food from time to time, and let it rest in a cool place, not causing it distress. Upon arrival, the ox is returned to its original owner. If a Bhikkhu is walking along the road, passing by a sugarcane garden, he should beg from the person guarding the sugarcane garden, saying: 'Long life! Please give me sugarcane.' The reply is: 'Venerable'

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者自取。」比丘言：「長壽！我不得自取。」又復言：「若欲食者便自取，若不欲食者便去。」比丘爾時以繩紐繫好苷蔗著牛頭，作如是言：「知是眾生。」苷蔗園邊有火聚，即驅牛行過火，不使燒牛。使苷蔗得作凈已，一人扶舉牛頭，一人解紐，作是言：「受！受！」是名為受。蕪菁根亦如是。若牛食蕪菁根時，比丘捉牛頭頓遜：「受！受！」得名為受，但非威儀。比丘隨道行時，凈人邊合囊受麨，繩未離地，得名為受，但非威儀。當教合繩授，是故說。

摩訶僧祇律卷第十六 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第十七

東晉天竺三藏佛陀跋陀羅共法顯譯明單提九十二事法之六

佛住舍衛城，廣說如上。爾時佛告諸比丘：「如來以一食故，身體輕便，得安樂住。汝等亦應一食，一食故身體輕便，得安樂住。」爾時尊者跋陀利白佛言：「世尊！我不堪一食。何以故？我朝暮食者乃得安樂。」佛告跋陀利：「汝不能一食者，晨起持二缽入村乞食，一缽朝食，一缽中食故，是二食。」如是第二、第三教，猶言不堪。爾時諸弟子盡受世尊教，唯除跋陀利。跋陀利慚愧故，三月不到佛所，如《跋陀利線經》中廣說。

複次佛住舍衛城，爾時諸比丘非時乞食

【現代漢語翻譯】 現代漢語譯本： 『誰想吃就自己拿。』比丘回答：『長壽者！我不能自己拿。』又說：『想吃的就自己拿，不想吃的就離開。』當時，比丘用繩子繫好甘蔗，放在牛頭上，並說：『知道這是眾生。』甘蔗園邊有火堆，就驅趕牛走過火堆，不讓牛被燒到。使甘蔗變得清凈后，一人扶起牛頭，一人解開繩子，說道：『接受！接受！』這叫做接受。蕪菁根也是這樣。如果牛吃蕪菁根時，比丘抓住牛頭，頓首說：『接受！接受！』這可以叫做接受，但不是威儀。比丘沿著道路行走時，凈人在旁邊把麨（chǎo）放在袋子里給他，繩子還沒離開地面，這可以叫做接受，但不是威儀。應當教導用繩子傳遞，所以這樣說。

《摩訶僧祇律》卷第十六 大正藏第 22 冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第十七

東晉天竺三藏佛陀跋陀羅（Buddhabhadra）與法顯（Faxian）譯明單提九十二事法之六

佛陀住在舍衛城（Śrāvastī），廣泛地講述如上內容。當時，佛陀告訴眾比丘：『如來因為一天只吃一頓飯，身體輕便，能夠安樂地居住。你們也應該一天只吃一頓飯，因為一天只吃一頓飯，身體輕便，能夠安樂地居住。』當時，尊者跋陀利（Bhaddāli）對佛陀說：『世尊！我不能一天只吃一頓飯。為什麼呢？我早晚都吃才能感到安樂。』佛陀告訴跋陀利：『你如果不能一天只吃一頓飯，早上起來拿著兩個缽進入村莊乞食，一個缽用來吃早飯，一個缽用來吃午飯，這就是兩頓飯。』這樣第二次、第三次教導，他仍然說不能做到。當時，所有的弟子都接受了世尊的教導，只有跋陀利除外。跋陀利因為慚愧，三個月沒有去佛陀那裡，就像《跋陀利線經》中廣泛講述的那樣。

再次，佛陀住在舍衛城，當時眾比丘在非時乞食。

【English Translation】 English version: 『Whoever wants to eat, take it yourself.』 The Bhikṣu (monk) replied, 『Long-lived one! I cannot take it myself.』 Again he said, 『If you want to eat, take it yourself; if you don't want to eat, then leave.』 At that time, the Bhikṣu tied the sugarcane well with a rope and placed it on the ox's head, saying, 『Know that this is a sentient being.』 There was a fire pile beside the sugarcane garden, so he drove the ox to walk past the fire, not letting the ox get burned. After making the sugarcane pure, one person held up the ox's head, and another untied the rope, saying, 『Receive! Receive!』 This is called receiving. The turnip root is also like this. If the ox eats the turnip root, the Bhikṣu grabs the ox's head and bows, saying, 『Receive! Receive!』 This can be called receiving, but it is not dignified conduct. When the Bhikṣu walks along the road, the attendant puts roasted flour (chǎo) into a bag for him, and the rope has not left the ground, this can be called receiving, but it is not dignified conduct. One should teach to hand over with a rope, therefore it is said.

Mahāsaṃghika Vinaya, Volume 16 Taishō Tripiṭaka, Volume 22, No. 1425, Mahāsaṃghika Vinaya

Mahāsaṃghika Vinaya, Volume 17

Translated by Buddhabhadra (佛陀跋陀羅), a Tripiṭaka master from India during the Eastern Jin Dynasty, and Faxian (法顯), explaining the sixth of the ninety-two matters of Mingdanti.

The Buddha stayed in Śrāvastī (舍衛城), extensively explaining the above content. At that time, the Buddha told the Bhikṣus (monks), 『The Tathāgata (如來) is light and comfortable in body and dwells in peace because he eats only one meal a day. You should also eat only one meal a day, because eating only one meal a day makes the body light and comfortable, and you can dwell in peace.』 At that time, Venerable Bhaddāli (跋陀利) said to the Buddha, 『World Honored One! I am not capable of eating only one meal a day. Why? Because I can only feel at ease if I eat in the morning and evening.』 The Buddha told Bhaddāli, 『If you cannot eat only one meal a day, get up in the morning and take two bowls into the village to beg for food, one bowl for breakfast and one bowl for lunch, that is two meals.』 He was taught this way a second and third time, but he still said he could not do it. At that time, all the disciples accepted the World Honored One's teaching, except for Bhaddāli. Because Bhaddāli was ashamed, he did not go to the Buddha for three months, as extensively described in the Bhaddāli Sutta.

Again, the Buddha stayed in Śrāvastī, and at that time the Bhikṣus were begging for food at the wrong time.

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，為世人所譏：「云何沙門釋子非時乞食？忘失道果，何道之有？」諸比丘聞已，以是因緣，往白世尊。佛語諸比丘：「汝等出家人，非時乞食，正應為世人所譏。從今日後不聽非時乞食。」此中亦應如《優陀夷線經》中廣說。

複次佛住舍衛城，廣說如上。爾時比丘日暝食，為世人所譏：「云何沙門釋子夜食？我等在家人尚不夜食。此輩失沙門法，何道之有？」諸比丘聞已，以是因緣，往白世尊。佛告諸比丘：「汝等夜食，正應為世人所嫌。從今日後前半日聽食，當取時若作腳影、若作刻漏。」

複次佛住舍衛城，廣說如上。爾時諸比丘食前入聚落乞食，食后詣諸園池水上世人聚集遊戲處乞食，為世人所譏：「汝等看是沙門釋子，於我等家中乞。今來池上，復從我乞。壞失道法，何道之有？」諸比丘聞已，以是因緣，往白世尊，佛言：「呼是比丘來。」即呼來已，佛問上事：「汝實爾不？」答言：「實爾。世尊！」佛問比丘：「汝晨朝乞食用作何等？」答言：「時食。」復問：「汝食后乞者，復作何等？」答言：「舉作明日食。」佛告比丘：「汝云何停宿食食？從今日不聽非時食，不聽停食食。」

複次佛住王舍城，廣說如上。爾時尊者跋陀利慚愧得意故，入聚落時如入軍陣。爾時捉兩缽，入聚

【現代漢語翻譯】 現代漢語譯本：因此被世人譏笑：『這些釋迦牟尼的出家弟子為什麼不在規定的時間乞食？他們已經忘記了修道的成果，還談什麼道呢？』眾比丘聽了這些話，因為這個緣故，去稟告世尊。佛告訴眾比丘：『你們出家人，不在規定的時間乞食，確實應該被世人譏笑。從今天以後，不允許不在規定的時間乞食。』這裡也應該像《優陀夷線經》（Udayi Sutta）中詳細說明的那樣。 再次，佛住在舍衛城（Śrāvastī），像上面一樣廣泛地宣說。當時，比丘們在晚上吃東西，被世人譏笑：『這些釋迦牟尼的出家弟子為什麼晚上吃東西？我們這些在家的人尚且不晚上吃東西。這些人喪失了出家人的修行，還談什麼道呢？』眾比丘聽了這些話，因為這個緣故，去稟告世尊。佛告訴眾比丘：『你們晚上吃東西，確實應該被世人嫌棄。從今天以後，允許在前半天吃東西，應當通過觀察影子或者使用計時工具來確定時間。』 再次，佛住在舍衛城，像上面一樣廣泛地宣說。當時，眾比丘在吃飯前進入村落乞食，吃飯後又到各個園林水邊世人聚集遊玩的地方乞食，被世人譏笑：『你們看看這些釋迦牟尼的出家弟子，在我們的家中乞食。現在來到池邊，又向我們乞食。破壞喪失了修道的法則，還談什麼道呢？』眾比丘聽了這些話，因為這個緣故，去稟告世尊。佛說：『叫這些比丘來。』立即叫他們來后，佛詢問了上述的事情：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛問比丘：『你們早上乞食是爲了做什麼？』回答說：『爲了按時吃飯。』又問：『你們飯後乞食，又是爲了做什麼？』回答說：『是爲了準備明天的食物。』佛告訴比丘：『你們怎麼能儲存食物過夜食用呢？從今天起不允許不在規定的時間吃東西，不允許儲存食物食用。』 再次，佛住在王舍城（Rājagṛha），像上面一樣廣泛地宣說。當時，尊者跋陀利（Bhadrauli）因為感到慚愧而又自鳴得意，進入村落時就像進入軍隊的陣地一樣。當時拿著兩個缽，進入...

【English Translation】 English version: Therefore, they were ridiculed by the world: 『Why do these Śākyamuni (釋迦牟尼 - the sage of the Śākya clan) monks beg for food at the wrong time? They have forgotten the fruits of the path, what path are they even talking about?』 When the monks heard this, they went to report to the World-Honored One because of this reason. The Buddha told the monks: 『You monks, begging for food at the wrong time, you should indeed be ridiculed by the world. From today onwards, it is not allowed to beg for food at the wrong time.』 Here, it should also be explained in detail as in the Udayi Sutta (優陀夷線經 - a discourse attributed to the Buddha's disciple Udayi). Again, the Buddha stayed in Śrāvastī (舍衛城 - an ancient city in India), and widely preached as above. At that time, the monks ate at night, and were ridiculed by the world: 『Why do these Śākyamuni monks eat at night? We laypeople do not even eat at night. These people have lost the monastic practice, what path are they even talking about?』 When the monks heard this, they went to report to the World-Honored One because of this reason. The Buddha told the monks: 『You eating at night, you should indeed be disliked by the world. From today onwards, eating is allowed in the first half of the day, and the time should be determined by observing the shadow or using a timekeeping device.』 Again, the Buddha stayed in Śrāvastī, and widely preached as above. At that time, the monks entered the villages to beg for food before meals, and after meals they went to various gardens and watersides where people gathered to play and beg for food, and were ridiculed by the world: 『Look at these Śākyamuni monks, they beg for food in our homes. Now they come to the pond and beg from us again. They have destroyed and lost the rules of the path, what path are they even talking about?』 When the monks heard this, they went to report to the World-Honored One because of this reason. The Buddha said: 『Call these monks here.』 After they were immediately called, the Buddha asked about the above matters: 『Did you really do this?』 They replied: 『Indeed, World-Honored One!』 The Buddha asked the monks: 『What do you do when you beg for food in the morning?』 They replied: 『To eat on time.』 He asked again: 『What do you do when you beg after meals?』 They replied: 『To prepare food for tomorrow.』 The Buddha told the monks: 『How can you store food overnight to eat? From today onwards, it is not allowed to eat at the wrong time, and it is not allowed to store food to eat.』 Again, the Buddha stayed in Rājagṛha (王舍城 - an ancient city in India), and widely preached as above. At that time, Venerable Bhadrauli (跋陀利 - a disciple of the Buddha) entered the village like entering a military formation because he felt ashamed and complacent. At that time, holding two bowls, he entered...

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落乞食，得已一缽作今日食，一缽作明日食。時諸比丘欲入聚落乞食，呼跋陀利言：「長老！共入聚落乞食去來。」答言：「汝等自去，我不能去。」諸比丘言：「長老！大得善利，汝能一食得二日安隱。」答言：「我不一食得二日安隱，我入聚落時如入軍陣故，便持兩缽，並乞二日食。」諸比丘聞已，以是因緣往白世尊，佛言：「呼跋陀利來。」即呼來已，佛問跋陀利：「汝實爾不？」答言：「實爾。」佛言：「汝雖欲省眾緣事，從今日後不聽汝非時食，不聽停食食。」如《跋陀利線經》中廣說。

複次佛住舍衛城，廣說如上。爾時阿那律在仙人山岐黑方石上曬穢爛麥飯，佛即以神力往至其所，知而故問：「汝作何等？」答言：「世尊！聲聞弟子有信心歡喜，明日欲依，是故不入聚落乞食。」佛言：「汝雖欲省眾因緣，從今日後不聽汝非時食、停食食。」佛以神力即還舍衛。佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘非時食，波夜提。若比丘停食食，波夜提。」

比丘者，如上說。

非時者，若時過如發瞬、若草葉，過是名非時。

食者，麨飯、麥飯、魚、肉。若雜食者，波夜提。

波夜提者，如上說。

比丘者，如上說。

【現代漢語翻譯】 現代漢語譯本

有一個乞丐，得到一缽食物，一缽作為今天的食物，另一缽作為明天的食物。當時，一些比丘正要進入村落乞食，他們呼喚跋陀利（Bhadra），說：『長老！一起進入村落乞食去吧。』跋陀利回答說：『你們自己去吧，我不能去。』比丘們說：『長老！你真是獲得了很大的利益，能夠吃一頓飯得到兩天的安穩。』跋陀利回答說：『我不是吃一頓飯得到兩天的安穩，我進入村落時就像進入戰場一樣，所以才拿著兩個缽，並乞討兩天的食物。』比丘們聽了之後，因為這件事去稟告世尊（Buddha），佛陀說：『叫跋陀利來。』他們立即叫來了跋陀利，佛陀問跋陀利：『你真的這樣做了嗎？』跋陀利回答說：『確實如此。』佛陀說：『你雖然想要減少各種因緣之事，但從今天以後不允許你非時食，不允許停食食。』這些內容在《跋陀利線經》中有詳細的說明。

再次，佛陀住在舍衛城（Śrāvastī），廣泛地講述瞭如上的內容。當時，阿那律（Anuruddha）在仙人山（Mount Rishigiri）的岐黑方石上晾曬腐爛的麥飯，佛陀立即用神力來到他的住所，明知故問：『你在做什麼？』阿那律回答說：『世尊！聲聞（Śrāvaka）弟子有信心和歡喜，明天想要依靠這些食物，所以不進入村落乞食。』佛陀說：『你雖然想要減少各種因緣，但從今天以後不允許你非時食、停食食。』佛陀用神力立即返回舍衛城。佛陀告訴諸位比丘：『凡是依止舍衛城居住的人都要全部集合起來，因為有十種利益的緣故，我為諸位比丘制定戒律，乃至已經聽聞過的人應當再次聽聞。如果比丘非時食，犯波逸提（Pāyantika）。如果比丘停食食，犯波逸提。』

比丘（Bhiksu），如上所述。

非時（Untimely），如果時間過去，哪怕像眨眼或草葉飄落一樣短暫，超過這個時間就叫做非時。

食（Food），指炒飯、麥飯、魚、肉。如果吃雜食，犯波逸提。

波逸提（Pāyantika），如上所述。

比丘（Bhiksu），如上所述。

【English Translation】 English version

A beggar, having obtained a bowl of food, used one bowl for today's meal and the other for tomorrow's. At that time, some Bhikshus (monks) were about to enter a village to beg for food, and they called to Bhadra (Bhadra), saying, 'Elder! Let's go into the village together to beg for food.' Bhadra replied, 'You go yourselves, I cannot go.' The Bhikshus said, 'Elder! You have truly gained great benefit, being able to obtain two days of peace with one meal.' Bhadra replied, 'I do not obtain two days of peace with one meal; when I enter the village, it is like entering a battlefield, so I carry two bowls and beg for two days' worth of food.' Having heard this, the Bhikshus, because of this matter, went to report to the Buddha (Buddha), who said, 'Summon Bhadra.' They immediately summoned Bhadra, and the Buddha asked Bhadra, 'Is this really what you did?' Bhadra replied, 'It is indeed so.' The Buddha said, 'Although you wish to reduce various causal affairs, from today onward, you are not allowed to eat at an untimely hour, nor are you allowed to store food to eat later.' These details are extensively explained in the 'Bhadra Line Sutra'.

Again, the Buddha resided in Śrāvastī (Śrāvastī), extensively explaining the above content. At that time, Anuruddha (Anuruddha) was drying rotten barley rice on a black square stone on Mount Rishigiri (Mount Rishigiri), and the Buddha immediately went to his dwelling using his divine power, knowingly asking, 'What are you doing?' Anuruddha replied, 'World Honored One! The Śrāvaka (Śrāvaka) disciples have faith and joy, and wish to rely on this food for tomorrow, so they do not enter the village to beg for food.' The Buddha said, 'Although you wish to reduce various causes and conditions, from today onward, you are not allowed to eat at an untimely hour, nor are you allowed to store food to eat later.' The Buddha immediately returned to Śrāvastī using his divine power. The Buddha told the Bhikshus, 'All those residing in dependence on Śrāvastī should gather together, because of ten benefits, I am establishing precepts for the Bhikshus, and even those who have already heard them should hear them again. If a Bhikshu eats at an untimely hour, he commits a Pāyantika (Pāyantika) offense. If a Bhikshu stores food to eat later, he commits a Pāyantika offense.'

Bhikshu (Bhiksu), as mentioned above.

Untimely (Untimely), if the time has passed, even as short as the blink of an eye or the fall of a blade of grass, exceeding this time is called untimely.

Food (Food), refers to fried rice, barley rice, fish, and meat. If one eats mixed food, one commits a Pāyantika offense.

Pāyantika (Pāyantika), as mentioned above.

Bhikshu (Bhiksu), as mentioned above.

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停食者，名過時須臾。須臾者，二十念名一瞬頃，二十瞬名一彈指，二十彈指名一羅豫，二十羅豫名一須臾。日極長時有十八須臾，夜極短時有十二須臾，夜極長時有十八須臾，日極短時有十二須臾。

食者，五正食、五雜正食，若一一停食者，波夜提。波夜提者，如上說。

時受、非時受、故受、不故受、少受、多受、疾疾受、徐徐受、雪冰。時受者，時受時食無罪。若時過發瞬、若草葉，過此時食者，一波夜提。停置、過須臾食者，犯二波夜提，犯非時食、停食食。非時受者，非時受非時食，得一波夜提。停過須臾食者，得二波夜提，非時食、停食食。如是故受，不故受、多受、少受、疾疾受、徐徐受，如是種種差別。受雪者，比丘欲食雪，當從凈人受。若無凈人者，當洗手令凈，自取食，冰雹亦如是，是名冰雪。

比丘晨起應凈洗手，不得直粗洗五指頭，復不得齊腋，當齊腕以前令凈，不得粗魯洗，不得楷令血出，當以巨磨草末、若灰土凈洗手楷令作聲。凈洗手已，若更相楷者便名不凈，應更洗。若洗缽已，濕時重摩拭者已，名不凈，當停使燥。比丘食前時當護凈手，若摩頭、若捉泥洹僧、革屣、若捉盛酥油革囊，當更凈洗如前。若捉僧伽梨、郁多羅僧，當更以水洗。比丘欲出乞食

【現代漢語翻譯】 現代漢語譯本 停止進食的情況：『停食』指的是超過了『須臾』（ksana）。『須臾』是指二十個『念』（nian）為一『瞬頃』（ksanika），二十個『瞬頃』為一『彈指』（tala），二十個『彈指』為一『羅豫』（lava），二十個『羅豫』為一『須臾』。白天最長的時候有十八個『須臾』，夜晚最短的時候有十二個『須臾』，夜晚最長的時候有十八個『須臾』，白天最短的時候有十二個『須臾』。

進食的情況：包括五種『正食』和五種『雜正食』。如果一一違反停止進食的規定，則犯『波夜提』（payattika）罪。『波夜提』的含義如上所述。

關於時間的接受（時受）、非時間的接受（非時受）、故意的接受（故受）、非故意的接受（不故受）、少量接受（少受）、大量接受（多受）、快速接受（疾疾受）、緩慢接受（徐徐受）、雪和冰的接受：在規定的時間內接受食物（時受），並在規定的時間內食用，沒有罪過。如果時間過去了一個『瞬』（ksana），或者超過了草葉落下的時間，還食用食物，則犯一個『波夜提』罪。停止進食后，超過一個『須臾』再食用食物，則犯兩個『波夜提』罪，即犯了非時食和停食食的罪過。在非規定的時間接受食物（非時受），並在非規定的時間食用，得一個『波夜提』罪。停止進食后，超過一個『須臾』再食用食物，得兩個『波夜提』罪，即犯了非時食和停食食的罪過。像這樣，故意接受（故受）、非故意接受（不故受）、大量接受（多受）、少量接受（少受）、快速接受（疾疾受）、緩慢接受（徐徐受），都有種種差別。關於接受雪：比丘想要食用雪，應當從凈人（kappiya-karaka）那裡接受。如果沒有凈人，應當洗凈雙手，自己取食。冰雹也像這樣處理。這些被稱為冰雪。

比丘早上起來應當洗凈雙手，不能只是粗略地洗五個指頭，也不能洗到腋下，應當洗到手腕以前，並且要洗乾淨，不能粗魯地洗，不能搓洗到出血，應當用粗磨的草末或者灰土洗手，搓洗時要發出聲音。洗凈手后，如果再次互相搓洗，就表示不乾淨了，應當重新洗。如果洗缽后，在濕的時候再次摩擦擦拭，就表示不乾淨了，應當停放使其乾燥。比丘在進食前應當保護好乾凈的手，如果摸了頭、抓了『泥洹僧』（nivasan）(下裙)、鞋子、或者抓了盛酥油的皮囊，應當像之前一樣重新洗乾淨。如果抓了『僧伽梨』（samghati）(大衣)、『郁多羅僧』（uttarasanga）(上衣)，應當用水清洗。比丘想要出去乞食

【English Translation】 English version Regarding stopping food intake: 『Stopping food』 refers to exceeding a 『ksana』 (moment). A 『ksana』 means twenty 『nian』 (thoughts) make one 『ksanika』 (instant), twenty 『ksanika』 make one 『tala』 (snap of fingers), twenty 『tala』 make one 『lava』, and twenty 『lava』 make one 『ksana』. The longest day has eighteen 『ksana』, the shortest night has twelve 『ksana』, the longest night has eighteen 『ksana』, and the shortest day has twelve 『ksana』.

Regarding food intake: including five kinds of 『proper food』 and five kinds of 『mixed proper food』. If one violates the rules of stopping food intake one by one, one commits a 『payattika』 (expiation) offense. The meaning of 『payattika』 is as described above.

Regarding acceptance of time (timely acceptance), acceptance of non-time (untimely acceptance), intentional acceptance (deliberate acceptance), unintentional acceptance (inadvertent acceptance), accepting a little (small acceptance), accepting a lot (large acceptance), accepting quickly (rapid acceptance), accepting slowly (gradual acceptance), and acceptance of snow and ice: Accepting food within the prescribed time (timely acceptance) and eating within the prescribed time is without offense. If the time has passed by a 『ksana』 (instant), or beyond the time it takes for a blade of grass to fall, and one still eats food, one commits one 『payattika』 offense. If one eats food after stopping food intake and exceeding one 『ksana』, one commits two 『payattika』 offenses, that is, one commits the offenses of eating at an improper time and eating after stopping food intake. Accepting food at an improper time (untimely acceptance) and eating at an improper time incurs one 『payattika』 offense. If one eats food after stopping food intake and exceeding one 『ksana』, one incurs two 『payattika』 offenses, that is, one commits the offenses of eating at an improper time and eating after stopping food intake. Likewise, intentional acceptance (deliberate acceptance), unintentional acceptance (inadvertent acceptance), accepting a lot (large acceptance), accepting a little (small acceptance), accepting quickly (rapid acceptance), accepting slowly (gradual acceptance), all have various differences. Regarding accepting snow: If a Bhikkhu (monk) wants to eat snow, he should receive it from a kappiya-karaka (a person who makes things allowable). If there is no kappiya-karaka, he should wash his hands clean and take it himself. Hail is also treated in the same way. These are called ice and snow.

A Bhikkhu should wash his hands clean in the morning, and should not just roughly wash the five fingertips, nor should he wash up to the armpits, but should wash up to the wrists, and wash cleanly, not roughly, and not rub until bleeding. He should wash his hands with coarsely ground grass powder or ash, rubbing them to make a sound. After washing his hands clean, if he rubs them together again, it is considered unclean and he should wash them again. If, after washing the bowl, he rubs and wipes it again while it is still wet, it is considered unclean and he should leave it to dry. Before eating, a Bhikkhu should protect his clean hands. If he touches his head, or touches the nivasan (lower garment), shoes, or touches a leather bag containing ghee, he should wash them clean again as before. If he touches the samghati (outer robe) or the uttarasanga (upper robe), he should wash them with water. If a Bhikkhu wants to go out to beg for food

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時，應凈洗手，著入聚落衣。著入聚落衣已，復洗手持缽入聚落。若冬寒時內缽著囊中，欲到聚落邊、若池水、若流水上，應凈洗手。若無水者，當入聚落中，到比丘住處，乞水洗手。若復無者，往比丘尼精舍中求水。若復無者，當到信心優婆塞家求凈水。若復無者，當開缽囊出缽捉一處乞食，得食已還。出聚落到池水、若泉流水，當置缽凈草上，然後凈洗手凈洗石。若草葉，洗已缽中指所觸飯，當扟棄已，瀉飯置石上、若草葉上，瀉飯時不得於不凈手捉處瀉。瀉已當更凈洗缽，還盛著缽中而食。食已若有殘食，當瀉聚石上舍去。比丘明日復入聚落乞食，都無所得，空缽而出。不作意還從本道來，見本石上飯聚故在。若有凈人，當使凈人授已得食。若無凈人者，有烏鳥食處，當凈扟卻得自取食。若凈人持不凈手，行麨飯僧，上座得不凈，餘者得名為凈。若凈人持凈麨，瀉不凈麨上，得扟其上。若持不凈麨，瀉凈麨上，一切不凈。若持凈麨，瀉置不凈器中，得扟取中央，若抖擻筐，一切不凈。若比丘食麨時，以手摩口，即名不凈。當更洗手。若兩手相楷摩者，即名不凈，當更洗。若比丘病須粥，當使凈人煮。若阿練若處，凈人難得者，得自凈。洗不受膩，槍銚著水，得自然火令沸，使凈人知著米。著米已，比丘不得復然

【現代漢語翻譯】 現代漢語譯本： 這時，應該先洗乾淨手，穿上進入村落的衣服。穿好進入村落的衣服后，再次洗手，拿著缽進入村落。如果冬天寒冷，可以將缽放在囊中，快到村落邊、或者池水邊、或者流水邊時，應該洗乾淨手。如果沒有水，就進入村落中，到比丘（bhiksu，男性出家人）居住的地方，請求水洗手。如果還沒有，就去比丘尼（bhiksuni，女性出家人）的精舍中求水。如果還沒有，就到有信心的優婆塞（upasaka，在家男居士）家求乾淨的水。如果還沒有，就打開缽囊，拿出缽，放在一邊乞食，得到食物后返回。離開村落，到池水邊、或者泉水邊、或者流水邊，將缽放在乾淨的草上，然後洗乾淨手，洗乾淨石頭。如果是草葉，洗完后，將缽中手指接觸過的飯，丟棄，然後將飯倒在石頭上、或者草葉上，倒飯的時候不能用不乾淨的手接觸的地方倒。倒完后，應該重新洗乾淨缽，再盛飯到缽中食用。吃完后如果有剩餘的食物，應該倒在石頭堆上丟棄。比丘（bhiksu，男性出家人）第二天再次進入村落乞食，什麼也沒得到，空缽而出。不特意按照原路返回，看到之前的石頭上還有剩下的飯。如果有乾淨的人，可以讓他遞給自己，就可以吃了。如果沒有乾淨的人，如果有烏鴉等鳥類吃的地方，就乾淨地撿出來，自己取食。如果幹凈的人用不乾淨的手，拿著炒麵供養僧人，上座（寺院中資格最老的僧人）得到的是不乾淨的，其餘的人得到的是乾淨的。如果幹凈的人拿著乾淨的炒麵，倒在不乾淨的炒麵上，可以撿起上面的乾淨部分。如果拿著不乾淨的炒麵，倒在乾淨的炒麵上，全部都不乾淨了。如果拿著乾淨的炒麵，倒在不乾淨的容器中，可以撿取中間的部分，如果抖動筐子，全部都不乾淨了。如果比丘（bhiksu，男性出家人）吃炒麵的時候，用手擦嘴，就叫做不乾淨。應該重新洗手。如果兩手互相摩擦，就叫做不乾淨，應該重新洗。如果比丘（bhiksu，男性出家人）生病需要喝粥，應該讓乾淨的人煮。如果在阿練若（aranya，寂靜處）處，乾淨的人很難找到，可以自己做。洗乾淨不沾油膩的鍋，在鍋里放水，用自然火燒開，讓乾淨的人知道放米。放米后，比丘（bhiksu，男性出家人）不能再點火了。

【English Translation】 English version: At this time, one should first wash their hands cleanly and put on the clothes for entering the village. After putting on the clothes for entering the village, wash hands again and carry the alms bowl into the village. If it is cold in winter, the alms bowl can be placed in a bag. When approaching the village, or a pond, or a flowing stream, one should wash their hands cleanly. If there is no water, one should enter the village and go to the place where the bhikshus (bhiksu, male monastic) reside to ask for water to wash hands. If there is still no water, one should go to the nunnery of the bhikshunis (bhiksuni, female monastic) to seek water. If there is still no water, one should go to the home of a faithful upasaka (upasaka, lay male devotee) to ask for clean water. If there is still no water, one should open the alms bowl bag, take out the alms bowl, and beg for food in one place. After obtaining food, return. Leaving the village, go to a pond, or a spring, or a flowing stream, and place the alms bowl on clean grass. Then wash hands cleanly and wash the stone cleanly. If it is grass or leaves, after washing, the rice touched by the fingers in the alms bowl should be discarded. Then pour the rice onto the stone or grass leaves, and when pouring the rice, one should not pour it where unclean hands have touched. After pouring, one should wash the alms bowl again, put the rice back into the alms bowl, and eat. After eating, if there is leftover food, it should be poured onto a pile of stones and discarded. If the bhikshu (bhiksu, male monastic) enters the village again the next day to beg for food and obtains nothing, he should leave with an empty alms bowl. Without intentionally returning by the original path, he sees the remaining rice on the stone from before. If there is a clean person, he can have them hand it over, and then he can eat. If there is no clean person, if there is a place where crows or birds eat, he should cleanly pick it out and take it for himself to eat. If a clean person uses unclean hands to offer roasted flour to the Sangha, the senior monk (the most senior monk in the monastery) receives what is unclean, and the others receive what is considered clean. If a clean person takes clean roasted flour and pours it onto unclean roasted flour, one can pick off the clean part on top. If one takes unclean roasted flour and pours it onto clean roasted flour, everything becomes unclean. If one takes clean roasted flour and pours it into an unclean container, one can pick out the central part. If one shakes the basket, everything becomes unclean. If a bhikshu (bhiksu, male monastic) wipes his mouth with his hand while eating roasted flour, it is considered unclean. He should wash his hands again. If both hands rub against each other, it is considered unclean, and he should wash again. If a bhikshu (bhiksu, male monastic) is sick and needs porridge, he should have a clean person cook it. If in an aranya (aranya, secluded place) where a clean person is difficult to find, he can do it himself. Wash the pot clean without any grease, put water in the pot, and use natural fire to boil it. Let the clean person know to put in the rice. After putting in the rice, the bhikshu (bhiksu, male monastic) should not light the fire again.

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，當使凈人然。沸已，若凈人慾去，得受取自然煮熟，熟已與病人。若比丘服吐下藥，醫言：「應與清粥，若不得者便死。」當云何？爾時應以洮米泔汁，槽盛漬病比丘。若病人不堪者，取不破稻穬麥七過凈洗，盛著囊中系頭，凈洗器煮之。不得令稻頭破，若破者不得與病比丘。若阿練若處凈人病，還使凈人煮粥與。若無凈人者，得凈谷已，比丘得自舂，作粥與凈人。凈人若食不盡，比丘不得自食，亦不得與余比丘。是故說。

佛住舍衛城，廣說如上。時有居士生一女，端正無雙，父母歡喜。滿月已為作吉祥會，父母作是念：「此女端正，世之希有。若國王聞者，或能強取。我當爲作不吉之字。」即字為瞎眼。此女漸漸長大，王相師見之，即問言：「此誰家女？」有人答言：「某甲居士女。」王相師作是念：「此女人相，應為王大夫人。」相師即白王言：「某甲有女，貴相應為皇后，便可納之。」王即遣人往問：「此女名字何等？」即答言：「字瞎眼。」即還報王。王言：「此字不吉，非我所須。」後有人娶已，父母呼歸家中。夫主遣使呼婦，婦家答言：「當送。」即辦送女之具，作種種餅。比丘次行乞食到其家，女母見比丘，信心歡喜言：「尊者須餅不？」答言：「須。」即與種種餅，滿缽持去。是比丘得是

【現代漢語翻譯】 現代漢語譯本： 應當讓凈人（指不信佛法的俗人）來燒煮。煮沸後，如果凈人要離開，可以接受他自然煮熟的粥，煮熟后給病人。如果比丘服用催吐或瀉藥，醫生說：『應該給他清粥，如果沒有就可能會死。』應該怎麼辦？這時應該用淘米水，用槽盛著浸泡生病的比丘。如果病人不能忍受，就取沒有破損的稻穀或大麥，清洗七遍，裝在袋子里紮緊袋口，用乾淨的器具煮。不能讓稻穀破損，如果破損了就不能給生病的比丘。如果在阿練若處（指遠離人煙的修行場所）凈人生病，還是讓凈人煮粥給他。如果沒有凈人，得到乾淨的穀物后，比丘可以自己舂米，做粥給凈人。如果凈人吃不完，比丘不能自己吃，也不能給其他比丘。因此這樣說。 佛陀住在舍衛城（Śrāvastī，古印度城市），廣泛地宣說如上的教義。當時有位居士生了一個女兒，容貌端正，舉世無雙，父母非常歡喜。滿月后為她舉辦吉祥會，父母心想：『這個女兒容貌端正，世間罕見。如果國王聽說了，或許會強行奪取。我應該給她取一個不吉利的名字。』就給她取名為瞎眼。這個女兒漸漸長大，一位看相的人見到她，就問：『這是誰家的女兒？』有人回答說：『是某某居士的女兒。』看相的人心想：『這個女人的面相，應該成為國王的大夫人。』看相的人就告訴國王說：『某某人有個女兒，貴相應該成為皇后，可以迎娶她。』國王就派人去問：『這個女兒叫什麼名字？』回答說：『名叫瞎眼。』來人就回去稟告國王。國王說：『這個名字不吉利，不是我需要的。』後來有人娶了她，（結婚後）父母把她叫回孃家。丈夫派人來接妻子，妻子家回答說：『馬上就送她回去。』就準備了送女兒的物品，做了各種各樣的餅。比丘依次乞食來到她家，女兒的母親見到比丘，信心歡喜地說：『尊者需要餅嗎？』回答說：『需要。』就給了他各種各樣的餅，裝滿缽拿走了。這位比丘得到這些

【English Translation】 English version: One should have a clean person cook it. After it is boiled, if the clean person wants to leave, one may accept the naturally cooked gruel, and after it is cooked, give it to the sick person. If a Bhikṣu (Buddhist monk) takes emetic or purgative medicine, and the doctor says, 'He should be given clear gruel, or he will die,' what should be done? At that time, one should use rice water, using a trough to soak the sick Bhikṣu. If the sick person cannot bear it, take unbroken rice or barley, wash it seven times, put it in a bag and tie the opening, and cook it in a clean vessel. Do not let the rice head break; if it breaks, it should not be given to the sick Bhikṣu. If a clean person in an Āraṇyaka (secluded place for practice) is sick, still have the clean person cook gruel for him. If there is no clean person, after obtaining clean grains, the Bhikṣu may pound the rice himself and make gruel for the clean person. If the clean person does not finish eating it, the Bhikṣu may not eat it himself, nor may he give it to other Bhikṣus. Therefore, it is said. The Buddha stayed in Śrāvastī (ancient Indian city), extensively expounding the above teachings. At that time, there was a householder who had a daughter, uniquely beautiful, and her parents were very happy. After the full moon, they held an auspicious gathering for her, and the parents thought, 'This daughter is beautiful, rare in the world. If the king hears of her, he might forcibly take her. I should give her an inauspicious name.' So they named her 'Blind Eye'. This daughter gradually grew up, and a physiognomist saw her and asked, 'Whose daughter is this?' Someone replied, 'The daughter of so-and-so householder.' The physiognomist thought, 'This woman's face indicates that she should become the king's chief consort.' The physiognomist then told the king, 'So-and-so has a daughter, whose noble appearance indicates she should become the queen, and you can marry her.' The king then sent someone to ask, 'What is this daughter's name?' They replied, 'Her name is Blind Eye.' The messenger returned and reported to the king. The king said, 'This name is inauspicious, not what I need.' Later, someone married her, and after the marriage, her parents called her back home. The husband sent a messenger to fetch his wife, and the wife's family replied, 'We will send her back soon.' They prepared the items for sending the daughter, making various kinds of cakes. A Bhikṣu was sequentially begging for food and came to her house. The daughter's mother saw the Bhikṣu, and with faith and joy, said, 'Venerable one, do you need cakes?' He replied, 'I do.' So she gave him various kinds of cakes, filling his bowl and he took them away. This Bhikṣu obtained these

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餅已，還精舍喚諸知識比丘共食。諸比丘言：「長老！此餅甚好，汝何處得？」答言：「瞎眼女家得。」諸比丘聞已，復往其家，復得如前。如是一一往索，送女之具都盡。如是第二、第三日，夫復遣人喚，復言：「小待。」作送禮具，諸比丘日日往乞都盡，以婦不時還故，其夫大瞋作是言：「我今遣信往喚，但言禮具不辦而遂不來，必有外心。」即便遣去，更求他女。瞎眼母聞女被遣，即大悲泣。女亦愁惱坐，母不時送故，便見被遣。諸比舍人問言：「汝等何故愁憂涕泣？」即以上事具答。鄰里，鄰里人責言：「汝何不先送女已，別作飲食施諸比丘？」諸比丘聞已，以是因緣往白世尊，佛言：「呼此諸比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後不聽受送女食。」

複次佛住王舍城，廣說如上。時城中有估客主名無畏，與諸估客欲共遠行，時估客婦家中為辦種種行糧。諸比丘次行乞食，往到其家。估客婦見已，信心歡喜，問言：「尊者須麨不？」答言：「須。」即分行糧，盛滿缽施與比丘。比丘得已持還入迦蘭陀竹園精舍，喚諸知識比丘共食。諸比丘問言：「汝何處得是好食？」答言：「某甲估客家得。」諸比丘聞已即往其家，如是人人往乞行糧都盡。如是第二、第三日辦

【現代漢語翻譯】 現代漢語譯本 餅做好了，（比丘）回到精舍，叫來其他認識的比丘一起吃。比丘們說：『長老！這餅真好吃，你從哪裡得到的？』（比丘）回答說：『從瞎眼女家得到的。』其他比丘聽了，也去那家，又像之前一樣得到了餅。就這樣一個接一個地去索取，送給新娘的禮物都被要光了。像這樣過了第二天、第三天，新郎又派人來叫新娘，（女方）還是說：『請稍等。』（繼續）準備送禮的物品，但比丘們每天都去乞討，把東西都拿走了。因為妻子遲遲不回來，新郎非常生氣，說道：『我現在派人去送信叫她，但只說禮物沒辦好所以不能來，肯定是有外心。』就立刻把她送走了，另找其他女子。瞎眼母親聽說女兒被遣送回來，非常悲傷哭泣。女兒也愁眉苦臉地坐著，因為母親沒有及時送她走，就眼睜睜地看著自己被遣送回來。其他鄰居問：『你們為什麼愁眉苦臉地哭泣？』（她們）就把以上的事情都說了。鄰居們責備說：『你們為什麼不先送女兒過去，另外再做飲食供養比丘呢？』比丘們聽說了這件事，就把這個因緣稟告了世尊（Buddha）。佛（Buddha）說：『把這些比丘叫來。』（比丘們）來了之後，佛（Buddha）問比丘：『你們真的做了這樣的事嗎？』回答說：『確實做了。』佛（Buddha）說：『從今天以後，不允許接受送新娘的食物。』 再次，佛（Buddha）住在王舍城（Rājagṛha），廣泛地講述了像上面一樣的事情。當時城裡有一個商人首領名叫無畏（Abhaya），和一些商人打算一起去遠方做生意。商人的妻子在家中準備各種各樣的乾糧。比丘們依次乞食，來到了他家。商人的妻子看見了，信心滿滿，非常高興，問道：『尊者需要炒麵嗎？』（比丘）回答說：『需要。』（商人婦）就分出一些乾糧，盛滿缽施捨給比丘。比丘得到后，拿著回到迦蘭陀竹園精舍（Kalandaka Venuvana），叫來其他認識的比丘一起吃。比丘們問：『你從哪裡得到這麼好的食物？』（比丘）回答說：『從某甲商人（Abhaya）家得到的。』比丘們聽了，就都去他家，就這樣每個人都去乞討，把乾糧都拿光了。像這樣過了第二天、第三天，（商人婦）又準備了乾糧。

【English Translation】 English version After the cakes were made, (the Bhikkhu) returned to the monastery and called all the acquainted Bhikkhus to eat together. The Bhikkhus said, 'Elder! These cakes are very good, where did you get them?' (The Bhikkhu) replied, 'I got them from the home of the blind woman.' When the other Bhikkhus heard this, they also went to her house and received cakes as before. In this way, one by one, they went to ask for them, and all the gifts prepared for the bride were exhausted. On the second and third days, the husband sent someone to call for his bride again, but (the woman's family) still said, 'Please wait a moment.' (They continued) preparing the wedding gifts, but the Bhikkhus went to beg for them every day and took everything away. Because his wife did not return in time, the husband became very angry and said, 'Now I will send a message to call her, but only say that the gifts are not ready and therefore she cannot come. She must have someone else in her heart.' He immediately sent her away and sought another woman. When the blind mother heard that her daughter had been sent back, she wept bitterly. The daughter also sat there with a worried face, because her mother had not sent her in time, and she watched herself being sent back. The neighbors asked, 'Why are you weeping with worried faces?' (They) explained all the above matters. The neighbors blamed them, saying, 'Why didn't you send your daughter over first, and then prepare food separately to offer to the Bhikkhus?' When the Bhikkhus heard about this, they reported this cause and condition to the World Honored One (Buddha). The Buddha (Buddha) said, 'Call these Bhikkhus here.' After (the Bhikkhus) arrived, the Buddha (Buddha) asked the Bhikkhus, 'Did you really do such a thing?' They replied, 'Indeed, we did.' The Buddha (Buddha) said, 'From today onwards, you are not allowed to accept food sent for the bride.' Again, the Buddha (Buddha) was staying in Rājagṛha (王舍城), extensively explaining matters as above. At that time, there was a merchant leader in the city named Abhaya (無畏), who planned to travel far away with some other merchants for business. The merchant's wife was at home preparing various kinds of provisions. The Bhikkhus went to beg for food in turn and arrived at his house. When the merchant's wife saw them, she was full of faith and very happy, and asked, 'Venerable ones, do you need roasted flour?' (The Bhikkhu) replied, 'Yes, we do.' (The merchant's wife) then divided some of the provisions, filled the bowl, and gave it to the Bhikkhu. After receiving it, the Bhikkhu took it back to the Kalandaka Venuvana (迦蘭陀竹園精舍), and called all the acquainted Bhikkhus to eat together. The Bhikkhus asked, 'Where did you get such good food?' (The Bhikkhu) replied, 'I got it from the home of merchant Abhaya (無畏).' When the Bhikkhus heard this, they all went to his house, and in this way, everyone went to beg, and all the provisions were taken away. On the second and third days, (the merchant's wife) prepared provisions again.

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糧，諸比丘隨來乞盡，乃至第四日，辦糧已行不及伴，為賊所劫，財物都盡。估客婦聞已憂惱悲泣，鄰人問言：「汝何故如是？」即具以上事答鄰人。鄰人言：「汝何不先辦糧發遣行人，然後別作施諸比丘？」諸比丘聞已，以是因緣，具白世尊，佛言：「呼是諸比丘來。」來已，佛問諸比丘：「汝等實爾不？」答言：「實爾。」佛言：「此是惡事，施者不知量，受者應知量。此非法、非律、非如佛教，不可以是長養善法。從今日後不聽乞行糧。」佛告諸比丘：「依止王舍城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘往白衣家，自恣與餅麨，得受兩三缽出外，共不病比丘食。若過受出外，不共不病比丘食者，波夜提。」

比丘者，若一、若二、若眾多。

白衣家者，剎利、婆羅門、毗舍、首陀羅家。

自恣與若餅、若麨。餅者，所謂大小麥、米豆，如是等種種餅。麨者，大小麥、米豆，如是等種種麨。

三缽者，極得受三缽。

持出外者，從意所向。

不病比丘者，有力能往其家。

不病比丘共食者，所赍食來應共食，若不共食者，波夜提。

波夜提者，如上說。

送餉行糧、餅麨，不為比丘為送糧。自恣與送餉者，如送瞎眼女等。行

【現代漢語翻譯】 現代漢語譯本： 話說有一群比丘（bhikkhus，佛教僧侶）隨一位商人前來乞討食物，直到第四天，商人準備好食物后，卻因為趕路不及同伴，被盜賊搶劫，財物全部丟失。商人的妻子聽聞此事後憂愁悲傷哭泣，鄰居問她：『你為何如此？』她便將以上事情詳細告訴了鄰居。鄰居說：『你為何不先準備好食物發送給行人，然後再另外佈施給比丘呢？』眾比丘聽聞此事後，將這個因緣詳細稟告了世尊（Buddha，佛陀）。佛陀說：『召集這些比丘前來。』召集來后，佛陀問眾比丘：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『這是惡事，佈施的人不知道量，接受佈施的人應該知道量。這不合乎佛法（Dharma，宇宙真理）、不合乎戒律（Vinaya，佛教戒律）、不合乎我的教導，不可以這樣來增長善法。從今天以後不允許乞討行糧。』佛陀告訴眾比丘：『凡是依止在王舍城（Rājagṛha）居住的比丘都應當集合，爲了十種利益的緣故，我將為比丘們制定戒律，凡是已經聽聞過的應當重複聽聞。如果比丘前往在家信徒（lay followers）家，隨意得到餅或炒麵，可以接受兩三缽，帶到外面，與沒有生病的比丘一起食用。如果超過這個量接受並帶到外面，不與沒有生病的比丘一起食用，就犯了波逸提（Pāyattika，一種輕罪）。』

比丘（bhikkhus）是指，無論是單獨一人、兩人，還是眾多人。

在家信徒家是指，剎帝利（Kshatriya，古印度社會階層，武士和統治者）、婆羅門（Brahmin，古印度社會階層，祭司）、吠舍（Vaishya，古印度社會階層，商人和農民）、首陀羅（Shudra，古印度社會階層，奴隸和勞工）的家。

隨意給予的餅或炒麵。餅是指，所謂的大麥、小麥、米、豆等，像這樣的各種餅。炒麵是指，大麥、小麥、米、豆等，像這樣的各種炒麵。

三缽是指，最多可以接受三缽。

帶到外面是指，隨自己的意願前往任何地方。

沒有生病的比丘是指，有能力前往那家。

與沒有生病的比丘一起食用是指，所攜帶的食物應當一起食用，如果不一起食用，就犯了波逸提（Pāyattika）。

波逸提（Pāyattika）的含義，如上所述。

贈送的禮物、行糧、餅或炒麵，不是爲了比丘而是爲了送糧。隨意給予的贈送禮物，比如送給瞎眼女等。行

【English Translation】 English version: Once, a group of bhikkhus (Buddhist monks) followed a merchant to beg for food. By the fourth day, the merchant had prepared food, but he was unable to keep pace with his companions and was robbed by thieves, losing all his possessions. The merchant's wife, upon hearing this, was worried, saddened, and wept. A neighbor asked her, 'Why are you like this?' She explained the above events in detail to the neighbor. The neighbor said, 'Why didn't you prepare food and send it to the travelers first, and then make separate offerings to the bhikkhus?' The bhikkhus, upon hearing this, reported this incident in detail to the Buddha (the Enlightened One). The Buddha said, 'Summon those bhikkhus here.' After they arrived, the Buddha asked the bhikkhus, 'Is it true that you did this?' They replied, 'It is true.' The Buddha said, 'This is a bad thing. The giver does not know the measure, and the receiver should know the measure. This is not in accordance with the Dharma (cosmic law), not in accordance with the Vinaya (Buddhist monastic rules), and not in accordance with my teachings. It is not permissible to increase good deeds in this way. From today onwards, it is not allowed to beg for travel provisions.' The Buddha told the bhikkhus, 'All bhikkhus residing in Rājagṛha (city in ancient India) should gather. For the sake of ten benefits, I will establish precepts for the bhikkhus. Those who have already heard them should hear them again. If a bhikkhu goes to the house of a lay follower (householder) and is freely given cakes or roasted barley flour, he may receive two or three bowls, take them outside, and eat them with bhikkhus who are not sick. If he receives more than this amount and takes it outside, and does not eat it with bhikkhus who are not sick, he commits a Pāyattika (minor offense).'

Bhikkhus refers to one, two, or many.

The house of a lay follower refers to the house of a Kshatriya (warrior/ruler caste), Brahmin (priest caste), Vaishya (merchant/farmer caste), or Shudra (laborer/servant caste).

Freely given cakes or roasted barley flour. Cakes refer to various kinds of cakes made from barley, wheat, rice, beans, and so on. Roasted barley flour refers to various kinds of roasted barley flour made from barley, wheat, rice, beans, and so on.

Three bowls means that one may receive up to three bowls.

Taking it outside means going wherever one wishes.

A bhikkhu who is not sick refers to one who is able to go to that house.

Eating together with a bhikkhu who is not sick means that the food brought should be eaten together. If it is not eaten together, one commits a Pāyattika.

The meaning of Pāyattika is as explained above.

Gifts, travel provisions, cakes, or roasted barley flour, not for the bhikkhu but for sending provisions. Freely given gifts, such as sending to a blind woman, etc. Travel

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糧者，如無畏估客主等。餅麨者，如上說。不為比丘者，本為餘人作為送糧。自恣與者，如瞎眼女、瞎眼母，自恣與如估客、估客婦。自恣與比丘，得受三缽，持出外應共不病比丘食。若比丘作是念：「誰能作多事？」為語優婆夷言：「盛一缽著器中。」復盛一缽著余器中，自受一缽已，語女人言：「若有比丘來者，與是一缽。復有來者與是第二缽。后若復有來者，更莫與。若與者，汝少福德。」比丘持食出已，道中若逢比丘者，應作如是言：「某甲家有食，汝當自取分。」第二比丘亦復如是。

非送女餅，非行道糧，為比丘不為送糧，不自恣與。非送女餅者，非如送瞎眼女。非道糧者，非如無畏估客等。為比丘者，為比丘作不為餘人。不為送糧者，除此二事，為餘人作，得取不犯。不自恣與隨得持去，若瞎眼女去，後母與，得取無罪。若女至婿家已，與得取無罪。若估客發去已，估客婦后與，得取無罪。若估客到所在已，與得取無罪。若彼家嫁女娶婦飲食節會日，比丘往到其家，主人作如是言：「尊者！我欲遣信請恐不可得，何況自來？」如是得自恣取無罪。是故說。

佛住舍衛城，廣說如上。爾時六群比丘到酥家乞酥、油家乞油、乳家乞乳、酪家乞酪、蜜家乞蜜、石蜜家乞石蜜、魚家乞魚、肉家乞肉

【現代漢語翻譯】 現代漢語譯本： 『糧』，例如無畏的商人首領等。『餅麨』，如上面所說。『不為比丘』，原本是為其他人制作的糧食。『自恣與』，例如瞎眼女、瞎眼母，隨意地給予，如同商人、商人的妻子。隨意地給予比丘，可以接受三缽，拿出去后應該與沒有生病的比丘一起食用。如果比丘這樣想：『誰能做更多的事情呢？』就告訴優婆夷說：『盛一缽放在器皿中。』再盛一缽放在另一個器皿中，自己接受一缽后，告訴女人說：『如果有比丘來，就給他這一缽。再有比丘來，就給他第二缽。以後如果再有比丘來，就不要再給了。如果給了，你的福德就會減少。』比丘拿著食物出去后，如果在路上遇到比丘，應該這樣說：『某甲家有食物，你應該自己去取一份。』第二個比丘也應該這樣做。

『非送女餅』，不是送給女兒的餅。『非行道糧』，不是趕路用的糧食。『為比丘不為送糧』，是為比丘製作的，但不是爲了送糧。『不自恣與』，不是隨意給予的。『非送女餅者』，不是像送給瞎眼女那樣的。『非道糧者』，不是像無畏的商人等那樣的。『為比丘者』，是為比丘製作的，不是為其他人。『不為送糧者』，除了這兩種情況，為其他人制作的，可以拿取，不算犯戒。『不自恣與』，可以隨意拿走，如果瞎眼女離開后，後母給予，可以拿取，沒有罪過。如果女兒到了丈夫家，給予可以拿取，沒有罪過。如果商人出發離開后，商人的妻子後來給予，可以拿取，沒有罪過。如果商人到達目的地后，給予可以拿取，沒有罪過。如果那家有嫁女娶媳婦的飲食節會日，比丘前往到他家，主人這樣說：『尊者！我想要派人送信恐怕都不可得，更何況您親自前來？』這樣就可以隨意拿取，沒有罪過。所以這樣說。

佛陀住在舍衛城（Śrāvastī），廣泛地宣說如上內容。當時六群比丘到酥油家乞討酥油（ghee）、油家乞討油、乳家乞討乳、酪家乞討酪、蜜家乞討蜜、石蜜家乞討石蜜、魚家乞討魚、肉家乞討肉。

【English Translation】 English version: 'Food', such as the fearless merchant leader, etc. 'Cake and flour', as mentioned above. 'Not for a Bhikshu', originally made as food for others. 'Given at will', such as a blind daughter, a blind mother, giving at will like a merchant, a merchant's wife. If given to a Bhikshu at will, he may receive three bowls, take them out, and share them with Bhikshus who are not ill. If a Bhikshu thinks, 'Who can do more work?' he should tell a Upasika (female lay follower): 'Fill one bowl and put it in a container.' Then fill another bowl and put it in another container. After receiving one bowl himself, he should tell the woman: 'If a Bhikshu comes, give him this bowl. If another comes, give him the second bowl. If another comes after that, do not give him any more. If you give, your merit will be reduced.' After the Bhikshu takes the food out, if he meets a Bhikshu on the road, he should say: 'There is food at so-and-so's house, you should take your share.' The second Bhikshu should do the same.

'Not a cake for sending a daughter', not a cake for sending a daughter away. 'Not travel provisions', not provisions for traveling. 'For a Bhikshu, not for sending food', made for a Bhikshu, but not for sending food. 'Not given at will', not given freely. 'Not a cake for sending a daughter', not like sending it to a blind daughter. 'Not travel provisions', not like the fearless merchant, etc. 'For a Bhikshu', made for a Bhikshu, not for others. 'Not for sending food', except for these two cases, made for others, it is permissible to take without offense. 'Not given at will', it is permissible to take away at will. If the blind daughter leaves and the stepmother gives, it is permissible to take without fault. If the daughter arrives at her husband's house and is given, it is permissible to take without fault. If the merchant departs and the merchant's wife gives later, it is permissible to take without fault. If the merchant arrives at his destination and is given, it is permissible to take without fault. If there is a wedding or a feast at that house, and a Bhikshu goes to their house, and the host says: 'Venerable one! I am afraid it is impossible to send a messenger, let alone you coming yourself?' Then it is permissible to take at will without fault. Therefore, it is said.

The Buddha was staying in Śrāvastī (舍衛城), extensively explaining the above. At that time, the group of six Bhikshus went to the ghee (酥) house to beg for ghee, the oil house to beg for oil, the milk house to beg for milk, the curd house to beg for curd, the honey house to beg for honey, the rock candy house to beg for rock candy, the fish house to beg for fish, and the meat house to beg for meat.

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，為世人所譏，作如是言：「瞿曇沙門無量方便，讚歎少欲知足易養易滿，毀訾多欲無厭難養難滿。而今是沙門不能乞粗食，而從酥家乞酥，乃至肉家乞肉。此壞敗人，何道之有？」諸比丘以是因緣往白世尊，佛言：「呼六群比丘來。」來已，佛問六群比丘：「汝實爾不？」答言：「實爾。」佛語六群比丘：「此是惡事。汝常不聞，我無量方便讚歎少欲，毀訾多欲耶？此非法、非律、非如佛教，不可以是長養善法。從今日後不聽乞美食食。」

複次佛住迦維羅衛國釋氏尼拘律樹精舍，佛以五事饒益故，五日一行諸比丘房，見病比丘。佛知而故問：「汝病何似？為有損不？」答言：「不損。」佛言：「汝不能索隨病食、隨病藥耶？」答言：「能乞，但世尊制戒不聽乞美食，故不敢乞。我無檀越，無人與者。」佛言：「從今日後聽病比丘乞美食。」佛告諸比丘：「依止迦維羅衛住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若諸家中有如是美食，酥、油、蜜、石蜜、乳酪、魚肉，如是美食不病比丘為身索者，波夜提。」

家者，如上說。

酥、油、蜜、石蜜、乳酪、魚肉，如上第二盜戒中說，如是名為美食。

病者，世尊說無罪。病者，黃爛、癰痤、痔病、不禁、黃病、瘧病、咳嗽

【現代漢語翻譯】 現代漢語譯本： 因此，世人譏笑他們，這樣說：『喬達摩（Gautama，釋迦牟尼的姓）沙門用無量方便，讚歎少欲知足、容易供養、容易滿足，譭謗多欲無厭、難以供養、難以滿足。現在這些沙門不能乞討粗糙的食物，卻從賣酥油的家乞討酥油，甚至從賣肉的家乞討肉。這些敗壞的人，有什麼道義可言呢？』眾比丘因為這件事去稟告世尊，佛說：『叫六群比丘來。』他們來了之後，佛問六群比丘：『你們真的這樣做了嗎？』回答說：『確實如此。』佛告訴六群比丘：『這是惡事。你們難道沒聽過，我用無量方便讚歎少欲，譭謗多欲嗎？這不合乎佛法、不合乎戒律、不合乎我的教導，不能用這種方式來增長善法。從今以後，不允許乞討美食。』

再者，佛住在迦毗羅衛國（Kapilavastu）釋迦族的尼拘律樹精舍（Nigrodha Park Monastery）。佛因為五種利益的緣故，每五天巡視一次比丘們的房間，看望生病的比丘。佛明知故問：『你病情如何？有沒有惡化？』回答說：『沒有惡化。』佛說：『你不能索取適合你病情的食物和藥物嗎？』回答說：『能乞討，但是世尊制定戒律不允許乞討美食，所以不敢乞討。我沒有施主，沒有人給我。』佛說：『從今以後，允許生病的比丘乞討美食。』佛告訴眾比丘：『凡是依止迦毗羅衛國居住的比丘都召集起來，因為有十種利益的緣故，我要為比丘們制定戒律，已經聽過的應當重聽。如果各家有這樣的美食，酥油（ghee）、油（oil）、蜂蜜（honey）、石蜜（rock candy）、乳酪（curd）、魚（fish）、肉（meat），像這樣的美食，沒有生病的比丘爲了自己乞討，犯波逸提（Payantika，一種戒律）。』

『家』的定義，如前面所說。

酥油、油、蜂蜜、石蜜、乳酪、魚、肉，如前面第二條盜戒中所說，像這樣的稱為美食。

生病的人，世尊說沒有罪。生病的人，包括：黃爛（jaundice）、癰痤（boils and carbuncles）、痔病（hemorrhoids）、不禁（incontinence）、黃病（yellow fever）、瘧病（malaria）、咳嗽（cough）。

【English Translation】 English version: Therefore, people ridiculed them, saying: 'The Śrāmaṇa Gautama (Gautama, the surname of Shakyamuni) uses immeasurable skillful means to praise having few desires, being content, easy to support, and easy to satisfy, while denouncing having many desires, being insatiable, difficult to support, and difficult to satisfy. Now these Śrāmaṇas cannot beg for coarse food, but instead beg for ghee from ghee sellers, and even beg for meat from butchers. What morality do these corrupt people have?' The Bhikṣus reported this matter to the World Honored One, who said: 'Summon the Six-Group Bhikṣus.' After they arrived, the Buddha asked the Six-Group Bhikṣus: 'Is this really what you did?' They replied: 'Indeed.' The Buddha told the Six-Group Bhikṣus: 'This is a bad thing. Have you not heard that I use immeasurable skillful means to praise having few desires and denounce having many desires? This is not in accordance with the Dharma, not in accordance with the Vinaya, and not in accordance with my teachings. It is not a way to cultivate good qualities. From now on, it is not permitted to beg for delicious food.'

Furthermore, the Buddha was residing at the Nigrodha Park Monastery in Kapilavastu (Kapilavastu) of the Śākya clan. Because of five benefits, the Buddha would inspect the Bhikṣus' rooms every five days and visit the sick Bhikṣus. The Buddha, knowing the situation, deliberately asked: 'How is your illness? Is it getting worse?' The Bhikṣu replied: 'It is not getting worse.' The Buddha said: 'Can you not ask for food and medicine suitable for your illness?' The Bhikṣu replied: 'I can beg, but the World Honored One has established a precept forbidding begging for delicious food, so I dare not beg. I have no patrons, and no one gives to me.' The Buddha said: 'From now on, sick Bhikṣus are permitted to beg for delicious food.' The Buddha told the Bhikṣus: 'Gather all the Bhikṣus residing in Kapilavastu, because of ten benefits, I will establish precepts for the Bhikṣus, and those who have already heard them should hear them again. If there are such delicious foods in the houses, such as ghee (ghee), oil (oil), honey (honey), rock candy (rock candy), curd (curd), fish (fish), and meat (meat), and a Bhikṣu who is not sick begs for such delicious food for himself, he commits a Pāyantika (Payantika, a type of precept violation).'

The definition of 'house' is as described above.

Ghee, oil, honey, rock candy, curd, fish, and meat, as described in the second theft precept above, are called delicious foods.

For sick people, the World Honored One said there is no offense. Sick people include those with jaundice (jaundice), boils and carbuncles (boils and carbuncles), hemorrhoids (hemorrhoids), incontinence (incontinence), yellow fever (yellow fever), malaria (malaria), and cough (cough).

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、痟羸、風腫、水腫，如是種種，是名為病。

為身者，為己索，若自索、若使人索，食者，波夜提。

波夜提者，如上說。

若比丘熱病，醫言：「此病應服酥。」得乞酥，不得往不信家索。何以故？索時譏比丘，但貪美味故索酥。譏嫌比丘長短者，不得往索。當到信心優婆塞家索，得時當自籌量。若比丘風病，醫言：「應服油。」爾時得乞油，不得從笮油家乞，亦不得到不信家，如酥中說。若比丘水病，醫言：「此應服蜜。」爾時復得乞蜜，不得到採蜜家乞，亦不得到不信家乞，如酥中說。若比丘干痟病，醫言：「此應服石蜜。」不得到笮甘蔗家索，不得到不信家索，如酥中說。若比丘中冷，醫言：「應用石蜜、酪二種合服。」不得到不信家索，如酥中說。若比丘下病，醫言：「此應服乳。」爾時得從放牛人邊乞乳，得時當籌量取。若比丘欲使吐下服吐下藥，醫言：「當先服魚汁。」爾時得乞魚汁，不得從捕魚家乞，不得到不信家乞，如上說。若比丘欲刺頭出血，若服吐下藥，醫言：「此應服肉汁。」爾時得乞肉汁，不得到屠家、不信家乞，如上說。

若比丘乞食行到量酥人邊，量酥人言：「尊者！欲求何等？」答言：「欲乞食。」白言：「無食，正有此酥，若須當與。」比丘爾時須者

【現代漢語翻譯】 現代漢語譯本：消瘦、虛弱、風病腫脹、水腫，像這些種種，都叫做疾病。

爲了身體的緣故，爲了自己去索取（醫藥），無論是自己去索取，還是指使別人去索取食物，都犯波夜提（一種戒律）。

波夜提，就像上面所說的（指犯戒）。

如果比丘得了熱病，醫生說：『這種病應該服用酥油。』可以去乞求酥油，但不能去不信佛法的人家索取。為什麼呢？因為索取時會被人譏笑比丘，認為他們只是貪圖美味才索取酥油。那些喜歡議論比丘長短的人家，也不得前去索取。應當到有信心的優婆塞（在家男居士）家索取，得到酥油時應當自己衡量用量。如果比丘得了風病，醫生說：『應該服用油。』這時可以乞求油，但不能從榨油的人家乞討，也不得到不信佛法的人家，就像上面關於酥油的規定一樣。如果比丘得了水病，醫生說：『這應該服用蜂蜜。』這時又可以乞求蜂蜜，但不得到採蜜的人家乞討，也不得到不信佛法的人家乞討，就像上面關於酥油的規定一樣。如果比丘得了乾瘦病，醫生說：『這應該服用石蜜（冰糖）。』不得到榨甘蔗的人家索取，不得到不信佛法的人家索取，就像上面關於酥油的規定一樣。如果比丘得了中寒病，醫生說：『應該用石蜜、酪（酸奶）兩種混合服用。』不得到不信佛法的人家索取，就像上面關於酥油的規定一樣。如果比丘得了下部疾病，醫生說：『這應該服用牛奶。』這時可以從放牛人那裡乞求牛奶，得到牛奶時應當衡量用量取用。如果比丘想要催吐或瀉下而服用吐下藥，醫生說：『應當先服用魚汁。』這時可以乞求魚汁，但不從捕魚的人家乞討，不得到不信佛法的人家乞討，就像上面所說的一樣。如果比丘想要刺頭出血，或者服用吐下藥，醫生說：『這應該服用肉汁。』這時可以乞求肉汁，但不得到屠夫家、不信佛法的人家乞討，就像上面所說的一樣。

如果比丘乞食走到正在量酥油的人那裡，量酥油的人說：『尊者！想要求什麼？』回答說：『想要乞食。』（量酥油的人）說：『沒有食物，只有這些酥油，如果需要就給你。』比丘這時如果需要酥油，

【English Translation】 English version: Emaciation, weakness, wind-related swelling, edema—all these various conditions are called diseases.

For the sake of the body, to seek (medicine) for oneself, whether seeking it oneself or instructing others to seek it, to eat such things constitutes a Pāyattika (a type of offense).

Pāyattika is as described above (referring to the offense).

If a Bhikkhu (monk) has a fever, and the doctor says, 'This illness requires the consumption of ghee (clarified butter),' he may beg for ghee, but he must not go to the home of an unbeliever to ask for it. Why? Because when begging, people will criticize the Bhikkhu, thinking he is only begging for ghee out of greed for delicious flavors. He must not go to those who are critical of the Bhikkhu's merits and faults to beg. He should go to the home of a faithful Upāsaka (male lay devotee) to beg. When he obtains ghee, he should measure it out carefully. If a Bhikkhu has a wind-related illness, and the doctor says, 'He should consume oil,' then he may beg for oil, but he must not beg from the home of an oil presser, nor go to the home of an unbeliever, as described above regarding ghee. If a Bhikkhu has edema, and the doctor says, 'This requires the consumption of honey,' then he may again beg for honey, but he must not go to the home of a honey collector to beg, nor go to the home of an unbeliever, as described above regarding ghee. If a Bhikkhu has emaciation, and the doctor says, 'This requires the consumption of rock candy (crystal sugar),' he must not go to the home of a sugarcane presser to ask for it, nor go to the home of an unbeliever, as described above regarding ghee. If a Bhikkhu has a cold disorder, and the doctor says, 'Rock candy and yogurt should be combined and consumed,' he must not go to the home of an unbeliever to ask for it, as described above regarding ghee. If a Bhikkhu has a lower body ailment, and the doctor says, 'This requires the consumption of milk,' then he may beg for milk from a cowherd. When he obtains milk, he should measure it out carefully. If a Bhikkhu wants to induce vomiting or purging and takes emetic or purgative medicine, and the doctor says, 'He should first consume fish broth,' then he may beg for fish broth, but he must not beg from the home of a fisherman, nor go to the home of an unbeliever, as described above. If a Bhikkhu wants to bleed his head or takes emetic or purgative medicine, and the doctor says, 'This requires the consumption of meat broth,' then he may beg for meat broth, but he must not go to the home of a butcher or an unbeliever, as described above.

If a Bhikkhu, while going for alms, arrives at the place of someone measuring ghee, and the person measuring ghee says, 'Venerable one! What do you seek?' He replies, 'I wish to beg for food.' (The person measuring ghee) says, 'There is no food, only this ghee. If you need it, I will give it to you.' If the Bhikkhu needs ghee at that time,

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，得受滿缽無罪。若有伴者，得勸與，無罪。如是量油、蜜、石蜜、乳酪亦如是。若比丘乞食得麨飯滿缽，鍵镃中無所得，得從索漿。若檀越言：「無漿，正有肉汁，須者當與。」爾時得取。若復問言：「亦有肉，須者當與。」爾時得滿器取無罪。亦得從笮苷蔗家索苷蔗漿，若言：「無苷蔗漿，正有石蜜，須者當與。」比丘須者，得取滿缽無罪，亦得勸與伴。亦得到笮油家乞麻滓，若主人言：「我無麻滓，須油者當與。」須者得取滿缽無罪，亦得勸與伴。得乞酪底清汁，若言：「我無酪底清汁，正有乳酪，須者當與。」比丘須者得取滿缽無罪，亦得勸與伴。得乞苷蔗，得為客比丘、遠行比丘乞美食，若自在道行時，亦得乞。

若比丘一處乞得八種美食，各各別食，得眾多波夜提。若比丘八種食，異處乞一處食，得一波夜提。眾多處乞，各各別食，得眾多波夜提。一處並索得種種食，合一時食，得一波夜提。不病時乞病時食，得越毗尼罪；病時乞不病時食，無罪；病時乞病時食，無罪；不病時乞不病時食，波夜提。不隨病煮隨病食，無罪；隨病煮不隨病食，得越毗尼罪；隨病煮隨病食，無罪；不隨病煮不隨病食，無罪。何以故？出家人因他活命故。是故說。

施一食處處，　　食足強勸彼； 　不受食而食，

非時停食食； 　兩三缽美食，　　別眾食在後。

第四跋渠竟(祇桓精舍中梵本蟲啖脫，無此別眾食戒)。

佛住舍衛城，祇樹給孤獨園。爾時世人篤信恭敬尊重，供養衣食、床臥、病瘦、醫藥。爾時出家外道亦在舍衛城，世人不恭敬供養尊重衣食、床臥、病瘦、醫藥。時有眾多出家外道，集論議堂作如是論：「是沙門瞿曇住舍衛城祇樹給孤獨園，世人深信恭敬尊重，供養衣食、床臥、病瘦、醫藥。我等不得尊重供養衣食、床臥、病瘦、醫藥。誰能往沙門瞿曇法中出家修梵行？誦習彼法已，還我法中，我等展轉相教，亦當還得供養，與彼無異。」時外道作如是論已，皆言：「須深摩者於我眾中最為第一，可遣到沙門瞿曇法中出家受彼律儀，還來入此。」時彼外道語須深摩，作如是言：「沙門瞿曇在祇桓精舍，多人供養尊重，我等不得此利。汝今可往沙門瞿曇法中出家修梵行，受誦彼經已，還我法中展轉相教，亦當還得供養與彼無異。」須深摩聞是語已，出舍衛城，往祇桓精舍。精舍門間見有諸比丘經行坐禪，須深摩即往諸比丘所，共相問訊，在一面坐，作是言：「我本是外道，今欲于如來法中出家受具足，此中應作何等？」諸比丘答言：「若本是外道，欲于如來法中出家者，當試之四月。四月過已

【現代漢語翻譯】 現代漢語譯本 非時停食食（不在規定的時間停止進食）； 兩三缽美食，別眾食在後（分到兩三缽美食，把特別的食物留在後面）。 第四跋渠竟（第四部分結束）（祇桓精舍（Jetavana Vihara）中梵文版本被蟲蛀蝕脫落，沒有這條別眾食戒）。 佛陀住在舍衛城（Sravasti），祇樹給孤獨園（Jetavana Anathapindika-arama）。當時世人非常篤信、恭敬、尊重佛陀，供養衣食、床鋪臥具、醫藥。當時出家外道也在舍衛城，世人卻不恭敬供養他們的衣食、床鋪臥具、醫藥。當時有很多出家外道，聚集在論議堂，這樣議論：『沙門瞿曇（釋迦牟尼佛的稱號，意為『喬達摩沙門』）住在舍衛城祇樹給孤獨園，世人深信、恭敬、尊重他，供養衣食、床鋪臥具、醫藥。我們卻得不到尊重和供養。誰能去沙門瞿曇的教法中出家修行梵行？誦習他們的教法后，回到我們的教法中，我們互相教導，也應當能夠得到供養，和他們沒有差別。』當時外道們這樣議論后，都說：『須深摩（Susima）在我們這些人當中最為優秀，可以派他到沙門瞿曇的教法中出家，接受他們的戒律，再回來加入我們。』當時那些外道告訴須深摩，這樣說：『沙門瞿曇在祇桓精舍，很多人供養尊重他，我們得不到這種利益。你現在可以去沙門瞿曇的教法中出家修行梵行，受持誦讀他們的經典后，回到我們的教法中，互相教導，也應當能夠得到供養，和他們沒有差別。』須深摩聽了這些話后，離開舍衛城，前往祇桓精舍。在精舍門口看見有許多比丘在經行坐禪，須深摩就走到那些比丘那裡，互相問候，在一旁坐下，這樣說：『我原本是外道，現在想要在如來的教法中出家受具足戒，這裡應該怎麼做？』那些比丘回答說：『如果原本是外道，想要在如來的教法中出家，應當試行四個月。四個月過後，'

【English Translation】 English version To eat stopping food at an improper time; Two or three bowls of delicious food, to keep special food separate and eat it later. The fourth Varga (section) ends (In the Jetavana Vihara, the Sanskrit version was eaten by worms and is missing this precept about separate food). The Buddha was residing in Sravasti, at the Jetavana Anathapindika-arama (Jeta Grove, Anathapindika's monastery). At that time, people deeply believed in, respected, and revered the Buddha, offering clothing, food, bedding, and medicine. At that time, non-Buddhist ascetics were also in Sravasti, but people did not respect or offer them clothing, food, bedding, and medicine. At that time, many non-Buddhist ascetics gathered in the discussion hall and debated, saying: 'The Sramana Gautama (title of Sakyamuni Buddha, meaning 'ascetic Gautama') resides in the Jetavana Anathapindika-arama in Sravasti, and people deeply believe in, respect, and revere him, offering clothing, food, bedding, and medicine. We do not receive respect or offerings. Who can go to the Sramana Gautama's Dharma (teachings) to become a monk and practice the Brahma-faring (holy life)? After reciting and studying their Dharma, return to our Dharma, and we will teach each other, and we should also receive offerings, no different from them.' At that time, the non-Buddhist ascetics debated in this way, and all said: 'Susima (name of a person) is the most outstanding among us, and he can be sent to the Sramana Gautama's Dharma to become a monk, receive their precepts, and then return to join us.' At that time, those non-Buddhist ascetics told Susima, saying: 'The Sramana Gautama is in the Jetavana Vihara, and many people offer him respect. We do not receive this benefit. You can now go to the Sramana Gautama's Dharma to become a monk and practice the Brahma-faring, and after receiving and reciting their scriptures, return to our Dharma, and we will teach each other, and we should also receive offerings, no different from them.' After Susima heard these words, he left Sravasti and went to the Jetavana Vihara. At the entrance of the Vihara, he saw many Bhikkhus (monks) walking and meditating. Susima then went to those Bhikkhus, greeted each other, and sat on one side, saying: 'I was originally a non-Buddhist ascetic, and now I want to become a monk and receive the full precepts in the Tathagata's (another name for the Buddha) Dharma. What should I do here?' Those Bhikkhus replied: 'If you were originally a non-Buddhist ascetic and want to become a monk in the Tathagata's Dharma, you should undergo a trial period of four months. After four months,'

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，得諸比丘意者，當與出家。」時須深摩即受教行，四月過已得諸比丘意，便與受具足。受具足已，往世尊所，頭面禮足，卻住一面。爾時有眾多比丘，來到佛所，頭面禮足，卻住一面，作是言：「我已得證，我生已盡，梵行已立，更不受後有。」說是語已，頭面禮佛足而退。是諸比丘去未久，須深摩頭面禮佛足已，詣彼比丘所，共相問訊。問訊已在一面坐，問諸比丘言：「長老！向在佛所自言：『我已得證，我生已盡梵行已立，更不受後有。』」答言：「如是。」時須深摩復問言：「長老！如是知、如是見，得清凈天眼，見眾生死此生彼，好色惡色、善趣惡趣，見眾生身行惡、口行惡、意行惡，誹謗賢聖，自行邪見，教人行邪見，身壞命終墮三惡道。又見眾生身行善、口行善、意行善，自行正見，教人行正見，身壞命終生於善處，天上人中。如是過人清凈天眼，長老得不？」答言：「不得。」復問：「尊者！如是知、如是見，得宿命智，知過去一生、二生、三生、四生、五生、十生、百生、千生，乃至劫成劫壞，名姓種族，死此生彼，死彼生此，如是無數劫事，長老知不？」答言：「不知。」復問：「離色過色無色、寂滅解脫、身證具足住。是諸解脫，長老得不？」答言：「不得。」須深摩言：「曏者所問諸法，皆

{ "translations": [ "現代漢語譯本：『如果得到各位比丘的同意，就應該允許他出家。』當時，須深摩就接受教導並照此執行，四個月過後，得到了各位比丘的同意，便為他授了具足戒。受了具足戒后，他前往世尊處，以頭面禮拜佛足，然後退到一旁站立。當時，有很多比丘來到佛所，以頭面禮拜佛足，然後退到一旁站立，說道：『我已經證悟，我生死已盡，清凈的修行已經確立，不再受後世的輪迴。』說完這些話后，他們以頭面禮拜佛足而退下。這些比丘離開后不久，須深摩以頭面禮拜佛足后，前往那些比丘處，互相問候。問候完畢后，在一旁坐下，問那些比丘說：『長老！剛才在佛所自稱：『我已經證悟，我生死已盡，清凈的修行已經確立，不再受後世的輪迴。』』他們回答說：『是的。』當時，須深摩又問：『長老！像這樣知、像這樣見，得到清凈的天眼，能看見眾生死後在此處出生，又在彼處出生，能分辨美好的顏色和醜陋的顏色、好的去處和壞的去處，能看見眾生身行惡、口行惡、意行惡，誹謗賢聖，自己奉行邪見，教導他人奉行邪見，身壞命終后墮入三惡道。又能看見眾生身行善、口行善、意行善，自己奉行正見，教導他人奉行正見，身壞命終後生於好的去處，天上或人間。像這樣超越常人的清凈天眼，長老們得到了嗎？』他們回答說：『沒有得到。』他又問：『尊者！像這樣知、像這樣見，得到宿命智，能知道過去一生、二生、三生、四生、五生、十生、百生、千生，乃至劫成劫壞，姓名、種族，死於此處生於彼處，死於彼處生於此處，像這樣無數劫的事情，長老們知道嗎？』他們回答說：『不知道。』他又問：『離開色界、超越色界、無色界的寂滅解脫，以身體證得並具足安住。這些解脫，長老們得到了嗎？』他們回答說：『沒有得到。』須深摩說：『剛才所問的這些法，你們都沒有得到，'", "你們都沒有得到，云何於世尊前自言：『我已得證，我生已盡，梵行已立，更不受後有』耶？」諸比丘默然無語。時，須深摩還詣世尊所，頭面禮足，卻住一面，以所問諸比丘事，向世尊廣說。世尊告須深摩：「汝云何觀？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「受、想、行、識是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世尊！」「須深摩！汝云何觀？色是我耶？為非我耶？」答言：「非我，世尊！」「受、想、行、識是我耶？為非我耶？」答言：「非我，世尊！」「須深摩！汝云何觀？一切諸行是常耶？為非常耶？」答言：「無常，世尊！」「為有常法不變易耶？」答言：「無也，世尊！」佛告須深摩：「善哉！善哉！汝所問者，是為善也。所以者何？須深摩！我今問汝，隨意所答。須深摩！于意云何？色是常耶？為非常耶？」須深摩白佛言：「無常，世尊！」「若無常者，是苦耶？」答言：「是苦，世尊！」「若是苦者，是可樂耶？」答言：「不可樂，世

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言：『不得。』云何於世尊前，自言：『我已得證，我生已盡梵行已立，更不受後有。』誰當信者？」諸比丘答言：「長老！我是慧解脫人。」須深摩言：「所說簡略，義相未現，可更廣說。」比丘言：「雖義相未現，我自了知，慧解脫人。」時須深摩聞諸比丘語已，作是念：「我當往詣世尊所問如是事，世尊有所解說我當受持。」作是念已，從坐起往詣佛所，頭面禮足，卻住一面，具以上事廣白世尊：「是事云何？」佛告須深摩：「先法智、后比智。」須深摩又白佛言：「世尊所說隱略，我猶未解。」佛告須深摩：「汝雖未解，故先法智、后比智。」須深摩白佛言：「善哉世尊！我猶未解，唯愿世尊廣為我說。」佛告須深摩：「我還問汝，隨汝所解答我。須深摩！于意云何？緣生故有老死不？」答言：「如是，世尊！」佛言：「善哉須深摩！于意云何？無明緣故生諸行不？」答言：「如是。」佛言：「善哉須深摩！于意云何？生緣滅故老死滅不？乃至無明滅故諸行滅不？」答言：「如是。」「善哉須深摩！」佛告須深摩：「若比丘於此法中正觀正知，所應得者盡皆得不？」答言：「如是。」又問須深摩：「汝知緣生故有老死不？」答言：「如是。」「緣無明故有諸行不？」答言：「如是。」又問：「生緣滅故老病死

【現代漢語翻譯】 現代漢語譯本：須深摩說：『不可能。』為什麼在世尊（Bhagavan，佛陀）面前，自稱：『我已經證悟，我此生已盡，梵行（Brahmacariya，清凈行）已立，不再有來生。』誰會相信呢？」眾比丘回答說：「長老！我們是慧解脫（Paññā-vimutta，通過智慧獲得解脫）之人。」須深摩說：「所說的過於簡略，義理沒有顯現，可以更詳細地說說。」比丘說：「即使義理沒有完全顯現，我自己了知，我是慧解脫之人。」當時須深摩聽了眾比丘的話后，心想：「我應當去世尊那裡請教此事，世尊的解釋我應當接受並奉行。」這樣想著，他從座位上起身，前往佛陀所在之處，頂禮佛足，退到一旁，詳細地將以上的事情稟告世尊：「這件事是怎樣的呢？」佛陀告訴須深摩：「先是法智（Dharma-jnana，對法的智慧），后是比智（Anvaya-jnana，類比的智慧）。」須深摩又對佛陀說：「世尊所說的過於隱晦，我還是不明白。」佛陀告訴須深摩：「即使你不明白，確實是先有法智，後有比智。」須深摩對佛陀說：「太好了，世尊！我還是不明白，希望世尊能為我詳細解說。」佛陀告訴須深摩：「我反過來問你，你根據你所理解的回答我。須深摩！你認為如何？因為有生，所以才有老死嗎？」回答說：「是的，世尊！」佛陀說：「很好，須深摩！你認為如何？因為無明（Avijjā，對真理的無知）的緣故，才產生諸行（Saṅkhāra，意志行為）嗎？」回答說：「是的。」佛陀說：「很好，須深摩！你認為如何？因為生的滅盡，所以老死也滅盡嗎？乃至無明滅盡，所以諸行也滅盡嗎？」回答說：「是的。」「很好，須深摩！」佛陀告訴須深摩：「如果比丘對於此法能夠正確地觀察和如實地瞭解，那麼他所應該得到的（解脫）就全部都得到了，不是嗎？」回答說：「是的。」佛陀又問須深摩：「你知道因為有生，所以才有老死嗎？」回答說：「是的。」「因為無明，所以才有諸行嗎？」回答說：「是的。」又問：「生滅盡了，老病死

【English Translation】 English version: Sushima said: 'It is not possible.' Why, in the presence of the Blessed One (Bhagavan, the Buddha), do you claim: 'I have attained enlightenment, my life is fulfilled, the holy life (Brahmacariya, the life of purity) is established, and there will be no further existence.' Who would believe that?' The monks replied: 'Venerable sir! We are liberated through wisdom (Paññā-vimutta, liberated through wisdom).' Sushima said: 'What you say is too brief, the meaning is not clear, you could explain it in more detail.' The monks said: 'Even if the meaning is not fully clear, I myself know that I am liberated through wisdom.' Then Sushima, having heard the words of the monks, thought: 'I should go to the Blessed One and ask about this matter, and I should accept and practice whatever the Blessed One explains.' Thinking this, he rose from his seat, went to where the Buddha was, bowed his head at his feet, stood to one side, and explained the matter to the Blessed One in detail: 'What is this matter?' The Buddha told Sushima: 'First is the knowledge of the Dhamma (Dharma-jnana, knowledge of the law), then the knowledge by inference (Anvaya-jnana, knowledge by analogy).' Sushima again said to the Buddha: 'What the Blessed One says is too obscure, I still do not understand.' The Buddha told Sushima: 'Even if you do not understand, it is indeed first the knowledge of the Dhamma, then the knowledge by inference.' Sushima said to the Buddha: 'Excellent, Blessed One! I still do not understand, I wish the Blessed One would explain it to me in detail.' The Buddha told Sushima: 'I will ask you in return, answer me according to your understanding. Sushima! What do you think? Because there is birth, is there old age and death?' He replied: 'Yes, Blessed One!' The Buddha said: 'Good, Sushima! What do you think? Because of ignorance (Avijjā, ignorance of the truth), do volitional formations (Saṅkhāra, mental formations) arise?' He replied: 'Yes.' The Buddha said: 'Good, Sushima! What do you think? Because the cessation of birth, does old age and death cease? And because the cessation of ignorance, do volitional formations cease?' He replied: 'Yes.' 'Good, Sushima!' The Buddha told Sushima: 'If a monk correctly observes and truly understands this Dhamma, then everything that he should attain (liberation) is attained, is it not?' He replied: 'Yes.' The Buddha again asked Sushima: 'Do you know that because there is birth, there is old age and death?' He replied: 'Yes.' 'Because of ignorance, do volitional formations arise?' He replied: 'Yes.' He also asked: 'When birth ceases, does old age, sickness, and death

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憂悲苦惱盛陰滅不？」答言：「如是。」「無明滅故諸行滅不？」答言：「如是。」佛告須深摩：「汝知如是法者，汝得天眼宿命智諸解脫得不？」答言：「不得。世尊！」佛告須深摩：「汝自言知如是諸法，而復言：『不得。』是諸功德誰當信者？」須深摩白佛言：「世尊！我為無明惡邪所纏縛故，生如是邪見。我從世尊所，廣聞正法滅惡邪見，得法眼凈。」須深摩即頭面禮佛足，胡跪合掌白佛言：「世尊！我于如來正法中，賊心出家，為偷法故。世尊大慈唯愿受我悔過。」佛告須深摩：「汝癡如小兒，于佛正法中為偷法故賊心出家。我受汝悔過。」佛告須深摩：「譬如有人犯罪于王，王使人裂解支節，刵劓耳鼻，鋸解刀折，段段斫截，像蹈馬踏，如是種種若毒斷命。汝于佛法中賊心出家，為偷法故罪過於是。我受汝悔過，于賢聖法中得增長故，從今日後勿復更作。」以世尊度須深摩故，毗舍離栴檀缽降伏外道，目連作神足故，人民倍生敬信得利養。因是故諸外道橫作誹謗世尊。如《孫陀利經》中廣說。佛未出世時，外道得種種供養，佛既出世一切外道皆失利養。何以故？知佛法深妙故，如《孔雀鳥本生經》中廣說。

爾時世尊厭世供養，還向舍衛城，到時著入聚落衣，持缽入舍衛城，次行乞食。食已彷徉經

【現代漢語翻譯】 現代漢語譯本： 『憂愁、悲傷、痛苦、煩惱這些強烈的負面情緒會止息嗎？』須深摩回答說：『是的。』『因為無明止息，所以各種行為（諸行）也會止息嗎？』須深摩回答說：『是的。』佛陀告訴須深摩：『你瞭解這些法，那你是否已經獲得了天眼、宿命智以及各種解脫呢？』須深摩回答說：『沒有。世尊！』佛陀告訴須深摩：『你自稱瞭解這些法，卻又說『沒有』獲得這些功德，誰會相信你的話呢？』 須深摩對佛陀說：『世尊！我因為被無明和邪惡的見解所纏縛，所以產生了這樣的邪見。我從世尊這裡廣泛聽聞正法，消滅了邪惡的見解，獲得了法眼清凈。』須深摩隨即以頭面頂禮佛足，以右膝跪地，合掌對佛陀說：『世尊！我過去在如來的正法中，懷著盜竊的心出家，是爲了偷取佛法。世尊大慈大悲，唯愿接受我的懺悔。』 佛陀告訴須深摩：『你愚癡得像個小孩子，在佛陀的正法中懷著盜竊的心出家，爲了偷取佛法，你的罪過比那個人還要大。我接受你的懺悔，爲了你在賢聖之法中能夠增長，從今天以後不要再犯同樣的錯誤。』因為世尊度化了須深摩的緣故，毗舍離的栴檀缽降伏了外道，目連（Maudgalyayana）尊者展現神通的緣故，人民更加敬信佛法，獲得了利益和供養。因此，那些外道橫加誹謗世尊。這些內容在《孫陀利經》（Sundari Sutta）中有詳細的說明。佛陀未出世時，外道得到種種供養，佛陀出世后，一切外道都失去了利益和供養。為什麼呢？因為人們知道佛法深奧微妙的緣故，這些內容在《孔雀鳥本生經》（Mora Jataka）中有詳細的說明。 當時，世尊厭倦了世間的供養，返回舍衛城（Sravasti），到達時穿上進入村落的衣服，拿著缽進入舍衛城，依次乞食。乞食完畢后，慢慢地經過...

【English Translation】 English version: 'Do sorrow, grief, suffering, and distress, the great mass of negativity, cease?' Sushīma replied, 'Yes.' 'Because ignorance ceases, do volitional formations cease?' Sushīma replied, 'Yes.' The Buddha said to Sushīma, 'Knowing these things as they are, have you attained the divine eye, knowledge of past lives, and all the liberations?' Sushīma replied, 'No, Venerable Sir!' The Buddha said to Sushīma, 'You claim to know these things as they are, and yet you say you have not attained these qualities. Who would believe you?' Sushīma said to the Buddha, 'Venerable Sir! Because I was entangled by ignorance and evil views, I generated such wrong views. From the Venerable Sir, I have widely heard the true Dharma, extinguished evil views, and attained the purity of the Dharma eye.' Sushīma then bowed his head to the Buddha's feet, knelt on his right knee, and with palms joined, said to the Buddha, 'Venerable Sir! I went forth in the Tathāgata's (Thus Gone One) true Dharma with a thieving mind, intending to steal the Dharma. May the Venerable Sir, with great compassion, accept my repentance.' The Buddha said to Sushīma, 'You are as foolish as a child, going forth in the Buddha's true Dharma with a thieving mind, intending to steal the Dharma. Your transgression is greater than that. I accept your repentance, so that you may grow in the noble Dharma. From this day forward, do not repeat this mistake.' Because the World-Honored One converted Sushīma, the sandalwood bowl of Vaishali (an ancient city in India) subdued the heretics, and because Maudgalyayana (one of the chief disciples of the Buddha) performed miracles, the people's faith and respect increased, and they gained benefits and offerings. Therefore, the heretics falsely slandered the World-Honored One. This is described in detail in the Sundari Sutta (a Buddhist scripture). Before the Buddha appeared in the world, the heretics received various offerings. After the Buddha appeared, all the heretics lost their benefits and offerings. Why? Because people knew the Dharma was profound and subtle, as described in detail in the Mora Jataka (a story of the Buddha's previous life as a peacock). At that time, the World-Honored One, weary of worldly offerings, returned to Sravasti (an ancient city in India). Upon arrival, he put on his robes for entering the village, took his bowl, and entered Sravasti to beg for alms in sequence. After eating, he slowly passed through...

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行，自收床褥不語眾僧及侍者，佛獨遊行憍薩羅國。爾時諸比丘往阿難所，語阿難言：「長老！世尊食后彷徉經行已，自收床褥，不語眾僧及侍者，佛獨遊行憍薩羅國。」阿難答言：「長老！若如來、應供、正遍知食后彷徉經行，自收床褥，不語諸比丘及侍者獨遊行者，欲求寂靜故，諸比丘不應隨從。」爾時世尊從憍薩羅國，遊行到波利耶娑羅林賢樹下住。時五百群像遊行，像王恒在後，得濁水殘草，厭患群眾故亦復獨來，詣此樹下。像王既至樹下，見佛已即以鼻拔草蹈地令平，以鼻盛水灑地掩塵，又取軟草敷以為座，屈膝請佛令坐。見佛坐已，即便請佛，三月供養。佛知象王意，即受其請。佛因是事而說頌曰：

「獨善無憂，　　如空野象，　　樂戒學行， 　奚用伴為？」

爾時象王取好藕根，凈洗已授與世尊，佛住三月受象王供養。爾時五百比丘三月不見佛故，往詣尊者阿難所白言：「長老！我等久不見佛，又不聞法。我等今欲往禮覲世尊，聽受法教。」阿難答言：「諸長老可小停此，須待我還。」答言：「善哉！」阿難即往尊者大目連所，作如是言：「長老！五百比丘來詣我所言：『久不見佛，不聞正法，欲往詣佛禮覲供養聽受法教。』長老！觀佛為在何處？」目連即入三昧，觀一切世間，見佛在波

【現代漢語翻譯】 現代漢語譯本： 佛陀自己收拾床鋪，不與眾僧和侍者說話，獨自前往憍薩羅國（Kosala，古印度十六雄國之一）。當時，眾比丘前往阿難（Ānanda，佛陀十大弟子之一，以記憶力強著稱）處，對阿難說：『長老！世尊飯後散步經行完畢，自己收拾床鋪，不與眾僧和侍者說話，獨自前往憍薩羅國。』阿難回答說：『諸位長老！如果如來（Tathāgata，佛陀的稱號之一）、應供（Arhat，阿羅漢的另一種稱謂，值得供養者）、正遍知（Samyak-saṃbuddha，完全覺悟者）飯後散步經行，自己收拾床鋪，不與諸比丘和侍者說話而獨自前往，是因為想要尋求寂靜的緣故，諸比丘不應該跟隨。』當時，世尊從憍薩羅國前往**波利耶娑羅林（Pārileyyaka Forest）賢樹下居住。當時，有五百隻象成群結隊，像王總是落在後面，只能得到渾濁的水和殘餘的草，厭倦了象群，因此也獨自前來，到這棵樹下。像王來到樹下，見到佛陀后，就用鼻子拔掉草，用腳踩平地面，用鼻子盛水灑在地上掩蓋塵土，又取來柔軟的草鋪成座位，屈膝請佛陀坐下。見到佛陀坐下後，就請求佛陀接受三個月的供養。佛陀知道象王的心意，就接受了他的請求。佛陀因為這件事而說了這首偈頌： 『獨自修行沒有憂慮， 如同空曠原野上的象， 樂於持戒學習修行， 哪裡需要同伴呢？』 當時，像王取來好的藕根，清洗乾淨后獻給世尊，佛陀住了三個月，接受象王的供養。當時，五百比丘三個月沒有見到佛陀，就前往尊者阿難處稟告說：『長老！我們很久沒有見到佛陀，也沒有聽聞佛法。我們現在想要前往禮拜覲見世尊，聽受佛法教誨。』阿難回答說：『諸位長老可以稍微在此停留，需要等我回去稟告。』眾比丘回答說：『好的！』阿難就前往尊者大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通第一著稱）處，這樣說道：『長老！五百比丘來到我這裡說：『很久沒有見到佛陀，沒有聽聞正法，想要前往佛陀處禮拜覲見供養，聽受佛法教誨。』長老！請您觀察佛陀現在在哪裡？』目犍連就進入三昧（Samādhi，禪定），觀察一切世間，見到佛陀在波

【English Translation】 English version: Then the Buddha himself put away his bedding, not speaking to the Sangha (community of monks) or attendants, and alone went to Kosala (an ancient Indian kingdom). At that time, the Bhikkhus (monks) went to Ānanda (one of the ten principal disciples of the Buddha, known for his memory), and said to Ānanda: 'Venerable Sir! The Blessed One, after eating, having strolled and walked, has himself put away his bedding, not speaking to the Sangha or attendants, and alone has gone to Kosala.' Ānanda replied: 'Venerable Sirs! If the Tathāgata (one of the titles of the Buddha), the Arhat (one who is worthy of offerings), the Samyak-saṃbuddha (perfectly enlightened one), after eating, having strolled and walked, puts away his bedding himself, not speaking to the Bhikkhus and attendants, and goes alone, it is because he desires solitude; the Bhikkhus should not follow him.' At that time, the Blessed One, from Kosala, went to the foot of a worthy tree in the Pārileyyaka Forest and stayed there. At that time, a herd of five hundred elephants, with the elephant king always behind, getting turbid water and leftover grass, weary of the crowd, also came alone to this tree. The elephant king, having arrived at the tree, seeing the Buddha, immediately used his trunk to pull up grass and trample the ground flat, used his trunk to draw water and sprinkle the ground to cover the dust, and also took soft grass and spread it as a seat, kneeling to invite the Buddha to sit. Seeing the Buddha seated, he then invited the Buddha to accept offerings for three months. The Buddha, knowing the elephant king's intention, accepted his invitation. Because of this event, the Buddha spoke this verse: 'Living alone happily, without worry, Like an elephant in an empty forest, Delighting in the practice of precepts and learning, What need is there for a companion?' At that time, the elephant king took good lotus roots, washed them clean, and offered them to the Blessed One. The Buddha stayed for three months, receiving the elephant king's offerings. At that time, five hundred Bhikkhus, not having seen the Buddha for three months, went to Venerable Ānanda and said: 'Venerable Sir! We have not seen the Buddha for a long time, nor have we heard the Dharma (teachings of the Buddha). We now wish to go and pay homage to the Blessed One, and receive the Dharma teachings.' Ānanda replied: 'Venerable Sirs, please wait here a little while, you must wait for me to return.' They replied: 'Very well!' Ānanda then went to Venerable Mahāmaudgalyāyana (one of the ten principal disciples of the Buddha, known for his psychic powers), and said thus: 'Venerable Sir! Five hundred Bhikkhus have come to me, saying: 'We have not seen the Buddha for a long time, nor have we heard the true Dharma, and wish to go to the Buddha to pay homage, make offerings, and receive the Dharma teachings.' Venerable Sir! Please observe where the Buddha is now?' Mahāmaudgalyāyana then entered Samādhi (a state of meditative consciousness), observing all the worlds, and saw the Buddha in the Pa

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利耶娑羅林賢樹下，受象王供養。見已即向阿難說此頌曰：

「舍離蓮花池，　　身體鮮滿足， 　身無垢清凈，　　樂獨靜林中。 　得甘露深法，　　相好身具足， 　心清凈無垢，　　舍眾樂靜林。」

目連說此偈已，語尊者阿難：「世尊今在波利耶娑羅林賢樹下，受象王供養，汝欲往者今正是時。」尊者阿難還到諸比丘所，作如是言：「世尊今在波利耶娑羅林賢樹下，受象王供養，我等今共往世尊所，禮覲問訊。」諸比丘聞阿難語已，即便共去，往波利耶娑羅林賢樹下。去世尊不遠，阿難語諸比丘言：「長老！如來、應供、正遍知在阿練若處，不應徑往。長老等可小住此，我當先往。」答言：「善哉阿難！」即往詣佛。佛遙見阿難來，作如是言：「善來阿難！久不見汝。」尊者阿難頭面禮佛足已，作如是言：「世尊！少病少惱安樂住不？」佛言：「如來少病少惱安樂住，受象王供養。」問阿難言：「比丘僧少病少惱安樂住不？乞食不疲、行道如法不？」答言：「世尊！比丘僧少病少惱安樂住，乞食不疲，行道如法。」即復白言：「五百比丘今在林外，欲來奉覲，唯愿聽許。」佛言：「聽入。」阿難即往諸比丘所語言：「長老！得大善利，世尊聽入。」諸比丘即隨阿難俱到佛所，頭面禮足，卻住一面。

【現代漢語翻譯】 現代漢語譯本： 在利耶娑羅林（Pārileyyaka，地名）的賢樹下，世尊接受象王的供養。目連（Maudgalyāyana，佛陀弟子，以神通著稱）見到后，立即對阿難（Ānanda，佛陀十大弟子之一，以記憶力著稱）說了這首偈頌： 『捨棄蓮花池，身體鮮潤滿足， 身無垢染清凈，樂於獨自在寂靜的林中。 獲得甘露般的甚深佛法，具足各種美好的相好， 內心清凈沒有污染，捨棄大眾的喧囂，喜愛寂靜的林地。』 目連說完這首偈頌后，對尊者阿難說：『世尊現在波利耶娑羅林的賢樹下，接受象王的供養，您如果想去拜見，現在正是時候。』尊者阿難回到眾比丘的住所，這樣說道：『世尊現在波利耶娑羅林的賢樹下，接受象王的供養，我們現在一起去世尊那裡，禮拜問候。』眾比丘聽了阿難的話后，就一起前往波利耶娑羅林的賢樹下。距離世尊不遠時，阿難對比丘們說：『長老們！如來（Tathāgata，佛的稱號之一）、應供（Arhat，佛的稱號之一）、正遍知（Samyak-saṃbuddha，佛的稱號之一）在寂靜的處所，不應該直接前往。長老們可以稍作停留在此，我應當先去稟報。』眾比丘回答說：『好的，阿難！』阿難就前往佛陀所在之處。佛陀遠遠地看見阿難前來，這樣說道：『善來阿難！很久沒有見到你了。』尊者阿難以頭面頂禮佛足后，這樣說道：『世尊！您少病少惱，安樂居住嗎？』佛陀說：『如來少病少惱，安樂居住，接受象王的供養。』佛陀問阿難說：『比丘僧眾少病少惱，安樂居住嗎？乞食不疲憊嗎？修行佛道如法嗎？』阿難回答說：『世尊！比丘僧眾少病少惱，安樂居住，乞食不疲憊，修行佛道如法。』隨即又稟告說：『五百比丘現在林外，想要前來拜見，唯愿您允許。』佛陀說：『允許他們進來。』阿難立即前往眾比丘處說道：『長老們！你們獲得了極大的善利，世尊允許你們進入。』眾比丘就跟隨阿難一同來到佛陀處，以頭面頂禮佛足，然後退到一旁站立。

【English Translation】 English version: Under the virtuous tree in Pārileyyaka Forest (Pārileyyaka, a place name), the World-Honored One received offerings from the elephant king. Having seen this, Maudgalyāyana (Maudgalyāyana, a disciple of the Buddha, known for his supernatural powers) immediately spoke this verse to Ānanda (Ānanda, one of the Buddha's ten great disciples, known for his memory): 'Having abandoned the lotus pond, the body is fresh and satisfied, The body is without defilement and pure, delighting in solitude in the quiet forest. Having obtained the profound Dharma like nectar, possessing all the excellent marks and qualities, The mind is pure and without defilement, abandoning the pleasures of the crowd, delighting in the quiet forest.' After Maudgalyāyana spoke this verse, he said to the Venerable Ānanda, 'The World-Honored One is now under the virtuous tree in Pārileyyaka Forest, receiving offerings from the elephant king. If you wish to go, now is the right time.' The Venerable Ānanda returned to the place of the bhikkhus and said, 'The World-Honored One is now under the virtuous tree in Pārileyyaka Forest, receiving offerings from the elephant king. Let us now go together to the World-Honored One to pay our respects and inquire.' Having heard Ānanda's words, the bhikkhus went together to the virtuous tree in Pārileyyaka Forest. Not far from the World-Honored One, Ānanda said to the bhikkhus, 'Venerable ones! The Tathāgata (Tathāgata, one of the titles of the Buddha), Arhat (Arhat, one of the titles of the Buddha), Samyak-saṃbuddha (Samyak-saṃbuddha, one of the titles of the Buddha) is in a secluded place; we should not go directly. Venerable ones, please wait here for a moment; I shall go ahead to inform him.' They replied, 'Good, Ānanda!' Ānanda then went to where the Buddha was. The Buddha saw Ānanda coming from afar and said, 'Welcome, Ānanda! It has been a long time since I saw you.' The Venerable Ānanda bowed his head to the Buddha's feet and said, 'World-Honored One! Are you free from illness and affliction, and dwelling in peace?' The Buddha said, 'The Tathāgata is free from illness and affliction, and dwelling in peace, receiving offerings from the elephant king.' The Buddha asked Ānanda, 'Are the bhikkhus free from illness and affliction, and dwelling in peace? Are they not tired from begging for food? Are they practicing the Dharma properly?' Ānanda replied, 'World-Honored One! The bhikkhus are free from illness and affliction, and dwelling in peace, not tired from begging for food, and practicing the Dharma properly.' Then he further reported, 'Five hundred bhikkhus are now outside the forest, wishing to come and pay their respects; may you grant permission.' The Buddha said, 'Let them enter.' Ānanda immediately went to the bhikkhus and said, 'Venerable ones! You have obtained great benefit; the World-Honored One has granted you permission to enter.' The bhikkhus then followed Ānanda to the Buddha's place, bowed their heads to his feet, and stood to one side.

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時坐中有一比丘，作如是念：「云何比丘如是知、如是見，次第得漏盡？」作是默唸，不敢問佛。世尊知彼比丘心之所念，即告阿難言：「此坐中有一比丘，作如是念：『云何比丘如是知、如是見，次第得漏盡？』默作是念，而不敢問。」佛告阿難：「我先已為諸比丘，說陰界入、十二因緣觀。若比丘如是知、如是見，得盡諸漏。」

是比丘聞世尊語已，即作是念：「色是我。」爾時世尊知是比丘心之所念，復告阿難：「是比丘作如是念：『色是我。』阿難當知，若有比丘作如是觀色是一切諸行，無明觸受生愛。阿難！愛何因何緣？何生？何轉？阿難當知！愛者，受因、受緣、受生、受轉。阿難當知！受者，觸因、觸緣、觸生、觸轉。阿難當知！觸者，六入因、六入緣、六入生、六入轉。阿難當知！六入是有為法，因緣和合生、無常摩滅法。觸是有為法，因緣和合生、無常摩滅法。受是有為法，因緣和合生、無常摩滅法。愛是有為法，因緣和合生、無常摩滅法。行是有為法，因緣和合生、無常摩滅法。無明是有為法，因緣和合生、無常滅法。如是阿難！若比丘如是知如是觀，次第得盡有漏。」

是比丘聞是語已，作如是念：「色非我，色是我所有。」佛知彼比丘心中所念，復告阿難言：「是比丘

【現代漢語翻譯】 現代漢語譯本： 當時，在座中有一位比丘（bhikkhu，佛教僧侶），心中這樣想：『比丘如何才能像這樣知曉、像這樣觀察，從而逐漸證得漏盡（漏盡，指斷絕一切煩惱）？』他心中默默思索，卻不敢向佛陀請教。世尊（bhagavan，佛陀的尊稱）知道這位比丘心中所想，就告訴阿難（Ānanda，佛陀的十大弟子之一）說：『這位在座的比丘，心中這樣想：『比丘如何才能像這樣知曉、像這樣觀察，從而逐漸證得漏盡？』他心中默默思索，卻不敢請教。』佛陀告訴阿難：『我先前已經為眾比丘講解過陰（khandha，構成個體經驗的五種要素）、界（āyatana，感覺的來源和對像）、入（dhātu，構成存在的元素）、十二因緣（十二因緣，佛教解釋生命輪迴的十二個環節）的觀法。如果比丘像這樣知曉、像這樣觀察，就能斷盡一切煩惱。』 這位比丘聽了世尊的話后，就想：『色（rūpa，物質形態）是我。』當時，世尊知道這位比丘心中所想，又告訴阿難說：『這位比丘這樣想：『色是我。』阿難應當知道，如果有比丘這樣觀察，認為色就是一切諸行（saṅkhāra，有為法），那麼就會從無明（avidyā，對真理的無知）觸（phassa，感官接觸）受（vedanā，感受）而生愛（taṇhā，渴愛）。阿難！愛以什麼為因？以什麼為緣？從何而生？向何處轉化？阿難應當知道！愛以受為因、以受為緣、從受而生、向受轉化。阿難應當知道！受以觸為因、以觸為緣、從觸而生、向觸轉化。阿難應當知道！觸以六入（saḷāyatana，六種感官）為因、以六入為緣、從六入而生、向六入轉化。阿難應當知道！六入是有為法（saṃkhata-dhamma，由因緣和合而成的法），因緣和合而生，是無常（anicca，變化無常）磨滅之法。觸是有為法，因緣和合而生，是無常磨滅之法。受是有為法，因緣和合而生，是無常磨滅之法。愛是有為法，因緣和合而生，是無常磨滅之法。行是有為法，因緣和合而生，是無常磨滅之法。無明是有為法，因緣和合而生，是無常磨滅之法。像這樣，阿難！如果比丘像這樣知曉、像這樣觀察，就能逐漸斷盡有漏（sāsava，有煩惱）之法。』 這位比丘聽了這些話后，就想：『色不是我，色是我所擁有的。』佛陀知道這位比丘心中所想，又告訴阿難說：『這位比丘

【English Translation】 English version: At that time, there was a bhikkhu (bhikkhu, Buddhist monk) in the assembly who thought to himself: 'How does a bhikkhu know and see in such a way as to gradually attain the extinction of outflows (āsava-khaya, the extinction of all defilements)?' He pondered silently, not daring to ask the Buddha. The Blessed One (bhagavan, an epithet for the Buddha), knowing the bhikkhu's thoughts, said to Ānanda (Ānanda, one of the Buddha's ten principal disciples): 'There is a bhikkhu in this assembly who is thinking: 'How does a bhikkhu know and see in such a way as to gradually attain the extinction of outflows?' He is pondering silently, but does not dare to ask.' The Buddha said to Ānanda: 'I have already explained to the bhikkhus the contemplation of the aggregates (khandha, the five aggregates that constitute individual experience), the sense bases (āyatana, the sources and objects of sensation), the elements (dhātu, the elements that constitute existence), and the twelve links of dependent origination (paṭicca-samuppāda, the twelve links explaining the cycle of rebirth). If a bhikkhu knows and sees in this way, he will extinguish all outflows.' Having heard the Blessed One's words, the bhikkhu then thought: 'Form (rūpa, material form) is me.' At that time, the Blessed One, knowing the bhikkhu's thoughts, further said to Ānanda: 'This bhikkhu is thinking: 'Form is me.' Ānanda, know that if a bhikkhu contemplates in this way, thinking that form is all conditioned things (saṅkhāra, conditioned phenomena), then craving (taṇhā, thirst) arises from ignorance (avidyā, ignorance of the truth), contact (phassa, sensory contact), and feeling (vedanā, sensation). Ānanda! What is the cause, what is the condition, from what does craving arise, and to what does it transform? Ānanda, know that craving has feeling as its cause, feeling as its condition, arises from feeling, and transforms into feeling. Ānanda, know that feeling has contact as its cause, contact as its condition, arises from contact, and transforms into contact. Ānanda, know that contact has the six sense bases (saḷāyatana, the six sense organs) as its cause, the six sense bases as its condition, arises from the six sense bases, and transforms into the six sense bases. Ānanda, know that the six sense bases are conditioned phenomena (saṃkhata-dhamma, phenomena arisen from conditions), arising from the combination of causes and conditions, and are impermanent (anicca, impermanent) and subject to destruction. Contact is a conditioned phenomenon, arising from the combination of causes and conditions, and is impermanent and subject to destruction. Feeling is a conditioned phenomenon, arising from the combination of causes and conditions, and is impermanent and subject to destruction. Craving is a conditioned phenomenon, arising from the combination of causes and conditions, and is impermanent and subject to destruction. Volitional activities are conditioned phenomena, arising from the combination of causes and conditions, and are impermanent and subject to destruction. Ignorance is a conditioned phenomenon, arising from the combination of causes and conditions, and is impermanent and subject to destruction. Thus, Ānanda! If a bhikkhu knows and sees in this way, he will gradually extinguish the outflows (sāsava, with outflows).' Having heard these words, the bhikkhu then thought: 'Form is not me, form is what I possess.' Knowing the bhikkhu's thoughts, the Buddha further said to Ānanda: 'This bhikkhu

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作如是念：『色非我，色是我所有。』阿難當知！若比丘作如是觀色一切諸行，無明觸受生愛。愛何因、何緣、何生、何轉？阿難當知！愛是受因、受緣、受生、受轉，乃至無明有為行，因緣和合生、無常摩滅法。」

是比丘聞是語已，作如是念：「色非是我亦非是我所有。我中有色。」佛知是比丘心中所念，乃至無明有為行，因緣和合生、無常摩滅法。

是比丘聞是語已，作如是念：「色非是我、非是我所有，亦非我中有色、色中有我。」佛知是比丘心中所念已，乃至無明有為行，因緣和合生、無常摩滅法。

是比丘聞是語已，作是念：「若色非是我、非是我所有，非我中有色、非色中有我者。受是我，想行識亦如是。若五陰非是我、非我所有，非我中有五陰、非五陰中有我者，云何而有我？」佛告阿難：「若如是觀五陰一切諸行，無明觸受生愛。阿難！愛，何因、何緣、何生、何轉？愛，受因、受緣、受生、受轉。阿難當知！受，觸因、觸緣、觸生、觸轉。阿難當知！觸，六入因、六入緣、六入生、六入轉。阿難當知！六入是有為行，因緣和合生、無常摩滅法，乃至無明有為行，因緣和合生、無常摩滅法。如是阿難！若比丘如是知、如是觀，次第得盡有漏。」是比丘聞是語已，得法眼凈。比丘

復重思惟，一切諸法皆悉空寂，無我、無我所有。佛語阿難：「是比丘作是思惟時，不受一切法，得盡諸漏，心得解脫。」佛為比丘說是法時，五百比丘心得解脫，皆成羅漢。

爾時世尊與諸比丘共住，秋月非時寒雨，比丘持空中大木然火，木中先有大蛇。蛇得火熱即出擎頭，逐諸比丘。諸比丘展轉相語，高聲大喚：「蛇出！蛇出！」佛知而故問：「諸比丘何故高聲大喚？」答言：「非時寒雨，諸年少比丘持空中木然火，木中有蛇，得熱故出逐諸比丘。諸比丘見已展轉相語，是故大聲。」佛言：「呼是比丘來。」來已，佛告諸比丘：「然火有七事無利益。何與七？一者壞眼，二者壞色，三者身羸，四者衣垢壞，五者壞床褥，六者生犯戒因緣，七者增世俗言論。有此七過故，從今日後不聽然火。」

複次佛住舍衛城，廣說如上。世尊五事利益故，五日一行諸比丘房，見一比丘患疥瘙。佛知而故問：「比丘調適不？不苦不？」答言：「我病疥瘙不樂，火炙身得安樂。世尊制戒不得然火，是故不樂。」佛言：「從今日後聽病比丘得然火。」

複次佛住舍衛城，廣說如上。爾時尊者難提金毗魯跋提在塔山安居竟，至舍衛城，禮觀世尊，著被雨衣染色脫壞。佛知而故問：「比丘！何故著被雨衣？」答言：「世

【現代漢語翻譯】 現代漢語譯本：再次深入地思考，一切諸法都是空寂的，沒有『我』（ātman），也沒有屬於『我』的東西。佛告訴阿難（Ānanda）: 『這位比丘這樣思惟的時候，不執取任何事物，就能斷盡所有的煩惱，心得解脫。』佛為這些比丘宣說此法時，五百比丘心得解脫，都成了阿羅漢（Arhat）。

當時，世尊（Buddha）與眾比丘一起居住，秋月時節卻下著不合時令的寒雨。比丘們拿著空心的大木頭來點火取暖，木頭裡原來住著一條大蛇。蛇被火烤得發熱，就爬出來，抬起頭追趕比丘們。比丘們互相轉告，高聲大喊：『蛇出來了！蛇出來了！』佛知道這件事，卻故意問：『諸位比丘為何如此高聲大喊？』他們回答說：『因為下著不合時令的寒雨，年輕的比丘們拿著空心的木頭來點火，木頭裡有蛇，被火烤熱了就爬出來追趕比丘們。比丘們看見了，互相轉告，所以大聲呼喊。』佛說：『叫那個比丘過來。』那比丘來了之後，佛告訴眾比丘：『點火有七種沒有利益的事情。哪七種呢？一是損傷眼睛，二是損傷顏色，三是身體虛弱，四是衣服污垢破損，五是損壞床鋪，六是產生犯戒的因緣，七是增加世俗的言論。』因為有這七種過失，所以從今天以後不允許點火。

再次，佛住在舍衛城（Śrāvastī），（接下來的內容）廣泛地像上面所說的那樣。世尊因為五件事情的利益，每五天巡視一次比丘們的房間，看見一位比丘患了疥瘡。佛知道這件事，卻故意問：『比丘，你身體調適嗎？不痛苦嗎？』他回答說：『我患了疥瘡，很不快樂，用火烤身體才能得到安樂。世尊制定戒律不允許點火，所以我很不快樂。』佛說：『從今天以後允許生病的比丘可以點火。』

再次，佛住在舍衛城，（接下來的內容）廣泛地像上面所說的那樣。當時，尊者難提（Nandi）、金毗魯跋提（Kiṃbila）、魯跋提（Revata）在塔山（Stūpa-parvata）安居結束后，來到舍衛城，禮拜瞻仰世尊，穿著被雨淋濕的衣服，染過的顏色都脫落了。佛知道這件事，卻故意問：『比丘！你為什麼穿著被雨淋濕的衣服？』他回答說：『世

【English Translation】 English version: Again, contemplating deeply, all dharmas are empty and still, without a 'self' (ātman), and without anything belonging to a 'self'. The Buddha said to Ānanda: 'When this bhikṣu contemplates in this way, not grasping at anything, he can exhaust all defilements, and his mind will be liberated.' When the Buddha spoke this Dharma for the bhikṣus, five hundred bhikṣus had their minds liberated and all became Arhats.

At that time, the Buddha was dwelling with the bhikṣus, and in the autumn month, there was unseasonal cold rain. The bhikṣus took a large hollow piece of wood to make a fire for warmth, and there was a large snake living inside the wood. The snake, feeling the heat of the fire, came out and raised its head, chasing the bhikṣus. The bhikṣus told each other, shouting loudly: 'The snake is coming out! The snake is coming out!' The Buddha knew about this, but deliberately asked: 'Why are you bhikṣus shouting so loudly?' They replied: 'Because of the unseasonal cold rain, the young bhikṣus took a hollow piece of wood to make a fire, and there was a snake inside the wood, which came out to chase the bhikṣus because of the heat. The bhikṣus saw it and told each other, so they shouted loudly.' The Buddha said: 'Call that bhikṣu here.' After that bhikṣu came, the Buddha told the bhikṣus: 'Making a fire has seven disadvantages. What are the seven? First, it harms the eyes; second, it harms the complexion; third, it weakens the body; fourth, it soils and damages the clothes; fifth, it damages the bedding; sixth, it creates causes for violating the precepts; seventh, it increases worldly talk.' Because of these seven faults, from today onwards, making a fire is not allowed.

Again, the Buddha was dwelling in Śrāvastī, and (the following content) is extensively as described above. Because of the benefit of five things, the World-Honored One inspected the bhikṣus' rooms every five days, and saw a bhikṣu suffering from scabies. The Buddha knew about this, but deliberately asked: 'Bhikṣu, are you comfortable? Are you not suffering?' He replied: 'I am suffering from scabies and am not happy. I can only find comfort by roasting my body with fire. The World-Honored One has established a precept forbidding making a fire, so I am not happy.' The Buddha said: 'From today onwards, sick bhikṣus are allowed to make a fire.'

Again, the Buddha was dwelling in Śrāvastī, and (the following content) is extensively as described above. At that time, Venerable Nandi, Kiṃbila, and Revata, after completing their rainy season retreat at Stūpa-parvata, came to Śrāvastī to pay respects to the World-Honored One, wearing rain-soaked robes with the dyed colors faded. The Buddha knew about this, but deliberately asked: 'Bhikṣu! Why are you wearing rain-soaked robes?' He replied: 'World

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尊制戒不得然火，是故不得煮染更染。」佛言：「從今日後除因緣。」佛告諸比丘：「依止舍衛城比丘皆令集。以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘無病自為然火，若草木、牛屎，若自然、若使人然，波夜提。除因緣。」

比丘者，如上說。

病者，無罪。病者，若癬疥、瘙黃、爛風病，如是種種病須火得樂者聽然。草者，一切草及蘆荻竹等。木者，一切木，若破、若完。牛屎者，若自然、若使人然。

除因緣，世尊說無罪。因緣者，若直月、若鑒知食事，若次直然火、然燈、溫室中然火，若為和上、阿阇梨然火，若暖水、若熏缽、染衣，然火無罪。除因緣，波夜提。

波夜提者，如上說。

若持薪火著薪上、著草上、牛屎上、木札上、糞掃上，波夜提。如是乃至持糞掃火著薪上、草上、牛屎上、木札上亦如是。比丘向草木火中，有已然者、有未然者，比丘跋聚者，波夜提。若跋火落未燒地，越毗尼罪。得持鐵摶瓦跋火聚，無罪。若旋火作輪，波夜提。若比丘向火，火上截草著火中，隨截一一波夜提。若然草木火，波夜提。若然莖種，得二波夜提，犯然火、殺種。若破、若火凈、若有因緣事然，無罪。若秸有谷、若穰有谷然者，得二波夜提，然火、殺種。應火作凈，有

【現代漢語翻譯】 現代漢語譯本：『受持戒律不應自己點火，因此不應煮染或再次染色。』佛說：『從今天起，除去因緣的情況。』佛告訴眾比丘：『依止舍衛城的比丘都應集合。因為十種利益的緣故為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。如果比丘沒有疾病卻自己點火，無論是草木、牛糞，無論是自然燃燒還是使人點燃，都犯波夜提罪（一種輕罪）。除去因緣的情況。』

比丘的定義，如前所述。

疾病的情況，無罪。疾病的情況包括：如果患有癬疥、瘙癢、黃疸、爛風等疾病，像這樣種種疾病需要用火取樂的，允許點火。草的定義，包括一切草以及蘆葦、荻草、竹子等。木的定義，包括一切木頭，無論是破損的還是完整的。牛糞的定義，無論是自然燃燒還是使人點燃。

除去因緣的情況，世尊說無罪。因緣的情況包括：如果是直月（值月），或是鑒知食事（檢查食物），或是輪流值日點火，或是點燈，或是溫室中點火，或是爲了和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）點火，或是加熱水，或是熏缽，或是染色衣服，點火無罪。除去因緣的情況，犯波夜提罪。

波夜提的定義，如前所述。

如果拿著柴火放在柴堆上、草上、牛糞上、木片上、糞堆上，犯波夜提罪。像這樣乃至拿著糞堆上的火放在柴堆上、草上、牛糞上、木片上也一樣。比丘走向草木火堆，有已經燃燒的、有未燃燒的，比丘撥開火堆，犯波夜提罪。如果撥開的火掉落在未燃燒的地上，犯越毗尼罪（違犯戒律）。允許用鐵片或瓦片撥開火堆，無罪。如果旋轉火製作火輪，犯波夜提罪。如果比丘對著火，從火上擷取草扔進火中，每截一次犯一次波夜提罪。如果點燃草木火，犯波夜提罪。如果點燃莖或種子，得兩次波夜提罪，犯點燃火和殺死種子罪。如果是爲了破壞、爲了用火凈化、或者有因緣的事情而點燃，無罪。如果是秸稈里有穀子、稻草里有穀子而點燃，得兩次波夜提罪，犯點燃火和殺死種子罪。應該用火來做凈化，有

【English Translation】 English version: 'One who observes the precepts should not kindle a fire himself; therefore, he should not boil dyes or dye again.' The Buddha said, 'From today onwards, except for due cause.' The Buddha told the Bhikkhus, 'All Bhikkhus residing in Shravasti (Savatthi, a major city in ancient India) should assemble. For the sake of ten benefits, rules are established for the Bhikkhus, and those who have already heard them should hear them again. If a Bhikkhu, without illness, kindles a fire himself, whether it be of grass, wood, or cow dung, whether it be natural or caused by another, it is a Pacittiya (a minor offense). Except for due cause.'

The definition of Bhikkhu is as previously stated.

In the case of illness, there is no offense. Illness includes: if one suffers from scabies, itching, jaundice, or skin diseases, and such various illnesses require fire for comfort, it is permitted to kindle a fire. The definition of grass includes all grass, reeds, rushes, bamboo, etc. The definition of wood includes all wood, whether broken or whole. The definition of cow dung includes whether it is naturally burning or caused by another.

Except for due cause, the World-Honored One said there is no offense. Due cause includes: if it is the month on duty (when one is responsible for duties), or inspecting food, or taking turns to kindle a fire, or lighting a lamp, or kindling a fire in a warm room, or kindling a fire for the Upadhyaya (preceptor) or Acarya (teacher), or heating water, or fumigating a bowl, or dyeing clothes, there is no offense in kindling a fire. Except for due cause, it is a Pacittiya offense.

The definition of Pacittiya is as previously stated.

If one holds firewood and places it on a pile of firewood, grass, cow dung, wood chips, or a pile of refuse, it is a Pacittiya offense. Likewise, even if one holds fire from a pile of refuse and places it on a pile of firewood, grass, cow dung, or wood chips, it is the same. If a Bhikkhu approaches a fire of grass or wood, whether it is already burning or not, and the Bhikkhu scatters the fire, it is a Pacittiya offense. If the scattered fire falls on unburned ground, it is an offense of violating the Vinaya (monastic discipline). It is permitted to use an iron tool or tile to scatter a pile of fire without offense. If one spins fire to make a fire wheel, it is a Pacittiya offense. If a Bhikkhu faces the fire and cuts grass from above the fire and throws it into the fire, each cut is a Pacittiya offense. If one kindles a fire of grass or wood, it is a Pacittiya offense. If one kindles stems or seeds, one incurs two Pacittiya offenses, for kindling a fire and killing seeds. If it is for destruction, for purification by fire, or for a due cause, there is no offense. If there is grain in the stalks or grain in the straw and one kindles it, one incurs two Pacittiya offenses, for kindling a fire and killing seeds. One should use fire for purification, there is

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因緣然無罪。若然發、馬毛、駱駝毛等，得越毗尼罪。若然皮，得越毗尼罪。若燒餅，越毗尼罪。若燒毒藥及炭，越毗尼罪。若食不消，得燒鐵鑠腳案腹，無罪。若革屣跋火，越毗尼罪。是故說。

佛住曠野精舍，廣說如上。爾時營事比丘僱人作磚作泥，是作人或宿僧食堂中、禪坊中、溫室中，涕唾不凈大小便處處穢污，妨諸比丘坐禪行道。諸比丘以是因緣往白世尊，佛言：「呼營事比丘來。」來已，佛問比丘：「汝實雇作人處處穢污，妨諸比丘坐禪行道不？」答言：「實爾。」佛言：「何故爾？」答言：「我欲使作人早作晚止，得盡價直。」佛言：「雖爾，從今日後不得與未受具足人同室宿。」

複次佛為菩薩時，在家父王愛惜，恐轉輪王種滅，愁憂泣淚不聽出家，以懷妊羅睺羅故便捨出家。佛告諸比丘：「如來柔軟樂人無有能過父王，為作三時殿春夏冬，如《柔軟線經》中廣說，乃至如來得成等正覺。」諸比丘白佛言：「世尊！何故乃六年苦行如是？」佛言：「非但今日，如《鳥本生經》中廣說。」諸比丘白佛言：「云何魔波旬恒欲壞亂世尊？」佛言：「不但今日，如《鱉本生經》中廣說。」迦維羅衛國父子相見，應此中廣說，乃至大愛道、耶輸陀羅、羅云出家，應此中廣說。佛為親里故，還迦維羅

【現代漢語翻譯】 現代漢語譯本 因緣所致，本無罪過。如果點燃頭髮、馬毛、駱駝毛等，會犯越毗尼罪（輕罪）。如果點燃皮革，會犯越毗尼罪。如果燒餅，會犯越毗尼罪。如果焚燒毒藥和木炭，會犯越毗尼罪。如果食物不消化，用燒紅的鐵烙腳底或腹部，則無罪。如果穿著皮鞋踩火，會犯越毗尼罪。所以這樣說。

佛陀住在曠野精舍（佛教寺院），詳細講述了以上內容。當時，負責工程的比丘僱人做磚和泥。這些工人有時在僧食堂、禪房、溫室裡住宿，隨地吐痰、大小便，到處弄髒，妨礙了其他比丘坐禪和修行。比丘們因為這件事去稟告世尊（佛陀的尊稱）。佛陀說：『把負責工程的比丘叫來。』叫來后，佛陀問比丘：『你確實僱傭工人在各處弄髒，妨礙其他比丘坐禪和修行嗎？』回答說：『確實如此。』佛陀說：『為什麼這樣？』回答說：『我想讓工人早點開始工作，晚點結束，以便讓他們把工錢掙夠。』佛陀說：『即使這樣，從今天以後，也不得讓未受具足戒（正式出家）的人同室住宿。』

再次，佛陀作為菩薩（覺悟的有情）時，在家時的父王（凈飯王）非常愛惜他，擔心轉輪王（擁有統治世界的理想君主）的血脈斷絕，愁眉苦臉，哭泣流淚，不讓他出家，因為摩耶夫人懷有羅睺羅（佛陀的兒子）的緣故，他便捨棄了家庭而出家。佛陀告訴諸位比丘：『如來（佛陀的自稱）喜愛柔軟的事物，沒有人能超過我的父王，他為我建造了春夏冬三季的宮殿，就像《柔軟線經》中詳細描述的那樣，直到如來成就等正覺（完全的覺悟）。』諸位比丘問佛陀：『世尊！為什麼您要六年苦行呢？』佛陀說：『不僅僅是今天，就像《鳥本生經》中詳細描述的那樣。』諸位比丘問佛陀：『為什麼魔波旬（佛教中的惡魔）總是想破壞世尊的修行呢？』佛陀說：『不僅僅是今天，就像《鱉本生經》中詳細描述的那樣。』迦維羅衛國（釋迦牟尼佛的故鄉）父子相見的事情，應該在此處詳細講述，乃至大愛道（佛陀的姨母兼養母）、耶輸陀羅（佛陀的妻子）、羅云（佛陀的兒子）出家的事情，應該在此處詳細講述。佛陀爲了親屬的緣故，回到迦維羅衛國。

【English Translation】 English version Due to conditions, there is no offense. If one burns hair, horsehair, camel hair, etc., one incurs a vikridita-vinaya offense (minor offense). If one burns leather, one incurs a vikridita-vinaya offense. If one burns cakes, one incurs a vikridita-vinaya offense. If one burns poison and charcoal, one incurs a vikridita-vinaya offense. If food is not digested, and one burns the soles of the feet or the abdomen with hot iron, there is no offense. If one steps on fire with leather shoes, one incurs a vikridita-vinaya offense. Therefore, it is said.

The Buddha resided at the Wilderness Hermitage (aranya-vihāra), and extensively explained the above. At that time, the construction-managing bhikshu (monk) hired people to make bricks and mud. These workers sometimes stayed overnight in the monks' dining hall, meditation hall, or hot room, spitting, urinating, and defecating everywhere, causing defilement and hindering the bhikshus from practicing meditation and walking meditation. The bhikshus, because of this, went to report to the World-Honored One (bhagavan, a title for the Buddha). The Buddha said, 'Summon the construction-managing bhikshu.' After he arrived, the Buddha asked the bhikshu, 'Did you indeed hire workers who defile everywhere, hindering the bhikshus from practicing meditation and walking meditation?' He replied, 'Indeed, it is so.' The Buddha said, 'Why is that?' He replied, 'I wanted to make the workers start early and stop late, so they could earn their full wages.' The Buddha said, 'Even so, from today onwards, you must not allow those who have not received full ordination (upasampada) to stay in the same room.'

Furthermore, when the Buddha was a bodhisattva (an enlightened being) at home, his father (Suddhodana), the king, cherished him, fearing the lineage of the chakravartin (wheel-turning monarch, an ideal ruler) would be extinguished, and with sorrow and tears, did not allow him to leave home. Because Maya was pregnant with Rahula (Buddha's son), he then abandoned his home and left. The Buddha told the bhikshus, 'The Tathagata (Buddha's self-designation) enjoys gentle things, and no one can surpass my father, who built three palaces for me for spring, summer, and winter, as extensively described in the Soft Thread Sutra, until the Tathagata attained complete and perfect enlightenment (samyak-sambodhi).' The bhikshus asked the Buddha, 'World-Honored One! Why did you practice asceticism for six years?' The Buddha said, 'Not only today, as extensively described in the Bird Jataka.' The bhikshus asked the Buddha, 'Why does Mara Papiyas (the evil demon in Buddhism) constantly want to disrupt the World-Honored One?' The Buddha said, 'Not only today, as extensively described in the Turtle Jataka.' The meeting of father and son in Kapilavastu (the Buddha's hometown) should be extensively described here, and the ordination of Mahapajapati Gotami (Buddha's aunt and foster mother), Yasodhara (Buddha's wife), and Rahula (Buddha's son) should be extensively described here. The Buddha, for the sake of his relatives, returned to Kapilavastu.

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衛國，諸清信人為佛作廁屋，佛雖不須，順世人故受。時尊者羅睺羅露地眠，時夜風雨，即往尊者舍利弗房前扣戶。問：「汝是誰？」答言：「和上！我是羅睺羅。」語言：「汝但彼住。」復到尊者大目連房前扣戶。問言：「汝是誰？」答言：「阿阇梨！我是羅睺羅。」語言：「汝但彼住。」如是復至余房，皆言：「彼間住。」即往到世尊廁屋中枕廁板而臥。夜有黑蛇，亦畏風雨故，欲來入廁屋中。佛常觀眾生，見此黑蛇欲入廁屋，畏蛇惱羅睺羅故，即放光明自至廁上，作是言：「汝是誰？」「世尊！我是羅睺羅。」佛言：「羅睺羅，汝乃在此耶？」答言：「世尊！我得是處已為過多。」佛即以金色細滑手扶令起，拂拭身上塵土已將入自房，指示床前言：「汝此中住。」時如來已與諸弟子制戒，是故順行此戒。是故世尊跏趺坐，到地了已，告諸比丘：「如來慈心故，因羅睺羅使諸弟子得安樂住，從今日後聽未受具戒人得三夜同室宿，四夜時應別住。」

諸比丘白佛言：「世尊！有何因緣羅睺羅六年在胎？」佛告諸比丘：「往昔有仙人，名梨波都，詣王求相見。王報仙人：『汝且住無憂園中，須臾當與相見。』作是教已，乃至六日不與相見。爾時王者，羅睺羅是。以是因緣故，六年在胎。如《生經》中廣說。」佛

【現代漢語翻譯】 現代漢語譯本 在衛國，一些虔誠的信徒為佛陀建造了廁所。雖然佛陀並不需要，但爲了順應世俗，還是接受了。當時，尊者羅睺羅（Rahula，佛陀的兒子）在露天睡覺，遇到夜晚的風雨，就去敲尊者舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）的房門。舍利弗問道：『你是誰？』羅睺羅回答說：『和上（Upadhyaya，親教師）！我是羅睺羅。』舍利弗說：『你就在那邊待著吧。』羅睺羅又去敲尊者大目連（Mahamaudgalyayana，佛陀的十大弟子之一，以神通著稱）的房門。大目連問道：『你是誰？』羅睺羅回答說：『阿阇梨（Acarya，導師）！我是羅睺羅。』大目連說：『你就在那邊待著吧。』羅睺羅像這樣又去了其他房間，大家都說：『在那邊待著吧。』於是羅睺羅就去到世尊的廁所里，枕著廁所的木板睡覺。 夜裡有一條黑蛇，也因為害怕風雨，想要進入廁所。佛陀經常觀察眾生，看到這條黑蛇想要進入廁所，害怕蛇驚擾羅睺羅，就放出光明親自來到廁所，問道：『你是誰？』羅睺羅回答說：『世尊（Bhagavan，佛陀的稱號）！我是羅睺羅。』佛陀說：『羅睺羅，你竟然在這裡？』羅睺羅回答說：『世尊！我能得到這個地方已經很不錯了。』佛陀就用金色細滑的手扶起羅睺羅，拂去他身上的塵土，然後帶他進入自己的房間，指著床前說：『你在這裡住吧。』當時如來（Tathagata，佛陀的稱號）已經和眾弟子制定了戒律，所以要遵守這些戒律。因此，世尊跏趺而坐，到了地上之後，告訴眾比丘（Bhikkhu，出家修行的男性佛教徒）說：『如來因為慈悲心，因為羅睺羅的緣故，使眾弟子能夠安樂地居住。從今天以後，允許未受具足戒的人可以同室居住三個晚上，第四個晚上就應該分開居住。』 眾比丘問佛陀說：『世尊！是什麼因緣導致羅睺羅在母胎中待了六年？』佛陀告訴眾比丘說：『過去有一位仙人，名叫梨波都（Ribhatu），去拜見國王，請求相見。國王告訴仙人說：『你先住在無憂園中，一會兒就與你相見。』這樣吩咐之後，竟然過了六天都沒有與仙人相見。當時的國王，就是羅睺羅。因為這個因緣，所以羅睺羅在母胎中待了六年。』這些在《生經》中有詳細的說明。

【English Translation】 English version In the country of Wei, some faithful believers built a toilet for the Buddha. Although the Buddha did not need it, he accepted it to conform to the world. At that time, the Venerable Rahula (Rahula, Buddha's son) was sleeping in the open air, and encountering the night's wind and rain, he went to knock on the door of the Venerable Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom). Sariputra asked, 'Who are you?' Rahula replied, 'Upadhyaya (Upadhyaya, preceptor)! I am Rahula.' Sariputra said, 'Just stay over there.' Rahula then went to knock on the door of the Venerable Mahamaugalyayana (Mahamaudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers). Mahamaugalyayana asked, 'Who are you?' Rahula replied, 'Acarya (Acarya, teacher)! I am Rahula.' Mahamaugalyayana said, 'Just stay over there.' Rahula went to other rooms in this way, and everyone said, 'Stay over there.' So Rahula went to the World Honored One's toilet and slept with his head on the toilet board. At night, there was a black snake, also afraid of the wind and rain, wanting to enter the toilet. The Buddha often observed sentient beings, and seeing this black snake wanting to enter the toilet, fearing that the snake would disturb Rahula, he emitted light and personally came to the toilet, asking, 'Who are you?' Rahula replied, 'Bhagavan (Bhagavan, title of the Buddha)! I am Rahula.' The Buddha said, 'Rahula, you are actually here?' Rahula replied, 'World Honored One! It is already too much for me to get this place.' The Buddha then used his golden, smooth hand to help Rahula up, brushed the dust off his body, and then took him into his own room, pointing to the front of the bed and saying, 'You stay here.' At that time, the Tathagata (Tathagata, title of the Buddha) had already established precepts with the disciples, so they had to abide by these precepts. Therefore, the World Honored One sat in the lotus position, and after reaching the ground, told the Bhikkhus (Bhikkhu, male Buddhist monastic) , 'The Tathagata, because of compassion, because of Rahula, enables the disciples to live in peace. From today onwards, those who have not received full ordination are allowed to live in the same room for three nights, and on the fourth night they should live separately.' The Bhikkhus asked the Buddha, 'World Honored One! What is the cause and condition that Rahula stayed in the womb for six years?' The Buddha told the Bhikkhus, 'In the past, there was a hermit named Ribhatu (Ribhatu) who went to see the king and requested an audience. The king told the hermit, 'You stay in the Worry-Free Garden first, and I will see you in a moment.' After giving this instruction, he did not see the hermit for six days. The king at that time was Rahula. Because of this cause and condition, Rahula stayed in the womb for six years.' These are explained in detail in the 'Birth Sutra'.

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告諸比丘：「依止迦維羅衛住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘與未受具戒人同室過三宿者，波夜提。」

比丘者，如上說。

未受具足者，除比丘、比丘尼。比丘尼雖受具足，亦不聽共三宿。

三宿者，限齊三宿。

同室者，共一覆一障。宿者，波夜提。

波夜提者，如上說。

一房別戶有隔，無罪。異房共戶，波夜提。一房一戶，波夜提。異房異戶，無罪。有障有覆，波夜提。有障半覆，越毗尼罪。有障無覆，無罪。有覆有障，波夜提。有覆半障，越毗尼罪。有覆無障，無罪。比丘房內宿，未受具戒人房內宿，波夜提。比丘房內宿，未受具戒人半身在內，越毗尼罪。若盡出外，無罪。未受具戒人房內宿，比丘房內宿，波夜提。未受具戒人房內宿，比丘半身在內，越毗尼罪。若盡出外，無罪。若比丘在房內先臥，未受具足人後來入臥，一一波夜提。若比丘、若未受具足人，夜中若起大小行，若起已還眠，如是一一波夜提。若眾多未受具足人先入眠，比丘後來眠，犯一波夜提。中間若起大小行已還臥，隨起一一波夜提。若三宿與未受具戒人同室宿，第四宿時當異房、若露地。露地，天大風、雨雪、寒時，當還入房坐，至地了。若比丘老病不堪坐者

【現代漢語翻譯】 現代漢語譯本：

告訴各位比丘（bhiksu，佛教出家男眾）: 『讓住在迦維羅衛（Kapilavastu，古代印度城市，佛陀的故鄉）的比丘們都集合起來，爲了十種利益，我將為比丘們制定戒律，已經聽過的也要重複聽聞。如果比丘與未受具戒的人同住一個房間超過三晚，犯波夜提（payattika，一種輕罪）。』

比丘，如前所述。

未受具足戒者，指的是除了比丘和比丘尼（bhiksuni，佛教出家女眾）以外的人。即使比丘尼已經受了具足戒，也不允許與比丘同住三晚。

三晚，指的是限定為三晚。

同室，指的是共用一個屋頂和一個屏障。住宿，犯波夜提。

波夜提，如前所述。

如果房間有獨立的門戶和隔斷，沒有罪。如果不同的房間共用一個門戶，犯波夜提。如果一個房間只有一個門戶，犯波夜提。如果不同的房間有不同的門戶，沒有罪。如果有屏障有屋頂，犯波夜提。如果有屏障只有一半屋頂，犯越毗尼罪（dukkhata，一種更輕的罪）。如果有屏障沒有屋頂，沒有罪。如果有屋頂有屏障，犯波夜提。如果有屋頂只有一半屏障，犯越毗尼罪。如果有屋頂沒有屏障，沒有罪。如果比丘在房間內住宿，未受具戒的人也在房間內住宿，犯波夜提。如果比丘在房間內住宿，未受具戒的人半個身子在房間內，犯越毗尼罪。如果完全在外面，沒有罪。如果未受具戒的人在房間內住宿，比丘也在房間內住宿，犯波夜提。如果未受具戒的人在房間內住宿，比丘半個身子在房間內，犯越毗尼罪。如果完全在外面，沒有罪。如果比丘先在房間內睡覺，未受具足戒的人後來進入房間睡覺，每一次都犯波夜提。如果比丘或未受具足戒的人，夜裡起來大小便，起來后又回去睡覺，像這樣每一次都犯波夜提。如果許多未受具足戒的人先進入房間睡覺，比丘後來進入房間睡覺，犯一次波夜提。中間如果起來大小便后又回去睡覺，每次起來都犯波夜提。如果與未受具戒的人同住一個房間三晚，第四晚應當住在不同的房間或者露天。如果露天遇到大風、雨雪、寒冷的天氣，應當回到房間內坐著，直到天亮。如果比丘年老生病，無法坐著，

【English Translation】 English version:

『Tell all the bhiksus (monks): "Gather all the bhiksus residing in Kapilavastu (ancient city in India, birthplace of the Buddha). For ten benefits, I will establish precepts for the bhiksus; those who have already heard them should hear them again. If a bhiksu stays in the same room with a person who has not received full ordination for more than three nights, it is a payattika (a minor offense)."

Bhiksus, as described above.

Those who have not received full ordination refer to anyone other than bhiksus and bhiksunis (nuns). Even if a bhiksuni has received full ordination, she is not allowed to stay with a bhiksu for three nights.

'Three nights' refers to a limit of three nights.

'Same room' refers to sharing the same roof and the same barrier. Staying overnight constitutes a payattika offense.

Payattika, as described above.

If the room has a separate door and partition, there is no offense. If different rooms share a common door, it is a payattika offense. If one room has only one door, it is a payattika offense. If different rooms have different doors, there is no offense. If there is a barrier and a roof, it is a payattika offense. If there is a barrier and only half a roof, it is a dukkhata (a lighter offense). If there is a barrier but no roof, there is no offense. If there is a roof and a barrier, it is a payattika offense. If there is a roof and only half a barrier, it is a dukkhata offense. If there is a roof but no barrier, there is no offense. If a bhiksu stays in a room, and a person who has not received full ordination also stays in the room, it is a payattika offense. If a bhiksu stays in a room, and a person who has not received full ordination has half their body inside the room, it is a dukkhata offense. If they are completely outside, there is no offense. If a person who has not received full ordination stays in a room, and a bhiksu also stays in the room, it is a payattika offense. If a person who has not received full ordination stays in a room, and a bhiksu has half their body inside the room, it is a dukkhata offense. If they are completely outside, there is no offense. If a bhiksu sleeps in a room first, and a person who has not received full ordination enters the room later and sleeps, each instance is a payattika offense. If a bhiksu or a person who has not received full ordination gets up at night to urinate or defecate, and then goes back to sleep, each instance is a payattika offense. If many people who have not received full ordination enter the room and sleep first, and a bhiksu enters the room later and sleeps, it is one payattika offense. If they get up in the middle of the night to urinate or defecate and then go back to sleep, each instance of getting up is a payattika offense. If they stay in the same room with a person who has not received full ordination for three nights, on the fourth night they should stay in a different room or in the open. If in the open, and there is a strong wind, rain, snow, or cold weather, they should return to the room and sit until dawn. If a bhiksu is old and sick and unable to sit,

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，當以縵障。若齊頂、若齊腋，縵下至地當用致物作，不得容貓子過。若比丘在道行時，得共未受具戒人同屋三宿，第四夜當別宿、若露地宿。若天風雨、雪寒時當入屋，如是如上張縵作障。若無障縵，坐至地了。若老病不能坐者，若未受具足人可信者，應語言：「汝眠、我當坐。」比丘欲眠時，當呼使覺：「我眠時汝坐，若眠者汝無福德。」此同室宿戒罪未悔過，復共宿者罪轉增長；悔過已，當別房宿，更得共宿。是故說。

佛住舍衛城，廣說如上。爾時比丘僧集欲作羯磨，時優波難陀不來，即遣使往喚言：「長老！僧集欲作羯磨，喚長老。」優波難陀知戒律相與羯磨，欲與羯磨。欲已，取欲。比丘言：「汝與欲后，勿復有餘言。」時優波難陀共行弟子，僧中作舉羯磨。作舉羯磨已，來到和上邊，作是言：「和上！何以與是欲？」師言：「何以故？」弟子言：「眾僧為我作舉羯磨。」師言：「我不知。」聞是語已，便作是言：「長老！我不與欲不好，不好與羯磨不成就，我不與此羯磨欲。」時諸比丘聞已，慚愧不樂，以是因緣，往白世尊。佛言：「呼優波難陀來。」來已乃至佛言：「此是惡事，汝云何與欲已，復言：『不與羯磨不成就，我不與是欲。』汝云何不問便與欲？從今日後不聽不問事與欲。」佛告諸

【現代漢語翻譯】 現代漢語譯本：當用幔帳遮擋。幔帳的高度，可以齊頭頂，也可以齊腋下，幔帳下端要垂到地面，並且要用密實的材料製作，不能讓貓通過。如果比丘在路上行走時，可以和沒有受具足戒的人同住一個屋檐下三夜，第四夜應當分開住宿，或者在露天住宿。如果遇到颳風下雨、下雪寒冷的天氣，應當進入房屋，像上面說的那樣張掛幔帳作為遮擋。如果沒有幔帳，就坐到天亮。如果年老生病不能坐著，或者未受具足戒的人值得信任，應當告訴他：『你睡覺吧，我來坐著。』比丘想要睡覺時，應當叫醒他：『我睡覺的時候你來坐著，如果睡著了你沒有福德。』如果同屋住宿的戒律罪過沒有懺悔，再次同屋住宿罪過會增加；懺悔之後，應當分開房間住宿，才能再次同屋住宿。所以這樣說。

佛陀住在舍衛城（Śrāvastī），廣泛地宣說如上的教義。當時，比丘僧團聚集想要舉行羯磨（Karma，佛教的儀式），但優波難陀（Upānanda）沒有來，就派使者去叫他，說：『長老！僧團聚集想要舉行羯磨，請長老來。』優波難陀知道戒律的相狀以及羯磨，想要參與羯磨。想要參與后，就給了『欲』（chanda，同意票）。比丘說：『你給了欲之後，不要再說其他的話。』當時，優波難陀和他的弟子一起，在僧團中進行了舉罪羯磨。舉行舉罪羯磨后，來到和尚（Upādhyāya，親教師）身邊，這樣說：『和尚！為什麼要給這個欲？』老師說：『為什麼？』弟子說：『僧人為我舉行了舉罪羯磨。』老師說：『我不知道。』聽了這話后，就說：『長老！我不給欲不好，不給欲羯磨不能成就，我不給這個羯磨欲。』當時，各位比丘聽了之後，感到慚愧不悅，因為這個緣故，去稟告世尊。佛陀說：『叫優波難陀來。』來后，佛陀說：『這是惡事，你為什麼給了欲之後，又說：『不給欲羯磨不能成就，我不給這個欲。』你為什麼不問清楚就給欲？從今以後不允許不問清楚事情就給欲。』佛陀告訴各位

【English Translation】 English version: A screen should be used as a barrier. The height of the screen can be level with the top of the head or the armpit. The bottom of the screen should reach the ground and be made of dense material, not allowing a cat to pass through. If a Bhikṣu (monk) is traveling on the road, he may stay in the same dwelling with a person who has not received full ordination for three nights. On the fourth night, they should sleep separately, or sleep in the open. If there is wind, rain, snow, or cold weather, they should enter a dwelling, setting up a screen as described above. If there is no screen, they should sit until dawn. If they are old or sick and unable to sit, or if the person who has not received full ordination is trustworthy, they should say, 'You sleep, and I will sit.' When the Bhikṣu wants to sleep, he should wake the other person, saying, 'When I sleep, you sit. If you sleep, you will have no merit.' If the offense of sleeping in the same room has not been confessed, the offense increases with each additional night spent together. After confession, they must sleep in separate rooms before they can sleep together again. Therefore, it is said.

The Buddha was residing in Śrāvastī (舍衛城, a major city in ancient India), extensively expounding the above teachings. At that time, the Saṅgha (僧, monastic community) of Bhikṣus (比丘, monks) gathered, intending to perform a Karma (羯磨, a formal act of the monastic community). However, Upānanda (優波難陀, name of a monk) did not come, so they sent a messenger to summon him, saying, 'Elder! The Saṅgha has gathered to perform a Karma; please come, Elder.' Upānanda, knowing the aspects of the Vinaya (戒律, monastic discipline) and the Karma, desired to participate in the Karma. Having desired to participate, he gave his chanda (欲, consent). The Bhikṣus said, 'After you have given your chanda, do not say anything further.' At that time, Upānanda, together with his disciple, performed an act of accusation Karma in the Saṅgha. After performing the act of accusation Karma, he came to his Upādhyāya (和尚, preceptor), saying, 'Upādhyāya! Why did you give this chanda?' The teacher said, 'Why?' The disciple said, 'The Saṅgha has performed an act of accusation Karma against me.' The teacher said, 'I did not know.' Upon hearing this, he said, 'Elder! It is not good that I gave chanda; without giving chanda, the Karma cannot be accomplished; I do not give chanda for this Karma.' At that time, the Bhikṣus, having heard this, felt ashamed and displeased. Because of this reason, they went and reported to the Bhagavan (世尊, World-Honored One). The Buddha said, 'Summon Upānanda.' After he came, the Buddha said, 'This is an evil deed. Why did you give chanda and then say, 'Without giving chanda, the Karma cannot be accomplished; I do not give chanda for this Karma.' Why did you give chanda without asking clearly? From today onwards, it is not permitted to give chanda without asking clearly about the matter.' The Buddha told the

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比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘與欲已，后瞋恚不喜，作如是言：『我不與欲不好，與羯磨不成就，我不與此欲。』波夜提。」

比丘者，如上說。

與欲有二種：不問與、問與。問與者，問取欲人：「作何等事？」答言：「作折伏羯磨，與折伏羯磨欲。」乃至舉羯磨，與舉羯磨欲。如是一一羯磨，問已與欲，是名問與。不問與者，「我與羯磨欲」，如是三說。如是得通名與一切羯磨欲，唯除布薩自恣，是名不問與欲。

後者作羯磨竟瞋恚不喜。瞋恚不喜者，瞋名為九惱及非處起瞋，第十恚名學人凡夫有乃至羅漢亦有不喜，作如是語：「我不與欲不好，與羯磨不成就，我不與是欲。」者，波夜提。

波夜提者，如上說。

若比丘僧集欲作羯磨，一切盡應來，若有緣事、若熏缽染衣、若病、塔事、僧事、有緣事，爾時當與欲。不得與欲已後作是言：「我若彼聞者，此事不應如是作。」若先已與欲羯磨者，后當隨喜。若僧中與欲已，后更違者，波夜提。若眾多人中，若長老比丘前，若和上、阿阇梨前，與欲已后更違者，越毗尼罪。是故說。

佛住舍衛城，廣說如上。爾時優波難陀是難陀弟，語難陀共行弟子，作如是言：「共汝

【現代漢語翻譯】 現代漢語譯本： 比丘：『凡是居住在舍衛城（Śrāvastī）的比丘都應當集合，爲了十種利益的緣故，為諸位比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘已經同意（與欲）之後，又生起嗔恚不悅，並且這樣說：『我沒有同意（與欲），不同意，這個羯磨（karma，業）不能成就，我不同意這個欲。』犯波夜提（pāyattika，墮罪）。』

比丘，如前面所說。

同意（與欲）有兩種：不詢問而同意，詢問后同意。詢問后同意是指，詢問取欲的人：『要做什麼事？』回答說：『要做折伏羯磨（tsolakarma，降伏法），同意折伏羯磨。』乃至舉行羯磨，同意舉行羯磨。像這樣，對每一個羯磨，詢問之後再同意，這叫做詢問后同意。不詢問而同意是指，『我同意羯磨』，像這樣說三遍。這樣就普遍地表示同意一切羯磨，除了布薩（poṣadha，齋戒）和自恣（pravāraṇā，僧眾自恣）之外，這叫做不詢問而同意。

後者在做完羯磨後生起嗔恚不悅。嗔恚不悅是指，嗔是指九種惱怒以及不恰當的場合生起嗔怒，第十種嗔怒叫做恚，學人（śaikṣa，有學）和凡夫（pṛthagjana，凡夫）有，乃至阿羅漢（arhat，阿羅漢）也有不悅，並且這樣說：『我沒有同意（與欲），不同意，這個羯磨不能成就，我不同意這個欲。』犯波夜提。

波夜提，如前面所說。

如果比丘僧團集會準備做羯磨，所有人都應當來，如果有因緣事故，或者熏缽染衣，或者生病，或者塔事，或者僧事，有因緣事故，這時應當同意（與欲）。不得同意（與欲）之後又說：『我如果當時聽到了，這件事不應該這樣做。』如果先前已經同意（與欲）羯磨，之後應當隨喜。如果在僧團中同意（與欲）之後，又違背，犯波夜提。如果在很多人中，或者在長老比丘面前，或者在和尚（upādhyāya，親教師）、阿阇梨（ācārya，軌範師）面前，同意（與欲）之後又違背，犯越毗尼罪。因此這樣說。

佛陀住在舍衛城，詳細情況如前面所說。當時優波難陀（Upananda）是難陀（Nanda）的弟弟，對難陀一起修行的弟子說：『和你一起……』

【English Translation】 English version: Bhikkhus: 'All those residing in Śrāvastī (舍衛城, a major city in ancient India) should be assembled. For the sake of ten benefits, precepts are established for the bhikkhus, and those who have already heard them should hear them again. If a bhikkhu, having given his consent (與欲, giving one's vote or agreement), later becomes angry and displeased, and says: 'I did not give my consent, I do not agree, this karma (羯磨, action, deed) is not accomplished, I do not give this consent,' it is a pāyattika (波夜提, an offense entailing expiation).'

Bhikkhu, as explained above.

There are two kinds of giving consent (與欲): giving it without being asked and giving it after being asked. Giving it after being asked means asking the person taking the consent: 'What kind of matter is being done?' He replies: 'A Tsolakarma (折伏羯磨, act of subjugation) is being done, I give my consent to the Tsolakarma.' And so on, until the karma is performed, 'I give my consent to the performance of the karma.' Thus, for each karma, asking and then giving consent is called giving consent after being asked. Giving it without being asked means saying three times, 'I give my consent to the karma.' Thus, it is generally understood as giving consent to all karmas, except for the poṣadha (布薩, observance day) and pravāraṇā (自恣, invitation), this is called giving consent without being asked.

The latter becomes angry and displeased after the karma is completed. Being angry and displeased means that anger refers to the nine kinds of annoyances and anger arising in inappropriate situations. The tenth kind of anger is called 'ill-will,' which śaikṣas (學人, trainees) and pṛthagjanas (凡夫, ordinary people) have, and even arhats (阿羅漢, enlightened beings) may have displeasure, and says: 'I did not give my consent, I do not agree, this karma is not accomplished, I do not give this consent,' it is a pāyattika.

Pāyattika, as explained above.

If the bhikkhu sangha (僧團, monastic community) gathers to perform a karma, everyone should come. If there is a reason, such as fumigating the bowl and dyeing the robe, or illness, or a stupa matter, or a sangha matter, or a reason, then consent should be given at that time. One should not give consent and then say: 'If I had heard it then, this matter should not have been done this way.' If one has already given consent to the karma, one should later rejoice in it. If one gives consent in the sangha and then goes against it, it is a pāyattika. If one gives consent in a large group, or in front of elder bhikkhus, or in front of the upādhyāya (和尚, preceptor) or ācārya (阿阇梨, teacher), and then goes against it, it is a transgression of the Vinaya. Therefore, it is said.

The Buddha was staying in Śrāvastī, as explained above in detail. At that time, Upananda (優波難陀), the brother of Nanda (難陀), said to the disciples who practiced with Nanda: 'Together with you...'

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入聚落，到彼當與汝美飲食。我若作非威儀事，汝勿向人說，我是汝叔父。」此中應如卅事中廣說。乃至語難陀言：「汝弟子云何在梵行人前說我過？」難陀即嫌弟子：「汝是弊物，云何在梵行人前說我弟過？」諸比丘以是因緣，往白世尊，佛言：「呼優波難陀來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛語優波難陀：「此是惡事，汝云何語比丘作是言：『共汝入聚落，到彼當與汝美食。』到已發遣令還？從今日後不聽遣還。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘語比丘，作如是言：『共入聚落，到彼當與汝食。若自與、若使人與。』后欲驅去，作是言：『汝去！我共汝住共語不樂，我獨住獨語樂。』作是因緣不異，驅者，波夜提。」

比丘者，如上說。

聚落者，如上盜戒中說。

后不與者，自不與，又不使人與，作是言：「長老！汝去！我共汝住共語不樂，我獨住獨語樂。」驅者，波夜提。

波夜提者，如上說。

欲道中作非威儀事，即精舍中留者，越毗尼罪。欲道中作非威儀，道中遣還者，越毗尼罪。欲聚落中作非威儀事，聚落中遣者，波夜提。不得將去已驅還，若力不能得二人食，得遣還，無罪。若能得二

【現代漢語翻譯】 現代漢語譯本：進入村落後，（優波難陀）對（其他比丘）說：『到了那裡，我會給你提供美味的食物。』如果我做了不合威儀的事情，你不要向別人說，就說我是你的叔父。』這裡應該像《卅事》中詳細說明的那樣。乃至（佛陀）對難陀（Nanda，佛陀的弟弟）說：『你的弟子怎麼能在修行人面前說我的過失？』難陀隨即責備他的弟子：『你這沒用的東西，怎麼能在修行人面前說我弟弟的過失？』眾比丘因為這件事，去稟告世尊（Śākyamuni，釋迦牟尼佛），佛陀說：『叫優波難陀（Upānanda）來。』（優波難陀）來了之後，佛陀問：『你真的做了這樣的事嗎？』回答說：『確實做了。』佛陀告訴優波難陀：『這是不好的行為，你怎麼能對比丘說這樣的話：『一起進入村落，到了那裡我會給你美食。』到了之後卻打發人家回去？從今天以後不允許這樣打發人回去。』佛陀告訴眾比丘：『凡是依止舍衛城（Śrāvastī）居住的比丘都要集合起來，因為有十種利益的緣故，為比丘們制定戒律，乃至已經聽聞過的要重新聽聞。如果比丘對比丘說這樣的話：『一起進入村落，到了那裡我會給你食物。無論是自己給，還是讓人給。』之後想要趕他走，就說：『你走吧！我和你住在一起，和你說話不快樂，我獨自住獨自說話才快樂。』因為這樣的原因，沒有其他的原因，趕人走，犯波逸提（Pāyattika，一種戒律名稱）。』 比丘（bhikṣu，出家男子）的定義，如上面所說。 聚落（grāma，村落）的定義，如上面盜戒中所說。 之後不給（食物）的情況，自己不給，也不讓人給，就說：『長老（bhante，對比丘的尊稱）！你走吧！我和你住在一起，和你說話不快樂，我獨自住獨自說話才快樂。』趕人走，犯波逸提。 波逸提（Pāyattika，一種戒律名稱）的定義，如上面所說。 如果在前往的路上做了不合威儀的事情，就留在精舍（vihāra，寺廟）中，犯越毗尼罪（atikrama vinaya，違犯戒律的罪過）。如果在前往的路上做了不合威儀的事情，在路上打發人回去，犯越毗尼罪。如果在村落中做了不合威儀的事情，在村落中打發人走，犯波逸提。不得帶去之後又趕回來，如果實在沒有能力得到兩個人的食物，可以打發人回去，沒有罪過。如果能夠得到兩個人的食物

【English Translation】 English version: 'Having entered a village, (Upānanda) said (to other monks): 『When we get there, I will give you delicious food.』 If I do something unseemly, don't tell anyone, just say I am your uncle.』 Here, it should be explained in detail as in the Thirty Matters. Even (the Buddha) said to Nanda (Nanda, Buddha's brother): 『How can your disciple speak of my faults in front of the practitioners of the holy life?』 Nanda then rebuked his disciple: 『You useless thing, how can you speak of my brother's faults in front of the practitioners of the holy life?』 Because of this matter, the monks went to report to the Blessed One (Śākyamuni, the Buddha), and the Buddha said: 『Call Upānanda (Upānanda) here.』 After (Upānanda) came, the Buddha asked: 『Did you really do such a thing?』 He replied: 『I did.』 The Buddha told Upānanda: 『This is a bad thing. How can you say such things to a monk: 『Let's go into the village together, and when we get there I will give you delicious food.』 But after arriving, you send him back? From today onwards, it is not allowed to send people back like this.』 The Buddha told the monks: 『All the monks who live relying on Śrāvastī (Śrāvastī) must gather together, because of the ten benefits, precepts are established for the monks, and even those who have already heard them should hear them again. If a monk says such things to a monk: 『Let's go into the village together, and when we get there I will give you food. Whether I give it myself or have someone else give it.』 Afterwards, wanting to drive him away, he says: 『Go away! I am not happy living with you and talking to you. I am happy living and talking alone.』 Because of this reason, without any other reason, driving someone away is a Pāyattika (Pāyattika, a type of monastic offense).』 The definition of a monk (bhikṣu, a male monastic), as mentioned above. The definition of a village (grāma, village), as mentioned above in the theft precept. The situation of not giving (food) afterwards, neither giving it oneself nor having someone else give it, saying: 『Elder (bhante, an honorific for monks)! Go away! I am not happy living with you and talking to you. I am happy living and talking alone.』 Driving someone away is a Pāyattika. The definition of Pāyattika (Pāyattika, a type of monastic offense), as mentioned above. If one does something unseemly on the way, staying in the monastery (vihāra, temple) is an offense of transgression of the Vinaya (atikrama vinaya, offense of violating the precepts). If one does something unseemly on the way, sending someone back on the way is an offense of transgression of the Vinaya. If one does something unseemly in the village, sending someone away in the village is a Pāyattika. It is not allowed to bring someone and then drive him back. If one really does not have the ability to get food for two people, one can send someone back without offense. If one is able to get food for two people

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人食，應共食。若為取藥呼醫師，遣者，無罪。若不能得者，應時發遣。若有請食處，應遣請食處食。若無請食處，精舍中有食者，遣還精舍中食。若無請食、無精舍中食得，語言：「長老！汝自行求食。」若彼作非威儀事，視瞻不端，發遣者無罪。若作熏缽染衣事，發遣者無罪。驅比丘者，波夜提。驅比丘尼者，偷蘭遮。驅學戒尼、沙彌、沙彌尼者，越毗尼罪。下至俗人，越毗尼心悔。是故說。

佛住舍衛城，廣說如上。時尊者阿利吒謗契經，作如是言：「如來所說法我知，世尊說障道法者，習此法不能障道。」時諸比丘作是言：「長老阿利吒！莫謗契經，此是惡見、不善見，墮惡道入泥犁中。」一諫、二諫、三諫不止。諸比丘以是因緣，往白世尊：「阿利吒謗契經，作是言：『如來說法我知，世尊說障道法，習此法不能障道。』一諫、二諫、三諫不止。」佛告諸比丘：「是阿利吒謗契經，作是言：『如來說法我解知，世尊說障道法，習此法不能障道。』一諫、二諫、三諫不止者，汝等當於屏處三諫、多人中三諫、眾僧中三諫。」屏處諫者，應當問作是言：「長老阿利吒！汝謗契經，作是言：『如來說法我知，世尊說障道法，習此法不能障道。』已三諫不止耶？」答言：「實爾。」爾時屏處應諫作是言：「阿

【現代漢語翻譯】 現代漢語譯本 關於食物，應該一起分享。如果（比丘）是爲了取藥而呼喚醫生，或者派遣使者，這是沒有罪的。如果無法找到醫生，應該及時遣回使者。（比丘）如果有被邀請去進食的地方，應該派遣（比丘）去被邀請的地方進食。如果沒有被邀請進食的地方，而精舍（Vihara，寺院）里有食物，就遣回（比丘）到精舍里進食。如果沒有被邀請進食的地方，精舍里也沒有食物可得，就（對比丘）說：『長老！您自己去乞食吧。』如果他（比丘）做出不合威儀的事情，或者眼神不正，遣走他沒有罪。如果（比丘）在做熏缽或者染色袈裟的事情，遣走他也沒有罪。驅趕比丘，犯波夜提（Pāyantika，一種罪名）。驅趕比丘尼，犯偷蘭遮（Thullaccaya，一種罪名）。驅趕學戒女、沙彌（Śrāmaṇera，小沙彌）、沙彌尼（Śrāmaṇerikā，小沙彌尼），犯越毗尼罪（breaking the Vinaya rules）。甚至驅趕在家信徒，會因違越毗尼而內心感到後悔。因此這樣說。

佛陀住在舍衛城（Śrāvastī），（以下內容）廣泛地如上面所說。（當時）尊者阿利吒（Āriṭha）誹謗契經（Sūtra，佛經），這樣說：『如來（Tathāgata，佛陀）所說的法我理解，世尊（Bhagavān，佛陀）所說的會障礙修道的法，修習這種法並不能障礙修道。』當時眾比丘這樣說：『長老阿利吒！不要誹謗契經，這是邪見、不善見，會墮入惡道，進入地獄之中。』（比丘們）勸諫一次、兩次、三次，（阿利吒）都不停止。眾比丘因為這件事，去稟告世尊：『阿利吒誹謗契經，這樣說：「如來說的法我理解，世尊說會障礙修道的法，修習這種法並不能障礙修道。」（我們）勸諫一次、兩次、三次，他都不停止。』佛陀告訴眾比丘：『如果阿利吒誹謗契經，這樣說：「如來說的法我理解，世尊說會障礙修道的法，修習這種法並不能障礙修道。」（你們）勸諫一次、兩次、三次，他都不停止，你們應當在私下勸諫三次、在多人中勸諫三次、在僧團中勸諫三次。』私下勸諫時，應當這樣問：『長老阿利吒！你誹謗契經，這樣說：「如來說的法我理解，世尊說會障礙修道的法，修習這種法並不能障礙修道。」已經勸諫三次都不停止了嗎？』（阿利吒）回答說：『確實如此。』這時私下應該這樣勸諫：『阿

【English Translation】 English version Regarding food, it should be shared together. If (a Bhikkhu) is calling a doctor to obtain medicine, or sending a messenger, there is no offense. If a doctor cannot be found, the messenger should be sent back promptly. If (a Bhikkhu) has been invited to a place to eat, (a Bhikkhu) should be sent to the place where they were invited to eat. If there is no place to be invited to eat, and there is food in the Vihara (monastery), send (the Bhikkhu) back to the Vihara to eat. If there is no place to be invited to eat, and there is no food to be obtained in the Vihara, say (to the Bhikkhu): 'Elder! Go and seek alms yourself.' If he (the Bhikkhu) behaves improperly, or his gaze is not upright, there is no offense in sending him away. If (the Bhikkhu) is doing the work of smoking a bowl or dyeing robes, there is no offense in sending him away. Expelling a Bhikkhu incurs a Pāyantika (an offense). Expelling a Bhikkhuni incurs a Thullaccaya (an offense). Expelling a female trainee, a Śrāmaṇera (novice monk), or a Śrāmaṇerikā (novice nun) incurs an offense of breaking the Vinaya rules. Even expelling a layperson will cause remorse for violating the Vinaya. Therefore, it is said.

The Buddha was residing in Śrāvastī, and (the following content) was widely spoken as above. At that time, Venerable Āriṭha slandered the Sūtras (Buddhist scriptures), saying: 'I understand the Dharma (teachings) spoken by the Tathāgata (Buddha). The Bhagavan (Buddha) said that the Dharma that obstructs the path, practicing this Dharma does not obstruct the path.' At that time, the Bhikkhus said: 'Elder Āriṭha! Do not slander the Sūtras. This is a wrong view, an unwholesome view, which will lead to falling into evil realms and entering hell.' (The Bhikkhus) admonished him once, twice, and three times, but (Āriṭha) did not stop. Because of this matter, the Bhikkhus went to report to the Bhagavan: 'Āriṭha slanders the Sūtras, saying: "I understand the Dharma spoken by the Tathāgata. The Bhagavan said that the Dharma that obstructs the path, practicing this Dharma does not obstruct the path." (We) admonished him once, twice, and three times, but he did not stop.' The Buddha told the Bhikkhus: 'If Āriṭha slanders the Sūtras, saying: "I understand the Dharma spoken by the Tathāgata. The Bhagavan said that the Dharma that obstructs the path, practicing this Dharma does not obstruct the path." (You) admonished him once, twice, and three times, but he did not stop, you should admonish him three times in private, three times in public, and three times in the Sangha (monastic community).' When admonishing in private, you should ask: 'Elder Āriṭha! You slander the Sūtras, saying: "I understand the Dharma spoken by the Tathāgata. The Bhagavan said that the Dharma that obstructs the path, practicing this Dharma does not obstruct the path." Have you been admonished three times and not stopped?' (Āriṭha) replies: 'Indeed.' At this time, you should admonish in private, saying: 'Ā'

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利吒！汝謗契經，此是惡見、不善見，當墮惡道入泥犁中。長老！我慈心諫汝，欲饒益故，汝當舍此事。一諫已過二諫在，汝當舍此事。」阿利吒言：「是好見善見，我相承已來父母知識常用此見，我今不能不問父母知識而舍此見。」若如是第二、第三諫，猶故不止者，乃至眾多人中三諫若不止者，應眾僧中作求聽羯磨：「大德僧聽！阿利吒謗契經，作是言：『如來說法我知，世尊說障道法，習此法不能障道。』已屏處三諫、多人中三諫，不捨此事。若僧時到，僧今亦復于僧中三諫，令舍此事。」眾僧中應問：「長老阿利吒！汝實謗契經，作是言：『如來說法我知，世尊說障道法，習此法不能障道。』已屏處三諫、多人中三諫，不捨此事耶？」答言：「實爾。」僧中應諫。諫法者作是言：「阿利吒！如莫謗契經，謗契經者墮惡道入泥犁中。長老！僧欲饒益汝，汝當受僧語。一諫已過餘二諫在，汝當舍此事。」阿利吒言：「此是好見善見，我父母已來相承用此見，我不能不問父母而舍此見。」如是第二、第三諫，猶故不止。諸比丘以是因緣往白世尊。佛語諸比丘：「阿利吒比丘謗契經，作是言：『如來說法我知，世尊說障道法，習此法不能障道。』已屏處三諫、多人中三諫、僧中三諫，不捨此事。汝等應與阿利吒比丘作

【現代漢語翻譯】 現代漢語譯本： 『阿利吒（Arittha）！你誹謗契經，這是邪見、不善之見，將會墮入惡道，進入泥犁（Niraya，地獄）。長老！我以慈悲心勸諫你，爲了饒益你，你應該放棄此事。一次勸諫已過，還有兩次勸諫，你應該放棄此事。』阿利吒說：『這是好的見解、善的見解，我從父母和知識那裡繼承而來，一直使用這種見解，我現在不能不問父母和知識就放棄這種見解。』如果這樣第二次、第三次勸諫，仍然不止息，乃至在眾多人中三次勸諫仍然不止息，應該在僧團中進行求聽羯磨（Kamma，業）：『大德僧眾請聽！阿利吒誹謗契經，這樣說：『如來說法我理解，世尊說的是障礙正道的法，修習這種法不能障礙正道。』已經在私下勸諫三次、在眾人中勸諫三次，不放棄此事。如果僧團時機已到，僧團現在也將在僧團中勸諫三次，讓他放棄此事。』僧團中應該問：『長老阿利吒！你確實誹謗契經，這樣說：『如來說法我理解，世尊說的是障礙正道的法，修習這種法不能障礙正道。』已經在私下勸諫三次、在眾人中勸諫三次，不放棄此事嗎？』回答說：『確實如此。』僧團中應該勸諫。勸諫者應該這樣說：『阿利吒！不要誹謗契經，誹謗契經的人會墮入惡道，進入泥犁中。長老！僧團想要饒益你，你應該接受僧團的勸告。一次勸諫已過，還有兩次勸諫，你應該放棄此事。』阿利吒說：『這是好的見解、善的見解，我從父母那裡繼承而來，一直使用這種見解，我不能不問父母就放棄這種見解。』像這樣第二次、第三次勸諫，仍然不止息。眾比丘因為這個因緣去稟告世尊。佛告訴眾比丘：『阿利吒比丘誹謗契經，這樣說：『如來說法我理解，世尊說的是障礙正道的法，修習這種法不能障礙正道。』已經在私下勸諫三次、在眾人中勸諫三次、在僧團中勸諫三次，不放棄此事。你們應該與阿利吒比丘作

【English Translation】 English version: 『Arittha! You slander the sutras (Khyati Sutra), this is a wrong view, an unwholesome view, and you will fall into a bad realm and enter Naraka (Naraka, hell). Elder! I advise you with a compassionate heart, for your benefit, you should abandon this matter. One admonition has passed, and there are two admonitions remaining, you should abandon this matter.』 Arittha said: 『This is a good view, a wholesome view, I have inherited it from my parents and acquaintances, and I have always used this view. I cannot abandon this view without asking my parents and acquaintances.』 If in this way the second and third admonitions still do not stop, and even after three admonitions among many people still do not stop, a motion (Kamma, action) should be made in the Sangha (Sangha, monastic community): 『Venerable Sangha, please listen! Arittha slanders the sutras, saying: 『I understand the Dharma (Dharma, teachings) spoken by the Tathagata (Tathagata, the thus-gone one), the World Honored One (World Honored One) speaks of the Dharma that obstructs the path, practicing this Dharma cannot obstruct the path.』 He has been admonished three times in private and three times among many people, and he does not abandon this matter. If the time is right for the Sangha, the Sangha will now also admonish him three times in the Sangha, so that he abandons this matter.』 In the Sangha, it should be asked: 『Elder Arittha! Do you truly slander the sutras, saying: 『I understand the Dharma spoken by the Tathagata, the World Honored One speaks of the Dharma that obstructs the path, practicing this Dharma cannot obstruct the path.』 You have been admonished three times in private and three times among many people, and you do not abandon this matter?』 He answers: 『It is true.』 The Sangha should admonish him. The one who admonishes should say: 『Arittha! Do not slander the sutras, those who slander the sutras will fall into a bad realm and enter Naraka. Elder! The Sangha wants to benefit you, you should accept the Sangha's advice. One admonition has passed, and there are two admonitions remaining, you should abandon this matter.』 Arittha said: 『This is a good view, a wholesome view, I have inherited it from my parents, and I have always used this view, I cannot abandon this view without asking my parents.』 Like this, the second and third admonitions still do not stop. The bhikkhus (Bhikkhus, monks) reported this matter to the World Honored One because of this cause. The Buddha (Buddha) told the bhikkhus: 『The bhikkhu Arittha slanders the sutras, saying: 『I understand the Dharma spoken by the Tathagata, the World Honored One speaks of the Dharma that obstructs the path, practicing this Dharma cannot obstruct the path.』 He has been admonished three times in private, three times among many people, and three times in the Sangha, and he does not abandon this matter. You should make

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舉羯磨。」佛告諸比丘：「依止舍衛城比丘皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘作是語：『長老！世尊說法我知，世尊說障道法，習此法不能障道。』諸比丘應諫是比丘作是言：『長老！汝莫謗世尊！謗世尊者不善，世尊不作是語。世尊說障道法，實能障道。汝舍此惡事。』諸比丘諫，是比丘故堅持不捨。如是第二、第三諫，舍者善。若不捨，僧應與作舉羯磨已，得波夜提。」

比丘者，如上說。

世尊者，是一切智人，一切見人。

法者，世尊所說，世尊所印可。世尊說者，世尊自說。印可者，諸弟子說，世尊印可。說者，句句分別說。知者，是等智知。

障道法者，五欲，眼見色愛念，心悅生欲著，如是耳鼻舌身細滑亦如是。

習者，行是事。

不能障道者，不障初禪、二禪、三禪、四禪、須陀洹、斯陀含、阿那含、阿羅漢果。

諸比丘者，若一人、若眾多人、若僧。

是比丘者，如阿利吒比丘。

莫謗世尊者，不實取、不好取。

三諫者，若一人、若眾多人、若僧。

波夜提者，如上說。

乃至三諫，若舍者好。若不捨者，僧應與作舉羯磨，波夜提悔過。是故說。

摩訶僧祇律卷第十七 大正藏第

【現代漢語翻譯】 現代漢語譯本： 『舉羯磨（Ukkhitta-kamma，一種僧團的懲罰措施）。』佛陀告訴眾比丘：『依止舍衛城（Sāvatthi）的比丘都應當集合，因為有十種利益的緣故，我為諸比丘制定戒律，乃至已經聽聞過的應當重複聽聞。如果某個比丘這樣說：『長老！世尊所說的法我理解，世尊說某些法會障礙修行，但修習這些法並不能真正障礙修行。』諸比丘應當勸諫這位比丘，這樣說：『長老！你不要誹謗世尊！誹謗世尊是不好的，世尊不會這樣說。世尊說會障礙修行的法，實際上就能障礙修行。你應當捨棄這種惡見。』諸比丘勸諫后，這位比丘仍然堅持不捨棄。這樣第二、第三次勸諫，如果捨棄就好。如果不捨棄，僧團應當對他進行舉羯磨，之後他會得到波夜提（Pāyantika，一種懺悔罪）。』

比丘（bhikkhu）的定義，如前所述。

世尊（bhagavat）的定義，是具有一切智慧的人，能見到一切的人。

法的定義，是世尊所說，世尊所認可的。世尊所說，是世尊自己說的。認可，是諸弟子說，世尊認可。說，是句句分別解說。知，是等同的智慧知曉。

障礙修行的法，指的是五欲，眼睛看到美好的顏色就生起愛念，心中喜悅而生起慾望和執著，像這樣，耳朵、鼻子、舌頭、身體接觸細滑的觸感也是一樣。

修習的定義，是實行這些事情。

不能障礙修行的定義，是指不障礙初禪、二禪、三禪、四禪、須陀洹（Sotāpanna，入流果）、斯陀含（Sakadāgāmin，一來果）、阿那含（Anāgāmin，不還果）、阿羅漢（Arahat，無學果）。

諸比丘的定義，指一個人、眾多人、或者僧團。

這位比丘的例子，比如阿利吒（Arittha）比丘。

不要誹謗世尊的定義，是不真實地理解，不好好地理解。

三次勸諫的定義，指一個人、眾多人、或者僧團。

波夜提的定義，如前所述。

乃至三次勸諫，如果捨棄就好。如果不捨棄，僧團應當對他進行舉羯磨，波夜提罪需要悔過。所以這樣說。

【English Translation】 English version: 'Ukkhitta-kamma (formal act of suspension).』 The Buddha told the bhikkhus: 『All the bhikkhus residing in Sāvatthi should be assembled. Because of ten benefits, I establish rules for the bhikkhus, and those who have already heard them should hear them again. If a bhikkhu says: 『Venerable sirs, I understand the Dhamma taught by the Blessed One, the Blessed One says that certain things obstruct the path, but practicing these things does not truly obstruct the path.』 The bhikkhus should admonish that bhikkhu, saying: 『Venerable sir, do not slander the Blessed One! Slandering the Blessed One is not good. The Blessed One would not say such a thing. The Blessed One says that things that obstruct the path truly do obstruct the path. You should abandon this evil view.』 If the bhikkhus admonish him, and that bhikkhu still persists in not abandoning it, then after the second and third admonitions, it is good if he abandons it. If he does not abandon it, the Sangha should perform Ukkhitta-kamma against him, and then he incurs Pāyantika (a confessional offense).』

The definition of bhikkhu, as previously stated.

The definition of the Blessed One, is the one who has all wisdom, the one who sees all.

The definition of Dhamma, is what the Blessed One has spoken, what the Blessed One has approved. What the Blessed One has spoken, is what the Blessed One himself has said. Approved, is what the disciples have said, and the Blessed One has approved. Spoken, is explained phrase by phrase. Knowing, is knowing with equal wisdom.

Things that obstruct the path, refer to the five desires: when the eye sees beautiful colors, love arises, and the mind is pleased, giving rise to desire and attachment. Similarly, with the ear, nose, tongue, and body in contact with smooth sensations.

The definition of practicing, is engaging in these things.

The definition of not obstructing the path, means not obstructing the first jhāna, second jhāna, third jhāna, fourth jhāna, Sotāpanna (stream-enterer), Sakadāgāmin (once-returner), Anāgāmin (non-returner), Arahat (worthy one).

The definition of bhikkhus, refers to one person, many people, or the Sangha.

An example of this bhikkhu, is like Arittha bhikkhu.

The definition of do not slander the Blessed One, is to understand untruthfully, to not understand well.

The definition of three admonitions, refers to one person, many people, or the Sangha.

The definition of Pāyantika, as previously stated.

Up to three admonitions, it is good if he abandons it. If he does not abandon it, the Sangha should perform Ukkhitta-kamma against him, and the offense of Pāyantika requires confession. Therefore, it is said.

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22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第十八

東晉天竺三藏佛陀跋陀羅共法顯譯明單提九十二事法之七

佛住舍衛城，廣說如上。時阿利吒比丘不捨惡見，眾僧作舉羯磨已，往尊者難陀、優波難陀所，見已贊言：「善來！」即起迎，與小床坐、洗足水，與涂足油、非時漿，與房舍、床褥、臥具，共法食味食。阿利吒比丘到祇洹精舍門前，語諸比丘言：「長老！汝等與阿利吒比丘作舉羯磨，謂更無住處耶？我乃更得諸梵行比丘共住，與我房舍床褥臥具，共我法食味食。汝等早舉我者，當早得如是好住處。」諸比丘聞是語已，慚愧不樂，即以是因緣，往白世尊。佛言：「呼難陀等來。」來已，佛問難陀：「汝等實爾不？」答言：「實爾。世尊！」佛言：「此是惡事。汝云何知眾僧作舉羯磨已，復共法食味食？此非法、非律、非如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘知比丘作惡見不捨，僧作舉羯磨、若未作如法，共食、共同室住，波夜提。」

比丘者，如上說。

知者，若自知、若從他人聞。

惡見者，如阿利吒等謗契經。

未作如法者，僧未與解舉擯羯磨。

【現代漢語翻譯】 現代漢語譯本

《摩訶僧祇律》卷第十八

東晉天竺三藏佛陀跋陀羅（Buddhabhadra）共法顯譯明單提九十二事法之七

佛陀住在舍衛城（Śrāvastī），廣說如上。當時阿利吒（Ariṣṭa）比丘不捨棄惡見，僧眾已經對他做了舉罪羯磨（ukkañcana-kamma）之後，他前往尊者難陀（Nanda）、優波難陀（Upananda）處，見到他們后讚歎說：『善來！』他們立即起身迎接，給他小床坐，提供洗腳水，給他涂腳油、非時漿，提供房舍、床褥、臥具，一起分享法食和美味食物。阿利吒比丘到達祇洹（Jetavana）精舍門前，對比丘們說：『長老們！你們對我阿利吒比丘做了舉罪羯磨，是認為我沒有其他住處了嗎？我反而能和許多梵行比丘一起居住，他們給我房舍、床褥、臥具，和我一起分享法食和美味食物。你們早早地舉罪我，反而讓我早早地得到這樣好的住處。』比丘們聽到這些話后，感到慚愧不悅，於是因為這個因緣，前去稟告世尊。佛陀說：『叫難陀等人來。』他們來后，佛陀問難陀：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀說：『這是惡事。你們怎麼能在知道僧眾已經做了舉罪羯磨之後，還一起分享法食和美味食物呢？這不合乎佛法、不合乎戒律、不合乎我的教導，不能用這種方式來增長善法。』佛陀告訴諸位比丘：『凡是依止舍衛城居住的比丘都應當集合起來，爲了十種利益的緣故，我為諸位比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果有比丘明知有比丘持有不捨棄的惡見，僧眾已經做了舉罪羯磨，或者尚未如法進行，還與他一起吃飯、同住一室，犯波逸提（pācittiya）。』

比丘的定義如上所述。

知道，指的是自己知道，或者從他人那裡聽聞。

惡見，指的是像阿利吒等人誹謗契經（sutta）的情況。

未作如法，指的是僧眾尚未給予解除舉罪或擯出僧團的羯磨。

【English Translation】 English version

Maha Sanghika Vinaya, Scroll 18

Translated by Tripiṭaka Buddhabhadra of Tianzhu (India) of the Eastern Jin Dynasty, together with Faxian, explaining the seventh of the ninety-two matters of Mingdanti.

The Buddha was staying in Śrāvastī, expounding as above. At that time, the Bhikṣu Ariṣṭa did not abandon his evil views. After the Sangha had performed the Ukkañcana-kamma (act of raising up/accusing) against him, he went to the Venerable Nanda and Upananda. Upon seeing them, he praised, 'Welcome!' They immediately rose to greet him, offered him a small seat, water for washing his feet, oil for anointing his feet, non-seasonal juice, provided him with lodging, bedding, and sleeping mats, and shared Dharma food and delicious food with him. Bhikṣu Ariṣṭa arrived at the gate of the Jetavana Monastery and said to the Bhikṣus, 'Venerable Elders! Did you perform the Ukkañcana-kamma against me, Bhikṣu Ariṣṭa, because you thought I had no other place to stay? On the contrary, I am now able to live with many Brahmacārī Bhikṣus, who provide me with lodging, bedding, and sleeping mats, and share Dharma food and delicious food with me. By accusing me early, you have allowed me to obtain such a good place to stay early.' Upon hearing these words, the Bhikṣus felt ashamed and displeased. Therefore, because of this incident, they went to report to the World Honored One. The Buddha said, 'Summon Nanda and the others.' After they arrived, the Buddha asked Nanda, 'Is this really what you did?' They replied, 'Indeed, World Honored One!' The Buddha said, 'This is an evil deed. How could you share Dharma food and delicious food with him after knowing that the Sangha had already performed the Ukkañcana-kamma? This is not in accordance with the Dharma, not in accordance with the Vinaya, and not in accordance with my teachings. It is not a way to cultivate good Dharma.' The Buddha told the Bhikṣus, 'All Bhikṣus residing in Śrāvastī should gather together. For the sake of ten benefits, I am establishing precepts for you Bhikṣus, and those who have already heard them should hear them again. If a Bhikṣu knows that another Bhikṣu holds evil views that he does not abandon, and the Sangha has already performed the Ukkañcana-kamma, or has not yet done so properly, and still eats with him and lives in the same room, he commits a Pācittiya (an offense requiring confession).'

The definition of Bhikṣu is as described above.

'Knowing' refers to knowing oneself or hearing from others.

'Evil views' refer to situations like Ariṣṭa and others slandering the Suttas.

'Not yet done properly' refers to the Sangha not yet having given the Kamma for lifting the accusation or expulsion from the Sangha.

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共食者，共法食味食。

共住者，同界。同室者，共同一覆一障。

波夜提者，如上說。

若有一比丘為和上、阿阇梨所嫌，比丘不得誘引言：「我與汝衣缽、疾病醫藥、床褥、臥具，汝當在我邊住，受經誦經。」若觀彼比丘因緣，若是必當舍戒就俗者，得誘取。誘取已，當教言：「汝當知和上、阿阇梨其恩甚重難報，汝應還彼目下住。」無罪。舉不舉想，共住共食，越比尼罪。不舉舉想，共住共食，越毗尼罪。舉舉想，波夜提。不舉不舉想，無罪。是故說。

佛住舍衛城，廣說如上。爾時阿利吒有沙彌，字法與，作是言：「長老！如來說法我解知，世尊說：『淫慾障道法。』習淫法不能障道。」時諸比丘作是言：「沙彌！汝莫謗世尊！謗世尊者不善。汝不善取。世尊說：『習淫法實障道。』」一諫、二諫、三諫不止。諸比丘以是因緣，往白世尊。佛語諸比丘：「是法與沙彌作是語：『如來說法我解知，世尊說：「淫法障道。」習淫不能障道。』汝等當屏處三諫、多人中三諫、僧中三諫，令舍此事。」屏處應問言：「汝沙彌！實作是語：『如來說法我解知，世尊說：「習淫慾障道法。」習淫法不能障道。』汝已三諫不止耶？」答言：「實爾。」爾時屏處應諫：「沙彌！汝莫謗世尊！謗世

【現代漢語翻譯】 現代漢語譯本 共同飲食者，共同分享佛法的滋味和食物的滋味。

共同居住者，在同一結界範圍內。同在一個房間者，共同在一個屋頂和一個遮蔽物下。

波夜提（Payantika，一種戒律名稱），如前面所說。

如果有一位比丘被和尚（Upajjhaya，親教師）或阿阇梨（Acariya，軌範師）所厭惡，其他比丘不得誘導他說：『我給你衣缽、疾病醫藥、床褥、臥具，你應當在我這裡住，接受經文和誦讀經文。』如果觀察那位比丘的因緣，如果他必定會捨棄戒律還俗，可以誘導他。誘導之後，應當教導他說：『你應當知道和尚、阿阇梨的恩情非常深重難以報答，你應當回到他們身邊居住。』沒有罪過。認為應該舉行羯磨（Kamma，僧團會議）但沒有舉行，共同居住共同飲食，犯越比尼罪（Veyyākaraṇa，違犯戒律的罪）。認為不應該舉行羯磨卻舉行了，共同居住共同飲食，犯越比尼罪。認為應該舉行羯磨也舉行了，犯波夜提罪。認為不應該舉行羯磨也沒有舉行，沒有罪過。所以這樣說。

佛陀住在舍衛城（Savatthi），廣說如上。當時阿利吒（Arittha）有一個沙彌（Samanera，小沙彌），名字叫法與（Dhammadinna），這樣說：『長老！如來（Tathagata，佛陀的稱號）所說的法我理解了，世尊（Bhagavan，佛陀的稱號）說：「淫慾會障礙修道。」但是，修習淫慾並不能障礙修道。』當時眾比丘這樣說：『沙彌！你不要誹謗世尊！誹謗世尊是不好的。你的理解不正確。世尊說：「修習淫慾確實會障礙修道。」』一次勸諫、兩次勸諫、三次勸諫都不停止。眾比丘因為這件事，去稟告世尊。佛陀告訴眾比丘：『這個法與沙彌這樣說：「如來說法我解知，世尊說：「淫法障道。」習淫不能障道。」你們應當在私下三次勸諫、在眾人中三次勸諫、在僧團中三次勸諫，讓他捨棄這件事。』私下裡應當問他說：『你沙彌！確實說了這樣的話：「如來說法我解知，世尊說：「習淫慾障道法。」習淫法不能障道。」你已經三次勸諫都不停止了嗎？』回答說：『確實如此。』這時私下裡應當勸諫：『沙彌！你不要誹謗世尊！誹謗世

【English Translation】 English version Those who eat together, share the taste of the Dharma and the taste of food.

Those who live together, are within the same boundary. Those who are in the same room, share the same roof and the same shelter.

Payantika (a type of precept), as mentioned above.

If there is a bhikkhu (monk) who is disliked by his Upajjhaya (preceptor) or Acariya (teacher), other bhikkhus should not entice him by saying: 'I will give you robes, alms bowl, medicine for illness, bedding, and sleeping mats. You should stay with me, receive the scriptures, and recite the scriptures.' If observing the circumstances of that bhikkhu, if he is certain to renounce the precepts and return to lay life, it is permissible to entice him. After enticing him, one should teach him: 'You should know that the kindness of the Upajjhaya and Acariya is very deep and difficult to repay. You should return to live under their supervision.' There is no offense. Thinking that a Kamma (Sangha assembly) should be held but not holding it, living together and eating together, incurs a Veyyākaraṇa (transgression of the precepts) offense. Thinking that a Kamma should not be held but holding it, living together and eating together, incurs a Veyyākaraṇa offense. Thinking that a Kamma should be held and holding it, incurs a Payantika offense. Thinking that a Kamma should not be held and not holding it, there is no offense. Therefore, it is said.

The Buddha resided in Savatthi (a city in ancient India), and spoke extensively as above. At that time, Arittha (a monk's name) had a Samanera (novice), named Dhammadinna (a name meaning 'given by Dharma'), who said: 'Venerable elders! I understand the Dharma as taught by the Tathagata (the Buddha's title). The Bhagavan (the Buddha's title) said: 'Sexual desire obstructs the path.' However, practicing sexual acts does not obstruct the path.' At that time, the bhikkhus said: 'Samanera! Do not slander the Bhagavan! Slandering the Bhagavan is not good. Your understanding is incorrect. The Bhagavan said: 'Practicing sexual acts truly obstructs the path.'' They admonished him once, twice, and three times, but he did not stop. The bhikkhus, because of this matter, went to report to the Bhagavan. The Buddha told the bhikkhus: 'This Dhammadinna Samanera said: 'I understand the Dharma as taught by the Tathagata. The Bhagavan said: 'Sexual desire obstructs the path.' Practicing sexual acts does not obstruct the path.' You should admonish him three times in private, three times in public, and three times in the Sangha (monastic community), to make him abandon this matter.' In private, one should ask him: 'You Samanera! Did you truly say these words: 'I understand the Dharma as taught by the Tathagata. The Bhagavan said: 'Practicing sexual desire obstructs the path.' Practicing sexual acts does not obstruct the path.' Have you not stopped after being admonished three times?' He answers: 'It is true.' At this time, in private, one should admonish: 'Samanera! Do not slander the Bhagavan! Slandering the

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尊者不善。汝不善取。世尊說：『習淫慾實障道。』我今慈心諫汝，欲饒益故，汝取我語。一諫已過餘二諫在。汝舍此事不？」若不捨，應第二、第三諫，亦復如是。多人中三諫，亦復如是。若不捨者，僧中應作求聽羯磨：「大德僧聽！是法與沙彌作是言：『如來說法我解知，世尊說：「淫慾障道法。」習淫慾不能障道。』已屏處三諫、多人中三諫而不捨。若僧時到，僧今亦應三諫，令舍此事。」僧中應問：「沙彌！汝實作是語：『如來說法我解知，世尊說：「淫慾障道法。」習淫慾不能障道。』已屏處三諫、多人中三諫而不捨耶？」答言：「實爾。」僧中應作是諫：「汝沙彌！莫謗世尊！謗世尊者不善，汝不善取，習淫慾實障道。眾僧慈心諫汝，為饒益故。汝當取僧語。一諫已過餘二諫在，汝當舍此事。」若不捨，第二、第三亦如是諫。猶故不捨。諸比丘以是因緣，往白世尊。佛告諸比丘：「是法與沙彌作如是言：『世尊說：「淫慾障道法。」我解知習淫慾不能障道法。』已屏處三諫、多人中三諫、僧中三諫，不捨者，應驅令出衆。」驅出已，往至六群比丘所，見已贊言：「善來！」與非時漿、與房舍、與床褥臥具、與衣缽病瘦醫藥。沙彌得是種種供給已，到祇洹門前，語諸比丘言：「長老等驅我出衆，謂我更不能

【現代漢語翻譯】 現代漢語譯本 尊者不善（尊者行為不端正）。你不善解（你理解錯誤）。世尊（釋迦牟尼佛）說：『修習淫慾確實是修道的障礙。』我現在以慈悲心勸告你，爲了饒益你的緣故，你聽取我的勸告。一次勸告已經過去，還有兩次勸告。你放棄這件事嗎？」如果不放棄，應該進行第二次、第三次勸告，也像這樣。在眾人中進行三次勸告，也像這樣。如果不放棄，僧團中應該舉行羯磨（羯磨，佛教術語，指僧團的議事或行動），請求允許：『大德僧眾請聽！這位沙彌（佛教出家男子）說了這樣的話：『如來說法我理解了，世尊說：「淫慾是障礙修道的法。」修習淫慾不能障礙修道。』已經在私下勸告三次、在眾人中勸告三次，但仍然不放棄。如果僧團認為時機已到，僧團現在也應該勸告三次，讓他放棄這件事。』僧團中應該問：『沙彌！你確實說了這樣的話：『如來說法我理解了，世尊說：「淫慾是障礙修道的法。」修習淫慾不能障礙修道。』已經在私下勸告三次、在眾人中勸告三次，但仍然不放棄嗎？』回答說：『確實如此。』僧團中應該這樣勸告：『你這沙彌！不要誹謗世尊！誹謗世尊是不好的，你理解錯誤，修習淫慾確實是修道的障礙。眾僧以慈悲心勸告你，爲了饒益你的緣故。你應該聽取僧團的勸告。一次勸告已經過去，還有兩次勸告，你應該放棄這件事。』如果不放棄，第二次、第三次也像這樣勸告。仍然不放棄。諸位比丘因為這件事，去稟告世尊。佛告訴諸位比丘：『這位沙彌說了這樣的話：『世尊說：「淫慾是障礙修道的法。」我理解修習淫慾不能障礙修道法。』已經在私下勸告三次、在眾人中勸告三次、在僧團中勸告三次，仍然不放棄，應該驅逐他離開僧團。』驅逐出去後，他去到六群比丘那裡，見到后讚歎說：『歡迎！』給他非時漿（非時漿，指在非規定的時間飲用的飲料）、給他房舍、給他床褥臥具、給他衣缽病瘦醫藥。沙彌得到這些種種供給后，來到祇洹（祇洹精舍）門前，對諸位比丘說：『長老們驅逐我離開僧團，認為我再也不能

【English Translation】 English version Venerable one is not good (Venerable one's behavior is not proper). You do not understand well (you understand incorrectly). The World Honored One (Sakyamuni Buddha) said: 'Practicing sexual desire is indeed an obstacle to the path.' I now advise you with a compassionate heart, for the sake of benefiting you, you take my advice. One admonition has passed, and there are two more admonitions. Do you give up this matter?' If you do not give up, you should give the second and third admonitions, also like this. Give three admonitions in the midst of many people, also like this. If you do not give up, the Sangha (Sangha, Buddhist term, referring to the assembly or actions of the monastic community) should hold a Karma (Karma, Buddhist term, referring to the affairs or actions of the monastic community), requesting permission: 'May the virtuous Sangha listen! This Shramanera (Buddhist novice monk) said such words: 'I understand the Dharma taught by the Tathagata (Tathagata, meaning 'Thus Gone One', an epithet of the Buddha), the World Honored One said: "Sexual desire is a Dharma that obstructs the path." Practicing sexual desire cannot obstruct the path.' He has already been admonished three times in private, and admonished three times in the midst of many people, but still does not give up. If the Sangha thinks the time has come, the Sangha should now also admonish three times, to make him give up this matter.' The Sangha should ask: 'Shramanera! Did you indeed say such words: 'I understand the Dharma taught by the Tathagata, the World Honored One said: "Sexual desire is a Dharma that obstructs the path." Practicing sexual desire cannot obstruct the path.' Have you already been admonished three times in private, and admonished three times in the midst of many people, but still do not give up?' He answers: 'Indeed, it is so.' The Sangha should admonish in this way: 'You Shramanera! Do not slander the World Honored One! Slandering the World Honored One is not good, you understand incorrectly, practicing sexual desire is indeed an obstacle to the path. The Sangha advises you with a compassionate heart, for the sake of benefiting you. You should take the advice of the Sangha. One admonition has passed, and there are two more admonitions, you should give up this matter.' If he does not give up, the second and third admonitions are also given in this way. He still does not give up. The Bhikshus (Buddhist monks) because of this matter, went to report to the World Honored One. The Buddha told the Bhikshus: 'This Shramanera said such words: 'The World Honored One said: "Sexual desire is a Dharma that obstructs the path." I understand that practicing sexual desire cannot obstruct the path.' He has already been admonished three times in private, admonished three times in the midst of many people, and admonished three times in the Sangha, but still does not give up, he should be expelled from the Sangha.' After being expelled, he went to the group of six Bhikshus, and after seeing them, praised them, saying: 'Welcome!' They gave him untimely juice (untimely juice, referring to drinks consumed at unauthorized times), gave him lodging, gave him bedding and sleeping mats, gave him robes, alms bowls, and medicine for illness and emaciation. After the Shramanera received these various provisions, he came to the gate of Jetavana (Jetavana Monastery), and said to the Bhikshus: 'The elders expelled me from the Sangha, thinking that I could no longer'

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得住處。我今乃更得梵行人共住，與我房舍床褥臥具，共我法食味食，與我衣缽病瘦醫藥。諸長老！若早驅我者，我當早得如是樂住。」諸比丘聞是語已，心不悅，即以是事往白世尊。佛言：「呼六群比丘來。」來已，佛問六群比丘：「汝實爾不？」答言：「實爾。」佛告六群比丘：「此是惡事。汝云何知沙彌惡見不捨，眾僧如法驅出，汝云何共住法食味食？此非法、非律、非如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若沙彌作如是言：『如來說淫慾障道法，我解知，習淫慾不能障道。』諸比丘應諫沙彌作是言：『汝沙彌莫謗世尊！謗世尊者不善。世尊說：「習淫慾實障道。」汝舍此惡見。』諸比丘諫是沙彌，故不捨者，應如是第二、第三諫。若舍者善，若不捨，諸比丘應作是言：『從今日汝沙彌不應言：「佛是我師。」亦不得共比丘三宿。汝去，不得此中住。』若比丘知沙彌惡見不捨驅出，未作如法，誘喚畜養，共食共同室住，波夜提。」

沙彌者，如法與沙彌等。

世尊者，一切良福田、一切智人、一切見人。

法者，佛所說，佛所印可。佛所說者，佛自說。印可者，諸弟子說，佛印可。說者，句句分別解說。知者，

【現代漢語翻譯】 現代漢語譯本 得到住處。我現在更能和修梵行的人一起居住，他們給我房舍、床褥、臥具，和我分享合乎佛法的食物和美味的食物，給我衣缽和生病時的醫藥。諸位長老！如果早點驅逐我，我就可以早點得到這樣快樂的住所。』眾比丘聽了這些話，心中不悅，就把這件事稟告了世尊（Buddha，佛陀）。佛說：『叫六群比丘來。』他們來了之後，佛問六群比丘：『你們真的這樣做了嗎？』他們回答說：『確實如此。』佛告誡六群比丘：『這是惡事。你們怎麼知道沙彌（Śrāmaṇera，佛教出家男子）的惡見沒有捨棄，僧眾如法驅逐了他，你們怎麼能和他一起居住，分享合乎佛法的食物和美味的食物呢？這不合乎佛法、不合乎戒律、不合乎如來的教導，不能用這種方式來增長善法。』佛告訴眾比丘：『凡是依止舍衛城（Śrāvastī，古印度城市）居住的比丘都要集合起來，爲了十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當再次聽聞。如果沙彌這樣說：『如來（Tathāgata，佛陀的稱號）說淫慾是障礙修道的法，我理解為，習淫慾不能障礙修道。』眾比丘應當勸誡沙彌這樣說：『你這沙彌不要誹謗世尊！誹謗世尊是不好的。世尊說：「習淫慾確實會障礙修道。」你捨棄這種惡見吧。』眾比丘勸誡這個沙彌，但他仍然不捨棄這種惡見，應當這樣第二次、第三次勸誡。如果他捨棄了惡見就好，如果不捨棄，眾比丘應當這樣說：『從今天起，你這沙彌不應該說：「佛是我的老師。」也不得和比丘同住三夜。你離開吧，不得住在這裡。』如果比丘知道沙彌的惡見沒有捨棄而被驅逐，卻沒有如法地去做，反而引誘、呼喚、畜養他，和他一起吃飯、同住一室，就犯了波夜提（Pāyantika，一種戒律名稱）。 沙彌，指如法對待沙彌等情況。 世尊，指一切良福田、一切智人、一切見人。 法，指佛所說，佛所印可。佛所說，指佛親自說。印可，指諸弟子說，佛印可。說，指句句分別解說。知，指知道。

【English Translation】 English version He obtains a dwelling place. Now I can live with those who practice the pure life (Brahmacārī), who give me lodging, bedding, and sleeping mats, share with me lawful food and delicious food, and provide me with robes, bowls, and medicine when I am sick. Elders! If I had been expelled earlier, I would have obtained such a pleasant dwelling earlier.' The monks, hearing these words, were displeased and reported the matter to the World-Honored One (Buddha). The Buddha said, 'Summon the group of six monks.' After they arrived, the Buddha asked the group of six monks, 'Is this true?' They replied, 'It is true.' The Buddha admonished the group of six monks, 'This is evil. How do you know that the novice (Śrāmaṇera) has not abandoned his evil views, and the Sangha (Buddhist monastic order) has expelled him lawfully, yet you live with him, sharing lawful food and delicious food? This is not in accordance with the Dharma (Buddhist teachings), not in accordance with the Vinaya (monastic rules), not in accordance with the Buddha's teachings, and cannot be used to cultivate good qualities.' The Buddha told the monks, 'All the monks residing in Śrāvastī should assemble. For the sake of ten benefits, precepts are established for the monks, and those who have already heard them should hear them again. If a novice says, 'The Tathāgata (Buddha's title) says that lustful desires are an obstacle to the path, but I understand that practicing lustful desires does not obstruct the path,' the monks should admonish the novice, saying, 'Novice, do not slander the World-Honored One! Slandering the World-Honored One is not good. The World-Honored One said, 'Practicing lustful desires truly obstructs the path.' Abandon this evil view.' If the monks admonish the novice, but he does not abandon the view, they should admonish him a second and third time. If he abandons the view, that is good. If he does not abandon it, the monks should say, 'From today, you, novice, should not say, 'The Buddha is my teacher.' Nor may you stay with the monks for three nights. Leave, you may not stay here.' If a monk knows that a novice with unabandoned evil views has been expelled, but does not act lawfully, and instead entices, calls, and supports him, sharing food and living in the same room, he commits a Pāyantika (a type of offense).' Novice refers to situations where novices are treated according to the Dharma. World-Honored One refers to the field of all good fortune, the one with all wisdom, the one who sees all. Dharma refers to what the Buddha said and approved. What the Buddha said refers to what the Buddha personally said. Approved refers to what the disciples said and the Buddha approved. Said refers to explaining each sentence separately. Know refers to knowing.

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是等智知。

障道法者，五欲，眼見色愛念，心悅生欲著；如是耳鼻舌身細滑亦如是。

習者，行此事。

不障道者，不障初禪、二禪、三禪、四禪、四無色定；不障須陀洹果、斯陀含果、阿那含果、阿羅漢果。

諸比丘者，若一人、若多人、若僧。

是沙彌者，如法與沙彌等。

謗世尊者，不實取、不善取。

三諫者，若一人、若眾多人、若僧諫，舍者善，若不捨者應驅出。

比丘者，如上說。

知者，若自知、若從他聞。

驅出者，驅出僧伽藍。

沙彌者，如法與沙彌等。

未作如法者，未舍惡見、僧未聽入畜者。

與依止養者，與衣缽疾病醫藥。

共食者，法食味食。

共住者，共一僧伽藍住。同室者，共一覆一障。

波夜提者，如上說。

若沙彌為和尚、阿阇梨所嫌，比丘不得誘呼共住：「我當與汝衣缽醫藥，當教汝經。」若彼知是沙彌，因此還俗者，得軟語誘取。誘取已，應語沙彌言：「和尚阿阇梨恩重難報，汝當還彼目下。」若驅不驅想，越毗尼罪。不驅驅想，越毗尼罪。驅驅想，波夜提。不驅不驅想，無罪。是故說。

佛住王舍城，廣說如上。爾時諸比丘著未截縷疊衣，外道亦著未

【現代漢語翻譯】 現代漢語譯本 這是對『等智知』（Samajñā-jñāna，平等智慧）的解釋。

『障道法』指的是五欲，即眼睛看到美好的事物而產生愛戀，心中喜悅併產生慾望和執著；耳朵、鼻子、舌頭、身體接觸到細滑的觸感時也是如此。

『習者』，指的是實踐這些行為的人。

『不障道者』，指的是不障礙初禪、二禪、三禪、四禪、四無色定；不障礙須陀洹果（Srotāpanna，入流果）、斯陀含果（Sakṛdāgāmin，一來果）、阿那含果（Anāgāmin，不還果）、阿羅漢果（Arhat，無學果）。

『諸比丘者』，指的是一個人、多個人或者僧團。

『是沙彌者』，指的是如法地對待沙彌等。

『謗世尊者』，指的是不真實地誹謗，不善意地誹謗。

『三諫者』，指的是一個人、很多人或者僧團進行勸諫，如果他捨棄惡行是好的，如果不捨棄就應該驅逐出去。

『比丘者』，如上面所說。

『知者』，指的是自己知道，或者從別人那裡聽到。

『驅出者』，指的是驅逐出僧伽藍（Saṃghārāma，僧院）。

『沙彌者』，指的是如法地對待沙彌等。

『未作如法者』，指的是沒有捨棄惡見，僧團沒有允許其加入和供養的人。

『與依止養者』，指的是給予衣服、缽、疾病時的醫藥。

『共食者』，指的是法食和味食。

『共住者』，指的是共同居住在一個僧伽藍（Saṃghārāma，僧院）中。『同室者』，指的是共同在一個屋檐下，有一個遮蔽物。

『波夜提者』，如上面所說。

如果沙彌（Śrāmaṇera，沙彌）被和尚（Upādhyāya，親教師）、阿阇梨（Ācārya，軌範師）所厭惡，比丘（Bhikṣu，比丘）不得引誘他一起居住：『我將給你衣服、缽、醫藥，我將教你經。』如果比丘知道這個沙彌因此而還俗，可以用溫和的言語引誘他。引誘之後，應該告訴沙彌說：『和尚（Upādhyāya，親教師）和阿阇梨（Ācārya，軌範師）的恩情深重難以報答，你應該回到他們身邊。』如果認為應該驅逐卻不驅逐，犯越毗尼罪。認為不應該驅逐卻驅逐，犯越毗尼罪。認為應該驅逐並且驅逐，犯波夜提罪。認為不應該驅逐並且不驅逐，沒有罪。因此這樣說。

佛陀住在王舍城（Rājagṛha），詳細情況如上所述。當時，比丘（Bhikṣu，比丘）們穿著沒有裁剪過的疊衣，外道也穿著沒有裁剪過的疊衣。

【English Translation】 English version This is the explanation of 'Samajñā-jñāna' (Equal Knowledge).

'Dharma that obstructs the path' refers to the five desires: when the eyes see beautiful things and generate love, the heart rejoices and produces desire and attachment; the same is true when the ears, nose, tongue, and body come into contact with smooth sensations.

'Practitioner' refers to the person who practices these behaviors.

'Those who do not obstruct the path' refers to those who do not obstruct the first Dhyana (Jhāna), second Dhyana (Jhāna), third Dhyana (Jhāna), fourth Dhyana (Jhāna), and the four formless attainments; they do not obstruct the Srotāpanna-phala (Stream-enterer fruit), Sakṛdāgāmin-phala (Once-returner fruit), Anāgāmin-phala (Non-returner fruit), and Arhat-phala (Arhat fruit).

'The Bhikshus' refers to one person, many people, or the Sangha.

'This Śrāmaṇera' refers to treating the Śrāmaṇera, etc., according to the Dharma.

'Slandering the World-Honored One' refers to slandering untruthfully and slandering with ill intentions.

'Three admonishments' refers to admonishing by one person, many people, or the Sangha; if he abandons evil deeds, it is good, but if he does not abandon them, he should be expelled.

'Bhikshu' is as described above.

'Knower' refers to knowing oneself or hearing from others.

'Expulsion' refers to expelling from the Saṃghārāma (monastery).

'Śrāmaṇera' refers to treating the Śrāmaṇera, etc., according to the Dharma.

'Those who have not acted according to the Dharma' refers to those who have not abandoned evil views and whom the Sangha has not allowed to join and support.

'Giving support' refers to giving robes, bowls, and medicine for illnesses.

'Eating together' refers to eating Dharma food and flavored food.

'Living together' refers to living together in a Saṃghārāma (monastery). 'Sharing a room' refers to being under the same roof, with one covering.

'Pāyantika' is as described above.

If a Śrāmaṇera (novice) is disliked by his Upādhyāya (preceptor) or Ācārya (teacher), a Bhikshu (monk) must not entice him to live together: 'I will give you robes, a bowl, and medicine, and I will teach you the scriptures.' If the Bhikshu knows that this Śrāmaṇera will disrobe because of this, he may entice him with gentle words. After enticing him, he should tell the Śrāmaṇera: 'The kindness of the Upādhyāya (preceptor) and Ācārya (teacher) is profound and difficult to repay; you should return to them.' If one thinks he should be expelled but does not expel him, he commits a transgression of Vinaya. If one thinks he should not be expelled but expels him, he commits a transgression of Vinaya. If one thinks he should be expelled and expels him, he commits a Pāyantika offense. If one thinks he should not be expelled and does not expel him, there is no offense. Therefore, it is said.

The Buddha was staying in Rājagṛha, and the details are as described above. At that time, the Bhikshus (monks) were wearing un-cut layered robes, and the heretics were also wearing un-cut layered robes.

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截縷衣。時優婆塞欲禮比丘而禮外道，聞咒愿已，乃知是外道，優婆塞心懷慚愧。外道弟子欲禮外道而禮比丘，聞咒愿已，乃知是比丘，外道弟子心懷慚愧。諸比丘以是因緣，往白世尊，佛言：「從今日後當作異衣截縷染色。」比丘即截縷染作異色。時外道持赤石染衣作色，留周羅持三奇杖作異。

複次佛住舍衛城，廣說如上。爾時曠野比丘得憍舍耶衣，煮染汁欲染，世尊乘神足空中往比丘所，知而故問：「比丘！欲作何等？」答言：「煮染汁欲染憍舍耶衣。」佛言：「憍舍耶軟細，染汁粗澀，損壞此衣。」佛言：「從今日後憍舍耶衣作二種凈：截縷凈、青凈。」

複次佛住舍衛城，廣說如上。爾時毗舍離比丘得軟欽婆羅衣，煮染汁欲染。佛以神足往到其所，知而故問：「比丘！汝作何等？」答言：「煮染汁欲染欽婆羅。」佛言：「欽婆羅軟細，染汁粗澀，損壞破衣。」佛言：「從今日後聽欽婆羅衣作二種凈：截縷凈、青凈。」

複次佛住舍衛城，廣說如上。爾時尊者孫陀罹難陀，佛姨母子、大愛道所生，有三十相，少白毫相、耳垂埵相。乞食已，從舍衛城中出，時尊者阿難在後。諸比丘食已，在祇洹精舍門間經行坐禪，遙見其來謂是世尊！即皆起迎叉手合掌言：「世尊來！世尊來！」孫陀罹難陀

【現代漢語翻譯】 現代漢語譯本： 截斷縫綴的衣服。當時有優婆塞（Upasaka，男居士）想要禮拜比丘（Bhiksu，出家男眾），卻誤禮了外道。聽到外道的咒語后，才知道是外道，優婆塞心中感到慚愧。也有外道的弟子想要禮拜外道，卻誤禮了比丘，聽到比丘的咒語后，才知道是比丘，外道弟子心中感到慚愧。眾比丘因為這件事，去稟告世尊（釋迦牟尼佛），佛說：『從今以後應當製作與外道不同的衣服，截斷縫綴並染色。』比丘們就截斷縫綴並染色，做成不同的顏色。當時外道用赤石染色，製作成特定的顏色，留著周羅（周羅，不確定含義，可能指某種外道）拿著三奇杖，以示區別。 再說佛陀住在舍衛城（Sravasti），廣泛地講述如上的事情。當時曠野的比丘得到憍舍耶（Kauseya，絲綢）衣，煮了染汁想要染色。世尊用神通從空中來到比丘那裡，明知故問：『比丘！你想要做什麼？』回答說：『煮了染汁想要染憍舍耶衣。』佛說：『憍舍耶衣柔軟細膩，染汁粗糙澀滯，會損壞這件衣服。』佛說：『從今以後，憍舍耶衣可以用兩種方式使其清凈：截斷縫綴使其清凈，用青色染色使其清凈。』 再說佛陀住在舍衛城，廣泛地講述如上的事情。當時毗舍離（Vaisali）的比丘得到柔軟的欽婆羅（Ksimbala，羊毛）衣，煮了染汁想要染色。佛用神通來到他那裡，明知故問：『比丘！你想要做什麼？』回答說：『煮了染汁想要染欽婆羅。』佛說：『欽婆羅柔軟細膩，染汁粗糙澀滯，會損壞這件衣服。』佛說：『從今以後，欽婆羅衣可以用兩種方式使其清凈：截斷縫綴使其清凈，用青色染色使其清凈。』 再說佛陀住在舍衛城，廣泛地講述如上的事情。當時尊者孫陀罹難陀（Sundarananda），是佛陀姨母之子，大愛道（Mahaprajapati）所生，有三十種好相，特別是眉間白毫相（urna）和耳垂埵相（dirghalambakarna）。乞食完畢后，從舍衛城中出來，當時尊者阿難（Ananda）在後面。眾比丘吃完飯後，在祇洹精舍（Jetavana Vihara）門間經行坐禪，遠遠地看見他來，以為是世尊！就都起身迎接，叉手合掌說：『世尊來了！世尊來了！』孫陀罹難陀

【English Translation】 English version: A garment made of cut and sewn pieces. At that time, an Upasaka (male lay devotee) intended to pay respects to a Bhiksu (monk), but mistakenly paid respects to a Tirthika (non-Buddhist). Upon hearing the Tirthika's mantra, he realized it was a Tirthika, and the Upasaka felt ashamed. Also, a disciple of a Tirthika intended to pay respects to a Tirthika, but mistakenly paid respects to a Bhiksu. Upon hearing the Bhiksu's chanting, he realized it was a Bhiksu, and the Tirthika disciple felt ashamed. The Bhiksus, because of this incident, went to report to the World Honored One (Shakyamuni Buddha). The Buddha said, 'From today onwards, you should make clothes different from those of the Tirthikas, by cutting and sewing them and dyeing them.' The Bhiksus then cut and sewed and dyed their garments, making them different colors. At that time, the Tirthikas used red stone to dye their clothes, making specific colors, and the one who was called a 'Zhouluo' (Zhouluo, uncertain meaning, possibly referring to a certain Tirthika) held a three-pronged staff to distinguish themselves. Furthermore, the Buddha was staying in Sravasti, extensively explaining the above matters. At that time, a Bhiksu in the wilderness obtained a Kauseya (silk) garment and boiled dye to dye it. The World Honored One, using his supernatural powers, went to the Bhiksu, knowingly asking, 'Bhikkhu! What are you trying to do?' He replied, 'I am boiling dye to dye this Kauseya garment.' The Buddha said, 'Kauseya is soft and delicate, while the dye is coarse and rough, which will damage this garment.' The Buddha said, 'From today onwards, Kauseya garments can be purified in two ways: by cutting and sewing them, or by dyeing them blue.' Furthermore, the Buddha was staying in Sravasti, extensively explaining the above matters. At that time, a Bhiksu in Vaisali obtained a soft Ksimbala (wool) garment and boiled dye to dye it. The Buddha, using his supernatural powers, went to him, knowingly asking, 'Bhikkhu! What are you trying to do?' He replied, 'I am boiling dye to dye this Ksimbala garment.' The Buddha said, 'Ksimbala is soft and delicate, while the dye is coarse and rough, which will damage this garment.' The Buddha said, 'From today onwards, Ksimbala garments can be purified in two ways: by cutting and sewing them, or by dyeing them blue.' Furthermore, the Buddha was staying in Sravasti, extensively explaining the above matters. At that time, the Venerable Sundarananda, the son of the Buddha's maternal aunt, born of Mahaprajapati, possessed thirty-two major marks of excellence, especially the urna (white hair between the eyebrows) and dirghalambakarna (long ears). After begging for food, he came out of Sravasti, with the Venerable Ananda following behind. The Bhiksus, having finished their meal, were walking and meditating between the gates of Jetavana Vihara, and seeing him from afar, they thought it was the World Honored One! They all rose to greet him, crossing their hands and joining their palms, saying, 'The World Honored One is coming! The World Honored One is coming!' Sundarananda

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亦叉手合掌作是言：「諸長老！我是孫陀罹難陀，我是孫陀罹難陀。」諸比丘聞其語已，各懷慚愧，以是因緣往白世尊，佛言：「從今日後當作點壞色衣。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘得新衣，當三種壞色，若一一壞色：青、黑、木蘭。若不作三種，一一壞色受用者，波夜提。」

比丘者，如上說。

得者，若男、若女、若在家、出家人邊得。

新衣者，最初成衣者，欽婆羅衣、疊衣、芻摩衣、憍舍耶衣、舍那衣、麻衣、驅牟提衣。

三種壞色，若一一壞色者：青、黑、木蘭。青者，銅青、長養青、石青。銅青者，持銅器，覆苦酒甕上著器者，是名銅青。長養青者，是藍澱青。石青者，是空青。持是等作點凈。黑者，名字泥、不名字泥。名字泥者，呵梨勒、𨡕醯勒、阿摩勒，合鐵一器中，是名名字泥。不名字泥者，實泥、若池泥、井泥，如是一切泥。木蘭者，若呵梨勒、𨡕醯勒、阿摩勒，如是比生鐵上磨持作點凈，是名木蘭。比丘得新衣不作凈受用者，波夜提。

波夜提者，如上說。

若得新僧伽梨作凈者善，不作凈者，波夜提。如是郁多羅僧、安陀會、雨浴衣、覆瘡衣、尼師壇，作凈者善，不作凈者，波夜提

【現代漢語翻譯】 現代漢語譯本

那人又叉手合掌說道：『諸位長老！我是孫陀罹難陀（Sundarananda，人名），我是孫陀罹難陀。』眾比丘聽了他的話后，都感到慚愧，因此將此事稟告世尊。佛說：『從今以後，應當製作點壞色衣。』佛告訴眾比丘：『住在舍衛城（Sravasti，古印度城市）的比丘都應集合，爲了十種利益，我將為比丘們制定戒律，乃至已經聽過的也應當重聽。如果比丘得到新衣，應當做三種壞色，或者任選一種壞色：青色、黑色、木蘭色。如果不做這三種或其中一種壞色就受用新衣，犯波夜提（Payattika，一種罪名）。』 比丘（bhikkhu）：如上所述。 得：無論是男人、女人，還是在家、出家之人處獲得。 新衣：最初製成的衣服，欽婆羅衣（Kimsukavastra，一種粗毛織物）、疊衣、芻摩衣（Ksauma，亞麻布）、憍舍耶衣（Kauseya，絲綢）、舍那衣（Sana，大麻纖維織物）、麻衣、驅牟提衣（Ksumavati，細亞麻布）。 三種壞色，或者任選一種壞色：青色、黑色、木蘭色。青色：銅青、長養青、石青。銅青：拿著銅器，覆蓋在苦酒甕上，放在器物上，這叫做銅青。長養青：是藍澱青。石青：是空青。用這些來做點凈。黑色：名字泥、不名字泥。名字泥：呵梨勒（Haritaki，訶子）、𨡕醯勒（Bibhitaka，毗醯勒）、阿摩勒（Amalaki，庵摩勒），混合在鐵器中，這叫做名字泥。不名字泥：真正的泥土，或者池塘泥、井泥，像這樣的一切泥土。木蘭色：用呵梨勒、𨡕醯勒、阿摩勒，像這樣在生鐵上研磨，用來做點凈，這叫做木蘭色。比丘得到新衣不做凈就受用，犯波夜提。 波夜提：如上所述。 如果得到新的僧伽梨（Samghati，大衣）做了凈是好的，不做凈，犯波夜提。像這樣，郁多羅僧（Uttarasanaga，上衣）、安陀會（Antarvasa，內衣）、雨浴衣、覆瘡衣、尼師壇（Nisidana，坐墊），做了凈是好的，不做凈，犯波夜提。

【English Translation】 English version

Then he, with hands clasped, said, 'Venerable elders! I am Sundarananda (Sundarananda, a name), I am Sundarananda.' The bhikkhus (monks) hearing his words, each felt ashamed, and because of this circumstance, they went and reported to the World Honored One. The Buddha said, 'From today onwards, you should make robes with spoiled colors.' The Buddha told the bhikkhus, 'Those bhikkhus residing in Sravasti (Sravasti, an ancient Indian city) should all gather together. For ten benefits, I will establish precepts for the bhikkhus, and even those who have already heard them should hear them again. If a bhikkhu obtains a new robe, he should make three spoiled colors, or choose one spoiled color: blue, black, or magnolia. If he does not make three or one of these spoiled colors and uses the new robe, he commits a Payattika (Payattika, a type of offense).' Bhikkhu (bhikkhu): As mentioned above. 'Obtains': Whether obtained from a man, a woman, a layperson, or a monastic. 'New robe': The robe that is initially made, Kimsukavastra (Kimsukavastra, a coarse woolen fabric), folded cloth, Ksauma (Ksauma, linen), Kauseya (Kauseya, silk), Sana (Sana, hemp fiber fabric), hemp cloth, Ksumavati (Ksumavati, fine linen). 'Three spoiled colors, or choose one spoiled color': blue, black, or magnolia. 'Blue': copper blue, cultivated blue, stone blue. 'Copper blue': holding a copper vessel, covering it over a jar of bitter wine, placing it on the vessel, this is called copper blue. 'Cultivated blue': is indigo blue. 'Stone blue': is azurite. Use these to make the dot purification. 'Black': named mud, unnamed mud. 'Named mud': Haritaki (Haritaki), Bibhitaka (Bibhitaka), Amalaki (Amalaki), mixed in an iron vessel, this is called named mud. 'Unnamed mud': real mud, or pond mud, well mud, like this all mud. 'Magnolia': using Haritaki, Bibhitaka, Amalaki, like this grinding it on pig iron, using it to make the dot purification, this is called magnolia. If a bhikkhu obtains a new robe and does not purify it before using it, he commits a Payattika. Payattika: As mentioned above. If one obtains a new Samghati (Samghati, outer robe) and purifies it, that is good. If one does not purify it, one commits a Payattika. Likewise, the Uttarasanaga (Uttarasanaga, upper robe), Antarvasa (Antarvasa, inner robe), bathing robe, wound-covering cloth, Nisidana (Nisidana, sitting cloth), if one purifies them, that is good. If one does not purify them, one commits a Payattika.

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。欽婆羅衣作二種凈：截縷凈、青點凈。作截縷凈，不作青凈，波夜提。作青凈，不作截縷凈，越毗尼罪。不作青凈、不作截縷凈，得一波夜提、一越毗尼罪。作截縷凈、作青凈者，無罪。疊衣作三種凈：截縷凈、染凈、青凈。作截縷凈、作染凈，不作青凈，得一波夜提。作青凈，不作截縷凈、不作染凈，得二越毗尼罪。不作截縷凈、不染凈、不作青凈，犯一波夜提、二越毗尼罪。作上三種凈，無罪。芻麻衣三種凈，同疊衣。憍舍耶二種凈，同欽婆羅衣。舍那衣、麻衣、驅牟提衣三種凈，同疊衣。青、黑、木蘭作凈，亦復如是。作凈時不得大、不得小，極大齊四指，極小如豌豆。若持呵梨勒、𨡕醯勒、阿摩勒，鐵上研取汁作點凈，不得並作，或一、或三、或五、或七、或九，不得如華形作凈。若浣疊時有泥墮上、若烏鳥泥足蹈上，即名為凈。若得眾多雜碎新物，若合補一處者，一處作凈。若各各別補者，一一作凈。若新作僧伽梨，趣一角作凈。若一條、若半條補者亦作凈。郁多羅僧、安陀會，及一切衣，乃至新紐褋亦作凈。是故說。

佛住王舍城，廣說如上。爾時韋提希子阿阇世王十五日月盛滿時，洗浴涂身著新凈衣，與諸群臣在正殿上。時王語一大臣言：「今是月盛滿日，我等當詣何處沙門、婆羅門，能得長

【現代漢語翻譯】 現代漢語譯本：欽婆羅衣（一種衣料）的作凈有兩種方式：截縷凈和青點凈。如果做了截縷凈，但沒有做青點凈，則犯波夜提罪。如果做了青點凈，但沒有做截縷凈，則犯越毗尼罪。如果既沒有做青點凈，也沒有做截縷凈，則犯一個波夜提罪和一個越毗尼罪。如果做了截縷凈，又做了青點凈，則沒有罪。疊衣的作凈有三種方式：截縷凈、染色凈和青點凈。如果做了截縷凈和染色凈，但沒有做青點凈，則犯一個波夜提罪。如果做了青點凈，但沒有做截縷凈和染色凈，則犯兩個越毗尼罪。如果既沒有做截縷凈，也沒有染色凈，也沒有做青點凈，則犯一個波夜提罪和兩個越毗尼罪。如果做了以上三種凈，則沒有罪。芻麻衣的作凈三種方式，與疊衣相同。憍舍耶（一種絲織品）的作凈有兩種方式，與欽婆羅衣相同。舍那衣、麻衣、驅牟提衣的作凈三種方式，與疊衣相同。青色、黑色、木蘭色作凈，也是如此。作凈時，點的大小不得過大，也不得過小，最大不超過四指寬，最小如豌豆大小。如果用呵梨勒（訶子）、𨡕醯勒（毗醯勒）、阿摩勒（庵摩羅果）在鐵器上研磨取汁作點凈，不得同時都做，可以做一點、三點、五點、七點或九點，但不得做成花朵的形狀。如果洗疊衣服時有泥土掉在上面，或者有烏鴉鳥的泥腳踩在上面，就叫做凈。如果得到很多雜碎的新物，如果合併補在一處，就在這一處作凈。如果各自分別補，就一一作凈。如果新做僧伽梨（一種袈裟），就在一個角上作凈。如果補一條或半條，也要作凈。郁多羅僧（上衣）、安陀會（中衣），以及一切衣服，乃至新的紐褋（紐子和褋），都要作凈。所以這樣說。 佛陀住在王舍城，廣泛宣說如上內容。當時，韋提希子阿阇世王（頻婆娑羅王之子）在十五日月圓之日，沐浴涂身，穿上新的乾淨衣服，與各位大臣在正殿上。當時，國王對一位大臣說：『今天是月圓之日，我們應當去拜訪哪位沙門（出家修道者）、婆羅門（古印度僧侶），才能得到長……』

【English Translation】 English version: There are two kinds of purification for '欽婆羅衣' (Qinpoluo garment, a type of cloth): '截縷凈' (Jielv jing, cutting threads purification) and '青點凈' (Qingdian jing, blue dot purification). If one performs '截縷凈' (Jielv jing) but not '青點凈' (Qingdian jing), one commits a '波夜提' (Boyeti, expiation) offense. If one performs '青點凈' (Qingdian jing) but not '截縷凈' (Jielv jing), one commits a '越毗尼' (Yuepini, transgression) offense. If one performs neither '青點凈' (Qingdian jing) nor '截縷凈' (Jielv jing), one commits one '波夜提' (Boyeti) offense and one '越毗尼' (Yuepini) offense. If one performs both '截縷凈' (Jielv jing) and '青點凈' (Qingdian jing), there is no offense. There are three kinds of purification for folded garments: '截縷凈' (Jielv jing), dyeing purification, and '青點凈' (Qingdian jing). If one performs '截縷凈' (Jielv jing) and dyeing purification but not '青點凈' (Qingdian jing), one commits one '波夜提' (Boyeti) offense. If one performs '青點凈' (Qingdian jing) but not '截縷凈' (Jielv jing) and dyeing purification, one commits two '越毗尼' (Yuepini) offenses. If one performs neither '截縷凈' (Jielv jing), dyeing purification, nor '青點凈' (Qingdian jing), one commits one '波夜提' (Boyeti) offense and two '越毗尼' (Yuepini) offenses. If one performs all three kinds of purification, there is no offense. The three kinds of purification for '芻麻衣' (Chuma garment, ramie garment) are the same as for folded garments. There are two kinds of purification for '憍舍耶' (Qiaosheye, silk) garments, the same as for '欽婆羅衣' (Qinpoluo garment). The three kinds of purification for '舍那衣' (Shana garment, hemp garment), '麻衣' (Ma garment, flax garment), and '驅牟提衣' (Qumuti garment) are the same as for folded garments. The purification of blue, black, and magnolia colors is also the same. When performing purification, the dots should not be too large or too small, the largest should not exceed four fingers in width, and the smallest should be the size of a pea. If using '呵梨勒' (Helile, Haritaki), '𨡕醯勒' (𨡕xile, Bibhitaki), and '阿摩勒' (Amale, Amalaki) to grind and extract juice on iron to make dot purification, one should not do them all at once, but rather one, three, five, seven, or nine dots, and should not make them in the shape of flowers. If mud falls on the folded garment during washing, or if a crow or bird steps on it with muddy feet, it is considered purified. If one obtains many miscellaneous new pieces of material, and if they are combined to patch one place, one performs purification at that one place. If they are patched separately, one performs purification at each place. If a new '僧伽梨' (Sengqieli, Sanghati, a type of robe) is made, one performs purification at one corner. If one strip or half a strip is patched, one also performs purification. The '郁多羅僧' (Yuduoluoseng, Uttarasanga, upper robe), '安陀會' (Antuohui, Antarvasaka, inner robe), and all garments, even new '紐褋' (Niudie, buttons and linings), should be purified. Therefore, it is said. The Buddha was staying in '王舍城' (Wangshecheng, Rajagriha), extensively expounding the above content. At that time, '韋提希子阿阇世王' (Weitixizi Asheshiwang, Ajatasattu, son of Vaidehi), on the fifteenth day when the moon was full, bathed and anointed his body, put on new and clean clothes, and was with his ministers in the main hall. At that time, the king said to a great minister: 'Today is the full moon day, where should we go to visit which '沙門' (Shamen, Sramana, ascetic) or '婆羅門' (Poluomen, Brahmin) to obtain long...'

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養善根處？」大臣答言：「不蘭迦葉在王舍城中，是大沙門亦有大眾，王應往彼，能長養善根。」王默然不答。復有一臣言：「是薩遮尼乾子在王舍城中，是大沙門，可往詣彼，能長養善根。」如是一一大臣是外道弟子者，各各稱讚其師，皆言：「應往詣彼，能長養善根。」爾時耆舊童子在阿阇世王后，執蓋而侍，王告童子：「眾人皆語，汝何故默然不言。今月盛滿應詣何處，得長養善根？」童子白王：「世尊今在我庵婆羅園中，與千二百五十比丘共在彼住。若往彼者，可長養善根。」王即可其所言，便告耆舊童子：「汝速嚴駕五百牸象，一一象上載一夫人。」時耆舊童子即如教嚴駕，嚴駕訖往白王言：「嚴駕已辦，宜知是時。」時阿阇世王與五百夫人，夜半時執炬燈明前後圍繞，出王舍城，詣庵婆羅園。欲到園門時，諸比丘皆悉坐禪，王即悚然，顧謂童子：「汝云有千二百五十比丘在汝園中。云何如是大眾寂然無聲？汝將無欺誑我耶？」童子報言：「實不欺王，但當直前。」童子即指示言：「此大堂中燃燈明處，世尊當中坐，威德特尊巍巍無上，猶如牛王在牛群中；如師子王在眾獸中；如雪山六牙白象王在象群中；猶如恒河深淵澄靜無聲，大眾默然亦復如是。又如大海無量水歸，世尊大眾功德無量亦復如是。」爾時

【現代漢語翻譯】 現代漢語譯本： 『在哪裡可以培養善根？』大臣回答說：『富蘭那·迦葉（Purana Kassapa，六師外道之一）在王舍城中，是一位大學者，也有很多追隨者，大王您應該去拜訪他，可以增長善根。』阿阇世王（Ajatasattu）沉默不語。另一位大臣說：『薩遮·尼乾子（Saccaka Nigantha，耆那教論師）在王舍城中，是一位大學者，可以去拜訪他，能夠增長善根。』像這樣，每一位作為外道弟子的大臣，都各自稱讚自己的老師，都說：『應該去拜訪他們，能夠增長善根。』 當時，耆舊童子（Jivaka Komarabhacca）在阿阇世王身後，拿著傘侍奉著。國王問童子：『大家都說了，你為什麼沉默不語？現在月亮正圓，應該去哪裡才能增長善根？』童子回答國王：『世尊（Bhagavan，佛陀的尊稱）現在在我的庵婆羅園（Ambapali's Mango Grove）中，與一千二百五十位比丘（bhikkhu，佛教僧侶）一起住在那裡。如果去那裡，可以增長善根。』國王認可了他的話，便告訴耆舊童子：『你快點準備五百頭母象，每一頭象上載一位夫人。』 當時，耆舊童子立刻按照吩咐準備車駕，準備完畢後去稟告國王說：『已經準備好了，請您決定出發的時間。』當時，阿阇世王與五百位夫人，在半夜時分拿著火炬燈光，前後圍繞著，離開王舍城，前往庵婆羅園。快要到達園門時，諸位比丘都在禪坐，國王立刻感到敬畏，回頭對童子說：『你說有一千二百五十位比丘在你的園中。為什麼這麼多人寂靜無聲？你難道是在欺騙我嗎？』 童子回答說：『實在沒有欺騙大王，只管往前走。』童子便指著說：『在這大堂中點著燈光的地方，世尊在當中端坐，威德特別尊貴，巍峨無比，猶如牛王在牛群中；如獅子王在眾獸中；如雪山六牙白象王在象群中；猶如恒河深淵澄澈平靜沒有聲音，大眾的寂靜也是這樣。又如大海接受無量的水流，世尊和大眾的功德無量也是這樣。』當時

【English Translation】 English version: 『Where can one cultivate roots of goodness?』 A minister replied, 『Purana Kassapa (one of the six heretical teachers) is in Rajagriha, he is a great Shramana (ascetic) and has a large following. The king should go to him, and he can increase his roots of goodness.』 King Ajatasattu (Ajatashatru) remained silent and did not answer. Another minister said, 『Saccaka Nigantha (a Jain logician) is in Rajagriha, he is a great Shramana, you can go to him, and he can increase your roots of goodness.』 In this way, each minister who was a disciple of an externalist path praised his own teacher, all saying, 『You should go to him, and he can increase your roots of goodness.』 At that time, Jivaka Komarabhacca (Jivaka Komarabhacca) was behind King Ajatasattu, holding an umbrella and attending to him. The king said to the boy, 『Everyone has spoken, why are you silent and not saying anything? Now that the moon is full, where should we go to increase our roots of goodness?』 The boy replied to the king, 『The Bhagavan (the Blessed One, a title for the Buddha) is now in my Ambapali's Mango Grove, dwelling there with one thousand two hundred and fifty bhikkhus (Buddhist monks). If you go there, you can increase your roots of goodness.』 The king approved of his words and told Jivaka Komarabhacca, 『Quickly prepare five hundred milch elephants, each elephant carrying one lady.』 At that time, Jivaka Komarabhacca immediately prepared the carriages as instructed, and after preparing them, he went to inform the king, saying, 『The preparations are complete, it is time to know when to depart.』 At that time, King Ajatasattu, with five hundred ladies, at midnight, holding torches and lamps, surrounded by attendants, left Rajagriha and went to Ambapali's Mango Grove. As they were about to reach the gate of the grove, all the bhikkhus were sitting in meditation. The king was immediately awestruck and turned to the boy, saying, 『You said there are one thousand two hundred and fifty bhikkhus in your grove. Why is such a large assembly so silent? Are you deceiving me?』 The boy replied, 『I am not deceiving the king, just go straight ahead.』 The boy then pointed and said, 『In this great hall, where the lamps are lit, the Bhagavan is sitting in the middle, his majestic virtue is especially honored, supremely majestic, like a bull king in a herd of cows; like a lion king in a crowd of beasts; like a snow mountain six-tusked white elephant king in a herd of elephants; like the deep abyss of the Ganges River, clear and still without sound, the silence of the assembly is also like this. Moreover, just as the ocean receives limitless waters, the immeasurable merits of the Bhagavan and the assembly are also like this.』 At that time

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阿阇世王小復前行，下乘步進至佛所，繞佛大眾三匝而住，語童子言：「世尊大眾寂然清凈功德成就，愿使我子優陀夷跋陀功德成就，亦得如是。」佛告大王：「隨所求愿皆當得之。」時王敷座，請佛令坐。佛語：「大王自坐，佛自有座。」時王頭面禮佛足，禮佛足已卻坐一面，白佛言：「世尊！欲有所問，唯愿聽許。」佛告大王：「恣所欲問，當爲汝說。」王白佛言：「世尊！此中種種工師于佛法中出家，可現世得沙門果不？」如《現法沙門果經》中廣說。爾時說法經久，諸夫人著寶瓔珞重故，各各解置座前。時阿阇世王有殺父罪故，心常驚怖，聞城中鼓聲吹貝聲、象聲、馬聲，王大怖畏，即告諸夫人：「可還入城！可還入城！」夫人去速。忘不取瓔珞。還宮中已，到明清旦，王大夫人慾著瓔珞求覓不得，著衣人言：「昨來倉卒恐忘在彼。」如是諸夫人皆云：「忘瓔珞如是眾多，若白王者王或嫌責。」爾時有青衣白王言：「諸夫人昨夜還速多忘瓔珞。」時有外道婆羅門，是王師，共王在坐，即語王言：「若忘在彼，諸沙門皆當藏去，假令往求會不可得。」時王遣可信人試往推求，見佛大眾儼然而坐，及見諸夫人瓔珞悉在本處，日光照曜光焰赫然。即收持還，具以白王。王大歡喜言：「佛諸沙門真良福田，無貪無慾，

【現代漢語翻譯】 現代漢語譯本 阿阇世王（Ajatasattu，未生怨王）再次向前走，下車步行來到佛陀所在的地方，繞佛和大眾三圈後站定，對童子說：『世尊和大眾寂靜清凈，功德圓滿成就，愿我的兒子優陀夷跋陀（Udayibhadra）也能功德成就，像他們一樣。』佛陀告訴阿阇世王：『隨你所求的願望，都將能夠得到。』當時，國王鋪設座位，請佛陀就座。佛陀說：『大王自己坐吧，佛陀自有座位。』當時，國王以頭面頂禮佛足，禮拜完畢後退坐在一旁，對佛陀說：『世尊！我有些問題想要請教，希望您能允許。』佛陀告訴大王：『隨你想要問什麼，我都會為你解答。』國王問佛陀：『世尊！這裡各種工匠在佛法中出家，可以現世獲得沙門果位嗎？』（具體內容）如《現法沙門果經》（Samaññaphala Sutta）中所詳細闡述的。當時，說法時間很久，各位夫人們因為佩戴的寶貴瓔珞太重，各自解下放在座位前。當時，阿阇世王因為有殺父的罪過，心中常常驚恐，聽到城中的鼓聲、吹貝聲、象聲、馬聲，國王非常害怕，就告訴各位夫人：『可以回城了！可以回城了！』夫人們走得很快，忘記拿走瓔珞。回到宮中后，到了第二天清晨，國王的大夫人想要佩戴瓔珞，尋找卻找不到，侍奉穿衣的人說：『昨天走得匆忙，恐怕是忘記在那裡了。』像這樣，各位夫人都說：『忘記的瓔珞如此之多，如果稟告國王，國王可能會責怪。』當時，有個青衣（宮女）稟告國王說：『各位夫人昨夜回去匆忙，忘記了很多瓔珞。』當時，有個外道婆羅門，是國王的老師，和國王一起坐著，就對國王說：『如果忘記在那裡，那些沙門都會藏起來拿走，即使去尋找也找不到。』當時，國王派遣可信任的人前去檢視，看見佛陀和大眾端正地坐著，以及看見各位夫人的瓔珞都在原來的地方，日光照耀，光芒閃耀。那人就收起瓔珞帶回來，詳細地稟告了國王。國王非常高興地說：『佛陀和各位沙門真是良田福地，沒有貪婪和慾望。』

【English Translation】 English version King Ajatasattu (Ajatasattu, the unborn enemy) advanced again, descended from his vehicle, and walked to where the Buddha was. He circumambulated the Buddha and the assembly three times and stood there, saying to the young attendant: 'The World-Honored One and the assembly are serene, pure, and have accomplished perfect merit. May my son, Udayibhadra, also achieve merit and be like them.' The Buddha told King Ajatasattu: 'Whatever wishes you seek, you shall be able to obtain.' At that time, the king spread out a seat and invited the Buddha to sit. The Buddha said: 'Great King, sit yourself; the Buddha has his own seat.' Then the king bowed his head to the Buddha's feet, and after bowing, he retreated and sat to one side, saying to the Buddha: 'World-Honored One! I have some questions I wish to ask; I hope you will allow me.' The Buddha told the king: 'Ask whatever you wish; I will answer you.' The king asked the Buddha: 'World-Honored One! Here, various artisans who have left home in the Buddha's Dharma, can they attain the fruit of a Sramana (ascetic) in this present life?' (The details are) as explained in detail in the Samaññaphala Sutta (Discourse on the Fruits of Recluseship). At that time, the Dharma talk lasted a long time, and the ladies, because their precious necklaces were too heavy, each took them off and placed them in front of their seats. At that time, King Ajatasattu, because he had committed the crime of patricide, was often fearful in his heart. Hearing the sounds of drums, conch shells, elephants, and horses in the city, the king was very frightened and told the ladies: 'We can return to the city! We can return to the city!' The ladies left quickly, forgetting to take their necklaces. After returning to the palace, the next morning, the king's chief consort wanted to wear her necklace but could not find it. The attendant who dressed her said: 'Yesterday, we left in a hurry; perhaps it was forgotten there.' In this way, all the ladies said: 'So many necklaces were forgotten; if we report it to the king, the king may blame us.' At that time, a maidservant (dressed in blue) reported to the king: 'The ladies returned in a hurry last night and forgot many necklaces.' At that time, there was a heretical Brahmin, who was the king's teacher, sitting with the king, and he said to the king: 'If they were forgotten there, those Sramanas will hide them and take them away; even if you go to look for them, you will not find them.' At that time, the king sent a trustworthy person to investigate, and he saw the Buddha and the assembly sitting upright, and he saw that the ladies' necklaces were all in their original places, illuminated by the sunlight, shining brightly. The person then collected the necklaces and brought them back, reporting the details to the king. The king was very pleased and said: 'The Buddha and the Sramanas are truly fields of merit, without greed or desire.'

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特可信者，無過是眾，愿常在我國中，我當盡形供養。」王即告諸夫人：「是汝瓔珞各各還取，不得雜亂競取好者。」諸比丘聞王外道師作是語，以是因緣，往白世尊，佛告諸比丘：「寶悉現在不取，已生人謗，況復取者。從今日後不聽取寶。」

複次佛住毗舍離，廣說如上。爾時梨昌童子著雜寶腰帶，價直千萬，乘駟馬車出城遊戲，寶帶重滑不覺墮地。時有比丘從后而來，見寶帶在地，即呼言：「童子！童子！取汝寶帶。」車聲響故，童子不聞。是比丘恐後人得故，在邊立住。童子前行乃覺失帶，即駝車還，遙見比丘，即便問言：「汝於後來，頗見帶不？」比丘答言：「我見有帶，向遙喚汝，汝自不聞。」童子即復問言：「為在何處？」答言：「在此。」童子即前取帶。帶腰已，便捉比丘痛打手腳令熟，種種嫌罵言：「若我不還者，汝持帶去。」諸比丘以是因緣，往白世尊，佛言：「不取已生過患，況當取者。」

複次佛住毗舍離，廣說如上。爾時比丘在蘇河上脫衣洗浴，時有梨車童子，亦詣河浴即脫耳環，以衣覆上，入水而浴。浴已上岸著衣，忘環而去。比丘后出見此耳環，即遙呼言：「童子！童子！耳環在地。」童子去疾不聞其喚，行漸漸遠覺耳無環，即便還覓。遙問比丘言：「見我耳環不？」比

【現代漢語翻譯】 現代漢語譯本： 『最值得信任的，莫過於大眾，愿他們常住在我的國中，我應當盡我一生來供養他們。』國王就告訴各位夫人：『這是你們的瓔珞，各自取回，不得混雜爭搶好的。』各位比丘聽到國王的外道老師說了這些話，因為這件事，去稟告世尊。佛告訴各位比丘：『寶物現在不拿，已經會引起人們的誹謗，更何況是拿了呢。從今天以後，不允許拿取寶物。』

再次，佛住在毗舍離（Vaishali，古印度城市），廣泛地宣說如上的戒律。當時，一位梨昌（Licchavi，古印度部族）童子，佩戴著雜寶腰帶，價值千萬，乘坐著駟馬車出城遊玩，寶帶因為太重滑落，自己卻沒有察覺。當時有一位比丘從後面而來，看見寶帶在地上，就呼喊道：『童子！童子！拿你的寶帶。』因為車聲太響，童子沒有聽見。這位比丘害怕後面的人得到寶帶，就在旁邊站著等候。童子向前走了一段路，才發覺腰帶丟失，就調轉車頭回來，遠遠地看見了比丘，就問他說：『你從後面來，有沒有看見腰帶？』比丘回答說：『我看見有腰帶，剛才遠遠地呼喚你，你自己沒有聽見。』童子就又問說：『在什麼地方？』比丘回答說：『在這裡。』童子就上前拿回腰帶。繫好腰帶后，就抓住比丘狠狠地打他的手腳，各種嫌棄謾罵說：『如果我不回來，你就把腰帶拿走了。』各位比丘因為這件事，去稟告世尊。佛說：『不拿都會產生過患，更何況是拿了呢。』

再次，佛住在毗舍離，廣泛地宣說如上的戒律。當時，有比丘在蘇河（Su River）上脫下衣服洗澡，當時有梨車童子，也到河邊洗澡，就脫下耳環，用衣服蓋上，進入水中洗澡。洗完澡上岸穿好衣服，忘記了耳環就離開了。比丘後來出來，看見了這個耳環，就遠遠地呼喊道：『童子！童子！耳環在地上。』童子走得很快，沒有聽見他的呼喊，走得漸漸遠了，才發覺耳朵上沒有耳環，就回去尋找。遠遠地問比丘說：『看見我的耳環了嗎？』

【English Translation】 English version: 『The most trustworthy are the masses. May they always reside in my kingdom, and I shall dedicate my life to making offerings to them.』 The king then told all the ladies, 『These are your necklaces; each of you should take back your own, and do not mix them up or compete for the better ones.』 The Bhikshus (monks) heard the king's non-Buddhist teacher say these words, and because of this, they went to report to the World Honored One (Buddha). The Buddha told the Bhikshus, 『If treasures are not taken now, it will already cause people to slander; how much more so if they are taken? From today onwards, it is not permitted to take treasures.』

Again, the Buddha was residing in Vaishali (Vaishali, an ancient Indian city), extensively expounding the above precepts. At that time, a Licchavi (Licchavi, an ancient Indian tribe) youth was wearing a jeweled belt worth a million, riding in a four-horse chariot to go out of the city for leisure. The jeweled belt was heavy and slipped off without him noticing. At that time, a Bhikshu came from behind, saw the jeweled belt on the ground, and called out, 『Youth! Youth! Take your jeweled belt.』 Because the sound of the chariot was loud, the youth did not hear. The Bhikshu, fearing that someone else would get the jeweled belt, stood by the side waiting. The youth went forward for a distance and then realized that the belt was lost, so he turned the chariot back and saw the Bhikshu from afar. He then asked, 『Did you see a belt when you came from behind?』 The Bhikshu replied, 『I saw a belt and called out to you from afar, but you did not hear it yourself.』 The youth then asked again, 『Where is it?』 The Bhikshu replied, 『It is here.』 The youth then went forward to take back the belt. After fastening the belt, he grabbed the Bhikshu and beat his hands and feet severely, scolding him with various accusations, saying, 『If I had not returned, you would have taken the belt away.』 The Bhikshus, because of this incident, went to report to the World Honored One. The Buddha said, 『Not taking it will already cause faults; how much more so if it is taken?』

Again, the Buddha was residing in Vaishali, extensively expounding the above precepts. At that time, a Bhikshu was taking off his clothes to bathe in the Su River (Su River). At that time, a Licchavi youth also went to the river to bathe, took off his earrings, covered them with his clothes, and entered the water to bathe. After bathing, he went ashore, put on his clothes, and forgot the earrings and left. The Bhikshu later came out, saw these earrings, and called out from afar, 『Youth! Youth! The earrings are on the ground.』 The youth walked quickly and did not hear his call. He walked farther and farther away and then realized that there were no earrings on his ears, so he went back to look for them. He asked the Bhikshu from afar, 『Did you see my earrings?』

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丘答言：「耳環在此，我向見已，即遙喚汝，但汝去疾不聞喚聲。」時童子言：「今在何處？」答言：「在此。」童子即取耳環，著已捉比丘反覆熟打，罵言：「如是如是子，我若不來，汝當持我環去。」諸比丘以是因緣，往白世尊，佛告諸比丘：「不取寶已生過患，況復取者。」

複次佛住迦維羅衛國釋氏尼俱律樹園，廣說如上。時有釋子飯諸比丘，與諸宗親共行食，著金釧重行食不便，即脫釧置比丘腳邊而作是言：「此釧置阿阇梨足邊。」比丘食已，舍起，後人見之，即便持去。是釋子行食訖已，即便還歸，忘不取釧。還家已乃覺無釧，便還本處求索不見。即復覓所寄比丘，見已白言：「阿阇梨！還我向所寄釧。」比丘答言：「我憶汝寄釧，故在本處，我不取來。」釋子言：「我寄不得所而失此釧。」心中不悅，即往佛所，頭面禮足，即白佛言：「我向以釧寄某比丘，不為掌視而今失之。」佛為釋子隨順說法，示教利喜，發歡喜心而去。去不久，佛言：「呼彼比丘來。」即呼來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛告比丘：「汝若受人寄者，當爲掌視。若不為受者，當言不受。汝云何受人寄物而不為掌？從今日後聽園內，若寶、若名寶，若自取、若使人取舉。」佛告諸比丘：「依止迦維羅衛住

【現代漢語翻譯】 現代漢語譯本 丘（比丘）回答說：『耳環就在這裡，我早就看見了，就遠遠地叫你，但是你走得太快沒聽見叫聲。』當時童子說：『現在在哪裡？』回答說：『就在這裡。』童子就拿起耳環，戴上后抓住比丘反覆地打，罵道：『你這個傢伙，我如果不來，你就要拿走我的耳環了。』眾比丘因為這件事，去稟告世尊（佛陀），佛陀告訴眾比丘：『不拿別人的財物尚且會產生過患，更何況是拿了呢。』

再次，佛陀住在迦維羅衛國（Kapilavastu）釋迦族的尼拘律樹園（Nyagrodha），廣泛地宣說如上的教義。當時有一位釋迦族的子弟供養眾比丘齋飯，與各位宗親一起佈施食物，因為戴著金釧（手鐲）佈施食物不方便，就脫下金釧放在比丘的腳邊，並且說道：『這金釧放在阿阇梨（老師）的腳邊。』比丘吃完飯後，起身離開，後來的人看見了，就拿走了。這位釋迦族子弟佈施完食物后，就回家了，忘記拿金釧。回到家后才發覺沒有金釧，就回到原來的地方尋找，沒有找到。又去尋找寄放金釧的比丘，見到后對他說：『阿阇梨！還我之前寄放在你那裡的金釧。』比丘回答說：『我記得你寄放了金釧，還在原來的地方，我沒有拿走。』釋迦族子弟說：『我寄放的地方不對，因此丟失了這金釧。』心中不高興，就去佛陀那裡，頂禮佛足，然後對佛陀說：『我之前把金釧寄放在某位比丘那裡，他沒有好好看管，現在丟失了。』佛陀為這位釋迦族子弟隨順因緣說法，開示教導，令他生起歡喜心，然後離開了。離開后不久，佛陀說：『叫那位比丘來。』就叫來了那位比丘，佛陀問比丘：『你真的這樣做了嗎？』回答說：『確實如此。』佛陀告訴比丘：『你如果接受別人寄放的東西，應當好好看管。如果不接受寄放，應當說不接受。你為什麼接受別人寄放的東西而不看管呢？從今天以後允許在園內，無論是寶物，還是類似寶物的東西，無論是自己拿，還是叫別人拿，都要舉起來（展示）。』佛陀告訴眾比丘：『依止迦維羅衛國居住。』

【English Translation】 English version The Bhikshu (monk) replied: 'The earring is here. I saw it earlier and called out to you from afar, but you were walking too fast and didn't hear me.' At that time, the boy said: 'Where is it now?' The Bhikshu replied: 'It's here.' The boy then picked up the earring, put it on, grabbed the Bhikshu, and repeatedly beat him, scolding: 'You rascal, if I hadn't come, you would have taken my earring away.' The Bhikshus, because of this incident, went to report to the World Honored One (Buddha). The Buddha told the Bhikshus: 'Not taking another's property already causes problems, how much more so if one takes it.'

Furthermore, the Buddha was residing in the Nyagrodha (banyan tree) garden of the Shakya (clan) in Kapilavastu (city), extensively expounding the above teachings. At that time, a Shakya son was offering food to the Bhikshus, distributing food together with his relatives. Because wearing a golden bracelet (Kanchana) was inconvenient for distributing food, he took off the bracelet and placed it at the feet of a Bhikshu, saying: 'This bracelet is placed at the feet of the Acharya (teacher).' After the Bhikshu finished eating, he got up and left. Someone else saw it and took it away. After this Shakya son finished distributing food, he went home, forgetting to take the bracelet. After returning home, he realized that he didn't have the bracelet, so he returned to the original place to look for it, but couldn't find it. He then sought out the Bhikshu to whom he had entrusted the bracelet, and upon seeing him, said: 'Acharya! Return the bracelet that I entrusted to you earlier.' The Bhikshu replied: 'I remember you entrusting the bracelet, it's still in the original place, I didn't take it.' The Shakya son said: 'I didn't entrust it properly, and therefore lost this bracelet.' He was unhappy in his heart, and went to the Buddha, prostrated at his feet, and then said to the Buddha: 'I entrusted the bracelet to a certain Bhikshu earlier, he didn't take good care of it, and now it's lost.' The Buddha, in accordance with the circumstances, spoke the Dharma for this Shakya son, instructing and benefiting him, causing him to generate a joyful mind, and then he left. Not long after he left, the Buddha said: 'Call that Bhikshu here.' They called that Bhikshu, and the Buddha asked the Bhikshu: 'Did you really do this?' He replied: 'Indeed, I did.' The Buddha told the Bhikshu: 'If you accept something entrusted to you by others, you should take good care of it. If you don't accept the entrustment, you should say that you don't accept it. Why did you accept something entrusted to you by others and not take care of it? From today onwards, it is permitted within the garden, whether it is a treasure or something similar to a treasure, whether you take it yourself or have someone else take it, to raise it up (show it).' The Buddha told the Bhikshus: 'Reside relying on Kapilavastu.'

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者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘，若寶、若名寶，園內若自取、若使人取，除余時，波夜提。余時者，比丘若寶、若名寶，若自取、若使人取，作是念：『有主求者與。』是名余時。」

比丘者，如上說。

園內者，塔園內、僧園內。

寶者，已成器，所謂天冠、寶蓋、瓔珞、拂柄、寶屐，如是等寶所成器也。名寶者，錢、金、銀、真珠、琉璃、珂貝、珊瑚、琥珀、頗璃、赤寶銅、赤銅、鉛錫、白镴、鐵等。

取者，凈者得自手取，若不凈者使凈人取。

波夜提者，如上說。

余時者，若塔園內、若僧園內，若見有寶、若名寶，若凈者自取，若不凈者使人取舉。作是念：「有主求當與。」作如是念不異。若佛生時、大會得道時、轉法輪時、阿難羅睺羅大會時，爾時諸人若忘衣及嚴身具種種諸物，比丘忘衣缽等物，若比丘見者當取，取應唱令問：「此是誰物？」若是主者與，若無識者，應懸著柱上顯現處，令人見之。若有人言：「此是我物。」應問言：「汝何處失？」答相應者應與。若無人識者，應停至三月已。若塔園中得者，即作塔用。若僧園中得者，當作四方僧物用。若是貴重物，寶瓔珞金銀者，爾時不得露現，唱令得寶。比丘應審諦數看，

【現代漢語翻譯】 現代漢語譯本：

『應當召集所有這些人，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。如果比丘，無論是寶物還是名為寶物的東西，在園林內，無論是自己拿取還是指使他人拿取，除非是特殊情況，都犯波夜提罪（Pāyattika）。特殊情況是指，比丘如果看到寶物或者名為寶物的東西，無論是自己拿取還是指使他人拿取，並且心想：『如果有人來尋找，就歸還給他。』這才能算作特殊情況。』 比丘（bhikkhu）的定義，如前文所述。 園林內指的是佛塔的園林內，或者僧團的園林內。 寶物指的是已經制成的器物，例如天冠、寶蓋、瓔珞、拂柄、寶屐等等，這些由寶物製成的器物。名為寶物的東西指的是錢、金、銀、珍珠、琉璃、珂貝、珊瑚、琥珀、頗璃、赤寶銅、赤銅、鉛錫、白镴、鐵等等。 拿取指的是，如果是乾淨的東西，可以自己用手拿取；如果是不乾淨的東西，就讓凈人拿取。 波夜提（Pāyattika）的定義，如前文所述。 特殊情況是指，如果在佛塔的園林內或者僧團的園林內，如果看到有寶物或者名為寶物的東西，如果是乾淨的東西就自己拿取，如果是不乾淨的東西就讓人拿取並舉起來。心裡想著：『如果有人來尋找，就歸還給他。』心裡這樣想並且沒有改變。如果在佛陀出生時、大會得道時、轉法輪時、阿難（Ānanda）羅睺羅（Rāhula）大會時，那時人們如果遺忘了衣服以及裝飾身體的各種物品，比丘遺忘了衣缽等物品，如果比丘看見了，應當拿起來，拿起來后應當宣告並詢問：『這是誰的東西？』如果是物主，就歸還給他；如果沒有人認領，應當懸掛在柱子上顯眼的地方，讓人看見。如果有人說：『這是我的東西。』應當問：『你是在哪裡丟失的？』如果回答相符，就應當歸還。如果沒有人認領，應當放置三個月。如果在佛塔園林中得到的，就用來作為佛塔的用途。如果在僧團園林中得到的，就作為四方僧團的物品使用。如果是貴重物品，比如寶瓔珞金銀，那時不能夠直接展示，宣告得到寶物。比丘應當仔細地清點檢視。

【English Translation】 English version:

'All these should be gathered together, and precepts should be established for the bhikkhus (monks), for ten benefits, and those who have already heard them should hear them again. If a bhikkhu (monk) takes, or causes another to take, any treasure or what is considered a treasure, within the grounds of a park, except under certain circumstances, it is a Pāyattika (an offense entailing confession). The certain circumstances are: if a bhikkhu (monk) sees a treasure or what is considered a treasure, and either takes it himself or causes another to take it, thinking, 'I will give it to whoever claims it.' This is considered a certain circumstance.' The definition of bhikkhu (monk) is as previously stated. Within the grounds of a park means within the grounds of a stupa (shrine) park or a sangha (monastic community) park. Treasure refers to items that have already been crafted, such as heavenly crowns, jeweled canopies, necklaces, whisk handles, jeweled slippers, and other such crafted items made of treasure. What is considered a treasure refers to coins, gold, silver, pearls, lapis lazuli, cowrie shells, coral, amber, crystal, red copper, copper, lead, tin, white lead, iron, and so on. Taking means that if the item is clean, a pure person may take it with their own hand; if it is unclean, a pure person should cause a clean person to take it. The definition of Pāyattika is as previously stated. The certain circumstances are: if within the grounds of a stupa (shrine) park or a sangha (monastic community) park, one sees a treasure or what is considered a treasure, and if it is clean, one takes it oneself, or if it is unclean, one causes another to take it and lift it up, thinking, 'I will give it to whoever claims it.' Thinking this way and not changing one's mind. If during the Buddha's birth, the great assembly at enlightenment, the turning of the wheel of Dharma, or the great assembly of Ānanda (Buddha's attendant) and Rāhula (Buddha's son), at that time, if people forget clothing or various items of adornment, or if bhikkhus (monks) forget robes or bowls, if a bhikkhu (monk) sees them, he should pick them up, and after picking them up, he should announce and ask, 'Whose is this?' If it belongs to the owner, it should be returned to him; if no one claims it, it should be hung on a pillar in a conspicuous place for people to see. If someone says, 'This is mine,' one should ask, 'Where did you lose it?' If the answer matches, it should be returned. If no one claims it, it should be kept for three months. If it is found within the grounds of a stupa (shrine) park, it should be used for the stupa (shrine). If it is found within the grounds of a sangha (monastic community) park, it should be used for the benefit of the sangha (monastic community) in all directions. If it is a valuable item, such as a jeweled necklace, gold, or silver, it should not be displayed openly at that time, but the finding of the treasure should be announced. The bhikkhu (monk) should carefully count and examine it.

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有何相貌？然後乃舉。若有人來問：「我忘寶物，有見者不？」比丘爾時應問：「汝何處忘？汝寶有何相貌？」若不相應者，應語言：「此僧伽藍廣大，汝為可廣求。」若相應者，應出寶，示言：「長壽！此是汝物不？」若言：「是」。比丘不得於一人前與，應集眾多人，教言：「汝歸依佛法僧，若世尊不制戒者，汝眼看猶不可得。」若言：「我此寶邊更有餘物。」應言：「長壽！我正得此，更不見余物。」應語言：「汝是惡人，汝但得此已為過多，云何方欲更索余物謗人？若世尊不制戒者，汝不見此物。」若如是猶復不了者，應將至優婆塞邊，應作是言：「我本正得此物，盡以還歸，而今方見誣謗。」爾時優婆塞應罵言：「如是如是子！汝得此物已為過多，而今反謗比丘。汝但去！我當與汝作對料理此事。」若無有人來者，至三年，如上隨所得處，當界用之。若比丘入聚落，見地遺物不應取。若有人取與比丘，得受與者，即是施主故無罪。若比丘入聚落，見有遺衣物，或風吹來者不得，便作糞掃衣想取。若曠路無人，見有衣物應取，若見衣上有寶，應以腳躡斷棄之持去。去時不應隱藏，應露捉使人見之。若衣上有穢污，為人所賤者，得覆以持去。若取時不覺衣里有寶物者，還至住處見已，應與凈人知，掌作醫藥直。

若出聚落時，若道中見衣，衣上有久塵土當取，取已不得覆藏，當露現持去。若有主逐比丘，應語：「長壽！何故走？」答言：「我失衣。」應言：「此是汝衣不？」若言：「是。」者應還，應作是教言：「汝當歸佛法僧，若世尊不制戒者，汝設見此衣，亦不可得。」若故壞僧坊，欲更治掘地起基得寶藏者，若凈人不可信者，應當白王，王言：「此物應入我，我今施比丘作功德。」即名施主。若已用半、半在，王言：「汝何以用我物？若已用者止，在者送來。」比丘應送在者還。王若言：「何以用我物？盡送來。」比丘已用物者，應用僧物還，若僧無物應乞物還。若言：「已用者止，功德屬我。」即名彼用。若治故塔得金銀寶物，若凈人不可信者，當白王；凈人可信者得取，停至三年。三年已，應用作塔事種種用。若王家覺，問比丘言：「汝此中得寶藏不？」應答言：「得。」若已用者應答言：「得已用作此塔。」王言：「已作者止，此功德屬我。」若已用半、半在者，王言：「已用者止，在者歸我。」在者應與王。若王言：「汝不知地中寶物應屬我耶？汝何以用？盡還我來。」比丘爾時應以塔物還。若塔無物者，應為塔乞物還。若王問言：「佛法戒律中雲何？」比丘應答言：「佛法中若塔地中得物，即作塔用。若僧

【現代漢語翻譯】 現代漢語譯本： 如果（比丘）離開村落時，如果在路上看見衣服，衣服上有很久的塵土，應當撿起來。撿起來后不得覆蓋隱藏，應當公開地拿著走。如果衣服的主人追趕比丘，（比丘）應當說：『長壽（對施主的尊稱）！你為何追趕？』（衣服的主人）回答說：『我丟失了衣服。』（比丘）應當問：『這是你的衣服嗎？』如果（衣服的主人）說是，應當歸還，應當這樣教導說：『你應該皈依佛、法、僧。如果世尊沒有制定戒律，你即使看見這件衣服，也是不可能得到的。』如果故意毀壞僧伽的房舍，想要重新修繕而挖掘地基，得到寶藏，如果居士不可信任，應當稟告國王。國王說：『這東西應當歸我，我現在佈施給比丘用來做功德。』這就稱為施主。如果已經用了一半，還剩一半，國王說：『你為何用我的東西？已經用的就算了，剩下的送來。』比丘應當把剩下的送還。（如果）國王說：『為何用我的東西？全部送來。』比丘已經用掉的，應當用僧伽的財物償還，如果僧伽沒有財物，應當乞討財物償還。（如果國王）說：『已經用的就算了，功德歸我。』這就稱為他（國王）使用了。如果修繕舊塔得到金銀財寶，如果居士不可信任，應當稟告國王；如果居士可以信任，可以拿取，存放三年。三年後，應當用來做修塔的各種事情。如果王家發覺，問比丘說：『你在這裡得到寶藏了嗎？』應當回答說：『得到了。』如果已經用掉，應當回答說：『得到后已經用來修這座塔了。』國王說：『已經做的就算了，這功德歸我。』如果已經用了一半，還剩一半，國王說：『已經用的就算了，剩下的歸我。』剩下的應當給國王。如果國王說：『你不知道地裡的寶物應當屬於我嗎？你為何使用？全部還給我。』比丘這時應當用佛塔的財物償還。如果佛塔沒有財物，應當為佛塔乞討財物償還。如果國王問說：『佛法戒律中是怎麼說的？』比丘應當回答說：『佛法中如果在佛塔的地裡得到財物，就用來修佛塔。如果僧 伽

【English Translation】 English version: If, when leaving a village, if on the road one sees a robe, and the robe has accumulated dust on it, one should take it. Having taken it, one must not cover it up and hide it, but should carry it openly. If the owner of the robe pursues the Bhikkhu (monk), one should say: 'Long life! Why are you running?' The answer should be: 'I lost a robe.' One should ask: 'Is this your robe?' If they say 'Yes,' then it should be returned. One should give this teaching: 'You should take refuge in the Buddha (Enlightened One), the Dharma (teachings), and the Sangha (community). If the World-Honored One (世尊, Shìzūn, another name for the Buddha) had not established precepts, you would not be able to obtain this robe even if you saw it.' If one intentionally destroys a Sangha's monastery, wanting to rebuild it and excavate the ground to lay the foundation and obtains a treasure, if the layperson is not trustworthy, one should report it to the king. If the king says: 'This item should belong to me, and I now donate it to the Bhikkhus to create merit,' then that is called a donor. If half has already been used and half remains, the king says: 'Why did you use my item? What has already been used is fine, send the remaining part.' The Bhikkhu should send the remaining part back. If the king says: 'Why did you use my item? Send it all back,' the Bhikkhu should use the Sangha's items to repay what has already been used. If the Sangha has no items, one should beg for items to repay. If (the king) says: 'What has already been used is fine, the merit belongs to me,' then that is called him (the king) using it. If one obtains gold, silver, and treasures while repairing an old stupa (塔, Tǎ, a Buddhist monument), if the layperson is not trustworthy, one should report it to the king; if the layperson is trustworthy, one can take it and store it for three years. After three years, it should be used for various stupa-related activities. If the royal family discovers it and asks the Bhikkhu: 'Did you obtain a treasure here?' One should answer: 'Yes.' If it has already been used, one should answer: 'Having obtained it, it has already been used to build this stupa.' The king says: 'What has already been done is fine, this merit belongs to me.' If half has already been used and half remains, the king says: 'What has already been used is fine, the remaining part belongs to me.' The remaining part should be given to the king. If the king says: 'Do you not know that treasures in the ground should belong to me? Why did you use it? Return it all to me,' the Bhikkhu at that time should repay with the stupa's items. If the stupa has no items, one should beg for items for the stupa to repay. If the king asks: 'What does the Buddha's Dharma (佛法, Fófǎ, Buddhist teachings) and precepts (戒律, Jièlǜ, moral rules) say?' The Bhikkhu should answer: 'In the Buddha's Dharma, if items are obtained in the stupa's ground, they are used for the stupa. If the Sangha

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地中得物，即作僧用。」王若言：「從佛法用者。」無罪。若寶藏上有鐵券姓名，若彼王問：「諸大德！見寶藏上有如是姓名不？」比丘應答言：「見，已用作塔成。」若彼言：「此是我家先人物，汝何以用？用者應還我。」若言：「已作塔成者，功德屬我。」無罪。「若已用半，半在者還我。」比丘爾時應還在者。若言：「汝何以用我家先人物？一切盡還我來。」爾時應盡還，若塔有物應用還，若無者乞還。若言：「此先人物，先人已死，此功德即屬彼者。」無罪。作新僧伽藍、作新塔得物亦復如是，是故說。

佛住王舍城，廣說如上。王舍城有三溫泉：王溫泉、比丘溫泉、象溫泉。王溫泉者，王、王后宮夫人，及佛、諸比丘浴。比丘溫泉者，佛、比丘僧浴。像溫泉者，像及一切人浴。爾時諸比丘入王溫泉浴，時王以油涂身，欲入溫泉浴，問泉監言：「溫泉空不？」泉監答言：「泉中不空，有諸比丘浴。」王言：「聽諸比丘浴訖，我今先詣世尊，還當浴。」到世尊所，頭面禮足已，還復問監言：「池中空未？」答言：「未空。」如是至三，猶有比丘洗浴不止。王言：「聽浴，勿喚令出，我當還宮中浴。」諸人聞已，皆嫌責言：「沙門釋子自言：『善好有德。』而固池中不令大王得浴。」諸比丘聞已，以是因緣

【現代漢語翻譯】 現代漢語譯本：從地裡挖出的東西，就用來供僧眾使用。國王如果說：『這是從佛法用途中拿取的。』就沒有罪過。如果寶藏上面有鐵券，刻有姓名，如果國王問：『各位大德！你們看到寶藏上有這樣的姓名嗎？』比丘應該回答說：『看到了，已經用來建造佛塔完成了。』如果國王說：『這是我家先人的遺物，你們為什麼要用？使用者應該還給我。』如果比丘說：『已經用來建造佛塔完成了，這份功德屬於我們。』就沒有罪過。『如果已經用了一半，剩下的一半還給我。』比丘這時應該把剩下的一半還給國王。如果國王說：『你們為什麼要用我家先人的遺物？全部都還給我。』這時應該全部歸還，如果佛塔有東西可以用來歸還，如果沒有，就乞求歸還。如果國王說：『這是先人的遺物，先人已經去世，這份功德就屬於他了。』就沒有罪過。建造新的僧伽藍（Saṃghārāma，僧院）、建造新佛塔得到的東西也同樣如此，所以這樣說。 佛陀住在王舍城（Rājagṛha），廣泛地講述瞭如上面的內容。王舍城有三個溫泉：國王溫泉、比丘溫泉、象溫泉。國王溫泉是國王、王后宮的夫人們，以及佛陀、各位比丘洗浴的地方。比丘溫泉是佛陀、比丘僧眾洗浴的地方。像溫泉是大象和所有的人洗浴的地方。當時，各位比丘進入國王溫泉洗浴，當時國王用油塗抹身體，想要進入溫泉洗浴，問溫泉管理員說：『溫泉空著嗎？』溫泉管理員回答說：『溫泉里不空，有各位比丘在洗浴。』國王說：『等各位比丘洗浴完畢，我先去拜見世尊（Bhagavān），回來再洗浴。』到了世尊那裡，頭面頂禮佛足之後，回來又問管理員說：『池子空了嗎？』管理員回答說：『還沒空。』像這樣問了三次，還有比丘洗浴不停。國王說：『讓他們洗浴，不要叫他們出來，我應當回宮中洗浴。』眾人聽了之後，都嫌棄責備說：『沙門釋子（Śrāmaṇa Śākyaputra）自己說：『善良美好有德行。』卻霸佔著池子不讓大王洗浴。』各位比丘聽了之後，因為這個因緣。

【English Translation】 English version: 'Things found in the ground should be used for the Sangha.' If the king says, 'This is taken from the use of the Buddha's Dharma,' there is no offense. If there is an iron certificate with names on the treasure, and if the king asks, 'Venerable ones! Do you see such names on the treasure?' The Bhikshus should answer, 'We see it, and it has already been used to build a Stupa.' If he says, 'This is the relic of my ancestors, why did you use it? The user should return it to me.' If the Bhikshus say, 'It has already been used to build a Stupa, the merit belongs to us,' there is no offense. 'If half has been used, return the remaining half to me.' At that time, the Bhikshus should return the remaining half to the king. If the king says, 'Why did you use the relics of my ancestors? Return everything to me.' At that time, everything should be returned. If the Stupa has things that can be used for repayment, return them; if not, beg for repayment. If the king says, 'This is the relic of my ancestors, and the ancestors have already passed away, this merit belongs to them,' there is no offense. Obtaining things to build new Saṃghārāmas (monasteries) and new Stupas is also the same, therefore it is said. The Buddha stayed in Rājagṛha (King's Abode), extensively explaining as above. There were three hot springs in Rājagṛha: the King's Hot Spring, the Bhikshu's Hot Spring, and the Elephant's Hot Spring. The King's Hot Spring was where the king, the queen's palace ladies, and the Buddha and the Bhikshus bathed. The Bhikshu's Hot Spring was where the Buddha and the Bhikshu Sangha bathed. The Elephant's Hot Spring was where the elephants and all people bathed. At that time, the Bhikshus entered the King's Hot Spring to bathe. At that time, the king, having applied oil to his body, wanted to enter the hot spring to bathe, and asked the hot spring supervisor, 'Is the hot spring empty?' The hot spring supervisor replied, 'The hot spring is not empty, there are Bhikshus bathing.' The king said, 'Let the Bhikshus finish bathing, I will first go to see the Bhagavan (World Honored One), and then come back to bathe.' Having arrived at the Bhagavan's place, after prostrating his head and face at the Buddha's feet, he returned and asked the supervisor, 'Is the pool empty yet?' The supervisor replied, 'Not yet empty.' Having asked like this three times, there were still Bhikshus bathing without stopping. The king said, 'Let them bathe, do not call them out, I shall return to the palace to bathe.' After the people heard this, they all disliked and blamed, saying, 'The Śrāmaṇa Śākyaputras (ascetics of the Shakya clan) themselves say, 'We are good and virtuous,' but they occupy the pool and do not allow the great king to bathe.' After the Bhikshus heard this, because of this cause and condition.

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往白世尊。佛語諸比丘：「何處有王盡能忍是？從今日不聽浴。」◎

◎複次佛住舍衛城，廣說如上。爾時世尊制戒不聽浴，諸比丘不得浴故身垢污臭。爾時世尊為諸大眾說法，諸比丘在下風處坐，恐污臭熏諸梵行人故。佛知而故問：「諸比丘！何故獨一處坐，似如恨人？」諸比丘白佛言：「世尊制戒不聽浴故身垢污臭，恐熏梵行人，故在下風而住。」佛言：「從今日後聽半月一浴。」

複次佛住舍衛城，廣說如上。爾時諸比丘春月熱，不得洗故身體癢悶。諸比丘以是因緣往白世尊，佛言：「從今日後聽熱時二月半得浴，春后一月半、夏初一月，是名二月半。」

複次佛住舍衛城安居竟，與諸比丘往憍薩羅國人間遊行，道中草木深邃，下則熱氣所吸，上則為日所炙，大生苦惱。駝走向水，如鹿赴池。佛知而故問，諸比丘具說上事，以如是苦故，諸比丘競走赴水，佛言：「從今日後聽行時得浴。」

複次佛住舍衛城，廣說如上。有五事利益故，世尊五日一行諸比丘房。有比丘病疥瘙，佛知而故問：「比丘汝調適不？」答言：「不調適，我病疥瘙癢，得數數浴便樂。世尊制戒不得浴，是故不樂。」佛言：「從今日聽病比丘浴。」

複次佛住曠野精舍，廣說如上。爾時營事比丘輦泥輦磚，作

【現代漢語翻譯】 現代漢語譯本 往白世尊（Bhagavat，佛陀的尊稱）。佛陀對比丘（bhikkhu，佛教僧侶）們說：『哪裡有國王能夠完全忍受這些？從今天起，不允許洗浴。』 再次，佛陀住在舍衛城（Śrāvastī），廣泛地宣說如上的教義。當時，世尊（Bhagavat）制定戒律不允許洗浴，比丘們因為不能洗浴，身體污垢且散發臭味。當時，世尊為大眾說法，比丘們坐在下風處，害怕污臭薰染其他修行梵行的人。佛陀明知此事卻故意問道：『諸位比丘！為何獨自坐在一處，好像怨恨他人一樣？』比丘們稟告佛陀說：『世尊制定戒律不允許洗浴，因此身體污垢且散發臭味，害怕薰染修行梵行的人，所以在下風處居住。』佛陀說：『從今天起允許每半個月洗浴一次。』 再次，佛陀住在舍衛城，廣泛地宣說如上的教義。當時，諸位比丘在春季感到炎熱，因為不能洗浴，身體瘙癢難耐。比丘們因為這個緣由稟告世尊，佛陀說：『從今天起允許在炎熱時節兩個半月可以洗浴，春季之後一個月半，夏季開始一個月，這合起來是兩個半月。』 再次，佛陀住在舍衛城，結束安居之後，與諸位比丘前往憍薩羅國（Kosala）游化人間，路途中草木茂盛，下面被地面熱氣所蒸騰，上面被太陽所炙烤，非常痛苦。如同駱駝奔向水源，如同鹿奔向水池。佛陀明知此事卻故意詢問，比丘們詳細地說了上述情況，因為如此痛苦，比丘們爭相奔向水源，佛陀說：『從今天起允許在行路時可以洗浴。』 再次，佛陀住在舍衛城，廣泛地宣說如上的教義。因為有五種利益，世尊每五天巡視一次諸位比丘的住所。有一位比丘生了疥瘡，佛陀明知此事卻故意問道：『比丘，你身體調適嗎？』回答說：『不調適，我生了疥瘡，瘙癢難耐，如果能經常洗浴就會感到快樂。世尊制定戒律不允許洗浴，因此不快樂。』佛陀說：『從今天起允許生病的比丘洗浴。』 再次，佛陀住在曠野精舍，廣泛地宣說如上的教義。當時，負責營事的比丘搬運泥土和磚塊，進行建造。

【English Translation】 English version Then, they went to Bhagavat (Bhagavat, the Blessed One, an epithet of the Buddha). The Buddha said to the bhikkhus (bhikkhu, Buddhist monks): 'Where is there a king who can endure all this? From today, bathing is not allowed.' Again, the Buddha resided in Śrāvastī (Śrāvastī), extensively expounding the teachings as before. At that time, the Bhagavat (Bhagavat) established a rule prohibiting bathing. Because the bhikkhus were not allowed to bathe, their bodies became dirty and smelly. Then, the Bhagavat was teaching the assembly, and the bhikkhus sat downwind, fearing that the foul odor would offend those practicing the holy life. Knowing this, the Buddha deliberately asked: 'Bhikkhus! Why do you sit alone in one place, as if resenting others?' The bhikkhus reported to the Buddha: 'Bhagavat has established a rule prohibiting bathing, so our bodies are dirty and smelly, and we fear offending those practicing the holy life, so we stay downwind.' The Buddha said: 'From today, bathing is allowed once every half month.' Again, the Buddha resided in Śrāvastī, extensively expounding the teachings as before. At that time, the bhikkhus felt hot in the spring months, and because they could not bathe, their bodies were itchy and uncomfortable. The bhikkhus reported this reason to the Bhagavat, and the Buddha said: 'From today, bathing is allowed for two and a half months during the hot season, one and a half months after spring, and one month at the beginning of summer, which totals two and a half months.' Again, the Buddha resided in Śrāvastī. After completing the rainy season retreat, he traveled with the bhikkhus to the Kosala (Kosala) country to wander among humans. On the road, the grass and trees were dense, the ground was hot, and the sun scorched from above, causing great suffering. They rushed to the water like camels seeking water, like deer rushing to a pond. Knowing this, the Buddha deliberately asked, and the bhikkhus explained the above situation in detail. Because of this suffering, the bhikkhus rushed to the water. The Buddha said: 'From today, bathing is allowed while traveling.' Again, the Buddha resided in Śrāvastī, extensively expounding the teachings as before. Because of five benefits, the Bhagavat inspected the residences of the bhikkhus every five days. One bhikkhu had scabies, and the Buddha, knowing this, deliberately asked: 'Bhikkhu, are you comfortable?' He replied: 'I am not comfortable. I have scabies and itching, and I would be happy if I could bathe frequently. The Bhagavat has established a rule prohibiting bathing, so I am not happy.' The Buddha said: 'From today, sick bhikkhus are allowed to bathe.' Again, the Buddha resided in a wilderness monastery, extensively expounding the teachings as before. At that time, the bhikkhus in charge of construction were carrying mud and bricks, building.

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種種作事，不敢浴故，即便持臥。明日清旦腳上有泥土處，佛知而故問：「比丘！汝腳上何故泥處」？答言：「世尊！我營事泥污身，畏犯戒故不敢浴，是故腳有泥土。」佛言：「從今日聽作時浴。」

複次佛住舍衛城，廣說如上。爾時諸比丘值大風起，塵土坌身，復值天雨，諸比丘不敢浴故，即便持臥。明日清旦問訊世尊，佛知而故問：「比丘汝身上何以垢污如是？」答言：「世尊！昨日風吹塵土坌身，復值天雨，不敢浴故，身上有垢污。」佛言：「從今日聽大風時浴。」

複次佛住舍衛城，廣說如上。爾時天晴有少云起，須臾大雨，佛告諸比丘：「此是閻浮提最初吉雨，汝等應雨中洗浴，能除身中諸病瘡癬。」諸比丘心疑：「世尊制戒不得浴，我等云何當浴？」佛言：「從今日後聽雨時浴。」佛告諸比丘：「依止舍衛城比丘盡集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘減半月浴，除余時，波夜提。余時者，春后一月半，夏初一月，是二月半是熱時；病時、作時、風時、雨時、行時，是名余時。」

比丘者，如上說。

半月者，若十五日浴，數滿十五日復應浴。若十四日、十三、十二、十一、十、九、八、七、六、五、四、三、二、一日浴，應從浴日數，要滿十五日乃應更浴

【現代漢語翻譯】 現代漢語譯本 因為種種勞作，（比丘）不敢洗浴，就那樣躺下了。第二天清晨，佛陀看到（比丘）腳上有泥土，明知故問：『比丘！你腳上為什麼有泥土？』（比丘）回答說：『世尊（Bhagavan，對佛陀的尊稱）！我因為勞作弄髒了身體，又害怕違犯戒律，所以不敢洗浴，因此腳上有泥土。』佛陀說：『從今天起允許在勞作時洗浴。』 再次，佛陀住在舍衛城（Śrāvastī），（情形）如上面所說。當時，眾比丘遇到大風颳起，塵土沾滿全身，又遇到下雨，眾比丘不敢洗浴，就那樣躺下了。第二天清晨，（比丘們）問候世尊，佛陀明知故問：『比丘！你們身上為什麼如此污垢？』（比丘們）回答說：『世尊！昨天風吹塵土沾滿全身，又遇到下雨，因為不敢洗浴，身上有污垢。』佛陀說：『從今天起允許在大風時洗浴。』 再次，佛陀住在舍衛城，（情形）如上面所說。當時，天氣晴朗，只有少許雲彩，一會兒就下起了大雨，佛陀告訴眾比丘：『這是閻浮提（Jambudvīpa，古印度人對所居住世界的稱呼）最初的吉祥雨，你們應該在雨中洗浴，能夠去除身體中的各種疾病瘡癬。』眾比丘心生疑惑：『世尊制定戒律不得隨意洗浴，我們該如何洗浴呢？』佛陀說：『從今天以後允許在下雨時洗浴。』佛陀告訴眾比丘：『依止舍衛城的比丘全部集合，因為十種利益的緣故為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘少於半個月洗浴一次，除了規定的時間外，犯波夜提（Pāyattika，一種罪名）。規定的時間是：春季後一個月半，夏季初一個月，這兩個半月是炎熱的季節；生病時、勞作時、颳風時、下雨時、行路時，這些稱為規定的時間。』 比丘（Bhikṣu，佛教出家男眾）的定義，如上所述。 半個月的定義是：如果十五日洗浴，數滿十五日後才可以再次洗浴。如果是十四日、十三、十二、十一、十、九、八、七、六、五、四、三、二、一日洗浴，應當從洗浴之日算起，一定要滿十五日才可以再次洗浴。

【English Translation】 English version Because of various tasks, (the Bhikṣu) did not dare to bathe, and simply lay down. The next morning, the Buddha, seeing the mud on (the Bhikṣu's) feet, knowingly asked: 'Bhikṣu (Buddhist monk)! Why is there mud on your feet?' (The Bhikṣu) replied: 'Bhagavan (term of respect for the Buddha)! I got my body dirty from work, and because I was afraid of violating the precepts, I did not dare to bathe, so there is mud on my feet.' The Buddha said: 'From today on, bathing is allowed when working.' Again, the Buddha was staying in Śrāvastī (ancient Indian city), (the situation was) as described above. At that time, the Bhikṣus encountered a great wind, and dust covered their bodies. They also encountered rain, and the Bhikṣus did not dare to bathe, so they simply lay down. The next morning, (the Bhikṣus) greeted the Bhagavan, and the Buddha knowingly asked: 'Bhikṣus! Why are your bodies so dirty?' (The Bhikṣus) replied: 'Bhagavan! Yesterday, the wind blew dust all over our bodies, and we also encountered rain. Because we did not dare to bathe, there is dirt on our bodies.' The Buddha said: 'From today on, bathing is allowed during strong winds.' Again, the Buddha was staying in Śrāvastī, (the situation was) as described above. At that time, the weather was clear with only a few clouds, and soon it rained heavily. The Buddha told the Bhikṣus: 'This is the first auspicious rain in Jambudvīpa (the continent where ancient India was located), you should bathe in the rain, which can remove various diseases and skin conditions from your bodies.' The Bhikṣus were doubtful: 'The Bhagavan has established precepts that do not allow bathing at will, how should we bathe?' The Buddha said: 'From today onwards, bathing is allowed when it rains.' The Buddha told the Bhikṣus: 'All the Bhikṣus residing in Śrāvastī should gather together. Because of the ten benefits, precepts are established for the Bhikṣus, and those who have already heard them should hear them again. If a Bhikṣu bathes less than once every half month, except for the specified times, it is a Pāyattika (a type of offense). The specified times are: one and a half months after spring, and one month at the beginning of summer. These two and a half months are the hot season; when sick, when working, when windy, when raining, and when traveling, these are called the specified times.' The definition of Bhikṣu (Buddhist monk) is as described above. The definition of half a month is: if one bathes on the fifteenth day, one should wait until fifteen days have passed before bathing again. If one bathes on the fourteenth, thirteenth, twelfth, eleventh, tenth, ninth, eighth, seventh, sixth, fifth, fourth, third, second, or first day, one should count from the day of bathing, and one must wait until fifteen days have passed before bathing again.

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除余時者，世尊說無罪。熱時者，春后一月半、夏初一月，是二月半名熱時；不得取前後，當取現在。病時者，若比丘癬、疥瘙、癰痤，如是種種病，須浴得適意者聽浴，是名病時；不得取前後，當取現在。作時者，若僧一切作時，比丘作泥作治房舍，若通水溝，若抒井、若泥房舍、若掃地、若洗浴和尚阿阇梨，乃至掃塔院僧院，下至五六動掃帚，得名作時，浴無罪；不得取前後，當取現在。風時者，若比丘風吹塵土坌身，得洗浴無罪；不得取前後，當取現在。雨時者，若天雨洗浴無罪；不得取前後，當取現在。行時者，三由延、二由延，下至一拘盧舍，若來若去，是名行時，洗浴無罪；不得取前後，當取現在。

波夜提者，如上說。

若比丘無上諸時，當作陶家浴法，先洗兩髀兩腳，后洗頭面腰背臂肘胸腋，是故說。

然火過三宿，　　與欲入聚落， 　謗經擯同止，　　沙彌三色衣， 　取寶半月浴，　　第五跋渠竟。

佛住毗舍離，廣說如上。爾時尊者優陀夷行道渴極，入聚落從女人索水：「姊妹！施我水。」女人即以水與之。水中有蟲，優陀夷見已，作是念：「我但飲此無蟲處。」飲時蟲隨水入口，飲已心生疑，即以是因緣，往白世尊。佛言：「汝云何知水有蟲而飲？此非

【現代漢語翻譯】 現代漢語譯本： 　　除了以上這些時候，世尊說洗浴沒有罪過。熱時：指春季過後一個月半，以及夏季開始的一個月，這兩個半月稱為熱時；洗浴應當選取現在的時間，不可以提前或延後。病時：如果比丘患有癬、疥瘡、瘙癢、癰、痤瘡等各種疾病，需要洗浴才能感到舒適，允許洗浴，這稱為病時；洗浴應當選取現在的時間，不可以提前或延後。作時：指僧團進行一切勞作的時候，例如比丘做泥工、修繕房舍、疏通水溝、淘井、粉刷房舍、掃地、為和尚、阿阇梨（Acharya，導師）洗浴，乃至掃塔院、僧院，哪怕只是掃五六下掃帚，都可以稱為作時，此時洗浴沒有罪過；洗浴應當選取現在的時間，不可以提前或延後。風時：如果比丘被風吹起的塵土弄髒身體，可以洗浴，沒有罪過；洗浴應當選取現在的時間，不可以提前或延後。雨時：如果下雨，洗浴沒有罪過；洗浴應當選取現在的時間，不可以提前或延後。行時：指行走三由延（Yojana，古印度長度單位）、二由延，甚至至少一拘盧舍（Krosa，古印度長度單位），無論是來還是去，都稱為行時，此時洗浴沒有罪過；洗浴應當選取現在的時間，不可以提前或延後。

波夜提（Payatika，一種罪名）：如上所述。

如果比丘不在以上這些時候，應當按照陶工洗浴的方法，先洗兩腿內側和雙腳，然後洗頭面、腰背、臂肘、胸腋，所以這樣說。

火燒過三夜，　　與欲進入村落， 　　誹謗經典擯棄同住者，　　沙彌（Sramanera，沙彌）穿三種顏色的衣服， 　　取寶物後半個月洗浴，　　第五跋渠（Vagga，品）結束。

佛陀住在毗舍離（Vaisali，古印度城市），廣泛地宣說如上內容。當時，尊者優陀夷（Udayin，人名）在路上行走，感到非常口渴，進入村落向一位婦女要水：「姊妹！請給我水。」婦女就給了他水。水中含有蟲子，優陀夷看到后，心想：「我只喝沒有蟲子的地方。」喝的時候蟲子隨著水進入口中，喝完後心中產生疑惑，於是因為這個因緣，去稟告世尊。佛陀說：「你為什麼明知水中有蟲還要喝？這不應該……」

【English Translation】 English version: 　　At times other than these, the World-Honored One said there is no offense in bathing. 'Hot time' refers to one and a half months after spring and one month at the beginning of summer; these two and a half months are called 'hot time.' Bathing should be done during the present time; it should not be done in advance or delayed. 'Sick time' refers to when a Bhikshu (monk) has scabies, mange, itching, boils, or sores, and needs to bathe to feel comfortable; bathing is allowed, and this is called 'sick time.' Bathing should be done during the present time; it should not be done in advance or delayed. 'Work time' refers to when the Sangha (monastic community) is engaged in all kinds of work, such as when a Bhikshu is doing mud work, repairing houses, clearing water channels, bailing out wells, plastering houses, sweeping the floor, or bathing the Upadhyaya (preceptor) and Acharya (teacher), or even sweeping the stupa courtyard or monastery, even if it's just five or six sweeps of the broom, this can be called 'work time,' and there is no offense in bathing at this time. Bathing should be done during the present time; it should not be done in advance or delayed. 'Wind time' refers to when a Bhikshu's body is covered in dust blown by the wind, and they can bathe without offense. Bathing should be done during the present time; it should not be done in advance or delayed. 'Rain time' refers to when it is raining, and there is no offense in bathing. Bathing should be done during the present time; it should not be done in advance or delayed. 'Travel time' refers to traveling three Yojana (ancient Indian unit of distance), two Yojana, or even at least one Krosa (ancient Indian unit of distance), whether going or coming, this is called 'travel time,' and there is no offense in bathing at this time. Bathing should be done during the present time; it should not be done in advance or delayed.

Payatika (a type of offense): as described above.

If a Bhikshu is not in any of these times, they should bathe according to the potter's bathing method, first washing the inner thighs and feet, then washing the head, face, waist, back, arms, elbows, chest, and armpits, therefore it is said.

Fire passed three nights,　　Giving consent to enter the village, 　　Slandering the scriptures and banishing fellow residents,　　Sramanera (novice monk) wearing three-colored robes, 　　Bathing half a month after taking treasure,　　The fifth Vagga (section) ends.

The Buddha was staying in Vaisali (ancient Indian city), extensively explaining the above content. At that time, Venerable Udayin (name of a person) was walking on the road and felt extremely thirsty. He entered a village and asked a woman for water: 'Sister! Please give me water.' The woman gave him water. There were insects in the water. Udayin saw them and thought: 'I will only drink where there are no insects.' When he drank, the insects entered his mouth with the water. After drinking, he felt doubt in his heart, and because of this reason, he went to report to the World-Honored One. The Buddha said: 'Why did you drink knowing there were insects in the water? This is not appropriate...'

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法、非律、非如佛教，不可以是長養善法。從今日後知水有蟲，不得飲。」

複次佛住舍衛城，廣說如上。時南方波羅脂國有二比丘，共伴來詣舍衛，問訊世尊。中路渴乏無水，前到一井。一比丘汲水便飲，一比丘看水見蟲，不飲。飲水比丘問伴比丘言：「汝何不飲？」答言：「世尊制戒不得飲蟲水。此水有蟲，是故不飲。」飲水比丘復重勸言：「長老！汝但飲水，勿令渴死不得見佛。」答言：「我寧喪身，不毀佛戒。」作是語已，遂便渴死。飲水比丘漸漸往到佛所，頭面禮足卻住一面。佛知而故問：「比丘！汝從何來？」答言：「我從波羅脂國來。」佛言：「比丘！汝有伴不？」答言：「有二人為伴，道中渴乏無水到一井，井水有蟲，我即飲之，因水氣力得奉覲世尊。彼守戒不飲，即便渴死。」佛言：「癡人！汝不見我，謂得見我，彼死比丘已先見我。若比丘放逸懈怠不攝諸根，如是比丘雖共我一處，彼離我遠；彼雖見我，我不見彼。若有比丘在海彼岸，能不放逸精進不懈，撿攝諸根，雖去我遠我常見彼，彼常近我。」佛告比丘：「此是惡事，非法、非律、非如佛教，不可以是長養善法，從今日後知水有蟲，不得飲。」佛告諸比丘：「依止舍衛城比丘盡集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘

【現代漢語翻譯】 現代漢語譯本：如果（某種行為）不符合佛法、不是戒律所允許的、不符合如來教導的佛教精神，就不能用它來增長善法。從今天起，如果知道水裡有蟲子，就不能飲用。」

再次，佛陀住在舍衛城（Śrāvastī，古印度城市）。（佛陀）像之前一樣廣泛地說法。當時，南方波羅脂國（Vārāṇasī，古印度城市）有兩個比丘（bhikṣu，佛教出家人）一起結伴前往舍衛城，想要拜見世尊（Bhagavan，對佛陀的尊稱）。在路上，他們又渴又累，找不到水，後來走到一口井邊。一個比丘打水就喝，另一個比丘看到水裡有蟲子，所以不喝。喝水的比丘問同伴比丘說：「你為什麼不喝？」（不喝水的比丘）回答說：「世尊制定戒律，不允許喝有蟲子的水。這水裡有蟲子，所以我不能喝。」喝水的比丘再次勸說道：「長老（Ajahn，對資深比丘的尊稱）！你還是喝點水吧，不要渴死而見不到佛陀。」（不喝水的比丘）回答說：「我寧願喪失生命，也不違背佛陀的戒律。」說完這些話后，他就渴死了。喝水的比丘慢慢地走到佛陀所在的地方，頭面伏地禮拜佛足，然後站立在一旁。佛陀明知故問：「比丘！你從哪裡來？」（喝水的比丘）回答說：「我從波羅脂國來。」佛陀說：「比丘！你有同伴嗎？」（喝水的比丘）回答說：「有兩個人做我的同伴，在路上又渴又累，找不到水，後來走到一口井邊，井水裡有蟲子，我就喝了，因為水的力量，我才能夠來拜見世尊。他因為遵守戒律而不喝水，就渴死了。」佛陀說：「愚癡的人啊！你沒有真正見到我，卻以為見到了我，那個渴死的比丘已經先見到我了。如果比丘放逸懈怠，不能收攝諸根（indriya，眼、耳、鼻、舌、身、意），這樣的比丘即使和我在一起，也離我很遠；他們即使見到我，我也見不到他們。如果有比丘在海的彼岸，能夠不放逸，精進不懈怠，檢束收攝諸根，即使離我遙遠，我也常常能見到他們，他們也常常靠近我。」佛陀告訴比丘：「這是不好的事情，不符合佛法、不是戒律所允許的、不符合如來教導的佛教精神，不能用它來增長善法，從今天起，如果知道水裡有蟲子，就不能飲用。」佛陀告訴眾比丘：「所有住在舍衛城的比丘都集合起來，因為十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的人應當再次聽聞。如果比丘……

【English Translation】 English version: If (a certain behavior) is not in accordance with the Dharma (the teachings of Buddha), not permitted by the Vinaya (the monastic rules), and not in accordance with the Buddhist spirit as taught by the Tathagata (another name for the Buddha), it cannot be used to cultivate good qualities. From today onwards, if you know there are insects in the water, you must not drink it.'

Furthermore, the Buddha resided in Śrāvastī (ancient Indian city), expounding the Dharma extensively as before. At that time, two bhikṣus (Buddhist monks) from Vārāṇasī (ancient Indian city) in the south traveled together to Śrāvastī, intending to pay respects to the Bhagavan (term of respect for the Buddha). On the way, they became thirsty and exhausted, unable to find water, until they reached a well. One bhikṣu drew water and drank it, while the other bhikṣu saw insects in the water and did not drink. The bhikṣu who drank the water asked his companion, 'Why don't you drink?' The (non-drinking) bhikṣu replied, 'The Bhagavan has established a precept forbidding the drinking of water with insects. This water has insects, so I cannot drink it.' The drinking bhikṣu repeatedly urged, 'Ajahn (term of respect for a senior monk)! You should drink some water, lest you die of thirst and fail to see the Buddha.' The (non-drinking) bhikṣu replied, 'I would rather lose my life than violate the Buddha's precepts.' After saying these words, he died of thirst. The drinking bhikṣu gradually made his way to where the Buddha was, prostrated himself at the Buddha's feet, and stood to one side. The Buddha, knowing the situation, asked, 'Bhikkhu! Where do you come from?' The (drinking) bhikṣu replied, 'I come from Vārāṇasī.' The Buddha said, 'Bhikkhu! Do you have companions?' The (drinking) bhikṣu replied, 'I had two companions, but on the way, we became thirsty and exhausted, unable to find water, until we reached a well. The well water had insects, so I drank it, and because of the strength from the water, I was able to come and pay respects to the Bhagavan. He, because he observed the precepts and did not drink, died of thirst.' The Buddha said, 'Foolish person! You have not truly seen me, yet you think you have seen me. That bhikṣu who died of thirst has already seen me. If a bhikṣu is negligent and lazy, unable to restrain the indriya (senses: eye, ear, nose, tongue, body, and mind), such a bhikṣu, even if he is with me, is far from me; even if they see me, I do not see them. If there is a bhikṣu on the far shore of the sea who is able to be diligent and not negligent, exerting effort without laziness, restraining and controlling the senses, even if they are far from me, I often see them, and they are always near to me.' The Buddha told the bhikṣu, 'This is a bad thing, not in accordance with the Dharma, not permitted by the Vinaya, and not in accordance with the Buddhist spirit as taught by the Tathagata. It cannot be used to cultivate good qualities. From today onwards, if you know there are insects in the water, you must not drink it.' The Buddha told the bhikṣus, 'All the bhikṣus residing in Śrāvastī should gather together. For ten benefits, I will establish precepts for the bhikṣus, and those who have already heard them should hear them again. If a bhikṣu...'

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知水有蟲，飲者，波夜提。」

比丘者，如上說。

知者，若自知、若從他聞。

蟲者，非魚鱉失收摩羅等。謂小小倒孑諸蟲，乃至極細微形眼所見者。

水者，十種，如上說。

飲者，齊入腹。

波夜提者。如上說。

比丘受具足已，要當畜漉水囊，應法澡盥。比丘行時應持漉水囊，若無者，下至受持郁多羅僧一角頭，看水時不應以天眼觀。亦不得使闇眼人看，下至能見掌中細文者得使看水。看水時不得厭課，當至心看，不得太速、不得太久，當如大象一回頃、若載竹車一回頃，無蟲應用。若有蟲者，應漉用。水有三階，下、中、上：若下分無蟲，中分、上分有蟲者，應取下分無蟲水用；若中分無蟲，上分下分有蟲者，應取中分水用；若上分無蟲，應取上分水用。若上分有蟲者，應以手拍水，令蟲入水底已取用。若三分盡有蟲者，爾時應漉水用。若水中蟲極細微者，不得就用洗手面及大小行。若檀越家請比丘食，爾時應問：「汝漉水未？」若言：「未漉。」應看前人是可信者，應教漉水。若不可信者，不得語令漉，莫傷殺蟲。比丘應自漉用，蟲水應著自器中，應問：「從何處取水？」隨來處還送蟲水瀉中。若先取水處遠者，若見有池水，七日內不消盡者，得以蟲水著中

【現代漢語翻譯】 現代漢語譯本： 『知道水中有蟲，飲用者，犯波夜提罪。』

比丘（bhikkhu），如上文所說。

知道，如果自己知道，或者從他人那裡聽到。

蟲，不是指魚、鱉、失收摩羅（鱷魚）等。而是指小小的、倒立的孑孓等蟲，乃至極其細微、肉眼可見的蟲子。

水，有十種，如上文所說。

飲用，指水進入腹中。

波夜提（Pāyantika），如上文所說。

比丘受具足戒后，應當常備濾水囊，依法洗漱。比丘行走時應當攜帶濾水囊，如果沒有濾水囊，至少要拿著郁多羅僧（uttarāsaṅga，上衣）的一個角，看水的時候不應該用天眼觀察。也不得讓盲人看水，至少要讓能看見掌中細紋的人看水。看水的時候不得厭煩，應當至心觀看，不得太快、不得太久，應當像大象轉一圈的時間、或者像裝竹子的車轉一圈的時間，如果沒有蟲就可以用。如果有蟲，就應該過濾后再用。水有三個層次，下、中、上：如果下層沒有蟲，中層、上層有蟲，就應該取下層沒有蟲的水用；如果中層沒有蟲，上層下層有蟲，就應該取中層的水用；如果上層沒有蟲，就應該取上層的水用。如果上層有蟲，就應該用手拍水，讓蟲沉入水底后再取用。如果三層都有蟲，這時就應該過濾水后再用。如果水中的蟲極其細微，就不能用來洗手、洗臉以及大小便。如果檀越（dānapati，施主）家請比丘吃飯，這時應該問：『你過濾水了嗎？』如果說：『沒有過濾。』應該看對方是可信的人，就應該教他過濾水。如果不可信，就不要告訴他過濾水，以免傷害殺害蟲子。比丘應該自己過濾水來用，蟲水應該放在自己的容器中，應該問：『從哪裡取的水？』隨著取水的地方，把蟲水送回原處傾倒。如果先前取水的地方很遠，如果看到有池水，七天內不會乾涸的，可以把蟲水倒在裡面。

【English Translation】 English version: 『Knowing there are insects in the water, the one who drinks it, commits a Pāyantika offense.』

Bhikkhu (bhikkhu), as explained above.

Knowing, if one knows oneself, or hears from others.

Insects, not referring to fish, turtles, Śiśumāras (crocodiles), etc. But referring to small, upside-down wriggling insects, even those extremely tiny ones visible to the naked eye.

Water, there are ten kinds, as explained above.

Drinking, refers to the water entering the abdomen.

Pāyantika (Pāyantika), as explained above.

After a bhikkhu has received full ordination, he should always carry a water-filtering bag and wash properly according to the Dharma. A bhikkhu should carry a water-filtering bag when walking. If there is no water-filtering bag, he should at least hold a corner of his Uttarāsaṅga (uttarāsaṅga, upper robe). When looking at the water, one should not use divine vision. Nor should one have a blind person look at the water, but at least someone who can see the fine lines in the palm of their hand can be asked to look at the water. When looking at the water, one should not be impatient, but should look with sincerity, not too quickly, not too long, but for about the time it takes for an elephant to turn around, or for a bamboo cart to turn around. If there are no insects, it can be used. If there are insects, it should be filtered before use. Water has three levels, lower, middle, and upper: if the lower level has no insects, but the middle and upper levels have insects, one should take the water from the lower level that has no insects; if the middle level has no insects, but the upper and lower levels have insects, one should take the water from the middle level; if the upper level has no insects, one should take the water from the upper level. If the upper level has insects, one should clap the water with one's hand to make the insects sink to the bottom before taking the water. If all three levels have insects, then one should filter the water before use. If the insects in the water are extremely tiny, it should not be used for washing hands, face, or for urination or defecation. If a Dānapati's (dānapati, benefactor) house invites a bhikkhu for a meal, one should ask: 『Have you filtered the water?』 If they say: 『Not filtered,』 one should see if the person is trustworthy, and then teach them to filter the water. If they are not trustworthy, one should not tell them to filter the water, so as not to harm or kill insects. The bhikkhu should filter the water for their own use, and the insect water should be placed in their own container. One should ask: 『Where did you get the water from?』 Following the place where the water was taken, the insect water should be returned to the original place to be poured out. If the place where the water was originally taken is far away, if one sees a pond of water that will not dry up within seven days, one can pour the insect water into it.

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。若無池水者，當器中盛水持來養之。若天大雨有瀑流水，以蟲瀉中，作是念言：「汝入大海去。」若比丘道中行渴須水，到井取水時當細看，無蟲得用。若有蟲者，當如上法凈漉得用。若知水有蟲，不得持汲水罐器繩借人。若池水汪水，當看已用。若見有蟲者，不得唱言：「長老！此水有蟲有蟲。」令前人生疑不樂。若前人問言：「此水有蟲不？」應答者：「長老自看。」若知識同和上、阿阇梨者應語：「此水有蟲，當漉水用。」若有蟲無蟲想用，越毗尼罪。若無蟲有蟲想，越毗尼。若有蟲有蟲想用，波夜提。若無蟲無蟲想用，無罪。是故說。

佛住舍衛城，廣說如上。爾時尊者阿難名字吉具足、性吉具足、家吉具足。此三事故，為世人所重。每至吉日，若入新舍嫁娶穿耳時，恒先請阿難。時有一家請尊者阿難食，有一外道出家人，黑色青眼大腹，來阿難所索食。阿難即與。手掬啖已，以手拭身而去。復有一外道來，問言：「汝何處得食？」答言：「我從此剃髮居士邊得。」阿難聞此語已心不悅，後來乞者不與。阿難以是因緣，往白世尊。佛語阿難：「此人不識思分，從今日不聽自手與無衣外道出家人食。」

複次佛住舍衛城，廣說如上。爾時世尊四月一剃髮，世人聞佛剃髮故，送種種供養。時世饑儉

【現代漢語翻譯】 現代漢語譯本：如果沒有池水，應當用容器盛水拿來供養（僧人）。如果天下大雨，有瀑布流水，用有蟲子的水倒入其中，心中作這樣的念頭：『你進入大海去吧。』如果比丘在路上行走，口渴需要水，到井邊取水時應當仔細察看，沒有蟲子才能使用。如果有蟲子，應當如上面的方法過濾乾淨才能使用。如果知道水中有蟲子，不得將汲水罐、器皿、繩子借給別人。如果是池水或洼地裡的水，應當察看后再使用。如果看見有蟲子，不得高聲說：『長老！這水裡有蟲子，有蟲子。』使前面的人產生懷疑而不高興。如果前面的人問：『這水裡有蟲子嗎？』應當回答：『長老自己看。』如果是認識的同和尚、阿阇梨（Ācārya，導師）的人，應當告訴他：『這水裡有蟲子，應當過濾水后再用。』如果水裡有蟲子，卻認為沒有蟲子而使用，就犯了違越毗尼（Vinaya，戒律）的罪。如果水裡沒有蟲子，卻認為有蟲子，也違越了毗尼。如果水裡有蟲子，也認為有蟲子而使用，犯波夜提（Pāyattika，一種戒律）。如果水裡沒有蟲子，也認為沒有蟲子而使用，沒有罪。所以這樣說。

佛陀住在舍衛城（Śrāvastī），廣泛地宣說如上的教義。當時，尊者阿難（Ānanda）的名字吉祥具足、性格吉祥具足、家世吉祥具足。因為這三件事，被世人所尊重。每到吉日，如果入住新房、舉行婚禮、穿耳洞時，總是先邀請阿難。當時，有一家人邀請尊者阿難吃飯，有一個外道出家人，黑色面板、青色眼睛、大肚子，來到阿難處索要食物。阿難就給了他。他用手抓著吃完，用手擦拭身體離開了。又有一個外道來，問道：『你從哪裡得到食物？』回答說：『我從這位剃髮居士這裡得到。』阿難聽到這些話後心中不悅，後來乞討的人就不給食物了。阿難因為這件事，去稟告世尊。佛陀告訴阿難：『這個人不識思分，從今天起不允許親自用手給無衣外道出家人食物。』

再次，佛陀住在舍衛城，廣泛地宣說如上的教義。當時，世尊四個月剃一次頭髮，世人聽說佛陀剃髮的緣故，送來各種各樣的供養。當時世道饑荒，

【English Translation】 English version: If there is no pond water, one should bring water in a container to offer it (to the monks). If there is heavy rain and waterfall water, pour water with insects into it, thinking, 'May you enter the great ocean.' If a Bhiksu (monk) is walking on the road and needs water due to thirst, he should carefully observe when taking water from a well, and only use it if there are no insects. If there are insects, he should filter it clean as described above before using it. If one knows there are insects in the water, one should not lend the water-drawing pot, container, or rope to others. If it is pond water or puddle water, one should observe it before using it. If one sees insects, one should not loudly say, 'Elder! There are insects in this water, there are insects.' Causing the person in front to doubt and become unhappy. If the person in front asks, 'Are there insects in this water?' One should answer, 'Elder, see for yourself.' If it is someone one knows, such as one's Upadhyaya (Upādhyāya, preceptor) or Ācārya (Ācārya, teacher), one should tell them, 'There are insects in this water, one should filter the water before using it.' If there are insects in the water, but one thinks there are none and uses it, one commits a transgression of the Vinaya (Vinaya, monastic rules). If there are no insects in the water, but one thinks there are, one also transgresses the Vinaya. If there are insects in the water, and one thinks there are and uses it, one commits a Pāyattika (Pāyattika, an offense requiring confession). If there are no insects in the water, and one thinks there are none and uses it, there is no offense. Therefore, it is said.

The Buddha resided in Śrāvastī (Śrāvastī), extensively expounding the above teachings. At that time, the Venerable Ānanda (Ānanda) had a name that was auspiciously complete, a nature that was auspiciously complete, and a family that was auspiciously complete. Because of these three things, he was respected by the world. Whenever there was an auspicious day, such as moving into a new house, holding a wedding, or piercing ears, Ānanda was always invited first. At that time, a family invited the Venerable Ānanda for a meal, and a Tirthika (Tirthika, non-Buddhist) ascetic, with black skin, blue eyes, and a large belly, came to Ānanda to ask for food. Ānanda gave it to him. He grabbed the food with his hand and ate it, wiped his body with his hand, and left. Another Tirthika came and asked, 'Where did you get food?' He replied, 'I got it from this shaved-headed layman.' Ānanda felt displeased upon hearing these words, and later did not give food to those who begged. Because of this incident, Ānanda went to report to the World Honored One. The Buddha told Ānanda, 'This person does not recognize proper conduct, from today onwards, it is not permitted to personally give food to naked Tirthika ascetics with one's own hand.'

Again, the Buddha resided in Śrāvastī, extensively expounding the above teachings. At that time, the World Honored One shaved his head once every four months, and people, hearing that the Buddha was shaving his head, sent various offerings. At that time, there was a famine,

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，有五百人常隨世尊乞殘食。佛問阿難：「有殘食不？」答言：「有餅。」佛言：「分與乞食人。」阿難即付人人與一番，中有外道出家女，阿難捉餅與。時兩番相著去。彼得已共在一處食，作是言：「此餅乃極美好，但恨少，止得一番耳。」得兩番者，作是言：「我得兩番。」得一番者言：「阿難故當是汝婿，何故獨與汝兩番？」阿難聞已不悅，以是因緣具白世尊。佛言：「從今日不聽自手與無衣外道出家男女食。」諸比丘白佛言：「云何是外道不知恩分？」佛言：「不但今日不知恩分，過去世時已曾如是。如《仙人獼猴本生經》中廣說。」佛告諸比丘：「依止舍衛城住者盡集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘，無衣外道出家男女自手與食，波夜提。」

比丘者，如上說。

無衣者，若無衣入有衣出、有衣入無衣出、有衣入有衣出、無衣入無衣出。

出家者，外道出家，不蘭迦葉，乃至尼揵子。

自手者，若手與手受、器與器受。

食者，五正食、五雜正食。與者，波夜提。

波夜提者，如上說。

若比丘父母、兄弟、姊妹，在外道中出家來者，亦不得自手與食，當使凈人與食。若無凈人者，語令自取食。若恐外道啖盡者，應語言：「授與我來。」

【現代漢語翻譯】 現代漢語譯本：當時有五百人經常跟隨世尊（釋迦牟尼佛）乞討剩餘的食物。佛陀問阿難（佛陀的侍者）：「有剩餘的食物嗎？」阿難回答說：「有餅。」佛陀說：「分給乞食的人。」阿難立刻分發，每人給一份。其中有一個外道（佛教以外的宗教）出家的女子，阿難拿餅給她。當時兩份餅粘在一起給了她。那個女子得到后，和大家一起在一個地方吃，她說：「這餅真是太好吃了，只可惜太少了，只得到一份。」得到兩份餅的人說：「我得到了兩份。」得到一份餅的人說：「阿難大概是你的丈夫吧，為什麼唯獨給你兩份？」阿難聽了很不高興，因為這件事詳細地稟告了世尊。佛陀說：「從今天起，不允許親手給無衣外道出家的男女食物。」眾比丘（佛教僧侶）問佛陀：「為什麼這些外道不知道感恩呢？」佛陀說：「他們不只是今天不知道感恩，過去世的時候就已經這樣了。就像《仙人獼猴本生經》中詳細敘述的那樣。」佛陀告訴眾比丘：「住在舍衛城（古印度城市）附近的都集合起來，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽過的應當重複聽聞。如果比丘，親手給無衣外道出家的男女食物，犯波夜提（一種戒律名稱）。」 比丘，如前面所說。 無衣，指從沒有穿衣服的狀態到穿了衣服的狀態，或者從穿了衣服的狀態到沒有穿衣服的狀態，或者從穿了衣服的狀態到穿了衣服的狀態，或者從沒有穿衣服的狀態到沒有穿衣服的狀態。 出家者，指外道出家的人，如富蘭那迦葉（六師外道之一），乃至尼犍子（耆那教創始人）。 自手，指用手給，用手接；或者用器皿給，用器皿接。 食，指五種正食（飯、餅、麥、豆、米）和五種雜正食（根、莖、葉、花、果）。給食物，犯波夜提。 波夜提，如前面所說。 如果比丘的父母、兄弟、姐妹，在外道中出家而來，也不得親手給他們食物，應當讓凈人（未受戒的佛教徒）給他們食物。如果沒有凈人，就告訴他們自己取食物。如果擔心外道把食物吃光，就應該說：『拿來給我。』

【English Translation】 English version: At that time, there were five hundred people who regularly followed the World Honored One (Sakyamuni Buddha) to beg for leftover food. The Buddha asked Ananda (Buddha's attendant), 'Is there any leftover food?' Ananda replied, 'There are cakes.' The Buddha said, 'Distribute them to the beggars.' Ananda immediately distributed them, giving one portion to each person. Among them was a female renunciate from another sect (religions other than Buddhism). Ananda gave her a cake. At that time, two cakes stuck together and were given to her. After receiving it, that woman ate with everyone in one place, saying, 'This cake is so delicious, but it's a pity it's so little, only one portion.' The one who received two portions said, 'I received two portions.' The one who received one portion said, 'Ananda must be your husband, why did he give you two portions alone?' Ananda was very unhappy upon hearing this, and reported the matter in detail to the World Honored One. The Buddha said, 'From today onwards, it is not permitted to personally give food to male or female renunciates of other sects who are without clothing.' The Bhikkhus (Buddhist monks) asked the Buddha, 'Why do these other sects not know gratitude?' The Buddha said, 'They are not only ungrateful today, they have been like this in past lives. It is as described in detail in the 'Jataka Tale of the Ascetic and the Monkey'.' The Buddha told the Bhikkhus, 'All those living near Shravasti (ancient Indian city) should gather together, because for ten benefits, precepts are being established for the Bhikkhus, and even those who have heard them should hear them again. If a Bhikkhu personally gives food to male or female renunciates of other sects who are without clothing, it is a Payattika (name of a type of precept) offense.' Bhikkhu, as mentioned above. Without clothing, refers to the state of going from being without clothing to wearing clothing, or from wearing clothing to being without clothing, or from wearing clothing to wearing clothing, or from being without clothing to being without clothing. Renunciates, refers to renunciates from other sects, such as Purana Kassapa (one of the Six Non-Buddhist Teachers), and Nigantha Nataputta (founder of Jainism). Personally, refers to giving hand to hand, or receiving hand to hand; or giving vessel to vessel, or receiving vessel to vessel. Food, refers to the five staple foods (rice, cake, barley, beans, millet) and the five mixed staple foods (roots, stems, leaves, flowers, fruits). Giving food is a Payattika offense. Payattika, as mentioned above. If a Bhikkhu's parents, brothers, or sisters, have renounced the world in other sects, they should also not personally give them food, but should have a lay attendant (Buddhist layperson who has not taken vows) give them food. If there is no lay attendant, tell them to take the food themselves. If there is concern that the other sects will eat all the food, one should say: 'Give it to me.'

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得已應隨意減取已，若著床機地上，應語言：「汝自取食。」若是親裡外道，作是嫌言：「汝今便作旃陀羅遇我。」比丘應答言：「汝出家不得處，世尊制戒如是，汝若食者便食，若不食者隨意。」若比丘使外道作時，亦不得自手與食，當使凈人與。若無凈人，如上法與。若外道來索米䊩汁飯汁漿，亦不得自手與。若外道從眾僧中乞食，不得自手與，當放地與。若外道有信心，欲供養比丘，爾時亦不得自手與飲食，得使外道作飲食，得使授食。食已殘者與，與法如上說。是故說。

佛住舍衛城，廣說如上。爾時尊者優陀夷，與知識婆羅門同村住。此婆羅門女出嫁，在異村住，遣信還白父言：「時時來看我，若尊不得來者，愿令阿阇梨優陀夷時時來看我。」如前二不定中廣說，乃至佛語：「優陀夷！此是惡事。在家人尚知沙門儀法，汝等出家人云何不知應坐、不應坐處？此非法、非律、非如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘知食家淫處坐者，波夜提。若比丘知食家屏處坐者，波夜提。」

比丘者，如上說。

知者，若自知、若從他聞。

食者，麨飯、麥飯、魚、肉，如是種種名為食。復有食名，眼識見色

【現代漢語翻譯】 現代漢語譯本： 如果已經允許（比丘）隨意取用食物，如果（外道）坐在床邊或地上，比丘應該說：『你自己取食。』如果是親戚或外道，他們可能會抱怨說：『你現在就像旃陀羅（賤民）一樣對待我。』比丘應該回答說：『你出家是不允許的，世尊（佛陀）制定的戒律就是這樣，你如果想吃就吃，如果不想吃就隨意。』如果比丘讓外道做事的時候，也不得親手給他們食物，應當讓凈人（侍者）給。如果沒有凈人，就按照上面的方法給。如果外道來索要米粥、米飯、汁或飲料，也不得親手給。如果外道從僧眾中乞食，不得親手給，應當放在地上給。如果外道有信心，想要供養比丘，這時也不得親手給飲食，可以讓他們自己做飲食，可以讓他們遞送食物。吃剩下的殘羹可以給他們，給的方法如上面所說。所以這樣說。 佛陀住在舍衛城（Śrāvastī），廣泛地宣說（佛法）如上所述。當時，尊者優陀夷（Udayin），與他認識的婆羅門（Brahmin）住在同一個村莊。這位婆羅門女出嫁，住在別的村莊，派人送信回來告訴她的父親說：『請時常來看我，如果尊者（指其父）不能來，希望阿阇梨（老師）優陀夷時常來看我。』如前面二不定法中所廣泛敘述的，乃至佛陀說：『優陀夷！這是不好的事情。在家人尚且知道沙門的儀法，你們出家人怎麼會不知道應該坐、不應該坐的地方？這不合乎佛法、不合乎戒律、不合乎佛陀的教導，不可以這樣來增長善法。』佛陀告訴眾比丘：『凡是依止舍衛城居住的比丘都應當集合起來，爲了十種利益的緣故，我為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘明知是（有婦女的）食家淫處還去坐，犯波夜提（一種罪名）。如果比丘明知是（有婦女的）食家隱蔽處還去坐，犯波夜提。』 比丘，如上面所說。 知，如果自己知道，或者從別人那裡聽到。 食，麨飯、麥飯、魚、肉，像這樣的種種都叫做食。還有一種食叫做，眼識看見顏色。

【English Translation】 English version: If permission has already been granted to freely take food, if (the non-Buddhist) is sitting on the bed or on the ground, the Bhikshu (monk) should say: 'Take the food yourself.' If it is a relative or a non-Buddhist, they might complain: 'You are now treating me like a Chandala (outcaste).' The Bhikshu should reply: 'Your ordination is not permitted here, the Blessed One (Buddha) has established the precepts in this way, if you want to eat, then eat, if you don't want to eat, then it's up to you.' If the Bhikshu asks the non-Buddhist to do something, he should also not give them food with his own hands, he should have a clean person (attendant) give it. If there is no clean person, then give it according to the above method. If the non-Buddhist comes to ask for rice porridge, rice, juice, or drinks, he should also not give it with his own hands. If the non-Buddhist begs for food from the Sangha (monastic community), he should not give it with his own hands, he should place it on the ground. If the non-Buddhist has faith and wants to make offerings to the Bhikshu, at this time he should also not give food and drink with his own hands, he can let them prepare the food and drink themselves, he can let them hand over the food. The leftovers can be given to them, the method of giving is as described above. Therefore, it is said. The Buddha stayed in Śrāvastī (city), extensively expounding (the Dharma) as mentioned above. At that time, Venerable Udayin (name of a monk), lived in the same village as a Brahmin (member of the priestly class) he knew. This Brahmin's daughter was married and lived in another village, she sent a message back to her father saying: 'Please come and see me often, if you (referring to her father) cannot come, I hope that Acharya (teacher) Udayin can come and see me often.' As extensively described in the previous two uncertain rules, until the Buddha said: 'Udayin! This is a bad thing. Laypeople still know the etiquette of the Shramanas (ascetics), how can you monks not know where you should sit and where you should not sit? This is not in accordance with the Dharma, not in accordance with the Vinaya (monastic rules), not in accordance with the Buddha's teachings, you cannot use this to cultivate good deeds.' The Buddha told the Bhikshus: 'All the Bhikshus who reside in Śrāvastī should gather together, for the sake of ten benefits, I am establishing precepts for the Bhikshus, and those who have already heard them should hear them again. If a Bhikshu knowingly sits in a food-house that is a place of sexual activity (where women are present), he commits a Payattika (an offense). If a Bhikshu knowingly sits in a secluded place in a food-house (where women are present), he commits a Payattika.' Bhikshu, as mentioned above. Knowingly, if he knows himself, or hears from others. Food, parched grain rice, barley rice, fish, meat, all such things are called food. There is also a kind of food called, eye consciousness seeing color.

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，起愛念生欲著，耳鼻舌身亦如是。復有食名，釜以蓋為食，臼以杵為食，㪶以斗為食，如是比皆名為食。復有食名，男子是女人食，女人是男子食。

家者，婆羅門、剎利、毗舍、首陀羅家。

淫處者，夫婦行欲處。

坐者，共一處坐，波夜提。

比丘者，如上說。

知者，若自知、若從他人聞。

食家者，如上說。

屏處者，男女可行淫不羞處。復有名屏處，若闇中、若閉戶，皆名屏處。

坐者，共一處坐，波夜提。

波夜提者，如上說。

若比丘與彼夫婦一處坐者，一波夜提。外比丘遙不見者，二波夜提。淫處坐、屏處坐、閉戶扇坐，外比丘遙不見者，二波夜提。若外比丘見，一波夜提。共門屋中坐亦如是。中庭若甘蔗聚障、若谷聚障、若墻障，亦如是。若有比丘伴，不犯。雖有眾多白衣伴，亦犯。一切是男無罪，一切是女無罪。是故說。

佛住舍衛城，廣說如上。爾時憍薩羅大臣名彌尼剎利反叛，時波斯匿王集四種兵，選擇良日，與諸大臣椎鐘擊鼓，欲往討伐。爾時尊者難陀、優婆難陀往到軍前而立。王見已，即卻蓋曲躬遙敬。時諸臣見已，即嫌言：「看是沙門釋子不知時，今大王欲討伐逆寇，當軍前立。又嫌大王將士眾，如是吉日求

【現代漢語翻譯】 現代漢語譯本：，生起愛戀的念頭，產生慾望和執著，耳朵、鼻子、舌頭、身體也是如此。還有一種『食』的名稱，鍋以蓋子為『食』，石臼以杵為『食』，量器以斗為『食』，像這些都可稱為『食』。還有一種『食』的名稱，男人是女人的『食』，女人是男人的『食』。

『家』指的是婆羅門（Brahmana，印度教祭司）、剎帝利（Kshatriya，武士）、吠舍（Vaishya，商人）、首陀羅（Shudra，農民或僕人）的家。

『淫處』指的是夫婦行淫的地方。

『坐』指的是共處一地而坐，犯波逸提（Payantika，一種戒律）。

『比丘』的定義如前所述。

『知』指的是自己知道，或者從他人處聽聞。

『食家』的定義如前所述。

『屏處』指的是男女可以行淫而不感到羞恥的地方。還有一種稱為『屏處』的情況，比如在黑暗中，或者關著門，這些都稱為『屏處』。

『坐』指的是共處一地而坐，犯波逸提。

『波逸提』的定義如前所述。

如果比丘與那對夫婦在同一處所坐，犯一個波逸提。如果外面的比丘遙遠看不見，犯兩個波逸提。在行淫之處坐、在隱蔽之處坐、在關著門的房間里坐，外面的比丘遙遠看不見，犯兩個波逸提。如果外面的比丘能看見，犯一個波逸提。在共用一個門的屋子裡坐也是如此。在中庭，或者有甘蔗堆遮擋、或者有穀物堆遮擋、或者有墻壁遮擋，也是如此。如果有比丘作伴，不犯戒。即使有很多在家的俗人作伴，也犯戒。全部是男性沒有罪，全部是女性沒有罪。所以這樣說。

佛陀住在舍衛城（Shravasti），詳細情況如前所述。當時憍薩羅國（Kosala）的大臣彌尼剎利（Mini-Kshatriya）反叛，波斯匿王（Prasenajit）集結四種軍隊，選擇良辰吉日，與各位大臣敲鐘擊鼓，準備前去討伐。當時尊者難陀（Nanda）、優波難陀（Upananda）走到軍隊前面站立。國王看見后，立即放下傘蓋，彎腰遙敬。當時各位大臣看見后，就抱怨說：『看這些沙門釋子（Shramana Shakya，釋迦牟尼的出家弟子）不知時宜，現在大王要討伐叛逆，他們卻站在軍隊前面。又嫌大王將士眾多，像這樣吉利的日子求……』

【English Translation】 English version: Arousing thoughts of love, giving rise to desire and attachment, the ears, nose, tongue, and body are also like this. There is also a name for 'food': a pot with a lid is 'food', a mortar with a pestle is 'food', a measuring container with a dipper is 'food'; such things are all called 'food'. There is also a name for 'food': a man is a woman's 'food', and a woman is a man's 'food'.

'Home' refers to the home of a Brahmana (Hindu priest), Kshatriya (warrior), Vaishya (merchant), or Shudra (laborer or servant).

'Place of lust' refers to the place where a couple engages in sexual intercourse.

'Sitting' refers to sitting together in one place, which incurs a Payantika (a type of offense).

'Bhikkhu' (monk) is as described above.

'Knowing' refers to knowing oneself or hearing from others.

'Eating house' is as described above.

'Secluded place' refers to a place where men and women can engage in sexual intercourse without shame. There is also a type of 'secluded place', such as in the dark or behind closed doors; these are all called 'secluded places'.

'Sitting' refers to sitting together in one place, which incurs a Payantika.

'Payantika' is as described above.

If a bhikkhu sits in the same place with that couple, he commits one Payantika. If outside bhikkhus cannot see from afar, he commits two Payantikas. Sitting in a place of lust, sitting in a secluded place, sitting in a room with closed doors, if outside bhikkhus cannot see from afar, he commits two Payantikas. If outside bhikkhus can see, he commits one Payantika. Sitting in a house with a shared door is also the same. In the courtyard, or if there is a sugarcane pile as a barrier, or a grain pile as a barrier, or a wall as a barrier, it is also the same. If there is a bhikkhu companion, there is no offense. Even if there are many lay companions, there is an offense. If all are male, there is no offense; if all are female, there is no offense. Therefore, it is said.

The Buddha was staying in Shravasti. The details are as described above. At that time, the Kosala (kingdom) minister Mini-Kshatriya rebelled. King Prasenajit gathered four types of troops, chose an auspicious day, and, with his ministers, beat drums and gongs, intending to go and suppress the rebellion. At that time, Venerable Nanda and Upananda went and stood in front of the army. When the king saw them, he immediately lowered his parasol and bowed respectfully from afar. When the ministers saw this, they complained, saying, 'Look at these Shramana Shakyas (ascetic followers of Shakyamuni) who do not know the proper time. Now that the great king is about to suppress the rebels, they are standing in front of the army. They also dislike that the great king has many soldiers and generals. On such an auspicious day, they seek...'

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利見一剃髮沙門而便卻蓋曲躬遙敬。」諸比丘聞已，以是因緣，往白世尊。佛言：「呼難陀、優波難陀來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛告諸比丘：「何有一切諸王，皆得信心如是？從今日後不聽入軍中與相見。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘觀軍發行，波夜提。」

比丘者，如上說。

軍發行者，執持戎器詣他國。軍有四種：象軍、馬軍、車軍、步軍。像軍者，四人護象足，是名象軍。馬軍者，八人護馬足，是名馬軍。車軍者，十六人護車，是名車軍。步軍者，三十二人執持兵仗，是名步軍。是名四種軍。若比丘於此四種軍，若觀一一軍，波夜提。

若比丘欲觀軍，從聚落中往阿練若處、阿練若處往聚落中，下處至高、高處至下，覆處至露處、露處至覆處，往觀見者，波夜提。若比丘入聚落城邑道中，逢軍陣不作意見，無罪。若作心，舉頭下頭窺望欲見，見者，波夜提。若王出、若大象出時，街巷中窄滿，比丘爾時在一處住，不作意看，無罪。若作意欲看者，得越毗尼罪。若比丘看象馬牛等鬥，乃至雞鬥，得越毗尼罪。若軍來詣精舍，不作意看，無罪。若作意看，得越毗尼罪。下至人口諍，看者，越毗尼罪。

【現代漢語翻譯】 現代漢語譯本： 『（如果）利看到一個剃了頭髮的沙門（Śrāmaṇa，指佛教出家修行者），就立刻放下車蓋，彎腰鞠躬，遠遠地表示尊敬。』眾比丘聽了這件事後，因為這個因緣，去稟告世尊（釋迦牟尼佛）。佛說：『把難陀（Nanda，阿難陀的哥哥，釋迦牟尼的堂弟）和優波難陀（Upananda，佛陀的弟子）叫來。』他們來了之後，佛問：『你們真的做了這樣的事嗎？』回答說：『確實做了。』佛告訴眾比丘：『怎麼能期望所有的國王都像這樣有信心呢？從今天以後，不允許（比丘）進入軍隊中與他們相見。』佛告訴眾比丘：『凡是依止舍衛城（Śrāvastī，古印度城市，是佛陀傳法的重要地點）居住的比丘，都要全部集合起來，爲了十種利益，為眾比丘制定戒律，乃至已經聽聞過的，應當重新聽聞。如果比丘觀看軍隊出發，犯波夜提（Pāyantika，一種戒律名稱）。』

比丘（Bhikṣu，佛教出家男眾）的定義，如前面所說。

『軍發行』指的是，拿著武器前往其他國家。軍隊有四種：象軍、馬軍、車軍、步軍。像軍指的是，四個人保護象的腳，這叫做象軍。馬軍指的是，八個人保護馬的腳，這叫做馬軍。車軍指的是，十六個人保護戰車，這叫做車軍。步軍指的是，三十二個人拿著兵器，這叫做步軍。這叫做四種軍隊。如果比丘對於這四種軍隊，觀看任何一種軍隊，都犯波夜提。

如果比丘想要觀看軍隊，從村落中前往阿練若處（Araṇya，指遠離人煙的森林或僻靜處）、從阿練若處前往村落中，從低處到高處、從高處到低處，從遮蔽的地方到暴露的地方、從暴露的地方到遮蔽的地方，前往觀看，犯波夜提。如果比丘進入村落或城市道路中，遇到軍隊陣列，沒有產生觀看的想法，就沒有罪。如果產生了觀看的心，抬頭或低頭窺視想要觀看，觀看了，犯波夜提。如果國王出行、或者大象出行時，街巷中狹窄擁擠，比丘那時在一個地方停留，沒有特意觀看，就沒有罪。如果特意想要觀看，就犯越毗尼罪（Dukkaṭa，一種較輕的罪）。如果比丘觀看象、馬、牛等動物相鬥，乃至觀看雞鬥，犯越毗尼罪。如果軍隊來到精舍（Vihāra，佛教寺院），沒有特意觀看，就沒有罪。如果特意觀看，犯越毗尼罪。下至人們爭吵，觀看的人，犯越毗尼罪。

【English Translation】 English version: 'Li, seeing a shaven-headed Śrāmaṇa (Buddhist renunciate), would immediately lower the carriage cover, bow, and respectfully greet from afar.' The Bhikṣus (Buddhist monks) heard this and, because of this incident, went to inform the World-Honored One (Buddha Śākyamuni). The Buddha said, 'Summon Nanda (Ananda's brother, Buddha's cousin) and Upananda (Buddha's disciple).' After they arrived, the Buddha asked, 'Did you really do such a thing?' They replied, 'Indeed, we did.' The Buddha told the Bhikṣus, 'How can one expect all kings to have such faith? From today onwards, it is not permitted for (Bhikṣus) to enter the army and meet with them.' The Buddha told the Bhikṣus, 'All those Bhikṣus residing in Śrāvastī (ancient Indian city, an important place for the Buddha's teachings) should be gathered together. For ten benefits, precepts will be established for the Bhikṣus, and those who have already heard them should hear them again. If a Bhikṣu watches the army set out, it is a Pāyantika (a type of monastic offense).'

The definition of a Bhikṣu (Buddhist ordained male) is as previously stated.

'Army setting out' refers to holding weapons and going to another country. There are four types of armies: elephant army, horse army, chariot army, and infantry army. Elephant army refers to four people protecting the elephant's feet; this is called an elephant army. Horse army refers to eight people protecting the horse's feet; this is called a horse army. Chariot army refers to sixteen people protecting the chariot; this is called a chariot army. Infantry army refers to thirty-two people holding weapons; this is called an infantry army. These are the four types of armies. If a Bhikṣu watches any one of these four types of armies, it is a Pāyantika.

If a Bhikṣu wants to watch the army, going from a village to an Araṇya (forest or secluded place), from an Araṇya to a village, from a low place to a high place, from a high place to a low place, from a covered place to an exposed place, from an exposed place to a covered place, going to watch, it is a Pāyantika. If a Bhikṣu enters a village or city road and encounters an army formation without the intention to watch, there is no offense. If the thought of watching arises, raising or lowering the head to peek and wanting to watch, watching it, it is a Pāyantika. If a king is going out, or an elephant is going out, and the streets are narrow and crowded, if the Bhikṣu stays in one place at that time without intentionally watching, there is no offense. If intentionally wanting to watch, it is a Dukkaṭa (a minor offense). If a Bhikṣu watches elephants, horses, cows, etc., fighting, or even watches cockfights, it is a Dukkaṭa. If an army comes to the Vihāra (Buddhist monastery), without intentionally watching, there is no offense. If intentionally watching, it is a Dukkaṭa. Even watching people arguing, it is a Dukkaṭa.

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是故說。

佛住舍衛城，廣說如上。爾時憍薩羅國有剎利大臣名曰彌尼，叛逆不順。時波斯匿王遣大臣徵人達多領四種兵，欲往討伐。爾時徵人達多遣信白世尊言：「我今征行，愿遣諸比丘為我說妙法。」於時世尊告阿難：「汝往軍中為徵人達多說法。」阿難到已，大臣即為設種種供養。爾時六群比丘知為阿難設種種供養，復往軍中食已，又觀試兵處，見不能者因毀呰言：「汝等效人乘象，如似騎豬，費王飲食，以此入陣，必自喪身，又失王象。」若見能者，因讚歎言：「善能乘象，捉鉤甚工，左右迴轉明曉鬥法，應食官祿。以此入陣，能自濟身，又不失象。」若觀乘馬見不能者，便毀訾言：「汝效人乘馬，如似騎驢，費王飲食。以此入陣，必自喪身，又失王馬。」若見能者，便讚歎言：「汝善能乘馬，執轡甚工，左右迴轉皆有方便，應受王祿。以此入陣，必能濟身，又不失馬。」若觀乘車見不能者，毀訾言：「汝效人乘車，如上床法，費王飲食。以此入陣，必自喪身，又失王車。」若見能者，讚歎言：「工能執御，善於進退，左右迴轉甚有方便，應受王祿。以此入陣，必能濟身，又不失車。」若觀步軍見不能射者，便毀訾言：「效人執弓，似如拼毳，徒食官祿。以此入陣，必自喪身命，又失官弓。」見好射者

【現代漢語翻譯】 現代漢語譯本： 因此這樣說。

佛陀住在舍衛城（Śrāvastī），廣泛地宣說如以上所說。當時憍薩羅國（Kosala）有一位剎帝利（Kṣatriya）大臣名叫彌尼（Mīni），叛逆不順從。當時的波斯匿王（Prasenajit）派遣大臣徵人達多（Senānī Datta）率領四種軍隊，想要前去討伐。當時徵人達多派遣使者稟告世尊說：『我現在要出征，希望派遣各位比丘為我說微妙的佛法。』當時世尊告訴阿難（Ānanda）：『你前往軍隊中為徵人達多說法。』阿難到達后，大臣就為他設定各種供養。當時六群比丘（the group of six monks）知道為阿難設定各種供養，又前往軍隊中吃完飯後，又觀看試驗士兵的地方，看見能力不足的人就詆譭說：『你們效仿別人騎大象，就像騎豬一樣，白白浪費國王的飲食。用這樣的能力進入戰場，必定會喪失自己的性命，又會失去國王的大象。』如果看見有能力的人，就讚歎說：『很會騎大象，拿鉤子很熟練，左右迴轉很明白作戰的方法，應該領取官家的俸祿。用這樣的能力進入戰場，能夠保全自己的性命，又不會失去大象。』如果觀看騎馬的人，看見能力不足的人，就詆譭說：『你效仿別人騎馬，就像騎驢一樣，白白浪費國王的飲食。用這樣的能力進入戰場，必定會喪失自己的性命，又會失去國王的馬。』如果看見有能力的人，就讚歎說：『你很會騎馬，拉韁繩很熟練，左右迴轉都很有方法，應該接受國王的俸祿。用這樣的能力進入戰場，必定能夠保全自己的性命，又不會失去馬。』如果觀看乘坐戰車的人，看見能力不足的人，就詆譭說：『你效仿別人乘坐戰車，就像在床上一樣，白白浪費國王的飲食。用這樣的能力進入戰場，必定會喪失自己的性命，又會失去國王的戰車。』如果看見有能力的人，就讚歎說：『很會駕馭戰車，擅長前進後退，左右迴轉很有方法，應該接受國王的俸祿。用這樣的能力進入戰場，必定能夠保全自己的性命，又不會失去戰車。』如果觀看步兵，看見不會射箭的人，就詆譭說：『效仿別人拿弓，就像拿著雞毛撣子一樣，白白吃官家的俸祿。用這樣的能力進入戰場，必定會喪失自己的性命，又會失去官家的弓。』看見擅長射箭的人

【English Translation】 English version: Therefore it is said.

The Buddha dwelt in Śrāvastī (舍衛城), extensively expounding as above. At that time, in the kingdom of Kosala (憍薩羅國), there was a Kṣatriya (剎利) minister named Mīni (彌尼), who was rebellious and disobedient. King Prasenajit (波斯匿王) then dispatched the minister Senānī Datta (徵人達多), leading four kinds of troops, intending to go and subdue him. At that time, Senānī Datta sent a messenger to inform the World-Honored One, saying, 'I am now setting out on a campaign; I wish that you would send some bhikṣus (比丘) to speak the wonderful Dharma for me.' Thereupon, the World-Honored One told Ānanda (阿難), 'Go to the army and speak the Dharma for Senānī Datta.' After Ānanda arrived, the minister immediately prepared various offerings for him. At that time, the group of six monks (六群比丘), knowing that various offerings had been prepared for Ānanda, went to the army, ate their fill, and then observed the soldiers being tested. Seeing those who were unskilled, they disparaged them, saying, 'You imitate others riding elephants, as if riding pigs, wasting the king's food and drink. Entering the battle with this, you will surely lose your lives and also lose the king's elephants.' If they saw someone skilled, they praised them, saying, 'You are good at riding elephants, skillful at using the hook, and clearly understand the methods of fighting by turning left and right. You should receive official emoluments. Entering the battle with this, you can save your own lives and not lose the elephants.' If they observed those riding horses and saw someone unskilled, they disparaged them, saying, 'You imitate others riding horses, as if riding donkeys, wasting the king's food and drink. Entering the battle with this, you will surely lose your lives and also lose the king's horses.' If they saw someone skilled, they praised them, saying, 'You are good at riding horses, skillful at holding the reins, and have methods for turning left and right. You should receive the king's emoluments. Entering the battle with this, you will surely be able to save your own lives and not lose the horses.' If they observed those riding chariots and saw someone unskilled, they disparaged them, saying, 'You imitate others riding chariots, as if being on a bed, wasting the king's food and drink. Entering the battle with this, you will surely lose your lives and also lose the king's chariots.' If they saw someone skilled, they praised them, saying, 'You are skillful at driving chariots, good at advancing and retreating, and have methods for turning left and right. You should receive the king's emoluments. Entering the battle with this, you will surely be able to save your own lives and not lose the chariots.' If they observed the infantry and saw someone who could not shoot arrows, they disparaged them, saying, 'You imitate others holding bows, as if holding feather dusters, eating official emoluments in vain. Entering the battle with this, you will surely lose your lives and also lose the official bows.' Seeing those who were good at shooting arrows

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，讚歎言：「平正美滿，實為工射，應受官祿。以此入陣，必自濟身，又不失弓。」觀持刀楯，見不能者，便毀訾言：「效人持楯，如捉布刀。以此入陣，必自喪身命，又失官仗。」若見能者，又讚歎言：「善用刀楯，至為巧能。以此入陣，必自全身，又不失王仗。」如是毀訾讚歎四種兵已，得毀訾者，各各怒曰：「何但彌尼剎利是我等怨，今此沙門亦復是賊，毀辱我等當共殺之。」得稱讚者語得毀者言：「此諸沙門皆是王種，或大臣種、或剎利種，皆本習兵法，明曉戰陣。」如彼所言：「汝等宜學而反怨彼，甚為大癡。」諸得毀者聞此語已，深自慚愧。尊者阿難見此事已，唸曰：「我今宜去，若久住此，或生過患。」即還精舍。佛知而故問阿難：「汝已為徵人達多說法訖耶？」阿難即以上事，具白世尊。佛言：「呼六群比丘來。」來已，佛問六群比丘：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，非法、非律、非如佛教，不可以是長養善法。從今日後有因緣聽入軍中三宿。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘有因緣，得到軍中三宿。若過者，波夜提。」

比丘者，如上說。

因緣者，若僧事、塔事、私己事。

軍者，如上說。

【現代漢語翻譯】 現代漢語譯本： 尊者讚歎道：『平穩端正，非常完美，真是高超的射箭技術，應該得到官職俸祿。憑藉這技術進入戰場，一定能保護自己，也不會丟失弓箭。』 觀察那些持刀拿盾的人，如果看到技術不精的，就批評說：『模仿別人拿盾，就像拿著布做的刀一樣。這樣進入戰場，一定會喪命，還會丟掉武器。』 如果看到技術精湛的，又讚歎說：『善於使用刀盾，真是非常巧妙。這樣進入戰場，一定能保全自身，也不會丟失國王的武器。』 像這樣評論贊揚或批評四種士兵之後，那些被批評的人，個個憤怒地說：『難道只有彌尼剎利（Minyakshatriya，一種種族）是我們的仇人嗎？現在這個沙門（Shramana，出家修道者）也是賊，侮辱我們，我們應該一起殺了他。』 那些得到稱讚的人對被批評的人說：『這些沙門都是王族後代，或者是大臣的後代，或者是剎利（Kshatriya，印度種姓制度中的第二等級，即武士階層）的後代，他們本來就學習過兵法，精通戰陣。』 就像他們所說的：『你們應該學習他們，反而怨恨他們，真是太愚蠢了。』那些被批評的人聽了這些話后，深感慚愧。尊者阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）看到這件事後，心想：『我現在應該離開，如果久留在這裡，可能會發生不好的事情。』於是就回到了精舍（Vihara，佛教寺院）。 佛陀知道這件事，故意問阿難：『你已經為徵人達多（Datha，人名）說法完畢了嗎？』阿難就把以上的事情，詳細地告訴了世尊（Bhagavan，佛陀的尊稱）。佛陀說：『叫六群比丘（Chakravargika Bhikshus，佛教僧團中的一群行為不端的比丘）過來。』 他們來了之後，佛陀問六群比丘：『你們真的做了這樣的事嗎？』他們回答說：『確實如此。』佛陀說：『這是不好的事情，不符合佛法、不符合戒律、不符合我的教導，不能用這種方式來增長善法。從今天以後，如果有因緣，允許進入軍隊中居住三夜。』 佛陀告訴各位比丘：『凡是依止舍衛城（Shravasti，古印度城市，是佛陀傳法的重要地點）居住的比丘都集合起來，爲了十種利益，為各位比丘制定戒律，乃至已經聽過的戒律應當重新聽聞。如果比丘有因緣，可以到軍隊中居住三夜。如果超過這個期限，就犯了波夜提（Payattika，一種輕罪）。』 比丘（Bhikshu，佛教出家男眾）：如上所說。 因緣：如果是僧團的事情、佛塔的事情、或者個人的事情。 軍：如上所說。

【English Translation】 English version: He praised them, saying, 'Steady and perfect, truly skillful archery, deserving of official salary. Entering the battle with this skill, you will surely protect yourselves and not lose your bows.' Observing those holding swords and shields, if he saw those who were unskilled, he would criticize them, saying, 'Imitating others holding shields is like grasping a cloth knife. Entering the battle with this, you will surely lose your lives and also lose your official weapons.' If he saw those who were skilled, he would praise them, saying, 'Skilled in using swords and shields, truly skillful. Entering the battle with this, you will surely preserve yourselves and not lose the king's weapons.' After praising or criticizing the four types of soldiers in this way, those who were criticized each angrily said, 'Is Minyakshatriya (Minyakshatriya, a race) the only enemy? Now this Shramana (Shramana, a wandering ascetic) is also a thief, insulting us; we should kill him together.' Those who were praised said to those who were criticized, 'These Shramanas are all descendants of royalty, or descendants of ministers, or descendants of Kshatriyas (Kshatriya, the warrior caste in the Indian caste system); they originally studied military strategy and are well-versed in battle tactics.' As they said, 'You should learn from them and instead resent them; that is very foolish.' Those who were criticized, upon hearing these words, felt deeply ashamed. Venerable Ananda (Ananda, one of the ten principal disciples of the Buddha, known for his memory) seeing this, thought, 'I should leave now; if I stay here longer, something bad might happen.' So he returned to the Vihara (Vihara, a Buddhist monastery). The Buddha, knowing this, deliberately asked Ananda, 'Have you finished teaching the soldier Datha (Datha, a personal name)?' Ananda then told the World-Honored One (Bhagavan, an epithet of the Buddha) in detail about the above events. The Buddha said, 'Summon the Group-of-Six Bhikshus (Chakravargika Bhikshus, a group of misbehaving monks in the Buddhist Sangha) here.' After they came, the Buddha asked the Group-of-Six Bhikshus, 'Did you really do such a thing?' They replied, 'Indeed, we did.' The Buddha said, 'This is a bad thing, not in accordance with the Dharma, not in accordance with the Vinaya, not in accordance with my teachings; this is not the way to cultivate good qualities. From today onwards, if there is a reason, you are allowed to stay in the army for three nights.' The Buddha told the Bhikshus, 'Gather all the Bhikshus residing in Shravasti (Shravasti, an ancient Indian city, an important place for the Buddha's teachings), and for ten benefits, establish precepts for the Bhikshus, and even those who have already heard the precepts should hear them again. If a Bhikshu has a reason, he may stay in the army for three nights. If he exceeds this limit, he commits a Payattika (Payattika, a minor offense).' Bhikshu (Bhikshu, a Buddhist monk): As mentioned above. Reason: If it is a matter of the Sangha, a matter of the Stupa, or a personal matter. Army: As mentioned above.

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三宿者，極齊三宿。若過者，波夜提。

波夜提者，如上說。

若比丘一夜時在步軍，二夜在象軍，三夜在馬軍，四夜在車軍中宿者，波夜提。若一夜在象軍，二夜在馬軍，三夜在車軍，四夜在步軍中宿者，波夜提。若一夜在馬軍，二夜在車軍，三夜在弓軍，四夜在槊軍中宿者，波夜提。若一夜在車軍，二夜在弓軍，三夜在矛軍，四夜在刀軍中宿者，波夜提。若一夜在弓軍，二夜在槊軍，三夜在刀軍，四夜在外邏軍中宿者，波夜提。若一夜在矛軍，二夜在刀軍，三夜外邏軍，四夜離見聞處，無罪。若為塔、為僧營事不訖，應離軍一宿已，得更宿。若城邑遠不能往者，應離軍見聞處宿，宿時應語軍外邏人言：「我夜欲在某處宿，勿謂是異人。」若軍人來到僧伽藍中住，不應捨去，雖多宿無罪。是故說。

佛住舍衛城，廣說如上。爾時六群比丘再三軍中宿已，到試兵處見不能乘象者，即毀訾言：「此人乘像似如乘豬，若入軍陣者必自喪身，復失官象，費王廩祿。」見能乘象者如是贊言：「此人善能乘象，捉鉤牽挽，左旋右旋，皆悉巧便。若入陣者，必能破賊，又全身命。如是人者，應食王祿。」見不能乘馬乘車，捉弓刀楯矛槊，乃至一一毀訾讚歎已，即便教言：「汝應作如是如是乘象乘馬，御

【現代漢語翻譯】 現代漢語譯本 所謂『三宿』，是指最多隻能連續住宿三個晚上。如果超過這個期限，就犯了波夜提罪（Pāyantika，一種輕罪）。

波夜提罪的定義，如前文所述。

如果比丘第一夜在步兵軍營中住宿，第二夜在象兵軍營中住宿，第三夜在馬兵軍營中住宿，第四夜在車兵軍營中住宿，就犯了波夜提罪。如果第一夜在象兵軍營中住宿，第二夜在馬兵軍營中住宿，第三夜在車兵軍營中住宿，第四夜在步兵軍營中住宿，就犯了波夜提罪。如果第一夜在馬兵軍營中住宿，第二夜在車兵軍營中住宿，第三夜在弓兵軍營中住宿，第四夜在槊兵軍營中住宿，就犯了波夜提罪。如果第一夜在車兵軍營中住宿，第二夜在弓兵軍營中住宿，第三夜在矛兵軍營中住宿，第四夜在刀兵軍營中住宿，就犯了波夜提罪。如果第一夜在弓兵軍營中住宿，第二夜在槊兵軍營中住宿，第三夜在刀兵軍營中住宿，第四夜在軍營外圍巡邏的地方住宿，就犯了波夜提罪。如果第一夜在矛兵軍營中住宿，第二夜在刀兵軍營中住宿，第三夜在軍營外圍巡邏的地方住宿，第四夜在遠離能看見和聽見軍營的地方住宿，就沒有罪。如果爲了佛塔（Stupa）或僧團（Sangha）的事務而奔波，事情沒有完成，應該離開軍營住宿一夜，之後可以再次回到軍營住宿。如果城鎮遙遠無法前往，應該離開軍營到能看見或聽見軍營的地方住宿，住宿時應該告訴軍營外圍巡邏的人說：『我今晚想在某處住宿，不要以為我是陌生人。』如果軍人來到僧伽藍（Sangharama，僧院）中居住，不應該驅趕他們離開，即使比丘因此多住宿幾夜也沒有罪。因此這樣說。

佛陀（Buddha）住在舍衛城（Śrāvastī），像之前一樣廣泛地說法。當時，六群比丘（指行為不端的比丘團體）在軍營中多次住宿后，到校閱軍隊的地方，看到不能駕馭大象的人，就詆譭說：『這個人駕馭大象就像騎豬一樣，如果進入戰場，必定會喪命，還會損失官府的大象，浪費國家的俸祿。』看到能駕馭大象的人，就讚歎說：『這個人很善於駕馭大象，能熟練地使用象鉤牽引，左轉右轉，都非常巧妙方便。如果進入戰場，必定能擊破敵人，又能保全性命。這樣的人，才應該享受國家的俸祿。』看到不能駕馭馬匹和戰車，不能熟練地使用弓箭、刀、盾牌、矛、槊等武器的人，就一一詆譭和讚歎，然後就教導他們說：『你應該這樣這樣地駕馭大象和馬匹，駕駛戰車……』

【English Translation】 English version 'Three nights' means staying for a maximum of three consecutive nights. If it exceeds this limit, it constitutes a Pāyantika (a minor offense).

The definition of Pāyantika is as described above.

If a Bhikkhu (monk) spends the first night in the infantry camp, the second night in the elephantry camp, the third night in the cavalry camp, and the fourth night in the chariot camp, it constitutes a Pāyantika. If the first night is spent in the elephantry camp, the second night in the cavalry camp, the third night in the chariot camp, and the fourth night in the infantry camp, it constitutes a Pāyantika. If the first night is spent in the cavalry camp, the second night in the chariot camp, the third night in the archery camp, and the fourth night in the spearmen camp, it constitutes a Pāyantika. If the first night is spent in the chariot camp, the second night in the archery camp, the third night in the spear camp, and the fourth night in the swordsmen camp, it constitutes a Pāyantika. If the first night is spent in the archery camp, the second night in the spearmen camp, the third night in the swordsmen camp, and the fourth night in the outer patrol area of the camp, it constitutes a Pāyantika. If the first night is spent in the spear camp, the second night in the swordsmen camp, the third night in the outer patrol area, and the fourth night in a place away from sight and sound of the camp, there is no offense. If it is for the affairs of a Stupa (Buddhist monument) or Sangha (monastic community) that are not yet completed, one should leave the camp for one night and then be allowed to stay again. If the town is too far to reach, one should stay away from the camp within sight or sound, and when staying, one should tell the outer patrol of the camp: 'I intend to stay in such and such a place tonight, do not think I am a stranger.' If soldiers come to stay in a Sangharama (monastery), they should not be driven away, even if the Bhikkhu stays for several nights because of this, there is no offense. Therefore, it is said.

The Buddha (Buddha) was staying in Śrāvastī (a major city in ancient India), preaching extensively as before. At that time, the group of six Bhikkhus (a group of misbehaving monks), after staying in the army camp repeatedly, went to the place where the troops were reviewed. Seeing those who could not ride elephants, they criticized them, saying: 'This person rides an elephant like riding a pig. If they enter the battlefield, they will surely lose their lives, lose the government's elephant, and waste the country's salary.' Seeing those who could ride elephants well, they praised them, saying: 'This person is very good at riding elephants, skillfully using the elephant hook to pull and turn, left and right, all very skillful and convenient. If they enter the battlefield, they will surely defeat the enemy and save their lives. Such people should enjoy the country's salary.' Seeing those who could not ride horses and chariots, and could not skillfully use bows, arrows, swords, shields, spears, and so on, they criticized and praised them one by one, and then taught them, saying: 'You should ride elephants and horses, drive chariots in this way...'

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車捉弓，捉楯捉槊。」諸不能者聞是語已，即瞋恚言：「何處更覓怨賊？此即是賊，我等當共殺之。」彼得贊者作如是言：「此諸比丘皆是王種，大臣剎利種，皆知兵法。汝等何不善學而反怨他？」諸被毀者，聞是語已，瞋心即滅，內自慚愧。諸比丘聞是語已，往白世尊。佛言：「呼六群比丘來。」來已佛具問上事：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，非法、非律、非如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘有事緣，得軍中三宿，若觀軍發行、牙旗、諍斗、勢力者，波夜提。」

比丘者，如上說。

三宿者，極齊三宿。

觀者，方便故往，若高處至下、下處至高。

軍者，四種軍，如上說。

牙旗者，若師子形、若半月形。諍者，口諍。斗者，兩眾交刃。勢力者，強弱相傾，觀其事勢，是名勢力。

波夜提者，如上說。

若比丘道路行逢軍，不故看見者，無罪。若作方便看見者，波夜提。若抄賊從村中來，比丘道中相逢，不故看無罪。作方便看見者，波夜提。若比丘林野中經行時，群賊來，不故看見無罪。作方便看見者，波夜提。若比丘于林楙經行時，群賊劫村已，從

【現代漢語翻譯】 現代漢語譯本： 『拿弓，拿盾，拿長矛。』那些不擅長的人聽到這些話后，就生氣地說：『哪裡還用去找仇敵？這些人就是賊，我們應當一起殺了他們。』那些得到讚揚的人這樣說：『這些比丘（bhiksu，佛教出家男眾）都是王族，大臣剎帝利（ksatriya，古印度四大種姓之一，指武士和統治者）種姓，都知道兵法。你們為什麼不好好學習反而怨恨他們？』那些被譭謗的人，聽到這些話后，憤怒的心就平息了，內心感到慚愧。眾比丘聽到這些話后，去稟告世尊（Buddha，佛陀）。佛說：『叫六群比丘來。』他們來了之後，佛詳細地詢問了這件事：『你們真的這樣做了嗎？』回答說：『確實如此。』佛說：『這是惡事，不合乎佛法、不合乎戒律、不合乎我的教導，不能用這種方式來增長善法。』佛告訴眾比丘：『凡是依止舍衛城（Sravasti，古印度城市，佛陀常駐地之一）居住的比丘都集合起來，爲了十種利益的緣故，為眾比丘制定戒律，乃至已經聽過的戒律應當重新聽聞。如果比丘有事緣，可以在軍隊中停留最多三夜，如果觀看軍隊出發、牙旗（一種軍旗）、爭鬥、勢力強弱，犯波夜提（payattika，一種戒律名稱）。』

比丘，如前面所說。

三宿，最多隻能停留三夜。

觀看，指爲了某種目的特意前往觀看，或者從高處到低處，或者從低處到高處。

軍隊，指四種軍隊，如前面所說。

牙旗，指旗幟的形狀，比如獅子形、半月形。爭，指口頭爭論。鬥，指兩方軍隊交戰。勢力，指強弱互相傾軋，觀察其事態，這叫做勢力。

波夜提，如前面所說。

如果比丘在道路上行走，遇到軍隊，不是故意去看，沒有罪。如果爲了某種目的特意去看，犯波夜提。如果有強盜從村莊里來搶劫，比丘在路上相遇，不是故意去看，沒有罪。如果爲了某種目的特意去看，犯波夜提。如果比丘在林野中行走時，遇到強盜，不是故意去看，沒有罪。如果爲了某種目的特意去看，犯波夜提。如果比丘在茂密的樹林中行走時，遇到強盜搶劫村莊后，從

【English Translation】 English version: 『Take the bow, take the shield, take the spear.』 Those who were not skilled in these things, upon hearing these words, became angry and said: 『Where else should we seek enemies? These are the thieves; we should kill them together.』 Those who received praise said thus: 『These bhiksus (bhiksu, Buddhist monks) are all of royal lineage, ministers of the ksatriya (ksatriya, one of the four varnas in ancient India, referring to warriors and rulers) caste, and all know military tactics. Why do you not learn well and instead resent them?』 Those who were slandered, upon hearing these words, their anger subsided, and they felt ashamed within themselves. The bhiksus, upon hearing these words, went and reported to the Buddha (Buddha, the awakened one). The Buddha said: 『Summon the group of six bhiksus.』 After they arrived, the Buddha inquired in detail about the matter: 『Did you really do this?』 They replied: 『Indeed, we did.』 The Buddha said: 『This is an evil deed, not in accordance with the Dharma, not in accordance with the Vinaya, not in accordance with my teachings; it is not a way to cultivate good qualities.』 The Buddha told the bhiksus: 『All the bhiksus residing in Sravasti (Sravasti, an ancient Indian city, one of the Buddha's main residences) should assemble. For the sake of ten benefits, I will establish precepts for the bhiksus, and those who have already heard the precepts should hear them again. If a bhiksu has a reason to stay in the army, he may stay for a maximum of three nights. If he watches the army's departure, the standard flag (a type of military flag), the fighting, or the strength of the forces, he commits a payattika (payattika, a type of precept).』

Bhiksus, as described above.

Three nights, means a maximum of three nights.

Watching, means going intentionally for a purpose, or from a high place to a low place, or from a low place to a high place.

Army, refers to the four types of armies, as described above.

Standard flag, refers to the shape of the flag, such as a lion shape or a crescent shape. Strife, refers to verbal disputes. Fighting, refers to two armies engaging in combat. Strength, refers to the mutual oppression of the strong and the weak, observing the situation, this is called strength.

Payattika, as described above.

If a bhiksu is walking on the road and encounters an army, and does not intentionally look, there is no offense. If he intentionally looks for a purpose, he commits a payattika. If robbers are coming from a village to loot, and a bhiksu encounters them on the road, and does not intentionally look, there is no offense. If he intentionally looks for a purpose, he commits a payattika. If a bhiksu is walking in the wilderness and encounters robbers, and does not intentionally look, there is no offense. If he intentionally looks for a purpose, he commits a payattika. If a bhiksu is walking in a dense forest and encounters robbers who have looted a village, coming from

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比丘邊過。后逐賊人尋賊至比丘所，問比丘：「見賊不？」比丘不得妄語，復不得語處，得語言：「看指押。」若比丘城裡住，有賊來圍城，王語比丘：「盡出上城現多人相。」不故看見者無罪。作方便看見者，波夜提。是故說。

佛住舍衛城，廣說如上。爾時六群比丘于禪坊中起，以拳觸十六群比丘頭，即便大啼。佛聞啼聲，知而故問：「是中何等小兒啼聲？」答言：「是六群比丘于禪坊中起，以拳觸十六群比丘頭，是故啼聲。」佛言：「呼六群比丘來。」來已佛具問上事：「汝實爾不？」答言：「實爾。」佛言：「何以故爾？」答言：「為戲樂故。」佛言：「癡人！此是惡事，惱諸梵行人而反言樂。」佛語六群比丘：「莫輕彼人，彼人若入定者，以神足力擲汝著他方世界。汝常不聞，我以無量方便，于梵行人所應起身口意行慈，供養恭敬。云何作是惡不善事？此非法、非律、非如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘打比丘者，波夜提。」

比丘者，如上說。

打者，若身、身份、身方便。身者，一切身是名身。身份者，若手、若腳、若肘、若膝、若齒、若爪甲，是名身份。身方便者，若捉杖、木、瓦、石等

【現代漢語翻譯】 現代漢語譯本 比丘在路邊行走。後來追趕賊人的人尋找賊來到比丘這裡，問比丘：『看見賊了嗎？』比丘不能說謊，又不能泄露賊的藏身之處，可以這樣說：『看那個方向。』如果比丘住在城裡，有賊人來圍城，國王告訴比丘：『全部登上城墻，顯示人多的樣子。』不是故意看見賊的，沒有罪。如果是爲了某種目的而裝作看見的，犯波夜提罪。因此這樣說。

佛陀住在舍衛城，廣泛地宣說如上內容。當時，六群比丘在禪房中起身，用拳頭擊打十六群比丘的頭，他們就大聲啼哭。佛陀聽到啼哭聲，明知故問：『這裡是什麼小孩的啼哭聲？』回答說：『是六群比丘在禪房中起身，用拳頭擊打十六群比丘的頭，所以發出啼哭聲。』佛陀說：『叫六群比丘來。』（六群比丘）來了之後，佛陀詳細地詢問了這件事：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『為什麼這樣做？』回答說：『爲了戲耍取樂。』佛陀說：『愚癡的人啊！這是惡事，惱亂其他的梵行者，反而說是取樂。』佛陀告誡六群比丘：『不要輕視他們，他們如果入定，可以用神足通的力量把你們扔到其他方世界。你們難道沒有經常聽我說，我用無量的方法，對於梵行者應當起身、以身口意行慈，供養恭敬。為什麼要做這種惡劣不善的事情？這不符合佛法、不符合戒律、不符合我的教導，不能用這種方式來增長善法。』佛陀告訴眾比丘：『凡是依止舍衛城居住的比丘都集合起來，爲了十種利益，為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘打比丘，犯波夜提罪。』

比丘（bhikkhu）的定義，如上所述。

打的定義，包括身體、身體的一部分、以及使用身體的工具。身體，指整個身體。身體的一部分，指手、腳、肘、膝、牙齒、指甲等。身體的工具，指拿的棍子、木頭、瓦片、石頭等。

【English Translation】 English version A bhikkhu (monk) was walking by the roadside. Later, people chasing thieves came to the bhikkhu, asking, 'Did you see the thieves?' The bhikkhu could not lie, nor could he reveal the thieves' hiding place, so he could say, 'Look in that direction.' If a bhikkhu lives in a city and thieves come to besiege the city, and the king tells the bhikkhu, 'All of you go up to the city walls and show a large number of people,' there is no offense if he does not intentionally see the thieves. If he pretends to see them for some purpose, he commits a pāyattika (an offense requiring confession). Therefore, it is said.

The Buddha was staying in Śrāvastī (a major city in ancient India), extensively explaining the above. At that time, the group of six bhikkhus (a group of monks known for misbehavior) arose in the meditation hall and struck the heads of the group of sixteen bhikkhus with their fists, causing them to cry loudly. The Buddha heard the crying and, knowing the reason, asked, 'What is the sound of children crying here?' They replied, 'It is the group of six bhikkhus who arose in the meditation hall and struck the heads of the group of sixteen bhikkhus with their fists, causing them to cry.' The Buddha said, 'Summon the group of six bhikkhus.' After they arrived, the Buddha questioned them in detail about the matter: 'Did you really do this?' They replied, 'Indeed, we did.' The Buddha asked, 'Why did you do this?' They replied, 'For fun and amusement.' The Buddha said, 'Foolish people! This is an evil deed, disturbing other Brahmacārins (those who practice celibacy and lead a holy life), and you say it is for amusement.' The Buddha admonished the group of six bhikkhus: 'Do not underestimate them, for if they enter into samādhi (a state of deep concentration), they can use their psychic powers to throw you into other world realms. Have you not often heard me say that I use countless means to show loving-kindness in body, speech, and mind towards Brahmacārins, offering them respect and reverence? Why do you do such evil and unwholesome deeds? This is not in accordance with the Dharma (the teachings of the Buddha), not in accordance with the Vinaya (the monastic rules), and not in accordance with my teachings. You cannot use this method to cultivate wholesome qualities.' The Buddha told the bhikkhus: 'Gather all the bhikkhus who reside in Śrāvastī, and for ten benefits, I will establish precepts for the bhikkhus, and those who have already heard them should hear them again. If a bhikkhu strikes another bhikkhu, he commits a pāyattika offense.'

Bhikkhu (monk): as explained above.

Striking: includes the body, a part of the body, and using an instrument of the body. Body: refers to the entire body. Part of the body: refers to the hand, foot, elbow, knee, teeth, fingernails, etc. Instrument of the body: refers to holding a stick, wood, tile, stone, etc.

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打若遙擲，是名身方便。

波夜提者，如上說。

若比丘打比丘，波夜提。打比丘尼，偷蘭遮。打式叉摩尼、沙彌、沙彌尼，越毗尼罪。下至俗人，越毗尼心悔。若惡象馬牛羊狗，如是種種惡獸來，不得打，得捉杖、木、瓦、石等打地作恐怖相。若畜生來入塔寺中，觸突形像壞花果樹，亦得以杖、木、瓦、石等打地恐怖令去。是故說。

佛住舍衛城，廣說如上。世尊制戒不聽比丘相打。爾時六群比丘于禪坊中起，以側掌刀擬十六群比丘，作如是言：「我以掌刀斫墮汝面。」彼恐怖故即便大啼。佛聞啼聲，知而故問諸比丘：「是何等小兒啼聲？」答言：「是六群比丘于禪坊起，以側掌刀擬十六群比丘，作是言：『我以掌刀斫墮汝面。』彼恐怖故，即便大啼。」佛言：「呼六群比丘來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛言：「何故如是？」答言：「以戲樂故。」佛言：「癡人！此是惡事，惱諸梵行人而言戲樂。」佛言：「汝莫輕彼人，彼人若入定，能以神力擲汝著他方世界。汝常不聞，我以無量方便，于梵行人所應起身口意行慈恭敬供養。此非法、非律、非如佛教，不可以是長養善法。從今日後不聽以掌刀相擬。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制

【現代漢語翻譯】 現代漢語譯本： 『打若遙擲，是名身方便。』意思是說，如果用拳頭或石頭等物投擲，這屬於身體上的方便手段（即較輕微的身體暴力）。

『波夜提者，如上說。』意思是說，觸犯波夜提罪的定義和情況，如前面已經說過的。

『若比丘打比丘，波夜提。』如果比丘毆打其他比丘，犯波夜提罪。 『打比丘尼，偷蘭遮。』如果毆打比丘尼，犯偷蘭遮罪（一種較重的罪）。 『打式叉摩尼（受過預備戒的沙彌尼）、沙彌（小沙彌）、沙彌尼（小沙彌尼），越毗尼罪。』如果毆打式叉摩尼、沙彌或沙彌尼，則觸犯越毗尼罪（違犯戒律的罪）。 『下至俗人，越毗尼心悔。』即使是毆打在家俗人，也觸犯越毗尼罪，需要內心懺悔。 『若惡象馬牛羊狗，如是種種惡獸來，不得打，得捉杖、木、瓦、石等打地作恐怖相。』如果遇到兇惡的象、馬、牛、羊、狗等各種惡獸，不能直接毆打它們，但可以拿棍子、木頭、瓦片、石頭等敲打地面，製造恐怖的聲音來嚇走它們。 『若畜生來入塔寺中，觸突形像壞花果樹，亦得以杖、木、瓦、石等打地恐怖令去。』如果畜生進入佛塔或寺廟中，衝撞佛像，破壞花草樹木，也可以用棍子、木頭、瓦片、石頭等敲打地面，製造恐怖的聲音來嚇走它們。 『是故說。』所以這樣說。

佛陀住在舍衛城（Savatthi），（以下事件的）詳細經過如前所述。世尊制定戒律，不允許比丘之間互相毆打。當時，六群比丘在禪堂中，用手掌的側面像刀一樣比劃著十六群比丘，並說：『我要用掌刀砍掉你的臉。』那些比丘因為害怕而大聲啼哭。佛陀聽到哭聲，明知原因卻故意問其他比丘：『這是什麼小孩的哭聲？』 比丘們回答說：『是六群比丘在禪堂中，用手掌的側面像刀一樣比劃著十六群比丘，並說：『我要用掌刀砍掉你的臉。』他們因為害怕，所以大聲啼哭。』 佛陀說：『把六群比丘叫來。』 六群比丘來了之後，佛陀詳細地詢問了這件事：『你們真的做了這樣的事嗎？』 他們回答說：『確實做了。』 佛陀問：『為什麼要這樣做？』 他們回答說：『因為覺得好玩。』 佛陀說：『愚癡的人啊！這是惡事，是惱亂其他修行人的行為，竟然說是好玩。』 佛陀說：『你們不要輕視他們，他們如果入定，能以神通力把你們扔到其他世界。你們難道沒聽說過嗎？我用無量的方法，在修行人面前應該以身口意行慈悲、恭敬、供養。這種行為不是佛法、不是戒律、不是如來教導的，不能用這種方式來增長善法。從今天以後，不允許用掌刀互相比劃。』 佛陀告訴諸比丘：『凡是依止舍衛城居住的比丘都集合起來，爲了十種利益，我要為比丘們制定戒律。』

【English Translation】 English version: 'Striking or throwing from a distance is called bodily means.' This means that if one throws with fists or stones, it is considered a bodily means (i.e., a lesser form of physical violence).

'Payatika, as explained above.' This means that the definition and circumstances of committing a Payatika offense are as previously described.

'If a Bhikkhu strikes a Bhikkhu, it is a Payatika offense.' If a Bhikkhu strikes another Bhikkhu, he commits a Payatika offense. 'Striking a Bhikkhuni, it is a Thullanacca offense.' If one strikes a Bhikkhuni, it is a Thullanacca offense (a more serious offense). 'Striking a Sikkhamana (a female novice undergoing training), a Samanera (a male novice), or a Samaneri (a female novice), it is an offense against the Vinaya.' If one strikes a Sikkhamana, Samanera, or Samaneri, it is an offense against the Vinaya (a transgression of the monastic rules). 'Even striking a layperson, it is an offense against the Vinaya requiring repentance.' Even striking a layperson, it is an offense against the Vinaya and requires internal repentance. 'If vicious elephants, horses, cows, sheep, dogs, or such various vicious beasts come, one must not strike them, but one may take sticks, wood, tiles, stones, etc., and strike the ground to create a frightening appearance.' If vicious elephants, horses, cows, sheep, dogs, or various such vicious beasts come, one must not strike them directly, but one may take sticks, wood, tiles, stones, etc., and strike the ground to create a frightening sound to scare them away. 'If animals enter a stupa or monastery, disturb images, or damage flowers and fruit trees, one may also use sticks, wood, tiles, stones, etc., to strike the ground to frighten them away.' If animals enter a stupa or monastery, disturb images, or damage flowers and fruit trees, one may also use sticks, wood, tiles, stones, etc., to strike the ground to create a frightening sound to scare them away. 'Therefore, it is said.' Thus, it is said.

The Buddha was residing in Savatthi (舍衛城), (the details of the following event are) as previously described. The World Honored One (世尊) established a precept forbidding Bhikkhus from striking each other. At that time, the group of six Bhikkhus in the meditation hall, using the side of their palms like knives, threatened the group of sixteen Bhikkhus, saying: 'I will use my palm-knife to cut off your face.' Those Bhikkhus, being frightened, cried out loudly. The Buddha, hearing the crying, knowing the reason, deliberately asked the other Bhikkhus: 'What is this sound of children crying?' The Bhikkhus replied: 'The group of six Bhikkhus in the meditation hall, using the side of their palms like knives, threatened the group of sixteen Bhikkhus, saying: 'I will use my palm-knife to cut off your face.' They, being frightened, cried out loudly.' The Buddha said: 'Summon the group of six Bhikkhus.' After the group of six Bhikkhus arrived, the Buddha inquired about the matter in detail: 'Did you really do such a thing?' They replied: 'Indeed, we did.' The Buddha asked: 'Why did you do this?' They replied: 'Because we thought it was fun.' The Buddha said: 'Foolish people! This is an evil deed, an act of disturbing other practitioners, and you say it is fun.' The Buddha said: 'Do not underestimate them, for if they enter into Samadhi (定), they can use their supernatural powers to throw you to other worlds. Have you not heard that I, with immeasurable means, should treat fellow practitioners with kindness, respect, and offerings in body, speech, and mind? This behavior is not the Dharma, not the Vinaya, not the teachings of the Tathagata (如來), and cannot be used to cultivate good deeds. From today onwards, it is forbidden to threaten each other with palm-knives.' The Buddha told the Bhikkhus: 'Gather all the Bhikkhus residing in Savatthi (舍衛城), for the sake of ten benefits, I will establish precepts for the Bhikkhus.'

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戒，乃至已聞者當重聞。若比丘以掌刀擬比丘者，波夜提。」

比丘者，如上說。

掌者，手掌。刀者，手指。

擬者，現打相。

波夜提者，如上說。

舉一指擬，波夜提。乃至五指亦如是。一切手指擬，波夜提。拳擬，偷蘭遮。掌刀擬比丘，波夜提；比丘尼，偷蘭遮；擬式叉摩尼、沙彌、沙彌尼，越毗尼罪。下至俗人，越毗尼心悔。若惡象馬牛羊狗，如是等種種惡獸來者，不得以掌刀擬。得以杖、木、瓦、石打地恐怖令去。若是諸獸畜來入塔寺，壞諸形像及花果樹，亦得打地恐怖令去。是故說。(五十九竟)

摩訶僧祇律卷第十八 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第十九

東晉天竺三藏佛陀跋陀羅共法顯譯明單提九十二事法之八

佛住舍衛城，廣說如上。爾時優波難陀語兄難陀共行弟子作如是言：「阿浮婆共汝入聚落，彼間當與汝飲食。我若彼作非威儀事，汝當覆藏，莫向人說。我是汝叔父，我亦覆汝和上罪。」答言：「正使我父祖翁及和上有罪，尚不覆藏，況復叔父。汝自可覆藏我和尚罪，我終不能覆藏汝罪。」優波難陀聞是語已，即作是念：「今日當令汝得苦惱事。」即共入城，到長者家。檀越見已，歡喜問

【現代漢語翻譯】 現代漢語譯本：戒律規定，乃至已經聽聞過此戒的比丘應當再次聽聞。如果比丘用手掌或刀（手指）做出要打比丘的姿勢，犯波夜提罪。

比丘的定義，如前文所述。

掌，指的是手掌。刀，指的是手指。

擬，指的是呈現出要打的姿勢。

波夜提的定義，如前文所述。

舉起一根手指做出要打的姿勢，犯波夜提罪。乃至五根手指也是如此。舉起所有手指做出要打的姿勢，犯波夜提罪。握拳做出要打的姿勢，犯偷蘭遮罪。用手掌或刀（手指）做出要打比丘的姿勢，犯波夜提罪；對比丘尼，犯偷蘭遮罪；對式叉摩尼（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），犯越毗尼罪。對在家俗人，犯越毗尼罪，應當內心懺悔。如果遇到兇惡的象、馬、牛、羊、狗等各種惡獸來襲，不得用手掌或刀（手指）做出要打的姿勢，可以用棍杖、木頭、瓦片、石頭敲打地面，發出聲響使它們恐懼離開。如果是這些畜生進入佛塔或寺廟，破壞佛像以及花果樹木，也可以敲打地面，發出聲響使它們恐懼離開。因此這樣說。（第五十九條戒律結束）

《摩訶僧祇律》卷第十八 大正藏第22冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第十九

東晉天竺三藏佛陀跋陀羅共法顯譯明單提九十二事法之八

佛陀住在舍衛城（Sravasti），廣說如前。當時，優波難陀（Upananda）對他的哥哥難陀（Nanda）和一起修行的弟子說：『阿浮婆（Abhibhu）會和你一起進入村落，那裡的人會給你們飲食。如果我在那裡做了不合威儀的事情，你們應當替我隱瞞，不要對人說。我是你們的叔父，我也會替你們隱瞞和尚的罪過。』弟子回答說：『即使是我的父親、祖父以及和尚犯了罪，我尚且不會隱瞞，更何況是叔父。你可以替我隱瞞和尚的罪過，我終究不能替你隱瞞罪過。』優波難陀聽到這些話后，就想：『今天我要讓你們得到苦惱的事情。』於是就一起進入城裡，到了長者家。檀越（Danapati，施主）見到他們后，歡喜地問候。

【English Translation】 English version: The precept states that even a Bhiksu (monk) who has already heard this precept should hear it again. If a Bhiksu makes a gesture of striking another Bhiksu with the palm of his hand or with a 'knife' (fingers), he commits a Payattika offense.

The definition of Bhiksu is as previously stated.

'Palm' refers to the palm of the hand. 'Knife' refers to the fingers.

'Gesture' refers to presenting a striking posture.

The definition of Payattika is as previously stated.

Raising one finger in a striking gesture constitutes a Payattika offense. The same applies to raising up to five fingers. Raising all fingers in a striking gesture constitutes a Payattika offense. Making a fist in a striking gesture constitutes a Thullanacca offense. Making a striking gesture with the palm or 'knife' (fingers) towards a Bhiksu constitutes a Payattika offense; towards a Bhiksuni (nun), it constitutes a Thullanacca offense; towards a Siksamana (novice nun), a Sramanera (novice monk), or a Sramanerika (novice nun), it constitutes a Dukkhata offense. Towards a layperson, it constitutes a Dukkhata offense, and one should repent inwardly. If faced with fierce elephants, horses, cattle, sheep, dogs, or other such fierce animals, one must not make a striking gesture with the palm or 'knife' (fingers). One may use sticks, wood, tiles, or stones to strike the ground, creating a frightening noise to drive them away. If these animals enter a stupa or monastery, damaging Buddha images or fruit trees, one may also strike the ground, creating a frightening noise to drive them away. Therefore, it is said. (End of the 59th precept)

Mahasamghika Vinaya, Volume 18 Taisho Tripitaka, Volume 22, No. 1425, Mahasamghika Vinaya

Mahasamghika Vinaya, Volume 19

Translated by Buddhabhadra, an Indian Tripitaka master of the Eastern Jin Dynasty, together with Faxian, clarifying the eighth of the ninety-two matters of expiation.

The Buddha was residing in Sravasti (Savatthi), expounding extensively as before. At that time, Upananda (Upananda) said to his brother Nanda (Nanda) and the disciples traveling with him: 'Abhibhu (Abhibhu) will enter the village with you, and the people there will provide you with food and drink. If I do anything improper there, you should conceal it for me and not tell anyone. I am your uncle, and I will also conceal the offenses of your preceptor.' The disciples replied: 'Even if my father, grandfather, or preceptor were to commit an offense, I would not conceal it, let alone an uncle. You may conceal the offenses of my preceptor for me, but I will never conceal your offenses.' Upon hearing these words, Upananda thought: 'Today, I will cause you trouble.' So they entered the city together and arrived at the house of a wealthy man. The Danapati (patron), upon seeing them, greeted them joyfully.

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訊，即請留食。優波難陀復作是念：「我當觀望日時欲至遣還精舍，令不及眾食，復失此供，進退失食時足得苦惱。」作是念已，時至即遣彼還。恐失食，故並看日時，疾疾而還。眾食已訖，出祇洹門間傍佯經行，遙見彼來，口唇乾燥，似未得食。即戲調言：「汝朝隨教化比丘入城，得何等種種美食？」答言：「唯有苦惱，何處得食？」諸比丘聞已，以是因緣，往白世尊。佛言：「呼優波難陀來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，非法、非律、非如佛教，不可以是長養善法。從今日後知比丘粗罪，不得覆藏。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘知他比丘犯粗罪，覆藏者，波夜提。」

比丘者，如上說。

知者，若自知、若從他聞。

粗罪者，四波羅夷、十三僧伽婆尸沙，是名粗罪。

覆藏者，不欲令他知。

波夜提者，如上說。

比丘見他犯粗惡罪，不得覆藏。覆藏者，波夜提。應向人說，說時不得輒向人說，當向善比丘說，若同和上、阿阇梨。若彼犯罪比丘兇暴，若依王力、大臣力、兇惡人力、或起奪命因緣毀傷梵行者，應作是念：「彼罪行業必自有報，彼自應知。喻如失

【現代漢語翻譯】 現代漢語譯本： 訊息傳來，邀請優波難陀（Upānanda）留下用餐。優波難陀又心想：『我應當觀察時間，在快到用餐時間時打發他回精舍，讓他趕不上僧眾的用餐，又失去這次供養，進退兩難，錯過用餐時間而感到苦惱。』這樣想后，時間一到，就打發他回去。因為害怕錯過用餐，所以一邊看著時間，急急忙忙地趕回去。僧眾已經用完餐，他就在祇洹（Jetavana）門口附近假裝經行，遠遠地看見那個人來了，嘴唇乾燥，好像沒有吃到東西。就戲弄他說：『你早上跟隨教化的比丘進城，得到了什麼種種美食？』回答說：『只有苦惱，哪裡有食物？』眾比丘聽了之後，因為這件事，去稟告世尊（Buddha）。佛說：『叫優波難陀來。』他來了之後，佛詳細地問了這件事：『你真的這樣做了嗎？』回答說：『是真的。』佛說：『這是惡事，不合乎佛法、不合乎戒律、不合乎我的教導，不可以這樣來增長善法。從今天以後，如果比丘知道其他比丘犯了重罪，不得隱瞞。』佛告訴眾比丘：『凡是住在舍衛城（Śrāvastī）的比丘都應當集合，爲了十種利益，為眾比丘制定戒律，乃至已經聽過的應當重聽。如果比丘知道其他比丘犯了重罪，卻加以隱瞞，犯波夜提（Pāyattika）。』

比丘（bhikkhu），如上所說。

知，如果自己知道，或者從他人處聽聞。

重罪，四波羅夷（Pārājika）、十三僧伽婆尸沙（Saṃghādisesa），這稱為重罪。

覆藏，不希望讓其他人知道。

波夜提，如上所說。

比丘見到他人犯了重罪，不得隱瞞。隱瞞者，犯波夜提。應當向人說，但說的時候不得隨便向人說，應當向善良的比丘說，或者向自己的和尚（Upādhyāya）、阿阇梨（Ācārya）說。如果那個犯罪的比丘兇暴，或者依靠國王的勢力、大臣的勢力、兇惡的人的勢力，或者會因此而喪命、毀壞梵行，就應當這樣想：『他的罪業必定會有報應，他自己應當知道。』譬如失去……

【English Translation】 English version: The message came, inviting Upānanda to stay for a meal. Upānanda then thought: 'I should observe the time and send him back to the monastery when it's almost mealtime, so he misses the communal meal and loses this offering, making it difficult for him to get food and causing him distress.' After thinking this, when the time arrived, he sent him back. Fearing he would miss the meal, he hurried back while watching the time. The monks had already finished eating, and he pretended to walk near the Jetavana gate, seeing the person coming from afar, his lips dry, as if he hadn't eaten. He teased him, saying: 'What kind of delicious food did you get this morning when you followed the teaching monk into the city?' He replied: 'Only distress, where is there any food?' The monks, having heard this, reported it to the Buddha because of this incident. The Buddha said: 'Call Upānanda here.' After he came, the Buddha asked him in detail about the matter: 'Did you really do this?' He replied: 'I did.' The Buddha said: 'This is an evil deed, not in accordance with the Dharma, not in accordance with the Vinaya, not in accordance with my teachings, and it is not a way to increase good deeds. From today onwards, if a monk knows that another monk has committed a serious offense, he must not conceal it.' The Buddha told the monks: 'All the monks residing in Śrāvastī should gather together. For the sake of ten benefits, I am establishing precepts for the monks, and those who have already heard them should hear them again. If a monk knows that another monk has committed a serious offense and conceals it, he commits a Pāyattika offense.'

Bhikkhu (monk), as mentioned above.

Knows, if he knows himself or hears from others.

Serious offenses, the four Pārājika (defeats), the thirteen Saṃghādisesa (formal meetings), these are called serious offenses.

Conceals, does not want others to know.

Pāyattika, as mentioned above.

If a monk sees another person committing a serious offense, he must not conceal it. One who conceals it commits a Pāyattika offense. He should tell someone, but when telling, he should not tell just anyone; he should tell a virtuous monk, or his Upādhyāya (preceptor) or Ācārya (teacher). If the offending monk is violent, or relies on the power of the king, the power of ministers, the power of evil people, or if it would lead to loss of life or destruction of the holy life, one should think: 'His sinful actions will surely have their consequences; he should know it himself.' Just like losing...

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火，但自救身焉知餘事。」爾時但護根相應無罪。若比丘知他比丘犯四事、十三僧伽婆尸沙，若一一覆藏者，波夜提。三十尼薩耆、九十二波夜提，若一一覆藏者，越毗尼罪。四波羅提提舍尼、眾學法，一一覆藏者，越毗尼心悔。若覆藏比丘尼八波羅夷、十九僧伽婆尸沙，一一覆藏者，偷蘭遮。三十尼薩耆、百四十一波夜提，若一一覆藏者，越毗尼罪。八波羅提提舍尼、眾學法，若一一覆藏者，越毗尼心悔。式叉摩尼十八行法，更受學法，若一一覆藏者，越毗尼罪。沙彌、沙彌尼十戒，若一一覆藏，更與出家法，越毗尼罪。下至俗人五戒，若一一覆藏者，越毗尼心悔。是故說。

蟲水及無衣，　　淫處屏處坐， 　往觀三軍陣，　　打掌刀覆藏。 　第六跋渠竟。

佛住毗舍離，廣說如上。爾時有人著鎧持弓箭，入精舍中，脫鎧放仗止息樹下。精舍中庭前沙地有眾鴿鳥，在中戲食。時尊者優陀夷見鳥已，即語：「長壽！借我弓箭試我手看。」答言：「可爾。」即捉弓並注五箭，挽弓放發射殺五鴿，即取搣毛以木貫之，持授世尊：「此是鳥肉。」佛言：「何處得？」答言：「有人著鎧持弓箭至精舍庭前，止息樹下。從借弓箭，試手射鳥，本習射法猶故不失。」佛言：「癡人！此是惡法，應早捨棄，方言本習，

【現代漢語翻譯】 現代漢語譯本： 『火災發生時，但求自救，哪裡還顧得上其他事情呢？』當時只保護與根源相應的行為，就沒有罪過。如果比丘知道其他比丘犯了四種波羅夷（Pārājika，斷頭罪）、十三種僧伽婆尸沙（Saṃghādisesa，僧殘罪），如果一一隱瞞，就犯了波夜提（Pācittiya，單墮罪）。三十種尼薩耆波夜提（Nissaggiya Pācittiya，捨墮罪）、九十二種波夜提（Pācittiya，單墮罪），如果一一隱瞞，就犯了越毗尼罪（Dukkata，惡作罪）。四種波羅提提舍尼（Pāṭidesanīya，悔過罪）、眾學法（Sekhiya，學戒），一一隱瞞，就犯了越毗尼心悔。如果隱瞞比丘尼的八種波羅夷（Pārājika，斷頭罪）、十九種僧伽婆尸沙（Saṃghādisesa，僧殘罪），一一隱瞞，就犯了偷蘭遮（Thullaccaya，粗罪）。三十種尼薩耆波夜提（Nissaggiya Pācittiya，捨墮罪）、一百四十一種波夜提（Pācittiya，單墮罪），如果一一隱瞞，就犯了越毗尼罪（Dukkata，惡作罪）。八種波羅提提舍尼（Pāṭidesanīya，悔過罪）、眾學法（Sekhiya，學戒），如果一一隱瞞，就犯了越毗尼心悔。式叉摩尼（Siksamana，學戒女）的十八行法，重新接受學法，如果一一隱瞞，就犯了越毗尼罪（Dukkata，惡作罪）。沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）的十戒，如果一一隱瞞，再給予出家法，就犯了越毗尼罪（Dukkata，惡作罪）。下至俗人的五戒，如果一一隱瞞，就犯了越毗尼心悔。所以這樣說。

蟲水及無衣， 淫處屏處坐， 往觀三軍陣， 打掌刀覆藏。 第六跋渠結束。

佛陀住在毗舍離（Vesali），廣泛地宣說如上內容。當時，有個人穿著鎧甲，拿著弓箭，進入精舍（Vihara，寺廟）中，脫下鎧甲，放下武器，在樹下休息。精舍（Vihara，寺廟）中庭前的沙地上有許多鴿子，在其中嬉戲覓食。當時，尊者優陀夷（Udayi）看見鴿子后，就說：『長壽者！借我弓箭試試我的手藝。』那人回答說：『可以。』優陀夷（Udayi）隨即拿起弓，裝上五支箭，拉弓射箭，射殺了五隻鴿子，然後拔掉鴿毛，用木頭串起來，拿給世尊（Buddha，佛陀）：『這是鳥肉。』佛陀（Buddha，佛陀）說：『從哪裡得到的？』優陀夷（Udayi）回答說：『有個人穿著鎧甲，拿著弓箭來到精舍（Vihara，寺廟）庭前，在樹下休息。我向他借了弓箭，試試手藝射鳥，以前學習的射箭方法還沒有忘記。』佛陀（Buddha，佛陀）說：『愚癡的人！這是惡法，應該早點捨棄，還說什麼以前學習的。』

【English Translation】 English version: 'When a fire breaks out, one only thinks of saving oneself; who would care about other things?' At that time, only protecting actions that correspond to the root causes is without fault. If a Bhikkhu (monk) knows that another Bhikkhu (monk) has committed any of the four Pārājika (defeat) offenses or the thirteen Saṃghādisesa (formal meeting) offenses, if he conceals them one by one, he commits a Pācittiya (expiation) offense. Thirty Nissaggiya Pācittiya (expiation with forfeiture) offenses and ninety-two Pācittiya (expiation) offenses, if he conceals them one by one, he commits a Dukkata (wrongdoing) offense. Four Pāṭidesanīya (confession) offenses and the Sekhiya (training rules), if he conceals them one by one, he commits a Dukkata (wrongdoing) of remorse. If he conceals the eight Pārājika (defeat) offenses or the nineteen Saṃghādisesa (formal meeting) offenses of a Bhikkhuni (nun), he commits a Thullaccaya (grave offense). Thirty Nissaggiya Pācittiya (expiation with forfeiture) offenses and one hundred and forty-one Pācittiya (expiation) offenses, if he conceals them one by one, he commits a Dukkata (wrongdoing) offense. Eight Pāṭidesanīya (confession) offenses and the Sekhiya (training rules), if he conceals them one by one, he commits a Dukkata (wrongdoing) of remorse. The eighteen practices of a Siksamana (probationary nun), and re-acceptance of the training rules, if he conceals them one by one, he commits a Dukkata (wrongdoing) offense. The ten precepts of a Sramanera (novice monk) and Sramanerika (novice nun), if he conceals them one by one, and then grants ordination, he commits a Dukkata (wrongdoing) offense. Even the five precepts of a layperson, if he conceals them one by one, he commits a Dukkata (wrongdoing) of remorse. Therefore, it is said.

Insects, water, and no clothes, sitting in a place of lust and seclusion, Going to see the army's formation, clapping hands and concealing a knife. The sixth Varga (chapter) ends.

The Buddha (Buddha) was staying in Vesali (Vesali), extensively explaining the above content. At that time, a person wearing armor, holding a bow and arrows, entered the Vihara (monastery), took off his armor, put down his weapons, and rested under a tree. In the courtyard of the Vihara (monastery), there were many pigeons on the sandy ground, playing and feeding. At that time, Venerable Udayi (Udayi) saw the pigeons and said, 'Long life! Lend me your bow and arrows to test my skill.' The man replied, 'Sure.' Udayi (Udayi) then picked up the bow, loaded five arrows, drew the bow, and shot and killed five pigeons. Then he plucked the feathers, strung them on a stick, and gave them to the Buddha (Buddha): 'This is bird meat.' The Buddha (Buddha) said, 'Where did you get it?' Udayi (Udayi) replied, 'A person wearing armor, holding a bow and arrows, came to the courtyard of the Vihara (monastery) and rested under a tree. I borrowed his bow and arrows to test my skill in shooting birds; I haven't forgotten the archery skills I learned before.' The Buddha (Buddha) said, 'Foolish man! This is an evil practice; you should abandon it early, and yet you say you learned it before!'

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手猶故在。汝常不聞，我以無量方便，毀訾殺生，讚歎不殺。而今作是惡不善法，此非法、非律、非如佛教，不可以是長養善法。」諸比丘白佛言：「世尊！眾生應起慈心救護，云何優陀夷反奪其命而無慈心？」佛言：「不但今日不起慈心，過去世時已曾如是。如《釋提桓因本生經》中廣說。」佛告諸比丘：「依止毗舍離城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘故奪畜生命，波夜提。」

比丘者，如上說。

故者，先作方便。

奪畜生命者，若身、身份、身方便。身者，一切身，于眾生身上跳蹈、若堆壓欲令彼死，死者，波夜提。身份者，欲害眾生故，若手、若腳、若膝、若肘、若齒、若爪等一一用殺，是名身份。身方便者，若手捉杖、木、瓦、石等，若就打、若遙擲欲令死，死者，波夜提。

波夜提者，如上說。若比丘欲斷畜生命，若刀、藥涂、吐下、墮胎。刀者，大小刀乃至針。若比丘殺心捉刀時，越毗尼心悔。觸彼身，越毗尼罪。命根斷者，波夜提，是名刀。藥者，有三種：生、合、毒。生者，如尼樓國土、郁阇尼國土，有毒草名迦羅，是名生。合者，如獵師合藥，若根、若莖、若葉、若花、若果，眾草和合藥，是名合。毒者，蛇毒、鼠毒、狼毒、貓毒、

【現代漢語翻譯】 現代漢語譯本：'你的手仍然還在。你難道沒聽說過嗎，我曾用無量方便，有時譭謗殺生，有時讚歎不殺生。而你現在卻做出這種惡劣不善的行為，這不符合佛法、不符合戒律、不符合如來教導，不能用這種方式來增長善法。' 諸位比丘稟告佛陀說：'世尊！眾生應該生起慈悲心去救護，為什麼優陀夷反而奪取它們的性命而沒有慈悲心呢？' 佛陀說：'他不僅今天沒有生起慈悲心，過去世也曾這樣。正如《釋提桓因本生經》（Śakro devānam indraḥ Jātaka，帝釋天因的故事）中詳細敘述的那樣。' 佛陀告訴諸位比丘：'凡是居住在毗舍離城（Vaiśālī，古印度城市）的比丘都應當集合起來，爲了十種利益的緣故，我為諸位比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘故意奪取畜生的性命，犯波夜提（Pāyantika，一種罪名）。'

比丘（bhikkhu，出家受戒的男性佛教徒）：如前文所說。

'故意（故）'的意思是，事先做了準備。

'奪取畜生命'的意思是，通過身體、身體的一部分、或者身體的手段。'身體'是指，整個身體，在眾生的身上跳躍踩踏，或者堆壓，想要讓它們死亡，如果因此死亡，犯波夜提罪。'身體的一部分'是指，想要傷害眾生，用手、腳、膝蓋、手肘、牙齒、爪子等一一去殺害，這叫做身體的一部分。'身體的手段'是指，用手拿著棍子、木頭、瓦片、石頭等，或者直接打，或者遠遠地投擲，想要讓它們死亡，如果因此死亡，犯波夜提罪。

波夜提（Pāyantika，一種罪名）：如前文所說。如果比丘想要斷絕畜生的性命，使用刀、藥物塗抹、催吐下瀉、墮胎等手段。'刀'是指，大刀小刀乃至針。如果比丘生起殺心拿起刀的時候，就違犯了毗尼（Vinaya，戒律），心生後悔。如果接觸到它們的身體，就犯越毗尼罪。如果命根斷絕，就犯波夜提罪，這叫做刀。'藥物'有三種：生的、合成的、毒藥。'生的'，例如尼樓國土（Nīla，地名）、郁阇尼國土（Ujjainī，古印度城市），有一種毒草叫做迦羅（Kāla，黑色），這叫做生的。'合成的'，例如獵人合成的藥物，無論是根、莖、葉、花、果，各種草藥混合在一起，這叫做合成的。'毒藥'，例如蛇毒、鼠毒、狼毒、貓毒等。

【English Translation】 English version: 'Your hand is still there. Haven't you often heard that I have used immeasurable skillful means, sometimes criticizing killing and sometimes praising non-killing? But now you are doing this evil and unwholesome deed, which is not in accordance with the Dharma, not in accordance with the Vinaya, not in accordance with the Buddha's teachings, and cannot be used to cultivate wholesome qualities.' The bhikkhus (bhikkhu, a Buddhist monk) said to the Buddha: 'Venerable One! Sentient beings should be protected with loving-kindness, why does Udayin (name of a person) take their lives without compassion?' The Buddha said: 'Not only today does he not have compassion, but he has done so in past lives as well. As described in detail in the Śakro devānam indraḥ Jātaka (Śakro devānam indraḥ Jātaka, the story of Śakra, the lord of gods).' The Buddha told the bhikkhus: 'All those who dwell in the city of Vaiśālī (Vaiśālī, an ancient Indian city) should assemble. For the sake of ten benefits, I am establishing precepts for the bhikkhus, and those who have already heard them should hear them again. If a bhikkhu intentionally takes the life of an animal, it is a Pāyantika (Pāyantika, an offense).'

Bhikkhu (bhikkhu, a Buddhist monk): As mentioned above.

'Intentionally (故)' means having made preparations beforehand.

'Taking the life of an animal' means through the body, a part of the body, or a means of the body. 'Body' refers to the entire body, jumping and trampling on sentient beings, or piling on top of them, wanting them to die. If they die as a result, it is a Pāyantika offense. 'Part of the body' refers to wanting to harm sentient beings, using hands, feet, knees, elbows, teeth, claws, etc., one by one to kill them, this is called part of the body. 'Means of the body' refers to holding a stick, wood, tile, stone, etc., in the hand, either directly hitting or throwing from afar, wanting them to die. If they die as a result, it is a Pāyantika offense.

Pāyantika (Pāyantika, an offense): As mentioned above. If a bhikkhu wants to end the life of an animal, using means such as a knife, applying medicine, inducing vomiting and diarrhea, or abortion. 'Knife' refers to large knives, small knives, even needles. If a bhikkhu arises with the intention to kill and picks up a knife, he violates the Vinaya (Vinaya, monastic rules), and feels remorse. If he touches their body, he commits a transgression of the Vinaya. If the life force is cut off, it is a Pāyantika offense, this is called a knife. 'Medicine' is of three types: raw, compounded, and poison. 'Raw' refers to places like the country of Nīla (Nīla, place name), the country of Ujjainī (Ujjainī, an ancient Indian city), where there is a poisonous grass called Kāla (Kāla, black), this is called raw. 'Compounded' refers to medicines compounded by hunters, whether roots, stems, leaves, flowers, or fruits, various herbs mixed together, this is called compounded. 'Poison' refers to snake venom, rat poison, wolf poison, cat poison, etc.

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狗毒、熊羆毒、人毒，如是種種。若生、若合、若毒，如是一切是名藥。若比丘殺心，欲殺畜生，合藥時，越毗尼心悔。觸彼身，越毗尼罪。命根斷，波夜提，是名藥。

涂者，若比丘殺心，以藥欲涂畜生時，作是念：「若涂頭腳身，令枯乾死。」捉藥時，越毗尼心悔。觸彼身者，越毗尼罪。因是死者，波夜提，是名涂。

吐者，若比丘殺心合吐藥，欲令吐膿血、吐腸死，合藥時，越毗尼心悔。觸彼身者，越毗尼罪。因是死者，波夜提，是名吐。

下者，若比丘殺心作下藥，欲令彼下膿血腸肚死，作藥時，越毗尼心悔。觸彼身，越毗尼罪。因是死者，波夜提。

墮胎者，若比丘殺心欲墮畜生胎，作方便時，越毗尼心悔。觸彼身，越毗尼罪。欲殺母而墮胎者，越毗尼罪。欲殺胎而母死者，越毗尼罪。欲殺母母死者，波夜提。欲殺胎胎死者，亦波夜提。若畜生懷人胎，越毗尼罪，是名墮胎。

行、毗陀羅咒、屑末、罥、弶、坑陷、道、河。

行者，有畜生若五、若十、若二十作行列行時，若欲殺前誤殺中、欲殺中誤殺后、欲殺后誤殺中、欲殺中誤殺前，皆越毗尼罪。若欲殺前前死、欲殺中中死、欲殺後後死者，皆波夜提。若一切無當死者，波夜提，是名行。

毗陀羅咒者，若

【現代漢語翻譯】 現代漢語譯本 狗毒、熊羆毒、人毒，像這樣的種種毒藥。無論是天然產生的、混合而成的、還是人工製造的毒藥，所有這些都被稱為『藥』。如果比丘（bhiksu）心懷殺意，想要殺死畜生，在配製毒藥時，就犯了『越毗尼心悔』（vikrīḍita-vipratisāra）罪。如果接觸到畜生的身體，就犯了『越毗尼』（vikrīḍita）罪。如果導致畜生命根斷絕，就犯了『波夜提』（pāyantika）罪，這被稱為『藥』。

『涂』是指，如果比丘（bhiksu）心懷殺意，想要用毒藥塗抹畜生時，心中想著：『如果塗在頭、腳或身上，就能讓它枯萎死亡。』在拿起毒藥時，就犯了『越毗尼心悔』（vikrīḍita-vipratisāra）罪。如果接觸到畜生的身體，就犯了『越毗尼』（vikrīḍita）罪。如果因此導致畜生死亡，就犯了『波夜提』（pāyantika）罪，這被稱為『涂』。

『吐』是指，如果比丘（bhiksu）心懷殺意，配製催吐藥，想要讓畜生吐出膿血、吐出腸子而死，在配製毒藥時，就犯了『越毗尼心悔』（vikrīḍita-vipratisāra）罪。如果接觸到畜生的身體，就犯了『越毗尼』（vikrīḍita）罪。如果因此導致畜生死亡，就犯了『波夜提』（pāyantika）罪，這被稱為『吐』。

『下』是指，如果比丘（bhiksu）心懷殺意，製作瀉藥，想要讓畜生瀉出膿血腸肚而死，在製作毒藥時，就犯了『越毗尼心悔』（vikrīḍita-vipratisāra）罪。如果接觸到畜生的身體，就犯了『越毗尼』（vikrīḍita）罪。如果因此導致畜生死亡，就犯了『波夜提』（pāyantika）罪。

『墮胎』是指，如果比丘（bhiksu）心懷殺意，想要墮掉畜生的胎兒，在採取行動時，就犯了『越毗尼心悔』（vikrīḍita-vipratisāra）罪。如果接觸到畜生的身體，就犯了『越毗尼』（vikrīḍita）罪。如果想要殺死母畜卻導致墮胎，就犯了『越毗尼』（vikrīḍita）罪。如果想要殺死胎兒卻導致母畜死亡，就犯了『越毗尼』（vikrīḍita）罪。如果想要殺死母畜，母畜卻死了，就犯了『波夜提』（pāyantika）罪。如果想要殺死胎兒，胎兒卻死了，也犯了『波夜提』（pāyantika）罪。如果畜生懷了人胎，就犯了『越毗尼』（vikrīḍita）罪，這被稱為『墮胎』。

『行』、『毗陀羅咒』（vidyādhara-mantra）、『屑末』、『罥』、『弶』、『坑陷』、『道』、『河』。

『行』是指，如果有畜生五隻、十隻、或二十隻排成行列行走時，如果想要殺死前面的卻誤殺了中間的、想要殺死中間的卻誤殺了後面的、想要殺死後面的卻誤殺了中間的、想要殺死中間的卻誤殺了前面的，都犯了『越毗尼』（vikrīḍita）罪。如果想要殺死前面的，前面的死了；想要殺死中間的，中間的死了；想要殺死後面的，後面的死了，都犯了『波夜提』（pāyantika）罪。如果一切都沒有殺死，但本意是想殺死它們，就犯了『波夜提』（pāyantika）罪，這被稱為『行』。

『毗陀羅咒』（vidyādhara-mantra）是指，如果...

【English Translation】 English version Dog poison, bear poison, human poison, and so on. Whether naturally occurring, compounded, or artificially produced, all such things are called 'medicine'. If a bhiksu (monk) has the intention to kill, desiring to kill an animal, when preparing the poison, he commits the offense of 'vikrīḍita-vipratisāra' (remorse for transgression). If he touches the animal's body, he commits the offense of 'vikrīḍita' (transgression). If the animal's life force is cut off, he commits the offense of 'pāyantika' (expiation), this is called 'medicine'.

'Smearing' refers to, if a bhiksu (monk) has the intention to kill, desiring to smear poison on an animal, thinking: 'If I smear it on its head, feet, or body, it will wither and die.' When he picks up the poison, he commits the offense of 'vikrīḍita-vipratisāra' (remorse for transgression). If he touches the animal's body, he commits the offense of 'vikrīḍita' (transgression). If the animal dies because of this, he commits the offense of 'pāyantika' (expiation), this is called 'smearing'.

'Vomiting' refers to, if a bhiksu (monk) has the intention to kill, preparing an emetic, desiring to make the animal vomit pus and blood, vomit its intestines and die, when preparing the poison, he commits the offense of 'vikrīḍita-vipratisāra' (remorse for transgression). If he touches the animal's body, he commits the offense of 'vikrīḍita' (transgression). If the animal dies because of this, he commits the offense of 'pāyantika' (expiation), this is called 'vomiting'.

'Purgation' refers to, if a bhiksu (monk) has the intention to kill, making a purgative medicine, desiring to make the animal purge pus, blood, and its intestines and die, when making the medicine, he commits the offense of 'vikrīḍita-vipratisāra' (remorse for transgression). If he touches the animal's body, he commits the offense of 'vikrīḍita' (transgression). If the animal dies because of this, he commits the offense of 'pāyantika' (expiation).

'Abortion' refers to, if a bhiksu (monk) has the intention to kill, desiring to abort an animal fetus, when taking action, he commits the offense of 'vikrīḍita-vipratisāra' (remorse for transgression). If he touches the animal's body, he commits the offense of 'vikrīḍita' (transgression). If he desires to kill the mother animal but causes an abortion, he commits the offense of 'vikrīḍita' (transgression). If he desires to kill the fetus but the mother animal dies, he commits the offense of 'vikrīḍita' (transgression). If he desires to kill the mother animal and the mother animal dies, he commits the offense of 'pāyantika' (expiation). If he desires to kill the fetus and the fetus dies, he also commits the offense of 'pāyantika' (expiation). If an animal is pregnant with a human fetus, he commits the offense of 'vikrīḍita' (transgression), this is called 'abortion'.

'Row', 'vidyādhara-mantra' (spell of knowledge holders), 'powdered remains', 'noose', 'trap', 'pitfall', 'road', 'river'.

'Row' refers to, if there are animals, five, ten, or twenty, walking in a row, if he desires to kill the one in front but mistakenly kills the one in the middle, desires to kill the one in the middle but mistakenly kills the one in the back, desires to kill the one in the back but mistakenly kills the one in the middle, desires to kill the one in the middle but mistakenly kills the one in front, all commit the offense of 'vikrīḍita' (transgression). If he desires to kill the one in front and the one in front dies, desires to kill the one in the middle and the one in the middle dies, desires to kill the one in the back and the one in the back dies, all commit the offense of 'pāyantika' (expiation). If none are actually killed, but the intention was to kill them, he commits the offense of 'pāyantika' (expiation), this is called 'row'.

'vidyādhara-mantra' (spell of knowledge holders) refers to, if...

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比丘為殺畜生，讀毗陀羅咒起死人，誦咒時，越毗尼心悔。心驚毛豎，越毗尼罪。因是死者，波夜提，是名毗陀羅咒。

屑末者，若比丘為殺畜生故，作屑末坌眾生身，欲令乾枯死。作方便時，越毗尼心悔。觸彼身，越毗尼罪。因是死者，波夜提。

罥者，若比丘殺心，于畜生常行處、食處、飲水處，施罥時，越毗尼心悔。觸彼身者，越毗尼罪。因是死者，波夜提，是名罥。

弶者，若比丘殺心，于畜生常行處、食處、飲水處。施弶時，越比尼心悔。觸彼身者，越毗尼罪。因是死者，波夜提，是名弶。

坑陷者，若比丘殺心，于畜生常行處、食處、飲水處，作坑陷以草土覆上，作時，越毗尼心悔。墮中時，越毗尼罪。因是死者，波夜提，是名坑陷。

道者，若比丘于道頭經行見畜生來，見已作是念：「今當令此無一得脫者。」殺心驅向師子虎狼恐怖處，若國王獵處驅時，越毗尼心悔。受苦痛時，越毗尼罪。因是死者，波夜提，是名道。

河者，若僧伽藍近河邊，比丘在岸上經行，有畜生來，比丘見已，作是念：「今當令此畜生無一得活者。」殺心驅向非濟處、若回波旋覆處、尸收摩羅處，渡彼岸復有師子虎狼處，及王遊獵處驅時，越毗尼心悔。受苦痛時，越毗尼罪。因是死者，

【現代漢語翻譯】 現代漢語譯本 如果比丘爲了殺死畜生，唸誦毗陀羅咒（Vaitāla mantra，一種能使死人復活的咒語），在誦咒時，如果對比尼（Vinaya，戒律）感到後悔，或者內心驚恐、毛髮豎立，就犯了越毗尼罪。如果因為這個咒語導致畜生死去，就犯了波夜提（Pāyantika，一種罪名），這就是所謂的毗陀羅咒。 屑末是指，如果比丘爲了殺死畜生，將屑末（一種粉末）撒在眾生身上，想要讓它們乾枯而死。在製作這個方便（Upāya，手段）時，如果對比尼感到後悔，或者觸碰到它們的身體，就犯了越毗尼罪。如果因為這個原因導致畜生死去，就犯了波夜提。 罥是指，如果比丘懷著殺心，在畜生經常行走、覓食、飲水的地方，設定罥（一種陷阱），在設定罥時，如果對比尼感到後悔，或者觸碰到它們的身體，就犯了越毗尼罪。如果因為這個原因導致畜生死去，就犯了波夜提，這就是所謂的罥。 弶是指，如果比丘懷著殺心，在畜生經常行走、覓食、飲水的地方，設定弶（另一種陷阱），在設定弶時，如果對比尼感到後悔，或者觸碰到它們的身體，就犯了越毗尼罪。如果因為這個原因導致畜生死去，就犯了波夜提，這就是所謂的弶。 坑陷是指，如果比丘懷著殺心，在畜生經常行走、覓食、飲水的地方，挖掘坑陷，並用草土覆蓋上面，在挖掘時，如果對比尼感到後悔，或者畜生掉入坑中，就犯了越毗尼罪。如果因為這個原因導致畜生死去，就犯了波夜提，這就是所謂的坑陷。 道是指，如果比丘在道路的開端經行（Cankrama，一種行走禪修方式），看到畜生走來，看到後心想：『現在我要讓這些畜生沒有一個能夠逃脫。』懷著殺心將它們驅趕到獅子、老虎、豺狼等恐怖的地方，或者驅趕到國王狩獵的地方，在驅趕時，如果對比尼感到後悔，或者畜生遭受痛苦，就犯了越毗尼罪。如果因為這個原因導致畜生死去，就犯了波夜提，這就是所謂的道。 河是指，如果僧伽藍（Sangharama，寺院）靠近河邊，比丘在岸上經行，有畜生走來，比丘看到后，心想：『現在我要讓這些畜生沒有一個能夠活下來。』懷著殺心將它們驅趕到無法渡過的地方，或者驅趕到有回波旋覆（漩渦）的地方、尸收摩羅（鱷魚）出沒的地方，或者渡過河的對岸後有獅子、老虎、豺狼的地方，以及國王遊獵的地方，在驅趕時，如果對比尼感到後悔，或者畜生遭受痛苦，就犯了越毗尼罪。如果因為這個原因導致畜生死去，就犯了

【English Translation】 English version If a Bhikkhu (monk) recites the Vaitāla mantra (a mantra to revive the dead) in order to kill an animal, and while reciting the mantra, feels remorse for the Vinaya (monastic rules), or experiences fear and hair standing on end, he commits an offense against the Vinaya. If the animal dies because of this mantra, he commits a Pāyantika (an offense), this is called the Vaitāla mantra. 'Śeṣa-mala' means, if a Bhikkhu, intending to kill an animal, scatters 'śeṣa-mala' (a kind of powder) on the body of a being, wanting to cause it to dry up and die. While making this 'upāya' (means), if he feels remorse for the Vinaya, or touches its body, he commits an offense against the Vinaya. If the animal dies because of this, he commits a Pāyantika. 'Jāla' means, if a Bhikkhu, with the intention to kill, sets a 'jāla' (a kind of trap) in a place where animals frequently walk, eat, or drink water, and while setting the 'jāla', if he feels remorse for the Vinaya, or touches its body, he commits an offense against the Vinaya. If the animal dies because of this, he commits a Pāyantika, this is called 'jāla'. 'Vyāma' means, if a Bhikkhu, with the intention to kill, sets a 'vyāma' (another kind of trap) in a place where animals frequently walk, eat, or drink water, and while setting the 'vyāma', if he feels remorse for the Vinaya, or touches its body, he commits an offense against the Vinaya. If the animal dies because of this, he commits a Pāyantika, this is called 'vyāma'. 'Pit-trap' means, if a Bhikkhu, with the intention to kill, digs a pit-trap in a place where animals frequently walk, eat, or drink water, and covers it with grass and soil, and while digging, if he feels remorse for the Vinaya, or the animal falls into the pit, he commits an offense against the Vinaya. If the animal dies because of this, he commits a Pāyantika, this is called a pit-trap. 'Path' means, if a Bhikkhu, while walking 'cankrama' (a form of walking meditation) at the beginning of a path, sees an animal coming, and after seeing it, thinks: 'Now I will ensure that none of these animals escape.' With the intention to kill, he drives them towards terrifying places with lions, tigers, and wolves, or drives them towards places where the king hunts, and while driving them, if he feels remorse for the Vinaya, or the animal suffers pain, he commits an offense against the Vinaya. If the animal dies because of this, he commits a Pāyantika, this is called 'path'. 'River' means, if a Sangharama (monastery) is near a riverbank, and a Bhikkhu is walking on the bank, and an animal comes, and the Bhikkhu, after seeing it, thinks: 'Now I will ensure that none of these animals survive.' With the intention to kill, he drives them towards places where they cannot cross, or towards places with whirlpools, places where 'śiśumāra' (crocodiles) are found, or after crossing to the other side of the river, there are places with lions, tigers, and wolves, and places where the king hunts, and while driving them, if he feels remorse for the Vinaya, or the animal suffers pain, he commits an offense against the Vinaya. If the animal dies because of this, he commits a

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波夜提，是名河。

一比丘殺心捉刀時，越毗尼心悔。受苦痛時，越毗尼罪。因是死者，波夜提。如是二比丘、眾多比丘亦如是。若比丘為殺故與刀遣使，若一人、若二人，乃至眾多人，亦如是。使復轉遣使，乃至眾多人與刀時，越毗尼心悔。受苦痛，越毗尼罪。因是死者，波夜提。如是藥、毒、涂、吐、下、墮胎，如刀中廣說。

若比丘成就五法斷畜生命，波夜提。何等五？畜生、畜生想、殺心、起身業、命根斷，是名五法。是故說。

佛住舍衛城，廣說如上。爾時六群比丘欲令十六群比丘疑悔故，作如是言：「世尊制戒，年滿二十聽受具足。汝等未滿二十而受具足，不名受具足。」聞是語已，即便大啼。佛聞啼聲，知而故問：「是何等小兒啼聲？」比丘答言：「是六群比丘，欲令十六群比丘疑悔故，作如是言：『世尊制戒，年滿二十聽受具足。汝等未滿二十而受具足，非受具足。』聞是語已，是故啼耳。」佛言：「呼六群比丘來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛言：「何故如是？」答言：「我戲樂故。」佛言：「癡人！此是惡事，惱梵行人而言戲樂。」佛言：「汝莫輕彼，彼若入定，以神足力能擲汝著他方世界。此非法、非律、非如佛教，不可以是長養善法。從今日

【現代漢語翻譯】 現代漢語譯本 波夜提（Pāyantika，一種罪名），是指違犯戒律的行為。

如果一位比丘在殺心驅使下拿起刀，違犯了毗尼（Vinaya，戒律），心生後悔。在承受痛苦時，也違犯了毗尼罪。如果因此導致死亡，則犯波夜提罪。兩位比丘或眾多比丘的情況也是如此。如果比丘爲了殺人而送刀並派遣使者，無論是派遣一人、兩人，乃至眾多人，情況也是如此。使者又轉而派遣使者，乃至眾多人送刀時，違犯了毗尼，心生後悔。承受痛苦時，違犯毗尼罪。如果因此導致死亡，則犯波夜提罪。關於藥物、毒藥、塗藥、嘔吐、瀉藥、墮胎等情況，都如用刀殺人一樣廣泛說明。

如果比丘成就五種條件而斷絕畜生的生命，則犯波夜提罪。是哪五種條件呢？是畜生、有畜生想、有殺心、起身（指身體的行動）業、命根斷絕，這稱為五種條件。所以這樣說。

佛陀住在舍衛城（Śrāvastī），（以下內容）如前文廣泛所述。當時，六群比丘爲了讓十六群比丘產生懷疑和後悔，就說：『世尊制定戒律，年滿二十歲才允許受具足戒。你們未滿二十歲就受了具足戒，不能稱為受了具足戒。』聽到這些話后，他們就大聲啼哭。佛陀聽到啼哭聲，明知故問：『這是什麼小孩的啼哭聲？』比丘回答說：『是六群比丘，爲了讓十六群比丘產生懷疑和後悔，就說：「世尊制定戒律，年滿二十歲才允許受具足戒。你們未滿二十歲就受了具足戒，不是受了具足戒。」聽到這些話后，所以才啼哭。』佛陀說：『叫六群比丘來。』他們來了之後，佛陀詳細地詢問了上述事情：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『為什麼這樣做？』回答說：『因為我們戲弄取樂。』佛陀說：『愚癡的人！這是惡事，騷擾清凈的修行人還說是戲弄取樂。』佛陀說：『你們不要輕視他們，他們如果入定，以神通力能把你們扔到其他方世界。』這不符合佛法、不符合戒律、不符合如來的教導，不能用這種方式來增長善法。從今天起

【English Translation】 English version Pāyantika (a type of offense) refers to an act that violates the Vinaya (code of conduct).

If a bhikkhu (monk) picks up a knife with the intention to kill, he violates the Vinaya and feels remorse. When experiencing pain, he also commits a Vinaya offense. If death results from this, he commits a Pāyantika offense. The same applies to two bhikkhus or many bhikkhus. If a bhikkhu sends a knife and dispatches a messenger with the intention to kill, whether he sends one person, two people, or many people, the situation is the same. If the messenger in turn dispatches another messenger, and so on, until many people deliver the knife, he violates the Vinaya and feels remorse. When experiencing pain, he commits a Vinaya offense. If death results from this, he commits a Pāyantika offense. Regarding situations involving medicine, poison, applying substances, inducing vomiting, laxatives, and abortion, they are explained as extensively as the case of killing with a knife.

If a bhikkhu accomplishes five conditions and terminates the life of an animal, he commits a Pāyantika offense. What are these five conditions? They are: an animal, the perception of an animal, the intention to kill, the physical action (referring to bodily action), and the termination of the life force. These are called the five conditions. Therefore, it is said thus.

The Buddha resided in Śrāvastī (a major city in ancient India), (the following content) is extensively described as before. At that time, the group of six bhikkhus, in order to cause doubt and regret in the group of sixteen bhikkhus, said: 'The World-Honored One has established a precept that only those who are twenty years old are allowed to receive full ordination. You received full ordination before you were twenty years old, so you cannot be called fully ordained.' Upon hearing these words, they wept loudly. The Buddha, hearing the sound of weeping, knowingly asked: 'What is the sound of children weeping?' The bhikkhus replied: 'It is the group of six bhikkhus who, in order to cause doubt and regret in the group of sixteen bhikkhus, said: 「The World-Honored One has established a precept that only those who are twenty years old are allowed to receive full ordination. You received full ordination before you were twenty years old, so you are not fully ordained.」 Upon hearing these words, they are weeping.' The Buddha said: 'Summon the group of six bhikkhus.' After they arrived, the Buddha inquired in detail about the aforementioned matter: 'Did you really do this?' They replied: 'Indeed, we did.' The Buddha said: 'Why did you do this?' They replied: 'Because we were joking and having fun.' The Buddha said: 'Foolish people! This is an evil deed, disturbing pure practitioners and calling it joking and having fun.' The Buddha said: 'Do not underestimate them, for if they enter into samadhi (meditative state), with their supernatural powers they can throw you into other world realms.' This is not in accordance with the Dharma, not in accordance with the Vinaya, not in accordance with the teachings of the Tathagata (Buddha), and this is not the way to cultivate good qualities. From today onwards

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后不聽令他比丘疑悔。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘故令他比丘起疑悔，須臾不樂，波夜提。」

比丘者，如上說。

故者，先作方便。

疑悔者，有七事：生、羯磨、形相、病、罪、罵詈、結使。波夜提者，如上說。生者，作是言：「長老！世尊制戒，年滿二十聽受具足，汝不滿二十而受具足，不名受具足。」作是語欲令生疑。前人若疑、若不疑，皆波夜提，是名生。羯磨者，作如是言：「長老！世尊制戒，一白三羯磨無遮法，汝白不成就、羯磨不成就、眾不成就，如是一一不成就，非受具足，不名受具足。」作是語欲令他疑悔。前人若疑悔、若不疑悔，皆波夜提，是名羯磨。形相者，作如是言：「長老！世尊制戒，身體成就聽受具足，汝曲脊、跛蹇、眼瞎、㑌腳、搕頭、鋸齒、身不具足，而受具足，不名受具足。」作是語欲令他疑悔。前人若疑悔、若不疑悔，皆波夜提，是名形相。病者，作是言：「長老！世尊制戒，無病聽受具足。汝癬疥、黃爛、癰痤、痔病，如是種種諸病而受具足，不名受具足。」作是語欲令起疑悔。彼若疑悔、若不疑悔，皆波夜提，是名病。罪者，作是言：「長老！世尊制戒，清凈者聽受具足。汝犯波羅

【現代漢語翻譯】 現代漢語譯本：之後不聽從命令，使其他比丘產生疑惑後悔。』佛告訴眾比丘：『凡是依止在舍衛城（Śrāvastī）居住的比丘都應當集合，因為有十種利益的緣故，我為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。如果比丘故意使其他比丘產生疑惑後悔，哪怕是短暫的不快樂，都犯波夜提（Pāyantika）。』

比丘（bhikkhu），如前面所說。

故意（故者），指事先做了準備。

疑悔（疑悔者），有七種情況：出生、羯磨（karma，業）、形相、疾病、罪行、謾罵、結使（saṃyojana，煩惱）。波夜提（Pāyantika），如前面所說。出生（生者），例如這樣說：『長老！世尊制定戒律，年滿二十歲才允許接受具足戒，你未滿二十歲就接受具足戒，不能稱為受了具足戒。』說了這樣的話想要使他產生疑惑。對方如果疑惑或者不疑惑，都犯波夜提（Pāyantika），這叫做出生。羯磨（karma，業）者，例如這樣說：『長老！世尊制定戒律，一白三羯磨（jñapti-karma，宣告羯磨）必須是無遮法，你的白法不成就、羯磨不成就、僧眾不成就，像這樣一一不成就，就不是受了具足戒，不能稱為受了具足戒。』說了這樣的話想要使他疑惑後悔。對方如果疑惑後悔或者不疑惑後悔，都犯波夜提（Pāyantika），這叫做羯磨（karma，業）。形相者，例如這樣說：『長老！世尊制定戒律，身體健全才允許接受具足戒，你駝背、跛腳、眼瞎、瘸腿、頭有缺陷、鋸齒、身體不健全，卻接受了具足戒，不能稱為受了具足戒。』說了這樣的話想要使他疑惑後悔。對方如果疑惑後悔或者不疑惑後悔，都犯波夜提（Pāyantika），這叫做形相。疾病者，例如這樣說：『長老！世尊制定戒律，沒有疾病才允許接受具足戒。你患有癬疥、黃爛、癰痤、痔瘡，像這樣有各種疾病卻接受了具足戒，不能稱為受了具足戒。』說了這樣的話想要使他產生疑惑後悔。對方如果疑惑後悔或者不疑惑後悔，都犯波夜提（Pāyantika），這叫做疾病。罪行者，例如這樣說：『長老！世尊制定戒律，清凈的人才允許接受具足戒。你犯了波羅（Pārājika）

【English Translation】 English version: 'Afterwards, not listening to the order, causing other bhikkhus (bhikkhu, monks) to have doubts and regrets.' The Buddha told the bhikkhus (bhikkhu, monks): 'All those bhikkhus (bhikkhu, monks) residing in Śrāvastī (Śrāvastī, a major city in ancient India) should assemble. Because of ten benefits, I am establishing precepts for the bhikkhus (bhikkhu, monks), and those who have already heard them should hear them again. If a bhikkhu (bhikkhu, monks) intentionally causes another bhikkhu (bhikkhu, monks) to have doubts and regrets, even for a moment of unhappiness, it is a Pāyantika (Pāyantika, an offense requiring confession).'

Bhikkhu (bhikkhu, monks): as explained above.

Intentionally (故者): refers to having made preparations beforehand.

Doubts and regrets (疑悔者): there are seven cases: birth, karma (karma, actions and their consequences), appearance, illness, transgression, abuse, and saṃyojana (saṃyojana, fetters). Pāyantika (Pāyantika, an offense requiring confession): as explained above. Birth (生者): for example, saying this: 'Elder! The World-Honored One has established a precept that one must be twenty years old to receive full ordination. You were not twenty years old when you received full ordination, so it cannot be called full ordination.' Saying such words intends to cause him to have doubts. Whether the other person doubts or does not doubt, it is a Pāyantika (Pāyantika, an offense requiring confession). This is called birth. Karma (karma, actions and their consequences): for example, saying this: 'Elder! The World-Honored One has established a precept that the jñapti-karma (jñapti-karma, a formal act of declaration) must be without obstruction. Your declaration is not accomplished, the karma (karma, actions and their consequences) is not accomplished, the Sangha (Sangha, monastic community) is not accomplished. If each of these is not accomplished, it is not full ordination, it cannot be called full ordination.' Saying such words intends to cause him to have doubts and regrets. Whether the other person doubts and regrets or does not doubt and regret, it is a Pāyantika (Pāyantika, an offense requiring confession). This is called karma (karma, actions and their consequences). Appearance: for example, saying this: 'Elder! The World-Honored One has established a precept that one must have a complete body to receive full ordination. You are hunchbacked, lame, blind, crippled, have a defective head, have saw teeth, and your body is not complete, yet you received full ordination, so it cannot be called full ordination.' Saying such words intends to cause him to have doubts and regrets. Whether the other person doubts and regrets or does not doubt and regret, it is a Pāyantika (Pāyantika, an offense requiring confession). This is called appearance. Illness: for example, saying this: 'Elder! The World-Honored One has established a precept that one must be without illness to receive full ordination. You have scabies, jaundice, boils, hemorrhoids, and various other illnesses, yet you received full ordination, so it cannot be called full ordination.' Saying such words intends to cause him to have doubts and regrets. Whether he doubts and regrets or does not doubt and regret, it is a Pāyantika (Pāyantika, an offense requiring confession). This is called illness. Transgression: for example, saying this: 'Elder! The World-Honored One has established a precept that only the pure can receive full ordination. You have committed a Pārājika (Pārājika,

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夷、僧伽婆尸沙、波夜提、波羅提提舍尼、越毗尼罪，而受具足，不名受具足。」作是語欲令疑悔。彼若疑悔、若不疑悔，皆波夜提，是名罪。罵詈者，作是言：「長老！世尊制戒，歡喜者聽受具足。汝不歡喜，瞋恚罵詈而受具足，不名受具足。」作是語時欲令疑悔。彼若疑悔、若不疑悔，皆波夜提，是名罵詈。結使者，作是言：「長老！世尊制戒，黠慧人聽受具足。汝癡不黠如泥團、如羊角鴟白鵠受具足，不名受具足。」作是語時欲令疑悔。彼若疑悔、若不疑悔，皆波夜提，是名結使。

若有人來欲受具足，若滿二十與受具足；若不滿者，語言：「且住！待滿二十。」若彼便於余處受具足來者，不得語令疑悔。語者，越毗尼罪。若比丘臨受具足時，若羯磨不成就，應彈指語言：「長老！汝羯磨不成就。」若臨時不語者，后不得語令起疑悔言：「汝受具足時白不成就、羯磨不成就、眾不成就。」語者，越毗尼罪。若瞎眼、僂脊、腳跛身體不成就，未受具足者，應語言：「且爾住彼。」若於余處受具足來者，不得語令疑悔。語者，越毗尼罪。若病人來欲受具足，應語：「且爾住。」若彼便於余處受具足來者，不得語令疑悔。語者，越毗尼罪。若疑悔比丘者，波夜提；比丘尼，偷蘭遮；式叉摩尼、沙彌、沙彌尼者，

【現代漢語翻譯】 現代漢語譯本： 『長老！你犯了不清凈行（夷）、僧殘（僧伽婆尸沙）、墮（波夜提）、向彼悔（波羅提提舍尼）、違越毗尼罪，而受了具足戒，這不能稱為受了具足戒。』說這樣的話是想讓他產生疑慮後悔。他如果產生疑慮後悔，或者不產生疑慮後悔，都犯了墮罪（波夜提），這叫做罪過。辱罵者，這樣說：『長老！世尊制定戒律，歡喜的人聽受具足戒。你不歡喜，嗔怒辱罵而受了具足戒，這不能稱為受了具足戒。』說這樣的話是想讓他產生疑慮後悔。他如果產生疑慮後悔，或者不產生疑慮後悔，都犯了墮罪（波夜提），這叫做辱罵。挑撥離間者，這樣說：『長老！世尊制定戒律，聰明的人聽受具足戒。你愚癡不聰明，像泥團一樣、像羊角、像鴟白鵠一樣受了具足戒，這不能稱為受了具足戒。』說這樣的話是想讓他產生疑慮後悔。他如果產生疑慮後悔，或者不產生疑慮後悔，都犯了墮罪（波夜提），這叫做挑撥離間。 如果有人來想要受具足戒，如果滿了二十歲就給他受具足戒；如果沒滿，就告訴他：『先住下！等待滿了二十歲。』如果他已經在別的地方受了具足戒來，就不得說讓他產生疑慮後悔的話。說了，就犯了違越毗尼罪。如果比丘在臨受具足戒時，如果羯磨（羯磨）不成就，應該彈指告訴他：『長老！你的羯磨不成就。』如果當時不說，之後不得說讓他產生疑慮後悔的話，說：『你受具足戒時白（白）不成就、羯磨不成就、眾（眾）不成就。』說了，就犯了違越毗尼罪。如果是瞎眼、駝背、腳跛身體不健全，還沒受具足戒的人，應該告訴他：『你先住在那邊。』如果他已經在別的地方受了具足戒來，就不得說讓他產生疑慮後悔的話。說了，就犯了違越毗尼罪。如果有病人來想要受具足戒，應該告訴他：『你先住下。』如果他已經在別的地方受了具足戒來，就不得說讓他產生疑慮後悔的話。說了，就犯了違越毗尼罪。如果使比丘產生疑慮後悔，犯墮罪（波夜提）；比丘尼，犯偷蘭遮罪；式叉摩尼（式叉摩尼）、沙彌（沙彌）、沙彌尼（沙彌尼），

【English Translation】 English version: 'Elder, you have committed an impure act (Parajika), Sanghadisesa (Sanghavasesa), expiation (Payatika), confession (Patidesaniya), and offenses against the Vinaya, and have received full ordination, which cannot be called full ordination.' Saying this is intended to cause doubt and regret. Whether he doubts and regrets or does not doubt and regret, he commits a Payatika offense, which is called a sin. The abuser says: 'Elder, the World-Honored One has established precepts, and those who are happy listen and receive full ordination. You are not happy, angry, and abusive, and have received full ordination, which cannot be called full ordination.' Saying this is intended to cause doubt and regret. Whether he doubts and regrets or does not doubt and regret, he commits a Payatika offense, which is called abuse. The instigator says: 'Elder, the World-Honored One has established precepts, and wise people listen and receive full ordination. You are foolish and unwise, like a lump of mud, like a sheep's horn, like a barn owl or a white swan, and have received full ordination, which cannot be called full ordination.' Saying this is intended to cause doubt and regret. Whether he doubts and regrets or does not doubt and regret, he commits a Payatika offense, which is called instigation. If someone comes wanting to receive full ordination, if he is twenty years old, he should be given full ordination; if he is not, he should be told: 'Stay here first! Wait until you are twenty years old.' If he has already received full ordination elsewhere, he must not say anything to cause him to doubt and regret. If he does, he commits an offense against the Vinaya. If a bhikkhu is about to receive full ordination, if the Karma (Karma) is not accomplished, he should snap his fingers and tell him: 'Elder, your Karma is not accomplished.' If he does not say so at the time, he must not later say anything to cause him to doubt and regret, saying: 'When you received full ordination, the announcement (Announcement) was not accomplished, the Karma was not accomplished, the Sangha (Sangha) was not accomplished.' If he does, he commits an offense against the Vinaya. If someone is blind, hunchbacked, lame, or physically incomplete, and has not yet received full ordination, he should be told: 'You stay there first.' If he has already received full ordination elsewhere, he must not say anything to cause him to doubt and regret. If he does, he commits an offense against the Vinaya. If a sick person comes wanting to receive full ordination, he should be told: 'You stay here first.' If he has already received full ordination elsewhere, he must not say anything to cause him to doubt and regret. If he does, he commits an offense against the Vinaya. If a bhikkhu is made to doubt and regret, he commits a Payatika offense; a bhikkhuni, a Thullaccaya offense; a sikkhamana (Siksamana), a sramanera (Sramanera), a sramanerika (Sramanerika),

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越毗尼罪；若俗人，越毗尼心悔。是故說。

佛住舍衛城，廣說如上。爾時六群比丘數數易著衣，食前著一衣，食后著余衣。佛知而故問：「是何等衣？」答言：「是我凈施衣。」佛言：「汝云何凈施衣與他，不捨而作三衣受用？從今日後不聽凈施衣不捨而受用。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘與比丘、比丘尼、式叉摩尼、沙彌、沙彌尼衣，后不捨而受用者，波夜提。」

比丘者，如上說。

與者，凈施與五種人。

不捨者，后不捨。

受用者，作三衣受用，波夜提。

波夜提者，如上說。

若比丘有多衣，忘不識，應取一切衣集著一處，當舍作是言：「此衣凈施與某甲，某甲於我不計意，今還舍。」若是三衣者應別舍：「是我三衣數，此僧伽梨先受持，今舍。」「此僧伽梨，是我三衣數，今受持。」「此郁多羅僧，是我三衣數，先受持，今舍。」「此郁多羅僧，是我三衣數，今受持。」「此安陀會，是我三衣數，先受持，今舍。」「此安陀會是我三衣數，今受持。」「此是我三衣數，不離宿受持。」余衣長二肘，廣一肘以上，盡應凈施。凈施法者，作是言：「長老！我此長衣施與某甲，某甲於我不計意，

【現代漢語翻譯】 現代漢語譯本：違犯毗尼罪；如果是俗人，違犯毗尼后內心感到後悔。因此這樣說。

佛陀住在舍衛城（Śrāvastī），像之前一樣廣泛說法。當時，六群比丘（the group of six monks）屢次更換衣服，飯前穿一件，飯後又換另一件。佛陀明知故問：『這是什麼衣服？』他們回答說：『這是我凈施的衣服。』佛陀說：『你們怎麼能把凈施的衣服給別人，自己卻不捨棄而當做三衣（tricīvara）來受用呢？從今以後，不允許凈施的衣服不捨棄就受用。』佛陀告訴眾比丘：『凡是依止舍衛城居住的比丘都應當集合，爲了十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘把衣服給予比丘、比丘尼（bhikkhunī，比丘尼）、式叉摩尼（śikṣamāṇā，學戒女）、沙彌（śrāmaṇera，沙彌）、沙彌尼（śrāmaṇerikā，沙彌尼）后，又不捨棄而受用，犯波夜提（pāyantika，墮罪）。』

比丘，如上所說。

給予，指凈施給予五種人。

不捨棄，指之後不捨棄。

受用，指當做三衣來受用，犯波夜提。

波夜提，如上所說。

如果比丘有很多衣服，忘記了而不認識，應當把所有衣服收集放在一處，應當捨棄並這樣說：『這件衣服凈施給某甲，某甲對我沒有意見，現在我把它捨棄。』如果是三衣，應當分別捨棄：『這是我三衣中的一件，這件僧伽梨（saṃghāṭī，大衣）先前受持，現在捨棄。』『這件僧伽梨，是我三衣中的一件，現在受持。』『這件郁多羅僧（uttarāsaṅga，上衣），是我三衣中的一件，先前受持，現在捨棄。』『這件郁多羅僧，是我三衣中的一件，現在受持。』『這件安陀會（antarvāsa，內衣），是我三衣中的一件，先前受持，現在捨棄。』『這件安陀會，是我三衣中的一件，現在受持。』『這是我三衣中的一件，不離身過夜受持。』其餘的衣服，長二肘，寬一肘以上，都應當凈施。凈施的方法是，這樣說：『長老！我把這件長衣施與某甲，某甲對我沒有意見。

【English Translation】 English version: It is a transgression of the Vinaya offense; if it is a layperson, they feel remorse after transgressing the Vinaya. Therefore, it is said.

The Buddha stayed in Śrāvastī (舍衛城), extensively teaching as before. At that time, the group of six monks (六群比丘) frequently changed their robes, wearing one robe before meals and another after meals. The Buddha, knowing this, deliberately asked: 'What are these robes?' They replied: 'These are my robes given as a pure offering.' The Buddha said: 'How can you give robes offered as a pure offering to others, yet not relinquish them yourselves and use them as your three robes (tricīvara 三衣)? From today onwards, it is not permitted to use robes given as a pure offering without relinquishing them.' The Buddha told the monks: 'All monks residing in Śrāvastī should assemble. For the sake of ten benefits, precepts are established for the monks, and those who have already heard them should hear them again. If a monk gives a robe to a monk, bhikkhunī (比丘尼, nun), śikṣamāṇā (式叉摩尼, female trainee), śrāmaṇera (沙彌, novice monk), or śrāmaṇerikā (沙彌尼, novice nun), and later does not relinquish it but uses it, it is a pāyantika (波夜提, expiable offense).'

Monk, as mentioned above.

Giving, refers to giving a pure offering to five types of people.

Not relinquishing, refers to not relinquishing it later.

Using, refers to using it as one of the three robes, which constitutes a pāyantika offense.

Pāyantika, as mentioned above.

If a monk has many robes and forgets and does not recognize them, he should gather all the robes in one place, and should relinquish them, saying: 'This robe is given as a pure offering to so-and-so, and so-and-so has no objections to me, and now I relinquish it.' If it is one of the three robes, it should be relinquished separately: 'This is one of my three robes, this saṃghāṭī (僧伽梨, outer robe) was previously held, and now I relinquish it.' 'This saṃghāṭī is one of my three robes, and now I hold it.' 'This uttarāsaṅga (郁多羅僧, upper robe) is one of my three robes, was previously held, and now I relinquish it.' 'This uttarāsaṅga is one of my three robes, and now I hold it.' 'This antarvāsa (安陀會, inner robe) is one of my three robes, was previously held, and now I relinquish it.' 'This antarvāsa is one of my three robes, and now I hold it.' 'This is one of my three robes, and I hold it overnight without separation.' The remaining robes, if they are two spans long and one span wide or more, should all be given as a pure offering. The method of giving a pure offering is to say: 'Elder! I give this long robe to so-and-so, and so-and-so has no objections to me.'

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若浣染時縫時，有因緣事，我當舍用。」受持已，凈施已著衣架上，日日當憶念記識。若忘者，當語共行弟子、依止弟子：「此是我三衣，汝當日日助我憶識。」若無弟子者，應衣角頭書作字。若自身對面凈施不捨而受用者，波夜提。若不對面而自說凈施，不捨而受用者，越毗尼罪。若對他面凈施，不捨而受用者，波夜提。復對餘人，不捨受用者，波夜提。不識衣，越毗尼罪。無三衣，越毗尼罪。一時舍、一時受，越毗尼罪。不捨，作三衣受用，波夜提。不捨，作塔用、僧用、與人，越毗尼罪。不得對面前說凈施，當餘人邊說凈施，是故說。

佛住舍衛城，廣說如上。爾時六群比丘食前取他僧伽梨、取他缽藏著異處。是比丘乞食時到，欲入聚落，求僧伽梨不得。復有比丘求缽不得，是比丘問諸比丘長老：「誰持我僧伽梨去？」復問：「誰持我缽去？」時六群比丘便笑言：「長老！此僧伽藍大，但求之。」即求，經久不得。復言：「長老！雇我何物？當助汝求。」聞是語已，知是彼藏。食后復藏尼師檀及針筒。諸比丘食已，欲林中坐禪，求尼師檀不得，即言：「長老！誰持我尼師檀去。」復有比丘言：「誰持我針筒去？」六群比丘笑言：「長老！此僧伽藍大，但遍求。」即求，經久不得。復語言：「汝雇我何物？

【現代漢語翻譯】 現代漢語譯本：如果洗染縫補的時候，有特殊情況，我可以暫時不用。』接受並持有後，清凈地施捨后掛在衣架上，每天都要憶念記住。如果忘記了，應當告訴一起修行的弟子、依止的弟子：『這是我的三衣，你們每天幫助我憶念記住。』如果沒有弟子，應當在衣角上寫字。如果當面清凈地施捨，卻沒有真正捨棄而受用，犯波逸提罪（Pāyantika，一種輕罪）。如果不是當面而自己說清凈施捨，卻沒有真正捨棄而受用，犯越毗尼罪（Veyyākaraṇa，違犯戒律的罪過）。如果當著別人的面清凈施捨，卻沒有真正捨棄而受用，犯波逸提罪。再次對其他人，沒有捨棄而受用，犯波逸提罪。不認識衣服，犯越毗尼罪。沒有三衣，犯越毗尼罪。一時捨棄、一時接受，犯越毗尼罪。沒有捨棄，當作三衣受用，犯波逸提罪。沒有捨棄，用來建造佛塔、供養僧眾、送給他人，犯越毗尼罪。不得當著面前說清凈施捨，應當在其他人的旁邊說清凈施捨，所以這樣說。

佛陀住在舍衛城（Śrāvastī），廣泛地宣說如上的戒律。當時，六群比丘（Chabbaggiya，指六個行為不端的比丘）在飯前拿走其他比丘的僧伽梨（saṃghāṭī，大衣）、拿走其他比丘的缽（pātra，食器），藏在別的地方。這些比丘乞食的時間到了，想要進入村落，卻找不到僧伽梨。又有比丘找不到缽，這些比丘問諸位比丘長老：『誰拿走了我的僧伽梨？』又問：『誰拿走了我的缽？』當時，六群比丘就笑著說：『長老！這個僧伽藍（saṃghārāma，僧院）很大，自己找找看吧。』於是尋找，很久都找不到。又說：『長老！你們給我什麼好處？我來幫助你們尋找。』聽到這些話后，知道是他們藏起來的。飯後又藏起尼師壇（niṣīdana，坐墊）和針筒。諸位比丘吃完飯後，想要在樹林中坐禪，卻找不到尼師壇，就說：『長老！誰拿走了我的尼師壇？』又有比丘說：『誰拿走了我的針筒？』六群比丘笑著說：『長老！這個僧伽藍很大，自己到處找找看吧。』於是尋找，很久都找不到。又說：『你們給我什麼好處？』

【English Translation】 English version: 'If, during washing, dyeing, or sewing, there is a specific reason, I may temporarily refrain from using it.' Having received and held it, after purely offering it, hang it on the clothes rack, and remember and recognize it daily. If forgotten, one should tell fellow disciples or dependent disciples: 'These are my three robes (tricīvara), please help me remember and recognize them daily.' If there are no disciples, one should write words on the corner of the robe. If one makes a pure offering in person but does not truly relinquish it and uses it, it is an offense of Pāyantika (a minor offense). If one does not make the offering in person but declares a pure offering oneself, and does not truly relinquish it and uses it, it is an offense of Veyyākaraṇa (an offense against the Vinaya). If one makes a pure offering in front of others but does not truly relinquish it and uses it, it is an offense of Pāyantika. Again, to others, without relinquishing it and using it, it is an offense of Pāyantika. Not recognizing the robe is an offense of Veyyākaraṇa. Not having the three robes is an offense of Veyyākaraṇa. Temporarily relinquishing and temporarily accepting is an offense of Veyyākaraṇa. Without relinquishing, using it as the three robes, it is an offense of Pāyantika. Without relinquishing, using it for building a stupa, for the Sangha, or giving it to others, it is an offense of Veyyākaraṇa. One should not declare a pure offering in front of someone; one should declare a pure offering beside others, therefore it is said.

The Buddha resided in Śrāvastī, extensively explaining the above precepts. At that time, the group of six monks (Chabbaggiya, referring to six misbehaving monks) before mealtime took other monks' outer robes (saṃghāṭī), took other monks' bowls (pātra), and hid them in other places. When the time for these monks to beg for food arrived, wanting to enter the village, they could not find their outer robes. Also, some monks could not find their bowls. These monks asked the elder monks: 'Who took my outer robe?' And asked: 'Who took my bowl?' At that time, the group of six monks laughed and said: 'Elder, this monastery (saṃghārāma) is large, just look for it yourselves.' So they searched, but could not find them for a long time. They further said: 'Elder, what will you hire me with? I will help you search.' Hearing these words, they knew that they had hidden them. After the meal, they again hid the sitting cloths (niṣīdana) and needle cases. After the monks had eaten, wanting to sit in meditation in the forest, they could not find their sitting cloths, and said: 'Elder, who took my sitting cloth?' Also, some monks said: 'Who took my needle case?' The group of six monks laughed and said: 'Elder, this monastery is large, just search everywhere yourselves.' So they searched, but could not find them for a long time. They further said: 'What will you hire me with?'

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當助汝求。」聞是語已，知是彼藏。諸比丘以是因緣往白世尊，佛言：「呼六群比丘來。」來已佛具問上事：「汝實爾不？」答言：「實爾。」佛言：「何以故爾？」答言：「為戲樂故。」佛言：「癡人！此是惡事，惱諸梵行人而言戲樂。此非法、非律、非如佛教，不可以是長養善法。」佛言：「從今已后不聽戲笑藏他衣缽、尼師檀、針筒。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘藏他衣缽、尼師檀、針筒，乃至戲笑，波夜提。」

比丘者，如上說。

衣者，七種衣也。

缽者，瓦缽、鐵缽。缽有三種：上、中、下。

尼師檀者，如世尊所聽。

針筒者，筒中有針。

藏者，若自藏、若使人藏，乃至戲笑，波夜提。

波夜提者，如上說。

三衣中若藏一一衣者，波夜提。若僧祇支及余衣等，越毗尼罪。三種缽中若一一藏，波夜提。若鍵镃及余器，越毗尼罪。藏尼師檀者，波夜提。藏余敷具，越毗尼罪。針筒者，有針合藏，波夜提。無針，越毗尼罪。藏有縷針，波夜提。無縷針，越毗尼罪。有縷針但脫取縷藏，越毗尼罪。戲笑藏比丘衣，波夜提；比丘尼，偷蘭遮；式叉摩尼、沙彌、沙彌尼，越毗尼罪；下至俗人

【現代漢語翻譯】 現代漢語譯本：『我會幫助你尋找。』聽到這話后，（他們）知道（東西）被他藏起來了。眾比丘因此事稟告世尊，佛陀說：『叫六群比丘來。』他們來了之後，佛陀詳細地詢問了這件事：『你們真的做了這樣的事嗎？』他們回答說：『確實如此。』佛陀說：『你們這些愚癡的人！這是惡事，戲弄那些清凈修行的人還以此為樂。這不合乎佛法、不合乎戒律、不合乎我的教導，不能用這種方式來增長善法。』佛陀說：『從今以後，不允許戲弄地藏匿他人的衣缽（bō，僧人使用的食器）、尼師檀（ní shī tán，坐具）、針筒。』佛陀告訴眾比丘：『凡是居住在舍衛城（Shè wèi chéng）的比丘都應當集合，爲了十種利益，我將為比丘們制定戒律，乃至已經聽聞過的，應當再次聽聞。如果比丘藏匿他人的衣缽、尼師檀、針筒，乃至戲弄，犯波夜提（bō yè tí，一種罪名）。』 比丘（bǐ qiū），如前所述。 衣，指七種衣。 缽（bō），指瓦缽、鐵缽。缽有三種：上等、中等、下等。 尼師檀（ní shī tán），如世尊所允許的。 針筒，指裝有針的筒。 藏，無論是自己藏匿，還是指使他人藏匿，乃至戲弄，犯波夜提（bō yè tí，一種罪名）。 波夜提（bō yè tí），如前所述。 三衣（sān yī）中如果藏匿其中任何一件，犯波夜提（bō yè tí，一種罪名）。如果藏匿僧祇支（sēng qí zhī，內衣）以及其他衣物等，犯越毗尼罪（yuè pí ní zuì，一種較輕的罪名）。三種缽中如果藏匿其中任何一個，犯波夜提（bō yè tí，一種罪名）。如果藏匿鍵镃（jiàn zī，鎖）以及其他器物，犯越毗尼罪（yuè pí ní zuì，一種較輕的罪名）。藏匿尼師檀（ní shī tán），犯波夜提（bō yè tí，一種罪名）。藏匿其他敷具，犯越毗尼罪（yuè pí ní zuì，一種較輕的罪名）。針筒，如果連同針一起藏匿，犯波夜提（bō yè tí，一種罪名）。如果沒有針，犯越毗尼罪（yuè pí ní zuì，一種較輕的罪名）。藏匿有線的針，犯波夜提（bō yè tí，一種罪名）。沒有線的針，犯越毗尼罪（yuè pí ní zuì，一種較輕的罪名）。有線的針，但只是取走線藏起來，犯越毗尼罪（yuè pí ní zuì，一種較輕的罪名）。戲弄地藏匿比丘（bǐ qiū）的衣服，犯波夜提（bō yè tí，一種罪名）；比丘尼（bǐ qiū ní），犯偷蘭遮（tōu lán zhē，一種較重的罪名）；式叉摩尼（shì chā mó ní）、沙彌（shā mí）、沙彌尼（shā mí ní），犯越毗尼罪（yuè pí ní zuì，一種較輕的罪名）；乃至對於俗人（這樣做也犯戒）。

【English Translation】 English version: 'I will help you seek.' Having heard these words, (they) knew that (the things) were hidden by him. The Bhikkhus (Bǐ qiū, monks) reported this matter to the World Honored One. The Buddha said, 'Summon the group of six Bhikkhus.' After they arrived, the Buddha inquired about the matter in detail: 'Did you really do such a thing?' They replied, 'Indeed, we did.' The Buddha said, 'You foolish people! This is an evil deed, to trouble those who practice pure conduct and take pleasure in it. This is not in accordance with the Dharma, not in accordance with the Vinaya, not in accordance with my teachings, and this is not the way to cultivate good deeds.' The Buddha said, 'From now on, it is not permitted to playfully hide the robes, bowl (bō, a monk's eating utensil), Nisidana (ní shī tán, sitting cloth), or needle case of others.' The Buddha told the Bhikkhus: 'All Bhikkhus residing in Shravasti (Shè wèi chéng) should assemble. For ten benefits, I will establish precepts for the Bhikkhus, and even those who have already heard them should hear them again. If a Bhikkhu hides the robes, bowl, Nisidana, or needle case of others, or even does so playfully, it is a Pacittiya (bō yè tí, an offense).' Bhikkhu (Bǐ qiū), as mentioned above. Robes, referring to the seven types of robes. Bowl (bō), referring to earthenware bowls and iron bowls. There are three types of bowls: superior, medium, and inferior. Nisidana (ní shī tán), as permitted by the World Honored One. Needle case, referring to a case containing needles. Hiding, whether hiding oneself or instructing others to hide, or even doing so playfully, it is a Pacittiya (bō yè tí, an offense). Pacittiya (bō yè tí), as mentioned above. If one hides any one of the three robes (sān yī), it is a Pacittiya (bō yè tí, an offense). If one hides the Samghati (sēng qí zhī, inner robe) or other clothing, it is a Dukkhata offense (yuè pí ní zuì, a minor offense). If one hides any one of the three bowls, it is a Pacittiya (bō yè tí, an offense). If one hides a key (jiàn zī, lock) or other utensils, it is a Dukkhata offense (yuè pí ní zuì, a minor offense). Hiding a Nisidana (ní shī tán) is a Pacittiya (bō yè tí, an offense). Hiding other sitting cloths is a Dukkhata offense (yuè pí ní zuì, a minor offense). A needle case, if hidden together with the needles, is a Pacittiya (bō yè tí, an offense). If there are no needles, it is a Dukkhata offense (yuè pí ní zuì, a minor offense). Hiding a needle with thread is a Pacittiya (bō yè tí, an offense). A needle without thread is a Dukkhata offense (yuè pí ní zuì, a minor offense). A needle with thread, but only taking the thread and hiding it, is a Dukkhata offense (yuè pí ní zuì, a minor offense). Playfully hiding the robes of a Bhikkhu (Bǐ qiū) is a Pacittiya (bō yè tí, an offense); for a Bhikkhuni (Bǐ qiū ní), it is a Thullaccaya (tōu lán zhē, a serious offense); for a Sikkhamana (Shì chā mó ní), a Sramanera (Shā mí), or a Sramanerika (Shā mí ní), it is a Dukkhata offense (yuè pí ní zuì, a minor offense); even towards a layperson (it is an offense).

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，越毗尼心悔。是故說。

佛住舍衛城，廣說如上。爾時六群比丘從禪坊中起，在屏處闇地立，悚耳皺面、反眼吐舌，作喡喡聲恐怖十六群比丘。十六群比丘聞已，即心恐怖舉聲啼喚。佛知而故問：「是何等小兒啼聲？」諸比丘以是因緣具白世尊。佛言：「呼六群比丘來。」來已，佛問六群比丘：「汝實爾不？」答言：「實爾。」佛言：「何以故爾？」答言：「戲樂故。」佛言：「癡人！此是惡事，惱梵行人而言戲樂。」佛言：「汝莫輕彼，彼若入定，能以神力擲汝著他方世界。此非法、非律、非如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘恐怖比丘者，波夜提。」

比丘者，如上說。

恐怖者，色聲香味觸，波夜提。

波夜提者，如上說。色者，在闇地悚耳皺面、反眼吐舌，乃至曲一指喡喡作恐怖相。彼若畏、若不畏，波夜提，是名色。聲者，作象聲、馬聲、驢聲，如是等種種聲，或長聲卒止、卒聲長引，乃至觳耳作恐怖相。彼若畏、若不畏，波夜提，是名聲。香者，作是言：「長老！是中有蛇香、富單那惡鬼香、蝎香。」作是種種恐怖相。彼若畏若不畏，波夜提，是名香。觸者，熱冷、輕重、滑澀。熱者，

【現代漢語翻譯】 現代漢語譯本： 越過毗尼（Vinaya，戒律）而心生後悔。所以這樣說。

佛陀住在舍衛城（Śrāvastī），廣泛地宣說如上的內容。當時，六群比丘從禪房中出來，在隱蔽黑暗的地方站立，聳起耳朵，皺著眉頭，翻著眼睛，吐著舌頭，發出『喡喡』的聲音，恐嚇十六群比丘。十六群比丘聽到后，心中感到恐懼，大聲啼哭呼叫。佛陀知道這件事，故意問道：『這是什麼小孩的啼哭聲？』眾比丘將這件事的因緣詳細地告訴了世尊。佛陀說：『叫六群比丘過來。』六群比丘來后，佛陀問他們：『你們真的做了這樣的事嗎？』他們回答說：『確實做了。』佛陀問：『為什麼要這樣做？』他們回答說：『爲了戲樂。』佛陀說：『愚癡的人啊！這是惡事，騷擾清凈的修行人卻說是戲樂。』佛陀說：『你們不要輕視他們，他們如果入定，能以神通力將你們扔到其他方世界。這不合法、不合律、不符合我的教導，不可以這樣做來增長善法。』佛陀告訴眾比丘：『凡是依止舍衛城居住的比丘都應當集合，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘恐嚇比丘，犯波逸提（Pāyattika，一種罪名）。』

比丘（bhikkhu），如上面所說。

恐嚇，通過顏色、聲音、氣味、味道、觸覺來恐嚇，犯波逸提。

波逸提，如上面所說。顏色，在黑暗的地方聳起耳朵，皺著眉頭，翻著眼睛，吐著舌頭，乃至彎曲一根手指，發出『喡喡』的聲音，做出恐嚇的姿態。對方如果害怕，或者不害怕，都犯波逸提，這叫做顏色。聲音，發出象的聲音、馬的聲音、驢的聲音，像這樣等等各種聲音，或者長聲突然停止，突然發出聲音然後拉長，乃至搖動耳朵，做出恐嚇的姿態。對方如果害怕，或者不害怕，都犯波逸提，這叫做聲音。氣味，說：『長老！這裡有蛇的氣味、富單那（Pūtanā，一種惡鬼）惡鬼的氣味、蝎子的氣味。』做出像這樣的種種恐嚇的姿態。對方如果害怕，或者不害怕，都犯波逸提，這叫做氣味。觸覺，熱、冷、輕、重、滑、澀。熱，

【English Translation】 English version: Transgressing the Vinaya (discipline) and feeling remorse. Therefore, it is said.

The Buddha was residing in Śrāvastī (city), extensively expounding as above. At that time, the group of six bhikkhus (monks) arose from their meditation chambers and stood in a secluded, dark place, with ears perked up, faces wrinkled, eyes rolled back, and tongues sticking out, making '喡喡' sounds, terrifying the group of sixteen bhikkhus. Upon hearing this, the group of sixteen bhikkhus felt fear in their hearts and cried out loudly. Knowing this, the Buddha deliberately asked, 'What is this sound of children crying?' The bhikkhus explained the cause and circumstances to the World-Honored One in detail. The Buddha said, 'Summon the group of six bhikkhus here.' After they arrived, the Buddha asked them, 'Did you really do such a thing?' They replied, 'Indeed, we did.' The Buddha asked, 'Why did you do this?' They replied, 'For amusement.' The Buddha said, 'Foolish people! This is an evil deed, disturbing pure practitioners and calling it amusement.' The Buddha said, 'Do not underestimate them, for if they enter into samadhi (meditative state), they can use their supernatural powers to throw you into other world realms. This is not in accordance with the Dharma (teachings), not in accordance with the Vinaya, and not in accordance with my teachings; it is not a way to cultivate good qualities.' The Buddha told the bhikkhus, 'All bhikkhus residing in Śrāvastī should assemble, for the sake of ten benefits, to establish precepts for the bhikkhus, and those who have already heard them should hear them again. If a bhikkhu intimidates another bhikkhu, it is a Pāyattika (an offense).'

Bhikkhu, as described above.

Intimidation, through color, sound, smell, taste, touch, it is a Pāyattika.

Pāyattika, as described above. Color, in a dark place, perking up ears, wrinkling the face, rolling back the eyes, sticking out the tongue, even bending one finger, making '喡喡' sounds, creating a terrifying appearance. Whether the other person is afraid or not, it is a Pāyattika, this is called color. Sound, making the sound of an elephant, the sound of a horse, the sound of a donkey, like this and other various sounds, or a long sound suddenly stopping, a sudden sound then prolonged, even shaking the ears, creating a terrifying appearance. Whether the other person is afraid or not, it is a Pāyattika, this is called sound. Smell, saying, 'Elder! There is the smell of a snake here, the smell of a Pūtanā (a type of evil spirit) evil spirit, the smell of a scorpion.' Making such various terrifying appearances. Whether the other person is afraid or not, it is a Pāyattika, this is called smell. Touch, hot, cold, light, heavy, smooth, rough. Hot,

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若以火、若以日炙衣缽、鍵镃、揩戶鑰使熱觸彼身，作是言：「長老！火起！火起！」作如是恐怖相。彼若畏、若不畏，波夜提，是名熱。冷者，若以扇風、衣風、若水灑，作是言：「長老！雨雪！雨雪！」作如是恐怖相。彼若畏、若不畏，波夜提，是名冷。重者，持重拘、攝重旃押上，作是言：「長老！壁倒！壁倒！」作如是恐怖相。彼若畏、若不畏，波夜提，是名重。輕者。以諸輕細衣覆上，作是言：「長老！云墮！云墮！」作如是恐怖相。彼若畏、若不畏。波夜提。是名輕滑者。若優缽羅花莖、拘牟頭華莖、須揵提花莖、若戶拘觸彼身，作是言：「長老！是蛇！是蛇！」作如是恐怖相。彼若畏、若不畏，波夜提，是名滑。澀者，缽頭摩花莖、分陀利花莖觸彼身，作是言：「長老！此是百足蟲。」作如是恐怖相。彼若畏、若不畏，波夜提，是名澀。

恐怖比丘者，波夜提；比丘尼，偷蘭遮；式叉摩尼、沙彌、沙彌尼，越毗尼罪；下至俗人，越毗尼心悔。是故說。

佛住舍衛城，為諸天世人之所供養，多所利益。爾時舍衛城中有姊妹二人，妊身未產，在家有信出家為道。諸比丘尼見其腹相，即便驅出，以是因緣往白世尊。佛言：「在家妊身無罪。」此比丘尼後生男兒，字童子迦葉，至年八歲出家為道，

【現代漢語翻譯】 現代漢語譯本： 如果用火、或者用太陽炙烤衣缽、門閂、鑰匙，使其發熱后觸碰他人身體，並說：『長老！著火了！著火了！』做出如此恐怖的樣子。他如果害怕、或者不害怕，犯波夜提罪，這叫做熱。如果是冷，如果用扇子扇風、用衣服扇風、或者用水潑灑，並說：『長老！下雨下雪了！下雨下雪了！』做出如此恐怖的樣子。他如果害怕、或者不害怕，犯波夜提罪，這叫做冷。如果是重，拿著重物壓住、用沉重的氈子蓋住，並說：『長老！墻倒了！墻倒了！』做出如此恐怖的樣子。他如果害怕、或者不害怕，犯波夜提罪，這叫做重。如果是輕，用輕細的衣服覆蓋，並說：『長老！云掉下來了！云掉下來了！』做出如此恐怖的樣子。他如果害怕、或者不害怕，犯波夜提罪，這叫做輕。如果是滑，如果用優缽羅花（utpala，藍色蓮花）的花莖、拘牟頭華（kumuda，白色睡蓮）的花莖、須揵提花（sughandi，香蓮）的花莖、或者門閂觸碰他人身體，並說：『長老！是蛇！是蛇！』做出如此恐怖的樣子。他如果害怕、或者不害怕，犯波夜提罪，這叫做滑。如果是澀，用缽頭摩花（padma，紅色蓮花）的花莖、分陀利花（pundarika，白色蓮花）的花莖觸碰他人身體，並說：『長老！這是百足蟲。』做出如此恐怖的樣子。他如果害怕、或者不害怕，犯波夜提罪，這叫做澀。

恐嚇比丘，犯波夜提罪；恐嚇比丘尼，犯偷蘭遮罪；恐嚇式叉摩尼（siksamana，學戒女）、沙彌（sramanera，小沙彌）、沙彌尼（sramanerika，小沙彌尼），犯越毗尼罪；下至恐嚇俗人，越毗尼心生後悔。因此這樣說。

佛陀住在舍衛城（Sravasti），被諸天和世人供養，利益眾多。當時舍衛城中有姐妹二人，懷孕尚未生產，在家時有信仰，出家修道。眾比丘尼看到她們的腹部，就驅逐了她們，因為這個緣故稟告了世尊。佛陀說：『在家時懷孕沒有罪。』這位比丘尼後來生了個男孩，名叫童子迦葉（Kumara Kasyapa），到八歲時出家修道。

【English Translation】 English version: If one uses fire, or exposes robes, bolts, or keys to the sun to heat them, and then touches another person's body with them, saying, 'Elder! Fire! Fire!' creating such a terrifying appearance. Whether the person is afraid or not, it is a Pacittiya offense, and this is called 'hot'. If it is 'cold', if one uses a fan to create wind, uses robes to create wind, or sprinkles water, saying, 'Elder! Rain and snow! Rain and snow!' creating such a terrifying appearance. Whether the person is afraid or not, it is a Pacittiya offense, and this is called 'cold'. If it is 'heavy', holding a heavy object down, or covering it with a heavy felt cloth, saying, 'Elder! The wall is falling! The wall is falling!' creating such a terrifying appearance. Whether the person is afraid or not, it is a Pacittiya offense, and this is called 'heavy'. If it is 'light', covering with light and fine clothing, saying, 'Elder! The clouds are falling! The clouds are falling!' creating such a terrifying appearance. Whether the person is afraid or not, it is a Pacittiya offense, and this is called 'light'. If it is 'slippery', if one touches another person's body with the stem of an Utpala flower (utpala, blue lotus), the stem of a Kumuda flower (kumuda, white water lily), the stem of a Sughandi flower (sughandi, fragrant lotus), or a door bolt, saying, 'Elder! It's a snake! It's a snake!' creating such a terrifying appearance. Whether the person is afraid or not, it is a Pacittiya offense, and this is called 'slippery'. If it is 'rough', touching another person's body with the stem of a Padma flower (padma, red lotus), or the stem of a Pundarika flower (pundarika, white lotus), saying, 'Elder! This is a centipede!' creating such a terrifying appearance. Whether the person is afraid or not, it is a Pacittiya offense, and this is called 'rough'.

Frightening a Bhikkhu (monk) is a Pacittiya offense; frightening a Bhikkhuni (nun) is a Thullaccaya offense; frightening a Sikkhamana (siksamana, female novice observing the training rules), a Sramanera (sramanera, male novice), or a Sramanerika (sramanerika, female novice) is an offense against the Vinaya; even frightening a layperson causes remorse for transgressing the Vinaya. Therefore, it is said.

The Buddha resided in Sravasti (Sravasti), revered by gods and humans, bringing much benefit. At that time, there were two sisters in Sravasti, pregnant and not yet delivered, who, having faith while at home, left home to practice the Way. The Bhikkhunis, seeing their abdomens, expelled them. Because of this, they reported to the World Honored One. The Buddha said, 'Being pregnant while at home is not an offense.' This Bhikkhuni later gave birth to a boy named Kumara Kasyapa (Kumara Kasyapa), who, at the age of eight, left home to practice the Way.

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成阿羅漢。共十六群比丘，各持澡盥，到阿耆羅河邊澡浴入水，仰覆浮戲渡河來往，拍水沐浴。爾時波斯匿王在重樓閣上，四望觀看。王未信佛法，見是事已，倍生不信，即語末利夫人言：「看汝家所事福田。」夫人深信無疑，不回顧看即答言：「大王！或是年少出家始受具足，未知戒律，或世尊未制此戒，是故爾耳。」王語夫人言：「喻如家長語時，眷屬隨從。如和上、阿阇梨語時，弟子隨從。沙門瞿曇語時，弟子皆言：『如是。世尊！如是。修伽陀！』我共汝語，而汝不回顧看。」爾時尊者童子迦葉，于其水中入頂第四禪，以天耳聞王語聲，即語諸伴比丘作是言：「長老！王倍生不信。末利夫人心生不悅，今當令彼發歡喜心。」皆言：「善哉！」各各即提澡盥盛滿中水，以著於前，結跏趺坐，次第行列陵虛而逝，于王殿上空中而過。時末利夫人在露處坐，見其坐影已，即便仰觀，見次第行列結跏趺坐前，皆有澡盥乘虛而去似如雁王。見是事已，心大歡喜，即白王言：「看我家福田神德如是。」王見已，心大歡喜，作如是言：「善哉！我得善利，愿世尊及比丘僧盡壽在我國內，為良福田。」諸比丘聞王嫌故，以是因緣往白世尊。佛言：「呼十六群比丘來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛言

【現代漢語翻譯】 現代漢語譯本 成就阿羅漢（Arhat，已證得涅槃的聖人）。十六群比丘（bhiksu，佛教僧侶）各自拿著澡盥，到阿耆羅河（Ajira River）邊洗浴，進入水中，仰面、俯身，嬉戲渡河來來往往，拍打水花沐浴。當時波斯匿王（King Pasenadi）在重樓閣上，四處觀望。波斯匿王尚未信奉佛法，見到此事後，更加不相信，就對末利夫人（Queen Mallika）說：『看看你家所供養的福田。』夫人深信不疑，不回頭看就回答說：『大王！或許是年輕出家剛剛受具足戒，還不瞭解戒律，或許是世尊（Bhagavan，佛陀的尊稱）尚未制定此戒，所以才這樣。』國王對夫人說：『比如家長說話時，眷屬隨從。如和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）說話時，弟子隨從。沙門瞿曇（Śrāmana Gautama，釋迦牟尼佛）說話時，弟子都說：「如是。世尊！如是。修伽陀（Sugata，善逝，佛陀的稱號）！」我跟你說話，而你不回頭看。』 當時尊者童子迦葉（Kumara Kasyapa），在水中進入頂第四禪（fourth dhyana，四禪定的最高境界），以天耳聽到國王說話的聲音，就對同伴比丘們說：『長老！國王更加不相信了。末利夫人心中不悅，現在應當讓他們生起歡喜心。』大家都說：『好啊！』各自拿起澡盥盛滿水，放在身前，結跏趺坐（padmasana，一種坐禪姿勢），依次排列升到空中而去，在國王的宮殿上空中經過。當時末利夫人在露天處坐著，看到他們的坐影后，就抬頭觀看，看到依次排列結跏趺坐，前面都有澡盥，乘空而去，好像雁王一樣。見到此事後，心中非常歡喜，就對國王說：『看看我家福田的神奇功德就是這樣。』國王見到后，心中非常歡喜，這樣說道：『好啊！我得到了善利，愿世尊和比丘僧終身在我的國內，作為良田福田。』諸位比丘聽到國王的責怪，因為這個緣故去稟告世尊。佛說：『叫十六群比丘來。』他們來了之後，佛詳細地詢問了這件事：『你們真的這樣做了嗎？』回答說：『確實如此。』佛說：

【English Translation】 English version They became Arhats (Arhat, a saint who has attained Nirvana). Sixteen groups of bhiksus (bhiksu, Buddhist monks), each holding bathing utensils, went to the Ajira River to bathe, entering the water, floating face-up and face-down, playing and crossing the river back and forth, splashing water and bathing. At that time, King Pasenadi (King Pasenadi) was on a multi-storied pavilion, looking around. King Pasenadi had not yet believed in the Buddha's teachings, and after seeing this, he became even more disbelieving, and said to Queen Mallika (Queen Mallika): 'Look at the field of merit that your family serves.' The queen deeply believed without doubt, and without looking back, she replied: 'Great King! Perhaps they are young monks who have just received the full precepts and do not yet understand the precepts, or perhaps the Bhagavan (Bhagavan, an honorific title for the Buddha) has not yet established this precept, that is why they are like this.' The king said to the queen: 'It is like when the head of the family speaks, the family members follow. Like when the Upadhyaya (Upadhyaya, preceptor) and Acarya (Acarya, instructor) speak, the disciples follow. When Śrāmana Gautama (Śrāmana Gautama, Shakyamuni Buddha) speaks, the disciples all say: 'So it is. Bhagavan! So it is. Sugata (Sugata, Well-Gone, a title of the Buddha)!' I am speaking to you, but you do not look back.' At that time, Venerable Kumara Kasyapa, in the water, entered the fourth dhyana (fourth dhyana, the highest state of the four meditations), and with his divine ear heard the king's voice, and said to his fellow bhiksus: 'Elder! The king is even more disbelieving. Queen Mallika is displeased, now we should make them happy.' Everyone said: 'Good!' Each of them took their bathing utensils, filled them with water, placed them in front of them, sat in the padmasana (padmasana, a meditative posture), lined up in order, rose into the air and left, passing over the king's palace in the air. At that time, Queen Mallika was sitting in the open, and after seeing their seated shadows, she looked up and saw them lined up in order, sitting in the padmasana, each with bathing utensils in front of them, riding in the air, like goose kings. After seeing this, her heart was very happy, and she said to the king: 'Look at the miraculous merits of my family's field of merit, it is like this.' After the king saw this, his heart was very happy, and he said: 'Good! I have obtained good benefits, may the Bhagavan and the Sangha of bhiksus remain in my country for life, as a good field of merit.' The bhiksus heard the king's complaint, and because of this reason, they went to report to the Bhagavan. The Buddha said: 'Call the sixteen groups of bhiksus here.' After they came, the Buddha asked them in detail about this matter: 'Did you really do this?' They replied: 'Indeed, we did.' The Buddha said:

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：「我今罰汝，因汝當爲諸比丘制戒。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘水中戲者，波夜提。」

比丘者，如上說。

水者，有十種。

戲者，跳、渡、還渡、沒、出、撥、拍、澆㵪。波夜提。波夜提者，如上說。跳者，戲故跳入水中，波夜提。若行岸崩墮水、若船行沖岸木石撥墮水中者，無罪，是名跳。渡者，以戲故渡水，波夜提。若行欲渡、若渡物、若河彼岸有僧事塔事，宜數數經理，若欲學浮渡者，無罪。還者，以戲故還渡水，波夜提。若有所忘失，為物故還渡取，無罪。沒者，以戲故沐沒，波夜提。若缽、小缽、銅焊、器物墮水沒取者，無罪。為澡洗故沒，無罪。出入者，以戲故入水出水，波夜提。為取物故，無罪。撥者，以戲故撥水，波夜提。若水上熱，為取冷水故撥取下水，無罪。拍者，以戲故拍水，波夜提。若水上有倒孑蟲，拍令入下取無蟲水，無罪。澆㵪者，以戲故在水中澆㵪岸上，越毗尼罪。岸上澆㵪水中者，越毗尼罪。水中澆㵪水中，波夜提。陸地澆㵪陸地者，越毗尼罪。非比丘病刺頭出血迷悶、若熱病迷悶，以冷水灑無罪。若比丘誦經時眠睡，以冷水灑無罪。若比丘食上沙彌撓亂，恐俗人不信故，知事者以水澆

【現代漢語翻譯】 現代漢語譯本：'我現在懲罰你，因為你應該為眾比丘制定戒律。' 佛陀告訴眾比丘：'居住在舍衛城（Śrāvastī）的比丘們都應當集合，爲了十種利益的緣故為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。如果比丘在水中嬉戲，犯波夜提（Pāyattika，一種罪名）。'

比丘（bhikkhu）的定義，如前所述。

水，有十種。

嬉戲，指跳、渡、還渡、沒、出、撥、拍、澆㵪。犯波夜提。波夜提的定義，如前所述。跳，指因為嬉戲的緣故跳入水中，犯波夜提。如果行走時岸邊崩塌而墜入水中、或者船行駛時撞到岸邊的木頭或石頭而被撥入水中，沒有罪。這叫做跳。

渡，指因為嬉戲的緣故渡水，犯波夜提。如果行走需要渡水、或者運送物品、或者河流對岸有僧團事務或佛塔事務，需要經常處理，或者想要學習游泳，沒有罪。

還，指因為嬉戲的緣故返回渡水，犯波夜提。如果有所遺忘，爲了取回物品而返回渡水，沒有罪。

沒，指因為嬉戲的緣故潛入水中，犯波夜提。如果缽、小缽、銅焊的器物掉入水中而潛入水中取回，沒有罪。爲了洗澡而潛入水中，沒有罪。

出入，指因為嬉戲的緣故進入水中又出水，犯波夜提。爲了取回物品，沒有罪。

撥，指因為嬉戲的緣故撥水，犯波夜提。如果水面太熱，爲了取涼水而撥取下面的水，沒有罪。

拍，指因為嬉戲的緣故拍水，犯波夜提。如果水面上有蚊子的幼蟲，拍打水面使幼蟲沉入水底，從而取用沒有蟲子的水，沒有罪。

澆㵪，指因為嬉戲的緣故在水中向岸上澆水，犯越毗尼罪（Dukkata，一種輕罪）。在岸上向水中澆水，犯越毗尼罪。在水中向水中澆水，犯波夜提。在陸地上向陸地上澆水，犯越毗尼罪。如果比丘因病被刺傷頭部出血而昏迷、或者因熱病而昏迷，用冷水灑在身上沒有罪。如果比丘誦經時睡覺，用冷水灑在身上沒有罪。如果比丘吃飯時沙彌擾亂，恐怕世俗之人不相信，知事者用水澆

【English Translation】 English version: 'I now punish you, because you should establish precepts for the bhikkhus.' The Buddha told the bhikkhus: 'Those bhikkhus residing in Śrāvastī (舍衛城, a major city in ancient India) should all gather together, for the sake of ten benefits, to establish precepts for the bhikkhus, and even those who have already heard them should hear them again. If a bhikkhu plays in the water, it is a Pāyattika (波夜提, a type of offense).'

The definition of bhikkhu (比丘, a Buddhist monk), is as previously stated.

Water, there are ten kinds.

Playing, refers to jumping, crossing, returning, diving, exiting, splashing, slapping, and pouring water. It is a Pāyattika. The definition of Pāyattika, is as previously stated. Jumping, refers to jumping into the water for the sake of playing, it is a Pāyattika. If one falls into the water because the bank collapses while walking, or if one is knocked into the water by wood or stones on the bank when the boat is moving, there is no offense. This is called jumping.

Crossing, refers to crossing the water for the sake of playing, it is a Pāyattika. If one needs to cross the water while walking, or transporting goods, or if there are Sangha (僧, monastic community) affairs or stupa (塔, a Buddhist monument) affairs on the other side of the river that need to be frequently managed, or if one wants to learn to swim, there is no offense.

Returning, refers to returning to cross the water for the sake of playing, it is a Pāyattika. If something is forgotten, and one returns to cross the water to retrieve it, there is no offense.

Diving, refers to diving into the water for the sake of playing, it is a Pāyattika. If a bowl, small bowl, or copper-soldered utensil falls into the water and one dives into the water to retrieve it, there is no offense. Diving into the water for the sake of bathing, there is no offense.

Entering and exiting, refers to entering the water and exiting the water for the sake of playing, it is a Pāyattika. For the sake of retrieving an object, there is no offense.

Splashing, refers to splashing water for the sake of playing, it is a Pāyattika. If the water surface is hot, and one splashes the water below to obtain cool water, there is no offense.

Slapping, refers to slapping the water for the sake of playing, it is a Pāyattika. If there are mosquito larvae on the water surface, slapping the water surface to make the larvae sink to the bottom, so as to obtain water without larvae, there is no offense.

Pouring water, refers to pouring water from the water onto the shore for the sake of playing, it is a Dukkata (越毗尼罪, a minor offense). Pouring water from the shore into the water, it is a Dukkata. Pouring water from the water into the water, it is a Pāyattika. Pouring water from the land onto the land, it is a Dukkata. If a bhikkhu is injured in the head by a thorn and bleeds and becomes unconscious, or becomes unconscious due to a fever, sprinkling cold water on him is not an offense. If a bhikkhu falls asleep while reciting scriptures, sprinkling cold water on him is not an offense. If a shramanera (沙彌, a novice monk) disturbs a bhikkhu while he is eating, fearing that laypeople will not believe, the person in charge pours water on

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㵪無罪，是名澆㵪。

若為和上、阿阇梨洗以浴畫背，越毗尼罪。若比丘食上戲故，以水畫缽、鍵镃、器上作字，越毗尼罪。若澆腳時以水畫木上及畫瓫甕瓶，一一越毗尼罪。以指彈水作聲，越毗尼罪。以水跳空中接取，越毗尼罪。是故說。

佛住舍衛城，廣說如上。爾時月八日、十四日、十五日、齋日，比丘尼來詣佛所，頭面禮拜問訊。時十六群比丘去佛不遠，在一處坐，優缽羅比丘尼、脂梨沙彌尼，亦來禮拜問訊。禮拜問訊已，往十六群比丘所，以同年少相好樂故，至彼中坐。坐不正故，彼見已更相指示而笑。時有婆羅門極醜陋、僂脊㑌腳，將一年少端正婦來見，諸比丘笑已，作是念：「此諸沙門見我醜陋，將端正婦，必當笑我。」即瞋恚言：「沙門釋子不知儀則，而形笑我。」諸比丘即答言：「我不笑汝。」婆羅門言：「不爾！正笑我耳。」作是語已，往至佛所，作是言：「奇異！瞿曇！沙門釋子不知儀則，見我醜陋，將端正婦而形笑我。」佛即與婆羅門隨順說法示教利喜，歡悅而去。去已佛言：「呼十六群比丘來。」來已，佛問比丘：「有婆羅門極醜陋，將端正婦，汝見已實笑不？」答言：「不笑婆羅門。」「汝笑誰？」答言：「世尊！齋日優缽羅比丘尼、脂梨沙彌尼來到我所，坐不正故，我見

已互相指示，是故笑耳。」佛言：「梵行尼坐不正，汝當方便令起，云何笑之？今當罰汝，因是為諸弟子制戒。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘以指相指，波夜提。」比丘者，如上說。以一指指，波夜提。乃至五指亦如是。一切手指，波夜提。以拳指，偷蘭遮。若木、若竹指，越毗尼罪。若比丘共諍，以指相指，波夜提。若直月、若知事人差次食，以指指言：「某甲去。」波夜提。若捉竹木指，越毗尼罪。應語言：「某甲，當次食去。」若沙彌眠，欲喚起者，應彈指。若不覺者，不得以指挃，當牽衣挽令覺。若諸比丘在俗人家坐，摩訶羅比丘坐不正者，應語：「汝正坐。」若不覺者，應語：「正汝衣。」復不覺者，應語言：「摩訶羅覆汝形體。」若比丘至比丘尼精舍中坐，比丘尼禮比丘足已，在比丘前坐。若坐不正者，不得語令慚愧，應作方便令起取物。若檀越家坐，婦女來禮比丘足，在前坐不正者，不得語令慚愧，當作方便發遣取物。若姦淫女來試弄比丘，故不正坐者，不得語，但當避去。是故說。

佛住毗舍離，廣說如上。時有一人其婦不可意，瞋恚極打便出。婦作是念：「彼瞋不息，若更打者定死無疑，今當走避。」即便出門。見有比丘乞

【現代漢語翻譯】 現代漢語譯本： 『我們已經互相示意了，所以才笑。』佛陀說：『梵行尼（Brahmacharini，指修梵行的比丘尼）坐姿不正，你應該想辦法讓她起身，怎麼能嘲笑她呢？現在要處罰你，並因此為所有弟子制定戒律。』佛陀告訴眾比丘：『凡是住在舍衛城（Shravasti）的比丘都要集合，爲了十種利益，我將為比丘們制定戒律，乃至已經聽過的也要重複聽聞。如果比丘用手指指人，犯波夜提（Payattika，一種罪名）。』比丘的定義如前所述。用一根手指指人，犯波夜提。乃至用五根手指也是一樣。用所有的手指指人，犯波夜提。用拳頭指人，犯偷蘭遮（Thullanacca，一種罪名）。如果用木頭或竹子指人，犯越毗尼罪（Dukkata，一種輕罪）。如果比丘們發生爭執，用手指互相指責，犯波夜提。如果是按月輪值或知事人安排的次序取食，用手指指著說：『某甲去。』犯波夜提。如果拿著竹木指人，犯越毗尼罪。應該說：『某甲，輪到你取食了。』如果沙彌（Sramanera，小沙彌）睡著了，想要叫醒他，應該彈指。如果他沒有醒來，不能用手指戳他，應該拉他的衣服讓他醒來。如果眾比丘在俗人家裡坐著，摩訶羅比丘（Mahala Bhikkhu，年長的比丘）坐姿不正，應該說：『你坐正。』如果他沒有察覺，應該說：『整理一下你的衣服。』如果還是沒有察覺，應該說：『摩訶羅，遮蓋好你的身體。』如果比丘到比丘尼精舍中坐著，比丘尼禮拜比丘的腳后，坐在比丘面前。如果她坐姿不正，不能直接說讓她感到慚愧，應該想辦法讓她起身去拿東西。如果在檀越（Danapati，施主）家坐著，婦女來禮拜比丘的腳，在比丘面前坐姿不正，不能直接說讓她感到慚愧，應該想辦法讓她離開去拿東西。如果有**來試探戲弄比丘，故意坐姿不正，不能說話，只能避開。』所以這樣說。 佛陀住在毗舍離（Vaishali），廣泛地宣說如上內容。當時有一個人，因為他的妻子不合他的心意，非常生氣地毆打她，然後離開了。他的妻子心想：『他的怒氣不會消停，如果再打我，我肯定會死，現在我應該逃走。』於是就出門了。她看見一位比丘正在乞食。

【English Translation】 English version: 『We had already signaled each other, that's why we laughed.』 The Buddha said, 『The Brahmacharini (a female renunciate practicing Brahmacharya) is not sitting properly, you should find a way to make her get up, how can you laugh at her? Now I will punish you, and because of this, I will establish precepts for all disciples.』 The Buddha told the Bhikkhus (monks): 『All the Bhikkhus residing in Shravasti (a major city in ancient India) should gather together. For ten benefits, I will establish precepts for the Bhikkhus, and even those who have already heard them should hear them again. If a Bhikkhu points with his finger, he commits a Payattika (an offense).』 The definition of a Bhikkhu is as previously stated. Pointing with one finger, he commits a Payattika. Even pointing with five fingers is the same. Pointing with all fingers, he commits a Payattika. Pointing with a fist, he commits a Thullanacca (a more serious offense). If he points with wood or bamboo, he commits a Dukkata (a minor offense). If the Bhikkhus are arguing and point fingers at each other, they commit a Payattika. If it is the monthly rotation or the person in charge assigning food, and he points and says, 『So-and-so, go.』 he commits a Payattika. If he holds bamboo or wood and points, he commits a Dukkata. He should say, 『So-and-so, it's your turn to take food.』 If a Sramanera (novice monk) is asleep and you want to wake him, you should snap your fingers. If he doesn't wake up, you should not poke him with your finger, you should pull his robe to wake him. If the Bhikkhus are sitting in a layperson's house, and a Mahala Bhikkhu (elderly monk) is not sitting properly, you should say, 『Sit properly.』 If he doesn't notice, you should say, 『Adjust your robe.』 If he still doesn't notice, you should say, 『Mahala, cover your body properly.』 If a Bhikkhu is sitting in a Bhikkhuni (nun) monastery, and a Bhikkhuni bows at the Bhikkhu's feet and sits in front of the Bhikkhu. If she is not sitting properly, you should not say anything that would make her feel ashamed, you should find a way to have her get up to fetch something. If you are sitting in a Danapati's (donor's) house, and a woman comes to bow at the Bhikkhu's feet and sits in front of the Bhikkhu improperly, you should not say anything that would make her feel ashamed, you should find a way to send her away to fetch something. If a prostitute comes to test and tease a Bhikkhu, deliberately sitting improperly, you should not speak, but only avoid her.』 That is why it is said. The Buddha was staying in Vaishali (an ancient city in India), extensively explaining the above content. At that time, there was a man whose wife did not please him, and he angrily beat her severely and left. His wife thought, 『His anger will not subside, if he beats me again, I will surely die, now I should run away.』 So she went out the door. She saw a Bhikkhu begging for alms.

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食還欲出城，婦人即問言：「阿阇梨欲何處去？」答言：「欲出城去。」婦人言：「我欲隨尊去。」比丘言：「姊妹！此是王道何為見問？」即隨後去。其夫後作是念：「我婦得打，或能走去。」即入不見其婦，即問餘人言：「何處去？」答言：「適出隨是道去。」即從后逐，見其婦隨比丘後去，即生瞋恚，作是罵言：「弊惡沙門誘我婦去。」便捉比丘熟打，將詣斷事官所，作是言：「此比丘誘我婦去。」斷事人言：「一一將來撿問事實。」即問比丘：「汝出家人云何將他婦走？」答言：「不爾。」「何因相隨？」答言：「我乞食還欲出城去，婦人問我：『欲何處去？』我答言：『欲出城去。』婦人言：『我欲隨出。』我答言：『姊妹！此是王道何用見問？』事實如是。」斷事人言：「將比丘出，喚婦人來。」問言：「是沙門偷汝去耶？」答言：「不爾。」「何因相隨。」答言：「夫主見打，以夫瞋未息，復恐重打，因懼失命故，是故避走。遇見比丘，即問言：『尊者何處去？』答言：『我欲出城。』我言：『欲隨尊去。』比丘言：『此是王道何用見問？』事實如是，非彼所偷。」即遣婦人出，復呼比丘來，問言：「汝出家人偷他婦去。云何妄語望得脫耶？曏者女人言：『汝實偷。』汝何言不？」比丘答言：「不爾。

【現代漢語翻譯】 現代漢語譯本 比丘吃完飯正要出城，那婦人便問：『阿阇梨（Achariya，老師）您要去哪裡？』比丘回答：『我想出城。』婦人說：『我想跟隨您去。』比丘說：『姊妹！這是官道，何必問我？』婦人便跟在他後面走了。她的丈夫後來想到：『我的妻子可能會捱打，或許會逃走。』於是進屋不見妻子，便問其他人：『她去哪裡了？』別人回答：『剛才出門沿著這條路走了。』丈夫便從後面追趕，看見他的妻子跟在比丘身後，便生起嗔恨心，罵道：『可惡的沙門（Samana，出家修行者）引誘我的妻子離開。』便抓住比丘狠狠地打，然後帶到斷事官（法官）那裡，說道：『這個比丘引誘我的妻子離開。』斷事官說：『把他們一一帶來，查問事實。』便問比丘：『你出家人，怎麼能帶走別人的妻子？』比丘回答：『不是這樣的。』斷事官問：『那為何她會跟隨你？』比丘回答：『我乞食完畢，正要出城，那婦人問我：『您要去哪裡？』我回答說：『我想出城。』婦人說：『我想跟隨您出去。』我回答說：『姊妹！這是官道，何必問我？』事實就是這樣。』斷事官說：『把比丘帶出去，把婦人叫來。』問婦人：『是這個沙門偷走你的嗎？』婦人回答：『不是這樣的。』斷事官問：『那為何你跟隨他？』婦人回答：『我被丈夫毆打，因為丈夫的怒氣未消，又害怕再次被打，因為害怕失去性命，所以才逃走。遇見這位比丘，便問：『尊者（尊敬的人）您要去哪裡？』他回答說：『我想出城。』我說：『我想跟隨您去。』比丘說：『這是官道，何必問我？』事實就是這樣，不是他偷走我的。』斷事官便讓婦人出去，又把比丘叫來，問道：『你出家人，偷走別人的妻子，怎麼能說謊希望逃脫呢？剛才那女人說：『你確實偷了她。』你為何說沒有？』比丘回答說：『不是這樣的。』

【English Translation】 English version After the Bhikkhu (Buddhist monk) had finished eating and was about to leave the city, the woman asked him, 'Achariya (Teacher), where are you going?' The Bhikkhu replied, 'I want to leave the city.' The woman said, 'I want to follow you.' The Bhikkhu said, 'Sister! This is a public road, why do you ask?' The woman then followed him. Her husband later thought, 'My wife might be beaten, or she might run away.' So he went inside but couldn't find his wife, and asked others, 'Where did she go?' They replied, 'She just went out and followed that road.' The husband then chased after her, and seeing his wife following the Bhikkhu, he became angry and cursed, saying, 'That wicked Samana (Wandering Ascetic) is enticing my wife away.' He grabbed the Bhikkhu and beat him severely, then took him to the judge, saying, 'This Bhikkhu is enticing my wife away.' The judge said, 'Bring them in one by one to investigate the facts.' He asked the Bhikkhu, 'You are a monk, how can you take someone else's wife away?' The Bhikkhu replied, 'That's not true.' The judge asked, 'Then why is she following you?' The Bhikkhu replied, 'After I finished begging for food, I was about to leave the city, and the woman asked me, 'Where are you going?' I replied, 'I want to leave the city.' The woman said, 'I want to follow you out.' I replied, 'Sister! This is a public road, why do you ask?' That's the truth.' The judge said, 'Take the Bhikkhu out and call the woman in.' He asked the woman, 'Did this Samana steal you away?' The woman replied, 'That's not true.' The judge asked, 'Then why did you follow him?' The woman replied, 'I was beaten by my husband, and because his anger hadn't subsided, I was afraid of being beaten again, and because I was afraid of losing my life, I ran away. I met this Bhikkhu and asked, 'Venerable One (respected one), where are you going?' He replied, 'I want to leave the city.' I said, 'I want to follow you.' The Bhikkhu said, 'This is a public road, why do you ask?' That's the truth, he didn't steal me.' The judge then let the woman go out and called the Bhikkhu back in, asking, 'You are a monk, stealing someone else's wife, how can you lie and hope to escape? That woman just said, 'You did steal her.' Why do you say you didn't?' The Bhikkhu replied, 'That's not true.'

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」復更重問，答辭如初。遣比丘出，復喚女人問言：「弊死女人，棄夫逃走，妄語欺官望得脫耶？曏者比丘言：『實偷汝。』汝何言不？」答言：「實不爾。」如是三問，答辭如初。即留女人喚比丘來，對驗情狀，觀望顏色知其虛實，答辭如初。官問比丘：「汝缽何以破？」答言：「破耳。」「衣何故裂壞？」答言：「裂耳。」「肘膝何以傷破？」答言：「傷耳。」婦瞋夫未息，憐彼比丘受苦如是而不語官，即向官說。官聞是已，極大瞋恚，作如是言：「弊惡罪人！汝便是王更無餘人。」即敕官人料理比丘，給其湯藥，與其衣缽。即取是人繫著獄中，籍家財物沒入官庫。諸比丘以是因緣往白世尊。佛語比丘：「何處一切王家得是信心？此不與共期，過患如是，況復共期？從今日後不聽與女人共期道行。」佛告諸比丘：「依止毗舍離城住者皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘與女人共期道行，乃至聚落中間，波夜提。」

比丘者，如上說。

女人者，若母、若姊妹、若大、若小、在家、出家。

共期者，若今日、若明日、半月、一月。

道者，三由延、兩由延、一由延、半由延、一拘盧舍、半拘盧舍，乃至聚落中間者，波夜提。

波夜提者，如上說。

【現代漢語翻譯】 現代漢語譯本 又再次重新審問，（他們的）回答和最初一樣。官吏讓比丘出去，又叫那個女人來問道：『可惡的賤女人，拋棄丈夫逃走，用謊話欺騙官府，希望得以脫身嗎？剛才那個比丘說：『確實是你偷了他的東西。』你為什麼說沒有？』（女人）回答說：『確實不是這樣。』像這樣問了三次，（女人的）回答和最初一樣。官吏就把女人留下，叫比丘來，當面對質情況，觀察他們的臉色，以此來判斷他們話語的真假，（但他們的）回答和最初一樣。官吏問比丘：『你的缽為什麼破了？』比丘回答說：『破了。』『衣服為什麼撕裂損壞了？』回答說：『撕裂了。』『肘部和膝蓋為什麼受傷破損？』回答說：『受傷了。』那婦人怨恨丈夫的心情還沒有平息，可憐那個比丘遭受這樣的痛苦，卻不向官府說出實情，於是就向官府說了實話。官吏聽了這些，非常生氣，這樣說道：『可惡的罪人！你就是這裡的王，沒有其他人了。』隨即命令官吏好好照顧比丘，給他湯藥，把他的衣缽還給他。就把那女人抓起來關進監獄，抄沒她的家產，充入官府的倉庫。眾比丘因為這件事去稟告世尊（Buddha，佛陀）。佛（Buddha，佛陀）對比丘們說：『哪裡所有的王家都能得到這樣的信任？這種不事先約定的情況，過失尚且如此，更何況是事先約定？從今天以後，不允許和女人約定一起行走。』佛（Buddha，佛陀）告訴眾比丘：『凡是依止毗舍離城（Vaishali，古印度城市）居住的比丘都召集起來，爲了十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘與女人約定一起行走，乃至在村落中間，犯波逸提（Payattika，一種戒律）。』

比丘（Bhikkhu，佛教出家男眾），如上所說。

女人，若是母親、若是姐妹、若是年長的、若是年幼的、在家（的）、出家（的）。

約定，若是今天、若是明天、半個月、一個月。

道路，三由延（Yojana，古印度長度單位）、兩由延（Yojana，古印度長度單位）、一由延（Yojana，古印度長度單位）、半由延（Yojana，古印度長度單位）、一拘盧舍（Krosha，古印度長度單位）、半拘盧舍（Krosha，古印度長度單位），乃至在村落中間，犯波逸提（Payattika，一種戒律）。

波逸提（Payattika，一種戒律），如上所說。

【English Translation】 English version Again, he questioned them repeatedly, and their answers were the same as before. The official sent the Bhikkhu (Buddhist monk) out and then summoned the woman, asking, 'You wretched woman, abandoning your husband and running away, are you trying to deceive the authorities with lies in hopes of escaping? The Bhikkhu (Buddhist monk) said, 'She did steal from me.' Why do you say she didn't?' The woman replied, 'It is not so.' He questioned her three times in this manner, and her answers remained the same as before. The official then kept the woman and summoned the Bhikkhu (Buddhist monk), confronting them to verify the situation, observing their expressions to discern the truth. Their answers remained the same as before. The official asked the Bhikkhu (Buddhist monk), 'Why is your bowl broken?' The Bhikkhu (Buddhist monk) replied, 'It is broken.' 'Why are your clothes torn and damaged?' He replied, 'They are torn.' 'Why are your elbows and knees injured?' He replied, 'They are injured.' The woman's resentment towards her husband had not subsided, and feeling pity for the Bhikkhu (Buddhist monk) enduring such suffering without speaking to the official, she then told the official the truth. Upon hearing this, the official became extremely angry, saying, 'You wicked criminal! You are the king here, there is no one else.' He immediately ordered the officials to take care of the Bhikkhu (Buddhist monk), provide him with medicine, and return his robes and bowl. He then seized the woman, imprisoned her, and confiscated her family's wealth, which was deposited into the official treasury. The Bhikkhus (Buddhist monks) reported this incident to the World-Honored One (Buddha). The Buddha (Buddha) said to the Bhikkhus (Buddhist monks), 'Where can all royal families be trusted in this way? Such is the fault of not making prior arrangements, how much more so if arrangements are made? From this day forward, it is not permitted to arrange to travel together with a woman.' The Buddha (Buddha) told the Bhikkhus (Buddhist monks), 'Gather all the Bhikkhus (Buddhist monks) residing in Vaishali (ancient Indian city), and for the sake of ten benefits, establish precepts for the Bhikkhus (Buddhist monks), even those who have already heard them should hear them again. If a Bhikkhu (Buddhist monk) arranges to travel together with a woman, even in the middle of a village, it is a Payattika (a type of monastic offense).'

Bhikkhu (Buddhist monk), as described above.

Woman, whether mother, sister, elder, younger, lay, or ordained.

Arrangement, whether today, tomorrow, half a month, or a month.

Road, three Yojana (ancient Indian unit of distance), two Yojana (ancient Indian unit of distance), one Yojana (ancient Indian unit of distance), half a Yojana (ancient Indian unit of distance), one Krosha (ancient Indian unit of distance), half a Krosha (ancient Indian unit of distance), even in the middle of a village, it is a Payattika (a type of monastic offense).

Payattika (a type of monastic offense), as described above.

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若比丘與女人共期道行，經一一聚落中間，一一波夜提。若還來者，亦一一波夜提。余如九十二第三跋渠中與比丘尼共期著道行中廣說，此中以女人為異耳。是故說。

佛住舍衛城，廣說如上。

爾時尊者阿那律在塔山夏安居竟，還舍衛城禮覲問訊世尊。行路中間日冥欲入聚落求宿止處。時聚落中有一母人，將一女欲出村取水，道路相逢。女見比丘顏貌端正威儀庠序，即生欲想。比丘入聚落，遍求宿處不得，作是念：「當還出外于樹下宿。」即便還出，復逢彼母子。時女問母言：「此沙門向冥欲何處去？」答言：「不知。」女言：「阿母可問。」母即問言：「沙門向冥出聚落欲至何所？」答言：「我入聚落求宿處不得，欲還出外樹下止宿。」女語母言：「可將歸家借其宿處。」母即語言：「沙門隨我還家，當借宿處。」比丘即隨還至家，與一房語言：「沙門此中可宿。」比丘即敷草蓐結跏趺坐。母子食訖，還自眠處。是比丘道行疲極偃息而臥，女伺母眠熟已，除除竊起至比丘所牽其草蓐。比丘覺已，起正身坐，女人性弱即便卻去。去已比丘還復臥，此女須臾復來。如世尊所說，有五種人夜多不眠。何等五？女人起欲想憶男子故夜多不眠，男子起欲想憶女人故夜多不眠，賊有盜心夜多不眠，王憂念國事故夜

【現代漢語翻譯】 現代漢語譯本 如果比丘與女人約定一同遊方修行，每經過一個聚落，就犯一個波夜提罪（Pāyattika，一種懺悔罪）。如果返回，也同樣每經過一個聚落，就犯一個波夜提罪。其餘的規定如同九十二條戒中的第三跋渠（Vagga，品）里，與比丘尼約定一同遊方修行的詳細說明，這裡只是將比丘尼換成女人。因此這樣說。

佛陀住在舍衛城（Śrāvastī），（戒律的制定）如同上面所說。

當時，尊者阿那律（Aniruddha，佛陀的弟子）在塔山（Tāgāraparvata）結束了夏季安居（vassa，雨季閉關）后，返回舍衛城禮拜問候世尊。在路途中，天色已晚，想要進入聚落尋找住宿的地方。這時，聚落中有一位母親帶著一個女兒，正要出村取水，在路上相遇。女兒看到比丘容貌端正，威儀莊重，立刻心生愛慕之情。比丘進入聚落，到處尋找住宿的地方卻找不到，心想：『我應該返回到外面，在樹下過夜。』於是就往回走，又遇到了那對母女。這時，女兒問母親說：『這位沙門（Śrāmaṇa，出家修行者）天黑了要去哪裡？』母親回答說：『不知道。』女兒說：『母親可以問問。』母親就問：『沙門天黑了離開聚落想要去哪裡？』回答說：『我進入聚落尋找住宿的地方卻找不到，想要返回到外面樹下過夜。』女兒對母親說：『可以帶他回家，借給他一個住宿的地方。』母親就說：『沙門，你隨我回家吧，我可以借給你一個住宿的地方。』比丘就跟隨她們回到家中，給了一個房間說：『沙門可以在這裡住宿。』比丘就鋪上草墊，結跏趺坐。母女吃完飯後，各自回到自己的睡眠之處。這位比丘因為遊方修行非常疲憊，就躺下睡覺。女兒等到母親睡熟后，輕輕地起身，來到比丘那裡拉他的草墊。比丘醒來后，起身端正地坐著，女人因為身體虛弱就退了回去。退回去後，比丘又躺下睡覺，這個女人一會兒又來了。正如世尊所說，有五種人夜晚難以入睡。是哪五種？女人因為生起愛慾，思念男子而夜晚難以入睡；男子因為生起愛慾，思念女人而夜晚難以入睡；盜賊因為有盜竊的心思而夜晚難以入睡；國王因為憂慮國家的事情而夜晚難以入睡

【English Translation】 English version If a bhikkhu (monk) agrees with a woman to travel together on a religious journey, for each village they pass through, he commits a Pāyattika (an offense requiring confession). If they return, he also commits a Pāyattika for each village they pass through. The remaining rules are as extensively explained in the third Vagga (chapter) of the ninety-second rule, concerning agreeing with a bhikkhuni (nun) to travel together on a religious journey, with the only difference being the substitution of a woman for a bhikkhuni. Therefore, it is said thus.

The Buddha was residing in Śrāvastī. (The establishment of the rule) is as described above.

At that time, Venerable Aniruddha (one of the Buddha's disciples), having completed his summer retreat (vassa) at Tāgāraparvata (Mountain), was returning to Śrāvastī to pay respects and inquire after the well-being of the World-Honored One. On the way, as dusk approached, he wished to enter a village to seek lodging. In the village, there was a mother with a daughter who were going out of the village to fetch water, and they met on the road. The daughter, seeing the bhikkhu's dignified appearance and composed demeanor, immediately developed feelings of desire. The bhikkhu entered the village, seeking lodging everywhere but could not find any, and thought: 'I should return outside and spend the night under a tree.' So he turned back and again encountered the mother and daughter. Then the daughter asked her mother: 'Where is this Śrāmaṇa (ascetic) going in the dark?' The mother replied: 'I don't know.' The daughter said: 'Mother, you can ask.' The mother then asked: 'Śrāmaṇa, where do you intend to go, leaving the village in the dark?' He replied: 'I entered the village seeking lodging but could not find any, and I intend to return outside to spend the night under a tree.' The daughter said to her mother: 'You can take him home and lend him a place to stay.' The mother then said: 'Śrāmaṇa, follow me home, and I will lend you a place to stay.' The bhikkhu then followed them home, and they gave him a room, saying: 'Śrāmaṇa, you can stay here.' The bhikkhu then spread out a grass mat and sat in the lotus position. After the mother and daughter had eaten, they each returned to their own sleeping places. The bhikkhu, being extremely tired from his journey, lay down to sleep. The daughter waited until her mother was sound asleep, then quietly got up and went to the bhikkhu, pulling at his grass mat. The bhikkhu awoke, arose, and sat upright. The woman, being physically weak, then retreated. After she had retreated, the bhikkhu lay down to sleep again. This woman came again after a short while. As the World-Honored One said, there are five types of people who often cannot sleep at night. What are the five? Women who cannot sleep at night because they are aroused by desire and think of men; men who cannot sleep at night because they are aroused by desire and think of women; thieves who cannot sleep at night because they have thoughts of stealing; kings who cannot sleep at night because they are worried about the affairs of the country

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多不眠，精進比丘修習道業夜多不眠。此女人不得眠，復竊起來牽其草蓐。比丘覺已起正身坐，乃至夜了。明日至佛所，佛遙見已，知而故問：「誰嬈觸汝，顏色不悅？」即以上事具白世尊。佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘與女人同室宿，波夜提。」

比丘者，如上說。

女人者，若母、姊妹、若大、若小、在家、出家。

室者，同障同覆。

宿者，俱眠，波夜提。

波夜提者，如上說。

共一房，有隔、別戶，無罪。異房無隔，波夜提。共房共隔，波夜提。別房異戶，無罪。有覆有障，波夜提。有覆半障，越毗尼罪。有覆無障，無罪。有障有覆，波夜提。有障半覆，越毗尼罪。有障無覆，無罪。比丘、女人俱室內，波夜提。比丘室內、女人半身在屋內，越毗尼罪。比丘屋內、女人屋外，無罪。女人、比丘俱屋內，波夜提。女人屋內、比丘半身在屋內，越毗尼罪。女人屋內、比丘在外，無罪。若佛生日大會、得道日大會、轉法輪日大會、羅云大會、阿難大會、般遮于瑟大會，若通夜說法者，當在露地。若風雨若雪墮寒者，當入屋裡正身坐。若老若病不能坐者，當施障隔。障隔不得用疏物，高齊肩腋。若比丘道路行入

【現代漢語翻譯】 現代漢語譯本 多不眠：一位精進的比丘（Bhikkhu，佛教僧侶）修習佛法，夜晚難以入眠。此時，一位女子也無法入睡，便起身拉扯比丘的草墊。 比丘醒來后，起身端坐，直至天亮。第二天，他去拜見佛陀（Buddha），佛陀遠遠地看見了他，明知故問：『是誰擾亂了你，使你臉色不悅？』比丘便將事情的經過詳細地告訴了世尊（Bhagavan，對佛陀的尊稱）。 佛陀告訴眾比丘：『凡是居住在舍衛城（Savatthi，古印度城市）的比丘都應當集合，爲了十種利益，我將為比丘制定戒律，已經聽聞過的應當重複聽聞。如果比丘與女人同在一個房間里過夜，犯波夜提（Payattika，一種罪名）。』 比丘：如前所述。 女人：指母親、姐妹，無論年長年幼，無論是在家還是出家。 室：指有相同的遮蔽和覆蓋。 宿：指一同睡眠，犯波夜提。 波夜提：如前所述。 共處一房，有隔斷、獨立的門戶，無罪。不同房間沒有隔斷，犯波夜提。共處一房且有隔斷，犯波夜提。不同房間且門戶獨立，無罪。有覆蓋有遮蔽，犯波夜提。有覆蓋但只有一半遮蔽，犯越毗尼罪（Dukkata，一種輕罪）。有覆蓋但沒有遮蔽，無罪。有遮蔽有覆蓋，犯波夜提。有遮蔽但只有一半覆蓋，犯越毗尼罪。有遮蔽但沒有覆蓋，無罪。比丘和女人都在室內，犯波夜提。比丘在室內，女人半身在屋內，犯越毗尼罪。比丘在屋內，女人在屋外，無罪。女人和比丘都在屋內，犯波夜提。女人在屋內，比丘半身在屋內，犯越毗尼罪。女人在屋內，比丘在屋外，無罪。如果是佛生日大會、得道日大會、轉法輪日大會、羅云（Rahula，佛陀之子）大會、阿難（Ananda，佛陀的十大弟子之一）大會、般遮于瑟（Pancavassa，雨季安居）大會，如果通宵說法，應當在露天場所。如果遇到風雨或下雪寒冷，應當進入屋內端正坐好。如果年老或生病不能坐立，應當設定隔斷。隔斷不能使用稀疏的物品，高度應與肩腋齊平。如果比丘在道路上行走，進入

【English Translation】 English version Much Sleeplessness: A diligent Bhikkhu (Buddhist monk) was practicing the Dharma and had difficulty falling asleep at night. At this time, a woman also could not sleep, so she got up and pulled at the Bhikkhu's straw mat. The Bhikkhu, awakened, sat up straight until dawn. The next day, he went to see the Buddha (Buddha). The Buddha saw him from afar and, knowing what had happened, asked, 'Who has disturbed you, making your face look unhappy?' The Bhikkhu then told the Blessed One (Bhagavan, a respectful term for the Buddha) the details of what had occurred. The Buddha told the Bhikkhus, 'All Bhikkhus residing in Savatthi (ancient Indian city) should assemble. For ten benefits, I will establish precepts for the Bhikkhus. Those who have already heard them should hear them again. If a Bhikkhu sleeps in the same room with a woman, it is a Payattika (an offense).' Bhikkhu: As described above. Woman: Refers to a mother, sister, whether older or younger, whether a layperson or ordained. Room: Refers to having the same shelter and covering. Sleeping: Refers to sleeping together, it is a Payattika. Payattika: As described above. Sharing a room with a partition and separate doors is not an offense. Different rooms without a partition is a Payattika. Sharing a room with a partition is a Payattika. Different rooms with separate doors is not an offense. Having a covering and a barrier is a Payattika. Having a covering but only half a barrier is a Dukkata (a minor offense). Having a covering but no barrier is not an offense. Having a barrier and a covering is a Payattika. Having a barrier but only half a covering is a Dukkata. Having a barrier but no covering is not an offense. If both the Bhikkhu and the woman are inside the room, it is a Payattika. If the Bhikkhu is inside the room and the woman's body is half inside the room, it is a Dukkata. If the Bhikkhu is inside the room and the woman is outside the room, it is not an offense. If both the woman and the Bhikkhu are inside the room, it is a Payattika. If the woman is inside the room and the Bhikkhu's body is half inside the room, it is a Dukkata. If the woman is inside the room and the Bhikkhu is outside, it is not an offense. If it is the Buddha's Birthday assembly, the Enlightenment Day assembly, the Turning of the Wheel of Dharma assembly, the Rahula (Buddha's son) assembly, the Ananda (one of Buddha's ten great disciples) assembly, the Pancavassa (Rain Retreat) assembly, if there is a Dharma talk throughout the night, it should be in an open space. If there is wind, rain, or snow and it is cold, one should enter the room and sit upright. If one is old or sick and cannot sit, a partition should be set up. The partition should not be made of sparse materials and should be shoulder-high. If a Bhikkhu is walking on the road and enters

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聚落宿時，當別房別隔。若無屋者，當露地宿。若風雨寒雪，當入屋內正身坐。若老病劣弱不能坐者，當作障隔。若無障者，女人可信者，應語言：「優婆夷！汝先眠，我坐。」比丘欲眠時，語令起：「我欲眠，汝莫眠。眠者汝無福。」若雌象乃至雞、若駱駝、牛驢擎頭時，未得罪。委頭眠者，波夜提。若雌狗舒頭時無罪，屈頭眠時波夜提。鵝孔雀雞舒頭，無罪。屈頭著翅下，波夜提。像正立時，無罪。倚時，波夜提。若眾多比丘在房內眠，母人抱眠女兒入者，一切眠比丘，波夜提。若維那知事人，應語母人言：「汝正豎兒抱入。」是故說。

佛住舍衛城，廣說如上。爾時尊者優陀夷，與一知識同聚落婆羅門。婆羅門女出嫁，至異聚落，遣信語父：「若阿阇梨，時時來看我。」如二不定法中，因緣廣說。乃至佛告：「優陀夷癡人！在家俗人尚知出家人所應行法、不應行法，汝信心出家而不知出家所應行法？此非法？非律？非如佛教，不可以是長養善法。從今日後不聽共女人獨空靜處坐。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘與女人獨空靜處坐，波夜提。」

比丘者，如上說。

女人者，若母、姊妹、若大、若小、在家、出家。

獨者

【現代漢語翻譯】 現代漢語譯本： 在村落中住宿時，應當分開房間，彼此隔離。如果沒有房屋，應當在露天住宿。如果遇到風雨寒雪，應當進入屋內端正身體坐著。如果年老、生病、體弱不能坐著，應當設定屏障隔開。如果沒有屏障，可以信任的女人，應當對她說：『優婆夷（Upasika，女居士）！你先睡，我坐著。』比丘（Bhiksu，佛教出家男眾）想要睡覺時，告訴她起來：『我想要睡覺，你不要睡。睡覺的人沒有福報。』如果雌象乃至雞、駱駝、牛驢抬著頭時，沒有罪過。把頭放下來睡覺，犯波夜提（Payattika，一種戒律名稱）。如果雌狗伸著頭時沒有罪過，蜷著頭睡覺時犯波夜提。鵝、孔雀、雞伸著頭，沒有罪過。蜷著頭放在翅膀下，犯波夜提。像站立時，沒有罪過。倚靠著時，犯波夜提。如果眾多比丘在房間內睡覺，母親抱著女兒進來睡覺，所有睡覺的比丘，都犯波夜提。如果維那（Vina，寺院中負責僧眾事務的僧人）、知事人，應當告訴母親說：『你豎直抱著孩子進來。』所以這樣說。

佛陀住在舍衛城（Sravasti，古印度城市），廣泛地宣說如上的內容。當時，尊者優陀夷（Udayin，佛陀弟子名），與一位認識的同村婆羅門（Brahmana，古印度祭司階層）交往。婆羅門女出嫁，到了別的村落，派人送信告訴父親：『如果阿阇梨（Acarya，老師）有空，時常來看我。』如同二不定法中，因緣廣泛地宣說。乃至佛陀告訴優陀夷：『你這個愚癡的人！在家的俗人尚且知道出家人應該做的事情、不應該做的事情，你以信心出家卻不知道出家人應該做的事情？這不合乎佛法？不合乎戒律？不合乎如來的教導，不可以用來增長善法。從今以後不允許和女人單獨在空曠安靜的地方坐著。』佛陀告訴各位比丘：『依止舍衛城居住的人都應當集合，因為十種利益的緣故為各位比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘和女人單獨在空曠安靜的地方坐著，犯波夜提。』

比丘，如上面所說。

女人，無論是母親、姐妹、年長的、年幼的、在家的、出家的。

單獨，

【English Translation】 English version: When lodging in a settlement, one should stay in separate rooms, separated from each other. If there is no building, one should lodge in the open. If there is wind, rain, cold, or snow, one should enter a building and sit upright. If one is old, sick, weak, and unable to sit, one should set up a screen for separation. If there is no screen, and there is a trustworthy woman, one should say to her: 'Upasika (female lay devotee)! You sleep first, and I will sit.' When a Bhiksu (Buddhist monk) wants to sleep, he should tell her to get up: 'I want to sleep, you should not sleep. Those who sleep have no merit.' If a female elephant, or even a chicken, camel, ox, or donkey, keeps its head up, there is no offense. If one lowers the head to sleep, it is a Payattika (a type of monastic offense). If a female dog stretches its head out, there is no offense; if it curls its head up to sleep, it is a Payattika. If a goose, peacock, or chicken stretches its head out, there is no offense. If it curls its head under its wings, it is a Payattika. If an elephant stands upright, there is no offense. If it leans, it is a Payattika. If many Bhiksus are sleeping in a room, and a mother enters carrying her daughter to sleep, all the sleeping Bhiksus commit a Payattika. If the Vina (monk in charge of monastic affairs) or the person in charge knows, they should tell the mother: 'Hold the child upright as you enter.' Therefore, it is said.

The Buddha was staying in Sravasti (ancient Indian city), extensively explaining the above. At that time, the Venerable Udayin (name of a disciple of the Buddha) was acquainted with a Brahmana (ancient Indian priestly class) from the same village. The Brahmana's daughter married and went to another village, sending a message to her father: 'If the Acarya (teacher) has time, he should visit me from time to time.' As in the two uncertain rules, the causes and conditions were extensively explained. Then the Buddha said to Udayin: 'You foolish man! Even laypeople know what renunciants should and should not do, yet you have renounced with faith and do not know what renunciants should do? Is this not against the Dharma? Against the Vinaya? Against the Tathagata's teachings? It cannot be used to cultivate good qualities. From today onwards, it is not permitted to sit alone with a woman in a secluded place.' The Buddha told the Bhiksus: 'All those residing in Sravasti should gather together, for the sake of ten benefits, I am establishing precepts for the Bhiksus, and those who have already heard them should hear them again. If a Bhiksu sits alone with a woman in a secluded place, it is a Payattika.'

Bhiksu, as mentioned above.

Woman, whether mother, sister, elder, younger, lay, or ordained.

Alone,

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，獨一女人，更無餘人。設有餘人，若眠、癡狂、心亂、苦痛、嬰兒、非人、畜生，雖有是人，故名獨。

空靜者，寂靜處。

坐者。共坐，波夜提。

波夜提者，如上說。

若比丘與女人共坐，竟日坐者，一波夜提。若比丘、女人中間起，更坐，一一波夜提。若比丘受請到檀越家坐，女人下食已坐比丘前，復起益食。如是復起復坐，一一波夜提。一女人比丘邊坐，一女人來往益食，女人出時比丘應起。起時不得輒爾起，恐彼女疑，謂呼比丘有異想，應先語：「姊妹！我欲起。」問言：「何故起？」答言：「世尊制戒，不聽共女人獨空靜處坐，是故起耳。」女言：「尊者莫起，我自起。」起者無罪。減七歲女在階道板上坐，坐已復第二板上坐，坐已復起第三板上坐，如是一一徙處坐，一一波夜提。若家中作務凈人來往不斷者，無罪。若門向道，道中行人如比丘乞食頃不斷，彼即當凈人，無罪。若比丘、女人于閣上共坐，閣下凈人遙見比丘，比丘亦見凈人，無罪。比丘、女人在閣下坐，閣上人亦如是。或見而非聞、或聞而非見、亦見亦聞、非見非聞。見而非聞者，凈人遙見比丘、女人共坐，不聞語聲，越毗尼罪。聞而非見者，聞語聲、不見其人，越毗尼罪。亦見亦聞者，見共坐、聞語聲，無罪

【現代漢語翻譯】 現代漢語譯本 『獨一女人，更無餘人』：指只有一個女人，沒有其他人在場。如果還有其他人在，比如睡眠中的人、精神錯亂的人、心神不寧的人、遭受痛苦的人、嬰兒、非人（指天龍八部等）、畜生，即使有這些人在，也仍然算作『獨』。

『空靜者，寂靜處』：指空曠寂靜的地方。

『坐者。共坐，波夜提』：指一起坐著，犯波夜提罪（一種戒律）。

『波夜提者，如上說』：波夜提罪的定義如前所述。

如果比丘（Bhikkhu，佛教出家男眾）與女人一起坐著，整天都坐在一起，犯一次波夜提罪。如果比丘和女人中間起身，然後又坐下，每一次坐下都犯一次波夜提罪。如果比丘應邀到檀越（Dānapati，施主）家就坐，女人在供養食物後坐在比丘面前，然後起身新增食物。這樣反覆起身又坐下，每一次都犯一次波夜提罪。如果一個女人坐在比丘旁邊，另一個女人來來往往地新增食物，當這個女人離開時，比丘應該起身。起身時不能突然起身，以免那個女人懷疑，認為比丘對她有非分之想，應該先說：『姊妹！我想要起身。』如果她問：『為何要起身？』就回答說：『世尊（釋迦牟尼佛的尊稱）制定戒律，不允許和女人在空曠寂靜的地方單獨坐著，所以我才要起身。』如果女人說：『尊者不必起身，我自己起身。』那麼起身就沒有罪。如果一個不滿七歲的女孩坐在臺階的木板上，坐完后又坐在第二塊木板上，坐完后又起身坐在第三塊木板上，這樣每一次移動位置坐下，都犯一次波夜提罪。如果家中做雜務的凈人（指在家信徒）來來往往，沒有中斷，就沒有罪。如果門朝向道路，道路上的行人像比丘乞食的時間一樣沒有中斷，那麼這些人就相當於凈人，沒有罪。如果比丘和女人在閣樓上一起坐著，閣樓下的凈人遠遠地看見比丘，比丘也看見凈人，就沒有罪。比丘和女人在閣樓下坐著，閣樓上的人也像這樣。或者只看見而沒聽見、或者只聽見而沒看見、或者既看見又聽見、或者既沒看見也沒聽見。只看見而沒聽見，指凈人遠遠地看見比丘和女人一起坐著，但沒有聽見說話的聲音，犯越毗尼罪（違犯戒律的罪）。只聽見而沒看見，指聽見說話的聲音，但沒有看見人，犯越毗尼罪。既看見又聽見，指看見一起坐著，又聽見說話的聲音，就沒有罪。

【English Translation】 English version 'A solitary woman, with no other person present': This refers to only one woman being present, with no other people around. If there are other people present, such as someone sleeping, someone who is mentally disturbed, someone who is agitated, someone suffering, an infant, a non-human being (referring to beings like Devas, Nagas, etc.), or an animal, even with these beings present, it is still considered 'solitary'.

'Empty and quiet, a secluded place': This refers to a spacious and quiet place.

'Sitting. Sitting together, Pācittiya': This refers to sitting together, which incurs a Pācittiya offense (a type of monastic rule violation).

'Pācittiya, as described above': The definition of a Pācittiya offense is as previously stated.

If a Bhikkhu (Buddhist monk) sits together with a woman, sitting together for the entire day, he commits one Pācittiya offense. If the Bhikkhu and the woman get up in between and then sit down again, each time they sit down, they commit one Pācittiya offense. If a Bhikkhu is invited to sit at the house of a Dānapati (benefactor), and the woman, after offering food, sits in front of the Bhikkhu, and then gets up to add more food, each time she gets up and sits down again, he commits one Pācittiya offense. If one woman sits next to the Bhikkhu, and another woman comes and goes to add food, when the woman leaves, the Bhikkhu should get up. When getting up, he should not get up abruptly, lest the woman suspect that the Bhikkhu has impure thoughts towards her. He should first say: 'Sister! I wish to get up.' If she asks: 'Why do you want to get up?' he should answer: 'The Blessed One (an honorific title for the Buddha) has established a rule prohibiting sitting alone with a woman in an empty and quiet place, that is why I want to get up.' If the woman says: 'Venerable, do not get up, I will get up myself,' then there is no offense in getting up. If a girl under the age of seven sits on a plank on the steps, and after sitting, sits on the second plank, and after sitting, gets up and sits on the third plank, each time she moves and sits, she commits one Pācittiya offense. If a lay attendant (referring to a lay devotee) in the house comes and goes continuously, there is no offense. If the door faces the road, and the passersby on the road are as continuous as the time it takes for a Bhikkhu to beg for food, then these people are equivalent to lay attendants, and there is no offense. If a Bhikkhu and a woman are sitting together in an attic, and a lay attendant below the attic sees the Bhikkhu from afar, and the Bhikkhu also sees the lay attendant, there is no offense. If a Bhikkhu and a woman are sitting below the attic, and the people in the attic are the same. Either they see but do not hear, or they hear but do not see, or they both see and hear, or they neither see nor hear. Seeing but not hearing refers to the lay attendant seeing the Bhikkhu and the woman sitting together from afar, but not hearing the sound of their voices, which is a transgression of the Vinaya (monastic discipline). Hearing but not seeing refers to hearing the sound of their voices, but not seeing the people, which is a transgression of the Vinaya. Both seeing and hearing refers to seeing them sitting together and hearing the sound of their voices, in which case there is no offense.

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。非見非聞者，波夜提。盲凈人，越毗尼罪。聾凈人，越毗尼罪。盲聾凈人者，波夜提。一盲、一聾凈人者，無罪。若凈人眠者，當動令覺，此罪。亦是聚落、亦阿練若處、亦是時亦非時、亦是晝亦是夜、是屏處非露處、是空靜非眾多、是近非遠，是故說。

故奪及疑悔，　　不捨藏畏怖， 　水戲指相擬，　　共行同室宿， 　空靜處亦然。　　第七跋渠竟。

佛住舍衛城，廣說如上。爾時毗舍佉鹿母，長請祇洹僧次第到其舍，食時毗舍佉鹿母頭面禮僧足。次第而下，到十六群比丘所，見其年少身色柔軟而能捨家。女人多慈起兒子想，亦敬法故，即便問言：「祇洹眾僧無供時，尊者何處得食？」答言：「時到著衣持缽，家家乞食。」即語尊者：「若無供時，來我家食。我自今已后，若無人供日，我當施食。」年少比丘聞是語已，即便受請，至無供日，到其家食。鹿母長請佛，時尊者阿難日日到彼，為請食故，見十六群比丘在其家食，此諸年少起憍恣言：「母！此食太多。」答言：「子減之。」復言：「太少。」答言：「子當益。」如是或嫌冷熱、堅軟、甜酢、鹹淡，如是種種難可稱適。鹿母信心多慈，答言：「子隨索隨與。」阿難見已，作是念：「若此是不信家，便起噁心。」以是因緣往白佛言：「善哉

【現代漢語翻譯】 非見非聞者，波夜提（Payatide，一種戒律名稱）。盲凈人，越毗尼罪。聾凈人，越毗尼罪。盲聾凈人者，波夜提。一盲、一聾凈人者，無罪。若凈人眠者，當動令覺，此罪。亦是聚落、亦阿練若處、亦是時亦非時、亦是晝亦是夜、是屏處非露處、是空靜非眾多、是近非遠，是故說。 不看見也不聽勸告的人，犯波夜提罪。失明的凈人，違犯毗尼罪。耳聾的凈人，違犯毗尼罪。又盲又聾的凈人，犯波夜提罪。一隻眼睛失明、一隻耳朵失聰的凈人，沒有罪。如果凈人睡著了，應當動他讓他醒來，否則有罪。無論是在村落、還是在阿練若（Aranya，寂靜處）處，無論是適當的時候還是不適當的時候，無論是白天還是夜晚，無論是在隱蔽的地方還是在暴露的地方，無論是在空曠寂靜的地方還是在人多的地方，無論是近處還是遠處，都是這樣說的。 因此，搶奪和疑慮後悔，不捨棄隱藏和畏懼，用水嬉戲，用手指互相指點，一起行走，同在一個房間里睡覺，在空曠寂靜的地方也是如此。第七跋渠（Bhikkhu，比丘）結束。 佛陀住在舍衛城（Shravasti），廣泛地宣說佛法如前所述。當時，毗舍佉鹿母（Visakha Migaramata，一位著名的女居士）長期邀請祇洹（Jetavana，祇樹給孤獨園）的僧眾依次到她家應供。吃飯的時候，毗舍佉鹿母頭面頂禮僧眾的腳。依次而下，到十六群比丘（Bhikkhu，比丘）那裡，看到他們年紀輕輕，身色柔軟，卻能捨棄家庭。女人多有慈悲心，生起對兒子的憐愛之情，也因為敬重佛法，就問他們說：『祇洹僧眾沒有供養的時候，尊者們在哪裡得到食物呢？』他們回答說：『到時候就穿著袈裟，拿著缽，挨家挨戶乞食。』毗舍佉鹿母就對尊者們說：『如果沒有供養的時候，就來我家吃飯。我從今以後，如果沒有人供養的日子，我就供養你們食物。』年輕的比丘們聽了這話，就接受了邀請，在沒有供養的日子，到她家吃飯。鹿母長期供養佛陀，當時尊者阿難（Ananda，佛陀的十大弟子之一）每天都到她那裡，爲了請求食物的緣故，看到十六群比丘在她家吃飯，這些年輕人就生起驕慢之心，說：『母親！這食物太多了。』鹿母回答說：『孩子們減少一些。』他們又說：『太少了。』鹿母回答說：『孩子們應當增加一些。』像這樣，或者嫌冷嫌熱、嫌硬嫌軟、嫌甜嫌酸、嫌咸嫌淡，像這樣，種種都難以稱心如意。鹿母信心堅定，慈悲心腸，回答說：『孩子們想要什麼就給什麼。』阿難看到后，心想：『如果這是不信佛的家庭，就會生起惡念。』因為這個緣故，就去稟告佛陀說：『善哉

【English Translation】 『Those who neither see nor hear, Payatide (a type of precept). A blind 凈人 (a monastic novice), commits a 毗尼 (Vinaya, monastic discipline) offense. A deaf 凈人, commits a 毗尼 offense. A blind and deaf 凈人, Payatide. A 凈人 who is one-eyed and one-eared, is without offense. If a 凈人 is sleeping, one should rouse them to wake up, this is an offense. Whether it is in a village, or in an 阿練若 (Aranya, secluded place), whether it is the right time or the wrong time, whether it is day or night, whether it is a secluded place or an open place, whether it is a quiet place or a crowded place, whether it is near or far, thus it is said.』 『Therefore, robbery and doubt and regret, not abandoning hiding and fear, playing with water, pointing fingers at each other, walking together, sleeping in the same room, it is the same in a quiet place. The seventh 跋渠 (Bhikkhu, monk) ends.』 『The Buddha stayed in 舍衛城 (Shravasti), extensively expounding the Dharma as mentioned above. At that time, 毗舍佉鹿母 (Visakha Migaramata, a famous female lay disciple) long invited the 祇洹 (Jetavana, Jeta Grove) Sangha to her house in order. When it was time to eat, 毗舍佉鹿母 bowed her head and face to the feet of the Sangha. In order, she went down to the sixteen groups of 比丘 (Bhikkhu, monks), and saw that they were young, with soft bodies, but able to renounce their homes. Women often have compassion and think of them as sons, and also because of respect for the Dharma, she asked them, 『When the 祇洹 Sangha has no offerings, where do the Venerables get food?』 They replied, 『When the time comes, we wear our robes, carry our bowls, and beg for food from house to house.』 毗舍佉鹿母 then said to the Venerables, 『If there are no offerings, come to my house to eat. From now on, if there is a day when no one makes offerings, I will give you food.』 The young 比丘s, upon hearing this, accepted the invitation and came to her house to eat on days when there were no offerings. 鹿母 long offered food to the Buddha, and at that time, Venerable 阿難 (Ananda, one of the Buddha's ten great disciples) came to her every day, for the sake of requesting food, and saw the sixteen groups of 比丘s eating at her house. These young men became arrogant and said, 『Mother! This food is too much.』 鹿母 replied, 『Children, reduce it.』 They said again, 『It is too little.』 鹿母 replied, 『Children, you should add more.』 Like this, they complained about it being too cold or too hot, too hard or too soft, too sweet or too sour, too salty or too bland, like this, it was difficult to satisfy them in every way. 鹿母, with strong faith and a compassionate heart, replied, 『Children, whatever you ask for, I will give you.』 阿難, seeing this, thought, 『If this were a family that did not believe in the Buddha, they would have evil thoughts.』 Because of this reason, he went to report to the Buddha, saying, 『Excellent

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世尊！愿從今日勿與小兒受具足戒。」佛言：「從今日後年未滿二十，不得與受具足。」

複次佛住舍衛城，廣說如上。爾時摩訶羅父子二人在家，有信舍家修道，其子沙彌供給五百比丘。諸比丘或索楊枝、或索樹葉，如是眾多不能得供。時摩訶羅唸曰：「我正有一子，供給五百比丘，所索眾多不能得供。如是不久，必當生病。然世尊制戒年未滿二十。不應與受具戒。雖知不應且與受之，令其免苦。」即將比丘出到戒場上，與受具足。受具足已，諸比丘猶如前法喚言：「沙彌與我知凈楊枝及草樹葉。」彼即答言：「我已受具足，云何故喚沙彌？」諸比丘言：「誰與汝受？」答言：「我婆樓醯。」諸比丘以是因緣，具白世尊，佛言：「呼摩訶羅來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛言：「此是惡事。摩訶羅！汝云何知人年未滿二十，而與受具足？」佛言：「從今日後，不聽年未滿二十而受具足。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘知人年不滿二十，與受具足，波夜提。諸比丘應訶責，是人不名受具足。」

比丘者，如上說。

知者，若自知、若從他人聞。

不滿者，不滿二十。雨減二十年，是名不滿二十。減

【現代漢語翻譯】 現代漢語譯本： 世尊！希望從今天開始不要再為未成年人授予具足戒（Bhikkhu ordination，比丘戒）。』佛陀說：『從今天以後，未滿二十歲者，不得授予具足戒。』

再次，佛陀住在舍衛城（Śrāvastī，古代印度城市），廣泛地宣說如上的教義。當時，摩訶羅（Mahāro，人名）父子二人在家，兒子因為信仰而捨棄家庭出家修道，這位沙彌（Śrāmaṇera，佛教術語，指已出家但尚未受具足戒的男性修行者）供養五百位比丘（Bhikkhu，佛教術語，指已受具足戒的男性修行者）。眾比丘或者索要楊枝（牙刷），或者索要樹葉，這樣眾多的需求無法得到滿足。當時摩訶羅心想：『我只有一個兒子，要供養五百位比丘，他們索要的東西太多，無法滿足。這樣下去不久，他必定會生病。然而世尊制定戒律，未滿二十歲者，不應授予具足戒。雖然知道不應該，但還是先給他受戒，讓他免受痛苦。』於是就帶著比丘來到戒場上，為他授予具足戒。受具足戒后，眾比丘像之前一樣呼喚道：『沙彌，給我知凈楊枝和草樹葉。』他立即回答說：『我已經受了具足戒，為什麼還叫我沙彌？』眾比丘問：『誰為你授戒的？』他回答說：『我的父親婆樓醯（Bharuī，人名）。』眾比丘因為這件事，詳細地稟告了世尊。佛陀說：『把摩訶羅叫來。』摩訶羅來后，佛陀詳細地詢問了這件事：『你真的做了這樣的事嗎？』摩訶羅回答說：『確實如此。』佛陀說：『這是惡事。摩訶羅！你怎麼明知他人未滿二十歲，還為他授予具足戒？』佛陀說：『從今天以後，不允許為未滿二十歲者授予具足戒。』佛陀告訴眾比丘：『凡是依止舍衛城居住的比丘都應當集合，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。如果比丘明知他人未滿二十歲，還為他授予具足戒，犯波夜提（Pāyattika，一種戒律罪名）。眾比丘應當呵責此人，此人不名為受具足。』

比丘，如上所說。

知者，如果自己知道，或者從他人那裡聽聞。

不滿者，未滿二十歲。距離滿二十歲還差一點，這叫做未滿二十歲。

【English Translation】 English version: 『Venerable One! May the World-Honored One not grant the full ordination (Bhikkhu ordination) to young children from today onwards.』 The Buddha said, 『From today onwards, those who have not reached the age of twenty shall not be granted full ordination.』

Again, the Buddha was residing in Śrāvastī (ancient Indian city), extensively expounding the above teachings. At that time, Mahāro (person's name) and his son were householders. The son, due to faith, renounced his home to practice the Dharma. This Śrāmaṇera (Buddhist term, referring to a male monastic who has taken preliminary vows but not yet full ordination) provided for five hundred Bhikkhus (Buddhist term, referring to a fully ordained male monastic). The Bhikkhus would request tooth-cleaning twigs or leaves, and there were so many requests that they could not be fulfilled. Then Mahāro thought, 『I only have one son, and he has to provide for five hundred Bhikkhus. They are asking for so many things that he cannot fulfill their needs. If this continues, he will surely fall ill soon. However, the World-Honored One has established a precept that those under the age of twenty should not be granted full ordination. Although I know it is not right, I will still grant him ordination to spare him from suffering.』 So he took the Bhikkhu to the ordination ground and granted him full ordination. After receiving full ordination, the Bhikkhus called out as before, 『Śrāmaṇera, bring me a clean tooth-cleaning twig and some leaves.』 He immediately replied, 『I have already received full ordination, why do you still call me Śrāmaṇera?』 The Bhikkhus asked, 『Who ordained you?』 He replied, 『My father, Bharuī (person's name).』 The Bhikkhus, because of this matter, reported it in detail to the World-Honored One. The Buddha said, 『Summon Mahāro.』 After Mahāro arrived, the Buddha inquired about the matter in detail, 『Did you really do such a thing?』 Mahāro replied, 『Indeed, I did.』 The Buddha said, 『This is a bad thing. Mahāro! How could you knowingly grant full ordination to someone who has not reached the age of twenty?』 The Buddha said, 『From today onwards, it is not permitted to grant full ordination to those who have not reached the age of twenty.』 The Buddha told the Bhikkhus, 『All Bhikkhus residing in Śrāvastī should gather together. Because of ten benefits, precepts are established for the Bhikkhus, and those who have already heard them should hear them again. If a Bhikkhu knowingly grants full ordination to someone who has not reached the age of twenty, he commits a Pāyattika (a type of offense in monastic discipline). The Bhikkhus should rebuke this person; this person is not considered to have received full ordination.』

Bhikkhu, as mentioned above.

『Knowing』 means either knowing oneself or hearing from others.

『Not full』 means not yet twenty years old. Being short of twenty years is called 『not full twenty years.』

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二十雨滿二十年，是名不滿二十。減二十雨過二十年，是名不滿二十。冬時生還冬時受，未經安居竟，是名不滿。春時生還春時受，未經安居竟，是名不滿。前安居生還前安居受，未經前安居竟，是名不滿。后安居生還后安居受，未經后安居竟，是名不滿。此人減二十時，人半謂減、半謂滿。半謂減者，波夜提。謂滿者，無罪，此人名受具足。此人年減二十時，人一切謂不滿，與受具足，一切波夜提，此人不名受具足。此人年減二十時，人一切謂滿，與受具足，一切無罪，此人名受具足。滿二十雨減二十年，是名滿二十。滿二十雨滿二十年，是名滿二十。滿二十雨過二十年，是名滿二十。冬時生、經安居竟、受具足，是名滿二十。春時生、安居竟、受具足，是名滿二十。前安居時生前安居竟，受具足，是名滿二十。后安居時生后安居竟，受具足，是名滿二十。雨滿二十雨時，人半謂滿、半謂不滿，謂不滿者越毗尼罪，謂滿者無罪，是人名受具足。滿二十雨時，人一切謂不滿，一切越毗尼罪，是人不名受具足。滿二十雨，一切謂滿，一切無罪，是人善受具足。若比丘知人不滿二十，與受具足，此諸比丘應呵責已，波夜提悔過。

波夜提者，如上說。

若有人來欲受具足，月滿者應與受具足，不滿者應語令待

【現代漢語翻譯】 現代漢語譯本 滿二十個雨季但未滿二十歲，這被稱為未滿二十歲。減少二十個雨季但超過二十歲，這被稱為未滿二十歲。冬天出生並在冬天受戒，未經安居結束，這被稱為未滿。春天出生並在春天受戒，未經安居結束，這被稱為未滿。前安居期出生並在前安居期受戒，未經前安居結束，這被稱為未滿。后安居期出生並在后安居期受戒，未經后安居結束，這被稱為未滿。此人減少到二十歲時，人們一半說減少，一半說已滿。說減少的，犯波夜提（Pāyattika，一種戒律）。說已滿的，無罪，此人名為受具足（Upasampadā，比丘的正式受戒）。此人年齡減少到二十歲時，人們都說未滿，給予受具足，都犯波夜提，此人不名為受具足。此人年齡減少到二十歲時，人們都說已滿，給予受具足，都無罪，此人名為受具足。滿二十個雨季減少到二十歲，這被稱為滿二十歲。滿二十個雨季且滿二十歲，這被稱為滿二十歲。滿二十個雨季且超過二十歲，這被稱為滿二十歲。冬天出生、經過安居結束、受具足，這被稱為滿二十歲。春天出生、安居結束、受具足，這被稱為滿二十歲。前安居期出生、前安居結束，受具足，這被稱為滿二十歲。后安居期出生、后安居結束，受具足，這被稱為滿二十歲。雨季滿二十個雨季時，人們一半說已滿、一半說未滿，說未滿的犯越毗尼罪（offense against monastic rules），說已滿的無罪，這人名為受具足。滿二十個雨季時，人們都說未滿，都犯越毗尼罪，這人不名為受具足。滿二十個雨季，人們都說已滿，都無罪，這人善於受具足。如果比丘（Bhikkhu，佛教僧侶）知道有人未滿二十歲，卻給予受具足，這些比丘應該呵責后，進行波夜提悔過。 波夜提（Pāyattika，一種戒律）者，如上所說。 若有人來想要受具足（Upasampadā，比丘的正式受戒），年齡已滿者應該給予受具足，未滿者應該告訴他等待

【English Translation】 English version Having completed twenty rainy seasons but not yet twenty years old, this is called 'not yet twenty'. Having fewer than twenty rainy seasons but being over twenty years old, this is called 'not yet twenty'. Born in winter and ordained in winter, without completing the rains retreat (vassa), this is called 'not yet complete'. Born in spring and ordained in spring, without completing the rains retreat, this is called 'not yet complete'. Born before the rains retreat and ordained before the rains retreat, without completing the preceding rains retreat, this is called 'not yet complete'. Born after the rains retreat and ordained after the rains retreat, without completing the subsequent rains retreat, this is called 'not yet complete'. When this person is less than twenty years old, people half say 'less' and half say 'complete'. Those who say 'less' commit a Pāyattika (a type of monastic offense). Those who say 'complete' are without offense, and this person is called 'fully ordained' (Upasampadā, full ordination of a Bhikkhu). When this person is less than twenty years old, and people all say 'not complete', giving ordination incurs a Pāyattika for all, and this person is not called 'fully ordained'. When this person is less than twenty years old, and people all say 'complete', giving ordination incurs no offense for all, and this person is called 'fully ordained'. Having completed twenty rainy seasons but being less than twenty years old, this is called 'having completed twenty'. Having completed twenty rainy seasons and being twenty years old, this is called 'having completed twenty'. Having completed twenty rainy seasons and being over twenty years old, this is called 'having completed twenty'. Born in winter, having completed the rains retreat, and being ordained, this is called 'having completed twenty'. Born in spring, having completed the rains retreat, and being ordained, this is called 'having completed twenty'. Born before the rains retreat, having completed the preceding rains retreat, and being ordained, this is called 'having completed twenty'. Born after the rains retreat, having completed the subsequent rains retreat, and being ordained, this is called 'having completed twenty'. When twenty rainy seasons have been completed, people half say 'complete' and half say 'not complete'; those who say 'not complete' commit an offense against monastic rules (offense against monastic rules), those who say 'complete' are without offense, and this person is called 'fully ordained'. When twenty rainy seasons have been completed, and people all say 'not complete', all commit an offense against monastic rules, and this person is not called 'fully ordained'. When twenty rainy seasons have been completed, and all say 'complete', all are without offense, and this person is well ordained. If a Bhikkhu (Buddhist monk) knows that someone is not yet twenty years old and gives ordination, these Bhikkhus should be rebuked and then undergo Pāyattika confession. Pāyattika (a type of monastic offense) is as described above. If someone comes wanting to be fully ordained (Upasampadā, full ordination of a Bhikkhu), and is of full age, they should be given ordination; if not of full age, they should be told to wait.

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滿。若前人不知者，當問其父母親里。若復不知，當看生年板。若復無是者，當觀其顏狀，觀時不得直觀形體，或貴樂家子形大年少。當觀其手足成就不？若如是復不知者，當問何王？何歲？國土豐儉、旱澇時節。是故說。

佛住舍衛城，廣說如上。爾時舍衛、毗舍離二國有嫌，年年互相抄伐。時毗舍離人來舍衛抄劫人民，得物去，還入本界生安隱想，解仗止息。舍衛王作是念：「我為國王，應卻鄰敵安民，云何使賊劫掠人物？」即敕將士：「仰汝追捕必使擒獲，若不得者不足空還。」將士念言：「王教嚴重，事應宜速。」即集兵眾尋蹤掩襲。時舍衛比丘安居竟，欲詣毗舍離，諸比丘失道，墮彼賊中。賊便驚愕，問比丘：「比丘！汝是何人？」答言：「我出家人。」「何道出家？」答言：「釋種出家。」問言：「大德！汝欲那去？」答言：「欲向毗舍離，失道到此。」即示其道。時比丘問賊：「長壽！汝欲何去？」答言：「向毗舍離。」比丘復言：「當共作伴。」彼即答言：「我等是賊，劫奪他物，逕涉榛木行不擇路。汝是善人，云何隨我？此是直道，可從是去。」比丘復請：「愿將我去！勿復令我重遭失道。」賊答如初，如是至三，語言未竟追捕尋至，合捉比丘，將至王所，作如是言：「大王！此是群賊。」

【現代漢語翻譯】 現代漢語譯本： 滿。如果之前的人不知道，應當詢問他的父母親戚。如果還是不知道，應當檢視他的生年牌。如果還是沒有這些，應當觀察他的容貌體態，觀察時不能只看外形，或許是富貴人家子弟，體格大而年紀小。應當觀察他的手足是否端正完整？如果這樣還是不知道，應當詢問是什麼國王？什麼年歲？國土是豐收還是歉收，是乾旱還是水澇的季節。所以這樣說。

佛陀住在舍衛城，廣泛地宣說如以上所說。當時舍衛城和毗舍離城兩國之間有嫌隙，年年互相侵擾劫掠。當時毗舍離人來到舍衛城搶劫人民，得到財物后離去，回到自己的地界，心生安穩的想法，解除武裝休息。舍衛王心想：『我作為國王，應該抵禦鄰國的侵略，使人民安定，怎麼能讓盜賊搶劫人民的財物呢？』於是命令將士：『命令你們追捕，務必擒獲，如果不能擒獲就不要空手而回。』將士們心想：『國王的命令很嚴厲，事情應該迅速辦理。』於是聚集兵眾，沿著軌跡進行掩襲。當時舍衛城的比丘們安居結束后，想要前往毗舍離城，眾比丘迷路了，落入盜賊之中。盜賊們便驚慌錯愕，問比丘：『比丘！你們是什麼人？』回答說：『我們是出家人。』『從什麼道出家？』回答說：『從釋迦族出家。』問：『大德！你們想要去哪裡？』回答說：『想要去毗舍離城，迷路到這裡。』盜賊便指給他們道路。當時比丘問盜賊：『長壽！你們想要去哪裡？』回答說：『前往毗舍離城。』比丘又說：『應當一起做伴。』盜賊便回答說：『我們是盜賊，搶劫別人的財物，行走在長滿草木的道路上，不選擇道路。你們是善人，怎麼能跟隨我們？這是直路，可以從這裡走。』比丘又（堅持）：『帶我去吧！不要再讓我再次迷路。』盜賊像先前一樣回答，這樣說了三次，話還沒有說完，追捕的人就尋到了，一同抓住了比丘，帶到國王那裡，這樣說：『大王！這些是盜賊。』

【English Translation】 English version: Full. If the previous person doesn't know, one should ask their parents and relatives. If they still don't know, one should look at their birth year tablet. If there is still none of these, one should observe their facial features and appearance. When observing, one should not directly look at the physical form, as they might be a child from a noble and wealthy family, with a large physique but young age. One should observe whether their hands and feet are well-formed and complete. If one still doesn't know even after this, one should ask what king, what year, and whether the country is prosperous or poor, and the season of drought or flood. Therefore, it is said.

The Buddha stayed in Shravasti, extensively explaining as above. At that time, there was animosity between the two kingdoms of Shravasti and Vaishali, and they plundered each other year after year. At that time, people from Vaishali came to Shravasti to plunder the people, obtained goods, and left, returning to their own territory, conceiving thoughts of peace and security, and disarming to rest. The King of Shravasti thought: 'As a king, I should resist the invasion of neighboring enemies and secure the people. How can I allow thieves to plunder the people's property?' He then ordered his generals: 'I order you to pursue and capture them, and you must capture them. If you cannot capture them, do not return empty-handed.' The generals thought: 'The king's orders are serious, and the matter should be handled quickly.' They then gathered troops and ambushed along the trail. At that time, the monks of Shravasti, having completed their rainy season retreat, wanted to go to Vaishali. The monks lost their way and fell into the midst of the thieves. The thieves were startled and asked the monks: 'Monks! Who are you?' They replied: 'We are renunciants.' 'Renouncing from what path?' They replied: 'Renouncing from the Shakya clan.' They asked: 'Great Virtues! Where do you want to go?' They replied: 'We want to go to Vaishali, but we lost our way and came here.' The thieves then showed them the way. At that time, the monks asked the thieves: 'Long-lived ones! Where do you want to go?' They replied: 'We are going to Vaishali.' The monks then said: 'We should go together as companions.' The thieves then replied: 'We are thieves, robbing others of their property, walking on paths overgrown with vegetation, not choosing our routes. You are good people, how can you follow us? This is a straight path, you can go from here.' The monks again (insisted): 'Take me with you! Do not let me lose my way again.' The thieves replied as before, and after saying this three times, before they finished speaking, the pursuers arrived, and together they captured the monks and brought them to the king, saying: 'Great King! These are the thieves.'

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王言：「先將比丘來。」來已，王言：「汝出家人，云何作賊？」比丘答言：「我非是賊。」「何故相隨。」比丘以上事具向王說。王言：「遣比丘去。將此賊來。」來已，問賊言：「此出家人是汝伴不？」答言：「非伴。」「何故相隨？」賊以上事具向王說。王言：「將賊去。更喚比丘來。」來已，王問比丘：「汝出家人，云何作賊？妄語欺官，望得脫耶？賊道汝是伴，何以言非？」比丘答如初。王即教敕禁官放比丘去，賊如法治罪。便取五百群賊，著迦毗羅華鬘，打鼓搖鈴四交道頭，唱喚而出，欲將殺之，賊大啼哭。佛知而故問：「比丘！是何等眾多人聲？」比丘答言：「世尊！是五百群賊，被王教令將欲殺之。是其聲耳。」佛告阿難：「汝往語王：『汝是人王，當慈民如子，云何一時殺五百人？』」阿難受教，即詣王所，具說佛語。王言：「尊者阿難！我知是事，若殺一人罪報甚多，況復五百人。但是賊數數來壞我聚落、抄掠人民，若世尊能使是人不復作賊者，可放令活。」阿難即還，以王所說具白佛。佛語阿難：「更往語王：『王但放去，我能令此人從今日後更不作賊。』」阿難受教已，先到刑處，語監殺者言：「是諸罪人世尊已救，未可便殺。」復語賊言：「汝能出家不？」賊言：「尊者！我本若出家不遭

【現代漢語翻譯】 現代漢語譯本 國王說：『先把那個比丘帶來。』比丘來到后，國王說：『你是個出家人，怎麼能做賊呢？』比丘回答說：『我不是賊。』國王問：『那為什麼和他同行？』比丘就把之前的事情詳細地告訴了國王。國王說：『放比丘走，把這個賊帶來。』賊帶來后，國王問賊：『這個出家人是你的同夥嗎？』賊回答說：『不是同夥。』國王問：『那為什麼和他同行？』賊就把之前的事情詳細地告訴了國王。國王說：『把賊帶走，再把比丘叫來。』比丘來到后，國王問比丘：『你是個出家人，怎麼能做賊呢？還說謊欺騙官府，想逃脫罪責嗎？賊說你是同夥，你為什麼說不是？』比丘的回答和之前一樣。國王就命令獄官放比丘走，按照法律懲治那個賊。然後抓了五百個盜賊，給他們戴上迦毗羅華鬘（kapila-hua-man，一種花環），在各個十字路口敲鑼打鼓，大聲宣告，要把他們處死，盜賊們大聲啼哭。佛陀知道這件事，故意問：『比丘！這是什麼地方這麼多人喧譁的聲音？』比丘回答說：『世尊！是五百個盜賊，被國王下令要處死，是他們的哭聲。』佛陀告訴阿難（Ananda，佛陀的十大弟子之一）：『你到國王那裡去，告訴他：『你是人間的君王，應當像慈愛自己的孩子一樣愛護百姓，怎麼能一下子殺死五百人呢？』』阿難接受了佛陀的教誨，立刻去見國王，詳細地轉達了佛陀的話。國王說：『尊者阿難！我知道這件事，如果殺死一個人，罪報就很多，更何況是五百人。但是這些盜賊屢次來破壞我的村落，搶劫人民，如果世尊能讓這些人不再做賊，就可以放他們一條生路。』阿難立刻回來，把國王說的話詳細地告訴了佛陀。佛陀對阿難說：『你再去告訴國王：『國王只要放了他們，我能讓他們從今天以後不再做賊。』』阿難接受了佛陀的教誨后，先到刑場，告訴監斬官：『這些罪人世尊已經救了，暫時不要殺。』又對盜賊們說：『你們能出家嗎？』盜賊們說：『尊者！我們如果一開始就能出家，就不會遭遇

【English Translation】 English version The king said, 'First, bring that Bhikkhu (Bhikkhu, a Buddhist monk) here.' After the Bhikkhu arrived, the king said, 'You are a monk, how could you be a thief?' The Bhikkhu replied, 'I am not a thief.' The king asked, 'Then why were you traveling with him?' The Bhikkhu explained the whole situation to the king. The king said, 'Release the Bhikkhu and bring that thief here.' After the thief was brought, the king asked him, 'Is this monk your companion?' The thief replied, 'He is not my companion.' The king asked, 'Then why were you traveling with him?' The thief explained the whole situation to the king. The king said, 'Take the thief away and call the Bhikkhu back here.' After the Bhikkhu arrived, the king asked him, 'You are a monk, how could you be a thief? Are you lying to deceive the officials, hoping to escape punishment? The thief said you were his companion, why do you say you weren't?' The Bhikkhu's answer was the same as before. The king then ordered the prison officials to release the Bhikkhu and punish the thief according to the law. Then, he seized five hundred thieves, adorned them with Kapila-hua-man (Kapila-hua-man, a type of floral garland), paraded them through the crossroads with drums and bells, announcing that they were to be executed. The thieves cried loudly. The Buddha (Buddha, the enlightened one), knowing this, deliberately asked, 'Bhikkhu! What is that loud noise of so many people?' The Bhikkhu replied, 'World Honored One (Sezun, a title for the Buddha)! It is the five hundred thieves who are being executed by the king's order; that is their crying.' The Buddha told Ananda (Ananda, one of the ten great disciples of the Buddha), 'Go to the king and tell him: 'You are the king of men, you should cherish your people as your own children, how can you kill five hundred people at once?'' Ananda, receiving the Buddha's instruction, immediately went to the king and conveyed the Buddha's words in detail. The king said, 'Venerable Ananda! I know this, if I kill one person, the karmic retribution is great, let alone five hundred people. But these thieves have repeatedly come to destroy my villages and plunder my people. If the World Honored One can ensure that these people will no longer be thieves, I can spare their lives.' Ananda immediately returned and told the Buddha in detail what the king had said. The Buddha said to Ananda, 'Go again and tell the king: 'As long as the king releases them, I can ensure that they will not be thieves from today onwards.'' Ananda, having received the Buddha's instruction, first went to the execution ground and told the executioner: 'The World Honored One has already saved these criminals, do not kill them yet.' He then said to the thieves, 'Can you become monks?' The thieves said, 'Venerable One! If we could have become monks from the beginning, we would not have encountered'

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此苦，今甚愿樂，何由可得？」阿難即至王所，作是言：「世尊語王：『我能令此人從今日後更不作賊。』」王即敕監官：「可原生命，且未解縛，送詣世尊，佛自放之。」爾時世尊欲度彼人故，在露地坐，賊遙見佛繫縛自解，頭面禮足，卻住一面。佛觀其宿緣隨順說法，佈施持戒行業報應，苦習盡道四真諦法，即於是時得須陀洹道。問言：「汝等樂出家不？」答言：「世尊！我等先若出家不遭此苦，唯愿今者度我出家。」佛言：「善來比丘！」作是語時，五百群賊舉身被服變為三衣，自然缽器、威儀庠序，如似百歲舊比丘，皆成羅漢。諸比丘白佛言：「世尊！云何五百群賊蒙世尊恩自然解脫？」佛言：「不但今日蒙我解脫，過去世時已曾蒙我，如《獼猴本生經》中廣說。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘與賊期共道行，乃至聚落間，波夜提。」

比丘者，如上說。

賊者，劫盜。

期者，若今日、明日、一月、半月。

道者，三由延、二由延、一由延、一拘盧舍、半拘盧舍，乃至聚落，波夜提。

波夜提者，如上說。

不得與賊共期道行，若比丘欲行時，當求車伴、人伴。賊相貌有三事可知：香、色、莊嚴。香者

【現代漢語翻譯】 現代漢語譯本：『這痛苦，現在非常希望快樂，要怎樣才能得到呢？』阿難（Ananda，佛陀的十大弟子之一）立刻到國王那裡，這樣說：『世尊（釋迦牟尼佛的尊稱）告訴國王：『我能讓這個人從今天以後不再做賊。』』國王立刻命令監獄官員：『可以饒他一命，暫且不要解開他的捆綁，送到世尊那裡，佛會親自釋放他。』當時世尊爲了度化這個人，在露天的地方坐著，盜賊遠遠地看見佛，自己解開了捆綁，頭面觸地禮拜佛足，退到一旁站立。佛觀察他過去世的因緣，隨順他的根器說法，講佈施、持戒、行業報應，苦、集、滅、道四聖諦的法理，他就在當時證得了須陀洹（Sotapanna，小乘初果）。佛問：『你們願意出家嗎？』回答說：『世尊！我們如果早先出家就不會遭遇這樣的痛苦，只希望現在能度我們出家。』佛說：『善來比丘（Welcome, Bhikkhu）！』說完這句話的時候，五百個盜賊全身的衣服都變成了三衣（佛教僧侶所穿的三種袈裟），自然出現了缽器（僧侶用具）、威儀庠序（莊嚴的儀態），好像百歲的老比丘一樣，都成了阿羅漢（Arahat，小乘最高果位）。眾比丘問佛：『世尊！為什麼五百個盜賊蒙受世尊的恩德自然解脫呢？』佛說：『不只是今天蒙受我的解脫，過去世的時候也曾經蒙受我，就像《獼猴本生經》中詳細說的那樣。』佛告訴眾比丘：『凡是依止舍衛城（Sravasti，古印度城市）居住的比丘都要讓他們集合，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘與盜賊約定一同行走，乃至到村落之間，犯波夜提（Payattika，一種戒律名稱）。』

比丘（Bhikkhu，佛教出家男眾）：如上面所說。

賊（Thief）：劫盜。

期（Appointment）：如果約定今天、明天、一個月、半個月。

道（Road）：三由延（Yojana，古印度長度單位）、二由延、一由延、一拘盧舍（Krosa，古印度長度單位）、半拘盧舍，乃至到村落，犯波夜提。

波夜提（Payattika）：如上面所說。

不得與盜賊約定一同行走，如果比丘想要行走的時候，應當尋求車伴、人伴。盜賊的相貌有三件事可以知道：香、色、莊嚴。香是

【English Translation】 English version: 'This suffering, now I greatly desire happiness, how can it be obtained?' Ananda (one of the ten principal disciples of the Buddha) immediately went to the king and said, 'The World-Honored One (a title for the Buddha) tells the king: 'I can ensure that this person will not be a thief from today onwards.'' The king immediately ordered the prison officials: 'Spare his life, do not untie him yet, send him to the World-Honored One, and the Buddha will personally release him.' At that time, the World-Honored One, wanting to liberate this person, was sitting in an open space. The thief saw the Buddha from afar, untied himself, prostrated himself at the Buddha's feet, and stood to one side. The Buddha observed his past karmic connections and taught the Dharma according to his capacity, speaking of generosity, moral discipline, the consequences of actions, the Four Noble Truths of suffering, its origin, its cessation, and the path. At that very moment, he attained the state of Sotapanna (stream-enterer, the first stage of enlightenment in Theravada Buddhism). The Buddha asked, 'Do you wish to become monks?' They replied, 'World-Honored One! If we had become monks earlier, we would not have encountered such suffering. We only wish that you would ordain us now.' The Buddha said, 'Welcome, Bhikkhu (monk)!' As he spoke these words, the clothes of the five hundred thieves transformed into the three robes (the three garments worn by Buddhist monks), and they naturally possessed alms bowls and dignified deportment, like old monks of a hundred years, and all became Arahats (the highest stage of enlightenment in Theravada Buddhism). The monks asked the Buddha, 'World-Honored One! How did the five hundred thieves receive the World-Honored One's grace and attain natural liberation?' The Buddha said, 'Not only today have they received my liberation, but they have also received it in past lives, as described in detail in the 《獼猴本生經》(Maha-Ummagga Jataka).' The Buddha told the monks, 'Gather all the monks who reside in Sravasti (an ancient city in India), and for ten beneficial reasons, establish precepts for the monks, and those who have already heard them should hear them again. If a monk makes an agreement to travel with a thief, even to a village, it is a Payattika (an offense requiring confession).'

Bhikkhu (Buddhist monk): As mentioned above.

Thief: One who robs and steals.

Appointment: If an agreement is made for today, tomorrow, a month, or half a month.

Road: Three Yojana (an ancient Indian unit of distance), two Yojana, one Yojana, one Krosa (an ancient Indian unit of distance), half a Krosa, even to a village, it is a Payattika.

Payattika: As mentioned above.

It is not permissible to make an agreement to travel with a thief. If a monk wishes to travel, he should seek a companion in a vehicle or a person as a companion. There are three things by which the appearance of a thief can be known: scent, color, and adornment. Scent is

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，在曠野中食熟肉生肉。氣色者，常恐怖色。莊嚴者，終日結束，面黑、發黃，兇惡似閻羅人，是三種名為賊相，不應共行。若賊詐稱作好人，著好衣服，到空迥處，展轉相語：「今日當入是聚落，破壞墻壁、劫奪財物，不問沙門婆羅門，一切盡取。」當知是賊，是時不得即便舍離，且隨順去。若近聚落，方便捨去。若賊覺者，應語：「長壽！我正到此耳。」若與賊共期道行，波夜提。與女賊共行亦如是。與偷金賊共行，波夜提。與叛負債人共行，越毗尼罪。是故說。

佛住曠野精舍，廣說如上。爾時營事比丘，自掘地作基作磚作泥，為世人所譏：「沙門瞿曇無量方便，毀呰殺生、讚歎不殺，而今自手掘地作基作磚作泥，故傷破根命。此是敗人，何道之有？」諸比丘以是因緣，往白世尊，佛言：「呼營事比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛語比丘：「此中雖無命根，出家之人所不應作，當少事少務，莫為世人所譏，失他善福。從今日後不得自手掘地。」佛告諸比丘：「依止曠野諸比丘皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘自手掘地、若使人掘、指示語掘，波夜提。」

比丘者，如上說。

自手者，若身、身份、身方便。身者，舉身跳躑、走來、

【現代漢語翻譯】 現代漢語譯本：在曠野中食用熟肉和生肉的人，他們的氣色常常是驚恐的。他們的裝扮是整日束緊衣物，面色黝黑，頭髮枯黃，兇惡得像閻羅王手下的人。這三種人被稱為賊相，不應該與他們同行。如果盜賊偽裝成好人，穿著華麗的衣服，到了空曠偏僻的地方，互相商量說：『今天我們應當進入這個村落，破壞墻壁，搶劫財物，不論是沙門（Śrāmaṇa，出家修道者）還是婆羅門（Brāhmaṇa，古印度僧侶），全部搶光。』當知道這些人是盜賊時，這時不能立刻捨棄他們離開，姑且順從他們一起走。如果接近村落，就想辦法離開。如果盜賊發覺了，就應該說：『長壽！我只是到這裡而已。』如果與盜賊約定一同趕路，犯波夜提罪（Pāyantika，一種較輕的罪）。與女盜賊同行也是一樣。與偷金子的盜賊同行，犯波夜提罪。與背叛債務的人同行，犯越毗尼罪（Vikrīta-vinaya，違犯戒律的行為）。所以這樣說。

佛陀住在曠野精舍時，廣泛地宣說了如上的內容。當時，負責營建事務的比丘，親自挖地做地基，製作磚瓦，和泥，被世人譏笑說：『沙門瞿曇（Śākyamuni，釋迦牟尼佛）用無量的方便，譭謗殺生，讚歎不殺生，而現在卻親自動手挖地做地基，製作磚瓦，和泥，因此傷害和破壞了植物的根莖。這個人是敗壞的人，有什麼道可言呢？』眾比丘因為這件事，前去稟告世尊。佛陀說：『叫負責營建事務的比丘來。』他來了之後，佛陀問比丘：『你真的做了這些事嗎？』回答說：『確實做了。』佛陀告訴比丘：『即使這裡沒有生命，出家之人也不應該做這些事，應當少事少務，不要被世人譏笑，失去他人的善福。從今以後，不得親自動手挖地。』佛陀告訴眾比丘：『凡是依止曠野的眾比丘，都應當全部集合起來，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的，應當重新聽聞。如果比丘親自動手挖地，或者指使他人挖地，或者指示他人挖地，犯波夜提罪。』

比丘（bhikṣu，出家受具足戒的男子），如上所說。

自手，指的是用身體、身體的一部分、身體的動作。身體，指的是舉身跳躍、奔走來回。

【English Translation】 English version: Those who eat cooked and raw meat in the wilderness often have a fearful complexion. Their attire is always tightly bound, their faces are dark, their hair is yellow, and they look as fierce as the servants of Yama (閻羅, the lord of death). These three types of people are known as having the appearance of thieves and should not be associated with. If thieves disguise themselves as good people, wear fine clothes, and go to deserted places, they discuss among themselves, 'Today we should enter this village, destroy the walls, and rob property, taking everything from Śrāmaṇas (沙門, wandering ascetics) and Brāhmaṇas (婆羅門, priests) alike.' When you know these people are thieves, you should not immediately abandon them, but rather go along with them for the time being. If you approach a village, find a way to leave. If the thieves notice, you should say, 'Long life! I just came here.' If you agree to travel with thieves, you commit a Pāyantika (波夜提, an offense requiring confession). Traveling with female thieves is the same. Traveling with thieves who steal gold, you commit a Pāyantika offense. Traveling with those who betray debts, you commit a Vikrīta-vinaya (越毗尼, a transgression of the monastic rules) offense. Therefore, it is said.

When the Buddha (佛陀) was residing in the wilderness monastery, he extensively expounded the above content. At that time, a Bhikṣu (比丘, a Buddhist monk) in charge of construction was personally digging the ground to make foundations, making bricks, and mixing mud, which was ridiculed by the people, who said, 'Śākyamuni (沙門瞿曇, the historical Buddha) uses countless skillful means to denounce killing and praise non-killing, but now he personally digs the ground to make foundations, makes bricks, and mixes mud, thus harming and destroying the roots of plants. This person is a degenerate, what Dharma (法, the teachings of the Buddha) can he speak of?' The Bhikṣus, because of this matter, went to report to the World-Honored One (世尊, the Buddha). The Buddha said, 'Call the Bhikṣu in charge of construction to come.' After he came, the Buddha asked the Bhikṣu, 'Did you really do these things?' He replied, 'Indeed, I did.' The Buddha told the Bhikṣu, 'Even if there is no life here, a renunciant should not do these things, you should have few affairs and few duties, do not be ridiculed by the people, and lose the good fortune of others. From now on, you must not personally dig the ground.' The Buddha told the Bhikṣus, 'All the Bhikṣus who dwell in the wilderness should all be gathered together, because of the ten benefits, precepts are established for the Bhikṣus, and even those who have already heard them should hear them again. If a Bhikṣu personally digs the ground, or causes others to dig, or instructs others to dig, he commits a Pāyantika offense.'

Bhikṣu (比丘, a Buddhist monk), as mentioned above.

'Personally' refers to using the body, a part of the body, or the actions of the body. 'Body' refers to jumping, running back and forth.

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走去，欲令壞地者，波夜提，是名身。身份者，若手、若腳、若膝、若肘、若指爪，是名身份。身方便者，若鍬钁、斧鑿、竹木自手掘地，若遙擲欲令壞，壞者，波夜提。

地者，生、作。生者，大地是名生。作者，基作、上作。基作者，露地墻壁。上作者，重閣屋上覆土，是名上作。

自掘者，自掘。

使人掘，乃至言：「掘是地。」波夜提。

波夜提者，如上說。

若自方便多掘，一波夜提。若中間止住，一一波夜提。使人者，使他人掘，前人多掘，一波夜提。若重語：「使掘！疾掘！」語語波夜提。若比丘欲使地平作方便掃地，越毗尼罪。若傷如蚊腳，波夜提。不作方便，無罪。若方便牽曳木欲使破地，牽時越毗尼罪。若傷如蚊腳，波夜提。不作方便，無罪。若驅牛馬欲使破地，亦如是。不作方便，無罪。若欲使地平故經行，行時越毗尼罪。傷如蚊腳，波夜提。住坐臥亦如是，不故者無罪。若比丘河邊坎上以腳踏墮，踏踏波夜提。池坎岸邊行，土崩無罪。若土塊一人不勝，破者，波夜提。破減一人重者，無罪。若比丘捉木石、磚瓦、鍬钁擲地，不故雖傷，無罪。若營事比丘多有塔物、僧物，欲藏地中，若在露處生地不得自掘，當使凈人知；若在覆處、死地得自掘藏。若地打杙，

【現代漢語翻譯】 現代漢語譯本： 走過去，想要破壞地面的，犯波逸提罪（Pāyantika，一種輕罪），這稱為身（行為）。身（行為）的部分，如手、腳、膝蓋、手肘、手指甲，這稱為身（行為）的部分。身（行為）的方便，如用鍬、鋤、斧、鑿、竹木親自用手挖掘地面，或者遙遠地投擲（東西）想要破壞地面，破壞了，犯波逸提罪。 地，指的是生長、製作。生長，指大地，這稱為生長。製作，指地基製作、上面製作。地基製作，指露天的地面、墻壁。上面製作，指重疊的樓閣、屋頂覆蓋泥土，這稱為上面製作。 親自挖掘，指自己挖掘。 使喚別人挖掘，乃至說：『挖掘這塊地。』犯波逸提罪。 波逸提罪，如上面所說。 如果自己方便多次挖掘，一次波逸提罪。如果中間停止，每一次波逸提罪。使喚別人，指使喚他人挖掘，前面的人多次挖掘，一次波逸提罪。如果重複說：『使勁挖！快挖！』每說一次，一次波逸提罪。如果比丘想要使地面平整而方便行走，掃地，犯越毗尼罪（Dukkata，惡作罪）。如果（對地面的破壞）像蚊子腳印那麼大，犯波逸提罪。不特意（破壞地面），無罪。如果方便地拖拉木頭想要破壞地面，拖拉時犯越毗尼罪。如果（對地面的破壞）像蚊子腳印那麼大，犯波逸提罪。不特意（破壞地面），無罪。如果驅趕牛馬想要破壞地面，也像這樣。不特意（破壞地面），無罪。如果想要使地面平整，故意經行（Cankrama，僧人來回走動），行走時犯越毗尼罪。破壞像蚊子腳印那麼大，犯波逸提罪。站立、坐下、躺下也像這樣，不是故意的，無罪。如果比丘在河邊、土坎上用腳踩踏使（土）掉落，每踩一次，一次波逸提罪。在池塘、土坎岸邊行走，土崩塌，無罪。如果土塊一個人不能勝任（搬動），破壞它，犯波逸提罪。破壞（土塊），減少到一個人能承受的重量，無罪。如果比丘拿著木頭、石頭、磚瓦、鍬、鋤投擲到地上，不是故意的，即使造成破壞，無罪。如果是營事的比丘，有很多塔物（Stupa items，佛塔的物品）、僧物（Sangha items，僧團的物品），想要藏在地下，如果在露天的地方、生長的地方，不得自己挖掘，應當讓凈人（Upasaka，男居士）知道；如果在覆蓋的地方、死地，可以自己挖掘藏起來。如果在地裡打木樁，

【English Translation】 English version: If one goes to, desiring to damage the ground, it is a Pāyantika (a minor offense). This is called 'body' (action). Parts of the 'body' (action), such as hands, feet, knees, elbows, fingernails, these are called parts of the 'body' (action). Means of 'body' (action), such as using shovels, hoes, axes, chisels, bamboo, or wood to personally dig the ground with one's own hands, or throwing (something) from afar desiring to damage the ground, if it is damaged, it is a Pāyantika. 'Ground' refers to growing and making. 'Growing' refers to the great earth, this is called 'growing'. 'Making' refers to foundation making and upper making. 'Foundation making' refers to open ground and walls. 'Upper making' refers to layered pavilions and roofs covered with earth, this is called 'upper making'. 'Digging oneself' refers to digging oneself. Causing others to dig, even saying: 'Dig this ground,' it is a Pāyantika. Pāyantika, as mentioned above. If one conveniently digs multiple times oneself, it is one Pāyantika. If one stops in the middle, it is one Pāyantika for each instance. Causing others, refers to causing others to dig, if the person in front digs multiple times, it is one Pāyantika. If one repeats: 'Dig hard! Dig quickly!' it is one Pāyantika for each utterance. If a Bhikkhu (Buddhist monk) wants to make the ground flat and convenient for walking, sweeping the ground, it is a Dukkata (wrongdoing offense). If the damage (to the ground) is like a mosquito's footprint, it is a Pāyantika. If not intentionally (damaging the ground), there is no offense. If one conveniently drags wood desiring to damage the ground, dragging it is a Dukkata. If the damage (to the ground) is like a mosquito's footprint, it is a Pāyantika. If not intentionally (damaging the ground), there is no offense. If one drives cattle or horses desiring to damage the ground, it is also like this. If not intentionally (damaging the ground), there is no offense. If one wants to make the ground flat, intentionally walking back and forth (Cankrama), walking is a Dukkata. Damage like a mosquito's footprint, it is a Pāyantika. Standing, sitting, and lying down are also like this, if not intentional, there is no offense. If a Bhikkhu steps on the edge of a river or a bank and causes (earth) to fall, each step is a Pāyantika. Walking on the edge of a pond or bank, if the earth collapses, there is no offense. If a clod of earth is too heavy for one person to lift, damaging it is a Pāyantika. Damaging (the clod of earth), reducing it to a weight that one person can bear, there is no offense. If a Bhikkhu takes wood, stones, bricks, tiles, shovels, or hoes and throws them on the ground, if not intentional, even if it causes damage, there is no offense. If it is a Bhikkhu managing affairs, having many Stupa items (items belonging to a Buddhist shrine) and Sangha items (items belonging to the monastic community), wanting to hide them in the ground, if it is in an open place, a growing place, one must not dig oneself, one should inform a Upasaka (male lay devotee); if it is in a covered place, a dead place, one may dig and hide them oneself. If driving stakes into the ground,

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越毗尼罪。傷如蚊腳，波夜提。拔杙時，越毗尼罪。傷如蚊腳，波夜提。若比丘欲張氈㲲須釘四角，若覆處死地自釘無罪；若露處生地，當使凈人知。拔時當使凈人知。若比丘房內釘壁毀損成功，越毗尼罪。若先有故孔，無罪。若比丘外被雨地傷如蚊腳，波夜提。若欲畫地，越毗尼罪。傷如蚊腳，波夜提。畫末土無罪。若營事比丘欲作摸式，當畫板木磚上，若泥覆朽故房舍，欲撤時不得自撤，當使凈人。若欲壞壁時，當使凈人卻泥，然後自得摘磚，至基際使凈人摘。若壁不泥者，以曾被雨，使凈人摘兩三行，然後自摘至地際，復使凈人摘。若磚壞聚被雨已，不得自取，使凈人取上兩三重，然後自取至地際，復使凈人取。若覆上者得自取，到地際應使凈人取，磚聚亦如是。若死土被雨已，比丘不得自取，使凈人取盡雨所洽際，然後自取，無罪。若鼠壤被雨不得取，應使凈人取。若新雨後比丘不得自抒井，應使凈人抒。若凈人小不能者，當先下凈人擾令濁，然後自抒。若池水洸水新雨後，比丘不得自抒。若牛馬先涉，得自抒。若泥被雨後不得自取，使凈人取。若池泥洸泥新雨後，比丘不得自取，使凈人取。若水瀆若屋流水道新雨後，比丘不得自抒，使凈人抒。若大小行用水時手摩地，波夜提。當用灰土、豆末。若雨澇推土

【現代漢語翻譯】 現代漢語譯本： 違越毗尼罪，其過失如蚊子叮咬般微小，觸犯波夜提（Pāyantika，一種輕罪）。拔除（氈㲲的）釘子時，違越毗尼罪，其過失如蚊子叮咬般微小，觸犯波夜提。

如果比丘想要張掛氈㲲，必須釘在四個角上。如果是覆蓋死地（指不生長植物的土地）可以自己釘，沒有罪過；如果是露天生地（指生長植物的土地），應當讓凈人（Kappiyakāraka，指可以為比丘處理事務的居士）知曉。拔除釘子時也應當讓凈人知曉。

如果比丘在房內釘墻壁，毀壞了已完成的墻壁，違越毗尼罪。如果先前有舊孔，則沒有罪過。如果比丘在外被雨淋濕的地面上行走，其過失如蚊子叮咬般微小，觸犯波夜提。

如果想要在地上繪畫，違越毗尼罪，其過失如蚊子叮咬般微小，觸犯波夜提。用畫過的末土則沒有罪過。如果營事的比丘想要製作模型，應當在板、木、磚上繪畫。如果是泥土覆蓋的朽壞舊房舍，想要拆除時不得自己拆除，應當讓凈人拆除。如果想要破壞墻壁時，應當讓凈人去除泥土，然後自己可以摘取磚頭，到地基邊緣時讓凈人摘取。

如果墻壁沒有泥土覆蓋，因為曾經被雨淋濕，讓凈人摘取兩三行，然後自己摘取到地面邊緣，再讓凈人摘取。如果磚頭堆積被雨淋濕后，不得自己取用，讓凈人取走上面兩三層，然後自己取用到地面邊緣，再讓凈人取走。如果是覆蓋在上面的磚頭可以自己取用，到地面邊緣應當讓凈人取用，磚頭堆積也像這樣處理。

如果是死土被雨淋濕后，比丘不得自己取用，讓凈人取走被雨水浸濕的部分，然後自己取用，沒有罪過。如果是老鼠挖掘的土被雨淋濕，不得取用，應當讓凈人取走。如果是新下雨後，比丘不得自己從井裡打水，應當讓凈人打水。如果凈人年紀小力量不足，應當先讓凈人下去攪動使水變渾濁，然後自己再打水。如果是池水或洸水（指不流動的積水）在新下雨後，比丘不得自己打水。如果牛馬先前已經涉水，可以自己打水。

如果是泥土被雨淋濕后，不得自己取用，讓凈人取用。如果是池泥或洸泥在新下雨後，比丘不得自己取用，讓凈人取用。如果是水溝或屋檐流水道在新下雨後，比丘不得自己疏通，讓凈人疏通。如果大小便用水時用手摩擦地面，觸犯波夜提。應當用灰土、豆末。如果雨水氾濫沖刷泥土。

【English Translation】 English version: A transgression of the Vinaya (monastic discipline) that is as minor as a mosquito bite incurs a Pāyantika (a minor offense). Pulling out pegs incurs a transgression of the Vinaya that is as minor as a mosquito bite, incurring a Pāyantika.

If a bhikkhu (monk) wishes to spread out a felt rug, he must nail it at the four corners. If it is to cover barren ground (ground where plants do not grow), he may nail it himself without offense; if it is open, living ground (ground where plants grow), he should inform a Kappiyakāraka (a layperson who can handle affairs for a bhikkhu). When pulling out the pegs, he should also inform a Kappiyakāraka.

If a bhikkhu nails a wall inside his dwelling, damaging the finished wall, he incurs a transgression of the Vinaya. If there were pre-existing holes, there is no offense. If a bhikkhu walks on ground outside that has been wetted by rain, it is a transgression as minor as a mosquito bite, incurring a Pāyantika.

If he wishes to draw on the ground, he incurs a transgression of the Vinaya that is as minor as a mosquito bite, incurring a Pāyantika. There is no offense if using powdered earth that has already been drawn on. If a bhikkhu engaged in construction wishes to make a model, he should draw on a board, wood, or brick. If it is an old, dilapidated dwelling covered with mud, he must not demolish it himself when wishing to dismantle it, but should have a Kappiyakāraka do it. If he wishes to break down a wall, he should have a Kappiyakāraka remove the mud, and then he may pick off the bricks himself. At the foundation level, he should have a Kappiyakāraka pick them off.

If the wall is not covered with mud, because it has been rained on, he should have a Kappiyakāraka pick off two or three rows, and then he may pick them off himself to ground level, and again have a Kappiyakāraka pick them off. If a pile of bricks has been rained on, he must not take them himself, but should have a Kappiyakāraka take the top two or three layers, and then he may take them himself to ground level, and again have a Kappiyakāraka take them. If it is covering the top, he may take it himself, but at ground level he should have a Kappiyakāraka take it; the same applies to a pile of bricks.

If barren earth has been rained on, a bhikkhu must not take it himself, but should have a Kappiyakāraka take away the part soaked by the rain, and then he may take it himself without offense. If earth dug up by rats has been rained on, he must not take it, but should have a Kappiyakāraka take it away. If it has just rained, a bhikkhu must not draw water from a well himself, but should have a Kappiyakāraka draw it. If the Kappiyakāraka is small and not strong enough, he should first have the Kappiyakāraka go down and stir it to make it muddy, and then he may draw the water himself. If it has just rained on pond water or stagnant water, a bhikkhu must not draw water himself. If cattle or horses have already waded through it, he may draw water himself.

If mud has been rained on, he must not take it himself, but should have a Kappiyakāraka take it. If pond mud or stagnant mud has just been rained on, a bhikkhu must not take it himself, but should have a Kappiyakāraka take it. If a drain or a roof gutter has just been rained on, a bhikkhu must not clear it himself, but should have a Kappiyakāraka clear it. If, when using water for urination or defecation, one rubs the ground with one's hand, it is a Pāyantika. One should use ash, earth, or bean powder. If floodwaters wash away earth.

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聚一處，比丘不得自取，使凈人取。若甕瓶器物在露地經雨已，比丘不得自取，使凈人取。若洗腳木經雨後不得自取，若木石、磚瓦種種諸物在露地，雨後比丘不得自取，使凈人知。掘地，波夜提。半沙，越毗尼罪。純沙，無罪。石礓、石糞灰亦如是。是故說。

摩訶僧祇律卷第十九 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第二十

東晉天竺三藏佛陀跋陀羅共法顯譯明單提九十二事法之九

佛住舍衛城，廣說如上。爾時梨車摩訶男請僧施藥。時六群比丘聞摩訶男請僧施藥，當試惱之。明日早起著入聚落衣到其家，共相問訊：「我聞檀越請僧施藥，為實爾不？」答言：「實爾。」「尊者！有所須耶？」答言：「須藥。」「須何等藥。」答言：「須爾所酥、爾所油、爾所蜜、爾所石蜜、爾所根藥、葉藥、花葯、果藥。」彼言：「即日未具，須辦當與。」比丘言：「汝當備藥，然後請僧。供一比丘藥如給一大象，我今一人索藥尚不能得，況復眾多。汝但求名譽，無有實心。」彼言：「尊者！王家庫藏尚無爾所藥，況復我家？須辦當與。」比丘言：「與以不與當任汝意。」言已便出去。檀越於後即辦眾藥，自往白言：「先所索藥今者已辦，便可來取。」比丘聞已，並

【現代漢語翻譯】 現代漢語譯本 聚在一處，比丘不得自己拿取，應讓凈人（Upassaka，在家男居士）去拿。如果甕、瓶等器物在露天下被雨淋濕后，比丘不得自己拿取，應讓凈人去拿。如果洗腳木被雨淋濕后不得自己拿取，如果木頭、石頭、磚瓦等各種物品在露天下，雨後比丘不得自己拿取，應告知凈人。挖掘土地，犯波夜提（Payattika，一種較輕的罪名）。挖到一半沙子，犯越毗尼罪（Veyyāvrata，違背戒律的罪過）。純粹的沙子，無罪。石礓、石糞灰等也如此。因此這樣說。

《摩訶僧祇律》卷第十九 大正藏第 22 冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第二十

東晉天竺三藏佛陀跋陀羅（Buddhabhadra）共法顯（Faxian）譯明單提九十二事法之九

佛陀住在舍衛城（Śrāvastī），廣說如上。當時梨車摩訶男（Licchavi Mahanama）邀請僧團施藥。當時六群比丘（The Group of Six Monks，指總是違反戒律的六位比丘）聽到摩訶男邀請僧團施藥，想要試著為難他。第二天早起穿好進入村落的衣服來到他家，互相問候：『我聽說檀越（Dānapati，施主）邀請僧團施藥，是真的嗎？』回答說：『是真的。』『尊者！有什麼需要的嗎？』回答說：『需要藥。』『需要什麼藥？』回答說：『需要你那麼多的酥油、那麼多的油、那麼多的蜂蜜、那麼多的石蜜、那麼多的根藥、葉藥、花葯、果藥。』他說：『今天沒有準備齊全，需要準備才能給。』比丘說：『你應該準備好藥，然後再邀請僧團。供養一位比丘的藥就像供給一頭大象，我現在一個人索要藥尚且不能得到，更何況眾多比丘。你只是爲了求名聲，沒有真心。』他說：『尊者！王家的庫藏尚且沒有那麼多的藥，更何況我家？需要準備才能給。』比丘說：『給不給由你決定。』說完便離開了。施主之後便準備了各種藥物，親自前去稟告說：『先前所要的藥現在已經準備好了，可以來取了。』比丘們聽到后，一起

【English Translation】 English version When gathered in one place, a Bhikkhu (monk) should not take it himself, but should have a layperson (Upassaka) take it. If urns, bottles, or other objects are in the open and have been rained on, a Bhikkhu should not take them himself, but should have a layperson take them. If a foot-washing wooden stand has been rained on, he should not take it himself. If wood, stones, bricks, tiles, or various other objects are in the open, a Bhikkhu should not take them himself after rain, but should inform a layperson. Digging the ground incurs a Payattika (a minor offense). Digging halfway into sand incurs a Veyyāvrata (an offense against the rules of conduct). Pure sand incurs no offense. The same applies to stony soil, stone debris, and ashes. Therefore, it is said.

Mahāsaṃghika Vinaya, Scroll 19 Taishō Tripiṭaka, Volume 22, No. 1425, Mahāsaṃghika Vinaya

Mahāsaṃghika Vinaya, Scroll 20

Translated by Buddhabhadra and Faxian of the Eastern Jin Dynasty, clarifying the ninth of the ninety-two matters of single offenses.

The Buddha resided in Śrāvastī, extensively expounding as above. At that time, Licchavi Mahanama invited the Sangha (monastic community) to provide medicine. The Group of Six Monks, upon hearing that Mahanama had invited the Sangha to provide medicine, intended to trouble him. The next morning, they put on their robes for entering the village and went to his house, greeting each other: 'We heard that the Dānapati (patron) has invited the Sangha to provide medicine, is that true?' He replied: 'It is true.' 'Venerable ones! Is there anything you need?' They replied: 'We need medicine.' 'What kind of medicine do you need?' They replied: 'We need so much ghee, so much oil, so much honey, so much rock candy, so many root medicines, leaf medicines, flower medicines, and fruit medicines.' He said: 'We are not fully prepared today; we need to prepare it before we can give it.' The Bhikkhus said: 'You should prepare the medicine before inviting the Sangha. Supplying medicine for one Bhikkhu is like feeding an elephant; I alone cannot even obtain the medicine I ask for, let alone many Bhikkhus. You are only seeking fame, without sincerity.' He said: 'Venerable ones! Even the royal treasury does not have so much medicine, let alone my house? We need to prepare it before we can give it.' The Bhikkhus said: 'Whether you give it or not is up to you.' Having said this, they left. Afterwards, the patron prepared all kinds of medicine and personally went to inform them: 'The medicine you requested earlier is now ready; you can come and take it.' Upon hearing this, the Bhikkhus all

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笑而言：「我前但試汝，實不須藥。」彼曰：「何故相試？我家中所有，于佛比丘僧無有匱惜。」比丘言：「檀越瞋耶？」答言：「實瞋。」「若瞋者，我當悔過。」彼曰：「我不受悔過，自可向佛悔過。」比丘即向佛悔過。佛言：「何故？」即以上事具白世尊。佛言：「癡人！梨車摩訶男家所有愛重，于佛比丘無所匱惜。何故擾亂？從今日後聽四月別請應受，除更請、長請。」佛告諸比丘：「依止舍衛城比丘皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘四月，別自恣請應受。若過受，波夜提。除更請、長請、自恣請。」

比丘者，如上說。四月者，或夏四月、或冬四月、或春四月。

別請者，私請。

過者，過四月。

除更請者，世尊說無罪。

除長請者，盡形壽請。

波夜提者，如上說。

若檀越語比丘言：「尊者！受我夏四月請。」比丘若受，不應過至八月十六日。受者，波夜提。若受冬請、春請亦如是。檀越請不必定，或四月、或一月、或半月，若期滿已不得更受。若檀越言：「尊者常此間住者，我長施食。」若比丘離一宿行者，不得復食。若檀越言：「尊者何以故不來？」答言：「汝先言常住此者當施食，我已離宿，是故不來。」檀越言：「

【現代漢語翻譯】 現代漢語譯本： 比丘笑著說：『我之前只是試探你，實際上並不需要藥。』那人說：『為什麼要試探我？我家中所有的東西，對於佛（Buddha，覺悟者）、比丘（Bhikkhu，佛教僧侶）、僧（Sangha，僧團）都沒有任何吝惜。』比丘問：『檀越（Dānapati，施主）生氣了嗎？』回答說：『確實生氣了。』『如果生氣了，我應當懺悔。』那人說：『我不接受你的懺悔，你自己可以向佛懺悔。』比丘立刻向佛懺悔。佛問：『什麼原因？』比丘就把以上的事情全部稟告世尊（Bhagavat，佛的尊稱）。佛說：『愚癡的人！梨車（Licchavi，古印度部族名）摩訶男（Mahānāma，人名）家所有的一切都非常愛惜，對於佛和比丘沒有吝惜。為什麼要擾亂他？從今天以後允許接受四個月的個別邀請，除了再次邀請、長期邀請。』佛告訴眾比丘：『依止舍衛城（Śrāvastī，古印度城市名）的比丘都集合起來，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當再次聽聞。如果比丘接受四個月的個別自恣（pravāraṇā，僧眾于雨季安居結束后的儀式）邀請，如果超過期限接受，犯波夜提（pāyattika，一種罪名）。除了再次邀請、長期邀請、自恣邀請。』 比丘，如前面所說。四個月，或者夏季四個月、或者冬季四個月、或者春季四個月。 個別邀請，指私下的邀請。 超過期限，指超過四個月。 除了再次邀請，世尊說沒有罪。 除了長期邀請，指盡一生的邀請。 波夜提，如前面所說。 如果施主對比丘說：『尊者（bhante，對僧侶的尊稱）！接受我夏季四個月的邀請。』比丘如果接受了，不應該超過八月十六日。如果超過期限接受，犯波夜提。如果接受冬季邀請、春季邀請也是一樣。施主的邀請不一定是四個月，或者一個月、或者半個月，如果期限已滿就不得再次接受。如果施主說：『尊者如果常住在這裡，我將長期供養食物。』如果比丘離開過夜，就不得再次食用。如果施主問：『尊者為什麼不來？』回答說：『你先前說常住在這裡才供養食物，我已經離開過夜，所以不來。』施主說：

【English Translation】 English version: The Bhikkhu (Buddhist monk) said with a smile: 'I was only testing you earlier, I don't actually need medicine.' The man said: 'Why test me? Everything in my house is not spared for the Buddha (the Awakened One), Bhikkhus (Buddhist monks), and the Sangha (monastic community).' The Bhikkhu asked: 'Dānapati (patron), are you angry?' He replied: 'Indeed, I am angry.' 'If you are angry, I should confess.' The man said: 'I do not accept your confession, you can confess to the Buddha yourself.' The Bhikkhu immediately confessed to the Buddha. The Buddha asked: 'What is the reason?' The Bhikkhu then reported all the above matters to the Bhagavat (the Blessed One, an epithet of the Buddha). The Buddha said: 'Foolish man! The Licchavi (an ancient Indian tribe) Mahānāma (a personal name)'s family cherishes everything they have and does not spare it for the Buddha and the Bhikkhus. Why disturb him? From today onwards, individual invitations for four months are allowed, except for re-invitations and long-term invitations.' The Buddha told the Bhikkhus: 'All the Bhikkhus residing in Śrāvastī (an ancient Indian city) should gather together. Because of ten benefits, precepts are established for the Bhikkhus, and those who have already heard them should hear them again. If a Bhikkhu accepts an individual pravāraṇā (a ceremony held at the end of the rainy season retreat) invitation for four months, if he accepts it beyond the limit, he commits a pāyattika (an offense). Except for re-invitations, long-term invitations, and pravāraṇā invitations.' Bhikkhu, as mentioned above. Four months, either the four months of summer, or the four months of winter, or the four months of spring. Individual invitation, refers to a private invitation. Exceeding the limit, refers to exceeding four months. Except for re-invitations, the Bhagavat said there is no offense. Except for long-term invitations, refers to invitations for a lifetime. Pāyattika, as mentioned above. If a patron says to a Bhikkhu: 'Bhante (venerable sir, an honorific for monks)! Accept my invitation for the four months of summer.' If the Bhikkhu accepts, he should not exceed the sixteenth day of the eighth month. If he accepts beyond the limit, he commits a pāyattika. It is the same if he accepts a winter invitation or a spring invitation. The patron's invitation is not necessarily for four months, it could be for one month or half a month. If the term is over, he should not accept again. If the patron says: 'If you stay here permanently, I will provide food for a long time.' If the Bhikkhu leaves overnight, he should not eat again. If the patron asks: 'Why don't you come?' He replies: 'You said earlier that you would provide food if I stayed here permanently, but I have left overnight, so I am not coming.' The patron says:

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離不離，從今日但來。」如是受者，無罪。檀越言：「尊者受我請食，盡此倉谷。」比丘受之，應數數問典倉者。若言：「啖盡。」不得復食。若檀越言：「尊者何以不來？」答言：「我先受請盡此倉谷，谷今已盡，是故不來。」若言：「尊者！我非謂一倉，更有餘倉，從今日但來。」如是受者無罪。請食酥苷蔗亦復如是。若檀越言：「尊者！受我請食，盡此牛乳。」比丘受之，應數數問𤚲乳者，若言：「𤚲休。」不得復受。若言：「何以不來？」答言：「我先受請盡此牛乳，乳今已盡，是故不來。」若言：「我非一牛，更有餘牛，從今日但來。」如是受者無罪。若檀越言：「尊者受我請食，齊女夫住此。」比丘應受。若女夫去者不得復受。若言：「何故不來？」答言：「我先受請，齊女夫住；女夫今去，是故不來。」若言：「更受我請。」如是受者無罪。若言：「尊者受我前食。」不得索后食。若請后食，不得索前食；若請與非時漿，不得索藥及余物；若請與涂足油，不得索非時漿；若請與藥者，應從索藥，若言：「尊者盡壽受我請衣食、臥具、醫藥。」爾時得隨意索無罪。是故說。

佛住拘睒彌國，廣說如上。爾時諸比丘語闡陀言：「長老當學！莫犯五眾罪。」答言：「我今不隨汝語，我若見余長老寂根多

【現代漢語翻譯】 現代漢語譯本： 『離不離，從今日但來。』如此接受供養，沒有罪過。施主說：『尊者接受我的邀請用餐，吃完這個倉庫的穀物。』比丘接受后，應該時常詢問管理倉庫的人。如果（管理倉庫的人）說：『吃完了。』就不得再吃。如果施主說：『尊者為什麼不來？』回答說：『我先前接受邀請吃完這個倉庫的穀物，現在穀物已經吃完，所以不來。』如果（施主）說：『尊者！我不是說一個倉庫，還有其他的倉庫，從今天起但來無妨。』如此接受供養，沒有罪過。邀請食用酥、甘蔗等也是如此。如果施主說：『尊者！接受我的邀請用餐，喝完這些牛奶。』比丘接受后，應該時常詢問擠牛奶的人，如果（擠牛奶的人）說：『（牛奶）擠完了。』就不得再接受供養。如果（施主）說：『（尊者）為什麼不來？』回答說：『我先前接受邀請喝完這些牛奶，現在牛奶已經喝完，所以不來。』如果（施主）說：『我不是說一頭牛，還有其他的牛，從今天起但來無妨。』如此接受供養，沒有罪過。如果施主說：『尊者接受我的邀請用餐，直到女兒和女婿住在這裡。』比丘應該接受。如果女婿離開，就不得再接受供養。如果（施主）說：『（尊者）為何不來？』回答說：『我先前接受邀請，直到女兒和女婿住在這裡；現在女婿已經離開，所以不來。』如果（施主）說：『再次接受我的邀請。』如此接受供養，沒有罪過。如果（施主）說：『尊者接受我之前的食物。』就不得索要之後的食物。如果邀請之後的食物，不得索要之前的食物；如果邀請給予非時漿，不得索要藥物及其他物品；如果邀請給予涂腳油，不得索要非時漿；如果邀請給予藥物，應該索要藥物，如果（施主）說：『尊者終身接受我的邀請，提供衣服、食物、臥具、醫藥。』這時可以隨意索取，沒有罪過。所以這樣說。

佛陀住在拘睒彌國（Kauśāmbī），廣泛地宣說了如上的內容。當時，眾比丘對比丘闡陀（Chanda）說：『長老應當學習！不要觸犯五眾罪。』（闡陀）回答說：『我現在不聽從你們的話，如果我看到其他長老寂根多』

【English Translation】 English version: 『Whether (the supply) is exhausted or not, just come from today onwards.』 If one accepts in this way, there is no offense. The donor says: 『Venerable, accept my invitation to eat, exhausting this storehouse of grain.』 The Bhikṣu, having accepted, should frequently ask the storehouse manager. If (the manager) says: 『It is exhausted,』 he should not eat again. If the donor says: 『Venerable, why do you not come?』 He replies: 『I previously accepted the invitation to exhaust this storehouse of grain; now the grain is exhausted, therefore I do not come.』 If (the donor) says: 『Venerable! I did not mean one storehouse; there are other storehouses; just come from today onwards.』 Accepting in this way is without offense. Inviting to eat ghee, sugarcane, etc., is also the same. If the donor says: 『Venerable! Accept my invitation to eat, exhausting this cow's milk.』 The Bhikṣu, having accepted, should frequently ask the milker. If (the milker) says: 『(The milk) is finished,』 he should not accept again. If (the donor) says: 『Why do you not come?』 He replies: 『I previously accepted the invitation to exhaust this cow's milk; now the milk is exhausted, therefore I do not come.』 If (the donor) says: 『I did not mean one cow; there are other cows; just come from today onwards.』 Accepting in this way is without offense. If the donor says: 『Venerable, accept my invitation to eat, as long as my daughter and son-in-law live here.』 The Bhikṣu should accept. If the son-in-law leaves, he should not accept again. If (the donor) says: 『Why do you not come?』 He replies: 『I previously accepted the invitation as long as my daughter and son-in-law lived here; now the son-in-law has left, therefore I do not come.』 If (the donor) says: 『Accept my invitation again.』 Accepting in this way is without offense. If (the donor) says: 『Venerable, accept my previous food.』 He should not ask for later food. If invited to later food, he should not ask for previous food; if invited to receive non-seasonal juice, he should not ask for medicine and other things; if invited to receive foot-anointing oil, he should not ask for non-seasonal juice; if invited to receive medicine, he should ask for medicine. If (the donor) says: 『Venerable, for the rest of your life, accept my invitation to provide clothing, food, bedding, and medicine.』 At that time, he may ask for whatever he wants without offense. Therefore, it is said.

The Buddha dwelt in the country of Kauśāmbī (拘睒彌國), extensively expounding the above. At that time, the Bhikṣus said to the Bhikṣu Chanda (闡陀): 『Elder, you should learn! Do not commit the offenses of the five groups.』 (Chanda) replied: 『I will not follow your words now; if I see other elders who have calmed their senses and are numerous』

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聞持法深解，我當從咨問。彼若有所說，我當受行。」諸比丘以是因緣，往白世尊，佛言：「呼此闡陀比丘來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛語闡陀：「此是惡事。汝常不聞我無量方便，稱歎隨順、毀呰違逆，汝云何𢤱悷自用？此非法、非律、非如佛教，不可以是長養善法。」佛告諸比丘：「依止拘睒彌國住者皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若諸比丘教語：『當學，莫犯五眾罪。』若作是言：『我今不隨汝語，若見余長老寂根多聞持法深解，我當咨問。彼有所說我當受行。』作是語者，波夜提。比丘欲得法利者應學，亦應問余比丘。」

比丘者，如上說。

五眾罪者，波羅夷、僧伽婆尸沙、波夜提、波羅提提舍尼、越毗尼罪。

莫犯者，教令學十二事。十二事者，所謂戒序、四波羅夷、十三僧伽婆尸沙、二不定、三十尼薩耆波夜提、九十二波夜提、四波羅提提舍尼、眾學法、七滅諍法。

「隨順法當學莫犯。」作是語時，答言：「我不隨汝語，若見余長老寂根多聞持法深解，當從咨問。彼有所說我當受行。」作是語者，波夜提。若言：「長老！五眾罪中波羅夷、僧伽婆尸沙、波夜提、波羅提提舍尼、越毗尼罪，當學莫犯。」作是語時，答

【現代漢語翻譯】 現代漢語譯本： 『如果他持有佛法，理解深刻，我應當向他請教。他如果有所說，我應當遵照實行。』眾比丘因為這件事，去稟告世尊，佛說：『叫這位闡陀（Chanda）比丘來。』（闡陀比丘）來后，佛詳細地問他這件事：『你真的這樣做了嗎？』回答說：『確實如此。』佛告訴闡陀（Chanda）：『這是不好的行為。你難道沒有經常聽我說用無量方便，稱讚隨順、毀斥違逆嗎？你為什麼剛強固執，自以為是？這不合佛法、不合戒律、不合如來教導，不可以這樣來增長善法。』佛告訴眾比丘：『凡是依止拘睒彌國（Kausambi）居住的比丘都應當集合起來，因為十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果眾比丘教導說：『應當學習，不要觸犯五眾罪。』如果（有比丘）這樣說：『我現在不聽你的話，如果見到其他長老，他們寂靜根，博學多聞，持有佛法，理解深刻，我應當向他們請教。他們如果有所說，我應當遵照實行。』說了這樣的話，犯波夜提（Payatika）。比丘想要獲得佛法利益的，應當學習，也應當請教其他比丘。』

比丘（Bhikkhu），如上所說。

五眾罪，指波羅夷（Parajika）、僧伽婆尸沙（Sanghavasesa）、波夜提（Payatika）、波羅提提舍尼（Patidesaniya）、越毗尼罪（Dukkata）。

『不要觸犯』，教導（比丘）學習十二件事。十二件事，指戒序、四波羅夷（Parajika）、十三僧伽婆尸沙（Sanghavasesa）、二不定、三十尼薩耆波夜提（Nissaggiya Payatika）、九十二波夜提（Payatika）、四波羅提提舍尼（Patidesaniya）、眾學法、七滅諍法。

『隨順佛法應當學習，不要觸犯。』（如果有人）說這句話時，（有比丘）回答說：『我不聽你的話，如果見到其他長老，他們寂靜根，博學多聞，持有佛法，理解深刻，我應當向他們請教。他們如果有所說，我應當遵照實行。』說了這樣的話，犯波夜提（Payatika）。如果（有比丘）說：『長老！五眾罪中波羅夷（Parajika）、僧伽婆尸沙（Sanghavasesa）、波夜提（Payatika）、波羅提提舍尼（Patidesaniya）、越毗尼罪（Dukkata），應當學習，不要觸犯。』（如果有人）說這句話時，（有比丘）回答

【English Translation】 English version: 『If he upholds the Dharma, and has a deep understanding, I should consult him. If he says something, I should follow it.』 Because of this matter, the Bhikkhus went and reported to the Blessed One. The Buddha said, 『Call this Bhikkhu Chanda (Chanda - name of a Bhikkhu) here.』 After (Bhikkhu Chanda) came, the Buddha asked him in detail about this matter: 『Did you really do this?』 He replied, 『Indeed, I did.』 The Buddha told Chanda (Chanda): 『This is a bad thing. Have you not often heard me praise compliance and criticize defiance with immeasurable skillful means? Why are you stubborn and self-righteous? This is not in accordance with the Dharma, not in accordance with the Vinaya, not in accordance with the Tathagata's teachings, and this is not the way to cultivate good Dharma.』 The Buddha told the Bhikkhus: 『All the Bhikkhus who live relying on Kausambi (Kausambi - name of a country) should gather together. For the sake of ten benefits, precepts are established for the Bhikkhus, and even those who have already heard them should hear them again. If the Bhikkhus teach, 『You should learn and not commit the five groups of offenses.』 If (a Bhikkhu) says, 『I will not follow your words now. If I see other elders who are peaceful in their senses, learned, uphold the Dharma, and have a deep understanding, I should consult them. If they say something, I should follow it.』 If he speaks these words, it is a Payatika (Payatika - name of an offense). Bhikkhus who wish to obtain the benefits of the Dharma should learn and should also consult other Bhikkhus.』

Bhikkhu (Bhikkhu - a Buddhist monk), as mentioned above.

The five groups of offenses are Parajika (Parajika - defeat), Sanghavasesa (Sanghavasesa - formal meeting), Payatika (Payatika - expiation), Patidesaniya (Patidesaniya - confession), and Dukkata (Dukkata - wrong doing).

『Do not commit』 means teaching (the Bhikkhus) to learn twelve things. The twelve things are the Sila preface, the four Parajikas (Parajika), the thirteen Sanghavasesas (Sanghavasesa), the two Aniyata, the thirty Nissaggiya Payatikas (Nissaggiya Payatika), the ninety-two Payatikas (Payatika), the four Patidesaniyas (Patidesaniya), the Sekhiya Dharmas, and the seven Adhikaranasamatha Dharmas.

『You should learn and not commit in accordance with the Dharma.』 When (someone) says these words, (if a Bhikkhu) replies, 『I will not listen to your words. If I see other elders who are peaceful in their senses, learned, uphold the Dharma, and have a deep understanding, I should consult them. If they say something, I should follow it.』 If he speaks these words, it is a Payatika (Payatika). If (a Bhikkhu) says, 『Venerable ones! Among the five groups of offenses, Parajika (Parajika), Sanghavasesa (Sanghavasesa), Payatika (Payatika), Patidesaniya (Patidesaniya), and Dukkata (Dukkata), you should learn and not commit.』 When (someone) says these words, (if a Bhikkhu) replies

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言：「不隨汝語，若見余長老寂根多聞持法深解，當從咨問。彼有所說我當受行。」作是語者。波夜提。如是四眾罪、三眾罪、二眾罪、一眾罪。「四波羅夷應當學，莫犯。」作是語時。答言：「我不隨汝語。若見余長老寂根多聞持法深解，當從咨問。彼有所說我當受行。」作是語者，波夜提。若作是語，長老六作舍法，所謂作折伏羯磨、不語羯磨、驅出羯磨、發喜羯磨、舉羯磨、別住羯磨。「當學莫犯。」作是語時，答言：「我不隨汝語，若見余長老寂根多聞持法深解，當從咨問。彼有所說我當受行。」作是語者，波夜提。若作是語：「長老此六舍法已作折伏羯磨，隨順行法折伏柔軟，如是應舍，乃至別住羯磨亦復如是，當學莫犯。」作是語時。答言：「我不隨汝語，若見余長老寂根多聞持法深解，當從咨問。彼有所說我當受行。」作是語者，波夜提。若言：「長老！當學賢善持戒受誦經法，當得須陀洹、斯陀含、阿那含、阿羅漢果。」作是教時，不得答言：「有常，當學。」應答言：「我為是故出家。」是故說。

佛住拘睒彌國，廣說如上。爾時拘睒彌界有惡龍，名庵婆羅，能使亢旱不雨、苗稼不收，人民饑饉，如是種種災患。時尊者善來比丘往降惡龍，如《善來比丘經》中廣說。降伏惡龍已，乃至國土豐

【現代漢語翻譯】 現代漢語譯本： 如果有人說：『我不聽你的話，如果我見到其他寂根（Indriya Samvara，控制感官）、多聞（Bahussuta，博學）、持法（Dhammadhara，奉持佛法）、深解（Gambhira-sampanna，深刻理解）的長老，我會向他們請教。他們所說的，我會遵照執行。』說這種話的人，犯波夜提（Pācittiya，一種戒律）。對於四眾罪、三眾罪、二眾罪、一眾罪，如果有人說：『四波羅夷（Cattāro pārājikā dhammā，四種根本重罪）應當學習，不要觸犯。』當被這樣告知時，回答說：『我不聽你的話。如果我見到其他寂根、多聞、持法、深解的長老，我會向他們請教。他們所說的，我會遵照執行。』說這種話的人，犯波夜提。 如果有人說，長老已經做了六種舍法（Chalangika，六種如法的羯磨），也就是作折伏羯磨（Tajjaniya-kamma，申誡羯磨）、不語羯磨（Nissarana-kamma，擯罰羯磨）、驅出羯磨（Pabbajaniya-kamma，驅擯羯磨）、發喜羯磨（Ukkhittanuvattana-kamma，恢復羯磨）、舉羯磨（Ukkhepaniya-kamma，舉罪羯磨）、別住羯磨（Parivasa-kamma，別住羯磨）。『應當學習，不要觸犯。』當被這樣告知時，回答說：『我不聽你的話，如果我見到其他寂根、多聞、持法、深解的長老，我會向他們請教。他們所說的，我會遵照執行。』說這種話的人，犯波夜提。 如果有人說：『長老！這六種舍法已經做了折伏羯磨，隨順行法折伏柔軟，像這樣應該捨棄，乃至別住羯磨也是這樣，應當學習，不要觸犯。』當被這樣告知時，回答說：『我不聽你的話，如果我見到其他寂根、多聞、持法、深解的長老，我會向他們請教。他們所說的，我會遵照執行。』說這種話的人，犯波夜提。 如果有人說：『長老！應當學習賢善，持戒，受持誦讀經法，應當證得須陀洹（Sotāpanna，入流果）、斯陀含（Sakadāgāmi，一來果）、阿那含（Anāgāmi，不還果）、阿羅漢（Arahat，無學果）。』當這樣教導時，不得回答說：『有常，應當學習。』應該回答說：『我正是爲了這個而出家的。』所以這樣說。 佛陀住在拘睒彌國（Kosambi），廣泛地宣說如以上所說。當時，拘睒彌地區有一條惡龍，名叫庵婆羅（Ambala），它能使土地乾旱不下雨，莊稼無法收成，人民飢餓，有各種各樣的災難。當時，尊者善來比丘（Bhikkhu Sāgata，善來比丘）前去降伏惡龍，就像《善來比丘經》中廣泛描述的那樣。降伏惡龍之後，乃至國土豐饒。

【English Translation】 English version: If someone says: 'I will not follow your words. If I see other elders who are restrained in their senses (Indriya Samvara), learned (Bahussuta), upholders of the Dharma (Dhammadhara), and deeply understanding (Gambhira-sampanna), I will consult them. I will follow what they say.' Whoever speaks in this way commits a Pācittiya (Pācittiya, a type of monastic offense). Regarding offenses of the four assemblies, three assemblies, two assemblies, or one assembly, if someone says: 'The four Pārājikas (Cattāro pārājikā dhammā, the four defeats) should be learned and not violated,' and when so instructed, replies: 'I will not follow your words. If I see other elders who are restrained in their senses, learned, upholders of the Dharma, and deeply understanding, I will consult them. I will follow what they say.' Whoever speaks in this way commits a Pācittiya. If someone says that the elders have performed the six acts of abandonment (Chalangika, six types of lawful acts), namely the act of censure (Tajjaniya-kamma), the act of silence (Nissarana-kamma), the act of expulsion (Pabbajaniya-kamma), the act of reinstatement (Ukkhittanuvattana-kamma), the act of suspension (Ukkhepaniya-kamma), and the act of probation (Parivasa-kamma). 'These should be learned and not violated.' When so instructed, replies: 'I will not follow your words. If I see other elders who are restrained in their senses, learned, upholders of the Dharma, and deeply understanding, I will consult them. I will follow what they say.' Whoever speaks in this way commits a Pācittiya. If someone says: 'Elders! These six acts of abandonment have been performed, the act of censure has been carried out, following the Dharma to subdue and soften, and thus should be abandoned, and so on, even the act of probation is the same, these should be learned and not violated.' When so instructed, replies: 'I will not follow your words. If I see other elders who are restrained in their senses, learned, upholders of the Dharma, and deeply understanding, I will consult them. I will follow what they say.' Whoever speaks in this way commits a Pācittiya. If someone says: 'Elders! You should learn to be virtuous and good, uphold the precepts, and recite the scriptures, and you should attain the fruit of Sotāpanna (Sotāpanna, stream-enterer), Sakadāgāmi (Sakadāgāmi, once-returner), Anāgāmi (Anāgāmi, non-returner), and Arahat (Arahat, worthy one).' When so instructed, one should not reply: 'There is permanence, one should learn.' One should reply: 'It is for this reason that I have gone forth.' Therefore, it is said. The Buddha resided in the country of Kosambi (Kosambi), and extensively taught as described above. At that time, in the region of Kosambi, there was an evil dragon named Ambala (Ambala), who caused drought and prevented rain, resulting in crop failure and famine for the people, and various other calamities. At that time, the Venerable Bhikkhu Sāgata (Bhikkhu Sāgata, Bhikkhu Sagata) went to subdue the evil dragon, as extensively described in the Sāgata Bhikkhu Sutra. After subduing the evil dragon, the country became prosperous.

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樂人民感德，知恩報恩。有五百大家為善來故，各立常施幢幡，施設床座請僧供養，別請善來比丘，其所造家則設種種美食。時有一家施食之後，因渴施酒，色味似水得而飲之，還向精舍。爾時世尊大會說法，酒勢發盛，昏悶躄地，當世尊前舒腳而臥。佛知而故言：「是何比丘在如來前舒腳而臥？」比丘答言：「善來比丘飲酒過多是故醉臥。」佛問諸比丘：「此善來比丘先曾晝寢不？」「不也。世尊！」復問比丘：「善來未醉之時，頗曾佛前舒腳臥不？」「不也。世尊！」復問比丘：「多飲酒已，欲使不醉可得爾不？」「不也。世尊！」復問諸比丘：「設使善來比丘不飲酒時，聞說微妙不死之法，當欲失是善利，不聽受不？」「不也。世尊！」佛語諸比丘：「是善來比丘本能降伏惡龍，今者能降蝦蟆不？」答言：「不能。」佛言：「設使庵婆羅龍聞者，生其不樂。從今日後不聽飲酒。」

複次佛住舍衛城，廣說如上。爾時尊者那夷翅飲石蜜酒過多，來還精舍。爾時世尊大會說法，酒勢發盛昏悶躄地，在世尊前舒腳而臥。佛知而故問：「是何比丘在如來前舒腳而臥？」答言：「世尊！是那夷翅比丘飲石蜜酒過多，是故醉臥。」佛問諸比丘：「那夷翅比丘先曾晝寢不？」「不也。世尊！」復問比丘：「那夷翅未醉之

【現代漢語翻譯】 現代漢語譯本 民眾們快樂感恩，懂得報答恩情。有五百戶富裕人家爲了行善，各自設立了常施的幢幡（zhuàng fān，一種佛教旗幟），施捨床座，邀請僧人供養，特別邀請了善來比丘（Shàn lái bǐqiū，一位比丘的名字）。他們在自己建造的房屋裡設定各種美食。當時，有一戶人家在施食之後，因為口渴而施捨了酒，顏色味道像水一樣，（善來比丘）得到后就喝了，然後返回精舍（jīng shè，寺廟）。 當時，世尊（Shìzūn，對佛的尊稱）正在舉行大法會說法，酒勁發作，昏昏沉沉地倒在地上，在世尊面前伸開雙腳睡覺。佛陀明知故問：『是哪個比丘在如來（Rúlái，佛的稱號之一）面前伸開雙腳睡覺？』比丘回答說：『是善來比丘飲酒過多，所以醉倒了。』 佛陀問眾比丘：『這位善來比丘以前曾經在白天睡覺嗎？』『沒有，世尊！』又問比丘：『善來比丘在沒有喝醉的時候，曾經在佛前伸開雙腳睡覺嗎？』『沒有，世尊！』又問比丘：『多喝了酒之後，想要不醉，可能嗎？』『不可能，世尊！』 又問眾比丘：『假如善來比丘在沒有喝酒的時候，聽到宣說微妙的不死之法，會想要失去這種善利，不聽受嗎？』『不會，世尊！』佛陀告訴眾比丘：『這位善來比丘本來能夠降伏惡龍，現在能降伏小蝦蟆嗎？』回答說：『不能。』佛陀說：『假如庵婆羅龍（Ān pó luó lóng，龍的名字）聽到這件事，會感到不高興的。從今天以後，不允許飲酒。』 再次，佛陀住在舍衛城（Shè wèi chéng，城市名），廣泛地宣說如上的內容。當時，尊者那夷翅（Nà yí chì，一位尊者的名字）飲用石蜜酒過多，返回精舍。當時，世尊正在舉行大法會說法，酒勁發作，昏昏沉沉地倒在地上，在世尊面前伸開雙腳睡覺。佛陀明知故問：『是哪個比丘在如來面前伸開雙腳睡覺？』回答說：『世尊！是那夷翅比丘飲用石蜜酒過多，所以醉倒了。』 佛陀問眾比丘：『那夷翅比丘以前曾經在白天睡覺嗎？』『沒有，世尊！』又問比丘：『那夷翅比丘在沒有喝醉的時候，』

【English Translation】 English version The people were happy and grateful, knowing how to repay kindness. Five hundred wealthy families, with the intention of doing good, each erected permanent offering banners (zhuàng fān, a type of Buddhist flag), provided beds and seats, invited monks for offerings, and specially invited the monk Shàn lái bǐqiū (Shàn lái bǐqiū, the name of a monk). In the houses they built, they prepared various delicacies. At that time, after one family had made offerings of food, they offered wine due to thirst. The color and taste were like water, and (Shàn lái bǐqiū) drank it and returned to the monastery (jīng shè, temple). At that time, the World-Honored One (Shìzūn, a respectful title for the Buddha) was holding a great Dharma assembly. The effects of the alcohol took hold, and he collapsed to the ground in a daze, sleeping with his legs stretched out in front of the World-Honored One. The Buddha, knowing this, deliberately asked, 'Which monk is sleeping with his legs stretched out in front of the Tathagata (Rúlái, one of the Buddha's titles)?' The monk replied, 'It is the monk Shàn lái bǐqiū who has drunk too much wine and is therefore drunk.' The Buddha asked the monks, 'Has this monk Shàn lái bǐqiū ever slept during the day before?' 'No, World-Honored One!' He further asked the monk, 'When Shàn lái bǐqiū was not drunk, did he ever sleep with his legs stretched out in front of the Buddha?' 'No, World-Honored One!' He further asked the monk, 'After drinking too much wine, is it possible to not be drunk?' 'No, World-Honored One!' He further asked the monks, 'If Shàn lái bǐqiū, when not drinking wine, heard the preaching of the subtle Dharma of immortality, would he want to lose this benefit and not listen?' 'No, World-Honored One!' The Buddha told the monks, 'This monk Shàn lái bǐqiū was originally able to subdue evil dragons, but can he now subdue small toads?' They replied, 'No.' The Buddha said, 'If the Ān pó luó lóng (Ān pó luó lóng, the name of a dragon) heard of this, he would be displeased. From today onwards, drinking wine is not allowed.' Again, the Buddha was staying in Shè wèi chéng (Shè wèi chéng, the name of a city), extensively preaching the above content. At that time, the Venerable Nà yí chì (Nà yí chì, the name of a Venerable) drank too much rock candy wine and returned to the monastery. At that time, the World-Honored One was holding a great Dharma assembly. The effects of the alcohol took hold, and he collapsed to the ground in a daze, sleeping with his legs stretched out in front of the World-Honored One. The Buddha, knowing this, deliberately asked, 'Which monk is sleeping with his legs stretched out in front of the Tathagata?' They replied, 'World-Honored One! It is the monk Nà yí chì who has drunk too much rock candy wine and is therefore drunk.' The Buddha asked the monks, 'Has the monk Nà yí chì ever slept during the day before?' 'No, World-Honored One!' He further asked the monk, 'When Nà yí chì was not drunk,'

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前頗曾舒腳佛前臥不？」「不也。世尊！」復問比丘：「若多飲酒已欲使不醉，可得爾不？」「不也。世尊！」復問比丘：「那夷翅不飲酒時，聞說如是微妙不死之法，當欲失是善利，不聽受不？」「不也。世尊！」佛言：「從今日後不聽飲石蜜酒。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘飲石蜜酒，波夜提。」

比丘者，如上說。

酒者，十種：和、甜、成、動、酢、漬、黃、屑、淀、清。和者，飯屑、麹屑，水和著器中，如是不得草滴發滴入口，況復器飲，波夜提，是名和。甜者。和釀已訖始變生甜，乃至飲者，波夜提，是名甜。成者，氣味成就，乃至飲者，波夜提，是名成。動者，酒勢已壞乃至飲者，波夜提，是名動。酢者，酒味壞變成酢，乃至飲者，波夜提，是名酢。漬者，凈浣白㲲漬著酒中，數數出曬，曬已復漬，遠行曠野時漬㲲絞取，乃至飲者，波夜提，是名漬。黃者，澄黃未清乃至飲者，波夜提，是名黃。淀者，酒下濁淀乃至飲者，波夜提，是名淀。清者，上澄清如油色，如是不得草滴發滴入口，況復器飲，波夜提，是名清。

石蜜酒者，十種：和、甜、成、動、酢、漬、黃、屑、淀、清。和者，石蜜、[薜/米]水和著器中

【現代漢語翻譯】 現代漢語譯本： 『你以前曾經在佛前伸開腳睡覺嗎？』『沒有，世尊！』佛又問比丘：『如果大量飲酒後想要不醉，可能嗎？』『不可能，世尊！』佛又問比丘：『那夷翅（Nayi Chi，人名）不飲酒時，聽聞如此微妙的不死之法，會想要失去這種善利，不聽受嗎？』『不會的，世尊！』佛說：『從今天以後不允許飲用石蜜酒。』佛告訴眾比丘：『依止舍衛城（Shravasti，古印度城市）居住的比丘都集合起來，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。如果比丘飲用石蜜酒，犯波夜提（Payattika，一種罪名）。』

比丘（Bhikkhu，佛教出家男子），如上所說。

酒，有十種：和、甜、成、動、酢、漬、黃、屑、淀、清。和，用飯屑、麹屑，用水混合放在器皿中，像這樣不得有草滴、發滴入口，更何況是用器皿飲用，犯波夜提，這叫做和。甜，和釀完畢開始變生甜味，乃至飲用者，犯波夜提，這叫做甜。成，氣味成就，乃至飲用者，犯波夜提，這叫做成。動，酒的效力已經壞掉，乃至飲用者，犯波夜提，這叫做動。酢，酒的味道壞掉變成酸味，乃至飲用者，犯波夜提，這叫做酢。漬，用乾淨的白色細毛織品浸泡在酒中，多次拿出晾曬，曬乾后又浸泡，遠行曠野時浸泡細毛織品絞取酒液，乃至飲用者，犯波夜提，這叫做漬。黃，澄黃但未清澈，乃至飲用者，犯波夜提，這叫做黃。淀，酒下面的濁淀，乃至飲用者，犯波夜提，這叫做淀。清，上面澄清如油色，像這樣不得有草滴、發滴入口，更何況是用器皿飲用，犯波夜提，這叫做清。

石蜜酒，有十種：和、甜、成、動、酢、漬、黃、屑、淀、清。和，用石蜜、[薜/米]水混合放在器皿中

【English Translation】 English version: 'Have you ever stretched your feet and slept in front of the Buddha?' 'No, Venerable One!' The Buddha further asked the monks, 'If one drinks a lot of alcohol and wants not to be drunk, is that possible?' 'No, Venerable One!' The Buddha further asked the monks, 'When Nayi Chi (a person's name) is not drinking alcohol, upon hearing such subtle and deathless Dharma, would he want to lose this benefit and not listen?' 'No, Venerable One!' The Buddha said, 'From today onwards, it is not permitted to drink rock candy wine.' The Buddha told the monks, 'All those monks residing in Shravasti (an ancient Indian city) should gather together. Because of ten benefits, precepts are being established for the monks, and those who have already heard them should hear them again. If a monk drinks rock candy wine, it is a Payattika (an offense).'

Bhikkhu (Buddhist monk), as mentioned above.

Wine, there are ten kinds: 'mixed', 'sweet', 'mature', 'spoiled', 'sour', 'soaked', 'yellow', 'sediment', 'lees', 'clear'. 'Mixed' means using rice powder, koji powder, mixing with water in a container, in such a way that no grass or hair drips into it, let alone drinking from the container, it is a Payattika, this is called 'mixed'. 'Sweet' means after mixing and brewing, it begins to develop a sweet taste, even drinking it, it is a Payattika, this is called 'sweet'. 'Mature' means the flavor is fully developed, even drinking it, it is a Payattika, this is called 'mature'. 'Spoiled' means the potency of the wine has deteriorated, even drinking it, it is a Payattika, this is called 'spoiled'. 'Sour' means the taste of the wine has deteriorated and become sour, even drinking it, it is a Payattika, this is called 'sour'. 'Soaked' means using clean white fine wool fabric soaked in wine, repeatedly taking it out to dry, and soaking it again after drying. When traveling far in the wilderness, soaking the fabric and squeezing out the liquid, even drinking it, it is a Payattika, this is called 'soaked'. 'Yellow' means yellowish but not clear, even drinking it, it is a Payattika, this is called 'yellow'. 'Lees' means the turbid sediment at the bottom of the wine, even drinking it, it is a Payattika, this is called 'lees'. 'Clear' means the clear liquid on top is like the color of oil, in such a way that no grass or hair drips into it, let alone drinking from the container, it is a Payattika, this is called 'clear'.

Rock candy wine, there are ten kinds: 'mixed', 'sweet', 'mature', 'spoiled', 'sour', 'soaked', 'yellow', 'sediment', 'lees', 'clear'. 'Mixed' means using rock candy, [薜/米] mixing with water in a container.

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，如是不得草滴發滴入口，況復器飲，波夜提。餘九事如上說。

波夜提者，如上說。

䵃麥人醪、米飯醪、麥飯醪、木麥醪、麨醪。䵃麥人醪者，䵃麥人[薜/米]水于器中釀，如是不得草滴發滴入口，況復器飲，波夜提。米飯醪者，米飯[薜/米]水于器中釀，乃至飲者，波夜提。麥飲醪者，麥飯[薜/米]水于器中釀，乃至飲者，波夜提。木麥醪者，木麥飯[薜/米]水于器中釀，乃至飲者，波夜提。麨醪者，麨[薜/米]水于器中釀，如是不得草滴發滴入口，況復器飲，波夜提。食后飲水，無罪。

食麹，越毗尼罪。飯麹和飲者，波夜提。食石蜜飲水，無罪。食[薜/米]，越毗尼罪。三種合飲者，波夜提。飲谷酒、石蜜酒，波夜提。飲葡萄酒，越毗尼罪。飲修樓、飲難提、啖糟，皆越毗尼罪。食墟邏果、迦比哆果、比邏婆果、拘陀羅果，此諸果食者令人醉食者，越毗尼罪。除十四種漿，庵婆羅漿乃至耶婆果漿，得澄清，一切聽飲；若變酒色、酒味、酒香，一切不聽飲。酢漿令人醉者亦不聽飲，除苷蔗苦酒、葡萄苦酒，及酢漿。是故說。

佛住拘睒彌國，廣說如上。爾時僧和合欲作羯磨，時尊者闡陀不來，遣使往喚，語闡陀比丘：「僧和合欲作羯磨，長老來。」而不肯來。諸比丘言

【現代漢語翻譯】 現代漢語譯本： 像這樣，不允許草葉或頭髮滴入口中，更何況是用器皿飲用，這犯波逸提罪（Pāyantika，一種輕罪）。其餘九種情況如上所述。

犯波逸提罪（Pāyantika）的情況，如上所述。

用䵃麥（一種穀物）製作的酒、用米飯製作的酒、用麥飯製作的酒、用木麥（一種穀物）製作的酒、用炒麵製作的酒。用䵃麥製作的酒，是指將䵃麥放入水中在器皿中釀造，像這樣，不允許草葉或頭髮滴入口中，更何況是用器皿飲用，這犯波逸提罪（Pāyantika）。用米飯製作的酒，是指將米飯放入水中在器皿中釀造，乃至飲用，這犯波逸提罪（Pāyantika）。用麥飯製作的酒，是指將麥飯放入水中在器皿中釀造，乃至飲用，這犯波逸提罪（Pāyantika）。用木麥製作的酒，是指將木麥飯放入水中在器皿中釀造，乃至飲用，這犯波逸提罪（Pāyantika）。用炒麵製作的酒，是指將炒麵放入水中在器皿中釀造，像這樣，不允許草葉或頭髮滴入口中，更何況是用器皿飲用，這犯波逸提罪（Pāyantika）。飯後飲水，沒有罪過。

食用酒麴，犯越毗尼罪（Dukkata，一種輕微的違規行為）。用飯曲和水混合飲用，犯波逸提罪（Pāyantika）。食用石蜜飲水，沒有罪過。食用[薜/米]，犯越毗尼罪（Dukkata）。三種混合飲用，犯波逸提罪（Pāyantika）。飲用谷酒、石蜜酒，犯波逸提罪（Pāyantika）。飲用葡萄酒，犯越毗尼罪（Dukkata）。飲用修樓（Śūla，一種飲料）、飲用難提（Nandi，一種飲料）、吃酒糟，都犯越毗尼罪（Dukkata）。食用墟邏果（Śūra fruit，一種水果）、迦比哆果（Kapittha fruit，一種水果）、比邏婆果（Pilakkha fruit，一種水果）、拘陀羅果（Kudala fruit，一種水果），這些果實食用後會使人醉，食用者犯越毗尼罪（Dukkata）。除了十四種漿，庵婆羅漿（Ambala juice）乃至耶婆果漿（Yava fruit juice），可以澄清后飲用；如果變成酒的顏色、酒的味道、酒的香味，一概不允許飲用。酸漿令人醉的也不允許飲用，除了甘蔗苦酒、葡萄苦酒，以及酸漿。因此這樣說。

佛陀住在拘睒彌國（Kauśāmbī），廣說如上。當時僧團和合想要舉行羯磨（Karma，一種僧團儀式），當時尊者闡陀（Chanda）沒有來，派遣使者前去召喚，告訴闡陀比丘（Chanda）：『僧團和合想要舉行羯磨（Karma），長老請來。』但他不肯來。諸位比丘說：

【English Translation】 English version: Thus, it is not allowed for grass or hair to drip into the mouth, let alone drinking from a vessel; this incurs a Pāyantika (a minor offense). The remaining nine cases are as described above.

Pāyantika (a minor offense) is as described above.

Liquor made from 䵃麥 (a type of grain), liquor made from rice, liquor made from cooked wheat, liquor made from wood-wheat (a type of grain), liquor made from roasted flour. Liquor made from 䵃麥 (a type of grain) means putting 䵃麥 into water and brewing it in a vessel; thus, it is not allowed for grass or hair to drip into the mouth, let alone drinking from a vessel; this incurs a Pāyantika (a minor offense). Liquor made from rice means putting rice into water and brewing it in a vessel, and even drinking it, this incurs a Pāyantika (a minor offense). Liquor made from cooked wheat means putting cooked wheat into water and brewing it in a vessel, and even drinking it, this incurs a Pāyantika (a minor offense). Liquor made from wood-wheat (a type of grain) means putting cooked wood-wheat into water and brewing it in a vessel, and even drinking it, this incurs a Pāyantika (a minor offense). Liquor made from roasted flour means putting roasted flour into water and brewing it in a vessel; thus, it is not allowed for grass or hair to drip into the mouth, let alone drinking from a vessel; this incurs a Pāyantika (a minor offense). Drinking water after a meal is not an offense.

Eating yeast incurs a Dukkata (a minor transgression). Mixing cooked rice yeast with water and drinking it incurs a Pāyantika (a minor offense). Eating rock candy and drinking water is not an offense. Eating [薜/米] incurs a Dukkata (a minor transgression). Mixing three types and drinking it incurs a Pāyantika (a minor offense). Drinking grain liquor or rock candy liquor incurs a Pāyantika (a minor offense). Drinking grape wine incurs a Dukkata (a minor transgression). Drinking Śūla (a type of drink), drinking Nandi (a type of drink), or eating lees all incur a Dukkata (a minor transgression). Eating Śūra fruit (a type of fruit), Kapittha fruit (a type of fruit), Pilakkha fruit (a type of fruit), or Kudala fruit (a type of fruit), these fruits, if eaten, can cause intoxication; eating them incurs a Dukkata (a minor transgression). Except for fourteen types of juice, Ambala juice to Yava fruit juice, which can be clarified and then drunk; if they change to the color, taste, or smell of liquor, they are not allowed to be drunk. Sour juice that causes intoxication is also not allowed to be drunk, except for sugarcane bitter wine, grape bitter wine, and sour juice. Therefore, it is said.

The Buddha was staying in Kauśāmbī, and spoke extensively as above. At that time, the Sangha (monastic community) was assembled and wanted to perform Karma (a monastic ritual), but the Venerable Chanda did not come. They sent a messenger to summon him, saying to the Bhikkhu (monk) Chanda: 'The Sangha (monastic community) is assembled and wants to perform Karma (a monastic ritual), please come, Elder.' But he refused to come. The Bhikkhus (monks) said:

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：「闡陀佷戾，若喚來必不來。若語莫來脫有來理！」即遣使語：「長老莫來。」彼言：「住！住！汝等盡往，語我莫來。」即便來入僧中，比丘語令坐而不肯坐。諸比丘復語：「長老莫坐。」即言：「汝等盡坐，語我莫坐。」便坐。比丘復語：「長老汝可論是事。」答言：「我不語。」比丘復語：「長老莫語。」即言：「汝等盡語，語我莫語。」便語不止，妨廢餘人。諸比丘復語：「長老可小出。」而不肯出。比丘復語：「長老莫出。」即便出去。故僧不和合，各各起去不得作羯磨。諸比丘以是因緣往白世尊。佛言：「喚闡陀比丘來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛言：「此是惡事。闡陀！汝常不聞我無量方便，嘆說隨順軟語、毀呰佷戾，汝云何佷戾自用？此非法、非律、非如佛教，不可以此長養善法。」佛告諸比丘：「依止拘睒彌住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘輕他，波夜提。」

比丘者，如上說。

輕他者，有八事：語來而不來、莫來而來、坐而不坐、莫坐而坐、語而不語、莫語而語、去而不去、莫去而去，波夜提。

波夜提者，如上說。

若比丘僧集欲作折伏羯磨、不語、擯出、發喜、舉、別住羯磨，一切盡應來。若輕

【現代漢語翻譯】 現代漢語譯本： 『闡陀(Chanda，人名)，如果叫他來，他一定不來。如果告訴他不要來，他反而有來的道理！』於是就派使者去說：『長老不要來。』他卻說：『住！住！你們都回去，告訴我不讓我來。』他隨即來到僧團中，比丘們叫他坐下，他卻不肯坐。比丘們又說：『長老不要坐。』他卻說：『你們都坐下，告訴我不讓我坐。』便坐下了。比丘們又說：『長老您可以討論這件事。』他回答說：『我不說。』比丘們又說：『長老不要說。』他卻說：『你們都說，告訴我不讓我說。』便說個不停，妨礙了其他人。比丘們又說：『長老可以稍微出去一下。』他卻不肯出去。比丘們又說：『長老不要出去。』他卻立即出去了。因此僧團不和合，各自起身離去，無法進行羯磨(Karma，業)。比丘們因為這件事去稟告世尊(Lord Buddha)。佛說：『叫闡陀比丘來。』他來了之後，佛詳細詢問了上述的事情：『你確實是這樣做的嗎？』他回答說：『確實是這樣。』佛說：『這是惡事。闡陀！你難道沒有經常聽我說過用無量方便，讚歎隨順柔和的言語、毀斥違逆乖戾的行為嗎？你為什麼如此違逆乖戾、剛愎自用？這不合乎佛法、不合乎戒律、不合乎我的教導，不能用這種方式來增長善法。』佛告訴諸位比丘：『凡是依止拘睒彌(Kausambi，地名)居住的比丘都要全部召集起來，爲了十種利益的緣故，為諸位比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘輕視他人，犯波夜提(Payattika)。』

比丘(Bhiksu，出家人)的定義，如上文所說。

輕視他人，有八種情況：叫他來而不來、不叫他來卻來、叫他坐下而不坐、不叫他坐下卻坐下、叫他說而不說、不叫他說卻說、叫他走而不走、不叫他走卻走，犯波夜提(Payattika)。

波夜提(Payattika)的定義，如上文所說。

如果比丘僧團集會想要進行折伏羯磨(Tajjaniya-kamma，折伏羯磨)、不語羯磨(Nissarana-kamma，不語羯磨)、擯出羯磨(Pabbajaniya-kamma，擯出羯磨)、發喜羯磨(Ukkhittanuvattana-kamma，發喜羯磨)、舉罪羯磨(Tajjaniya-kamma，舉罪羯磨)、別住羯磨(Parivasa-kamma，別住羯磨)，所有人都應當來。如果輕視他人

【English Translation】 English version: 'Chanda (name of a person), if you call him, he will definitely not come. If you tell him not to come, he will have a reason to come!' So he sent a messenger to say, 'Elder, do not come.' He said, 'Wait! Wait! All of you go back and tell me not to come.' He then came into the Sangha (community of monks), and the Bhikkhus (monks) told him to sit down, but he refused to sit. The Bhikkhus then said, 'Elder, do not sit.' He said, 'All of you sit down, tell me not to sit.' Then he sat down. The Bhikkhus then said, 'Elder, you can discuss this matter.' He replied, 'I will not speak.' The Bhikkhus then said, 'Elder, do not speak.' He said, 'All of you speak, tell me not to speak.' Then he spoke non-stop, hindering others. The Bhikkhus then said, 'Elder, you can go out for a while.' But he refused to go out. The Bhikkhus then said, 'Elder, do not go out.' He immediately went out. Therefore, the Sangha was not harmonious, and they all got up and left, unable to perform Karma (action, deed). The Bhikkhus reported this matter to the Lord Buddha (World Honored One). The Buddha said, 'Call Bhikkhu Chanda.' After he came, the Buddha asked in detail about the above matters: 'Did you really do this?' He replied, 'Indeed, I did.' The Buddha said, 'This is an evil deed. Chanda! Have you not often heard me say with countless skillful means, praising compliant and gentle speech, and denouncing rebellious and obstinate behavior? Why are you so rebellious and obstinate, self-willed? This is not in accordance with the Dharma (teachings), not in accordance with the Vinaya (rules of discipline), not in accordance with my teachings, and you cannot use this method to cultivate good deeds.' The Buddha told the Bhikkhus: 'All the Bhikkhus who live in Kausambi (name of a place) should be gathered together. For the sake of ten benefits, precepts are established for the Bhikkhus, and those who have already heard them should hear them again. If a Bhikkhu despises others, he commits Payattika (expiation).'

The definition of Bhikkhu (monk) is as described above.

Despising others includes eight situations: telling him to come but he does not come, not telling him to come but he comes, telling him to sit but he does not sit, not telling him to sit but he sits, telling him to speak but he does not speak, not telling him to speak but he speaks, telling him to leave but he does not leave, not telling him to leave but he leaves, he commits Payattika (expiation).

The definition of Payattika (expiation) is as described above.

If the Sangha (community of monks) gathers to perform Tajjaniya-kamma (act of censure), Nissarana-kamma (act of reconciliation), Pabbajaniya-kamma (act of banishment), Ukkhittanuvattana-kamma (act of reinstatement), Tajjaniya-kamma (act of suspension), Parivasa-kamma (act of penance), everyone should come. If he despises others

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他不來者，波夜提。若比丘作衣缽事，若病因緣不得來者，與欲無罪。若語莫來，輕他來者，波夜提。若僧中有事欲須見僧，白僧聽來，無罪。若言：「長老坐。」輕他不坐者，波夜提。若坐處有瘡癰，白僧聽者，不坐無罪。若語莫坐，輕他坐者，波夜提。若老病羸弱久立悶極，白僧聽者，坐無罪。若語令語，輕他不語者，波夜提。若才劣言輕人不敬用，設語羯磨不成就、僧不和合，白僧聽者，不語無罪。若語莫語，輕他語者，波夜提。若作是念：「設不語者羯磨不成就、僧不和合，事須我語。」白僧聽者，語無罪。若語令去，輕他不去者，波夜提。若作是念：「若我去者，此中羯磨不成就，事不斷。」當白僧，聽者，不去無罪。若語莫去，輕他去者，波夜提。若作是念：「若我不去者羯磨不成就，事不斷。」當白僧，聽者，去無罪。若僧中語：「來不來、莫來而來、坐而不坐、莫坐而坐、語而不語、莫語而語、去而不去、莫去而去。」一一得波夜提罪。若眾多人中、師徒中，語來而不來，乃至去而不去，一一得越毗尼罪。若和上、阿阇梨語來而不來，乃至去而不去，一一得越毗尼罪。是故說。

佛住舍衛城，廣說如上。爾時諸比丘諍訟，同住不和。時六群比丘屏處盜聽，聞此語已向彼人說、聞彼語已向此人說

【現代漢語翻譯】 現代漢語譯本： 不來的人，犯波逸提（Pāyantika，一種戒律）。如果比丘因為做衣服或缽的事情，或者因為生病的原因不能來，給予同意（欲）就沒有罪。如果說『不要來』，輕視他人來，犯波逸提。如果僧團中有事需要見到僧眾，稟告僧團允許後來，就沒有罪。如果說：『長老請坐。』輕視他人不坐，犯波逸提。如果坐的地方有瘡癰，稟告僧團允許，不坐就沒有罪。如果說『不要坐』，輕視他人坐，犯波逸提。如果年老體弱，站立太久感到昏悶，稟告僧團允許，坐就沒有罪。如果說『讓他說』，輕視他人不說，犯波逸提。如果才能低下，言語輕微，人們不敬重不採用，即使說了羯磨（Karma，業）也不能成就，僧團不能和合，稟告僧團允許，不說就沒有罪。如果說『不要說』，輕視他人說，犯波逸提。如果這樣想：『如果我不說，羯磨不能成就，僧團不能和合，事情需要我說。』稟告僧團允許，說就沒有罪。如果說『讓他走』，輕視他人不走，犯波逸提。如果這樣想：『如果我走了，這裡的羯磨不能成就，事情不能了斷。』應當稟告僧團，允許后，不走就沒有罪。如果說『不要走』，輕視他人走，犯波逸提。如果這樣想：『如果我不走，羯磨不能成就，事情不能了斷。』應當稟告僧團，允許后，走就沒有罪。如果在僧團中說：『來不來、不要來卻來、坐而不坐、不要坐卻坐、說而不說、不要說卻說、去而不去、不要去卻去。』每一項都犯波逸提罪。如果在眾多人中、師徒中，說來而不來，乃至去而不去，每一項都犯越毗尼（Veyyākaraṇa，違犯戒律）罪。如果和尚（Upajjhaya，親教師）、阿阇梨（Ācariya，軌範師）說來而不來，乃至去而不去，每一項都犯越毗尼罪。因此這樣說。

佛陀住在舍衛城（Sāvatthī），廣泛地宣說如以上所說。當時，眾比丘發生爭訟，同住卻不和睦。這時，六群比丘在隱蔽的地方偷聽，聽到這些話后就向那個人說，聽到那個人的話后就向這個人說。

【English Translation】 English version: One who does not come, commits a Pāyantika (a type of precept). If a bhikkhu is engaged in making robes or bowls, or if he cannot come due to illness, there is no offense in giving consent (chanda). If he says, 'Do not come,' and disrespects another's coming, he commits a Pāyantika. If there is a matter in the Sangha that requires seeing the Sangha, and he informs the Sangha and is permitted to come later, there is no offense. If he says, 'Elder, please sit,' and disrespects another's not sitting, he commits a Pāyantika. If there are sores or boils on the seat, and he informs the Sangha and is permitted, there is no offense in not sitting. If he says, 'Do not sit,' and disrespects another's sitting, he commits a Pāyantika. If he is old, sick, weak, and feels faint from standing for too long, and he informs the Sangha and is permitted, there is no offense in sitting. If he says, 'Let him speak,' and disrespects another's not speaking, he commits a Pāyantika. If he is of inferior talent, his words are light and people do not respect or use them, even if he speaks, the Karma (action) cannot be accomplished, and the Sangha cannot be harmonious, if he informs the Sangha and is permitted, there is no offense in not speaking. If he says, 'Do not speak,' and disrespects another's speaking, he commits a Pāyantika. If he thinks, 'If I do not speak, the Karma cannot be accomplished, the Sangha cannot be harmonious, and the matter requires me to speak,' and he informs the Sangha and is permitted, there is no offense in speaking. If he says, 'Let him go,' and disrespects another's not going, he commits a Pāyantika. If he thinks, 'If I go, the Karma here cannot be accomplished, and the matter cannot be resolved,' he should inform the Sangha, and if permitted, there is no offense in not going. If he says, 'Do not go,' and disrespects another's going, he commits a Pāyantika. If he thinks, 'If I do not go, the Karma cannot be accomplished, and the matter cannot be resolved,' he should inform the Sangha, and if permitted, there is no offense in going. If in the Sangha he says, 'Come and not come, do not come but come, sit and not sit, do not sit but sit, speak and not speak, do not speak but speak, go and not go, do not go but go,' each instance incurs a Pāyantika offense. If among many people, or among teachers and students, he says come and not come, up to go and not go, each instance incurs a Veyyākaraṇa (transgression of the precepts) offense. If the Upajjhaya (preceptor) or Ācariya (teacher) says come and not come, up to go and not go, each instance incurs a Veyyākaraṇa offense. Therefore, it is said.

The Buddha was dwelling in Sāvatthī, extensively expounding as above. At that time, the bhikkhus were quarreling, dwelling together but not harmoniously. Then, the group of six bhikkhus secretly eavesdropped in secluded places, and after hearing these words, they spoke to that person, and after hearing that person's words, they spoke to this person.

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，於是此彼更生諍訟，同止不和，云是法非法、是律非律，乃至是應羯磨、是不應羯磨。諸比丘以是因緣往白世尊，佛言：「喚是六群比丘來。」來已佛具問上事：「汝實爾不？」答言：「實爾。」佛語六群比丘：「此是惡事，非法、非律、非如佛教，不可以此長養善法。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘，諸比丘諍訟時默然立，聽彼有說者，我當憶持，作是因緣不異者，波夜提。」

比丘者，如上說。

諍訟者，是法非法、是毗尼非毗尼，乃至是應羯磨、是不應羯磨。

立聽者，若隔壁、若隔籬、若戶邊、若隔幔、若隔石、若隔草立聽，彼有說者我當憶持，作是因緣不異者，波夜提。

波夜提者，如上說。

若二比丘在堂里私語，若比丘欲入者，應彈指動腳作聲，若前人默然者應還出；若前人故語不止者，入無罪。若一比丘先在堂內坐，二比丘私語從外入來，堂內比丘不得默然，應彈指動腳作聲，若默然者堂內比丘應出。若比丘共余比丘斗諍結恨，作是罵詈：「我要當殺此惡人。」然後捨去。比丘聞已得語彼人：「長老！好自警備，我聞有惡聲。」有諸客比丘來，若在講堂、溫室、禪坊中，若摩摩帝、若知事人往看客比

【現代漢語翻譯】 現代漢語譯本：於是他們之間不斷產生爭端和訴訟，即使同住在一起也不和睦，爭論什麼是符合佛法的，什麼是不符合佛法的；什麼是符合戒律的，什麼是不符合戒律的；乃至什麼是應該做的羯磨（Karma，佛教儀式），什麼是不應該做的羯磨。眾比丘因為這些原因去稟告世尊，佛陀說：『把那六群比丘叫來。』叫來之後，佛陀詳細詢問了上述事情：『你們真的這樣做了嗎？』他們回答說：『確實如此。』佛陀告誡六群比丘說：『這是惡事，不符合佛法、不符合戒律、不符合我的教導，不能用這種方式來增長善法。』佛陀告訴眾比丘：『凡是居住在舍衛城（Śrāvastī）的比丘都應當集合起來，爲了十種利益，我將為比丘們制定戒律，凡是已經聽過的應當重複聽聞。如果比丘在其他比丘爭論訴訟時，默不作聲地站在一旁，聽他們爭論，心想『我要記住這些，作為以後爭論的依據』，這樣做就犯了波夜提（Pāyantika，一種罪名）。』

比丘（bhikṣu）的定義，如前所述。

爭訟的內容包括：什麼是符合佛法的，什麼是不符合佛法的；什麼是符合毗尼（Vinaya，戒律）的，什麼是不符合毗尼的；乃至什麼是應該做的羯磨，什麼是不應該做的羯磨。

『立聽』是指：無論是隔著墻壁、隔著籬笆、在門邊、隔著帷幔、隔著石頭、隔著草叢站著偷聽，心裡想著『他們所說的，我要記住，作為以後爭論的依據』，這樣做就犯了波夜提。

波夜提的定義，如前所述。

如果兩個比丘在僧房裡私下談話，如果有比丘想要進入，應該彈指、動腳發出聲音，如果裡面的人保持沉默，就應該退出來；如果裡面的人故意不停地說話，進入就沒有罪。如果一個比丘先在僧房裡坐著，有兩個比丘從外面進來私下談話，僧房裡的比丘不能保持沉默，應該彈指、動腳發出聲音，如果保持沉默，僧房裡的比丘應該出去。如果比丘與其他比丘爭鬥結下仇恨，並辱罵說：『我一定要殺了這個惡人。』然後離開。其他比丘聽到后可以告訴那個人：『長老！你最好自己小心防備，我聽到有不好的聲音。』如果有來訪的比丘，無論是在講堂、溫室、禪房中，無論是摩摩帝（Mamatī，職務名稱）、還是知事人（職務名稱）前去探望來訪的比丘

【English Translation】 English version: Then, disputes and litigations arose among them, and they were not harmonious even when living together, arguing about what is in accordance with the Dharma (law) and what is not, what is in accordance with the Vinaya (discipline) and what is not, and even what Karma (Buddhist ritual) should be performed and what should not. Because of these reasons, the bhikkhus (monks) went to report to the World Honored One (Bhagavan), and the Buddha said, 'Summon those six-group bhikkhus.' After they came, the Buddha inquired in detail about the above matters: 'Did you really do this?' They replied, 'Indeed, we did.' The Buddha admonished the six-group bhikkhus, saying, 'This is an evil thing, not in accordance with the Dharma, not in accordance with the Vinaya, and not in accordance with my teachings. It is not possible to cultivate good Dharma in this way.' The Buddha told the bhikkhus, 'All the bhikkhus residing in Śrāvastī (舍衛城) should gather together. For the sake of ten benefits, I will establish precepts for the bhikkhus. Those who have already heard them should hear them again. If a bhikkhu silently stands by and listens when other bhikkhus are arguing and litigating, thinking, 'I will remember these and use them as a basis for future arguments,' he commits a Pāyantika (波夜提, a type of offense).'

The definition of bhikkhu (比丘), as mentioned above.

The content of the disputes includes: what is in accordance with the Dharma and what is not; what is in accordance with the Vinaya and what is not; and even what Karma should be performed and what should not.

'Standing and listening' refers to: whether standing and eavesdropping behind a wall, behind a fence, at the door, behind a curtain, behind a stone, or behind grass, thinking, 'What they say, I will remember and use as a basis for future arguments,' he commits a Pāyantika.

The definition of Pāyantika, as mentioned above.

If two bhikkhus are talking privately in a room, and if a bhikkhu wants to enter, he should snap his fingers and move his feet to make a sound. If the people inside remain silent, he should retreat. If the people inside deliberately continue talking, there is no offense in entering. If a bhikkhu is sitting in a room first, and two bhikkhus enter from outside and talk privately, the bhikkhu inside the room must not remain silent, he should snap his fingers and move his feet to make a sound. If he remains silent, the bhikkhu inside the room should leave. If a bhikkhu quarrels with another bhikkhu and harbors resentment, and curses, saying, 'I must kill this evil person,' and then leaves. Other bhikkhus who hear this can tell that person, 'Elder! You had better be careful, I heard bad words.' If there are visiting bhikkhus, whether in the lecture hall, the warm room, or the meditation room, whether it is Mamatī (摩摩帝, title of an office) or the person in charge (知事人, title of an office) who goes to visit the visiting bhikkhus

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丘，聞客比丘作是言：「長老！我等當盜某庫藏、某塔物、某僧凈廚、某比丘衣缽。」聞是語已默然應還，還已應眾僧中唱言：「諸大德！某庫藏、某塔物、某僧凈廚、某比丘衣缽當警備，我聞惡聲。」應使前人知。若比丘多有弟子，日暮竊來按行諸房，知如法不？若聞說世俗談話，若說王、說賊，如是種種言說，不得便入呵責。待自來已，然後誨責曰：「汝等信心出家，食人信施，應坐禪、誦經。云何論說世俗非法之事？此非出家隨順善法。」若聞論經說義、問難答對，不得便入讚歎。待自來已，然後讚美：「汝等能共論經說義講佛法事，如世尊說，比丘集時當行二法：一者賢聖默然，二者講論法義。」若比丘入聚落行語而去，后比丘來不得默然，應謦欬動腳作聲，若前人故語者，隨進無罪。若比丘前去，后比丘行語而來，前比丘不得默然，應謦欬動腳作聲。若比丘繞塔時、食后欲入林中坐禪時，亦復如是。是故說。

佛住舍衛城，廣說如上。爾時比丘僧集欲與優波難陀共行弟子、依止弟子作舉羯磨。時優波難陀聞與弟子作舉羯磨即便起去。后比丘見坐處空，檢校：「誰來？誰不來？是誰坐處？」比丘言：「是優波難陀坐處。」如是僧不和合，各各起去，不得作羯磨。諸比丘以是因緣往白世尊，佛言：「喚優

【現代漢語翻譯】 現代漢語譯本： 丘（比丘的簡稱），如果聽到有其他比丘這樣說：『長老！我們應當去盜取某處的庫藏、某處的塔物、某處的僧眾凈廚、某位比丘的衣缽。』聽到這些話后，應該默默地迴應並離開，回去后應該在僧眾中公開說：『各位大德！某處的庫藏、某處的塔物、某處的僧眾凈廚、某位比丘的衣缽應當警惕防備，我聽到了不好的訊息。』應該讓之前說這些話的人知道。如果比丘有很多弟子，應該在傍晚時悄悄地巡視各個房間，看看是否如法。如果聽到他們在談論世俗的話題，比如談論國王、談論盜賊，像這樣各種各樣的言論，不要立刻進去呵斥。等他們自己過來后，然後再教誨責備他們說：『你們因為信心而出家，吃的是別人的供養，應該坐禪、誦經。為什麼談論世俗非法的事情呢？這不符合出家修行的善法。』如果聽到他們在討論經義、提問和回答，不要立刻進去讚歎。等他們自己過來后，然後再讚美他們：『你們能夠一起討論經義、講解佛法，正如世尊所說，比丘們聚集在一起時應當實行兩種行為：一是賢聖的沉默，二是講論法義。』如果比丘進入村落後邊走邊說話，後面的比丘來了，不要保持沉默，應該咳嗽、挪動腳步發出聲音，如果前面的人仍然繼續說話，跟上去也沒有罪過。如果前面的比丘先走了，後面的比丘邊走邊說話而來，前面的比丘不要保持沉默，應該咳嗽、挪動腳步發出聲音。如果比丘繞塔時、飯後想要進入樹林中坐禪時，也應該這樣做。所以這樣說。

佛陀住在舍衛城，廣泛地宣說如上面的內容。當時，比丘僧眾聚集在一起，想要對優波難陀（Upananda）（人名）及其共同修行的弟子、依止的弟子進行舉罪羯磨（舉罪羯磨是一種佛教僧團的儀式，用於處理僧侶的違規行為）。當時，優波難陀聽到要對他的弟子進行舉罪羯磨，就立刻起身離開了。後來的比丘看到座位空了，就檢查：『誰來了？誰沒來？這是誰的座位？』比丘們說：『這是優波難陀的座位。』這樣，僧團就無法和合，各自離開了，無法進行羯磨。各位比丘因為這件事去稟告世尊（佛陀的尊稱），佛陀說：『叫優波

【English Translation】 English version: Bhikkhus, if a bhikkhu (a Buddhist monk) hears another bhikkhu saying: 'Venerable Sir, we should steal from such-and-such storehouse, such-and-such property of the stupa (a dome-shaped structure erected as a Buddhist shrine), such-and-such provisions of the Sangha (the Buddhist monastic order) kitchen, such-and-such bowl and robes of a bhikkhu.' Having heard these words, he should silently acknowledge and leave. Having returned, he should announce in the Sangha: 'Venerable Sirs, such-and-such storehouse, such-and-such property of the stupa, such-and-such provisions of the Sangha kitchen, such-and-such bowl and robes of a bhikkhu should be guarded, for I have heard ill words.' He should inform the person who spoke those words earlier. If a bhikkhu has many disciples, he should secretly inspect the rooms in the evening to see if they are behaving properly. If he hears them talking about worldly matters, such as kings or thieves, he should not immediately rebuke them. After they come to him, he should then instruct and rebuke them, saying: 'You have left home out of faith, and you eat the offerings of others. You should meditate and recite the scriptures. Why do you discuss worldly and unlawful matters? This is not in accordance with the good Dharma (the teachings of the Buddha) of leaving home.' If he hears them discussing the meaning of the scriptures, asking questions and answering them, he should not immediately praise them. After they come to him, he should then praise them: 'You are able to discuss the meaning of the scriptures and explain the Buddha's teachings together. As the Blessed One (a title for the Buddha) said, when bhikkhus gather together, they should practice two things: one is the noble silence, and the other is discussing the meaning of the Dharma.' If a bhikkhu enters a village speaking as he goes, and another bhikkhu comes later, he should not remain silent, but should cough and move his feet to make a sound. If the first person continues to speak, there is no fault in following along. If the first bhikkhu goes ahead, and the second bhikkhu comes speaking, the first bhikkhu should not remain silent, but should cough and move his feet to make a sound. The same applies when a bhikkhu circumambulates a stupa or wants to enter the forest to meditate after a meal. Therefore, it is said.

The Buddha was staying in Shravasti (an ancient Indian city), and spoke extensively as above. At that time, the Sangha of bhikkhus gathered together, wanting to perform an act of censure (舉羯磨, a formal act of discipline in the Buddhist monastic community) against Upananda (a proper name) and his disciples and those who relied on him. When Upananda heard that an act of censure was to be performed against his disciples, he immediately got up and left. Later bhikkhus saw that the seat was empty and checked: 'Who came? Who did not come? Whose seat is this?' The bhikkhus said: 'This is Upananda's seat.' Thus, the Sangha was unable to be harmonious, and each left, unable to perform the act of censure. The bhikkhus, because of this matter, went to inform the Blessed One (a title for the Buddha), and the Buddha said: 'Call Upananda.'

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波難陀來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛語優波難陀：「此是惡事，汝云何僧欲斷事，默然起去不白比丘？此非法、非律、非如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘僧欲斷事，默然起去不白比丘，波夜提。」

比丘者，如上說。

僧欲斷事者，有二種：一者說法毗尼，二者作折伏羯磨乃至別住羯磨。

默然起去者，起離座去。

不白者，若白非時入聚落，不名為白；白往尼精舍教誡，不名為白；白離食處，不名為白。若僧集說法毗尼者，應白言：「離說法座去。」答言：「爾。」若僧集作折伏羯磨，乃至別住羯磨者，應白並與欲。比丘現前僧中不白去者，波夜提。

波夜提者，如上說。

若僧集欲作折伏乃至別住羯磨，比丘欲去者，應白並與欲，不白與欲者，波夜提。白而不與欲，越毗尼罪。不白不與欲，一波夜提、一越毗尼。白並與欲，無罪。若欲大小便，須臾還，不廢僧事，無罪。若作是念：「設晚來。」者，應白並與欲。若說法、說毗尼者，應白去，不白去者，越毗尼罪。若比丘聽眾多比丘誦經，應白去，不白去者，越毗尼罪。若誦經者止誦作余語，去者

【現代漢語翻譯】 現代漢語譯本： 佛陀問阿難陀（upananda）說：『你真的做了這樣的事嗎？』阿難陀回答說：『確實如此。』佛陀對優波難陀（upananda）說：『這是不好的行為。你為什麼在僧團要處理事情的時候，默不作聲地離開，也不告知其他比丘呢？這不符合佛法、不符合戒律、不符合我的教導，不能用這種方式來增長善法。』佛陀告訴各位比丘：『凡是住在舍衛城（sravasti）的比丘都要集合起來，爲了十種利益，我將為比丘們制定戒律，已經聽過的要再聽一遍。如果比丘在僧團要處理事情的時候，默不作聲地離開，也不告知其他比丘，犯波逸提（payattika）。』

比丘（bhikkhu），如前面所說。

僧團要處理的事情，有兩種：一是說法毗尼（dhamma-vinaya），二是作折伏羯磨（ukkhittakamma），乃至別住羯磨（parivasakamma）。

默不作聲地離開，是指起身離開座位。

不告知，如果告知的時間不對，比如在不合適的時間進入村落，不算是告知；告知去尼精舍（bhikkhuni-vihara）教誡，不算是告知；告知離開用餐的地方，不算是告知。如果僧團集會說法毗尼，應該告知說：『我離開說法座位。』回答說：『好。』如果僧團集會作折伏羯磨，乃至別住羯磨，應該告知並給予同意。比丘在僧團集會時，沒有告知就離開，犯波逸提。

波逸提，如前面所說。

如果僧團集會要作折伏羯磨乃至別住羯磨，比丘想要離開，應該告知並給予同意，沒有告知就給予同意，犯波逸提。告知了但不給予同意，犯越毗尼罪（dukkhata）。沒有告知也不給予同意，犯一個波逸提和一個越毗尼罪。告知並給予同意，沒有罪。如果想要大小便，很快回來，不耽誤僧團的事情，沒有罪。如果心裡想：『我可能會晚點回來。』，應該告知並給予同意。如果是說法、說毗尼，應該告知后離開，沒有告知就離開，犯越毗尼罪。如果比丘聽眾多比丘誦經，應該告知后離開，沒有告知就離開，犯越毗尼罪。如果誦經的人停止誦經而說其他話，離開的人...

【English Translation】 English version: 『Upananda, did you really do such a thing?』 He replied, 『Yes, I did.』 The Buddha said to Upananda: 『This is a bad thing. Why did you silently leave without informing the other bhikkhus when the Sangha was about to deal with a matter? This is not in accordance with the Dhamma, not in accordance with the Vinaya, not in accordance with my teachings, and it is not a way to increase good qualities.』 The Buddha told the bhikkhus: 『All the bhikkhus residing in Sravasti (sravasti) should assemble. For ten benefits, I will establish precepts for the bhikkhus; those who have already heard them should hear them again. If a bhikkhu silently leaves without informing the other bhikkhus when the Sangha is about to deal with a matter, it is a payattika (payattika).』

Bhikkhu (bhikkhu), as mentioned above.

The matters that the Sangha is about to deal with are of two kinds: one is the Dhamma-Vinaya (dhamma-vinaya), and the other is the ukkhittakamma (ukkhittakamma), up to the parivasakamma (parivasakamma).

Silently leaving means getting up and leaving the seat.

Not informing means that if the informing is done at the wrong time, such as entering a village at an inappropriate time, it is not considered informing; informing to go to the bhikkhuni-vihara (bhikkhuni-vihara) to give instructions is not considered informing; informing to leave the dining place is not considered informing. If the Sangha assembles for Dhamma-Vinaya, one should inform, saying: 『I am leaving the seat for Dhamma.』 The reply should be: 『Okay.』 If the Sangha assembles to perform ukkhittakamma, up to parivasakamma, one should inform and give consent. If a bhikkhu is present in the Sangha and leaves without informing, it is a payattika.

Payattika, as mentioned above.

If the Sangha assembles to perform ukkhittakamma up to parivasakamma, and a bhikkhu wants to leave, he should inform and give consent. If he gives consent without informing, it is a payattika. If he informs but does not give consent, it is a dukkata (dukkhata) offense. If he neither informs nor gives consent, it is one payattika and one dukkata offense. If he informs and gives consent, there is no offense. If he wants to urinate or defecate and returns quickly without delaying the Sangha's business, there is no offense. If he thinks: 『I might return late,』 he should inform and give consent. If it is about Dhamma or Vinaya, he should inform before leaving; if he leaves without informing, it is a dukkata offense. If a bhikkhu is listening to many bhikkhus reciting sutras, he should inform before leaving; if he leaves without informing, it is a dukkata offense. If the sutra reciters stop reciting and say other things, the one who leaves...

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無罪。若比丘聽他比丘受經，應白去，不白去者，越毗尼罪。若比丘聽他讀經，應白去，不白去者，越毗尼罪。是故說。

佛住舍衛城，廣說如上。爾時諸比丘阿練若處住，非時入聚落，為世人所嫌：「云何沙門釋子阿練若處住，非時入聚落？何所欲求？」諸比丘以是因緣往白世尊，佛言：「喚是比丘來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛語比丘：「汝云何阿練若處住，非時入聚落？正應為世人所譏。從今日後不聽阿練若處住，不白比丘非時入聚落。」

複次佛住舍衛城，廣說如上。爾時有二比丘阿練若處住。時一比丘涂房為蛇所螫，語伴言：「長老！我為蛇所螫。」答言：「待我取僧伽梨，當往呼耆域醫。」師取衣中間即便失音，彼取衣已白言：「長老！我非時入聚落。」時比丘不能言，如是至三白言：「長老！我非時入聚落。」猶故不言。彼作是念：「世尊制戒不聽阿練若處不白比丘非時入聚落，是比丘而不報，我當任其行業，知復如何。」即便命終。諸比丘以是因緣往白世尊。佛言：「喚是比丘來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛語諸比丘：「彼若慈心稱四大龍王名者，應不至死。何等四？持國龍王、伊羅國龍王、善子龍王、黑白龍王，我有慈。

【現代漢語翻譯】 現代漢語譯本： 無罪。如果比丘聽其他比丘接受佛經，應該稟告離開，不稟告離開的，犯越毗尼罪。如果比丘聽其他人讀佛經，應該稟告離開，不稟告離開的，犯越毗尼罪。所以這樣說。

佛陀住在舍衛城，廣泛地講述如上內容。當時，一些比丘住在阿練若（Aranya，寂靜處），在不適當的時間進入村落，被世人所嫌棄：『為什麼這些沙門釋子住在阿練若，卻在不適當的時間進入村落？他們想要追求什麼？』眾比丘因為這個緣故去稟告世尊，佛陀說：『叫這些比丘來。』他們來了之後，佛陀詳細地詢問了上述事情：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀對比丘們說：『你們為什麼住在阿練若，卻在不適當的時間進入村落？這正是應該被世人譏諷的。從今天以後，不允許住在阿練若，不稟告比丘就在不適當的時間進入村落。』

再次，佛陀住在舍衛城，廣泛地講述如上內容。當時，有兩位比丘住在阿練若。當時，一位比丘在塗抹房間時被蛇咬傷，對同伴說：『長老！我被蛇咬傷了。』同伴回答說：『等我拿僧伽梨（Sanghati，一種袈裟），就去呼叫耆域（Jivaka，名醫）。』這位比丘在取衣服的中間就失去了聲音，那位取衣服的比丘稟告說：『長老！我在不適當的時間進入村落。』這位比丘不能說話，像這樣說了三次：『長老！我在不適當的時間進入村落。』仍然不能說話。那位比丘這樣想：『世尊制定戒律，不允許住在阿練若的比丘不稟告就在不適當的時間進入村落，這位比丘卻不迴應，我應當任由他的行為，知道又能怎麼樣呢。』隨即就命終了。眾比丘因為這個緣故去稟告世尊。佛陀說：『叫這位比丘來。』他來了之後，佛陀詳細地詢問了上述事情：『你真的這樣做了嗎？』回答說：『確實如此。』佛陀對比丘們說：『如果他當時以慈悲心稱念四大龍王的名字，應該不至於死亡。哪四大龍王呢？持國龍王（Dhritarashtra，四大天王之一，守護東方），伊羅國龍王（Elapatra，龍王名），善子龍王（Good Son Dragon King），黑白龍王（Black and White Dragon King），我對他們有慈悲心。』

【English Translation】 English version: No offense. If a Bhikkhu listens to another Bhikkhu receiving the Sutras, he should announce his departure. If he departs without announcing, he commits an offense against the Vinaya. If a Bhikkhu listens to another reading the Sutras, he should announce his departure. If he departs without announcing, he commits an offense against the Vinaya. Therefore, it is said.

The Buddha resided in Shravasti (Savatthi), extensively explaining as above. At that time, some Bhikkhus resided in Aranya (Aranya, a secluded place), entering villages at inappropriate times, which was disliked by the people: 'Why do these Shramana Shakya (followers of Shakyamuni) reside in Aranya but enter villages at inappropriate times? What do they seek?' The Bhikkhus, because of this reason, went to inform the World Honored One. The Buddha said: 'Summon those Bhikkhus.' After they arrived, the Buddha inquired in detail about the above matter: 'Did you really do this?' They replied: 'Indeed, we did.' The Buddha said to the Bhikkhus: 'Why do you reside in Aranya but enter villages at inappropriate times? This is precisely what should be ridiculed by the people. From today onwards, it is not permitted to reside in Aranya and enter villages at inappropriate times without informing the Bhikkhus.'

Again, the Buddha resided in Shravasti, extensively explaining as above. At that time, there were two Bhikkhus residing in Aranya. At that time, one Bhikkhu was bitten by a snake while plastering a room, and said to his companion: 'Elder! I have been bitten by a snake.' The companion replied: 'Wait for me to get the Sanghati (Sanghati, a type of robe), and I will go and call Jivaka (Jivaka, a famous doctor).' This Bhikkhu lost his voice in the middle of getting his robe, and the Bhikkhu who got the robe announced: 'Elder! I am entering the village at an inappropriate time.' This Bhikkhu could not speak, and said three times like this: 'Elder! I am entering the village at an inappropriate time.' He still could not speak. That Bhikkhu thought: 'The World Honored One has established a precept that Bhikkhus residing in Aranya are not allowed to enter villages at inappropriate times without informing the Bhikkhus, but this Bhikkhu is not responding. I should let him do as he pleases, knowing what else can be done.' Then he died. The Bhikkhus, because of this reason, went to inform the World Honored One. The Buddha said: 'Summon this Bhikkhu.' After he arrived, the Buddha inquired in detail about the above matter: 'Did you really do this?' He replied: 'Indeed, I did.' The Buddha said to the Bhikkhus: 'If he had recited the names of the Four Great Dragon Kings with a compassionate heart at that time, he should not have died. Which are the four? Dhritarashtra (Dhritarashtra, one of the Four Heavenly Kings, guardian of the East), Elapatra (Elapatra, name of a Dragon King), Good Son Dragon King, Black and White Dragon King, I have compassion for them.'

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無足眾生我有慈，兩足眾生我有慈，四足眾生我有慈，多足眾生我有慈。無足眾生莫害我，兩足眾生莫害我，四足眾生莫害我，多足眾生莫害我。一切眾生應得無漏一切賢聖，善心相視，莫興惡意。設使比丘稱是四大龍王名者，應不致死。從今日後聽除急時。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘阿練若處住非時入聚落，不白比丘，除余時，波夜提。」

比丘者，如上說。

阿練若處住者，若離城邑聚落五百弓，弓長五肘，于其中間無人住，是名阿練若處。

非時者，后食已竟，時雖早，猶是非時。

聚落者，垣墻障乃至亂居聚落。

白者，若言：「白離食家。」不名為白。若言：「白往尼精舍教誡。」不名為白。若言：「白離說法處。」不名為白。應白言：「長老！我非時入聚落。」前人言：「可爾。」

比丘者，界內現前，非徒眾現前。

除余時者，若比丘種種疾病、為蛇所螫，為喚醫故，世尊說無罪。

若二比丘在阿練若處住，若欲俱行，展轉相白。若一人先行，後人復欲行者，應白余比丘。若無餘比丘者，應作是念：「若道中、若門、若聚落、若尼精舍，見比丘當白。」白已然後非時入聚落。若比

【現代漢語翻譯】 現代漢語譯本 我對沒有腳的眾生有慈悲心，對兩條腿的眾生有慈悲心，對四條腿的眾生有慈悲心，對很多腿的眾生有慈悲心。愿沒有腳的眾生不要傷害我，愿兩條腿的眾生不要傷害我，愿四條腿的眾生不要傷害我，愿很多腿的眾生不要傷害我。一切眾生都應證得無漏的境界，一切賢聖之人，都應以善良的心互相看待，不要產生惡意的念頭。如果比丘能稱念四大龍王（四大龍王：佛教護法神）的名號，應該不至於喪命。從今天以後，允許在緊急情況下例外。」佛陀告訴眾比丘：『凡是依止舍衛城（舍衛城：古印度城市，佛陀常在此地說法）居住的比丘，都應當集合起來，爲了十種利益的緣故，我將為比丘們制定戒律，乃至已經聽聞過的，應當再次聽聞。如果比丘住在阿練若處（阿練若處：遠離人煙的修行場所），在非時（非時：通常指過了中午以後）進入聚落（聚落：村莊），沒有稟告其他比丘，除了特殊情況，犯波夜提（波夜提：一種戒律名稱）。』

比丘（比丘：佛教出家男眾），如上文所說。

阿練若處住（阿練若處住：居住在遠離人煙的修行場所），如果距離城邑聚落五百弓（弓：古印度長度單位），每弓長五肘（肘：古印度長度單位），在這些距離中間沒有人居住，這就被稱為阿練若處。

非時（非時：通常指過了中午以後），飯後結束，即使時間還早，也仍然是非時。

聚落（聚落：村莊），有圍墻或者沒有圍墻，乃至雜亂居住的村落。

白（白：稟告），如果說：『稟告離開施食之家。』這不叫做稟告。如果說：『稟告前往尼精舍（尼精舍：比丘尼居住的場所）教誡。』這不叫做稟告。如果說：『稟告離開說法之處。』這不叫做稟告。應當稟告說：『長老！我非時進入聚落。』前面的人說：『可以。』

比丘（比丘：佛教出家男眾），在戒律規定的範圍內，並且在場的比丘，不是徒眾在場。

除余時（除余時：特殊情況），如果比丘有各種疾病、被蛇咬傷，爲了請醫生，世尊（世尊：對佛陀的尊稱）說沒有罪過。

如果兩個比丘住在阿練若處，如果想要一起行走，應當互相稟告。如果一個人先走，後面的人又想走，應當稟告其他比丘。如果沒有其他比丘，應當這樣想：『如果在路上、在門口、在聚落、在尼精舍，見到比丘應當稟告。』稟告之後，然後才能在非時進入聚落。如果比

【English Translation】 English version I have compassion for footless beings, I have compassion for two-footed beings, I have compassion for four-footed beings, I have compassion for many-footed beings. May footless beings not harm me, may two-footed beings not harm me, may four-footed beings not harm me, may many-footed beings not harm me. May all beings attain the unconditioned (Nirvana), may all virtuous and holy ones look upon each other with kindness, and may no evil thoughts arise. If a Bhikkhu (Bhikkhu: Buddhist monk) recites the names of the Four Great Dragon Kings (Four Great Dragon Kings: Deities protecting Buddhism), he should not meet with death. From today onwards, exceptions are allowed in urgent situations.' The Buddha told the Bhikkhus: 'All those residing in Savatthi (Savatthi: Ancient Indian city where the Buddha often taught) should assemble. For ten benefits, I will establish precepts for the Bhikkhus, and those who have already heard them should hear them again. If a Bhikkhu dwelling in a secluded forest (Aranya) enters a village at an improper time (untimely, after noon), without informing the other Bhikkhus, except for special circumstances, it is a Pacittiya (Pacittiya: A type of monastic offense).'

Bhikkhu (Bhikkhu: Buddhist monk), as described above.

Dwelling in a secluded forest (Aranya), if it is five hundred bow-lengths (bow-length: ancient Indian unit of measurement) away from a town or village, with each bow-length being five cubits (cubit: ancient Indian unit of measurement), and no one dwells in between, this is called a secluded forest.

Improper time (untimely), after the meal is finished, even if it is early, it is still an improper time.

Village (Grama), whether it has walls or not, even a disorderly settlement.

Informing (reporting), if one says: 'I inform that I am leaving the alms-giving house,' this is not called informing. If one says: 'I inform that I am going to the nunnery (Nunnery: place where Buddhist nuns reside) to give instructions,' this is not called informing. If one says: 'I inform that I am leaving the place of teaching,' this is not called informing. One should inform by saying: 'Elder! I am entering the village at an improper time.' The person in front says: 'It is permissible.'

Bhikkhu (Bhikkhu: Buddhist monk), within the boundary of the precepts, and the Bhikkhus present, not just the assembly.

Except for special circumstances (except other times), if a Bhikkhu has various illnesses, or is bitten by a snake, for the sake of calling a doctor, the World Honored One (World Honored One: respectful title for the Buddha) said there is no offense.

If two Bhikkhus are dwelling in a secluded forest, if they want to go together, they should inform each other. If one person goes first, and the other person wants to go later, he should inform the other Bhikkhus. If there are no other Bhikkhus, he should think: 'If I see a Bhikkhu on the road, at the gate, in the village, or at the nunnery, I should inform him.' After informing, then he can enter the village at an improper time. If he

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丘道路行，從聚落中過，聚落中路邊有塔、若天祠，當順道直過。若下道左旋、右旋去者，波夜提。若火起、若種種惡獸來逐人者，隨意去無罪。若比丘遠行道路，日暮欲入聚落宿，不得荷負囊幞而入。若村外有水應林中止息，先令二比丘凈洗浴，著僧伽梨施紐展轉相白，遣入聚落，求宿止處。若得宿處，應從壇越索隨所安，還出聚落，語諸比丘：「已得宿處。」爾時諸比丘應凈洗手足，欲飲非時漿者，即於此飲之。若入聚落，勿令人譏沙門夜食，衣囊幞器，分張持去。著僧伽梨安紐，捉杖持革屣展轉相白，然後當入。已到宿處，復欲出取薪草水者，若從本道出者無罪。若更從余道行，應白，不白去者，波夜提。若欲求涂足油，非時漿、勸化明日食者，白已當去。不白去者，波夜提。若聚落中有僧伽藍，道上有屋連線覆，去者無罪。余道去者應白，不白去者，波夜提。是故說。

不滿共賊伴，　　掘地四月請， 　未學並飲酒，　　輕他默然聽， 　默起非時入。　　第八跋渠竟。

佛住舍衛城，廣說如上。爾時尊者優波難陀晨起，著入聚落衣到檀越家，語優婆夷言：「凡夫人若死命盡多墮惡道，汝當聽我說法。」時優婆夷料理家業，眾事匆務無暇聽法，便嫌比丘言：「置令凡夫人，若死墮惡道，阿阇梨但

【現代漢語翻譯】 現代漢語譯本： 比丘在道路上行走，從村落中經過，如果村落中路邊有佛塔或者天祠（印度教的神廟），應當順著道路直接走過去。如果離開道路，向左或向右繞行，就犯了波夜提（一種戒律）。如果發生火災，或者有各種兇猛的野獸追趕行人，可以隨意離開道路，沒有罪過。如果比丘遠行在道路上，天黑了想要進入村落住宿，不得揹負行李進入。如果在村外有水邊的樹林，應當在那裡休息，先讓兩位比丘洗浴乾淨，穿上僧伽梨（袈裟），繫好鈕釦，互相告知，然後進入村落，尋找住宿的地方。如果找到了住宿的地方，應當從施主那裡索取可以安放物品的地方，然後返回村外，告訴其他比丘：『已經找到了住宿的地方。』這時，各位比丘應當洗乾淨手腳，如果想喝非時漿（指在規定時間外飲用的飲料），就在這裡飲用。如果進入村落，不要讓人譏諷沙門（出家人）夜間進食，衣物行李等物品，要分散拿著進去。穿上僧伽梨（袈裟）繫好鈕釦，拿著錫杖，穿著革屣（鞋子），互相告知，然後才應當進入。已經到達住宿的地方，如果想要出去取柴草或水，如果從原來的道路出去，沒有罪過。如果從其他的道路行走，應當告知，沒有告知就離開，就犯了波夜提（一種戒律）。如果想要索取涂腳的油，非時漿（指在規定時間外飲用的飲料），勸請施主提供明天的食物，告知后才可以去。沒有告知就離開，就犯了波夜提（一種戒律）。如果村落中有僧伽藍（寺院），道路上有房屋連線覆蓋，走過去沒有罪過。從其他的道路走應當告知，沒有告知就離開，就犯了波夜提（一種戒律）。所以這樣說。

不與共賊為伴，挖掘土地四個月的請求，沒有學習佛法就飲酒，輕視他人而默默聽著，默默起身在非時進入。第八跋渠結束。

佛陀住在舍衛城（古印度城市），廣泛地宣說如以上所說。當時，尊者優波難陀（佛陀的弟子）早晨起來，穿上進入村落的衣服，來到施主家，對優婆夷（女居士）說：『凡夫如果死亡，壽命終結，大多會墮入惡道，你應該聽我說法。』當時，優婆夷（女居士）正在料理家務，很多事情很忙，沒有時間聽法，就嫌棄比丘說：『先放下凡夫，如果死了會墮入惡道，阿阇梨（老師）只

【English Translation】 English version: When a Bhikkhu (monk) is walking on a road, passing through a village, if there is a Stupa (Buddhist monument) or a Deva shrine (Hindu temple) by the roadside in the village, he should proceed straight along the road. If he deviates from the road, turning left or right, he commits a Payattika (an offense). If a fire breaks out, or if various fierce beasts are chasing people, he may leave the road as he pleases, without fault. If a Bhikkhu is traveling far on a road, and it is getting dark and he wants to enter a village to stay overnight, he must not enter carrying his baggage. If there is a forest by the water outside the village, he should rest there, first having two Bhikkhus bathe and wash themselves, put on their Sanghati (outer robe), fasten the buttons, inform each other, and then enter the village to seek a place to stay. If a place to stay is found, he should ask the donor for a place to put his belongings, then return outside the village and tell the other Bhikkhus: 'A place to stay has been found.' At that time, the Bhikkhus should wash their hands and feet, and if they want to drink non-mealtime juice (drinks consumed outside of the prescribed times), they should drink it there. If entering the village, do not let people criticize the Sramana (ascetic) for eating at night; clothing, baggage, and utensils should be carried separately. Put on the Sanghati (outer robe), fasten the buttons, take a staff, wear leather sandals, inform each other, and then enter. Having arrived at the lodging, if he wants to go out to collect firewood or water, if he goes out from the original road, there is no fault. If he goes by another road, he should inform; if he leaves without informing, he commits a Payattika (an offense). If he wants to ask for oil for his feet, non-mealtime juice (drinks consumed outside of the prescribed times), or solicit food for the next day, he should inform before leaving. If he leaves without informing, he commits a Payattika (an offense). If there is a Sangharama (monastery) in the village, and the road has houses connected and covered, there is no fault in passing through. If going by another road, he should inform; if he leaves without informing, he commits a Payattika (an offense). Therefore, it is said.

Do not associate with thieves, a request to dig the ground for four months, drinking alcohol without learning the Dharma, belittling others while listening silently, silently getting up and entering at the wrong time. The eighth Bhikkhu ends.

The Buddha was staying in Savatthi (ancient Indian city), extensively explaining as above. At that time, the Venerable Upananda (Buddha's disciple) arose early in the morning, put on his robe for entering the village, went to the donor's house, and said to the Upasika (female lay devotee): 'Ordinary people, if they die and their lives end, mostly fall into evil realms; you should listen to my Dharma.' At that time, the Upasika (female lay devotee) was managing household affairs, and was busy with many things and had no time to listen to the Dharma, so she disliked the Bhikkhu and said: 'Put aside ordinary people, if they die they will fall into evil realms, the Acariya (teacher) only

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自憂己，莫憂他人。」后食竟，令弟子蕩缽，復入其家如前語曰：「優婆夷！凡夫人若死墮惡道，汝當聽我說法。」時優婆夷飲食夫主兒子竟，后自食，不容得聽，復嫌比丘言：「置令凡夫人若死墮惡道，阿阇梨但自憂己，莫憂他人。」諸比丘聞已，以是因緣往白世尊。佛言：「呼優波難陀來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛問比丘：「汝食後去作何等事？」答言：「多事。世尊！我欲作醫療治眾病。」佛言：「汝云何同食處，食前食后不白比丘行至余家？從今日後不聽同食處，食前食后不白比丘行至余家。」◎

◎複次佛住舍衛城，廣說如上。爾時佛告阿難：「汝語諸比丘：『安居已訖，諸檀越施安居衣。』」阿難即語諸比丘，諸比丘言：「世尊制戒，不聽同食處，食前食后不白比丘行至余家。我等與諸梵行人同食共住，敬難故不敢數白。」阿難以是因緣往白世尊。佛言：「從今日後聽衣。」時佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘同食處，食前食后不白比丘行至余家，除余時，波夜提。余時者，衣時是名余時。」

比丘者，如上說。

同食者，或米四升、作飯或麨八升、或麥飯斗二升、魚肉若半缽若一缽，是名

【現代漢語翻譯】 現代漢語譯本：'只擔心自己，不要擔心別人。'之後，優波難陀吃完飯，讓弟子清洗缽，再次回到那家，像之前一樣說：'優婆夷（女居士）！凡夫如果死了墮入惡道，你應該聽我說法。'當時，優婆夷吃完丈夫和兒子的飯食后，自己才吃，不肯聽法，還嫌棄比丘說：'別說凡夫死了會墮入惡道，阿阇梨（老師）你還是擔心自己吧，不要擔心別人。'眾比丘聽了之後，因為這件事去稟告世尊（佛陀）。佛說：'叫優波難陀來。'優波難陀來了之後，佛詳細地問了這件事：'你真的這樣做了嗎？'回答說：'確實如此。'佛問比丘：'你吃飯後去做什麼事？'回答說：'很多事。世尊！我想去醫療，醫治各種疾病。'佛說：'你為什麼在同一吃飯的地方，飯前飯後不告知比丘就到其他人家去？從今天以後，不允許在同一吃飯的地方，飯前飯後不告知比丘就到其他人家去。' ◎再次，佛住在舍衛城（古印度城市），廣泛地宣說如上的內容。當時，佛告訴阿難（佛陀的十大弟子之一）：'你告訴眾比丘：'安居（雨季閉關修行）已經結束，各位檀越（施主）會佈施安居衣。'阿難就告訴眾比丘，眾比丘說：'世尊制定戒律，不允許在同一吃飯的地方，飯前飯後不告知比丘就到其他人家去。我們和各位梵行人（修行者）一同吃飯共同居住，因為恭敬和為難，不敢多次稟告。'阿難因為這件事去稟告世尊。佛說：'從今天以後允許接受安居衣。'當時，佛告訴眾比丘：'凡是依止舍衛城居住的人都全部集合起來，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘在同一吃飯的地方，飯前飯後不告知比丘就到其他人家去，除非有其他時間，犯波夜提（一種罪名）。其他時間，就是指接受安居衣的時候，這叫做其他時間。' 比丘（出家男子），如上面所說。 同一吃飯的地方，或者米四升、做成飯，或者炒麵八升、或者麥飯二斗，魚肉無論是半缽還是一缽，這叫做同一吃飯的地方。

【English Translation】 English version: 'Worry about yourself, don't worry about others.' After eating, Upānanda (name of a monk) had his disciple clean his bowl, and returned to that house again, saying as before: 'Upāsikā (female lay follower)! If ordinary people die and fall into evil realms, you should listen to my Dharma.' At that time, the Upāsikā finished feeding her husband and son, and then ate herself, refusing to listen to the Dharma, and complaining to the Bhikṣu (monk): 'Don't talk about ordinary people dying and falling into evil realms, Ācārya (teacher), you should worry about yourself, don't worry about others.' The Bhikṣus (monks) heard this and, because of this matter, went to report to the Bhagavan (Buddha). The Buddha said: 'Call Upānanda here.' After Upānanda came, the Buddha asked him in detail about the matter: 'Did you really do this?' He replied: 'Indeed, I did.' The Buddha asked the Bhikṣus: 'What do you do after eating?' They replied: 'Many things. Bhagavan! I want to go and provide medical treatment, curing various illnesses.' The Buddha said: 'Why do you, in the same eating place, go to other people's houses before and after eating without informing the Bhikṣus? From today onwards, it is not allowed to go to other people's houses before and after eating in the same eating place without informing the Bhikṣus.' ◎ Furthermore, the Buddha stayed in Śrāvastī (ancient Indian city), extensively explaining the above content. At that time, the Buddha told Ānanda (one of the Buddha's ten great disciples): 'Tell the Bhikṣus: 'The Anjura (rainy season retreat) has ended, and the Dānavati (donors) will donate Anjura robes.'' Ānanda then told the Bhikṣus, and the Bhikṣus said: 'The Bhagavan has established a precept, not allowing one to go to other people's houses before and after eating in the same eating place without informing the Bhikṣus. We eat and live together with the Brahmacārins (practitioners of pure conduct), and because of respect and difficulty, we dare not report it many times.' Ānanda went to report to the Bhagavan because of this matter. The Buddha said: 'From today onwards, it is allowed to accept Anjura robes.' At that time, the Buddha told the Bhikṣus: 'All those who dwell relying on Śrāvastī should gather together, because of the ten benefits, precepts are established for the Bhikṣus, and even those who have already heard them should hear them again. If a Bhikṣu, in the same eating place, goes to other people's houses before and after eating without informing the Bhikṣus, unless it is at another time, commits a Pāyattika (a type of offense). The other time is when accepting Anjura robes, this is called another time.' Bhikṣu (ordained male), as mentioned above. The same eating place, whether it is four shēng (unit of measurement) of rice, made into rice, or eight shēng of roasted flour, or two dǒu (unit of measurement) of barley rice, whether it is half a bowl or a whole bowl of fish or meat, this is called the same eating place.

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同食。

食前者，未食。

食後者，食已，日雖早故名食后。

行至余家者，剎利家、婆羅門家、毗舍家、首陀羅家。

白者，若白非時入聚落、若白往比丘尼精舍、若白離說法處，不名為白。應白言：「長老憶念！我某甲離同食行至余家。」答言：「爾。」

除余時者，世尊說無罪。余時者，衣時。衣時者，無迦絺那衣一月、有迦絺那衣五月。衣時中間舍五罪：別眾食、處處食、離同食不白、畜長衣、離衣宿無罪。

波夜提者，如上說。

若比丘離同食慾余行者，應白去，不白去者，波夜提。若於他處食五正食、五雜正食，二波夜提。不白離同食處處食，若作施食法、若衣時者，二俱無罪。若比丘住處無食，若有人請食，即彼處名為同食。若於彼處欲余行者，應白去，不白去者，如上說。若比丘受聚落中請，即彼處名同食。日早欲余行，經過應白去；不白去者，如上說。若聚落中請僧食，有比丘過到其家，檀越言：「尊者！我今日飯僧尊者，亦受我請。」比丘受者，即名同食。日時尚早，比丘復欲余行，應當白去；不白去者，波夜提。余如上說。若檀越請僧食，比丘乞食過到其家，檀越言：「我今請僧食，尊者亦受我請。」若比丘受者，亦名同食。比丘尋自思惟：「檀

【現代漢語翻譯】 現代漢語譯本 同食（Samānabhojana）：一起用餐。

食前者：在（規定時間）之前用餐。

食後者：用餐完畢后，即使時間還早，也稱為食后。

行至余家者：前往其他人家，包括剎利（Kshatriya）家、婆羅門（Brahmana）家、毗舍（Vaishya）家、首陀羅（Shudra）家。

白者：如果未在適當時間進入村落，或前往比丘尼（Bhikkhuni）精舍，或離開說法之處，不稱為『白』（告知）。應該告知說：『長老（Thera）請記住！我某甲（姓名）離開了同食，前往其他人家。』回答說：『知道了。』

除余時者：世尊（Bhagavan）說沒有罪過。余時者，指衣時。衣時者，指沒有迦絺那衣（Kathina-civara）的一個月，或有迦絺那衣的五個月。在衣時中間，捨棄五種罪過：別眾食、處處食、離同食不白、畜長衣、離衣宿，都沒有罪過。

波夜提（Payantika）：如上所述。

若比丘（Bhikkhu）離開同食，想要前往其他地方，應該告知后離開；不告知就離開，犯波夜提罪。如果在其他地方食用五種正食、五種雜正食，犯兩種波夜提罪。不告知就離開同食之處，到處食用，如果是在作施食法，或在衣時，兩種情況都沒有罪過。如果比丘居住的地方沒有食物，如果有人邀請食用，那麼那個地方就稱為同食。如果在那地方想要前往其他地方，應該告知后離開；不告知就離開，如上所述。如果比丘接受村落中的邀請，那麼那個地方就稱為同食。時間還早想要前往其他地方，經過時應該告知后離開；不告知就離開，如上所述。如果在村落中邀請僧眾用餐，有比丘路過到那家，施主（Dānapati）說：『尊者！我今天供養僧眾，尊者也接受我的邀請吧。』比丘接受了，就稱為同食。時間尚早，比丘又想要前往其他地方，應當告知后離開；不告知就離開，犯波夜提罪。其餘情況如上所述。如果施主邀請僧眾用餐，比丘乞食路過到那家，施主說：『我今天邀請僧眾用餐，尊者也接受我的邀請吧。』如果比丘接受了，也稱為同食。比丘隨即自己思惟：『檀

【English Translation】 English version Samānabhojana: Eating together.

Eating before: Eating before the (stipulated) time.

Eating after: After having finished eating, even if it is still early, it is called 'after eating'.

Going to another's house: Going to the house of others, including the houses of Kshatriyas, Brahmanas, Vaishyas, and Shudras.

Informing: If one does not enter a village at the proper time, or goes to a Bhikkhuni monastery, or leaves a place where the Dharma is being taught, it is not called 'informing'. One should inform, saying: 'Venerable Thera, remember! I, so-and-so (name), am leaving the common meal and going to another's house.' The reply should be: 'Understood.'

Except for other times: The Blessed One (Bhagavan) said there is no offense. 'Other times' refers to the robe season. 'Robe season' refers to one month without a Kathina-civara, or five months with a Kathina-civara. In the middle of the robe season, five offenses are waived: separate group meals, eating everywhere, leaving the common meal without informing, keeping extra robes, and sleeping away from one's robes; there is no offense.

Payantika: As mentioned above.

If a Bhikkhu leaves the common meal and wants to go elsewhere, he should inform and then leave; if he leaves without informing, he commits a Payantika offense. If he eats five proper foods or five mixed proper foods elsewhere, he commits two Payantika offenses. If he leaves the common meal without informing and eats everywhere, if it is for the purpose of offering food, or during the robe season, there is no offense in either case. If there is no food where the Bhikkhu is staying, and if someone invites him to eat, then that place is called a common meal. If he wants to go elsewhere from that place, he should inform and then leave; if he leaves without informing, as mentioned above. If a Bhikkhu accepts an invitation in a village, then that place is called a common meal. If he wants to go elsewhere early in the day, he should inform and then leave when passing through; if he leaves without informing, as mentioned above. If a Sangha is invited to a meal in a village, and a Bhikkhu happens to pass by that house, the donor (Dānapati) says: 'Venerable Sir, I am offering a meal to the Sangha today; please accept my invitation as well.' If the Bhikkhu accepts, it is called a common meal. If it is still early in the day and the Bhikkhu wants to go elsewhere, he should inform and then leave; if he leaves without informing, he commits a Payantika offense. The rest is as mentioned above. If a donor invites the Sangha to a meal, and a Bhikkhu is begging for food and happens to pass by that house, the donor says: 'I am inviting the Sangha to a meal today; please accept my invitation as well.' If the Bhikkhu accepts, it is also called a common meal. The Bhikkhu then thinks to himself: 'The donor'

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越信施心重，我不能消，不如行乞趣得支命。」欲捨去者，應白去；不白去者，波夜提。余如上說。若二比丘各有食處，俱向聚落道中，議言：「我等今日先一家食，然後次第共余家食后食。」一比丘應白去；不白去者，波夜提。若至先食家得五正食、五雜正食，二波夜提。離同食處處食，若作施食法、若衣時，二俱無罪。第二人亦如是。若比丘乞食，家家得一升、二升，乃至一斛，取無罪。若一家或得四升米飯、或麨八升、或麥飯一升二升、若魚肉半缽一缽，更不得余處求。是中何者犯？何者不犯？一切粥，除魚肉粥。粥者取新出釜，畫不成字。一切餅、一切麨、一切果，非別眾食、非處處食、非滿足食。是故說。

佛住舍衛城，廣說如上。是中應說末利夫人因緣，如《中阿含》中說，乃至長老比丘次第入宮教誡。爾時尊者優陀夷次入教誡。時末利夫人著細涂施衣，金銀珠璣莊校衣上在宮內坐。時優陀夷入宮，夫人見已，敬心卒起，金銀珠璣重塗施衣滑墜地。夫人慚愧，即便蹲住，諸侍人以身障之。時優陀夷見已卻行而出，還到精舍，語諸比丘言：「長老！波斯匿王覆藏寶器，我今已見。」諸比丘問言：「汝見何等？」答言：「見末利夫人。」諸比丘言：「長老！汝出家人若入聚落當作阿練若意，莫戀著色，

【現代漢語翻譯】 現代漢語譯本：如果信徒的佈施過於豐厚，我無法承受，不如去乞食以維持生命。』想要離開的，應該告知后再離開；沒有告知就離開的，犯波逸提罪。其餘情況如上所述。如果兩位比丘各有固定的食物來源，一同前往村落的路上，商議說：『我們今天先在一家吃飯，然後按順序一起去其餘人家吃殘羹剩飯。』一位比丘應該告知后再離開；沒有告知就離開的，犯波逸提罪。如果到先吃飯的人家得到五份正食、五份雜正食，犯兩次波逸提罪。在非共同用餐的地方用餐，如果是爲了舉行施食儀式、或者分發衣服的時候，兩人都沒有罪。第二位比丘的情況也一樣。如果比丘乞食，每家得到一升、兩升，甚至一斛，拿取沒有罪。如果一家得到四升米飯、或者炒麵八升、或者麥飯一升兩升、或者魚肉半缽一缽，就不得再到其他地方求取。這裡面哪些是犯戒的？哪些是不犯戒的？一切粥，除了魚肉粥。粥是指剛從鍋里舀出來，用筷子畫不成字的。一切餅、一切炒麵、一切水果，如果不是別眾食、不是處處食、不是滿足食，就可以接受。所以這樣說。 佛陀住在舍衛城，廣泛地宣說如上內容。這裡應該講述末利夫人（Mallika，波斯匿王的妻子）的因緣，如《中阿含經》中所說，乃至長老比丘依次進入王宮教誡。當時尊者優陀夷（Udayi，佛陀的弟子）輪到進入王宮教誡。當時末利夫人穿著精美的涂香衣服，用金銀珠寶裝飾，坐在宮內。當時優陀夷進入王宮，夫人見到后，敬重心突然升起，金銀珠寶連同涂香衣服滑落地上。夫人感到慚愧，立刻蹲下，侍從們用身體遮擋她。當時優陀夷見到後轉身離開，回到精舍，告訴眾比丘說：『長老們！波斯匿王（Pasenadi，拘薩羅國的國王）隱藏的寶器，我今天已經見到了。』眾比丘問道：『你見到了什麼？』回答說：『見到了末利夫人。』眾比丘說：『長老！你們出家人如果進入村落，應當作阿練若（aranya，寂靜處）想，不要貪戀美色。

【English Translation】 English version: 'If the alms given by the faithful are too abundant, and I cannot consume them, it is better to go begging to sustain my life.' One who wishes to leave should inform others before leaving; one who leaves without informing others commits a payattika (a type of offense). The remaining situations are as described above. If two bhikkhus (monks) each have a fixed source of food, and they are together on the road to a village, and they discuss, 'Today, let us first eat at one house, and then together eat the leftovers at the remaining houses in order,' one bhikkhu should inform others before leaving; one who leaves without informing others commits a payattika. If, upon arriving at the house where they will eat first, they receive five portions of proper food and five portions of mixed proper food, two payattikas are committed. Eating in a place other than the common dining area, if it is for the purpose of performing a food offering ceremony or distributing robes, both are without offense. The situation is the same for the second bhikkhu. If a bhikkhu begs for food and receives one sena (a unit of measurement), two senas, or even one doṇa (another unit of measurement) from each house, taking it is without offense. If one house provides four senas of rice, eight senas of fried flour, one or two senas of barley rice, or half or a full bowl of fish or meat, one should not seek more from other places. Among these, which are offenses and which are not? All porridge, except for fish and meat porridge. Porridge refers to that which is freshly taken from the pot and cannot be used to draw characters with chopsticks. All cakes, all fried flour, all fruits, if they are not bhojanas (special foods), not eaten everywhere, and not satisfying, may be accepted. Therefore, it is said. The Buddha resided in Śrāvastī (a major city in ancient India), extensively teaching as above. Here, the story of Mallika (wife of King Pasenadi) should be told, as described in the Madhyama Agama (a collection of Buddhist scriptures), up to the point where the elder bhikkhus enter the palace in order to give instruction. At that time, the venerable Udayi (a disciple of the Buddha) was next in line to enter and give instruction. At that time, Mallika was wearing fine perfumed robes, adorned with gold, silver, pearls, and jewels, and was seated inside the palace. When Udayi entered the palace, upon seeing him, the queen's respect arose suddenly, and the gold, silver, pearls, and jewels, along with the perfumed robes, slipped and fell to the ground. The queen, feeling ashamed, immediately squatted down, and the attendants shielded her with their bodies. When Udayi saw this, he turned around and left, returning to the vihara (monastery), and said to the bhikkhus, 'Elders! The hidden treasure of King Pasenadi (King of Kosala) , I have seen it today.' The bhikkhus asked, 'What did you see?' He replied, 'I saw Mallika.' The bhikkhus said, 'Elder! When you renunciates enter a village, you should think of it as an aranya (a quiet place), and do not be attached to beauty.'

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見如不見、聞如不聞。」答言：「我實見，可言不見耶？」諸比丘以是因緣往白世尊，佛言：「從今日後不聽比丘入王宮。」諸比丘不入宮故，諸夫人語末利夫人：「坐汝使諸比丘不復來入，我等不得聞法禮僧。」末利夫人言：「何故怨我？汝自求王。」諸夫人即白王言：「大王！諸比丘何故不復入宮教誡？」時波斯匿王聞此語已，往詣佛所，稽首禮足，卻坐一面，白佛言：「世尊！諸比丘何故不復入宮教誡？」佛言：「大王！是中有過，如來見已不聽復入。」波斯匿王白佛言：「是中有何過患？可得聞不？」佛告大王：「有十事過患，比丘不得入王宮。十事者，如中《阿含綖經》中說，比丘不得入王宮。」王白佛言：「世尊！佛見過患，制比丘不得入王宮。我本未生信時，自身右手猶尚不信，況複比丘佛已制戒。但當隨順。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘入剎利灌頂王宮，王夫人寶未藏，入過門限者，波夜提。」

比丘者，如上說。

王者，剎利種、婆羅門種、優伽羅王種、舍伽耶王種、婆那王種如是等比，或是王非剎利，入者無罪。是王、是剎利、非灌頂，入無罪。是王、是剎利、是灌頂、無國土，入無罪。是王、是剎利、是灌頂、有

【現代漢語翻譯】 現代漢語譯本： 『看見了也像沒看見一樣，聽見了也像沒聽見一樣。』比丘回答說：『我確實看見了，怎麼能說沒看見呢？』眾比丘因為這件事去稟告世尊（Buddha，佛陀）。佛陀說：『從今天以後不允許比丘進入王宮。』眾比丘不入宮的緣故，眾夫人對末利夫人（Mallika，波斯匿王的王后）說：『都是因為你，使得眾比丘不再來入宮，我們都不能聽聞佛法、禮敬僧眾。』末利夫人說：『為什麼要埋怨我呢？你們自己去求國王吧。』眾夫人就稟告國王說：『大王！眾比丘為什麼不再入宮教誡我們呢？』當時波斯匿王（Pasenadi，拘薩羅國的國王）聽了這話后，前往佛陀處，頂禮佛足，退坐在一旁，對佛陀說：『世尊！眾比丘為什麼不再入宮教誡呢？』佛陀說：『大王！這其中有過失，如來（Tathagata，佛陀的稱號）已經看到了，所以不允許他們再進入。』波斯匿王稟告佛陀說：『這其中有什麼過患呢？可以讓我聽聽嗎？』佛陀告訴大王說：『有十種過患，比丘不得進入王宮。這十種過患，就像《中阿含絜經》中所說的那樣，比丘不得進入王宮。』國王稟告佛陀說：『世尊！佛陀已經看到了過患，所以禁止比丘進入王宮。我本來在沒有生起信心的時候，連自己的右手尚且不相信，更何況是比丘，佛陀已經制定了戒律，我應當隨順。』佛陀告訴眾比丘說：『凡是依止舍衛城（Sravasti，古印度城市）居住的比丘，都應當集合起來，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘進入剎帝利（Ksatriya，印度種姓制度中的第二等級）灌頂王的王宮，王夫人寶物未收藏好，進入超過門檻的，犯波逸提（Payattika，一種戒律名稱）。』 比丘，如上面所說。 國王，剎帝利種、婆羅門（Brahmana，印度種姓制度中的第一等級）種、優伽羅王種、舍伽耶王種、婆那王種等等，或者只是國王而不是剎帝利，進入沒有罪。是國王、是剎帝利、但沒有經過灌頂儀式，進入沒有罪。是國王、是剎帝利、經過灌頂儀式、但沒有國土，進入沒有罪。是國王、是剎帝利、經過灌頂儀式、有

【English Translation】 English version: 'Seeing as not seeing, hearing as not hearing.' The Bhikkhu (Buddhist monk) replied, 'I truly saw, how can I say I did not see?' Because of this matter, the Bhikkhus went to inform the Blessed One (Buddha). The Buddha said, 'From today onwards, Bhikkhus are not allowed to enter the royal palace.' Because the Bhikkhus did not enter the palace, the ladies said to Mallika (Queen Mallika, the queen of King Pasenadi), 'It is because of you that the Bhikkhus no longer come into the palace, and we cannot hear the Dharma (Buddhist teachings) or pay respects to the Sangha (Buddhist monastic community).' Mallika said, 'Why do you blame me? You should ask the King yourselves.' The ladies then reported to the King, 'Great King! Why do the Bhikkhus no longer enter the palace to instruct us?' At that time, King Pasenadi (King of Kosala) heard these words and went to the Buddha, bowed his head to his feet, sat to one side, and said to the Buddha, 'Blessed One! Why do the Bhikkhus no longer enter the palace to instruct us?' The Buddha said, 'Great King! There is a fault in this, which the Tathagata (Buddha) has seen, so he does not allow them to enter again.' King Pasenadi reported to the Buddha, 'What fault is there in this? Can I hear about it?' The Buddha told the Great King, 'There are ten faults, because of which Bhikkhus are not allowed to enter the royal palace. These ten faults are as described in the Madhyama-āgama (Middle Length Discourses) Kṣema Sūtra, Bhikkhus are not allowed to enter the royal palace.' The King reported to the Buddha, 'Blessed One! The Buddha has seen the faults and has forbidden Bhikkhus from entering the royal palace. When I had not yet developed faith, I did not even trust my own right hand, let alone Bhikkhus, since the Buddha has already established precepts, I should follow them.' The Buddha told the Bhikkhus, 'All Bhikkhus residing in Sravasti (ancient Indian city) should gather together, because of ten benefits, precepts are established for the Bhikkhus, and those who have already heard them should hear them again. If a Bhikkhu enters the royal palace of a Kṣatriya (warrior caste) anointed king, and the queen's treasures are not put away, and he crosses the threshold, he commits a Payattika (minor offense).' Bhikkhu, as described above. King, of the Kṣatriya caste, Brahmana (priestly caste) caste, Ugra King caste, Sakya King caste, Vana King caste, and so on, or is only a king and not a Kṣatriya, entering is without offense. Is a king, is a Kṣatriya, but not anointed, entering is without offense. Is a king, is a Kṣatriya, is anointed, but has no territory, entering is without offense. Is a king, is a Kṣatriya, is anointed, has

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國土，不得入。

入宮者，入內宮。

王夫人未藏寶者，王夫人未出寶。未藏者，王寶未出。至過門限者，波夜提。

波夜提者，如上說。

若王新作宮殿，信心歡喜，語比丘言：「尊者為我故愿先受用。」比丘應語：「世尊制戒不得入宮。」王復言：「尊者頗有方便得開通不？」應答言：「王夫人寶盡出，然後得入。」若已出者應入。比丘入已，王夫人寶物從后次第入，比丘不得捨出，爾時坐無罪。若比丘中間為大小行出，不得復入，入者，波夜提。若王常遊觀池林，于中作王行宮，王夫人寶物盡出，在中有七重門，若入一門、二、三，乃至六門無罪。第七門一腳入，越毗尼罪。兩腳過門限者，波夜提。若王遊觀已，夫人寶物盡出，行宮已空、眾人入者，比丘入無罪。若王信心愛敬手牽，比丘入無罪。是故說。

佛住舍衛城，廣說如上。舍衛城內有作象牙師字法與，時有比丘到其家語：「檀越為我作針筒。」即便為作，不大不小、光色滑澤，持來還房。諸比丘見已問言：「長老！何處得是，不大不小、光色滑澤？」答言：「象牙師字法與，為我作之。」諸比丘聞已各各往索，牙師唸曰：「諸比丘皆當須用。」又念：「眾僧是良福田，我當請僧佈施針筒。」即詣祇洹頭面禮僧足已，白

【現代漢語翻譯】 現代漢語譯本 不得進入國王的領土。 進入宮殿的人，是進入內宮。 如果王夫人沒有藏匿財寶，王夫人沒有拿出財寶。沒有藏匿，就是王的財寶沒有拿出。如果（比丘）的腳跨過門檻，犯波逸提罪（Pāyantika，一種輕罪）。 波逸提罪，如上面所說。 如果國王新建宮殿，因為有信心而歡喜，對比丘說：『尊者爲了我的緣故，希望您先來享用。』比丘應該回答：『世尊制定戒律，不得進入宮殿。』國王又說：『尊者有沒有什麼方便可以通融呢？』應該回答說：『王夫人的財寶全部拿出之後，才可以進入。』如果已經拿出，就應該進入。比丘進入之後，王夫人的寶物從後面依次進入，比丘不得捨棄離開，這時坐著沒有罪。如果比丘中間因為大小便等事出去，不得再次進入，進入者，犯波逸提罪。如果國王經常遊覽池塘園林，在其中建造王家行宮，王夫人的財寶全部拿出，其中有七重門，如果進入第一道門、第二道、第三道，乃至第六道門都沒有罪。第七道門一隻腳進入，就觸犯了違越毗尼（Vinaya，戒律）的罪。兩隻腳跨過門檻，犯波逸提罪。如果國王遊覽完畢，夫人的財寶全部拿出，行宮已經空了，眾人都可以進入，比丘進入沒有罪。如果國王因為有信心而愛敬，用手牽著，比丘進入沒有罪。所以這樣說。 佛陀住在舍衛城（Śrāvastī），廣泛地講述如上面所說。舍衛城內有一個製作象牙的工匠，名字叫法與（Dharma-datta），當時有比丘到他家說：『檀越（Dānapati，施主）為我做一個針筒。』工匠就為他製作，不大不小、光澤滑潤，（比丘）拿著回到自己的房間。眾比丘見到后問道：『長老！在哪裡得到這個，不大不小、光澤滑潤？』回答說：『象牙工匠法與，為我製作的。』眾比丘聽了之後，各自前去索要，牙師心想：『眾比丘都應當需要使用。』又想：『僧眾是良田福田，我應當請僧眾佈施針筒。』於是前往祇洹精舍（Jetavana-vihāra），頂禮僧眾的腳，稟告說：

【English Translation】 English version One must not enter the territory of the king. One who enters the palace, enters the inner palace. If the king's wife has not hidden treasures, the king's wife has not brought out treasures. If not hidden, it means the king's treasures have not been brought out. If (a bhikkhu) steps over the threshold, it is a Pāyantika (a minor offense). Pāyantika, as mentioned above. If the king builds a new palace, and with faith and joy, says to a bhikkhu: 'Venerable one, for my sake, I wish you to be the first to enjoy it.' The bhikkhu should reply: 'The Blessed One has established a rule prohibiting entering the palace.' The king then asks: 'Venerable one, is there any expedient way to make it permissible?' He should answer: 'Only after the king's wife has brought out all her treasures, can one enter.' If they have been brought out, one should enter. After the bhikkhu has entered, if the king's wife's treasures are brought in one after another, the bhikkhu should not leave. Sitting there at that time is without offense. If the bhikkhu leaves in the middle for urination or defecation, he must not re-enter. If he enters, it is a Pāyantika. If the king often visits ponds and gardens, and builds a royal pavilion there, and the king's wife's treasures are all brought out, and there are seven layers of gates, there is no offense in entering the first gate, the second, the third, up to the sixth gate. If one foot enters the seventh gate, it is an offense of violating the Vinaya (discipline). If both feet cross the threshold, it is a Pāyantika. If the king has finished his visit, and the wife's treasures have all been brought out, and the pavilion is empty, and everyone can enter, there is no offense for the bhikkhu to enter. If the king, out of faith and respect, holds the bhikkhu's hand and leads him in, there is no offense. Therefore, it is said. The Buddha was staying in Śrāvastī (a major city in ancient India), extensively explaining as mentioned above. In Śrāvastī, there was an ivory craftsman named Dharma-datta (Given by Dharma), and a bhikkhu went to his house and said: 'Dānapati (Donor), please make a needle case for me.' The craftsman made it for him, neither too big nor too small, with a smooth and lustrous surface. (The bhikkhu) took it back to his dwelling. The bhikkhus, seeing it, asked: 'Elder, where did you get this, neither too big nor too small, with a smooth and lustrous surface?' He replied: 'The ivory craftsman Dharma-datta made it for me.' The bhikkhus, hearing this, each went to ask for one. The craftsman thought: 'All the bhikkhus must need to use them.' He also thought: 'The Sangha (monastic community) is a field of merit, I should invite the Sangha to donate needle cases.' He then went to Jetavana-vihāra (Jetavana Monastery), prostrated at the feet of the Sangha, and reported:

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言：「我法與請僧欲施針筒。」諸比丘聞已，各各往取、或取一去、或取二三，乃至取十，象牙遂盡。檀越言：「牙已盡，今唯有骨，須者當作。」答言：「皆須。」骨盡復白：「骨亦盡，今唯有角，須者當作。」答言：「皆須。」索者眾多無以供命。爾時尊者舍利弗，時至著入聚落衣持缽，入舍衛城乞食，次至其家。時法與婦信心歡喜，持食出施，先識舍利弗，即頭面禮足在前而立。舍利弗問言：「姊妹！家內何似，事業增不？」答言：「家內粗可，但事業不增。」問言：「何故？」答言：「尊者！我家夫主請諸比丘施與針筒。諸比丘或取一去、或取二三，乃至取十。牙盡取骨，骨盡取角，索者眾多無以供命。尊者！我家仰是生活、衣食兒子、供官賦調。尊者是我敬重，作是言耳！以是故夫主在言不在、覺而言眠。」爾時尊者舍利弗為是女人隨順說法發歡喜已，來還精舍。以是因緣具白世尊，佛言：「呼諸比丘來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛言：「從今日後不聽象牙、骨、角作針筒。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘牙、骨、角作針筒，破已，波夜提。」

比丘者，如上說。

牙者，象牙、魚牙、摩伽羅牙、

【現代漢語翻譯】 現代漢語譯本：他說：『我（法與）邀請僧眾來佈施針筒。』眾比丘聽聞后，各自前去拿取，有的拿一個，有的拿兩三個，甚至拿十個，結果象牙都用完了。施主說：『象牙已經用完了，現在只有骨頭了，需要的人就拿去用吧。』眾比丘回答說：『都需要。』骨頭也用完了，施主又說：『骨頭也用完了，現在只有角了，需要的人就拿去用吧。』眾比丘回答說：『都需要。』索要的人很多，無法維持生計。當時，尊者舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）到了乞食的時間，穿好進入聚落的衣服，拿著缽，進入舍衛城（Sravasti，古印度城市，佛陀常在此地說法）乞食，依次來到這家。當時法與的妻子，因為有信心而歡喜，拿著食物出來佈施，她先認出了舍利弗，就頭面禮足，站在前面。舍利弗問道：『姊妹！家裡怎麼樣？生意興隆嗎？』她回答說：『家裡勉強還可以，但是生意不興隆。』舍利弗問道：『為什麼？』她回答說：『尊者！我家丈夫邀請眾比丘來佈施針筒。眾比丘有的拿一個，有的拿兩三個，甚至拿十個。象牙用完了就拿骨頭，骨頭用完了就拿角，索要的人很多，無法維持生計。尊者！我家仰仗這個生活、衣食兒子、繳納官府賦稅。尊者是我敬重的人，才對您說這些！因此，我丈夫說話也像沒說一樣，睡覺也像沒睡一樣。』當時尊者舍利弗爲了這位婦女，隨順她的心意說法，使她生起歡喜心，然後回到精舍（Vihara，佛教寺院）。把這件事詳細地告訴了世尊（Bhagavan，佛陀的尊稱）。佛陀說：『叫眾比丘來。』眾比丘來了之後，佛陀詳細地詢問了這件事：『你們真的這樣做了嗎？』眾比丘回答說：『確實如此。』佛陀說：『從今天以後，不允許用象牙、骨頭、角來製作針筒。』佛陀告訴眾比丘：『凡是依止舍衛城居住的比丘，都要全部集合起來，爲了十種利益，為眾比丘制定戒律，凡是已經聽過的，應當重新聽聞。如果比丘用牙、骨、角製作針筒，破戒，犯波夜提（Payattika，一種輕罪）。』 比丘（Bhikkhu，佛教出家男子），如上所說。 牙，指象牙、魚牙、摩伽羅（Makara，一種印度神話生物）牙。

【English Translation】 English version: He said: 'I (Dharma and) invite the Sangha (community of monks) to donate needle cases.' When the Bhikkhus (monks) heard this, they each went to take them, some taking one, some taking two or three, even taking ten, so that all the ivory was used up. The donor said: 'The ivory is all used up, now there are only bones, those who need them can take them.' The Bhikkhus replied: 'All are needed.' When the bones were also used up, the donor again said: 'The bones are also used up, now there are only horns, those who need them can take them.' The Bhikkhus replied: 'All are needed.' There were so many who asked for them that they could not maintain their livelihood. At that time, Venerable Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom), when it was time to beg for food, put on his clothes for entering the village, and carrying his bowl, entered Sravasti (Sravasti, an ancient Indian city where the Buddha often preached) to beg for food, and came to this house in turn. At that time, Dharma and his wife, because they had faith, were happy, and brought out food to donate. She recognized Sariputra first, and bowed her head to his feet and stood in front of him. Sariputra asked: 'Sister! How is your family? Is your business thriving?' She replied: 'My family is barely getting by, but business is not thriving.' Sariputra asked: 'Why?' She replied: 'Venerable! My husband invited the Bhikkhus to donate needle cases. Some of the Bhikkhus took one, some took two or three, even taking ten. When the ivory was used up, they took bones, and when the bones were used up, they took horns. There were so many who asked for them that we could not maintain our livelihood. Venerable! My family relies on this for a living, to clothe and feed our children, and to pay taxes to the government. Venerable, you are someone I respect, that's why I'm telling you this! Therefore, my husband's words are as if he didn't say them, and his sleep is as if he didn't sleep.' At that time, Venerable Sariputra, for the sake of this woman, preached according to her wishes, causing her to rejoice, and then returned to the Vihara (Vihara, Buddhist monastery). He told the Bhagavan (Bhagavan, the Buddha's honorific title) about this matter in detail. The Buddha said: 'Call the Bhikkhus here.' After the Bhikkhus came, the Buddha asked about this matter in detail: 'Did you really do this?' The Bhikkhus replied: 'Indeed, we did.' The Buddha said: 'From today onwards, it is not allowed to use ivory, bones, or horns to make needle cases.' The Buddha told the Bhikkhus: 'All the Bhikkhus who live in dependence on Sravasti should all gather together, for the sake of ten benefits, to establish precepts for the Bhikkhus, and those who have already heard them should hear them again. If a Bhikkhu makes a needle case from teeth, bone, or horn, he has broken the precept and committed a Payattika (Payattika, a minor offense).' Bhikkhu (Bhikkhu, Buddhist monk), as mentioned above. Teeth, refers to elephant ivory, fish teeth, Makara (Makara, a type of Indian mythological creature) teeth.

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豬牙，如是諸餘牙等。

骨者，像骨、馬骨、牛骨、駝骨、龍骨，如是諸餘骨等。

角者，牛角、水牛角、犀角、鹿角、羊角，如是諸角等。

作者，若自作、若使人作，破已，波夜提悔過；不破悔過者，越毗尼罪。

波夜提者，如上說。

爾時世尊制戒不聽牙、骨、角作針筒。時諸比丘便持金銀、琉璃、頗梨、玉寶作之，佛言：「不聽金銀寶等作針筒，應用銅鐵、白镴、鉛錫、鍮石，白銅、竹木、欽婆羅㲲、旃鳥翮，乃至缽囊帶。」是故說。

佛住舍衛城，廣說如上。爾時齋日、月八日、十四日、十五日，城內人民出城禮拜世尊。時波斯匿王子亦來禮拜，次第至難陀、優波難陀所，頭面禮足已白言：「我欲觀看，愿示我處。」答言：「甚善。」即將至閣上，語言：「童子！看是柱樑榱棟、櫨枓枅衡、雕文刻鏤、種種彩畫。」次至難陀住處，見青色地敷高大床，施置重蹬敷拘執褥，兩頭施枕，見已，即問尊者：「是誰床褥？」答言：「我許。」王子言：「此大嚴麗，非比丘所宜。」即復問言：「若非我所宜，誰應畜者？」答言：「若王、王子所應服飾。」比丘言：「我非王子耶？若世尊不出家者，應作轉輪聖王，君四天下，汝等一切是我人民。然世尊不樂是處，出家成佛作法輪

【現代漢語翻譯】 現代漢語譯本 豬牙，以及諸如此類的其他牙齒。 骨頭，包括象骨、馬骨、牛骨、駱駝骨、龍骨，以及諸如此類的其他骨頭。 角，包括牛角、水牛角、犀牛角、鹿角、羊角，以及諸如此類的其他角。 製作者，無論是自己製作，還是指使他人制作，一旦破壞了（戒律），就要在波夜提（Prayascitta，一種懺悔罪）中悔過；如果不破壞（戒律）就悔過，則犯越毗尼罪（違反戒律的罪）。 波夜提，如上所述。 當時，世尊制定戒律，不允許用牙、骨、角製作針筒。當時，一些比丘便用金銀、琉璃（一種寶石）、頗梨（水晶）、玉寶來製作。佛說：『不允許用金銀寶等製作針筒，應該用銅鐵、白镴（錫鉛合金）、鉛錫、鍮石（黃銅礦）、白銅、竹木、欽婆羅㲲（一種毛織物）、旃鳥翮（鳥的羽莖），甚至缽囊帶。』因此這樣說。 佛住在舍衛城，（以下內容）廣泛地像上面所說的那樣。當時，在齋日、每月初八、十四、十五，城內的人民出城禮拜世尊。當時，波斯匿（Prasenajit，拘薩羅國國王）王子也來禮拜，依次到達難陀（Nanda，佛陀的堂弟）和優波難陀（Upananda，佛陀的弟子）的住所，頭面禮足后說道：『我想參觀一下，希望您們能帶我看看。』他們回答說：『很好。』於是就帶他到樓閣上，說道：『童子！看看這些柱子、梁、椽、棟、櫨枓（柱頂的方木塊）、枅衡（屋檐下的橫木）、雕文刻鏤、各種彩畫。』接著到了難陀的住處，看見青色的地面上鋪著高大的床，上面放置著重疊的墊子，鋪著拘執褥（一種貴重的褥子），兩頭放著枕頭。看見后，就問尊者：『這是誰的床褥？』回答說：『我的。』王子說：『這太華麗了，不適合比丘使用。』接著又問道：『如果這不適合我使用，那應該給誰用呢？』回答說：『應該給國王、王子使用。』比丘說：『我不是王子嗎？如果世尊不出家，就應該成為轉輪聖王（Chakravartin，統治世界的理想君王），統治四天下，你們所有人都是我的臣民。然而世尊不喜歡這個位置，出家成佛，轉法輪（Dharmachakra，佛法之輪）。』

【English Translation】 English version Animal teeth, such as pig teeth, and other similar teeth. Bones, including elephant bones, horse bones, cow bones, camel bones, dragon bones, and other similar bones. Horns, including cow horns, buffalo horns, rhinoceros horns, deer horns, sheep horns, and other similar horns. The maker, whether making it himself or instructing others to make it, once it is broken (the precept), he must repent in Prayascitta (a type of confession of offense); if he repents without breaking (the precept), he commits an offense of violating the Vinaya (rules of discipline). Prayascitta, as mentioned above. At that time, the World-Honored One established a precept prohibiting the use of teeth, bones, and horns to make needle cases. At that time, some Bhikshus (monks) used gold, silver, lapis lazuli (a type of gemstone), crystal, and jade to make them. The Buddha said: 'It is not allowed to use gold, silver, or jewels to make needle cases; copper, iron, pewter (tin-lead alloy), lead-tin, brass ore, white copper, bamboo, wood, Kimpala wool (a type of woolen fabric), Chandana bird feathers, and even bowl bag straps should be used.' Therefore, it is said. The Buddha stayed in Shravasti (a major city in ancient India), speaking extensively as mentioned above. At that time, on fasting days, the eighth, fourteenth, and fifteenth days of the month, the people in the city went out of the city to worship the World-Honored One. At that time, Prince Prasenajit (King of Kosala) also came to worship, and successively arrived at the residences of Nanda (Buddha's cousin) and Upananda (Buddha's disciple), prostrated himself at their feet, and said: 'I would like to visit, I hope you can show me around.' They replied: 'Very good.' So they took him to the pavilion and said: 'Young man! Look at these pillars, beams, rafters, ridges, dougong (a system of brackets inserted between the top of a column and a roof), carved patterns, and various paintings.' Then he arrived at Nanda's residence and saw a tall bed covered with blue fabric, with multiple layers of cushions placed on it, covered with a Kouchi rug (a precious rug), and pillows placed at both ends. After seeing it, he asked the Venerable One: 'Whose bed is this?' He replied: 'Mine.' The prince said: 'This is too luxurious, not suitable for a Bhikshu to use.' Then he asked again: 'If this is not suitable for me to use, who should use it?' He replied: 'It should be used by the king or prince.' The Bhikshu said: 'Am I not a prince? If the World-Honored One had not renounced the world, he should have become a Chakravartin (an ideal universal ruler), ruling the four continents, and all of you would be my subjects. However, the World-Honored One did not like this position, renounced the world, became a Buddha, and turned the Dharmachakra (the Wheel of Dharma).'

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王，我是法輪王子。設復服飾，過此猶尚是宜，況此粗物！」王子聞已，慚愧無言。諸比丘以是因緣，往白世尊，佛言：「呼難陀、優波難陀來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛言：「汝等云何嚴飾床褥，為世人所譏？從今日後不聽過量作床。」

複次佛住舍衛城，廣說如上。世尊制戒不聽過量作床，諸比丘如量截已，即以斷頭還榰床腳。爾時齋日、月八日、十四日、十五日，城內人民出禮拜世尊。波斯匿王子亦來禮拜，次至難陀、優波難陀所，語曰：「尊者！示我觀看處。」乃至到難陀房中，見已即問：「何故截此床腳？」答言：「齊截已上，世尊所聽。」王子言：「若世尊聽齊截已上，而今還以榰床，與本何異？」諸比丘以是因緣往白世尊，佛言：「從今日後床腳應量，不聽復榰。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘作床腳，應量作，高修伽陀八指，除入梐。若過量作截已，波夜提。」

比丘者，如上說。

臥床、坐床各十四種，如上說，是中過量者犯。

作者，若自作、若使人作。

修伽陀者，如來、應供、正遍知。

八指者，佛八指。

過者，過量。

入梐者，齊孔已

【現代漢語翻譯】 現代漢語譯本： 王子（指波斯匿王子），我是法輪王子。即使是華麗的服飾，穿在你身上都還算合適，更何況這些粗糙的物品！』王子聽了之後，感到慚愧，無話可說。眾比丘因為這件事，去稟告世尊（釋迦牟尼佛），佛說：『去把難陀（Nanda）、優波難陀（Upananda）叫來。』他們來了之後，佛詳細地詢問了這件事：『你們真的這樣做了嗎？』他們回答說：『確實如此。』佛說：『你們怎麼能這樣奢華地裝飾床鋪，以至於被世人譏笑？從今天以後，不允許過度地製作床鋪。』 又有一次，佛住在舍衛城（Śrāvastī），廣泛地宣說如上的事情。世尊制定戒律，不允許過度地製作床鋪，眾比丘按照規定的尺寸截斷床腳之後，竟然又把截斷的木頭接回去支撐床腳。當時，在齋日、每月初八、十四、十五，城裡的人民出來禮拜世尊。波斯匿王子（Prasenajit）也來禮拜，依次到了難陀、優波難陀的住所，對他們說：『尊者！請讓我參觀一下。』一直到難陀的房間里，看見了床腳被截斷，就問：『為什麼要把床腳截斷？』他們回答說：『截斷的部分以上，是世尊允許的。』王子說：『如果世尊允許截斷的部分以上，而現在又把截斷的木頭接回去支撐床，這和原來的樣子有什麼區別？』眾比丘因為這件事去稟告世尊，佛說：『從今天以後，床腳應該按照規定的尺寸製作，不允許再接回去支撐。』佛告訴眾比丘：『凡是依止舍衛城居住的比丘，都要全部集合起來，爲了十種利益的緣故，為眾比丘制定戒律，乃至已經聽過的，應當重新聽聞。如果比丘製作床腳，應當按照規定的尺寸製作，高度是如來（Tathāgata）的八指，除去榫頭插入的部分。如果超過規定的尺寸製作，截斷之後，犯波夜提（Pāyattika）罪。』 比丘（bhikkhu），如上所說。 臥床、坐床各有十四種，如上所說，其中超過規定尺寸的，就犯戒。 作者，如果是自己製作，或者是使喚別人製作。 修伽陀（Sugata）者，如來（Tathāgata）、應供（Arhat）、正遍知（Samyak-saṃbuddha）。 八指者，佛的八指。 過者，超過規定的尺寸。 入梐者，齊平孔洞。

【English Translation】 English version: 『O King (referring to King Prasenajit), I am Prince Jetavana. Even if you were to wear elaborate garments, it would still be appropriate; how much more so these coarse items!』 Upon hearing this, the prince (Prasenajit) felt ashamed and had nothing to say. The bhikkhus, because of this incident, went and reported it to the World-Honored One (Śākyamuni Buddha). The Buddha said, 『Summon Nanda (Nanda) and Upananda (Upananda).』 After they arrived, the Buddha inquired in detail about the matter: 『Did you really do this?』 They replied, 『Indeed, we did.』 The Buddha said, 『How can you decorate your beds so lavishly, to the point of being criticized by the world? From today onwards, it is not permitted to make beds excessively.』 Furthermore, the Buddha was residing in Śrāvastī (Śrāvastī), and extensively spoke about the above matter. The World-Honored One established a precept forbidding the excessive making of beds. The bhikkhus, after cutting the bed legs according to the prescribed measurements, actually reattached the cut-off pieces to support the bed legs. At that time, on the days of fasting, the eighth, fourteenth, and fifteenth days of each month, the people of the city came out to pay homage to the World-Honored One. Prince Prasenajit (Prasenajit) also came to pay homage, and in turn, arrived at the residences of Nanda and Upananda, saying to them, 『Venerables! Please allow me to have a look around.』 He went all the way to Nanda』s room, and upon seeing the cut bed legs, asked, 『Why were these bed legs cut?』 They replied, 『The part above the cut is what the World-Honored One permits.』 The prince said, 『If the World-Honored One permits the part above the cut, and now you reattach the cut-off pieces to support the bed, what difference is there from the original state?』 The bhikkhus, because of this incident, went and reported it to the World-Honored One. The Buddha said, 『From today onwards, the bed legs should be made according to the prescribed measurements, and it is not permitted to reattach them for support.』 The Buddha told the bhikkhus, 『All the bhikkhus residing in Śrāvastī should be gathered together. For the sake of ten benefits, precepts are being established for the bhikkhus, and even those who have already heard them should hear them again. If a bhikkhu makes bed legs, they should be made according to the prescribed measurements, the height being eight Sugata (Tathāgata) fingers, excluding the part that is inserted into the mortise. If it is made exceeding the prescribed measurements, after cutting it, a Pāyattika (Pāyattika) offense is committed.』 Bhikkhu (bhikkhu), as mentioned above. There are fourteen kinds of sleeping beds and sitting beds, as mentioned above. Among them, exceeding the prescribed measurements constitutes an offense. Maker, whether making it oneself or having someone else make it. Sugata (Sugata) means Tathāgata (Tathāgata), Arhat (Arhat), Samyak-saṃbuddha (Samyak-saṃbuddha). Eight fingers, the Buddha』s eight fingers. Exceeding, exceeding the prescribed measurements. Inserted mortise, level with the hole.

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下。截已，波夜提悔過；不截悔者，越毗尼罪。

波夜提者，如上說。

若自作，終日坐上，一波夜提。若起已還坐，隨坐，一一波夜提。他床而坐上者，越毗尼罪。榰腳床亦應量，當使堅牢，若客比丘來，次第付床褥，得過量床，應語知事者言：「借我鋸來！」問：「作何等？」答言：「此床過量，欲截令如法。」若知事者言：「莫截！檀越見者或能不喜。」若不久住者，鑿地埋腳齊量止。若久住者，應齊埋處木筒盛腳，勿使爛壞。若比丘入聚落，至檀越家坐，若床腳高者不得懸腳坐。若是知舊，應索承足機；若非知舊，應索磚木承足而坐，若福德舍中床高坐者無罪。是故說。

佛住舍衛城，廣說如上。爾時齋日、月八日、十四日、十五日，城內人民出禮覲世尊。波斯匿王子亦出禮拜，次至難陀、優波難陀所，語言：「比丘！示我觀看處。」答言：「甚善！」即將至閣上，示言：「王子！看是柱樑榱棟、櫨欂枅衡、雕文刻鏤、種種彩畫。」次至己房，見青色地敷好坐床，敷兜羅纻褥，兩頭安枕，以白㲲覆上。見已即問：「是誰所有？」答言：「我許。」王子言：「此大嚴麗，非尊者所宜。」答言：「若非我所宜，誰復應畜？」王子答言：「王、王子、大臣所應服飾。」復言：「我非王子耶？世尊

【現代漢語翻譯】 現代漢語譯本：如果已經截斷了床腳，則需要進行波夜提（一種懺悔）悔過；如果沒有截斷就使用，則犯越毗尼罪（違犯戒律的罪過）。

波夜提的含義，如前文所述。

如果自己製作床，整天坐在超標的床上，犯一次波夜提。如果起身之後又坐下，每次坐下都犯一次波夜提。如果坐在別人的床上，則犯越毗尼罪。製作榰腳床也應該測量尺寸，使其堅固耐用。如果有外來的比丘來，按照順序分配床褥，如果得到的床超過了規定的尺寸，應該告訴負責僧務的人說：『請借我一把鋸子來！』如果僧務負責人問：『你要做什麼？』應該回答說：『這張床的尺寸超標了，我想把它鋸成符合規定的尺寸。』如果僧務負責人說：『不要鋸！施主看到了可能會不高興。』如果只是短期居住，可以挖地埋住床腳，使其達到規定的高度。如果是長期居住，應該用木筒套住埋在地裡的床腳，防止腐爛。如果比丘進入村落，到施主家就坐，如果床腳很高，就不能懸著腳坐。如果是熟人，應該要一個腳凳；如果不是熟人，應該找磚頭或木頭墊腳而坐。如果在有福德的人家，床很高而坐著，沒有罪過。所以這樣說。

佛陀住在舍衛城，（事蹟）廣泛如前所述。當時，在齋日、每月的初八、十四、十五日，城裡的人民出來禮拜世尊（佛陀）。波斯匿（國王名，Prasenajit）王子也出來禮拜，依次到了難陀（Nanda，阿難陀的異母兄弟）和優波難陀（Upananda，一位比丘）那裡，對他們說：『比丘！請帶我看看可以觀看的地方。』他們回答說：『很好！』於是就帶他到樓閣上，指給他看說：『王子！看這些柱子、梁、椽、棟、櫨（柱頂承托梁枋的方木）、欂櫨（柱頂斗拱上的短柱）、枅（柱上的橫木）、衡（門上的橫木）、雕文刻鏤、各種彩畫。』接著到了自己的房間，王子看到青色的地面上鋪著精美的坐床，鋪著兜羅（一種柔軟的纖維）纻（苧麻織物）褥子，兩頭安放著枕頭，用白色的㲲（毛織品）覆蓋在上面。看到后就問：『這是誰的？』難陀回答說：『我的。』王子說：『這太華麗了，不適合尊者使用。』難陀回答說：『如果這不適合我用，那誰才配用呢？』王子回答說：『這應該是國王、王子、大臣才能使用的服飾。』難陀反駁說：『難道我不是王子嗎？世尊

【English Translation】 English version: If the bed legs have already been cut, then a Pāyattika (a type of confession) repentance is required; if it is used without cutting, then a violation of Vinaya (a transgression of the precepts) is committed.

The meaning of Pāyattika is as described above.

If one makes a bed oneself and sits on an oversized bed all day, one commits a Pāyattika each time. If one gets up and then sits down again, one commits a Pāyattika with each sitting. If one sits on another's bed, one commits a violation of Vinaya. The making of a bed with supporting legs should also be measured to ensure it is sturdy. If visiting Bhikkhus (monks) arrive, beddings should be allocated in order. If the bed received exceeds the prescribed size, one should tell the person in charge of monastic affairs, 'Please lend me a saw!' If the person in charge asks, 'What are you going to do?' one should answer, 'This bed is oversized, and I want to saw it to make it conform to the rules.' If the person in charge says, 'Don't saw it! Donors might be displeased if they see it,' if it is only for a short stay, one can dig into the ground to bury the legs to the required height. If it is for a long stay, one should encase the buried legs in wooden tubes to prevent decay. If a Bhikkhu enters a village and sits in a donor's house, if the bed legs are high, one should not sit with dangling feet. If one is acquainted with the donor, one should ask for a footstool; if not, one should find bricks or wood to support the feet while sitting. If one sits on a high bed in a house of merit, there is no offense. Therefore, it is said.

The Buddha was residing in Śrāvastī (a major city in ancient India), as widely described above. At that time, on Uposatha (day of observance), the eighth, fourteenth, and fifteenth days of each month, the people of the city came out to pay homage to the World Honored One (the Buddha). Prince Prasenajit (King of Kosala) also came out to pay homage, and in turn, went to Nanda (stepbrother of Ānanda) and Upananda (a Bhikkhu), saying to them, 'Bhikkhus! Show me places to see.' They replied, 'Very well!' So they took him to the pavilion and pointed out, 'Prince! Look at these pillars, beams, rafters, ridges, dougong (a system of brackets inserted between the top of a column and a ceiling), short columns on dougong, crossbeams, lintels, carvings, and various paintings.' Then they went to their own room, where the prince saw a beautiful bed with a blue surface, covered with a cotton mattress, with pillows at both ends, and covered with white wool. Upon seeing it, he asked, 'Whose is this?' Nanda replied, 'Mine.' The prince said, 'This is too luxurious, not suitable for a venerable one.' Nanda replied, 'If this is not suitable for me, then who is worthy of it?' The prince replied, 'This should be the attire of kings, princes, and ministers.' Nanda retorted, 'Am I not a prince? The World Honored One'

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若不出家，應作轉輪聖王，王四天下，汝等一切是我人民。然世尊不樂是處，出家成佛作法輪王，我是法輪王子，服飾設復過此，猶尚是宜，況此粗物。」王子聞已，慚愧無言。諸比丘以是因緣往白世尊，佛言：「呼難陀、優波難陀來。」來已佛具問上事：「汝實爾不？」答言：「實爾。」佛言：「汝云何以兜羅綿纻褥，為世人所譏？從今日後不聽兜羅綿纻褥。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘，兜羅綿纻褥，若坐、若臥，挽出已，波夜提。」

比丘者，如上說。

兜羅者，阿伽兜羅、婆迦兜羅、鳩吒阇兜羅、角兜羅、草兜羅、迦尸兜羅、華兜羅，諸餘兜羅等，是名兜羅。是中兜羅纻褥挽出已，波夜提悔過。挽出時抖擻令盡，若不盡者，以水沾手摩治令凈，然後，波夜提。

波夜提者，如上說。

若自作終日坐，一波夜提。起已還坐，隨坐，一一波夜提。他許坐者，越毗尼罪。若纻枕枕頭榰足，越毗尼罪。若病枕頭榰足，無罪。若以兜羅纻皮枕，得二越毗尼罪，皮及兜羅。若比丘入聚落，兜羅風吹著比丘衣，合衣坐者，越毗尼罪。應拂去而坐。若車載兜羅、若擔若負，風吹著比丘衣，合衣坐者，越毗尼罪，應拂去而坐。若敷草兜

【現代漢語翻譯】 現代漢語譯本 如果不出家，本應成為轉輪聖王（Chakravarti-raja，以正法統治世界的理想君王），統治四大部洲，你們所有人都是我的子民。然而，世尊（Bhagavan，佛的尊稱）並不喜歡這樣的位置，而是選擇出家成佛，成為法輪王（Dharmaraja，以佛法統治的君王）。我是法輪王的王子，即使我的服飾比現在更加華麗，也是合適的，更何況現在這些粗糙的衣物。」王子聽了之後，感到慚愧，無話可說。眾比丘（Bhikkhu，佛教僧侶）因為這件事去稟告世尊，佛說：「叫難陀（Nanda，佛陀的堂弟）和優波難陀（Upananda，佛陀的弟子）來。」他們來了之後，佛詳細地詢問了這件事：「你們真的這樣做了嗎？」他們回答說：「確實如此。」佛說：「你們怎麼能用兜羅綿（tula，一種柔軟的棉花）做的褥子，以至於被世人譏諷？從今天以後，不允許使用兜羅綿做的褥子。」佛告訴眾比丘：「凡是住在舍衛城（Shravasti，古印度城市，佛陀常駐地）的比丘都應當集合，因為有十種利益的緣故，我為比丘們制定戒律，乃至已經聽過的也要重新聽聞。如果比丘使用兜羅綿做的褥子，無論是坐還是臥，都要把裡面的兜羅綿拿出來，否則就犯波夜提（Payattika，一種輕罪）。」 比丘，如上所說。 兜羅，包括阿伽兜羅（Agatula）、婆迦兜羅（Bhakatula）、鳩吒阇兜羅（Kutajhatula）、角兜羅（Kakatula）、草兜羅（Trnatula）、迦尸兜羅（Kashitula）、華兜羅（Pushpatula）以及其他各種兜羅，都叫做兜羅。這些兜羅綿做的褥子，必須把裡面的兜羅綿拿出來，否則就犯波夜提，需要悔過。拿出兜羅綿的時候，要抖擻乾淨，如果抖不乾淨，就用水沾濕手，擦拭乾凈，然後才能算作波夜提。 波夜提，如上所說。 如果自己製作兜羅綿褥子，整天坐在上面，每坐一次，就犯一次波夜提。起來之後又坐下，每次坐下，都犯一次波夜提。如果別人允許你坐，就犯越毗尼罪（Veyyakarana，違越戒律的罪）。如果用兜羅綿枕頭墊頭或墊腳，就犯越毗尼罪。如果是生病了用枕頭墊頭或墊腳，就沒有罪。如果用兜羅綿做的枕頭，外面包著皮革，就犯兩次越毗尼罪，一次是因為皮革，一次是因為兜羅綿。如果比丘進入村落，兜羅綿被風吹到比丘的衣服上，穿著沾有兜羅綿的衣服坐下，就犯越毗尼罪，應該拂去兜羅綿再坐。如果用車載、肩挑或揹負兜羅綿，風吹到比丘的衣服上，穿著沾有兜羅綿的衣服坐下，就犯越毗尼罪，應該拂去兜羅綿再坐。如果鋪設草兜

【English Translation】 English version If I had not renounced the world, I should have become a Chakravarti-raja (Chakravarti-raja, an ideal king who rules the world with righteousness), ruling over the four continents, and all of you would have been my people. However, the Bhagavan (Bhagavan, an epithet for the Buddha) did not delight in that position, but renounced the world to become a Buddha, a Dharmaraja (Dharmaraja, a king who rules with the Dharma). I am the prince of the Dharmaraja, and even if my garments were more splendid than these, it would still be fitting, let alone these coarse garments.' Upon hearing this, the prince felt ashamed and had nothing to say. The Bhikkhus (Bhikkhu, Buddhist monks) reported this matter to the Bhagavan, who said, 'Summon Nanda (Nanda, Buddha's cousin) and Upananda (Upananda, Buddha's disciple).' When they arrived, the Buddha inquired in detail about the matter: 'Did you really do this?' They replied, 'Indeed, we did.' The Buddha said, 'How can you use mattresses stuffed with tula (tula, a soft cotton-like material), causing people to criticize you? From this day forward, the use of tula mattresses is forbidden.' The Buddha told the Bhikkhus, 'All the Bhikkhus residing in Shravasti (Shravasti, an ancient Indian city where the Buddha often stayed) should assemble. For ten benefits, I am establishing precepts for the Bhikkhus, and even those who have already heard them should hear them again. If a Bhikkhu uses a tula mattress, whether sitting or lying down, he must remove the tula from it, or he commits a Payattika (Payattika, a minor offense).' Bhikkhu, as described above. Tula includes Agatula, Bhakatula, Kutajhatula, Kakatula, Trnatula, Kashitula, Pushpatula, and all other kinds of tula. These tula mattresses must have the tula removed from them, or one commits a Payattika and must confess. When removing the tula, it should be shaken clean. If it is not completely clean, it should be wiped clean with water on the hand, and then it is considered a Payattika. Payattika, as described above. If one makes a tula mattress and sits on it all day, one commits a Payattika for each sitting. If one gets up and sits down again, one commits a Payattika for each time one sits down. If someone allows you to sit, it is a Veyyakarana (Veyyakarana, an offense of transgressing the rules). If one uses a tula pillow to support the head or feet, it is a Veyyakarana. If one is sick and uses a pillow to support the head or feet, there is no offense. If one uses a tula pillow covered with leather, one commits two Veyyakaranas, one for the leather and one for the tula. If a Bhikkhu enters a village and tula is blown onto the Bhikkhu's robe, sitting down while wearing the robe with tula on it is a Veyyakarana. One should brush off the tula before sitting down. If one carries tula by cart, shoulder, or back, and tula is blown onto the Bhikkhu's robe, sitting down while wearing the robe with tula on it is a Veyyakarana. One should brush off the tula before sitting down. If one spreads grass tula

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羅，比丘不得坐；若比丘角兜羅田中行，著衣不得坐，應拂去；若草兜羅、華兜羅田中行，著衣不得坐，應拂去。若敷草華兜羅坐上，越毗尼罪。斂草華兜羅坐，越毗尼罪。作田中，亦越毗尼罪。若為律師法師敷師子座，散華著上，不得坐，拂去而坐無罪。是故說。

佛住舍衛城，廣說如上。有五事饒益故，如來、應供、正遍知五日一行諸比丘房，見諸比丘床褥臥具，垢膩不凈處處玷汙，如曼陀羅著日中曝曬。佛問諸比丘：「是誰床褥臥具垢穢不凈？」答言：「是諸比丘臥具不以物覆，是故污耳。」佛言：「從今日後聽作尼師壇。」

複次佛聽作尼師壇已，諸比丘合縷作。五事饒益故，如來、應供、正遍知五日一行諸房舍，見合縷㲲垢膩不凈處處玷汙，如曼陀羅著日中曝曬。佛知而故問：「是誰合縷作尼師壇垢膩不凈？」答言：「世尊聽作尼師壇，諸比丘合縷作。」佛告諸比丘：「汝等云何合縷作尼師壇？從今日後當應量作，長二修伽陀搩手、廣一搩手半。」

複次佛住舍衛城，廣說如上。爾時眾多比丘在講堂上論議，作是言：「長老！世尊制尼師壇大小，若敷坐處，兩膝則無。若敷兩膝，坐處復無。」諸比丘以是因緣往白世尊，佛問比丘：「僧中上座是誰？」答言：「舍利弗。」佛語舍利弗：「

【現代漢語翻譯】 羅（地名），比丘不應該直接坐在地上；如果比丘在角兜羅田（一種植物）中行走，穿著衣服不應該直接坐下，應該拂去身上的兜羅；如果在草兜羅、華兜羅田中行走，穿著衣服不應該直接坐下，應該拂去身上的兜羅。如果鋪上草華兜羅作為坐墊，就犯了違越毗尼（戒律）的罪過。收拾草華兜羅坐墊，也犯了違越毗尼的罪過。在田中製作坐墊，同樣犯了違越毗尼的罪過。如果爲了律師（精通戒律的比丘）、法師（精通佛法的比丘）鋪設師子座（莊嚴的座位），散上鮮花，不得直接坐下，拂去鮮花再坐就沒有罪過。因此這樣說。

佛陀住在舍衛城（地名），廣泛地宣說如上內容。因為有五種利益，如來（佛的稱號）、應供（佛的稱號）、正遍知（佛的稱號）每五天巡視一次各個比丘的房間，看到比丘們的床褥臥具，污垢油膩不乾淨，到處沾染污漬，就像曼陀羅（一種花）在烈日下曝曬。佛陀問比丘們：『是誰的床褥臥具如此污穢不凈？』比丘們回答說：『是比丘們的臥具沒有用東西覆蓋，所以才被弄髒的。』佛陀說：『從今天以後允許製作尼師壇（坐墊）。』

再次，佛陀允許製作尼師壇之後，比丘們用碎布縫合製作。因為有五種利益，如來、應供、正遍知每五天巡視一次各個房舍，看到用碎布縫合的尼師壇污垢油膩不乾淨，到處沾染污漬，就像曼陀羅在烈日下曝曬。佛陀明知故問：『是誰用碎布縫合製作的尼師壇如此污穢不凈？』比丘們回答說：『世尊允許製作尼師壇，所以比丘們用碎布縫合製作。』佛陀告訴比丘們：『你們怎麼能用碎布縫合製作尼師壇呢？從今天以後應當按照規定的尺寸製作，長二修伽陀搩手（佛的臂展單位）、寬一搩手半。』

再次，佛陀住在舍衛城，廣泛地宣說如上內容。當時眾多比丘在講堂上議論，這樣說：『長老！世尊制定的尼師壇大小，如果鋪在坐處，兩膝就沒有地方放。如果鋪在兩膝處，坐處又沒有地方放。』比丘們因為這個緣故去稟告世尊，佛陀問比丘們：『僧團中上座（資歷高的比丘）是誰？』回答說：『是舍利弗（佛陀的弟子）。』佛陀告訴舍利弗：

【English Translation】 Ro (place name), a Bhikkhu should not sit; if a Bhikkhu walks in a Koraṇḍaka field (a type of plant), he should not sit with his robe on, he should brush it off; if he walks in a grass Koraṇḍaka or flower Koraṇḍaka field, he should not sit with his robe on, he should brush it off. If he spreads grass or flower Koraṇḍaka as a seat, he commits an offense violating the Vinaya (monastic rules). Gathering grass or flower Koraṇḍaka as a seat, he commits an offense violating the Vinaya. Making a seat in the field also constitutes an offense violating the Vinaya. If a lion seat (a dignified seat) is prepared for a Vinaya master (a Bhikkhu proficient in Vinaya) or a Dharma master (a Bhikkhu proficient in Dharma), and flowers are scattered on it, one should not sit directly on it; brushing away the flowers and then sitting is without offense. Therefore, it is said.

The Buddha resided in Śrāvastī (place name), extensively expounding as above. Because of five benefits, the Tathāgata (title of the Buddha), Arhat (title of the Buddha), Samyaksaṃbuddha (title of the Buddha) would inspect the Bhikkhus' dwellings every five days, seeing that the Bhikkhus' bedding and seats were dirty and unclean, stained everywhere, like a Mandāra (a type of flower) exposed to the sun. The Buddha asked the Bhikkhus: 'Whose bedding and seats are so dirty and unclean?' They replied: 'The Bhikkhus' bedding is not covered with anything, therefore it is soiled.' The Buddha said: 'From today onwards, I allow the making of a Niṣīdana (sitting cloth).'

Furthermore, after the Buddha allowed the making of Niṣīdanas, the Bhikkhus made them by sewing together scraps of cloth. Because of five benefits, the Tathāgata, Arhat, Samyaksaṃbuddha would inspect the dwellings every five days, seeing that the Niṣīdanas made of sewn scraps were dirty and unclean, stained everywhere, like a Mandāra exposed to the sun. The Buddha, knowing but still asking, said: 'Whose Niṣīdanas made of sewn scraps are so dirty and unclean?' The Bhikkhus replied: 'The World-Honored One allowed the making of Niṣīdanas, so the Bhikkhus made them by sewing together scraps of cloth.' The Buddha told the Bhikkhus: 'How can you make Niṣīdanas by sewing together scraps of cloth? From today onwards, you should make them according to the prescribed size, two Sugata spans (unit of measurement based on the Buddha's arm span) in length and one and a half spans in width.'

Furthermore, the Buddha resided in Śrāvastī, extensively expounding as above. At that time, many Bhikkhus were discussing in the lecture hall, saying: 'Venerable elders! The size of the Niṣīdana prescribed by the World-Honored One is such that if it is spread for the sitting area, there is no space for the knees. If it is spread for the knees, there is no space for the sitting area.' Because of this reason, the Bhikkhus went to inform the World-Honored One. The Buddha asked the Bhikkhus: 'Who is the senior Bhikkhu (elder Bhikkhu) in the Sangha (Buddhist community)?' They replied: 'It is Śāriputra (one of the Buddha's disciples).' The Buddha said to Śāriputra:

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眾多梵行人作是論，汝云何默然而聽？今當罰汝在日中立。」舍利弗受罰，即立日中。時諸比丘各前悔過，白言：「世尊！尊者舍利弗身體軟弱，愿恕其愆，勿令不樂。」佛語諸比丘：「非為不樂，彼身風冷病，得日乃適然。日月星宿在虛空中尚可迴轉，舍利弗以受如來罰心不可迴轉。」諸比丘白佛言：「世尊！云何尊者舍利弗心不可迴轉？」佛言：「不但今日心不可迴轉，過去世時以曾如是，如《蛇本生經》中廣說。爾時蛇者即舍利弗是，彼時心堅不可迴轉。」

複次佛住舍衛城，廣說如上。五事饒益故，如來、應供、正遍知五日一行諸比丘房，見僧褥臥具中央鮮好，兩邊垢污。佛知而故問：「比丘是何等臥具？中央鮮好兩邊垢污。」答言：「世尊制尼師壇小，不得盡覆故，齊覆處凈、不覆處污。」佛言：「從今日後聽兩重作，不得輒爾厭課，持小故㲲覆，當兩重作。若用欽婆羅一重作，劫具二重作。」

複次佛住舍衛城，廣說如上。爾時尊者阿那律持尼師壇著肩上，禮世尊足，佛知而故問：「汝肩上是何等？」答言：「小尼師壇。世尊！是尼師壇太小，唯愿更益。」佛言：「更益幾許乃足？」答言：「一搩手。」佛言：「聽益一搩手。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制

【現代漢語翻譯】 現代漢語譯本 眾多梵行人（Brahmin，指修行者）這樣議論，你為什麼默默地聽著？現在要懲罰你，讓你在太陽底下站著。'舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）接受了懲罰，立刻站在太陽底下。當時，各位比丘（bhikkhu，佛教僧侶）都上前懺悔，說道：'世尊（Bhagavan，對佛陀的尊稱）！尊者舍利弗身體虛弱，希望您能寬恕他的過錯，不要讓他不快樂。'佛陀告訴各位比丘：'他不是不快樂，他的身體是風寒病，曬曬太陽才舒服。日月星辰在天空中尚且可以迴轉，舍利弗接受如來的懲罰的心是不可迴轉的。'各位比丘問佛陀：'世尊！為什麼尊者舍利弗的心不可迴轉呢？'佛陀說：'不只是今天心不可迴轉，過去世的時候也曾經這樣，就像《蛇本生經》中詳細記載的那樣。當時的蛇就是舍利弗，那時他的心就堅定不可迴轉。' 再次，佛陀住在舍衛城（Sravasti，古印度城市），像前面一樣廣泛地說法。因為有五種利益，如來（Tathagata，佛陀的稱號之一）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟者）每五天巡視一次各位比丘的房間，看到僧眾的坐臥具中間乾淨鮮亮，兩邊卻污垢不堪。佛陀明知故問：'比丘們，這是什麼臥具？為什麼中間乾淨鮮亮，兩邊卻污垢不堪？'他們回答說：'世尊制定的尼師壇（Nisidana，坐具）太小，不能完全覆蓋，所以覆蓋到的地方乾淨，沒有覆蓋到的地方就髒了。'佛陀說：'從今天以後，允許做成兩層的，不得隨意厭煩，拿著小的舊毛毯覆蓋，應當做成兩層的。如果用欽婆羅（Kambala，一種毛織品）就做成一層的，劫具（Kalpika，縫製工具）做成兩層的。' 再次，佛陀住在舍衛城，像前面一樣廣泛地說法。當時，尊者阿那律（Anuruddha，佛陀的十大弟子之一，以天眼第一著稱）拿著尼師壇放在肩上，禮拜世尊的腳。佛陀明知故問：'你肩上是什麼？'他回答說：'是小尼師壇。世尊！這個尼師壇太小了，希望能夠再增加一些。'佛陀說：'增加多少才夠？'他回答說：'一搩手（vidatthi，張開拇指和中指或食指之間的距離）。'佛陀說：'允許增加一搩手。'佛陀告訴各位比丘：'凡是依止舍衛城居住的人都召集起來，因為有十種利益，所以為各位比丘制定……'

【English Translation】 English version Many Brahmins (Brahmin, referring to ascetics) were making such arguments, why are you silently listening? Now you will be punished to stand in the midday sun.' Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) accepted the punishment and immediately stood in the midday sun. At that time, the bhikkhus (bhikkhu, Buddhist monks) all came forward to repent, saying: 'Bhagavan (Bhagavan, a respectful term for the Buddha)! Venerable Sariputra is physically weak, may you forgive his transgression and not make him unhappy.' The Buddha told the bhikkhus: 'He is not unhappy, his body has a cold disease, getting sun is comfortable. The sun, moon, and stars in the sky can still be turned around, but Sariputra's mind, having accepted the Tathagata's (Tathagata, one of the titles of the Buddha) punishment, cannot be turned around.' The bhikkhus asked the Buddha: 'Bhagavan! Why is Venerable Sariputra's mind unchangeable?' The Buddha said: 'It is not only unchangeable today, but it was also like this in past lives, as described in detail in the 《Snake Jataka》. The snake at that time was Sariputra, and his mind at that time was firm and unchangeable.' Again, the Buddha stayed in Sravasti (Sravasti, an ancient Indian city), speaking extensively as before. Because of five benefits, the Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, one worthy of offerings), Samyaksambuddha (Samyaksambuddha, a fully enlightened one) would inspect the bhikkhus' rooms every five days, seeing that the monks' sitting and sleeping mats were clean and bright in the center, but dirty on both sides. The Buddha, knowing this, deliberately asked: 'Bhikkhus, what kind of bedding is this? Why is the center clean and bright, but the sides are dirty?' They replied: 'The Nisidana (Nisidana, a sitting mat) prescribed by the Bhagavan is too small to cover completely, so the covered area is clean, and the uncovered area is dirty.' The Buddha said: 'From today onwards, it is allowed to make it in two layers, and do not be casually annoyed. Covering with a small old blanket, it should be made in two layers. If using Kambala (Kambala, a type of woolen fabric), make it in one layer, and Kalpika (Kalpika, sewing tools) make it in two layers.' Again, the Buddha stayed in Sravasti, speaking extensively as before. At that time, Venerable Anuruddha (Anuruddha, one of the Buddha's ten great disciples, known as the foremost in divine eye) was carrying the Nisidana on his shoulder, bowing at the feet of the Bhagavan. The Buddha, knowing this, deliberately asked: 'What is on your shoulder?' He replied: 'It is a small Nisidana. Bhagavan! This Nisidana is too small, I wish it could be increased.' The Buddha said: 'How much more is enough?' He replied: 'One vidatthi (vidatthi, the distance between the outstretched thumb and middle or index finger).' The Buddha said: 'It is allowed to increase one vidatthi.' The Buddha told the bhikkhus: 'Gather all those who dwell relying on Sravasti, because of ten benefits, I will prescribe for the bhikkhus...'

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戒，乃至已聞者當重聞。若比丘作尼師壇，應量作，長二修伽陀搩手、廣一搩手半，更益一搩手。若過作，截已，波夜提。」

比丘者，如上說。

作者，若自作、若使人作。

尼師壇者，世尊所聽。

應量者，長二修伽陀搩手、廣一搩手半。長者，縱。廣者，橫。

修伽陀者，如來、應供、正遍知。

搩手者，如來搩手長二尺四寸。

益一搩手者，二重、三重，對頭卻刺。若過量者，截已，波夜提悔過；不截而悔，越毗尼罪。

波夜提者，如上說。

長應量、廣過量，若自作、若使人作，作成，波夜提。受用，越毗尼罪。廣應量、長過量；中央應量、邊過量；邊應量、中央過量，若自作、若使人作，作成，波夜提。受用，越毗尼罪。㲲量、縮量、水灑量，欲令干已長大，若作成，波夜提。受用，越毗尼罪。作時當應量作，不得過量。尼師壇是隨坐衣，不得作三衣、不得凈施，及取薪草盛巨磨，唯得敷坐。若道路行，得長㲲著衣囊上、肩上擔。是故說。

佛住舍衛城，廣說如上。世尊五事饒益故，五日一行諸比丘房，見膿血瘡痂著衣在日中曬。佛知而故問：「是何等衣不凈若此？」答言：「世尊！諸比丘病疥瘡是故污衣。」佛言：「從今日後聽作覆瘡

【現代漢語翻譯】 現代漢語譯本：戒律規定，乃至已經聽聞過的比丘應當重複聽聞。如果比丘製作尼師壇（坐具），應當按照規定的尺寸製作，長度為二修伽陀搩手（如來搩手，即佛的臂展），寬度為一搩手半，可以額外增加一搩手。如果超過這個尺寸，截去多餘的部分，犯波夜提（一種懺悔罪）。

比丘的定義，如前文所述。

作者，指自己製作或指使他人制作。

尼師壇，是世尊允許使用的。

應量，指長度為二修伽陀搩手，寬度為一搩手半。長度，指縱向的尺寸。寬度，指橫向的尺寸。

修伽陀（Sugata），指如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）。

搩手，如來的搩手長度為二尺四寸。

額外增加一搩手，指雙層、三層，對頭縫合。如果超過規定的尺寸，截去多餘的部分，犯波夜提罪，需要懺悔；不截去而懺悔，犯越毗尼罪（違犯戒律的罪）。

波夜提的定義，如前文所述。

長度符合規定，寬度超過規定；無論是自己製作還是指使他人制作，製作完成，犯波夜提罪。使用，犯越毗尼罪。寬度符合規定，長度超過規定；中央符合規定，邊緣超過規定；邊緣符合規定，中央超過規定，無論是自己製作還是指使他人制作，製作完成，犯波夜提罪。使用，犯越毗尼罪。測量時符合規定，縮水后超過規定，用水灑濕后測量，希望乾燥后變大，如果製作完成，犯波夜提罪。使用，犯越毗尼罪。製作時應當按照規定的尺寸製作，不得超過規定的尺寸。尼師壇是隨身攜帶的坐具，不得製作成三衣（僧侶的袈裟）、不得作為凈施（供養），以及用來盛放薪柴或粗大的磨盤，只能用來鋪設坐臥。如果在道路上行走，可以捲起來放在衣囊上或擔在肩膀上。因此這樣說。

佛陀住在舍衛城（Sravasti），詳細的敘述如前文所述。世尊因為五種饒益的事情，每五天巡視一次各個比丘的房間，看見膿血、瘡痂沾染在衣服上，放在太陽下晾曬。佛陀明知而故意問：『這是什麼衣服如此不乾淨？』回答說：『世尊！這些比丘因為生了疥瘡，所以弄髒了衣服。』佛陀說：『從今以後允許製作覆瘡衣（覆蓋瘡口的衣服）。』

【English Translation】 English version: The rule states that even those bhikkhus (monks) who have already heard the precepts should hear them again. If a bhikkhu is making a nisidana (sitting cloth), it should be made according to the prescribed measurement: two Sugata vidatthi (span of the Buddha) in length and one and a half vidatthi in width, with an allowance of one additional vidatthi. If it exceeds this measurement, it should be cut down, and a pacittiya (an offense requiring confession) is incurred.

'Bhikkhu' is as explained above.

'Maker' refers to one who makes it himself or instructs another to make it.

'Nisidana' is what the Blessed One has permitted.

'According to measurement' means two Sugata vidatthi in length and one and a half vidatthi in width. 'Length' refers to the vertical dimension. 'Width' refers to the horizontal dimension.

'Sugata' (Well-gone) refers to the Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One).

'Vidatthi' (span) means the span of the Tathagata, which is two feet and four inches.

The allowance of one additional vidatthi refers to a double or triple layer, stitched head to head. If it exceeds the prescribed measurement, it should be cut down, and a pacittiya offense is incurred, requiring confession; confessing without cutting it down incurs a dukkhata (wrongdoing) offense.

'Pacittiya' is as explained above.

If the length is according to measurement but the width exceeds the measurement, whether made by oneself or by instructing another, upon completion, a pacittiya offense is incurred. Using it incurs a dukkhata offense. If the width is according to measurement but the length exceeds the measurement; if the center is according to measurement but the edges exceed the measurement; if the edges are according to measurement but the center exceeds the measurement, whether made by oneself or by instructing another, upon completion, a pacittiya offense is incurred. Using it incurs a dukkhata offense. Measuring according to the standard, shrinking after measurement, measuring after sprinkling water, hoping it will grow larger after drying, if made, a pacittiya offense is incurred. Using it incurs a dukkhata offense. When making it, it should be made according to the prescribed measurement, and it should not exceed the measurement. The nisidana is a sitting cloth to be carried along; it should not be made into a sanghati (outer robe), it should not be given as a pure gift, nor should it be used to hold firewood or large millstones; it should only be used for sitting. If traveling on the road, it can be rolled up and placed on a cloth bag or carried on the shoulder. Therefore, it is said.

The Buddha was staying in Sravasti (Savatthi), as described in detail above. Because of five beneficial reasons, the Blessed One would inspect the bhikkhus' rooms every five days and saw pus, blood, scabs stuck to the robes drying in the sun. Knowing this, the Buddha deliberately asked, 'What kind of robes are these that are so unclean?' They replied, 'Venerable Sir, these bhikkhus have scabies, and that is why the robes are soiled.' The Buddha said, 'From today onwards, I allow the making of wound-covering cloths.'

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衣。」

複次佛住舍衛城，廣說如上。爾時世尊聽作覆瘡衣已，諸比丘不截縷合縷作，世尊以五事饒益故，五日一行諸比丘房，見合縷作覆瘡衣膿血垢污日中曬。佛知而故問：「是何等衣合縷作不凈若此？」答言：「世尊聽作覆瘡衣，諸比丘合縷作膿血垢污。」佛語諸比丘：「汝云何合縷作覆瘡衣？從今日後應量作覆瘡衣。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘作覆瘡衣，應量作，長四修伽陀搩手、廣兩搩手半。若過作，截已，波夜提。」

比丘者，如上說。

覆瘡衣者，世尊所聽。應量、長廣、修伽陀、搩手者，如上說。若過量者，截已，波夜提悔過；不截而悔，越毗尼罪。

波夜提者，如上說。

長應量、廣過量，廣應量、長過量，中央應量、邊過量，邊應量、中央過量，若自作、若使人作，作成，波夜提。受用者，越毗尼罪。屈量、縮量、水灑量，欲令干已長大，作成，波夜提。受用，越毗尼罪。當作應量是覆瘡衣，隨身衣，不得作三衣、不得凈施、不得取薪草盛巨磨。欲入聚落時，當先著，然後著僧伽梨施紐，出聚落已脫僧伽梨，抖擻襞㲲舉著常處。覆瘡衣，勿令燥脫剝瘡血出，當合著入水。不得入僧常所浴處，當在

【現代漢語翻譯】 現代漢語譯本： 『衣。』

世尊再次住在舍衛城（Śrāvastī），像前面一樣廣泛說法。當時，世尊允許製作覆瘡衣（敷在瘡口上的衣服）后，比丘們不截斷線縷就縫合製作。世尊因為有五種利益，每五天巡視一次比丘們的住所，看見縫合線縷製作的覆瘡衣被膿血污垢沾染，在太陽下晾曬。佛陀明知故問：『這是什麼衣服，縫合線縷製作，如此不乾淨？』比丘們回答說：『世尊允許製作覆瘡衣，所以比丘們縫合線縷製作，被膿血污垢沾染。』佛告訴比丘們：『你們怎麼能縫合線縷製作覆瘡衣呢？從今以後，應該按照尺寸製作覆瘡衣。』佛告訴比丘們：『凡是依止舍衛城居住的比丘都應當集合，因為有十種利益，為比丘們制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘製作覆瘡衣，應當按照尺寸製作，長度為四個修伽陀搩手（Sugata span，佛搩手），寬度為兩個半搩手。如果超過尺寸製作，截斷後，犯波夜提（Pāyantika，墮罪）。』

比丘（bhiksu）的定義，如上所述。

覆瘡衣的定義，是世尊所允許製作的。應量、長度、寬度、修伽陀、搩手的定義，如上所述。如果超過尺寸，截斷後，犯波夜提悔過；不截斷而悔過，犯越毗尼罪（breaking the Vinaya）。

波夜提的定義，如上所述。

長度符合尺寸，寬度超過尺寸；寬度符合尺寸，長度超過尺寸；中間符合尺寸，邊緣超過尺寸；邊緣符合尺寸，中間超過尺寸；無論是自己製作，還是指使他人制作，製作完成，犯波夜提。使用者，犯越毗尼罪。彎曲測量、縮小測量、用水灑濕測量，想要讓它乾燥后變大，製作完成，犯波夜提。使用者，犯越毗尼罪。應當製作符合尺寸的覆瘡衣，作為隨身衣物，不得製作成三衣（袈裟）、不得作為凈施（贈與），不得用來盛放薪草或粗大的研磨器。想要進入村落時，應當先穿上覆瘡衣，然後再穿上僧伽梨（saṃghāṭī，重衣）並繫上鈕釦，離開村落後脫下僧伽梨，抖擻摺疊好放在常處。覆瘡衣，不要讓它乾燥脫落，剝掉瘡口使血流出，應當合著水穿。不得進入僧眾通常洗浴的地方，應當在……

【English Translation】 English version: 『Clothing.』

Again, the Buddha resided in Śrāvastī, expounding extensively as before. At that time, after the World-Honored One permitted the making of wound-covering cloths, the bhikshus (monks) made them without cutting or combining the threads. Because of the five benefits, the World-Honored One inspected the bhikshus' dwellings every five days and saw the wound-covering cloths made with combined threads, stained with pus and blood, being dried in the sun. Knowing this, the Buddha deliberately asked, 'What kind of cloth is this, made with combined threads, so unclean?' The bhikshus replied, 'The World-Honored One permitted the making of wound-covering cloths, so the bhikshus made them with combined threads, stained with pus and blood.' The Buddha told the bhikshus, 'How can you make wound-covering cloths with combined threads? From today onward, you should make wound-covering cloths according to the prescribed measurements.' The Buddha told the bhikshus, 'All bhikshus residing in Śrāvastī should assemble. Because of the ten benefits, precepts are being established for the bhikshus, and those who have already heard them should hear them again. If a bhikshu makes a wound-covering cloth, it should be made according to the prescribed measurements: four Sugata spans (a measure based on the Buddha's hand span) in length and two and a half spans in width. If it is made larger than this, it must be cut down, and a Pāyantika (an offense requiring confession) is incurred.'

The definition of a bhikshu, as explained above.

The definition of a wound-covering cloth is that which the World-Honored One has permitted to be made. The definitions of 'prescribed measurement,' 'length,' 'width,' 'Sugata,' and 'span' are as explained above. If it exceeds the prescribed measurement, it must be cut down, and a Pāyantika offense is confessed; if it is not cut down but confessed, a violation of the Vinaya (monastic discipline) is committed.

The definition of Pāyantika, as explained above.

If the length is according to the prescribed measurement but the width exceeds it; if the width is according to the prescribed measurement but the length exceeds it; if the center is according to the prescribed measurement but the edges exceed it; if the edges are according to the prescribed measurement but the center exceeds it; whether one makes it oneself or has someone else make it, upon completion, a Pāyantika offense is incurred. The user commits an offense against the Vinaya. Measuring by bending, measuring by shrinking, measuring by sprinkling water, intending to make it larger after it dries, upon completion, a Pāyantika offense is incurred. The user commits an offense against the Vinaya. A wound-covering cloth should be made according to the prescribed measurement, as a personal item. It should not be made into one of the three robes (kasaya), should not be given as a pure offering, and should not be used to hold firewood or large grinding stones. When entering a village, one should first put on the wound-covering cloth, then put on the saṃghāṭī (outer robe) and fasten the buttons. After leaving the village, one should take off the saṃghāṭī, shake it out, fold it neatly, and place it in its usual place. The wound-covering cloth should not be allowed to dry out and peel off, causing blood to come out of the wound. It should be worn with water. One should not enter the place where the Sangha (monastic community) usually bathes, but should be in...

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屏處，浸漬令液，然後脫之浣濯令凈。浴已得持拭身，後日用時亦復如是，乃至瘡差。差已，得作三衣及凈施除用。是故說。

佛住舍衛城，廣說如上。如三十事中《毗舍佉鹿母》廣說。乃至十二由延內，佈施比丘雨浴衣。複次佛住舍衛城，廣說如上。爾時世尊聽比丘作雨浴衣，時諸比丘不截縷合縷作。世尊以五事利故，五日一行諸比丘房，見合縷㲲垢污不凈日中曬。佛知而故問：「是何等衣合縷作不凈如此？」答言：「世尊！如來聽作雨浴衣，諸比丘合縷作垢污不凈。」佛語諸比丘：「汝等云何合縷作雨浴衣？從今日後應量作，長六修伽陀搩手、廣二搩手半。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。若比丘作雨浴衣，應量作，長六修伽陀搩手、廣二搩手半。若過量，截已，波夜提。」

比丘者，如上說。

雨浴衣者，世尊所聽。

應量者，長六修伽陀搩手、廣二搩手半。長廣、修伽陀、搩手者，如上說。若過量者，截已，波夜提悔過；不截悔者，越毗尼罪。

波夜提者，如上說。

長應量、廣過量，廣應量、長過量，中應量、邊過量，邊應量、中過量，若自作、若使人作，作成，波夜提。受用，越毗尼罪。屈量、縮量、水灑量

【現代漢語翻譯】 現代漢語譯本：

在隱蔽的地方，將藥浸泡，使其成為藥液，然後取出衣物進行洗滌，使其乾淨。沐浴后，可以用它來擦拭身體，以後每天使用時也像這樣，直到瘡癒合。瘡癒合后，可以用它來製作三衣（Tricivara，指出家僧侶所穿的三件袈裟）以及用於清凈的佈施。因此這樣說。

佛陀住在舍衛城（Śrāvastī），廣泛地宣說如上所述的教義。如同三十事中《毗舍佉鹿母》（Viśākhā Migāramātā）的故事中廣泛描述的那樣。乃至在十二由延（Yojana，古印度長度單位）的範圍內，佈施給比丘（Bhiksu，指出家男眾）雨浴衣。再次，佛陀住在舍衛城，廣泛地宣說如上所述的教義。當時，世尊允許比丘製作雨浴衣，但比丘們不截斷線縷就直接縫合製作。世尊因為五個方面的利益，每五天巡視一次各個比丘的房間，看到縫合的毛織品又臟又污穢，不乾淨，在太陽下晾曬。佛陀明知故問：『這是什麼衣物，縫合製作得如此污穢不凈？』比丘回答說：『世尊！如來允許製作雨浴衣，這些比丘縫合線縷製作，所以污穢不凈。』佛陀對比丘們說：『你們怎麼能縫合線縷製作雨浴衣呢？從今以後，應該按照規定的尺寸製作，長六修伽陀搩手（Sugata Vidasti，佛陀的拃），寬二搩手半。』佛陀告訴比丘們：『凡是依止舍衛城居住的人都應該集合起來，因為有十種利益，所以為比丘們制定戒律，乃至已經聽聞過的人應當重複聽聞。如果比丘製作雨浴衣，應該按照規定的尺寸製作，長六修伽陀搩手，寬二搩手半。如果超過尺寸，截斷後，犯波夜提（Pāyantika，一種罪名）。』

比丘，如上所述。

雨浴衣，是世尊所允許製作的。

應量，是指長六修伽陀搩手，寬二搩手半。長、寬、修伽陀、搩手，如上所述。如果超過尺寸，截斷後，犯波夜提悔過；不截斷悔過，犯越毗尼罪（Vyatikrama，違犯戒律的罪過）。

波夜提，如上所述。

長度符合規定，寬度超過規定；寬度符合規定，長度超過規定；中間符合規定，邊緣超過規定；邊緣符合規定，中間超過規定；無論是自己製作，還是讓人制作，製作完成，犯波夜提。受用，犯越毗尼罪。彎曲測量、縮短測量、用水灑濕測量

【English Translation】 English version:

In a secluded place, soak it to make a liquid, then take it out to wash and clean it. After bathing, it can be used to wipe the body, and it is used in the same way every day thereafter until the sore heals. After the sore has healed, it can be used to make the Tricivara (Tricivara, referring to the three robes worn by ordained monks) and for pure almsgiving. Therefore, it is said.

The Buddha stayed in Śrāvastī (Śrāvastī), and extensively expounded the teachings as described above. As extensively described in the story of Viśākhā Migāramātā (Viśākhā Migāramātā) in the Thirty Matters. Even within twelve Yojana (Yojana, an ancient Indian unit of length), rain-bathing robes were given to Bhikshus (Bhiksu, referring to ordained men). Again, the Buddha stayed in Śrāvastī, and extensively expounded the teachings as described above. At that time, the World-Honored One allowed the Bhikshus to make rain-bathing robes, but the Bhikshus made them by sewing the threads together without cutting them. The World-Honored One, for the sake of five benefits, inspected the rooms of the Bhikshus every five days, and saw that the sewn woolen fabrics were dirty and unclean, and were being dried in the sun. Knowing this, the Buddha deliberately asked: 'What kind of clothing is this, sewn together so dirty and unclean?' The Bhikshus replied: 'World-Honored One! The Tathagata (Tathāgata, meaning 'the thus-gone one', an epithet of the Buddha) has allowed the making of rain-bathing robes, and these Bhikshus are sewing the threads together, so they are dirty and unclean.' The Buddha said to the Bhikshus: 'How can you sew the threads together to make rain-bathing robes? From now on, you should make them according to the prescribed size, six Sugata Vidasti (Sugata Vidasti, the Buddha's span) in length and two and a half spans in width.' The Buddha told the Bhikshus: 'All those who dwell relying on Śrāvastī should gather together, because there are ten benefits, so precepts are established for the Bhikshus, and even those who have already heard them should hear them again. If a Bhikshu makes a rain-bathing robe, it should be made according to the prescribed size, six Sugata spans in length and two and a half spans in width. If it exceeds the size, after cutting it, a Pāyantika (Pāyantika, a type of offense) is committed.'

Bhikshu, as described above.

The rain-bathing robe is what the World-Honored One has allowed to be made.

The prescribed size is six Sugata spans in length and two and a half spans in width. Length, width, Sugata, span, as described above. If it exceeds the size, after cutting it, a Pāyantika is committed and repented; if it is not cut and repented, a Vyatikrama (Vyatikrama, an offense of violating the precepts) is committed.

Pāyantika, as described above.

The length conforms to the prescribed size, the width exceeds the prescribed size; the width conforms to the prescribed size, the length exceeds the prescribed size; the middle conforms to the prescribed size, the edge exceeds the prescribed size; the edge conforms to the prescribed size, the middle exceeds the prescribed size; whether made by oneself or made by others, once made, a Pāyantika is committed. Using it, a Vyatikrama is committed. Measuring with bending, measuring with shortening, measuring with water sprinkling.

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，欲令干已長大，若自作、若使人作，作成，波夜提。受用，越毗尼罪。

比丘五法成就，僧應拜作分雨浴衣。何等五？不隨愛、不隨瞋、不隨怖、不隨癡、知得不得。羯磨者應作是說：「大德僧聽！某甲比丘五法成就，若僧時到僧拜某甲比丘分雨浴衣，白如是。」「大德僧聽！某甲比丘五法成就，僧今拜某甲比丘分雨浴衣。諸大德忍某甲比丘分雨浴衣，忍者僧默然，若不忍者便說。」「僧已忍拜某甲比丘分雨浴衣竟，僧忍默然故，是事如是持。」作羯磨已，應眾僧中唱言：「諸大德，是中分物參差不同，相降四指八指，理不得計。」若不唱者，得越毗尼罪。從四月一日得雨浴衣，從上座次第付得已，不聽裸浴。又不得著雨浴衣，應著余故衣。若在屏處、若深水裸浴，無罪。不得著雨浴衣作、眾僧治堂舍作，及白灰作、泥作、覆屋作、通水溝抒井作，當著余故衣。是雨浴衣不得作三衣、不得凈施，不得余用、持取薪草及盛巨磨，不得著入池水汪水中浴。大雨時得著，小小雨不得著。若大雨卒止垢膩未凈，得著入池水、汪水中浴。若比丘病服藥吐下、刺頭出血，及露地食時，得持作幔障。此雨浴衣四月半受用，至八月十五日，應僧中唱言：「諸大德！今日僧舍雨浴衣。」如是三唱。舍已得受持作三衣、若凈施、得

【現代漢語翻譯】 現代漢語譯本：想要讓它乾燥長大，如果自己做，或者讓人做，做成后，犯波夜提罪（一種戒律罪名）。如果受用它，就犯越毗尼罪（超過戒律規定的罪）。

比丘成就五種條件，僧團應當推舉他來分發雨浴衣（雨季洗浴時穿的衣服）。是哪五種條件呢？不隨順喜愛、不隨順嗔恨、不隨順恐懼、不隨順愚癡、知道應得與不應得。羯磨者（執行僧事的僧人）應當這樣說：『大德僧眾請聽！某甲比丘（某甲，指代僧人的名字）成就五種條件，如果僧團認為時機已到，就推舉某甲比丘分發雨浴衣，稟白如上。』『大德僧眾請聽！某甲比丘成就五種條件，僧團現在推舉某甲比丘分發雨浴衣。諸位大德如果認可某甲比丘分發雨浴衣，就保持沉默；如果不認可，就請發言。』『僧團已經認可推舉某甲比丘分發雨浴衣完畢，僧團因為認可而保持沉默，這件事就這樣決定了。』完成羯磨后，應當在僧眾中宣告說：『諸位大德，這裡分發的物品參差不齊，相差四指或八指，道理上不能計較。』如果不宣告，就犯越毗尼罪。

從四月一日開始可以得到雨浴衣，從上座（資歷高的僧人）依次分發。得到雨浴衣后，不允許裸體洗浴。也不得穿著雨浴衣洗浴，應當穿著其他舊衣服。如果在隱蔽的地方或者深水處裸體洗浴，沒有罪過。不得穿著雨浴衣做工，比如僧眾修繕堂舍，以及粉刷墻壁、和泥、蓋屋頂、疏通水溝、清理水井等工作，應當穿著其他舊衣服。這件雨浴衣不得用來製作三衣（僧人的三種主要衣服），不得用來凈施（完全施捨），不得用於其他用途，比如用來拿取柴草或者盛放粗磨（的穀物），不得穿著它進入池塘或水洼中洗浴。大雨時可以穿著，小雨時不得穿著。如果大雨突然停止，身體的污垢還沒有洗凈，可以穿著它進入池塘或水洼中洗浴。如果比丘生病服藥后嘔吐或腹瀉、剃頭出血，以及在露天吃飯時，可以用它來做遮擋的帷幔。這件雨浴衣可以在四月半（指農曆四月十五日）開始受用，到八月十五日，應當在僧眾中宣告說：『諸位大德！今天僧團捨棄雨浴衣。』這樣宣告三次。捨棄后可以受持它來製作三衣，或者用來凈施，可以……

【English Translation】 English version: If one desires to make it dry and grow, whether doing it oneself or having others do it, upon completion, it constitutes a pāyattika (a type of monastic offense). Using it incurs a violation of Vinaya (monastic code).

A bhikkhu (Buddhist monk) who possesses five qualities should be appointed by the Sangha (monastic community) to distribute rain-bathing cloths (cloths used for bathing during the rainy season). What are these five qualities? Not following affection, not following anger, not following fear, not following delusion, and knowing what is permissible and not permissible. The one performing the kamma (formal act) should say: 'Venerable Sangha, listen! Bhikkhu so-and-so possesses five qualities. If it is the Sangha's time, the Sangha appoints Bhikkhu so-and-so to distribute rain-bathing cloths. This is the announcement.' 'Venerable Sangha, listen! Bhikkhu so-and-so possesses five qualities. The Sangha now appoints Bhikkhu so-and-so to distribute rain-bathing cloths. Those venerable ones who approve of Bhikkhu so-and-so distributing rain-bathing cloths, let them remain silent; those who do not approve, let them speak.' 'The Sangha has approved the appointment of Bhikkhu so-and-so to distribute rain-bathing cloths. The Sangha remains silent because of approval. This matter is thus held.' After performing the kamma, one should announce in the Sangha: 'Venerable ones, the items distributed here are uneven, differing by four fingers or eight fingers; it is unreasonable to be concerned about the exact measurement.' If one does not announce this, it constitutes a violation of Vinaya.

From the first day of the fourth month, one may receive a rain-bathing cloth, distributed in order from the most senior monk. Having received it, one is not allowed to bathe naked. Nor is one allowed to wear the rain-bathing cloth while bathing; one should wear other old clothes. If bathing naked in a secluded place or deep water, there is no offense. One should not wear the rain-bathing cloth while working, such as when the Sangha is repairing buildings, whitewashing, plastering, roofing, clearing water channels, or cleaning wells; one should wear other old clothes. This rain-bathing cloth should not be made into the three robes (the three main robes of a monk), should not be given as a pure gift (completely relinquished), should not be used for other purposes, such as carrying firewood or holding coarse grain, and should not be worn when entering ponds or puddles to bathe. It may be worn during heavy rain, but not during light rain. If the heavy rain suddenly stops and the dirt has not been cleaned, one may wear it to enter ponds or puddles to bathe. If a bhikkhu is sick and takes medicine causing vomiting or diarrhea, has his head shaved causing bleeding, or eats in an open place, he may use it as a screen. This rain-bathing cloth may be used from the middle of the fourth month (the fifteenth day of the fourth lunar month) until the fifteenth day of the eighth month, at which time one should announce in the Sangha: 'Venerable ones! Today the Sangha relinquishes the rain-bathing cloths.' This should be announced three times. After relinquishing it, one may use it to make the three robes, or give it as a pure gift, one may...

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作余用。是故說。

佛住王舍城，廣說如上。爾時諸比丘著留縷衣，諸外道亦著留縷衣。時優婆塞欲禮比丘，誤禮外道，聞咒愿異知非比丘，即便慚愧。時外道弟子欲禮外道，誤禮比丘，如是參錯。諸比丘以是因緣往白世尊，佛言：「從今已后，比丘衣應截縷作凈、染作凈。」外道欲與比丘作異故，留朱羅赤石染衣，捉三奇杖持軍持。複次佛住舍衛城，曠野比丘得拘舍耶衣，欲染煮染汁，如上三種染衣色中說。

複次佛住舍衛城毗舍離，比丘得欽婆羅，亦如上說。複次佛住舍衛城時，尊者孫陀罹難陀，是佛姨母子，有三十相。食后從舍衛城出，阿難隨後，亦如上三色衣中說。複次佛住舍衛城，爾時尊者阿羅軍荼，效佛衣量作衣，著入舍衛城。是比丘身短，衣長曳地而行，為世人所譏：「沙門釋子曳衣而行。」又人呵言：「汝不知耶？瞿曇沙門衣非己父母作，敗復更得，是故如是。」諸比丘以是因緣往白世尊，佛言：「呼阿羅軍荼來。」來已佛具問上事：「汝實爾不？」答言：「實爾。」佛言：「從今日後，當隨自身量作衣。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘效如來衣量作衣，若過量，截已，波夜提。如來衣量長九修伽陀搩手、廣六搩手，是名

【現代漢語翻譯】 現代漢語譯本 用作其他用途。因此這樣說。

佛陀住在王舍城（Rājagṛha，古代印度城市），廣泛地宣說如前所述的教義。當時，一些比丘（bhikṣu，佛教出家男眾）穿著留縷衣，一些外道（Tīrthika，指佛教以外的其他宗教修行者）也穿著留縷衣。一位優婆塞（upāsaka，在家男居士）想要禮敬比丘，卻誤禮了外道，聽到他們唸誦的咒語不同，才知道認錯了，感到非常慚愧。同樣，一位外道的弟子想要禮敬外道，卻誤禮了比丘，這樣的錯誤時有發生。比丘們因為這件事去稟告世尊（Bhagavān，佛陀的尊稱），佛陀說：『從今以後，比丘的衣服應該截斷線縷，做成截縷作凈的衣服，並且染色做成染色作凈的衣服。』外道爲了和比丘有所區別，就用朱羅赤石來染色，拿著三奇杖，帶著軍持（kuṇḍikā，水瓶）。

再次，佛陀住在舍衛城（Śrāvastī，古代印度城市），曠野的比丘得到拘舍耶衣（kauśeya，絲綢製成的衣服），想要煮染料來染色，就像前面所說的三種染色方法一樣。

再次，佛陀住在舍衛城的毗舍離（Vaiśālī，古代印度城市），比丘得到欽婆羅（kambala，毛織品），也像前面所說的那樣處理。

再次，佛陀住在舍衛城的時候，尊者孫陀罹難陀（Sundarananda，佛陀的異母弟），具有三十種妙相。飯後從舍衛城出來，阿難（Ānanda，佛陀的十大弟子之一）跟在他後面，也像前面所說的三種顏色衣服的情況一樣。

再次，佛陀住在舍衛城，當時尊者阿羅軍荼（Arogyatunda）模彷彿陀的衣服尺寸製作衣服，穿著進入舍衛城。這位比丘身材矮小，衣服卻很長，拖在地上行走，被世人譏笑：『這位沙門（śrāmaṇa，出家修行者）釋子（釋迦牟尼佛的弟子）拖著衣服行走。』又有人呵斥說：『你不知道嗎？這位瞿曇（Gautama，釋迦牟尼佛的姓氏）沙門的衣服不是他父母做的，破了又可以重新得到，所以才這樣。』比丘們因為這件事去稟告世尊，佛陀說：『把阿羅軍荼叫來。』阿羅軍荼來了之後，佛陀詳細地詢問了這件事：『你真的這樣做了嗎？』阿羅軍荼回答說：『確實如此。』佛陀說：『從今天以後，應當按照自己的身材尺寸製作衣服。』佛陀告訴諸位比丘：『凡是依止舍衛城居住的比丘都應當集合起來，因為有十種利益的緣故，我為諸位比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘模仿如來的衣服尺寸製作衣服，如果超過了尺寸，截斷後，犯波夜提（pāyantika，一種罪名）。如來的衣服尺寸是長九修伽陀搩手（Sugata vidasti，佛陀的搩手），寬六搩手，這叫做……』

【English Translation】 English version to be used for other purposes. Therefore, it is said.

The Buddha resided in Rājagṛha (ancient Indian city), extensively expounding the teachings as mentioned above. At that time, some bhikṣus (Buddhist monks) were wearing 'liulü' clothes (clothes made of mixed threads), and some Tīrthikas (non-Buddhist ascetics) were also wearing 'liulü' clothes. A upāsaka (layman) intended to pay respects to a bhikṣu but mistakenly paid respects to a Tīrthika. Upon hearing the different mantras they chanted, he realized his mistake and felt ashamed. Similarly, a disciple of a Tīrthika intended to pay respects to a Tīrthika but mistakenly paid respects to a bhikṣu. Such confusions occurred frequently. The bhikṣus, because of this, went to report to the Bhagavan (the Blessed One, a title for the Buddha). The Buddha said, 'From now on, the bhikṣus' robes should have their threads cut, making them 'cut-thread purified,' and dyed, making them 'dyed purified.' The Tīrthikas, in order to differentiate themselves from the bhikṣus, used Zhulu red stone to dye their robes, carried three peculiar staffs, and carried kuṇḍikās (water bottles).

Again, the Buddha resided in Śrāvastī (ancient Indian city). A bhikṣu in the wilderness obtained a kauśeya robe (silk robe) and wanted to boil dye to color it, as described in the three types of robe dyeing mentioned above.

Again, the Buddha resided in Vaiśālī (ancient Indian city) of Śrāvastī. A bhikṣu obtained a kambala (woolen cloth), and it was handled as described above.

Again, when the Buddha resided in Śrāvastī, the Venerable Sundarananda (Buddha's half-brother), possessed thirty-two auspicious marks. After the meal, he came out of Śrāvastī, with Ānanda (one of the Buddha's ten great disciples) following behind, as described in the case of the three colored robes mentioned above.

Again, the Buddha resided in Śrāvastī. At that time, the Venerable Arogyatunda imitated the Buddha's robe size to make a robe and wore it into Śrāvastī. This bhikṣu was short, but the robe was long, dragging on the ground as he walked, causing people to ridicule him: 'This śrāmaṇa (ascetic) Shakya's (disciple of Shakyamuni Buddha) son is dragging his robe as he walks.' Others scolded him, saying, 'Don't you know? This Gautama's (Buddha's family name) śrāmaṇa's robe is not made by his parents; when it is torn, he can get a new one, so that's why he is like this.' The bhikṣus, because of this, went to report to the Bhagavan. The Buddha said, 'Summon Arogyatunda.' After Arogyatunda arrived, the Buddha inquired about the matter in detail: 'Did you really do this?' Arogyatunda replied, 'Indeed, I did.' The Buddha said, 'From today onwards, you should make robes according to your own body size.' The Buddha told the bhikṣus, 'All bhikṣus residing in Śrāvastī should gather together. Because of ten benefits, I am establishing precepts for the bhikṣus, and those who have already heard them should hear them again. If a bhikṣu imitates the Tathagata's (another name for the Buddha) robe size to make a robe, and if it exceeds the size, after cutting it, he commits a pāyantika (a type of offense). The Tathagata's robe size is nine Sugata vidasti (Buddha's spans) in length and six spans in width, this is called...'

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如來衣量。」

比丘者，如上說。

如來衣量者，長九修伽陀搩手、廣六修伽陀搩手。長者，縱。廣者，橫。

修伽陀者，如來、應供、正遍知。

搩手者，如來搩手長二尺四寸。若過者。截已，波夜提悔過；不截悔者，越毗尼罪。

波夜提者，如上說。

長應量、廣過量，若自作、若使人作，作成，波夜提。受用，越毗尼罪。廣應量、長過量，中應量、邊過量，邊應量、中過量，若屈量、縮量、水灑量，欲令干已長大，若自作、若使人作，作成已，波夜提。受用，越毗尼罪。作時當減量，不得過量。當隨自身量。

僧伽梨有三種：上、中、下。上者，長五肘、廣三肘。中者，長五肘一不舒手、廣三肘一不舒手。下者，長四肘半、廣三肘一不舒手。著衣時，緣相降二指作。郁多羅僧有三種：上、中、下。上者長五肘，廣三肘。中者，長五肘一不舒手、廣三肘一不舒手。下者，長四肘半、廣三肘一不舒手。作安陀會亦有三種：上、中、下。上者，長五肘、廣三肘。中者，長五肘一不舒手、廣三肘一不舒手。下者，長四肘半、廣三肘一不舒手。下至覆三曼陀羅作泥洹僧。是故說。

摩訶僧祇律卷第二十 大正藏第 22 冊 No. 1425 摩訶僧祇律

【現代漢語翻譯】 現代漢語譯本 『如來衣量』。

比丘（bhiksu）的定義，如前文所述。

如來（Tathagata）的衣量，長九修伽陀搩手（Sugata span），寬六修伽陀搩手（Sugata span）。長，指的是縱向的長度。寬，指的是橫向的寬度。

修伽陀（Sugata），指的是如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）。

搩手（Span）的定義是，如來（Tathagata）的搩手長二尺四寸。如果超過這個長度，裁剪后，應以波夜提（Payattika）懺悔；不裁剪就懺悔，犯越毗尼罪（breaking the Vinaya）。

波夜提（Payattika）的定義，如前文所述。

如果衣服的長度符合規定，寬度超過規定，無論是自己製作，還是指使他人制作，一旦完成，就犯波夜提（Payattika）。如果受用，犯越毗尼罪（breaking the Vinaya）。如果寬度符合規定，長度超過規定；或者中間部分符合規定，邊緣部分超過規定；或者邊緣部分符合規定，中間部分超過規定；或者彎曲著測量，或者縮短著測量，或者用水灑濕后測量，想要讓它乾燥后變長，無論是自己製作，還是指使他人制作，一旦完成，就犯波夜提（Payattika）。如果受用，犯越毗尼罪（breaking the Vinaya）。製作時應當減少尺寸，不得超過規定尺寸。應當按照自身的尺寸來製作。

僧伽梨（Samghati）有三種：上等、中等、下等。上等的僧伽梨，長五肘（cubit），寬三肘（cubit）。中等的僧伽梨，長五肘（cubit）加一不舒手（unextended hand），寬三肘（cubit）加一不舒手（unextended hand）。下等的僧伽梨，長四肘半（cubit and a half），寬三肘（cubit）加一不舒手（unextended hand）。縫製衣服時，邊緣相差兩指寬即可。郁多羅僧（Uttarasega）也有三種：上等、中等、下等。上等的郁多羅僧（Uttarasega），長五肘（cubit），寬三肘（cubit）。中等的郁多羅僧（Uttarasega），長五肘（cubit）加一不舒手（unextended hand），寬三肘（cubit）加一不舒手（unextended hand）。下等的郁多羅僧（Uttarasega），長四肘半（cubit and a half），寬三肘（cubit）加一不舒手（unextended hand）。製作安陀會（Antarvasa）也有三種：上等、中等、下等。上等的安陀會（Antarvasa），長五肘（cubit），寬三肘（cubit）。中等的安陀會（Antarvasa），長五肘（cubit）加一不舒手（unextended hand），寬三肘（cubit）加一不舒手（unextended hand）。下等的安陀會（Antarvasa），長四肘半（cubit and a half），寬三肘（cubit）加一不舒手（unextended hand）。最差也要覆蓋三曼陀羅（trimandala），才能製作泥洹僧（nirvana samghati）。所以這樣說。

《摩訶僧祇律》卷第二十 《大正藏》第22冊 No. 1425 《摩訶僧祇律》

【English Translation】 English version 『The measurement of the Tathagata's robe.』

The definition of a Bhiksu (bhiksu), as mentioned above.

The measurement of the Tathagata's (Tathagata) robe is nine Sugata spans (Sugata span) in length and six Sugata spans (Sugata span) in width. Length refers to the vertical dimension. Width refers to the horizontal dimension.

Sugata (Sugata) refers to the Tathagata (Tathagata), Arhat (Arhat), and Samyaksambuddha (Samyaksambuddha).

A span (Span) is defined as the length of the Tathagata's (Tathagata) span, which is two feet and four inches. If it exceeds this length, it should be cut, and repentance should be done with Payattika (Payattika); if repentance is done without cutting, it is an offense of breaking the Vinaya (breaking the Vinaya).

The definition of Payattika (Payattika), as mentioned above.

If the length of the robe meets the requirement, but the width exceeds the requirement, whether made by oneself or by instructing others, once completed, it is an offense of Payattika (Payattika). If used, it is an offense of breaking the Vinaya (breaking the Vinaya). If the width meets the requirement, but the length exceeds the requirement; or if the middle part meets the requirement, but the edges exceed the requirement; or if the edges meet the requirement, but the middle part exceeds the requirement; or if measured by bending, or measured by shortening, or measured after sprinkling with water, intending to make it longer after drying, whether made by oneself or by instructing others, once completed, it is an offense of Payattika (Payattika). If used, it is an offense of breaking the Vinaya (breaking the Vinaya). When making it, the size should be reduced, and it should not exceed the prescribed size. It should be made according to one's own size.

There are three types of Samghati (Samghati): superior, medium, and inferior. The superior Samghati (Samghati) is five cubits (cubit) in length and three cubits (cubit) in width. The medium Samghati (Samghati) is five cubits (cubit) plus one unextended hand (unextended hand) in length and three cubits (cubit) plus one unextended hand (unextended hand) in width. The inferior Samghati (Samghati) is four and a half cubits (cubit and a half) in length and three cubits (cubit) plus one unextended hand (unextended hand) in width. When sewing clothes, the edges should be two fingers apart. There are also three types of Uttarasega (Uttarasega): superior, medium, and inferior. The superior Uttarasega (Uttarasega) is five cubits (cubit) in length and three cubits (cubit) in width. The medium Uttarasega (Uttarasega) is five cubits (cubit) plus one unextended hand (unextended hand) in length and three cubits (cubit) plus one unextended hand (unextended hand) in width. The inferior Uttarasega (Uttarasega) is four and a half cubits (cubit and a half) in length and three cubits (cubit) plus one unextended hand (unextended hand) in width. There are also three types of Antarvasa (Antarvasa): superior, medium, and inferior. The superior Antarvasa (Antarvasa) is five cubits (cubit) in length and three cubits (cubit) in width. The medium Antarvasa (Antarvasa) is five cubits (cubit) plus one unextended hand (unextended hand) in length and three cubits (cubit) plus one unextended hand (unextended hand) in width. The inferior Antarvasa (Antarvasa) is four and a half cubits (cubit and a half) in length and three cubits (cubit) plus one unextended hand (unextended hand) in width. At the very least, it should cover the trimandala (trimandala) to make the nirvana samghati (nirvana samghati). That is why it is said.

《Mahasamghika Vinaya》 Volume 20 《Taisho Tripitaka》 Volume 22 No. 1425 《Mahasamghika Vinaya》

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摩訶僧祇律卷第二十一

東晉天竺三藏佛陀跋陀羅共法顯譯明單提九十二事法之十

佛住舍衛城，廣說如上。爾時尊者陀驃摩羅子，僧拜典知九事如上說。乃至陀驃摩羅子，右手小指放光作明，隨次付房，阿練若、阿練若共，乞食、乞食共，糞掃衣、糞掃衣共，一坐食、一坐食共，常坐、常坐共，露坐、露坐共，草蓐、草蓐共，經唄、經唄共，法師、法師共，學律、學律共，阿羅漢、阿羅漢共，三明、三明共，六通、六通共，無威儀、無威儀共。爾時六群比丘語陀驃言：「長老！與我等六人共一處住。」答言：「待汝伴中最下坐，次得房，隨意共住。」時是伴下坐次得弊房，臥床、坐床、褥枕諸物，皆悉弊故。又別房食，亦復粗惡，自相謂言：「長老陀驃如我生怨，與我弊房粗食。是長老！若久住梵行者，方令我等得大苦惱。然世尊制戒不得無根波羅夷法謗，今當以僧伽婆尸沙法謗。」即往到其所，作是言：「長老！汝犯僧伽婆尸沙罪。」答言：「我無是罪。」彼言：「誰復作賊，言我是賊？但汝犯僧伽婆尸沙罪。」即屏處謗、眾多人中謗、僧中謗陀驃比丘犯僧伽婆尸沙罪。時陀驃比丘以是因緣往白世尊，佛言：「汝有是事不？」答言：「無也。」佛言：「汝無此罪，世尊知汝清凈。」陀驃言：「世尊雖

知我無罪，唯愿世尊當語彼人令生信心，莫令長夜誹謗得不饒益。」佛言：「呼六群比丘來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛語六群比丘：「此是惡事。汝常不聞我無量方便，說于梵行人應起恭敬，身行慈、口行慈、意行慈？汝今云何以無根僧伽婆尸沙法謗？此非法、非律、非如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘瞋恨不喜，以無根僧伽婆尸沙法謗他比丘，波夜提。」

比丘者，如上說。

瞋者，九惱事及非處起瞋。第十恨者，凡夫及學人有不喜者，乃至阿羅漢有無根者，事原不現，又不見彼事、不聞彼事、不疑彼事，僧伽婆尸沙者十三事中，若一一謗，波夜提。

波夜提者，如上說。

若比丘瞋恨，有二相似，清凈、不清凈。清凈者言：「汝見我犯何罪？」十三事中若一、若二，彼不見、不聞、不疑、不決了，若屏處、若眾多、若僧中作是言：「我見汝犯僧伽婆尸沙、我聞汝犯僧伽婆尸沙、我疑汝犯僧伽婆尸沙。」聞不實聞根不實、疑不實疑根不實、本曾見忘聞忘疑忘、見不爾、聞不爾、疑不爾，對面四目謗，語語，波夜提。清凈不清凈想謗，偷蘭遮。欲驅出，波夜提。不清

【現代漢語翻譯】 現代漢語譯本：'明知我是無罪的，只希望世尊您能對那些人說些什麼，讓他們生起信心，不要讓他們長久地誹謗我，得不到任何益處。' 佛說：'叫六群比丘來。' 他們來了之後，佛詳細地詢問了這件事：'你們真的做了這樣的事嗎？' 他們回答說：'確實如此。' 佛對六群比丘說：'這是惡事。你們難道沒有經常聽我說過，用無量的方法，來說明對於修行梵行的人，應該生起恭敬心，身行慈、口行慈、意行慈嗎？你們現在怎麼能用沒有根據的僧伽婆尸沙法（Sanghavasesa，僧殘罪）來誹謗他人呢？這不合乎佛法、不合乎戒律、不合乎我的教導，不能用這種方法來增長善法。' 佛告訴眾比丘：'凡是住在舍衛城（Savatthi）的比丘都應當集合起來，爲了十種利益的緣故，我將為比丘們制定戒律，乃至已經聽聞過的，應當重新聽聞。如果比丘因為嗔恨不悅，用沒有根據的僧伽婆尸沙法（Sanghavasesa，僧殘罪）誹謗其他比丘，犯波夜提（Payattika，墮罪）。'

比丘（Bhikkhu）的定義，如前所述。

嗔恨（Anger）的定義，包括九種惱怒的事情以及不應該生起嗔恨的地方生起嗔恨。第十種怨恨，無論是凡夫還是正在學習的人，有不高興的，乃至阿羅漢（Arahat）有無根的，事情的根源沒有顯現，又沒有看見那件事、沒有聽見那件事、沒有懷疑那件事，用僧伽婆尸沙（Sanghavasesa，僧殘罪）十三事中的任何一件來誹謗，犯波夜提（Payattika，墮罪）。

波夜提（Payattika，墮罪）的定義，如前所述。

如果比丘因為嗔恨，有兩種相似的情況，清凈和不清凈。清凈的情況是指：'你看見我犯了什麼罪？' 十三事中，無論是哪一件、哪兩件，他沒有看見、沒有聽見、沒有懷疑、沒有確定，無論是在隱蔽的地方、還是在眾多的地方、還是在僧團中，這樣說：'我看見你犯了僧伽婆尸沙（Sanghavasesa，僧殘罪）、我聽見你犯了僧伽婆尸沙（Sanghavasesa，僧殘罪）、我懷疑你犯了僧伽婆尸沙（Sanghavasesa，僧殘罪）。' 聽到的不是真實的，聽到的根源不是真實的；懷疑的不是真實的，懷疑的根源不是真實的；本來曾經見過、忘記了，聽見過、忘記了，懷疑過、忘記了；看見的不是這樣，聽見的不是這樣，懷疑的不是這樣，當面四目相對地誹謗，每說一句話，犯波夜提（Payattika，墮罪）。以清凈或不清凈的想法來誹謗，犯偷蘭遮（Thullaccaya，粗罪）。想要驅逐他，犯波夜提（Payattika，墮罪）。不清

【English Translation】 English version: 'Knowing that I am innocent, I only wish that the World Honored One would say something to those people to give rise to faith in them, lest they slander me for a long night and gain no benefit.' The Buddha said, 'Call the group-of-six bhikkhus here.' After they came, the Buddha asked in detail about the matter: 'Did you really do such a thing?' They replied, 'Indeed, it is so.' The Buddha said to the group-of-six bhikkhus, 'This is an evil deed. Have you not often heard me, with immeasurable means, speak of how one should give rise to reverence for those who practice the holy life, practicing kindness in body, kindness in speech, and kindness in mind? How can you now slander others with groundless Sanghavasesa (Sanghavasesa, formal meeting requiring initial and subsequent meetings of the Sangha) offenses? This is not in accordance with the Dharma, not in accordance with the Vinaya, not in accordance with my teachings, and cannot be used to increase good Dharma.' The Buddha told the bhikkhus, 'All the bhikkhus residing in Savatthi (Savatthi, a major city in ancient India) should assemble. For the sake of ten benefits, I will establish precepts for the bhikkhus, and even those who have already heard them should hear them again. If a bhikkhu, out of anger and displeasure, slanders another bhikkhu with a groundless Sanghavasesa (Sanghavasesa, formal meeting requiring initial and subsequent meetings of the Sangha) offense, he commits a Payattika (Payattika, an offense entailing expiation).'

The definition of bhikkhu (Bhikkhu, a Buddhist monk), as mentioned above.

The definition of anger (Anger) includes the nine causes of annoyance and arising anger in inappropriate situations. The tenth resentment, whether it is a common person or someone who is learning, who is unhappy, even an Arahat (Arahat, a perfected one) who has no basis, the origin of the matter is not apparent, and he has not seen that matter, has not heard that matter, has not doubted that matter, using any one of the thirteen Sanghavasesa (Sanghavasesa, formal meeting requiring initial and subsequent meetings of the Sangha) matters to slander, commits a Payattika (Payattika, an offense entailing expiation).

The definition of Payattika (Payattika, an offense entailing expiation), as mentioned above.

If a bhikkhu, out of anger, there are two similar situations, pure and impure. The pure situation refers to: 'What offense did you see me commit?' Among the thirteen matters, whether it is one or two, he has not seen, has not heard, has not doubted, has not determined, whether in a secluded place, or in a crowded place, or in the Sangha, saying: 'I saw you commit a Sanghavasesa (Sanghavasesa, formal meeting requiring initial and subsequent meetings of the Sangha) offense, I heard you commit a Sanghavasesa (Sanghavasesa, formal meeting requiring initial and subsequent meetings of the Sangha) offense, I suspect you commit a Sanghavasesa (Sanghavasesa, formal meeting requiring initial and subsequent meetings of the Sangha) offense.' What was heard is not true, the root of what was heard is not true; what was suspected is not true, the root of what was suspected is not true; originally seen, forgotten; heard, forgotten; suspected, forgotten; what was seen is not so, what was heard is not so, what was suspected is not so, slandering face to face, word by word, commits a Payattika (Payattika, an offense entailing expiation). Slandering with a pure or impure thought, commits a Thullaccaya (Thullaccaya, a grave offense). Wanting to expel him, commits a Payattika (Payattika, an offense entailing expiation). Impure

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凈清凈想謗，越比尼罪。欲驅出，偷蘭遮。清凈清凈想謗，偷蘭遮。欲驅出，波夜提。不清凈不清凈想毀呰，波夜提。謗比丘，波夜提。謗比丘尼，偷蘭遮。謗式叉摩尼、沙彌、沙彌尼，越比尼罪。謗俗人，越比尼心悔。是故說。

佛住舍衛城，廣說如上。時有比丘乞食時到，著衣持缽入城，次行乞食到一家。婦人言：「尊者！我至某日當飯僧並施衣。」比丘答言：「善哉優婆夷！當及時為于身命財修三堅法，常修習行勿令留難。」乞食比丘還精舍已，語諸比丘：「長老！我語汝善事。」問：「何等善事？」答言：「某甲家到彼日當飯僧並施衣。」時難陀、優波難陀去不遠，聞語聲即問：「彼家在何處？姓字何等？門戶那向？」具問知已，明日晨朝往到其家謂優婆夷：「我聞好聲。」「尊者聞何等聲？」「聞汝欲飯僧施衣，為實爾不？」答言：「始有是心，但恐中間有留難，知當果不？」優波難陀語優婆夷曰：「汝可持是衣施與難陀。」答言：「我家更無餘物，正有是衣，本欲施僧，今不可迴轉。」優婆難陀即毀呰言：「何等是僧？老烏亦僧，老鴟亦僧。僧如穿臼漏槽不可滿足，僧于汝有何利益？能為汝活男活女？能至王家斷理官事耶？難陀能為汝作多利益事，但持是衣施與難陀。」優婆夷答辭如初。時難陀復

【現代漢語翻譯】 現代漢語譯本：以清凈之心誹謗不清凈之想，犯越比尼罪（輕罪）。想要驅逐（某人），犯偷蘭遮罪（中等罪）。以清凈之心誹謗清凈之想，犯偷蘭遮罪。想要驅逐（某人），犯波夜提罪（重罪）。以不清凈之心誹謗不清凈之想，犯波夜提罪。誹謗比丘，犯波夜提罪。誹謗比丘尼，犯偷蘭遮罪。誹謗式叉摩尼（正學女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯越比尼罪。誹謗俗人，犯越比尼心悔罪（最輕罪）。所以這樣說。

佛陀住在舍衛城，廣泛地宣說如上的戒律。當時，有一位比丘乞食的時間到了，穿好袈裟，拿著缽進入城中，依次乞食到一家。婦人說：『尊者！我將在某一天供養僧眾並佈施衣服。』比丘回答說：『善哉，優婆夷（女居士）！應當及時為你的身命和財產修習三種堅固之法，常常修習，不要讓它有障礙。』乞食的比丘回到精舍后，告訴諸位比丘：『長老！我告訴你們一件善事。』（諸比丘）問：『是什麼善事？』（比丘）回答說：『某甲家到那一天將供養僧眾並佈施衣服。』當時，難陀（Nanda，人名）和優波難陀（Upananda，人名）離得不遠，聽到說話的聲音，就問：『那家在哪裡？姓什麼？門朝向哪裡？』詳細問清楚后，第二天早晨前往那家，對優婆夷說：『我聽到好訊息。』『尊者聽到什麼好訊息？』『聽說你想要供養僧眾並佈施衣服，是真的嗎？』（優婆夷）回答說：『起初有這個心，但恐怕中間會有障礙，不知道能不能實現。』優波難陀對優婆夷說：『你可以把這件衣服佈施給難陀。』（優婆夷）回答說：『我家沒有其他東西，只有這件衣服，本來想要佈施給僧眾，現在不能改變。』優波難陀就譭謗說：『什麼是僧？老烏鴉也是僧，老鷹也是僧。僧就像穿了孔的臼、漏水的槽，永遠無法滿足，僧對你有什麼利益？能為你生兒子生女兒嗎？能到王家處理官司嗎？難陀能為你做很多有利益的事情，你只要把這件衣服佈施給難陀就行了。』優婆夷的回答和之前一樣。當時，難陀又...

【English Translation】 English version: To slander an impure thought with a pure thought constitutes an offense against the Vinaya (minor offense). To desire to expel (someone) constitutes a sthulanacchaya offense (moderate offense). To slander a pure thought with a pure thought constitutes a sthulanacchaya offense. To desire to expel (someone) constitutes a patayantika offense (major offense). To disparage an impure thought with an impure thought constitutes a patayantika offense. To slander a Bhikkhu (monk) constitutes a patayantika offense. To slander a Bhikkhuni (nun) constitutes a sthulanacchaya offense. To slander a Siksamana (female novice), a Sramanera (male novice), or a Sramaneri (female novice) constitutes an offense against the Vinaya. To slander a layperson constitutes an offense of Vinaya repentance (minor offense). Therefore, it is said.

The Buddha resided in Shravasti (city in ancient India), extensively expounding the above precepts. At that time, a Bhikkhu, when it was time for alms-seeking, donned his robes, carried his bowl, entered the city, and sequentially sought alms until he reached a house. The woman said, 'Venerable one! On a certain day, I will offer food to the Sangha (monastic community) and donate clothing.' The Bhikkhu replied, 'Excellent, Upasika (female lay devotee)! You should promptly cultivate the three firm practices for your life and wealth, constantly practice them, and not allow any obstacles.' After seeking alms, the Bhikkhu returned to the monastery and told the other Bhikkhus, 'Elder! I will tell you a good thing.' They asked, 'What good thing?' The Bhikkhu replied, 'The family of so-and-so will offer food to the Sangha and donate clothing on that day.' At that time, Nanda and Upananda, who were not far away, heard the sound and asked, 'Where is that house? What is their surname? Which direction does the door face?' After inquiring in detail, the next morning they went to that house and said to the Upasika, 'I heard good news.' 'What good news did the Venerable one hear?' 'I heard that you want to offer food to the Sangha and donate clothing, is that true?' The Upasika replied, 'Initially, I had this intention, but I am afraid there will be obstacles in between, and I don't know if it will be realized.' Upananda said to the Upasika, 'You can give this clothing to Nanda.' The Upasika replied, 'My house has nothing else, only this clothing, which I originally intended to donate to the Sangha, and now I cannot change my mind.' Upananda then slandered, saying, 'What is the Sangha? An old crow is also Sangha, an old kite is also Sangha. The Sangha is like a pierced mortar, a leaky trough, never satisfied. What benefit does the Sangha have for you? Can they give birth to sons and daughters for you? Can they go to the royal court to handle lawsuits? Nanda can do many beneficial things for you, just give this clothing to Nanda.' The Upasika's reply was the same as before. At that time, Nanda again...

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勸與優波難陀，如上說。優婆夷猶言：「我家更無餘物，適欲回施尊者，然先以許僧，不可迴轉。」優波難陀言：「與以不與任汝意。」作是語已，即便捨去。時優婆夷作是念：「此衣適欲與難陀，然僧是良福田，適欲施僧。然難陀有大力勢，恐與我作不饒益事。」思惟是已，遂不復施。諸比丘聞已，以是因緣往白世尊。佛言：「呼優波難陀來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛言：「癡人！作此三惡事，施者失福，受者失利，輕毀眾僧。」佛語優婆難陀：「汝常不聞，我以無量方便，讚歎少欲、毀呰多欲耶？此非法、非律、非如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘知物向僧，迴向餘人，波夜提。」

比丘者，如上說。

知者，若自知、若從他聞。

物者，八種，乃至凈不凈。

曏者，物分處已定。

僧者，八種，如上說。

回者，轉與餘人，波夜提。

波夜提者，如上說。

若人持物來問比丘言：「尊者！我欲以此物施，當施何處？」應語：「隨汝心樂處，便可與之。」若復問：「何處得大果報？」應語：「施僧得大果報。」復問：「何處僧持戒？我

【現代漢語翻譯】 現代漢語譯本：勸說優波難陀（Upānanda，人名），就像上面說的那樣。那位優婆夷（Upāsikā，女居士）仍然說：『我家沒有多餘的東西了，正想要回贈給尊者您，但是已經答應佈施給僧團了，不能反悔。』優波難陀說：『給不給隨你的意願。』說完這些話，就離開了。當時那位優婆夷心想：『這件衣服正想要給難陀（Nanda，人名），但是僧團是良田福地，正想要佈施給僧團。然而難陀有很大的勢力，恐怕會對我做不利的事情。』思考之後，最終沒有佈施。各位比丘（Bhiksu，出家男眾）聽說了這件事，因為這個因緣去稟告世尊（Buddha，佛陀）。佛陀說：『叫優波難陀來。』優波難陀來了之後，佛陀詳細地詢問了這件事：『你真的做了這樣的事嗎？』優波難陀回答說：『確實如此。』佛陀說：『愚癡的人啊！做了這三件惡事，佈施的人失去了福報，接受的人失去了利益，輕視譭謗了僧團。』佛陀告訴優波難陀：『你難道沒有經常聽我說，我用無量的方法，讚歎少欲知足，貶低呵斥貪得無厭嗎？這不合乎佛法、不合乎戒律、不合乎我的教導，不可以用來增長善法。』佛陀告訴各位比丘：『凡是居住在舍衛城（Śrāvastī，古印度城市）的比丘，都要讓他們集合起來，因為有十種利益的緣故，為各位比丘制定戒律，乃至已經聽過的應當重複聽聞。如果比丘明知道物品已經指定要供養僧團，卻轉而給予其他人，犯波逸提（Pāyattika，一種罪名）。』

比丘，就像上面說的那樣。

知道，如果自己知道，或者從別人那裡聽到。

物品，有八種，乃至清凈的或不清凈的。

指定，物品的分配已經確定。

僧團，有八種，就像上面說的那樣。

轉，轉而給予其他人，犯波逸提。

波逸提，就像上面說的那樣。

如果有人拿著物品來問比丘說：『尊者！我想要用這個物品來佈施，應當佈施給什麼地方？』應當回答說：『隨你心中喜歡的地方，就可以給它。』如果又問：『什麼地方能夠得到大的果報？』應當回答說：『佈施給僧團能夠得到大的果報。』又問：『什麼地方的僧團持戒清凈？』我

【English Translation】 English version: Admonishing Upānanda (Upānanda, a name), as described above. The female lay disciple (Upāsikā, a female lay follower) still said, 'My house has no extra items. I was just about to return it to you, venerable one, but I already promised to donate it to the Sangha (Saṃgha, monastic community), and I cannot go back on my word.' Upānanda said, 'Giving or not giving is up to you.' After saying these words, he left. At that time, the female lay disciple thought, 'This robe I was just about to give to Nanda (Nanda, a name), but the Sangha is a field of merit, and I was just about to donate it to the Sangha. However, Nanda has great power, and I am afraid he will do things that are not beneficial to me.' After thinking about it, she ultimately did not donate it. The Bhikshus (Bhiksu, a Buddhist monk) heard about this matter and, because of this cause, went to report it to the World Honored One (Buddha, the awakened one). The Buddha said, 'Call Upānanda here.' After Upānanda came, the Buddha asked about the matter in detail, 'Did you really do such a thing?' Upānanda replied, 'Indeed, it is so.' The Buddha said, 'Foolish person! You have done these three evil things. The giver loses merit, the receiver loses benefit, and you have slighted and slandered the Sangha.' The Buddha told Upānanda, 'Have you not often heard me praise contentment with little desire and criticize greed with limitless means? This is not in accordance with the Dharma, not in accordance with the Vinaya, and not in accordance with my teachings. It cannot be used to increase good deeds.' The Buddha told the Bhikshus, 'All the Bhikshus residing in Śrāvastī (Śrāvastī, an ancient Indian city) should be gathered together. Because of the ten benefits, precepts are established for the Bhikshus, and those who have already heard them should hear them again. If a Bhikshu knows that an item is intended for the Sangha but redirects it to another person, he commits a Pāyattika (Pāyattika, a type of offense).'

Bhikshu, as described above.

Knowing, if one knows oneself or hears from others.

Item, there are eight kinds, even pure or impure.

Intended, the distribution of the item has been determined.

Sangha, there are eight kinds, as described above.

Redirects, redirects it to another person, commits a Pāyattika.

Pāyattika, as described above.

If someone comes holding an item and asks a Bhikshu, 'Venerable one! I want to donate this item. Where should I donate it?' One should answer, 'Wherever you like in your heart, you can give it there.' If they ask again, 'Where can I obtain great rewards?' One should answer, 'Donating to the Sangha can obtain great rewards.' If they ask again, 'Where is the Sangha that upholds the precepts purely?' I

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欲施之。」應語：「無有犯戒僧。」若復問：「何處比丘精勤修業，能愛護物，恒住於此，使我常見得。」語：「某甲比丘精勤修業，能愛護物，常住於此。施彼比丘，恒可得見。」若言：「我欲持此物施與尊者。」應語：「施僧。」若言：「我已施僧，意欲施尊者，愿為受之。」取無罪。若比丘知物向僧，迴向已者，尼薩耆波夜提。迴向餘人者，波夜提。若比丘知向僧物，迴向餘僧，越比尼罪。眾多人物，迴向眾多人，越比尼罪。乃至畜生，回與彼畜生，越比尼罪心悔。是故說。

佛住舍衛城，廣說如上。爾時六群比丘半月說波羅提木叉時、說四事時默然，說十三事時瞋，三十事時語，九十二波夜提時便起，作是言：「長老！此是世尊說耶？世尊在何處說？若我久在世者，如是事比所聞轉多，此便是法母，更生禁戒遂滋。」諸比丘聞是語慚愧，以是因緣往白世尊。佛言：「呼六群比丘來。」來已佛具問上事：「汝實爾不？」答言：「實爾。」佛語六群比丘：「此是惡事。如來欲饒益故，為諸弟子制戒，半月說波羅提木叉。汝云何嫌遮？此非法、非律、非如佛教，不可以是長養善法。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘半月說波羅提木叉時，作是言：

【現代漢語翻譯】 現代漢語譯本：『我想要佈施。』應該回答：『沒有破戒的比丘。』如果又問：『哪裡的比丘精勤修業，能夠愛護物品，常住在這裡，使我能常見到？』回答：『某甲（某甲指代特定比丘的名字）比丘精勤修業，能夠愛護物品，常住在這裡。佈施給他，常常可以見到。』如果說：『我想要拿這個東西佈施給尊者（指特定的比丘）。』應該回答：『佈施給僧團。』如果說：『我已經佈施給僧團，但心裡想要佈施給尊者，希望他接受。』接受沒有罪。如果比丘知道物品是供養僧團的，卻迴向給個人，犯尼薩耆波夜提罪。迴向給其他人，犯波夜提罪。如果比丘知道是供養僧團的物品，卻迴向給其他僧團，犯越比尼罪。如果是眾多物品，迴向給眾多人，犯越比尼罪。乃至迴向給畜生，回給那個畜生，犯越比尼罪，心生後悔。所以這樣說。

佛陀住在舍衛城，廣泛地宣說如上內容。當時，六群比丘在半月誦說波羅提木叉（戒律）時、說四事（四種根本戒）時保持沉默，說十三事（十三種僧殘戒）時發怒，說三十事（三十種捨墮戒）時說話，說九十二波夜提（九十二種單墮戒）時就站起來，這樣說：『長老！這是世尊說的嗎？世尊在哪裡說的？如果我活得久，像這樣的事情比聽到的還要多，這便是法母（指戒律），更加產生禁戒，於是滋長。』眾比丘聽到這些話感到慚愧，因為這個緣故去稟告世尊。佛陀說：『叫六群比丘來。』他們來了之後，佛陀詳細地詢問了上述事情：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀告訴六群比丘：『這是惡事。如來爲了饒益的緣故，為弟子們制定戒律，半月誦說波羅提木叉。你們怎麼能嫌棄阻止？這不合法、不合律、不符合如來的教導，不可以用來增長善法。』佛陀告訴眾比丘：『依止舍衛城居住的人都召集起來，因為十種利益的緣故為眾比丘制定戒律，乃至已經聽過的應當重複聽聞。如果比丘在半月誦說波羅提木叉時，這樣說：

【English Translation】 English version: 'I wish to give a donation.' One should answer: 'There are no monks who have violated the precepts.' If asked again: 'Where are the monks who diligently cultivate, are able to care for things, and constantly reside here, so that I can see them often?' Answer: 'Monk So-and-so (So-and-so refers to a specific monk's name) diligently cultivates, is able to care for things, and constantly resides here. Giving to him, you can often see him.' If one says: 'I wish to give this item to the Venerable (referring to a specific monk).' One should answer: 'Give it to the Sangha (monastic community).' If one says: 'I have already given it to the Sangha, but I intend to give it to the Venerable, hoping he will accept it.' Accepting it is not an offense. If a monk knows that an item is intended for the Sangha, but redirects it to an individual, it is a Nissaggiya Pacittiya offense. Redirecting it to someone else, it is a Pacittiya offense. If a monk knows that an item is intended for the Sangha, but redirects it to another Sangha, it is a transgression of the Vinaya (monastic discipline). If it is many items, redirecting them to many people, it is a transgression of the Vinaya. Even redirecting it to an animal, giving it to that animal, it is a transgression of the Vinaya, and one feels remorse. Therefore, it is said.

The Buddha was residing in Sravasti (ancient Indian city), extensively expounding the above content. At that time, the group of six monks remained silent during the recitation of the Patimokkha (code of monastic rules) every half-month, and when the four matters (four fundamental precepts) were recited; they became angry when the thirteen matters (thirteen Sanghadisesa offenses) were recited; they spoke when the thirty matters (thirty Nissaggiya Pacittiya offenses) were recited; and they stood up when the ninety-two Pacittiya (ninety-two Pacittiya offenses) were recited, saying: 'Venerable elders! Is this what the World-Honored One (Buddha) said? Where did the World-Honored One say this? If I live long enough, such things will be more numerous than what I have heard. This is the mother of the Dharma (referring to the precepts), and more prohibitions are produced, thus growing.' The monks, hearing these words, felt ashamed, and for this reason, they went to report to the World-Honored One. The Buddha said: 'Summon the group of six monks.' After they arrived, the Buddha inquired in detail about the above matters: 'Did you really do this?' They replied: 'Indeed, we did.' The Buddha told the group of six monks: 'This is an evil deed. The Tathagata (Buddha) , for the sake of benefiting, established precepts for the disciples, and the Patimokkha is recited every half-month. How can you despise and obstruct it? This is not in accordance with the Dharma, not in accordance with the Vinaya, and not in accordance with the Buddha's teachings. It cannot be used to cultivate good Dharma.' The Buddha told the monks: 'Gather all those who reside in Sravasti, and for the sake of ten benefits, establish precepts for the monks, and those who have already heard should hear it again. If a monk, during the recitation of the Patimokkha every half-month, says:

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『我今始知是法入修多羅，半月波羅提木叉中說。』諸比丘知彼比丘本，若二、若三說波羅提木叉中坐，況復多。彼比丘不以不知故得脫，隨所犯罪如法治，應呵言：『長老！汝失善利，半月說波羅提木叉時，汝不尊重、不一心念、不攝耳聽法。』呵已，波夜提。」

比丘者，如上說。

半月者，若十四日、十五日。

波羅提木叉者，十二修多羅。

說者，謂作是語：「我今始知是法，半月波羅提木叉中攝。」是比丘知彼若二、若三說波羅提木叉中坐，況復多，彼比丘不以不知故無罪。隨所犯罪，如法如比尼治。應呵言：「長老！汝失善利，半月說波羅提木叉時，汝不尊重、不一心念、不攝耳聽法。」呵已，波夜提悔過。

波夜提者，如上說。

受具足已，應誦二部比尼。若不能誦二部，當誦一部。若不能誦一部，當廣誦五眾戒。若不能者，當廣誦四眾戒。若復不能者，當廣誦三眾戒。若復不能者，當廣誦二眾戒。若復不能者，當廣誦一眾戒及偈。若布薩時廣說五眾戒。若復不能者，當廣誦四眾戒。若復不能者，當廣誦三眾戒。若復不能者，當廣誦二眾戒。若復不能者，當廣誦一眾戒及偈。餘者，僧常聞。不誦者，越比尼罪。僧中應使誦利者說，餘人專心聽。佛言：「誦波羅提

【現代漢語翻譯】 現代漢語譯本 『我現在才知道這條戒律包含在修多羅（Sutra，經）中，並在半月布薩時宣說的波羅提木叉（Pratimoksha，戒律）中。』眾比丘知道那位比丘原本就知道，如果兩三個比丘在宣說波羅提木叉時在座，更何況是更多人。那位比丘不能以不知為理由而免罪，應當按照他所犯的罪行依法懲處，應當呵斥他說：『長老！你失去了善利，在半月宣說波羅提木叉時，你不尊重、不一心念、不收攝耳根聽法。』呵斥之後，犯波夜提（Payattika，墮罪）。

比丘（Bhikkhu，出家男眾），如前文所說。

半月，指十四日或十五日。

波羅提木叉（Pratimoksha，戒律），指十二部修多羅（Sutra，經）。

宣說，是指說這樣的話：『我現在才知道這條戒律包含在半月宣說的波羅提木叉中。』這位比丘知道他原本就知道，如果兩三個比丘在宣說波羅提木叉時在座，更何況是更多人，那位比丘不能以不知為理由而無罪。應當按照他所犯的罪行，依法依比尼（Vinaya，律）懲處。應當呵斥他說：『長老！你失去了善利，在半月宣說波羅提木叉時，你不尊重、不一心念、不收攝耳根聽法。』呵斥之後，犯波夜提（Payattika，墮罪），需要悔過。

波夜提（Payattika，墮罪），如前文所說。

受具足戒后，應當背誦兩部比尼（Vinaya，律）。如果不能背誦兩部，應當背誦一部。如果不能背誦一部，應當廣泛背誦五眾戒。如果不能，應當廣泛背誦四眾戒。如果還是不能，應當廣泛背誦三眾戒。如果還是不能，應當廣泛背誦二眾戒。如果還是不能，應當廣泛背誦一眾戒及偈頌。如果在布薩（Posadha，齋戒）時廣泛宣說五眾戒。如果還是不能，應當廣泛宣說四眾戒。如果還是不能，應當廣泛宣說三眾戒。如果還是不能，應當廣泛宣說二眾戒。如果還是不能，應當廣泛宣說一眾戒及偈頌。其餘的，僧團經常聽聞。不背誦者，犯越比尼（Vinaya，律）罪。僧團中應當讓背誦流利的人宣說，其餘人專心聽。佛說：『誦波羅提木叉（Pratimoksha，戒律）』

【English Translation】 English version 'I now know for the first time that this rule is included in the Sutra (Sutra), and is spoken in the Pratimoksha (Pratimoksha, precepts) recited during the fortnightly Uposatha.' The Bhikkhus (Bhikkhus, monks) know that the Bhikkhu knew it originally. If two or three Bhikkhus were present when the Pratimoksha was recited, how much more so if there were many. That Bhikkhu cannot be excused for not knowing. He should be punished according to the law for the offense he committed. He should be rebuked, saying: 'Elder! You have lost a good benefit. When the Pratimoksha is recited every half month, you do not respect it, do not concentrate your mind, and do not listen to the Dharma with attentive ears.' After rebuking him, he commits a Payattika (Payattika, offense entailing expiation).

Bhikkhu (Bhikkhu, ordained male), as mentioned above.

Half month refers to the fourteenth or fifteenth day.

Pratimoksha (Pratimoksha, precepts) refers to the twelve Sutras (Sutra).

Reciting means saying these words: 'I now know for the first time that this rule is included in the Pratimoksha recited every half month.' This Bhikkhu knows that he knew it originally. If two or three Bhikkhus were present when the Pratimoksha was recited, how much more so if there were many. That Bhikkhu cannot be without guilt for not knowing. He should be punished according to the law and the Vinaya (Vinaya, monastic rules) for the offense he committed. He should be rebuked, saying: 'Elder! You have lost a good benefit. When the Pratimoksha is recited every half month, you do not respect it, do not concentrate your mind, and do not listen to the Dharma with attentive ears.' After rebuking him, he commits a Payattika (Payattika, offense entailing expiation) and needs to confess.

Payattika (Payattika, offense entailing expiation), as mentioned above.

After receiving full ordination, one should recite the two parts of the Vinaya (Vinaya, monastic rules). If one cannot recite the two parts, one should recite one part. If one cannot recite one part, one should widely recite the five groups of precepts. If one cannot, one should widely recite the four groups of precepts. If one still cannot, one should widely recite the three groups of precepts. If one still cannot, one should widely recite the two groups of precepts. If one still cannot, one should widely recite one group of precepts and verses. If during the Uposatha (Posadha, day of fasting) the five groups of precepts are widely recited. If one still cannot, one should widely recite the four groups of precepts. If one still cannot, one should widely recite the three groups of precepts. If one still cannot, one should widely recite the two groups of precepts. If one still cannot, one should widely recite one group of precepts and verses. The rest, the Sangha (Sangha, monastic community) often hears. One who does not recite commits an offense against the Vinaya (Vinaya, monastic rules). In the Sangha, one who is fluent in recitation should speak, and the others should listen attentively. The Buddha said: 'Recite the Pratimoksha (Pratimoksha, precepts)'

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木叉時，余比丘不得坐禪及作餘業，皆應專心共聽。」若四事聽、十三事不聽，越比尼罪。十三事聽、二不定法不聽，越比尼罪。二不定聽、三十事不聽，越比尼罪。三十事聽、九十二事不聽，越比尼罪。九十二事聽、四波羅提提舍尼不聽，越比尼罪。四波羅提提舍尼聽、眾學不聽，越比尼罪。眾學聽、七滅諍不聽，越比尼罪。若中間隨不聽，隨得越比尼罪。一切不聽，波夜提。

此罪不得趣向人悔過，當於眾中持戒、有威德、人所敬難者，於前悔。前人應呵言：「長老！汝失善利，半月說波羅提木叉時，汝不尊重、不一心念、不攝耳聽法。」呵已，波夜提悔過。是故說。

食家入王宮，　　針筒床二褥， 　坐具覆瘡衣，　　雨衣如來衣， 　無根謗第十，　　迴向遮布薩。

第九跋渠竟

四提舍尼初

佛住迦維羅衛釋氏精舍，廣說如上。爾時諸比丘在阿練若處，時諸釋種父母、姊妹、親里家，遣使赍飲食送與比丘所。赍食人于道中食半、或食三分中一分、或都食盡。是諸比丘有歸家看者，親里問言：「我先送種種飲食，為悉達不？」其中到者言：「到。」半到者言：「半到。」三分中一分到者言：「一分到。」不到者言：「不到。」親里聞已，即瞋恚言：「弊惡死人，使汝送食，何

敢取食？」即便鞭打。此使人得苦痛，大啼喚言：「坐是沙門令我得打。」諸比丘以是因緣往白世尊，佛言：「呼是諸比丘來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛語諸比丘：「汝云何阿練若處住，先不語外、外不受內，自手取而食。從今日後不聽阿練若處住，先不語外、外不受內，自手取。」

複次佛住迦維羅衛釋氏精舍，廣說如上。如來、應供、正遍知五事利益故，五日一行諸比丘房，見比丘羸病顏色萎黃，知而故問：「比丘氣力足不？」答言：「病苦。世尊。」佛問比丘：「汝不能服隨病藥、隨病食耶？」白言：「世尊制戒不聽阿練若處住，先不語外、外不受內，自手取。世尊！我病不能出外，是故羸瘦病苦。」佛言：「從今日聽病比丘內取。」佛告諸比丘：「依止迦維羅衛住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘阿練若處住，先不語不病比丘，外不受內，自手取，若啖若食，是比丘應余比丘邊悔過。如是言：『長老！我墮可呵法，此法悔過。』初波羅提提舍尼法。」

比丘者，如上說。

阿練若處者，如上說。

先不語者，語有二種：分數、不分數。分數者，先語：「當送爾許、爾許種飲食。」不分數者，直言：「當送食。」不列種

【現代漢語翻譯】 現代漢語譯本：『敢於拿來吃嗎？』即使鞭打。這會使人感到痛苦，大聲啼哭說：『正是因為這些沙門（Shramana，指修行者）才讓我被打。』眾比丘因此事稟告世尊（Bhagavan，對佛陀的尊稱），佛陀說：『叫這些比丘來。』（比丘）來后，佛陀詳細詢問了事情的經過：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀告誡眾比丘：『你們怎麼能在阿練若（Aranya，指遠離人煙的處所）處居住，事先不告知外面的人，外面的人也不接受裡面的東西，就自己動手拿來吃呢？從今以後不允許在阿練若處居住，事先不告知外面的人，外面的人也不接受裡面的東西，就自己動手拿取。』

再次，佛陀住在迦維羅衛（Kapilavastu）釋迦族（Shakya）的精舍（Vihara，指僧侶住所），詳細情況如上所述。如來（Tathagata，佛陀的稱號之一）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟者）因為五種利益的緣故，每五天巡視一次眾比丘的住所，看見有比丘身體虛弱，面色萎黃，明知故問：『比丘，你的氣力還足夠嗎？』回答說：『身體有病痛，世尊。』佛陀問比丘：『你不能服用適合病情的藥物和食物嗎？』回答說：『世尊制定戒律，不允許住在阿練若處的人，事先不告知外面的人，外面的人也不接受裡面的東西，就自己動手拿取。世尊！我生病了，不能外出，所以才虛弱消瘦，身體有病痛。』佛陀說：『從今天起允許生病的比丘在裡面自己拿取。』佛陀告訴眾比丘：『凡是依止迦維羅衛居住的人都召集起來，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的人應當再次聽聞。如果比丘住在阿練若處，事先不告知沒有生病的比丘，外面的人不接受裡面的東西，就自己動手拿取，無論是吃還是食用，這位比丘應當在其他比丘面前懺悔。這樣說：『長老！我犯了應受呵責的法，對此法進行懺悔。』這是最初的波羅提提舍尼法（Pratidesaniya，一種懺悔的戒律）。』

比丘（Bhiksu，出家男眾），如上所述。

阿練若處（Aranya，指遠離人煙的處所），如上所述。

事先不告知，告知有兩種：確定數量和不確定數量。確定數量是指事先告知：『應當送來多少、多少種飲食。』不確定數量是指直接說：『應當送來食物。』不列出種類。

【English Translation】 English version: 'Dare you take it to eat?' Even if it means whipping. This causes people pain, making them cry out loudly, 'It is because of these Shramanas (ascetics) that I am being beaten.' The Bhikshus (monks) reported this matter to the Bhagavan (the Blessed One, a title for the Buddha), and the Buddha said, 'Summon those Bhikshus here.' After they arrived, the Buddha inquired about the matter in detail, 'Did you really do this?' They replied, 'Indeed, we did.' The Buddha admonished the Bhikshus, 'How can you live in the Aranya (secluded dwelling), without first informing those outside, nor those outside accepting what is inside, and then take it to eat yourselves? From today onwards, it is not permitted to live in the Aranya, without first informing those outside, nor those outside accepting what is inside, and then take it yourselves.'

Furthermore, the Buddha resided in the Shakya (clan) Vihara (monastery) in Kapilavastu. As described above in detail. The Tathagata (the Thus-Gone One, another title for the Buddha), Arhat (Worthy One, deserving of offerings), Samyaksambuddha (Perfectly Enlightened One), for the sake of five benefits, would inspect the Bhikshus' dwellings every five days. Seeing a Bhikshu weak, with a withered and yellow complexion, knowing the reason, he deliberately asked, 'Bhikshu, do you have enough strength?' He replied, 'I am suffering from illness, Bhagavan.' The Buddha asked the Bhikshu, 'Are you unable to take medicine and food suitable for your illness?' He replied, 'Bhagavan has established a precept forbidding those living in the Aranya from taking things themselves without informing those outside, nor those outside accepting what is inside. Bhagavan! I am ill and unable to go outside, therefore I am weak, emaciated, and suffering from illness.' The Buddha said, 'From today onwards, sick Bhikshus are permitted to take things inside themselves.' The Buddha told the Bhikshus, 'Gather all those who reside relying on Kapilavastu, because of ten benefits, I am establishing precepts for the Bhikshus, and those who have already heard them should hear them again. If a Bhikshu lives in the Aranya, without first informing a Bhikshu who is not sick, nor those outside accepting what is inside, and then takes it himself, whether to eat or consume, that Bhikshu should confess before other Bhikshus. He should say, 'Venerable Elders! I have fallen into a blameworthy act, I confess this act.' This is the first Pratidesaniya (requiring confession) rule.'

Bhikshu (monk), as described above.

Aranya (secluded dwelling), as described above.

Without first informing, there are two types of informing: specifying the quantity and not specifying the quantity. Specifying the quantity means informing beforehand: 'You should send so much, so many kinds of food.' Not specifying the quantity means saying directly: 'You should send food.' Without listing the kinds.

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數。

外不受者，不精舍外。受內者，精舍內。

病者，下病、冷病、風病，如是比病不堪出外取食，是故世尊說無罪。

自手受者，手從手受、器從器受。

啖者，餅果等。食者，五正食。若啖、若食，是比丘應向余比丘悔過言：「長老！我墮可呵法，此法悔過。」前人應問：「汝見罪不？」答言：「見。」應語：「慎莫更作。」答言：「頂戴持。」

波羅提提舍尼者，是罪向人發露不覆藏。

若為是比丘送食，語余比丘，余比丘受無罪。若為是比丘送食，語是比丘，余比丘受無罪。若為是比丘送食，語是比丘，是比丘受無罪。若為余比丘送食，語余比丘，余比丘受無罪。若送食先語：「有分數、無分數。」有分數者，比丘得在內，當憶種數，相應者取，不相應者語令還。若有疏來者，看疏，相應取，不相應遣還。若印封來者，看封印，完者取，不完者遣還。若先語無分數來者，當出精舍門外受。若卒來入門者，不得受。若有凈人，應語與凈人，若無凈人，語令放地，待凈人來，應語凈人：「持此食出外。」出外已，比丘應受。若比丘病不能出外，內受無罪。若比丘親里持飲食到園，若池林中游觀處，持食與比丘者，隨意受無罪。若比丘道行時，作是念：「至某精舍當食。」

【現代漢語翻譯】 現代漢語譯本 數（數量）。

『外不受者』，指不在精舍（僧侶住所）外面接受供養。『受內者』，指在精舍裡面接受供養。

『病者』，指患有下病（腹瀉）、冷病（寒癥）、風病（風濕病）等疾病的比丘，像這類生病的比丘無法外出乞食，所以世尊（釋迦牟尼佛）說他們接受供養沒有罪過。

『自手受者』，指從施主的手直接接受，或者從施主的容器直接接受。

『啖者』，指餅、水果等食物。『食者』，指五種正食（米飯、麥飯、大麥飯、豆飯、胡麻飯）。如果比丘吃了餅果等食物，或者吃了五種正食，這位比丘應該向其他比丘懺悔說：『長老！我犯了應受呵責的法，這個法應該懺悔。』被懺悔的人應該問：『你見到自己的罪過嗎？』回答說：『見到了。』應該告訴他：『小心不要再犯。』回答說：『謹遵教誨。』

『波羅提提舍尼』（向人懺悔），指的是將罪過向他人發露，不加以隱瞞。

如果有人為某個比丘送食物，告訴其他比丘，其他比丘接受食物沒有罪過。如果有人為某個比丘送食物，告訴這個比丘，其他比丘接受食物沒有罪過。如果有人為某個比丘送食物，告訴這個比丘，這個比丘接受食物沒有罪過。如果有人為其他比丘送食物，告訴其他比丘，其他比丘接受食物沒有罪過。如果送食物的人事先說明：『有份數』或『無份數』。『有份數』的食物，比丘可以在精舍內接受，應當記住食物的種類和數量，與自己相應的就取用，不相應的就讓人拿回去。如果有書信送來，檢視書信，與自己相應的就取用，不相應的就讓人拿回去。如果帶有印封送來，檢視封印，完整無損的就取用，不完整的就讓人拿回去。如果事先說明是『無份數』的食物送來，應當到精舍門外接受。如果突然有人進入精舍送食物，不得接受。如果有凈人（在家信徒），應當告訴凈人，交給凈人處理。如果沒有凈人，就讓人把食物放在地上，等待凈人來，然後告訴凈人：『把這些食物拿到外面去。』拿到外面后，比丘才可以接受。如果比丘生病不能外出，在精舍內接受食物沒有罪過。如果比丘的親屬帶著飲食來到園林或者池塘邊等遊玩的地方，把食物給比丘，可以隨意接受，沒有罪過。如果比丘在路上行走時，心想：『到了某個精舍再吃飯。』

【English Translation】 English version Number.

'Not receiving outside' refers to not accepting offerings outside the Vihara (monastery). 'Receiving inside' refers to accepting offerings inside the Vihara.

'Sick person' refers to a Bhikkhu (monk) suffering from lower disease (diarrhea), cold disease (cold syndrome), wind disease (rheumatism), etc. Bhikkhus with such illnesses are unable to go out to beg for food, therefore the World Honored One (Sakyamuni Buddha) said that they are not guilty of accepting offerings.

'Receiving with one's own hand' refers to receiving directly from the hand of the donor, or receiving directly from the donor's container.

'Eating' refers to foods such as cakes and fruits. 'Food' refers to the five staple foods (rice, wheat, barley, beans, and sesame). If a Bhikkhu eats cakes, fruits, or the five staple foods, that Bhikkhu should confess to other Bhikkhus, saying: 'Elder! I have committed an act that deserves reproach, and this act should be confessed.' The person being confessed to should ask: 'Do you see your fault?' The answer should be: 'I see it.' They should be told: 'Be careful not to do it again.' The answer should be: 'I will respectfully uphold this teaching.'

'Patidesaniya' (confession to another) refers to revealing the offense to others without concealing it.

If someone sends food for a certain Bhikkhu and tells other Bhikkhus, the other Bhikkhus are not guilty of accepting the food. If someone sends food for a certain Bhikkhu and tells that Bhikkhu, the other Bhikkhus are not guilty of accepting the food. If someone sends food for a certain Bhikkhu and tells that Bhikkhu, that Bhikkhu is not guilty of accepting the food. If someone sends food for other Bhikkhus and tells other Bhikkhus, the other Bhikkhus are not guilty of accepting the food. If the person sending the food says in advance: 'There are shares' or 'There are no shares.' For food 'with shares,' the Bhikkhu can accept it inside the Vihara, and should remember the type and quantity of the food, taking what corresponds to them and returning what does not. If a letter is sent, look at the letter, take what corresponds to you, and return what does not. If it is sent with a seal, look at the seal, take what is complete and undamaged, and return what is incomplete. If it is said in advance that food 'without shares' is being sent, it should be accepted outside the Vihara gate. If someone suddenly enters the Vihara to send food, it must not be accepted. If there is a layperson (Upasaka), tell the layperson to handle it. If there is no layperson, have them put the food on the ground and wait for a layperson to come, then tell the layperson: 'Take this food outside.' After it is taken outside, the Bhikkhu can accept it. If the Bhikkhu is sick and cannot go outside, there is no fault in accepting the food inside the Vihara. If the Bhikkhu's relatives bring food and drink to the garden or pond, or other places for recreation, and give the food to the Bhikkhu, it can be accepted at will without fault. If a Bhikkhu is walking on the road and thinks: 'I will eat when I reach a certain Vihara.'

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過余處食者，應悔過。若至某精舍，值彼僧受請，隨去無罪。是故說。

佛住毗舍離，廣說如上。尸利摩比丘尼因緣，應廣說，乃至佛語諸比丘：「我聲聞尼中福德第一尸利摩比丘尼。」是時世饑儉，乞食難得。爾時尸利摩比丘尼時到著入聚落衣，持缽入毗舍離城，次行乞食。見比丘即問言：「尊者！得食不？」比丘即以空缽示之。比丘尼見已，作是念：「是我所尊而乞食不得。」便持己缽中食與比丘。比丘得食還到精舍，喚余比丘共食。諸比丘問言：「長老！何處得是好食？」答言：「尸利摩比丘尼邊得。」諸比丘聞已，各各往索。如是次第，乃至五百比丘盡皆得食，然後自求。日時已過，失食還到精舍。明日晨朝諸比丘復著衣持缽，至比丘尼精舍門立。比丘尼見已，即入語尸利摩言：「諸比丘今在門外相待。」尸利摩聞已，語弟子言：「取衣缽來，我為諸上尊乞食。」如是次第供給五百人已，然後自求。日時復過，失食而還。至第三日亦復如是，乃至次第供給五百人，唯一人未得，此比丘隨尸利摩后入一家，以先三日失食故，身體虛羸迷悶倒地。時諸婦人見已驚起欲扶，比丘尼言：「住！住！待我思惟，何故倒地？」即便憶念，為諸上尊乞食，自失食故悶極倒地。起已自拂拭塵土正衣服已，作是思惟：

【現代漢語翻譯】 現代漢語譯本：如果因為吃得過多而剩餘食物，應該懺悔。如果到了某個精舍（Vihara，寺院），正好遇到那裡的僧人接受邀請外出用餐，跟隨他們去沒有罪過。所以這樣說。

佛陀住在毗舍離（Vaishali，古印度城市），像上面一樣廣泛地說法。關於尸利摩比丘尼（Shrimati Bhikkhuni）的因緣，應該廣泛地講述，乃至佛陀告訴眾比丘：『在我的聲聞尼（Shravika，女弟子）中，福德第一的是尸利摩比丘尼。』當時世道饑荒，乞食很難得到。那時，尸利摩比丘尼按時穿好進入村落的衣服，拿著缽進入毗舍離城，依次去乞食。她看見一位比丘（Bhikkhu，男性僧侶），就問他說：『尊者！得到食物了嗎？』比丘就用空缽給她看。比丘尼看見后，心想：『這是我所尊敬的人，卻乞食不得。』便把自己缽中的食物給了比丘。比丘得到食物后回到精舍，叫其他比丘一起吃。眾比丘問他說：『長老！在哪裡得到這麼好的食物？』回答說：『從尸利摩比丘尼那裡得到的。』眾比丘聽了后，各自前去索要。像這樣依次下去，乃至五百比丘都得到了食物，然後她自己才去乞食。因為時間已過，沒有得到食物就回到了精舍。第二天早晨，眾比丘又穿好衣服，拿著缽，到比丘尼精舍的門外站著。比丘尼看見后，就進去告訴尸利摩說：『眾比丘現在在門外等候。』尸利摩聽了后，告訴弟子說：『拿衣缽來，我為這些上尊乞食。』像這樣依次供給五百人後，然後自己才去乞食。時間又過了，沒有得到食物就回來了。到了第三天也是這樣，乃至依次供給五百人，只有一個人沒有得到，這位比丘跟在尸利摩後面進入一家，因為先前三天沒有得到食物，身體虛弱，昏迷倒地。當時，眾婦女看見后驚慌起來想要扶他，比丘尼說：『住！住！等我思惟，為什麼倒地？』她立刻憶念，因為為眾上尊乞食，自己沒有得到食物，所以昏迷倒地。起來后，自己拂去塵土，整理好衣服，心想：

【English Translation】 English version: One who eats excessively, leaving leftovers, should repent. If one arrives at a certain Vihara (monastery), and it happens that the monks there are invited out for a meal, following them is without fault. Therefore, it is said.

The Buddha resided in Vaishali (ancient Indian city), extensively teaching as above. Regarding the circumstances of Shrimati Bhikkhuni (female monastic), it should be extensively narrated, even to the point where the Buddha said to the Bhikkhus (male monastics): 'Among my Shravikas (female disciples), Shrimati Bhikkhuni is foremost in merit.' At that time, the world was experiencing famine, and obtaining alms was difficult. At that time, Shrimati Bhikkhuni, at the appropriate time, put on her robes for entering the village, and carrying her bowl, entered the city of Vaishali, proceeding in order to beg for alms. Seeing a Bhikkhu, she asked him: 'Venerable one! Have you obtained food?' The Bhikkhu then showed her his empty bowl. The Bhikkhuni, seeing this, thought: 'This is one whom I respect, yet he is unable to obtain alms.' She then gave the food from her own bowl to the Bhikkhu. The Bhikkhu, having obtained food, returned to the Vihara, and called the other Bhikkhus to eat together. The Bhikkhus asked him: 'Elder! Where did you obtain such good food?' He replied: 'I obtained it from Shrimati Bhikkhuni.' The Bhikkhus, having heard this, each went to request food from her. In this manner, successively, even five hundred Bhikkhus all obtained food, and then she herself went to seek alms. Because the time had passed, she returned to the Vihara without obtaining food. The next morning, the Bhikkhus again put on their robes, and carrying their bowls, stood outside the gate of the Bhikkhuni's Vihara. The Bhikkhuni, seeing this, went inside and told Shrimati: 'The Bhikkhus are now waiting outside the gate.' Shrimati, having heard this, told her disciple: 'Bring my robes and bowl, I will beg for alms for these venerable ones.' In this manner, successively providing for five hundred people, she then went to seek alms for herself. Again, the time passed, and she returned without obtaining food. On the third day, it was also like this, even to the point of successively providing for five hundred people, with only one person not receiving food. This Bhikkhu followed behind Shrimati into a house, and because he had not obtained food for the previous three days, his body was weak, and he fainted and fell to the ground. At that time, the women, seeing this, were startled and wanted to help him up, but the Bhikkhuni said: 'Wait! Wait! Let me contemplate, why has he fallen to the ground?' She immediately recalled that it was because she had been begging for alms for the venerable ones, and had not obtained food for herself, that he had fainted and fallen to the ground. Having risen, she brushed off the dust, straightened her robes, and thought:

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「能佈施者有無上利。」憶念佈施生歡喜心。因歡喜故得清凈三昧，以三昧觀見五陰生滅，佈施莊嚴心調伏諸根，即入金剛三昧，盡一切漏，于佛法中三明作證。尸利摩比丘尼得證已，爾時婦人將入洗浴已敷床令坐，然後與食。彼比丘故在門外立，婦人見已，恐復索食故，當戶而立。比丘尼見遮戶，立心生疑，何故遮戶？傾頭看見比丘衣角，言：「是我上尊乞食不得。」即語言：「尊者！可入取食。」婦人言：「阿尼且食，我當更求與之。」比丘尼言：「今世饑儉，何處更得？」復持食與。婦人嫌言：「沙門釋子無有慈心，云何三日失食饑極垂命，而復從索食？」諸比丘以是因緣往白世尊，佛言：「呼是諸比丘來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛言：「從今日後不聽白衣家內，非親里比丘尼邊自手取食。」

複次佛住毗舍離，廣說如上。爾時尊者阿利吒身有瘡痍為人惡賤，人不與食。每行乞食時，若未入門閉門不前，若已入門驅出不與。如來、應供、正遍知五事利益故，五日一行諸比丘房，見阿利吒身有瘡痍。佛知而故問：「比丘！汝身力調和不？」答言：「世尊！但患饑苦。」佛問比丘：「汝不能乞食耶？」答言：「世尊！我能乞食，但身體瘡痍人所惡賤。每行乞食，若未入門

【現代漢語翻譯】 現代漢語譯本 『能夠佈施的人有無上的利益。』憶念佈施會生起歡喜心。因為歡喜的緣故，能夠得到清凈的三昧（Samadhi, 定）。以三昧觀察五陰（Panca-khandha, 色、受、想、行、識）的生滅，佈施莊嚴內心，調伏諸根，就能進入金剛三昧，斷盡一切煩惱，在佛法中對三明（tevijja, 宿命明、天眼明、漏盡明）作證。尸利摩（Sirima）比丘尼證得果位后，當時有位婦人將她請入家中，洗浴完畢后，鋪好床請她坐下，然後準備食物給她。這位比丘尼仍然站在門外，婦人看見后，害怕她再次索要食物，就擋在門口。比丘尼見她遮擋門戶，心中生疑，心想：『為何要遮擋門戶呢？』於是傾頭看見了比丘尼的衣角，說道：『原來是我的上尊，難怪乞食不得。』隨即說道：『尊者！可以進來取食。』婦人說：『阿尼（Ani, 對比丘尼的尊稱）先吃，我再去求取食物給您。』比丘尼說：『現在世道饑荒，哪裡還能求到？』又拿著食物給她。婦人嫌棄地說：『沙門釋子沒有慈悲心，為何已經三天沒有食物，飢餓到快要死了，還要來索要食物？』諸位比丘將此事稟告世尊，佛陀說：『叫這些比丘來。』他們來后，佛陀詳細詢問了事情的經過：『你們確實是這樣做的嗎？』回答說：『確實如此。』佛陀說：『從今以後，不允許比丘尼在非親屬的白衣家內，親自取食。』 再次，佛陀住在毗舍離（Vesali），廣泛地宣說如上的教義。當時，尊者阿利吒（Arita）身上長滿瘡痍，人們厭惡他，不給他食物。每次乞食時，如果還沒進門，人們就關上門不讓他進去；如果已經進門，就驅趕他出去，不給他食物。如來（Tathagata, 佛的稱號之一）、應供（Arahat, 阿羅漢）、正遍知（Samma-sambuddha, 正等覺者）爲了五事（壽命、色身、安樂、辯才、智慧）的利益，每隔五天巡視一次諸位比丘的住所，看見阿利吒身上長滿瘡痍。佛陀明知此事，卻故意問道：『比丘！你的身體狀況如何？』回答說：『世尊！只是感到飢餓。』佛陀問比丘：『你不能乞食嗎？』回答說：『世尊！我能乞食，但因為身體長滿瘡痍，人們厭惡輕賤我。每次乞食，如果還沒進門

【English Translation】 English version 『Those who are able to give alms have unsurpassed benefits.』 Remembering giving alms generates joy. Because of joy, one obtains pure Samadhi (定, concentration), and with Samadhi, one observes the arising and ceasing of the five aggregates (Panca-khandha, 色、受、想、行、識, form, feeling, perception, mental formations, and consciousness). Giving alms adorns the mind, subdues the senses, and one enters the Vajra Samadhi, exhausting all defilements, and bears witness to the three knowledges (tevijja, 宿命明、天眼明、漏盡明, knowledge of past lives, divine eye, and extinction of defilements) in the Buddha's Dharma. After the Bhikkhuni (比丘尼, female monastic) Sirima (尸利摩) attained realization, a woman invited her into her home, bathed her, prepared a bed for her to sit on, and then prepared food for her. The Bhikkhuni remained standing outside the door, and the woman, fearing that she would ask for more food, stood blocking the doorway. The Bhikkhuni, seeing her blocking the door, became suspicious, wondering, 『Why is she blocking the door?』 She leaned her head and saw the corner of the Bhikkhuni's robe, and said, 『It is my venerable one, no wonder she could not beg for food.』 She then said, 『Venerable one! You may come in and take food.』 The woman said, 『Ani (阿尼, term of respect for a Bhikkhuni), eat first, and I will seek more food for you.』 The Bhikkhuni said, 『In this famine-stricken world, where can you find more?』 She then gave her the food. The woman complained, 『The Shramana (沙門, ascetic) Shakya's (釋子, Shakya clan) disciples have no compassion. How can you, having been without food for three days, starving and near death, still ask for food?』 The Bhikkhus (比丘, male monastic) reported this matter to the World Honored One (世尊, Buddha), and the Buddha said, 『Summon these Bhikkhus.』 After they arrived, the Buddha inquired in detail about the matter: 『Is this what you actually did?』 They replied, 『Indeed.』 The Buddha said, 『From this day forward, Bhikkhunis are not allowed to take food directly from the homes of laypeople who are not relatives.』 Furthermore, the Buddha was residing in Vesali (毗舍離), extensively expounding the Dharma as above. At that time, the Venerable Arita (阿利吒) had sores on his body, and people disliked him and did not give him food. Whenever he went begging for food, if he had not yet entered the door, people would close the door and not let him in; if he had already entered, they would drive him out and not give him food. The Tathagata (如來, one of the titles of the Buddha), the Arahat (應供, worthy one), the Samma-sambuddha (正遍知, perfectly enlightened one), for the benefit of the five things (longevity, physical appearance, happiness, eloquence, wisdom), would inspect the dwellings of the Bhikkhus every five days, and saw that Arita's body was covered with sores. The Buddha, knowing this, deliberately asked, 『Bhikkhu! Is your physical strength in harmony?』 He replied, 『World Honored One! I am only suffering from hunger.』 The Buddha asked the Bhikkhu, 『Are you unable to beg for food?』 He replied, 『World Honored One! I am able to beg for food, but because my body is covered with sores, people dislike and despise me. Whenever I go begging for food, if I have not yet entered the door

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閉門不前，若得入門驅出不與。」佛言：「汝不能往尸利摩比丘尼邊乞食耶？」答言：「世尊制戒，白衣家內非親里比丘尼邊，不得自手受食。彼非我親里，是故不往。」佛言：「從今日後聽病比丘往。」佛告諸比丘：「依止毗舍離住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘不病，白衣家內，非親里比丘尼邊自手受食，若啖、若食，是比丘應余比丘邊悔過言：『長老！我墮可呵法，此法悔過。』是名波羅提提舍尼法。」

比丘者，如上說。

非親里者，非父親、非母親。

病者，世尊說無罪，不謂小小病，謂疥黃、爛瘡、痍、癰痤人所惡賤，是名為病。

白衣家內者，俗人家內。

比丘尼者，二部眾中受具足。

自手受者，手從手受、器從器受。

啖者，餅果等。食者，五正食。是比丘應向余比丘悔過：「長老！我墮可呵法，此法悔過。」前人應問：「汝見罪不？」答言：「見。」應語：「慎莫更作。」答言：「頂戴持。」

波羅提提舍尼者，如上說。

若比丘不病，在俗人家內、非親里比丘尼邊，自手受食，受時，越比尼罪。食時，犯悔過法。非親里非親里想受食者，犯悔過。非親里疑想受食者，犯悔過。非親里親里想受食者，越

【現代漢語翻譯】 現代漢語譯本： 『閉門不前，如果讓他進入，驅趕出去也不允許。』佛說：『你不能去Śrīmā（尸利摩，人名）比丘尼那裡乞食嗎？』回答說：『世尊制定戒律，在俗人家中，非親屬的比丘尼處，不得親自接受食物。她不是我的親屬，所以我不去。』佛說：『從今天以後允許生病的比丘去。』佛告訴各位比丘：『凡是依止在Vaiśālī（毗舍離，古印度城市）居住的比丘都召集起來，因為有十種利益的緣故，為各位比丘制定戒律，乃至已經聽聞過的應當重新聽聞。如果比丘沒有生病，在俗人家中，從非親屬的比丘尼處親自接受食物，無論是吃還是食用，這位比丘應當在其他比丘處懺悔說：『長老！我犯了應受呵責的法，對此法進行懺悔。』這稱為波羅提提舍尼法。』

比丘，如前面所說。

非親屬，指非父親、非母親。

生病，世尊說沒有罪過，不是指小小的疾病，而是指疥瘡、黃疸、潰爛、傷口、癰腫痤瘡等令人厭惡的疾病，這稱為生病。

在俗人家內，指在普通百姓的家中。

比丘尼，指在兩個僧團中都受過具足戒的女性。

親自接受，指手從手接受，或者容器從容器接受。

吃，指餅、水果等。食用，指五種正食。這位比丘應當向其他比丘懺悔：『長老！我犯了應受呵責的法，對此法進行懺悔。』前面的人應當問：『你認識到自己的罪過嗎？』回答說：『認識到了。』應當說：『謹慎不要再犯。』回答說：『謹遵教誨。』

波羅提提舍尼，如前面所說。

如果比丘沒有生病，在俗人家中、從非親屬的比丘尼處親自接受食物，接受時，犯越比尼罪。食用時，犯悔過法。認為非親屬是非親屬而接受食物，犯悔過。對是否親屬有疑問而接受食物，犯悔過。認為非親屬是親屬而接受食物，犯越法罪。

【English Translation】 English version: 'If the door is closed and one does not advance, if one is allowed to enter, one is not allowed to drive them out.' The Buddha said, 'Are you unable to go to the Bhikkhuni Śrīmā (Śrīmā, a name) to beg for food?' He replied, 'The World-Honored One has established a precept that in a layperson's home, one may not receive food directly from a Bhikkhuni who is not a relative. She is not my relative, therefore I do not go.' The Buddha said, 'From today onwards, sick Bhikkhus are permitted to go.' The Buddha told the Bhikkhus, 'Gather all those who dwell relying on Vaiśālī (Vaiśālī, an ancient Indian city), because of ten benefits, precepts are established for the Bhikkhus, and those who have already heard them should hear them again. If a Bhikkhu is not sick, in a layperson's home, receiving food directly from a Bhikkhuni who is not a relative, whether eating or consuming, that Bhikkhu should confess to other Bhikkhus, saying, 'Venerable Elders! I have fallen into a blameworthy offense, I confess this offense.' This is called a Pāṭidesanī (that which is to be confessed) offense.'

Bhikkhu, as explained above.

Not a relative, means not a father, not a mother.

Sick, the World-Honored One said there is no offense, not referring to minor illnesses, but referring to scabies, jaundice, ulcers, sores, boils, and acne, which are despised by people, this is called sick.

In a layperson's home, means in the home of ordinary people.

Bhikkhuni, refers to a woman who has received full ordination in both assemblies (monk and nun).

Receiving directly, means receiving hand from hand, or receiving container from container.

Eating, refers to cakes, fruits, etc. Consuming, refers to the five staple foods. That Bhikkhu should confess to other Bhikkhus: 'Venerable Elders! I have fallen into a blameworthy offense, I confess this offense.' The person in front should ask: 'Do you see your offense?' He replies: 'I see it.' He should say: 'Be careful not to do it again.' He replies: 'I will uphold it respectfully.'

Pāṭidesanī, as explained above.

If a Bhikkhu is not sick, in a layperson's home, receiving food directly from a Bhikkhuni who is not a relative, at the time of receiving, he commits a transgression of the Vinaya. At the time of consuming, he commits a Pāṭidesanī offense. Thinking that a non-relative is a non-relative and receiving food, he commits a Pāṭidesanī offense. Doubting whether a non-relative is a relative and receiving food, he commits a Pāṭidesanī offense. Thinking that a non-relative is a relative and receiving food, he commits a transgression.

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比尼罪。親里非親里想受食者，越比尼罪。親里疑想受食者，越比尼罪。親里親里想，無罪。為餘人受者，越比尼罪。病人無罪、為病人受無罪、食病人殘無罪。若式叉摩尼、沙彌尼持食來，語令放地，然後餘人邊受，無罪。比丘尼自持來，放地已，作是言：「尊者為我故受。」受者無罪。比丘尼住處受，無罪。是故說。

佛住王舍城迦蘭陀竹園精舍，廣說如上。爾時偷蘭難陀比丘尼知識家請僧食。偷蘭難陀比丘尼，六群比丘前立，指示語檀越言：「與是比丘飯、與是比丘羹、與是比丘魚肉。」檀越聞已，偏益六群比丘。諸比丘嫌言：「云何六群比丘，受比丘尼偏教益食而不呵？」諸比丘以是因緣往白世尊，佛言：「呼六群比丘來。」來已，佛問上事：「汝實爾不？」答言：「實爾。」佛言：「汝云何受比丘尼偏教益食而不呵？」佛告諸比丘：「依止王舍城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。若比丘白衣家內請食，比丘尼立指示言：『與是飯、與是羹魚肉。』諸比丘應語是比丘尼言：『姊妹！小住，待諸比丘食竟。』若諸比丘中乃至無一比丘語是比丘尼言：『姊妹！小住，待諸比丘食竟。』者，是諸比丘應向余比丘邊悔過，如是言：『長老！我墮可呵法，此法悔過。』是名波羅提提舍尼

【現代漢語翻譯】 現代漢語譯本： 關於比尼罪（Vinaya offense）：如果認為親屬（親里，kin）不是親屬而接受供養食物，就觸犯比尼罪。如果對是否是親屬有疑問而接受供養食物，就觸犯比尼罪。如果認為是親屬而接受供養，則無罪。如果為其他人接受供養，就觸犯比尼罪。病人無罪，為病人接受供養無罪，食用病人剩餘的食物無罪。如果式叉摩尼（Siksamana，準沙彌尼）、沙彌尼（Sramaneri，小沙彌尼）拿著食物來，告訴她們放在地上，然後從其他人那裡接受，無罪。如果比丘尼（Bhikkhuni，女比丘）自己拿著食物來，放在地上后，這樣說：『尊者，爲了我的緣故接受吧。』接受者無罪。在比丘尼居住的地方接受供養，無罪。因此這樣說。

佛陀住在王舍城（Rajagrha）的迦蘭陀竹園精舍（Kalandaka Venuvana），像上面那樣廣泛地宣說。當時，偷蘭難陀比丘尼（Thullananda Bhikkhuni）在熟人家裡請僧眾吃飯。偷蘭難陀比丘尼站在六群比丘（Chabbaggiya bhikkhus）面前，指示施主說：『給這位比丘飯，給這位比丘羹，給這位比丘魚肉。』施主聽了之後，特別優待六群比丘。諸位比丘嫌棄地說：『為什麼六群比丘接受比丘尼偏袒的教導和優待的食物而不制止呢？』諸位比丘因為這件事去稟告世尊（Buddha），佛陀說：『叫六群比丘來。』他們來了之後，佛陀問了這件事：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『你們為什麼接受比丘尼偏袒的教導和優待的食物而不制止呢？』佛陀告訴諸位比丘：『凡是依止王舍城居住的比丘都集合起來，因為十種利益的緣故為諸位比丘制定戒律，乃至已經聽過的應當重新聽聞。如果比丘在白衣（lay person）家裡接受邀請吃飯，比丘尼站在旁邊指示說：『給這位飯，給這位羹和魚肉。』諸位比丘應該對比丘尼說：『姊妹！請稍等，等諸位比丘吃完飯。』如果諸位比丘中乃至沒有一位比丘對比丘尼說：『姊妹！請稍等，等諸位比丘吃完飯。』那麼，這些比丘應當向其他比丘懺悔，這樣說：『長老！我犯了應受呵責的法，對此法懺悔。』這叫做波羅提提舍尼（Patidesaniya，應懺悔）。』

【English Translation】 English version: Concerning Vinaya offenses: If one thinks a kin (kin) is not a kin and accepts food, it is a Vinaya offense. If one has doubt whether it is a kin and accepts food, it is a Vinaya offense. If one thinks it is a kin and accepts food, there is no offense. If one accepts food for another person, it is a Vinaya offense. There is no offense for a sick person, no offense for accepting food for a sick person, and no offense for eating the leftovers of a sick person. If a Siksamana (trainee nun) or Sramaneri (novice nun) brings food, tell them to put it on the ground, and then accept it from another person, there is no offense. If a Bhikkhuni (nun) brings the food herself, puts it on the ground, and says, 'Venerable one, please accept it for my sake,' there is no offense for the receiver. There is no offense for accepting food at a Bhikkhuni's residence. Therefore, it is said.

The Buddha was staying at the Kalandaka Venuvana (Squirrel's Feeding Place in the Bamboo Grove) in Rajagrha (Royal City), and expounded extensively as above. At that time, Thullananda Bhikkhuni (nun named Thullananda) invited the Sangha (monastic community) for a meal at a family she knew. Thullananda Bhikkhuni stood in front of the Chabbaggiya bhikkhus (group of six monks) and instructed the donors, saying, 'Give rice to this bhikkhu, give soup to this bhikkhu, give fish and meat to this bhikkhu.' Upon hearing this, the donors favored the Chabbaggiya bhikkhus. The bhikkhus were displeased and said, 'Why do the Chabbaggiya bhikkhus accept food that is given with partiality and instruction from a Bhikkhuni without stopping her?' The bhikkhus, because of this matter, went and reported to the Buddha. The Buddha said, 'Summon the Chabbaggiya bhikkhus.' After they arrived, the Buddha asked about the matter: 'Is it true that you did this?' They replied, 'It is true.' The Buddha said, 'Why did you accept food that was given with partiality and instruction from a Bhikkhuni without stopping her?' The Buddha told the bhikkhus, 'Gather all those who dwell relying on Rajagrha. For the sake of ten benefits, I will establish a precept for the bhikkhus, and those who have already heard it should hear it again. If a bhikkhu is invited to eat in a lay person's home, and a Bhikkhuni stands there instructing, saying, 'Give rice to this one, give soup and fish and meat to this one,' the bhikkhus should say to the Bhikkhuni, 'Sister, please wait a moment, wait until the bhikkhus have finished eating.' If among the bhikkhus, not even one bhikkhu says to the Bhikkhuni, 'Sister, please wait a moment, wait until the bhikkhus have finished eating,' then those bhikkhus should confess to another bhikkhu, saying, 'Venerable one, I have fallen into a blameworthy offense, I confess this offense.' This is called Patidesaniya (that which ought to be confessed).'

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法。」

比丘者，如上說。

白衣家者，俗人家。

請者，若今日、若明日。

食者，五正食、五雜正食。

比丘尼者，二部眾中受具足。

與者，益是飯、與是羹、與是魚肉。

應語比丘尼者，齊見聞知，應教作是言：「姊妹！小住，待諸比丘食竟。」若止者善，若不止者第二、第三語。若不語受者，越比尼罪。食者，犯悔過法。是比丘應向余比丘邊悔過如是言：「長老！我墮可呵法，此法悔過。」前人應問：「汝見是罪不？」答言：「見。」應語：「慎莫更作。」答言：「頂戴持。」

波羅提提舍尼者，如上說。

不滿三呵而食者，越比尼罪。滿三呵不止，食者無罪。一人呵已，一切食無罪。不見不聞者，食者無罪。尼自作檀越，無罪。若檀越未曾請僧，不知儀法，爾時比丘尼得教安置形像教益食法，然後應坐。若不請，若非五正食，教無罪。是故說。

佛住舍衛城，廣說如上。大臣毗阇因緣此中應廣說，乃至仙彌尼剎利。佛告諸比丘：「大臣毗阇佈施太過，錢財竭盡。僧應為作學家羯磨。」羯磨法者，應作是說：「大德僧聽！大臣毗阇佈施太過，錢財竭盡。若僧時到，僧為大臣毗阇作學家羯磨，白如是。」「大德僧聽！大臣毗阇佈施太過，錢財

【現代漢語翻譯】 現代漢語譯本 法。」

比丘者，如上說。（比丘：佛教中的出家男子）

白衣家者，俗人家。（白衣家：指在家信徒）

請者，若今日、若明日。（請：邀請）

食者，五正食、五雜正食。（食：食物，五正食指米飯等主要食物，五雜正食指混合食物）

比丘尼者，二部眾中受具足。（比丘尼：佛教中的出家女子，二部眾指比丘僧團和比丘尼僧團）

與者，益是飯、與是羹、與是魚肉。（與：給予，益是飯指增加飯量，羹指湯）

應語比丘尼者，齊見聞知，應教作是言：『姊妹！小住，待諸比丘食竟。』若止者善，若不止者第二、第三語。若不語受者，越比尼罪。食者，犯悔過法。是比丘應向余比丘邊悔過如是言：『長老！我墮可呵法，此法悔過。』前人應問：『汝見是罪不？』答言：『見。』應語：『慎莫更作。』答言：『頂戴持。』

波羅提提舍尼者，如上說。（波羅提提舍尼：一種懺悔儀式）

不滿三呵而食者，越比尼罪。滿三呵不止，食者無罪。一人呵已，一切食無罪。不見不聞者，食者無罪。尼自作檀越，無罪。（檀越：施主）若檀越未曾請僧，不知儀法，爾時比丘尼得教安置形像教益食法，然後應坐。若不請，若非五正食，教無罪。是故說。

佛住舍衛城，廣說如上。（舍衛城：古代印度城市）大臣毗阇因緣此中應廣說，乃至仙彌尼剎利。（毗阇：人名，仙彌尼剎利：可能是人名或地名）佛告諸比丘：『大臣毗阇佈施太過，錢財竭盡。僧應為作學家羯磨。』（羯磨：僧團的議事或行動）羯磨法者，應作是說：『大德僧聽！大臣毗阇佈施太過，錢財

【English Translation】 English version 法.』

『Bhikkhu』 (Bhikkhu: a Buddhist monk) means as explained above.

『White-robed householder』 (White-robed householder: a layperson) means a layperson.

『Invitation』 means either today or tomorrow.

『Food』 means the five staple foods and the five mixed staple foods. (Food: refers to meals, five staple foods refer to rice etc., five mixed staple foods refer to mixed dishes)

『Bhikkhuni』 (Bhikkhuni: a Buddhist nun) means one who has received full ordination in both assemblies (Bhikkhu and Bhikkhuni Sangha).

『Giving』 means adding more rice, giving soup, or giving fish and meat.

One should speak to the Bhikkhuni, according to what one has seen, heard, and known, and teach her to say: 『Sister, wait a little while until the Bhikkhus have finished eating.』 If she stops, that is good. If she does not stop, speak a second and third time. If one does not speak and she receives, it is a transgression of the Bhikkhuni's precepts. If she eats, it is an offense requiring confession. The Bhikkhu should confess to another Bhikkhu, saying: 『Venerable Sir, I have fallen into a blameworthy offense, I confess this offense.』 The other person should ask: 『Do you see this offense?』 He should answer: 『I see it.』 He should be told: 『Be careful not to do it again.』 He should answer: 『I accept it respectfully.』

『Patidesaniya』 (Patidesaniya: A type of confession) means as explained above.

If one eats without being rebuked three times, it is a transgression of the Bhikkhuni's precepts. If one eats after being rebuked three times and not stopping, there is no offense. If one person has rebuked, all eating is without offense. If one has not seen or heard, eating is without offense. If the nun herself is the donor (Danapati), there is no offense. (Danapati: a donor) If the donor has never invited the Sangha and does not know the proper etiquette, then the Bhikkhuni may teach how to arrange the images and teach the proper way to offer food, and then she should sit. If there is no invitation, or if it is not one of the five staple foods, teaching is without offense. Therefore, it is said.

The Buddha was staying in Sravasti, and the explanation is as above. (Sravasti: an ancient Indian city) The story of the minister Vijaya should be explained here, up to the story of Saminikshatriya. (Vijaya: a person's name, Saminikshatriya: possibly a person's name or place name) The Buddha told the Bhikkhus: 『Minister Vijaya is giving too much in donations, and his wealth is exhausted. The Sangha should perform the 'householder's support Karma' for him.』 (Karma: a formal act of the Sangha) The procedure for the Karma is as follows: 『Venerable Sangha, listen! Minister Vijaya is giving too much in donations, and his wealth

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竭盡。僧今為大臣毗阇作學家羯磨。諸大德忍與大臣毗阇作學家羯磨者默然，若不忍者便說。是第一羯磨。」第二、第三亦如是。「僧已與大臣毗阇作學家羯磨竟，僧忍默然故，是事如是持。」大臣毗阇乃至仙彌尼剎利還，疲極身蒙塵土，先問家中：「諸阿阇梨頗數來不？」答言：「來！但有所施時，一切不受。」毗阇聞已，心生不樂，竟不洗浴，往詣世尊頭面禮足，卻住一面，白佛言：「世尊！諸比丘何故不受我家供養？」佛告毗阇：「汝佈施太過，錢財竭盡，如來欲饒益故，為汝作學家羯磨。以是因緣，諸比丘不受汝施。」毗阇即白佛言：「世尊！我家今者富於往昔三倍。唯愿世尊！從今日已后聽諸比丘受我家施。」佛告毗阇：「今是十五日，汝且還家，沐浴身體著新凈衣，與諸眷屬來詣眾僧，乞汝所愿。」毗阇如教還，后佛告諸比丘：「毗阇本以佈施太過，僧欲饒益故，作學家羯磨。毗阇今自說居業富足三倍于先，今欲從僧乞舍學家羯磨，僧應與舍。」毗阇歸家洗浴身體，易著新衣，與諸眷屬來入僧坊，具說上事。爾時僧與作舍學家羯磨。應作求聽羯磨，如是說：「大德僧聽！大臣毗阇佈施太過，錢財竭盡，僧欲饒益故，與作學家羯磨。而今財業富足，若僧時到，僧為大臣毗阇欲于僧中乞舍學家羯磨。」「諸大

{ "translations": [ "現代漢語譯本：", "竭盡。僧團現在為大臣毗阇（Vishakha，人名）舉行『學家羯磨』（Śikṣā-karmā，學習者羯磨）。諸位大德如果同意為大臣毗阇舉行『學家羯磨』，就保持沉默；如果不同意，就請說出來。這是第一次羯磨。」第二次、第三次也像這樣進行。「僧團已經為大臣毗阇舉行『學家羯磨』完畢，僧團同意，所以保持沉默，此事就這樣決定。」大臣毗阇乃至從仙彌尼剎利（Śāmyāni Kshatriya，地名）回來，疲憊不堪，身上沾滿塵土，先問家中：「各位阿阇梨（Ācārya，導師）頗為頻繁地來嗎？」回答說：「來！但凡有所佈施的時候，一切都不接受。」毗阇聽了之後，心中不悅，竟然沒有洗浴，就前往世尊（Bhagavan，佛陀）處，頭面禮足，退到一旁，稟告佛陀說：「世尊！各位比丘（Bhikshu，出家男眾）為什麼不接受我家的供養？」佛陀告訴毗阇：「你佈施太過，錢財竭盡，如來（Tathāgata，佛陀的自稱）想要饒益你，所以為你舉行『學家羯磨』。因為這個緣故，各位比丘不接受你的佈施。」毗阇立即稟告佛陀說：「世尊！我家現在比過去富裕三倍。唯愿世尊！從今天以後允許各位比丘接受我家的佈施。」佛陀告訴毗阇：「今天是十五日，你先回家，沐浴身體，穿上乾淨的新衣服，與你的眷屬一起來到僧團，請求你所希望的。」毗阇按照佛陀的教導回家，之後佛陀告訴各位比丘：「毗阇原本因為佈施太過，僧團想要饒益他，所以舉行『學家羯磨』。毗阇現在自己說家業富足，比先前富裕三倍，現在想要從僧團請求捨棄『學家羯磨』，僧團應該允許捨棄。」毗阇回到家，洗浴身體，換上新衣服，與他的眷屬來到僧坊，詳細說明了上述情況。當時僧團為他舉行了捨棄『學家羯磨』。應該舉行求聽羯磨，這樣說：「大德僧團請聽！大臣毗阇佈施太過，錢財竭盡，僧團想要饒益他，所以為他舉行『學家羯磨』。而現在財業富足，如果僧團時機已到，僧團為大臣毗阇想要在僧團中請求捨棄『學家羯磨』。」「各位大德」 ], "english_translations": [ "English version:", "Exhausted. The Sangha (community of monks) now performs the 『Śikṣā-karmā』 (Learner's Act) for the minister Vishakha (personal name). Venerable ones, if you agree to perform the 『Śikṣā-karmā』 for the minister Vishakha, remain silent; if you do not agree, then speak. This is the first Karmā.」 The second and third are also done in the same way. 「The Sangha has completed the 『Śikṣā-karmā』 for the minister Vishakha, the Sangha agrees, therefore remains silent, and the matter is thus decided.」 The minister Vishakha, having returned from Śāmyāni Kshatriya (place name), exhausted and covered in dust, first asked at home: 「Do the Ācāryas (teachers) come frequently?」 The answer was: 「They come! But whenever there is something to give, they do not accept anything.」 Upon hearing this, Vishakha was displeased and did not even bathe, but went to the Bhagavan (the Buddha), bowed his head to his feet, and stood to one side, reporting to the Buddha: 「Bhagavan! Why do the Bhikshus (monks) not accept offerings from my house?」 The Buddha told Vishakha: 「You give too much, and your wealth is exhausted. The Tathāgata (the Buddha) wants to benefit you, so he performed the 『Śikṣā-karmā』 for you. For this reason, the Bhikshus do not accept your offerings.」 Vishakha immediately reported to the Buddha: 「Bhagavan! My house is now three times richer than before. I wish that, from today onwards, the Bhagavan would allow the Bhikshus to accept offerings from my house.」 The Buddha told Vishakha: 「Today is the fifteenth day. You should first return home, bathe your body, put on clean new clothes, and come with your family to the Sangha to request what you desire.」 Vishakha returned home as instructed by the Buddha. Afterwards, the Buddha told the Bhikshus: 「Vishakha originally gave too much, and the Sangha wanted to benefit him, so they performed the 『Śikṣā-karmā』. Vishakha now says that his household is three times richer than before, and now wants to request the Sangha to relinquish the 『Śikṣā-karmā』. The Sangha should allow the relinquishment.」 Vishakha returned home, bathed his body, changed into new clothes, and came to the monastery with his family, explaining the above situation in detail. At that time, the Sangha performed the relinquishment of the 『Śikṣā-karmā』 for him. A request for a hearing should be made, saying: 「Venerable Sangha, please listen! The minister Vishakha gave too much, and his wealth was exhausted. The Sangha wanted to benefit him, so they performed the 『Śikṣā-karmā』 for him. And now his wealth is abundant. If the time is right for the Sangha, the Sangha will, for the minister Vishakha, request the relinquishment of the 『Śikṣā-karmā』 in the Sangha.」 「Venerable ones」 ] }

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德僧聽！大臣毗阇乞舍學家羯磨，僧忍默然故，是事如是持。」爾時大臣毗阇來，入僧中頭面禮足，胡跪合掌，如是白言：「大德僧聽！我毗阇先富后貧，僧憐愍故，與我作學家羯磨。我今生業具足，三倍於前，今從僧乞舍學家羯磨，唯愿僧與我舍學家羯磨。」如是三乞。爾時應置毗阇著眼見不聞處，羯磨者應作是說：「大德僧聽！是大臣毗阇佈施太過，錢財竭盡，僧欲饒益故，與作學家羯磨。是毗阇自說家業具足三倍于先，已於僧中乞舍學家羯磨。若僧時到，僧今與毗阇舍學家羯磨。白如是。」「大德僧聽！大臣毗阇佈施太過，錢財竭盡，僧欲饒益故，與作學家羯磨。毗阇今自說家業具足三倍於前，已於僧中乞舍學家羯磨，僧今與毗阇舍學家羯磨。諸大德忍僧與毗阇舍學家羯磨默然，若不忍者便說。是第一羯磨。」第二、第三亦如是說。「僧已與毗阇舍學家羯磨竟，僧忍默然故，是事如是持。」是舍學家羯磨，眾現前非徒眾現前。佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。有諸學家僧作學家羯磨，比丘先不請而往，自手受食，若啖、若食，是比丘應向余比丘邊悔過言：『長老！我墮可呵法，此法悔過。』是波羅提提舍尼法。」

學家者，婦須陀洹、夫斯陀含；婦須

【現代漢語翻譯】 現代漢語譯本： 『諸位僧眾請聽！大臣毗阇（Vijaya，人名）請求捨棄學家羯磨（Śaikṣa-karma，一種僧團事務處理方式），僧團默許，此事就這樣決定。』當時，大臣毗阇前來，進入僧團，以頭面頂禮僧眾的雙足，以右膝跪地，合掌，這樣稟告說：『尊敬的僧眾請聽！我毗阇先前富有，後來貧困，僧團憐憫我，為我做了學家羯磨。我現在生計產業已經完備充足，是之前的三倍，現在向僧團請求捨棄學家羯磨，唯愿僧團允許我捨棄學家羯磨。』這樣請求了三次。當時，應該將毗阇安置在眼見不到、耳聽不到的地方，羯磨者應該這樣說：『尊敬的僧眾請聽！這位大臣毗阇佈施太過，錢財耗盡，僧團想要饒益他，所以為他做了學家羯磨。現在毗阇自己說家業已經完備充足，是之前的三倍，已經在僧團中請求捨棄學家羯磨。如果僧團時機已到，僧團現在就為毗阇捨棄學家羯磨。稟告完畢。』 『尊敬的僧眾請聽！大臣毗阇佈施太過，錢財耗盡，僧團想要饒益他，所以為他做了學家羯磨。毗阇現在自己說家業已經完備充足，是之前的三倍，已經在僧團中請求捨棄學家羯磨，僧團現在就為毗阇捨棄學家羯磨。諸位大德如果認可僧團為毗阇捨棄學家羯磨，就保持沉默；如果不認可，就請說出來。這是第一次羯磨。』第二次、第三次也像這樣說。 『僧團已經為毗阇捨棄學家羯磨完畢，僧團默許，此事就這樣決定。』這種捨棄學家羯磨，是在大眾面前進行，而不是在非僧眾面前進行。佛陀告訴各位比丘：『凡是依止舍衛城（Śrāvastī）居住的比丘，都應當集合，爲了十種利益的緣故，我為諸位比丘制定戒律，乃至已經聽聞過的應當重複聽聞。如果有某些學家僧為其他僧眾做了學家羯磨，比丘事先沒有被邀請就前往，親自接受食物，無論是吃還是食用，這位比丘應當向其他比丘懺悔說：『長老！我犯了應受呵責的法，我對此法進行懺悔。』這是波羅提提舍尼法（pratideśanīya，應懺悔罪）。』 所謂『學家』，是指妻子是須陀洹（Srotaāpanna，入流果），丈夫是斯陀含（Sakṛdāgāmin，一來果）；妻子是須陀洹（Srotaāpanna，入流果）

【English Translation】 English version: 'Listen, venerable Sangha! Minister Vijaya (Vijaya, a personal name) requests to relinquish the Śaikṣa-karma (Śaikṣa-karma, a type of Sangha procedure). The Sangha consents in silence, so the matter is settled.' At that time, Minister Vijaya came, entered the Sangha, prostrated with his head at their feet, knelt on his right knee, joined his palms, and reported thus: 'Venerable Sangha, listen! I, Vijaya, was once wealthy but later became poor. The Sangha, out of compassion, performed the Śaikṣa-karma for me. Now my livelihood is fully restored, three times what it was before. I now request the Sangha to relinquish the Śaikṣa-karma for me. I beseech the Sangha to allow me to relinquish the Śaikṣa-karma.' He requested this three times. At that time, Vijaya should be placed out of sight and hearing. The one performing the karma should say: 'Venerable Sangha, listen! This Minister Vijaya gave too much in charity, and his wealth was exhausted. The Sangha, wishing to benefit him, performed the Śaikṣa-karma for him. Now Vijaya himself says that his livelihood is fully restored, three times what it was before, and he has requested the Sangha to relinquish the Śaikṣa-karma. If the Sangha is ready, the Sangha will now relinquish the Śaikṣa-karma for Vijaya. This is the announcement.' 'Venerable Sangha, listen! Minister Vijaya gave too much in charity, and his wealth was exhausted. The Sangha, wishing to benefit him, performed the Śaikṣa-karma for him. Vijaya now says that his livelihood is fully restored, three times what it was before, and he has requested the Sangha to relinquish the Śaikṣa-karma. The Sangha will now relinquish the Śaikṣa-karma for Vijaya. Those venerable ones who approve of the Sangha relinquishing the Śaikṣa-karma for Vijaya, remain silent; if anyone disapproves, let them speak. This is the first karma.' The second and third times are said in the same way. 'The Sangha has now completed the relinquishment of the Śaikṣa-karma for Vijaya. The Sangha consents in silence, so the matter is settled.' This relinquishment of the Śaikṣa-karma is done in the presence of the Sangha, not in the presence of non-Sangha members. The Buddha told the Bhikshus: 'All Bhikshus residing in Śrāvastī (Śrāvastī) should assemble. For the sake of ten benefits, I have established precepts for the Bhikshus, and those who have already heard them should hear them again. If some Śaikṣa-karma has been performed by a Śaikṣa-karma Sangha, and a Bhikshu goes without being invited and receives food with his own hands, whether he eats or consumes it, that Bhikshu should confess to another Bhikshu, saying: 'Venerable one, I have committed a blameworthy act, and I confess this act.' This is a pratideśanīya (pratideśanīya, an offense requiring confession) offense.' The term 'Śaikṣa' refers to a wife who is a Srotaāpanna (Srotaāpanna, Stream-enterer) and a husband who is a Sakṛdāgāmin (Sakṛdāgāmin, Once-returner); a wife who is a Srotaāpanna (Srotaāpanna, Stream-enterer)

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陀洹、夫阿那含；婦斯陀含、夫須陀洹；婦斯陀含、夫阿那含；婦阿那含、夫須陀洹；婦阿那含、夫斯陀含；夫須陀洹、婦斯陀含；夫須陀洹、婦阿那含；夫斯陀含、婦須陀洹；夫斯陀含、婦阿那含；夫阿那含、婦須陀洹；夫阿那含、婦斯陀含；二俱須陀洹、二俱斯陀含、二俱阿那含。

家者，四姓家：剎利家、婆羅門家、毗舍家、首陀羅家。

比丘先不請者，先不請謂請想，請餘人謂己想。

而往者，若家中、若園裡、若田中。

自手取者，手從手受、器從器受。

啖者，餅果等。

食者，五正食。是比丘應向余比丘邊悔過如是言：「長老！我墮可呵法，此法悔過。」前人應問：「汝自見罪不？」答言：「見。」應語：「莫更犯。」答言：「頂戴持。」

波羅提提舍尼者，如上說。

若僧已作學家羯磨者，不得如烏鳥避射方絕不往，應時時往看，為說法、論法事。若學家欲佈施者，應語：「且置汝邊，我自知時。」若先請僧後作羯磨，不得取大價重物，得取小小輕物。若學家言：「尊者何故不受是施，謂我貧耶？」爾時應語：「汝不貧，如世尊所說，須陀洹人成就四法，于聲聞中最為大富。何等四？一者于如來、應供、正遍知生堅固信根，沙門婆羅門諸天世人所

【現代漢語翻譯】 現代漢語譯本 陀洹（Sotapanna，須陀洹的另一種音譯）、丈夫是阿那含（Anagamin）；妻子是斯陀含（Sakadagamin）、丈夫是須陀洹（Sotapanna）；妻子是斯陀含、丈夫是阿那含；妻子是阿那含、丈夫是須陀洹；妻子是阿那含、丈夫是斯陀含；丈夫是須陀洹、妻子是斯陀含；丈夫是須陀洹、妻子是阿那含；丈夫是斯陀含、妻子是須陀洹；丈夫是斯陀含、妻子是阿那含；丈夫是阿那含、妻子是須陀洹；丈夫是阿那含、妻子是斯陀含；夫婦雙方都是須陀洹、夫婦雙方都是斯陀含、夫婦雙方都是阿那含。

家，有四種姓的家：剎利（Ksatriya，貴族）家、婆羅門（Brahmana，祭司）家、毗舍（Vaisya，商人）家、首陀羅（Sudra，奴隸）家。

比丘事先沒有被邀請，『事先沒有被邀請』是指自己以為被邀請了，邀請其他人卻以為是邀請自己。

而前往的地方，如果是家中、園裡、田地中。

『自手取』，是指手從手中接受、器皿從器皿中接受。

『啖』，是指餅、水果等。

『食』，是指五種正食。這位比丘應該向其他比丘懺悔，這樣說：『長老！我犯了應受呵責的法，我對此法懺悔。』對方應該問：『你是否認識到自己的罪過？』回答說：『認識到了。』應該告訴他：『不要再犯。』回答說：『謹遵教誨。』

『波羅提提舍尼』，如上面所說。

如果僧團已經對某人做了『學家羯磨』（在家學習者的羯磨），就不能像烏鴉躲避弓箭一樣完全不往來，應該時常去看看，為他說法、討論佛法。如果這位在家學習者想要佈施，應該告訴他：『先放在你那裡，我自己知道什麼時候需要。』如果先邀請了僧團，之後才做了羯磨，就不能接受貴重物品，可以接受小而輕的物品。如果這位在家學習者說：『尊者為什麼不接受我的佈施，是認為我貧窮嗎？』這時應該告訴他：『你不貧窮，正如世尊所說，須陀洹人成就四法，在聲聞眾中最為富有。是哪四種？一是對於如來、應供、正遍知生起堅固的信心，沙門、婆羅門、諸天、世人所……』

【English Translation】 English version A Tudhawan (Sotapanna, Stream-enterer), the husband is an Anagam (Anagamin, Non-returner); the wife is a Skadagam (Sakadagamin, Once-returner), the husband is a Tudhawan; the wife is a Skadagam, the husband is an Anagam; the wife is an Anagam, the husband is a Tudhawan; the wife is an Anagam, the husband is a Skadagam; the husband is a Tudhawan, the wife is a Skadagam; the husband is a Tudhawan, the wife is an Anagam; the husband is a Skadagam, the wife is a Tudhawan; the husband is a Skadagam, the wife is an Anagam; the husband is an Anagam, the wife is a Tudhawan; the husband is an Anagam, the wife is a Skadagam; both are Tudhawan, both are Skadagam, both are Anagam.

Families, there are families of four castes: Ksatriya (warrior/noble) families, Brahmana (priest) families, Vaisya (merchant) families, Sudra (laborer) families.

A bhikshu (monk) who has not been invited beforehand, 'not invited beforehand' means thinking one has been invited, inviting others but thinking it is oneself being invited.

And going to, whether it is in a house, in a garden, or in a field.

'Taking with one's own hand' means receiving hand from hand, receiving vessel from vessel.

'Eating' means cakes, fruits, etc.

'Eating' means the five proper foods. This bhikshu should confess to another bhikshu, saying: 'Elder! I have fallen into a blameworthy act, I confess this act.' The other person should ask: 'Do you see your fault?' Answer: 'I see it.' Should be told: 'Do not commit it again.' Answer: 'I will uphold it respectfully.'

'Paratidesaniya' is as described above.

If the Sangha has already performed the 'householder karma' (the karma of a householder student), one should not completely avoid them like a crow avoiding arrows, but should visit from time to time, to teach the Dharma and discuss the Dharma. If the householder wants to give alms, one should say: 'Leave it with you for now, I will know when it is needed.' If the Sangha was invited first, and then the karma was performed, one should not take expensive or heavy items, but can take small and light items. If the householder says: 'Venerable, why do you not accept this offering, do you think I am poor?' Then one should say: 'You are not poor, as the World Honored One said, a Tudhawan person achieves four qualities, and is the richest among the sravakas (listeners). What are the four? First, having firm faith in the Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), that sramanas (ascetics), brahmanas, gods, and people of the world...'

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不能壞。二者於法生堅固信根，三者于僧中生堅固信根，四者于戒生堅固信根，沙門婆羅門諸天世人所不能壞。是名四法成就，如來聲聞中不貧最為大富。」若來精舍中飯僧作眾供養及非時漿者，不得捨去，當佐敷床褥施供養具，應為受用已，廣為說法。是故說。

阿蘭若處住、　　無病受尼食、 　比丘尼指授、　　羯磨學家食， 　四悔過法竟。

明眾學法之初

佛住舍衛城，廣說如上。爾時六群比丘下著內衣、高著內衣、參差著內衣、百褶著內衣、石榴花著內衣、麥飯糰著內衣、魚尾著內衣、多羅樹葉著內衣、象鼻著內衣。下者，齊踝。高者，齊膝。參差者，不齊正。百褶者，多作褶。石榴花者，一邊花奄。麥飯糰者，總頭如麥飯糰。魚尾者，垂兩角似魚尾。多羅樹葉者，壟起如多羅樹葉。象鼻者，一角偏垂。如是過故，為世人所譏：「看沙門釋子著衣，如王子、大臣、淫慾人，如是高下參差，乃至象鼻。此壞敗人，何道之有？」諸比丘聞已，以是因緣往白世尊。佛言：「呼六群比丘來」來已，佛問：「比丘！汝實爾不？」答言：「實爾。」佛言：「汝云何高下乃至象鼻著內衣，為世俗人所譏？從今日後不聽如是著內衣。」佛告諸比丘：「依止舍衛城住者皆悉令集。」集已，佛于僧前自著內衣

【現代漢語翻譯】 現代漢語譯本：不能被破壞。二者對於佛法產生堅固的信心，三者對於僧團產生堅固的信心，四者對於戒律產生堅固的信心，這樣的信心是沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，祭司階層）、諸天、世人所不能破壞的。這被稱為成就四種功德，在如來（Tathāgata，佛的稱號）的弟子中，不是貧窮而是最為富有。如果有人來到精舍（Vihāra，佛教寺院）中供養僧眾飯食，或者提供非時漿（指在非正餐時間提供的飲料），不應該捨棄他們，應當幫助鋪設床鋪，提供供養的器具，應該接受他們的供養，併爲他們廣泛地說法。所以這樣說。

居住在阿蘭若（āraṇya，寂靜處），沒有疾病接受比丘尼（bhikṣuṇī，女性出家人）的食物，比丘尼給予指導，羯磨（karma，業）學家提供食物，四種懺悔罪過的方法完畢。

明眾學法的開始

佛陀住在舍衛城（Śrāvastī），廣泛地宣說如以上所說。當時，六群比丘（指行為不端的比丘團體）穿著過低的內衣、過高的內衣、參差不齊的內衣、百褶的內衣、石榴花式的內衣、麥飯糰式的內衣、魚尾式的內衣、多羅樹葉式的內衣、象鼻式的內衣。過低的，齊到腳踝。過高的，齊到膝蓋。參差不齊的，不整齊。百褶的，做了很多褶皺。石榴花式的，一邊像花朵一樣覆蓋。麥飯糰式的，總的形狀像麥飯糰。魚尾式的，垂下兩個角像魚尾。多羅樹葉式的，隆起像多羅樹葉。象鼻式的，一個角偏向垂下。因為這些過失，被世人譏笑：『看看這些沙門釋子（Śākya，釋迦牟尼佛的弟子）穿的衣服，像王子、大臣、淫慾之人一樣，這樣高高低低參差不齊，乃至像象鼻一樣。這些是敗壞的人，有什麼道可言？』眾比丘聽到后，因為這個緣故去稟告世尊。佛說：『把六群比丘叫來。』叫來后，佛問：『比丘們！你們真的這樣嗎？』回答說：『確實如此。』佛說：『你們怎麼能這樣高高低低乃至像象鼻一樣穿著內衣，被世俗人所譏笑？從今天以後不允許這樣穿著內衣。』佛告訴眾比丘：『凡是依止舍衛城居住的人都全部集合起來。』集合完畢后，佛在僧眾面前親自穿著內衣。

【English Translation】 English version: Cannot be destroyed. Secondly, they generate firm faith in the Dharma, thirdly, they generate firm faith in the Sangha, fourthly, they generate firm faith in the precepts, which cannot be destroyed by Śrāmaṇas (ascetics), Brāhmaṇas (priests), gods, or people in the world. This is called the accomplishment of four qualities, and among the disciples of the Tathāgata (the Buddha), they are not poor but the richest.』 If someone comes to the Vihāra (Buddhist monastery) to offer food to the Sangha or provides non-seasonal drinks, they should not be turned away. One should assist in spreading out bedding and providing offering utensils, and after accepting their offerings, one should extensively preach the Dharma for them. Therefore, it is said.

Living in āraṇya (secluded place), receiving food from bhikṣuṇīs (female monastics) without illness, being instructed by bhikṣuṇīs, receiving food from karma (action) scholars, the four methods of repenting transgressions are completed.

The beginning of clarifying the rules of learning for the Sangha

The Buddha was residing in Śrāvastī, extensively expounding as mentioned above. At that time, the group-of-six bhikṣus (referring to a group of monks with misconduct) wore undergarments that were too low, undergarments that were too high, undergarments that were uneven, undergarments with many pleats, undergarments in the style of pomegranate flowers, undergarments in the style of wheat cakes, undergarments in the style of fish tails, undergarments in the style of Talipot palm leaves, and undergarments in the style of elephant trunks. Those that were too low reached the ankles. Those that were too high reached the knees. Those that were uneven were not aligned properly. Those with many pleats had many folds. Those in the style of pomegranate flowers had one side covered like a flower. Those in the style of wheat cakes had a shape like a wheat cake overall. Those in the style of fish tails had two corners hanging down like fish tails. Those in the style of Talipot palm leaves were raised like Talipot palm leaves. Those in the style of elephant trunks had one corner hanging down to one side. Because of these faults, they were ridiculed by the world: 『Look at these Śākya (disciples of Śākyamuni Buddha) ascetics wearing clothes like princes, ministers, and lustful people, so high and low, uneven, even like elephant trunks. These are degenerate people, what Dharma can they speak of?』 The bhikṣus, having heard this, went to report to the World-Honored One because of this reason. The Buddha said: 『Summon the group-of-six bhikṣus.』 After they came, the Buddha asked: 『Bhikṣus! Is this really so?』 They replied: 『It is so.』 The Buddha said: 『How can you wear undergarments so high and low, even like elephant trunks, and be ridiculed by worldly people? From today onwards, it is not permitted to wear undergarments in this way.』 The Buddha told the bhikṣus: 『Gather all those who reside relying on Śrāvastī.』 After they were gathered, the Buddha personally wore an undergarment in front of the Sangha.

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，告諸比丘：「汝等當如是著內衣，如凈居天法，屈右邊、褶左邊著內衣。以十利故與諸比丘制戒，乃至已聞者當重聞。齊整著內衣，應當學。」

齊整著內衣時，不得如纏軸，當反執右邊、執左邊上角屈著內，應齊整著。不得如淫女法賣色左右顧視為好不好，應看令如法齊整著。若放恣諸根不欲學齊整著內衣者，越學法。狂、癡、心亂，無罪。是故說，齊整著內衣，應當學。

佛住舍衛城，廣說如上。爾時六群比丘下被衣、高被衣、婆羅天被衣、婆藪天被衣。下被衣者，齊踝。高被衣者，齊膝。婆羅天被衣者，衣加頂上，從兩腋下外出，是名婆羅天被衣。婆藪天被衣者，衣加背上，從兩腋下入挑著兩肩上，是名婆藪天被衣。如是過故為世人所譏：「云何沙門釋子如王、大臣、童子、貴樂人，如是高被衣、下被衣？此壞敗人，為有何道？」諸比丘聞已，以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後不聽高下被衣，乃至婆藪天被衣，當齊整被衣。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。齊整被衣，應當學。」

齊整被衣時不得如纏軸，應當通肩被著紐，齊兩角左手捉，捉時不得手

【現代漢語翻譯】 現代漢語譯本：

佛陀告訴眾比丘：『你們應當像凈居天一樣穿著內衣，將右邊摺疊，左邊覆蓋在上面。』佛陀爲了十種利益而為比丘們制定戒律，已經聽聞過的應當重複聽聞。『整齊地穿著內衣，應當學習。』 整齊地穿著內衣時，不得像纏繞線軸一樣。應當反過來拿著右邊，拿著左上角摺疊在裡面，應該整齊地穿著。不得像**法賣色一樣左右顧盼，看是否好看，應當注意使其如法整齊。如果放縱諸根，不願學習整齊穿著內衣的人，就違犯了學處。如果是因為瘋狂、癡呆、心神錯亂，則沒有罪過。所以說，『整齊地穿著內衣，應當學習。』 佛陀住在舍衛城（Śrāvastī），像之前一樣廣泛地說法。當時，六群比丘（Chaggiya）有的把內衣穿得很低，有的穿得很高，有的像婆羅天（Brahma）一樣穿，有的像婆藪天（Vasū）一樣穿。穿得很低的人，內衣齊到腳踝。穿得很高的人，內衣齊到膝蓋。像婆羅天一樣穿的人，把內衣加在頭頂上，從兩腋下伸出，這叫做像婆羅天一樣穿內衣。像婆藪天一樣穿的人，把內衣加在背上，從兩腋下穿入，挑著兩肩上，這叫做像婆藪天一樣穿內衣。因為這樣的過失，被世人譏笑：『這些沙門釋子（Śākyaputra）怎麼像國王、大臣、童子、享樂的人一樣，這樣高高低低地穿內衣？這些人真是敗壞，有什麼道行？』比丘們聽了之後，因為這個緣故去稟告世尊。佛陀說：『把六群比丘叫來。』他們來了之後，佛陀問比丘：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『從今天以後，不允許高高低低地穿內衣，甚至像婆藪天那樣穿內衣，應當整齊地穿內衣。』佛陀告訴諸比丘：『凡是依止舍衛城居住的人都應當集合，爲了十種利益而為比丘們制定戒律，已經聽聞過的應當重複聽聞。『整齊地穿著外衣，應當學習。』 整齊地穿著外衣時，不得像纏繞線軸一樣，應當通肩披著，繫好鈕釦，對齊兩角，左手拿著，拿著的時候不得用手...

【English Translation】 English version:

The Buddha told the monks: 'You should wear the inner robe like the Pure Abode Gods (Śuddhāvāsa), folding the right side and covering it with the left side.' The Buddha established precepts for the monks for ten benefits; those who have already heard them should hear them again. 'Wearing the inner robe neatly, one should learn.' When wearing the inner robe neatly, one should not do it like winding a spool. One should hold the right side in reverse, hold the upper left corner and fold it inward, and should wear it neatly. One should not look around like a **法賣色 (no direct translation, refers to someone showing off in an inappropriate way) to see if it looks good; one should pay attention to wearing it lawfully and neatly. If one indulges the senses and is unwilling to learn to wear the inner robe neatly, one violates the precepts. If it is due to madness, idiocy, or mental confusion, there is no offense. Therefore, it is said, 'Wearing the inner robe neatly, one should learn.' The Buddha stayed in Śrāvastī, expounding the Dharma extensively as before. At that time, the Group-of-Six monks (Chaggiya) wore the inner robe low, some wore it high, some wore it like Brahma (Brahma), and some wore it like Vasū (Vasū). Those who wore it low had the inner robe reaching their ankles. Those who wore it high had the inner robe reaching their knees. Those who wore it like Brahma put the robe over their heads, extending it from under both armpits; this is called wearing the inner robe like Brahma. Those who wore it like Vasū put the robe over their backs, inserting it from under both armpits and lifting it over both shoulders; this is called wearing the inner robe like Vasū. Because of these faults, they were ridiculed by the world: 'How can these Śākyaputra (Śākyaputra) ascetics be like kings, ministers, children, and pleasure-seekers, wearing the inner robe so high and low? These people are truly corrupt; what kind of practice do they have?' After hearing this, the monks reported it to the World-Honored One for this reason. The Buddha said, 'Summon the Group-of-Six monks.' After they arrived, the Buddha asked the monks, 'Is it true that you did this?' They replied, 'It is true.' The Buddha said, 'From today onwards, it is not permitted to wear the inner robe high or low, or even like Vasū; one should wear the inner robe neatly.' The Buddha told the monks, 'All those who dwell relying on Śrāvastī should gather together. For ten benefits, precepts are established for the monks; those who have already heard them should hear them again. 'Wearing the outer robe neatly, one should learn.' When wearing the outer robe neatly, one should not do it like winding a spool. One should drape it over the shoulders, fasten the buttons, align the two corners, and hold them with the left hand. When holding them, one should not use the hand...

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中出角頭如羊耳，不得如淫女賣色法，左右顧視為好不好？應看如法齊整不高不下。若泥時手得抄舉，若放恣諸根不如法被衣者，越學法。狂、癡、心亂無罪。是故說，齊整被衣，應當學。

佛住舍衛城，廣說如上。爾時難陀、優婆難陀，著細生疏衣，形體露現。又復六群比丘著垢膩破衣，腰脅背肘露現，共入檀越家，為世人所嫌：「看沙門釋子如王、大臣，著細生疏衣，形體露現。」見著弊衣者作是言：「看沙門釋子，著如是衣服，形體露現，似如奴僕客作賤人入家內。此壞敗人，為有何道？」諸比丘聞已，以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後當好覆身入家內。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。好覆身入家內，應當學。」

若作安陀會，當用致物作；若疏者，當兩重三重作。若安陀會疏者，郁多羅僧當用致物作。若郁多羅僧疏者，僧伽梨當用致物作。若放恣諸根不好覆身入家內者，越學法。若狂、癡、心亂無罪。是故說，好覆身入家內，應當學。

佛住舍衛城，廣說如上。爾時六群比丘入白衣舍，看象、看馬、看駱駝、看鳥、看伎兒歌舞，為世人所譏：「云何

【現代漢語翻譯】 現代漢語譯本：衣領的角應該像羊耳朵一樣豎起，但不要像**賣弄姿色的人那樣，左右顧盼，察看是否美觀？應該看是否如法、整齊，不高不低。如果縫製時手可以提起，如果放縱諸根，不如法穿衣，就違犯了學法。瘋狂、癡呆、心神錯亂的人沒有罪。因此說，整齊穿衣，應當學習。

佛陀住在舍衛城，廣泛地宣說如上內容。當時，難陀（Nanda，佛陀的堂弟）和優波難陀（Upananda，比丘）穿著細薄粗糙的衣服，身體暴露在外。此外，六群比丘（the group of six monks）穿著骯髒破舊的衣服，腰部、脅部、背部、肘部都暴露在外，一起進入信徒的家中，被世人嫌棄：『看這些沙門釋子（釋迦牟尼佛的弟子）像國王、大臣一樣，穿著細薄粗糙的衣服，身體暴露在外。』看到穿著破舊衣服的人就說：『看這些沙門釋子，穿著這樣的衣服，身體暴露在外，好像奴僕、打工者**進入家中。這些人敗壞道德，有什麼道行？』眾比丘聽了之後，因為這個緣故去稟告世尊。佛陀說：『把六群比丘叫來。』叫來之後，佛陀問比丘：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『從今以後應當好好遮蔽身體進入信徒家中。』佛陀告訴眾比丘：『依止舍衛城居住的人都召集起來，爲了十種利益的緣故為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。好好遮蔽身體進入信徒家中，應當學習。』

如果製作安陀會（Antarvasa，內衣），應當用厚實的布料製作；如果布料稀疏，應當做成兩層或三層。如果安陀會稀疏，郁多羅僧（Uttarasaṅga，上衣）應當用厚實的布料製作。如果郁多羅僧稀疏，僧伽梨（Saṃghāti，大衣）應當用厚實的布料製作。如果放縱諸根，不好好遮蔽身體進入信徒家中，就違犯了學法。如果瘋狂、癡呆、心神錯亂的人沒有罪。因此說，好好遮蔽身體進入信徒家中，應當學習。

佛陀住在舍衛城，廣泛地宣說如上內容。當時，六群比丘進入在家信徒的家中，觀看大象、觀看馬、觀看駱駝、觀看鳥、觀看藝人歌舞，被世人譏諷：『為什麼

【English Translation】 English version: The corners of the collar should stand up like sheep's ears, but should not be like **those who sell their charms, looking around to see if they look good? One should see if it is in accordance with the Dharma, neat, not too high and not too low. If the hand can lift it when sewing, if one indulges the senses and does not wear clothes in accordance with the Dharma, one violates the precepts. Those who are mad, foolish, or mentally disturbed are not guilty. Therefore, it is said that one should learn to wear clothes neatly.

The Buddha was staying in Shravasti (Śrāvastī, an ancient city in India), and extensively expounded the above. At that time, Nanda (Nanda, Buddha's cousin) and Upananda (Upananda, a bhikkhu) were wearing thin, coarse clothes, and their bodies were exposed. In addition, the group of six monks (the group of six monks) were wearing dirty and torn clothes, and their waists, ribs, backs, and elbows were exposed. They entered the homes of donors together and were disliked by the world: 'Look at these Shramana Shakya (Śrāmaṇa Śākyaputra, disciples of Shakyamuni Buddha) like kings and ministers, wearing thin, coarse clothes, and their bodies are exposed.' Seeing those wearing tattered clothes, they said: 'Look at these Shramana Shakya, wearing such clothes, their bodies are exposed, like servants and laborers **entering the house. These corrupt people, what kind of practice do they have?' After hearing this, the bhikkhus reported to the World Honored One for this reason. The Buddha said: 'Call the group of six monks here.' After they came, the Buddha asked the bhikkhus: 'Did you really do this?' They replied: 'Indeed.' The Buddha said: 'From now on, you should cover your bodies well before entering the homes of donors.' The Buddha told the bhikkhus: 'Gather all those who live in dependence on Shravasti, and for the sake of ten benefits, establish precepts for the bhikkhus, and even those who have already heard them should hear them again. One should learn to cover one's body well before entering the homes of donors.'

If making an Antarvasa (Antarvāsa, inner garment), one should use thick material; if the material is sparse, it should be made of two or three layers. If the Antarvasa is sparse, the Uttarasaṅga (Uttarāsaṅga, upper garment) should be made of thick material. If the Uttarasaṅga is sparse, the Saṃghāti (Saṃghāti, outer robe) should be made of thick material. If one indulges the senses and does not cover one's body well before entering the homes of donors, one violates the precepts. Those who are mad, foolish, or mentally disturbed are not guilty. Therefore, it is said that one should learn to cover one's body well before entering the homes of donors.

The Buddha was staying in Shravasti, and extensively expounded the above. At that time, the group of six monks entered the homes of lay followers, watching elephants, watching horses, watching camels, watching birds, watching dancers and singers, and were ridiculed by the world: 'Why

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沙門釋子東西顧視如似細作？」問言：「尊者為失何物？左右顧視，如有所覓。出家之人應諦視入家內。此壞敗人，為有何道？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後當諦視入家內。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。諦視入家內，應當學。」

諦視行時不得如馬低頭行，當平視行，防惡象馬牛，當如擔輦人行，不得東西視瞻。若欲看時，回身向所看處。若放恣諸根，不學諦視入家內者，越學法。狂、癡、心亂無罪。是故說，諦視入家內，應當學。

佛住舍衛城，廣說如上。爾時六群比丘高聲大喚入白衣家內。為世人所譏，作是言：「尊者如賈客失伴，如放牧人高聲大喚。汝出家人應小聲入家內。此壞敗人，為有何道？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後當小聲入家內。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。小聲入家內，應當學。」

不得高聲大喚入家內，若欲喚時應彈指。若前人不聞者，應語比坐。若放恣諸根，不

【現代漢語翻譯】 現代漢語譯本 『沙門釋子（Śramaṇa Śākya，釋迦牟尼的出家弟子）』，你們這樣東張西望，好像在做細活一樣？」有人問道：「尊者，你們是丟了什麼東西嗎？這樣左顧右盼，好像在尋找什麼。出家人應該端正地看著前方進入居士的家。你們這些行為不端的人，到底有什麼道理？」眾比丘因為這件事去稟告世尊（Bhagavan，佛的尊稱）。佛說：「把六群比丘叫來。」他們來了之後，佛問比丘：「你們真的這樣做了嗎？」回答說：「是的，我們確實這樣做了。」佛說：「從今天開始，你們應當端正地看著前方進入居士的家。」佛告訴眾比丘：「凡是住在舍衛城（Śrāvastī）的比丘都應當集合起來，爲了十種利益，我為比丘們制定戒律，乃至已經聽過的戒律應當重複聽聞。『端正地看著前方進入居士的家』，應當學習。」 行走時，不要像馬一樣低著頭走，應當平視前方，防止惡象、馬、牛的衝撞，應當像抬轎子的人一樣行走，不要東張西望。如果想要看什麼，就轉身面向所看的地方。如果放縱諸根，不學習『端正地看著前方進入居士的家』，就違犯了學處。如果是狂人、癡人、心神錯亂的人，就沒有罪。所以說，『端正地看著前方進入居士的家』，應當學習。 佛住在舍衛城（Śrāvastī），（以下內容）廣泛地像上面所說的那樣。當時，六群比丘大聲喧譁地進入居士的家中。被世人譏笑，這樣說：「尊者們好像商人丟失了同伴，好像放牧人一樣大聲呼喊。你們出家人應該小聲地進入居士的家。你們這些行為不端的人，到底有什麼道理？」眾比丘因為這件事去稟告世尊（Bhagavan，佛的尊稱）。佛說：「把六群比丘叫來。」他們來了之後，佛問比丘：「你們真的這樣做了嗎？」回答說：「是的，我們確實這樣做了。」佛說：「從今天開始，你們應當小聲地進入居士的家。」佛告訴眾比丘：「凡是住在舍衛城（Śrāvastī）的比丘都應當集合起來，爲了十種利益，我為比丘們制定戒律，乃至已經聽過的戒律應當重複聽聞。『小聲地進入居士的家』，應當學習。」 不得大聲喧譁地進入居士的家，如果想要叫人，應當彈指。如果前面的人沒有聽見，應當告訴旁邊的人。如果放縱諸根，不...

【English Translation】 English version 『Śramaṇa Śākyas (ascetics, disciples of Śākya, referring to monks)』 why are you looking around like you are doing fine work?』 Someone asked: 『Venerable ones, have you lost something? Looking left and right, as if searching for something. A renunciant should look straight ahead when entering a house. What principle do you corrupt people have?』 The Bhikshus (monks) reported this matter to the Bhagavan (the Blessed One, another name for the Buddha). The Buddha said, 『Summon the group of six Bhikshus.』 After they arrived, the Buddha asked the Bhikshus, 『Is this true?』 They replied, 『It is true.』 The Buddha said, 『From today onwards, you should look straight ahead when entering a house.』 The Buddha told the Bhikshus, 『Gather all the Bhikshus residing in Śrāvastī (a major city in ancient India), and for ten benefits, I will establish precepts for the Bhikshus, and those who have already heard them should hear them again. 『Looking straight ahead when entering a house,』 should be learned.』 When walking, do not walk with your head down like a horse, you should walk looking straight ahead, guarding against vicious elephants, horses, and cattle, you should walk like a palanquin bearer, not looking around. If you want to look at something, turn your body towards what you want to see. If you indulge the senses and do not learn 『looking straight ahead when entering a house,』 you transgress the training rule. There is no offense for those who are mad, foolish, or mentally disturbed. Therefore, it is said, 『Looking straight ahead when entering a house,』 should be learned. The Buddha resided in Śrāvastī (a major city in ancient India), speaking extensively as above. At that time, the group of six Bhikshus entered the houses of laypeople with loud voices and shouts. They were ridiculed by the world, who said, 『Venerable ones are like merchants who have lost their companions, like herdsmen shouting loudly. You renunciants should enter houses quietly. What principle do you corrupt people have?』 The Bhikshus reported this matter to the Bhagavan (the Blessed One, another name for the Buddha). The Buddha said, 『Summon the group of six Bhikshus.』 After they arrived, the Buddha asked the Bhikshus, 『Is this true?』 They replied, 『It is true.』 The Buddha said, 『From today onwards, you should enter houses quietly.』 The Buddha told the Bhikshus, 『Gather all the Bhikshus residing in Śrāvastī (a major city in ancient India), and for ten benefits, I will establish precepts for the Bhikshus, and those who have already heard them should hear them again. 『Entering houses quietly,』 should be learned.』 You must not enter houses with loud voices and shouts, if you want to call someone, you should snap your fingers. If the person in front does not hear, you should tell the person sitting next to you. If you indulge the senses, not...

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學小聲行入家內者，越學法。狂、癡、心亂無罪。是故說，小聲入家內，應當學。

佛住舍衛城，廣說如上。爾時六群比丘共調戲語笑入白衣家內，為世人所譏：「云何沙門釋子如王子、大臣、淫慾放逸人，共相調戲語笑入內？」問言：「尊者何故現龂，欲賣齒耶？此中亦無伎兒，為笑何等？此壞敗人，為有何道？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「汝云何于聖人毗尼中，現龂而笑相與調戲？從今日後不得戲笑入家內。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。不得笑入家內，應當學。」

不得笑，若有可笑事者，不得出龂現齒呵呵而笑，應制忍之。當起無常苦空無我想、思惟死想。若不可止，當自嚙舌。若復不能止者，當以衣角遮口徐徐抑制。若放恣諸根，大笑入家內者，越學法。狂、癡、心亂無罪。是故說，不得笑入家內，應當學。

佛住舍衛城，廣說如上。爾時六群比丘覆頭入白衣家內，為世人所譏：「云何沙門釋子如放逸淫女、如賊細作、如新婦、如採蜜人，覆頭行入家內？」問言：「尊者！患眼痛耶？畏日炙頭耶？何故覆頭？此壞敗人，何道之有？」諸比丘以

【現代漢語翻譯】 現代漢語譯本：學習輕聲慢步進入居士家中的行為，這是越過了應當學習的戒律。如果是因為瘋狂、癡呆或精神錯亂，則沒有罪過。因此說，應當學習輕聲進入居士家中。

佛陀住在舍衛城（Śrāvastī），像之前一樣廣泛地說法。當時，六群比丘（the group of six monks）一起嬉笑打鬧著進入居士家中，被世人譏諷：『這些沙門釋子（Śrāmaṇa，釋迦牟尼佛的弟子）怎麼像王子、大臣或沉溺於淫慾的人一樣，互相嬉笑打鬧著進入家中？』人們質問他們：『尊者，你們為何露出牙齦，想要賣牙齒嗎？這裡也沒有藝人，你們在笑什麼？這些墮落的人，有什麼修行可言？』眾比丘因為這件事去稟告世尊（Bhagavan）。佛陀說：『把六群比丘叫來。』他們來了之後，佛陀問比丘們：『你們真的這樣做了嗎？』他們回答說：『確實如此。』佛陀說：『你們怎麼能在聖人的戒律中，露出牙齦嬉笑打鬧？從今以後，不得嬉笑打鬧著進入居士家中。』佛陀告訴眾比丘：『凡是依止舍衛城居住的比丘，都應當集合起來，爲了十種利益，我為比丘們制定戒律，乃至已經聽聞過的，應當再次聽聞。不得嬉笑打鬧著進入居士家中，應當學習。』

不得大笑，如果有可笑的事情，不得露出牙齦，發出『呵呵』的笑聲，應當克制忍耐。應當生起無常（anitya）、苦（duhkha）、空（sunyata）、無我（anatman）之想，思維死亡之想。如果無法剋制，應當自己咬自己的舌頭。如果還是不能剋制，應當用衣角遮住嘴巴，慢慢地抑制。如果放縱諸根，大笑進入居士家中，就是越過了應當學習的戒律。如果是因為瘋狂、癡呆或精神錯亂，則沒有罪過。因此說，不得大笑進入居士家中，應當學習。

佛陀住在舍衛城，像之前一樣廣泛地說法。當時，六群比丘蒙著頭進入居士家中，被世人譏諷：『這些沙門釋子怎麼像放蕩的**、像小偷、像新娘、像採蜜人一樣，蒙著頭進入居士家中？』人們質問他們：『尊者，你們是眼睛痛嗎？還是害怕太陽曬頭？為什麼要蒙著頭？這些墮落的人，有什麼修行可言？』眾比丘因為這件事去稟告世尊。

【English Translation】 English version: To learn to enter a house quietly and with soft footsteps is to transgress the precepts that should be learned. There is no offense for those who are mad, foolish, or whose minds are disturbed. Therefore, it is said that one should learn to enter a house quietly.

The Buddha was dwelling in Śrāvastī, expounding the Dharma extensively as before. At that time, the group of six monks (the group of six monks) entered the houses of laypeople, jesting and laughing together, and were criticized by the world: 'How can these Śrāmaṇa (Śrāmaṇa, disciples of Śākyamuni Buddha), like princes, ministers, or those indulging in lust, enter houses jesting and laughing together?' They were asked: 'Venerable ones, why do you show your gums, wanting to sell your teeth? There are no performers here; what are you laughing at? What Dharma do these degenerate people possess?' The monks, because of this matter, went and reported it to the Bhagavan (Bhagavan). The Buddha said: 'Summon the group of six monks.' After they arrived, the Buddha asked the monks: 'Is this really so?' They replied: 'It is so.' The Buddha said: 'How can you, in the Vinaya (Vinaya) of the Noble Ones, show your gums and laugh, jesting with each other? From today onwards, you are not allowed to enter houses jesting and laughing.' The Buddha told the monks: 'All the monks dwelling in Śrāvastī should assemble. For ten benefits, I am establishing precepts for the monks, and even those who have already heard them should hear them again. You must not enter houses jesting and laughing; you should learn this.'

One must not laugh loudly. If there is something to laugh at, one must not show one's gums and laugh 'ha ha'; one should restrain oneself. One should give rise to thoughts of impermanence (anitya), suffering (duhkha), emptiness (sunyata), and no-self (anatman), and contemplate thoughts of death. If one cannot restrain oneself, one should bite one's own tongue. If one still cannot restrain oneself, one should cover one's mouth with the corner of one's robe and slowly suppress it. If one indulges one's senses and enters a house laughing loudly, one transgresses the precepts that should be learned. There is no offense for those who are mad, foolish, or whose minds are disturbed. Therefore, it is said that one must not enter a house laughing loudly; one should learn this.

The Buddha was dwelling in Śrāvastī, expounding the Dharma extensively as before. At that time, the group of six monks entered the houses of laypeople with their heads covered, and were criticized by the world: 'How can these Śrāmaṇa, like dissolute **, like thieves, like brides, like honey gatherers, enter houses with their heads covered?' They were asked: 'Venerable ones, do your eyes hurt? Are you afraid of the sun burning your heads? Why do you cover your heads? What Dharma do these degenerate people possess?' The monks, because of this matter, went and reported it to the Bhagavan.

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是因緣往白世尊。佛言：「呼六群比丘來。」佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得覆頭入白衣家內。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。不得覆頭入家內，應當學。」

覆頭者，盡覆及兩耳，不得覆頭行入白衣家。若大寒雨雪患頭風，得覆半頭一耳。若放恣諸根，覆頭入家內者，越學法。狂、癡、心亂無罪。是故說，不得覆頭入家內，應當學。

佛住舍衛城，廣說如上。爾時六群比丘反抄衣入白衣家，為世人所譏：「云何沙門釋子如王子、大臣，如淫妷女人賣色，反抄衣入人家內坐，露現肘脅？」問言：「尊者！欲來共鬥耶？何故反抄衣現脅。此壞敗人，為有何道？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得反抄衣入家內。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。不得反抄衣入家內，應當學。」

抄衣者，兩邊反抄著肩上。不得反抄衣行入家內，若風雨時得抄一邊，若偏袒右肩得抄左邊，若通肩被得抄右邊，不得令肘現。乞食時畏污衣故得反抄，肘不現無罪。若放恣諸根，反抄

【現代漢語翻譯】 現代漢語譯本 是因緣，比丘們稟告世尊。佛說：『叫六群比丘來。』佛問比丘們：『你們真的這樣做了嗎？』回答說：『確實如此。』佛說：『從今天以後，不得蒙著頭進入在家信徒的家中。』佛告訴眾比丘：『凡是依止舍衛城居住的比丘都應當集合，爲了十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的也應當重新聽聞。不得蒙著頭進入在家信徒的家中，應當學習。』

矇頭，是指完全遮蓋住頭部和兩耳，不得蒙著頭進入在家信徒的家中。如果天氣非常寒冷，或者下雨下雪，患有頭痛，可以遮蓋住半個頭和一隻耳朵。如果放縱諸根，蒙著頭進入在家信徒的家中，就違犯了學處。瘋狂、癡呆、心神錯亂的沒有罪過。因此說，不得蒙著頭進入在家信徒的家中，應當學習。

佛住在舍衛城，（以下內容）廣泛地像上面所說的那樣。當時，六群比丘反抄著衣服進入在家信徒的家中，被世人譏諷：『為什麼這些沙門釋子像王子、大臣，像放蕩的女人出賣色相一樣，反抄著衣服進入人家中坐著，露出胳膊肘和腋下？』（人們）問道：『尊者！想要來打架嗎？為什麼要反抄著衣服露出腋下？這些行為敗壞的人，有什麼道行？』眾比丘因為這個因緣稟告世尊。佛說：『叫六群比丘來。』（六群比丘）來了之後，佛問比丘們：『你們真的這樣做了嗎？』回答說：『確實如此。』佛說：『從今天以後，不得反抄著衣服進入在家信徒的家中。』佛告訴眾比丘：『凡是依止舍衛城居住的比丘都應當集合，爲了十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的也應當重新聽聞。不得反抄著衣服進入在家信徒的家中，應當學習。』

抄衣，是指將衣服的兩邊反過來搭在肩膀上。不得反抄著衣服進入在家信徒的家中，如果颳風下雨的時候可以抄一邊，如果袒露右肩可以抄左邊，如果通肩披著衣服可以抄右邊，不得讓胳膊肘露出來。乞食的時候，因為害怕弄髒衣服，可以反抄衣服，胳膊肘不露出來就沒有罪過。如果放縱諸根，反抄著衣服

【English Translation】 English version Because of this circumstance, the Bhikshus (monks) reported to the World Honored One (Buddha). The Buddha said, 'Summon the Group-of-Six Bhikshus.' The Buddha asked the Bhikshus, 'Is it true that you did this?' They replied, 'It is true.' The Buddha said, 'From this day forward, you must not cover your head when entering the homes of laypeople.' The Buddha told the Bhikshus, 'All Bhikshus residing in Shravasti (a major city in ancient India) should assemble. For the sake of ten benefits, precepts are being established for the Bhikshus, and those who have already heard them should hear them again. You must not cover your head when entering a house; you should learn this.'

'Covering the head' means completely covering the head and both ears. One must not cover the head when entering the homes of laypeople. If it is very cold, raining, or snowing, or if one suffers from headaches, one may cover half the head and one ear. If one indulges the senses and covers the head when entering a house, one violates the training rule. Those who are mad, foolish, or mentally disturbed are without fault. Therefore, it is said, 'You must not cover your head when entering a house; you should learn this.'

The Buddha was residing in Shravasti (a major city in ancient India), and the details are as described above. At that time, the Group-of-Six Bhikshus were turning up their robes and entering the homes of laypeople, which was criticized by the world: 'Why do these Shramana (wandering ascetics) Shakya (sage) disciples, like princes and ministers, like licentious women selling their beauty, turn up their robes and sit in people's homes, exposing their elbows and armpits?' (People) asked: 'Venerable ones! Do you want to fight? Why do you turn up your robes and expose your armpits? These degenerate people, what kind of Dharma (teachings) do they have?' The Bhikshus reported this circumstance to the World Honored One (Buddha). The Buddha said, 'Summon the Group-of-Six Bhikshus.' After they arrived, the Buddha asked the Bhikshus, 'Is it true that you did this?' They replied, 'It is true.' The Buddha said, 'From this day forward, you must not turn up your robes when entering a house.' The Buddha told the Bhikshus, 'All Bhikshus residing in Shravasti (a major city in ancient India) should assemble. For the sake of ten benefits, precepts are being established for the Bhikshus, and those who have already heard them should hear them again. You must not turn up your robes when entering a house; you should learn this.'

'Turning up the robes' means turning up both sides of the robe and placing them on the shoulders. One must not turn up the robes when entering a house. If it is windy or rainy, one may turn up one side. If one bares the right shoulder, one may turn up the left side. If one drapes the robe over both shoulders, one may turn up the right side. One must not allow the elbows to be exposed. When begging for food, one may turn up the robes to avoid soiling them, and there is no fault if the elbows are not exposed. If one indulges the senses and turns up the robes

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衣入家內者，越學法。狂、癡、心亂無罪。是故說，不得反抄衣入家內，應當學。

佛住舍衛城，廣說如上。爾時六群比丘腳指行入白衣家，為世人所譏：「云何沙門釋子如淫女偷人，如蝦蟆行？此壞敗人，為有何道？」諸比丘聞已以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得腳指行入白衣家。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。不得腳指行入家內，應當學。」入內若泥水時，不得先下腳指後下腳跟，當先下腳跟然後下腳指。若腳心有瘡當側腳行，作蔽瘡物系之，先下腳跟後下腳指。若放恣諸根，不學平腳行者，越學法。狂、癡、心亂無罪。是故說，不得腳指行入家內，應當學。

佛住舍衛城，廣說如上。爾時六群比丘叉腰入白衣家，為世人所譏：「云何沙門釋子如王子、大臣、力士，叉腰入人家內？此壞敗人，何道之有？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，從今日後不得叉腰入白衣家。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。不得叉

【現代漢語翻譯】 現代漢語譯本 將衣服拿進別人家裡的，違反學法（戒律）。如果行為人是瘋癲的、愚癡的、精神錯亂的，則無罪。因此說，不得反手抄起衣服拿進別人家裡，應當學習（遵守此戒）。

佛陀住在舍衛城（Śrāvastī），如前廣泛說法。當時，六群比丘用腳趾行走進入在家信徒的家中，被世人譏諷：『為何這些沙門（śrāmaṇa）釋子（釋迦牟尼佛的弟子）像小偷一樣，像蛤蟆一樣走路？這些敗壞的人，有什麼道行可言？』眾比丘聽到后，因為這件事去稟告世尊。佛陀說：『叫六群比丘來。』他們來了之後，佛陀問比丘：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『從今天以後，不得用腳趾行走進入在家信徒的家中。』佛陀告訴眾比丘：『凡是依止舍衛城居住的比丘，都應當集合起來，爲了十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的，應當重新聽聞。不得用腳趾行走進入別人家裡，應當學習（遵守此戒）。』進入室內，如果地面有泥水時，不得先放下腳趾，後放下腳跟，應當先放下腳跟，然後放下腳趾。如果腳心有瘡，應當側著腳行走，用東西遮蓋住瘡口，先放下腳跟，後放下腳趾。如果放縱諸根，不學習平穩地行走，違反學法（戒律）。如果行為人是瘋癲的、愚癡的、精神錯亂的，則無罪。因此說，不得用腳趾行走進入別人家裡，應當學習（遵守此戒）。』

佛陀住在舍衛城，如前廣泛說法。當時，六群比丘叉著腰進入在家信徒的家中，被世人譏諷：『為何這些沙門釋子像王子、大臣、力士一樣，叉著腰進入別人家裡？這些敗壞的人，有什麼道行可言？』眾比丘因為這件事去稟告世尊。佛陀說：『叫六群比丘來。』他們來了之後，佛陀問比丘：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『這是惡事，從今天以後，不得叉著腰進入在家信徒的家中。』佛陀告訴眾比丘：『凡是依止舍衛城居住的比丘，都應當集合起來，爲了十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的，應當重新聽聞。不得叉

【English Translation】 English version Whoever brings clothes into a house violates the code of learning (śikṣā). There is no offense for those who are mad, foolish, or mentally disturbed. Therefore, it is said: One should not bring clothes into a house with a reversed grip; one should learn (this precept).

The Buddha was dwelling in Śrāvastī, expounding extensively as before. At that time, the group of six monks (the 'group of six' is a group of monks known for misbehavior) entered the homes of laypeople walking on their toes, and were ridiculed by the world: 'Why are these Śākya (Śākyamuni Buddha's disciples) ascetics like thieves, walking like toads? These corrupt people, what Dharma (teaching) do they have?' The monks, having heard this, reported it to the World-Honored One (Buddha) because of this matter. The Buddha said: 'Summon the group of six monks.' After they came, the Buddha asked the monks: 'Is it true that you did this?' They replied: 'It is true.' The Buddha said: 'From today onwards, you must not enter the homes of laypeople walking on your toes.' The Buddha told the monks: 'All those who dwell relying on Śrāvastī should gather together, and for the sake of ten benefits, precepts are established for the monks, and even those who have already heard them should hear them again. You must not enter a house walking on your toes; you should learn (this precept).' When entering a room, if there is mud or water, one should not put down the toes first and then the heels, but should put down the heels first and then the toes. If there is a sore on the sole of the foot, one should walk sideways, covering the sore, putting down the heel first and then the toes. If one indulges the senses and does not learn to walk with a flat foot, one violates the code of learning (śikṣā). There is no offense for those who are mad, foolish, or mentally disturbed. Therefore, it is said: One should not enter a house walking on one's toes; one should learn (this precept).'

The Buddha was dwelling in Śrāvastī, expounding extensively as before. At that time, the group of six monks entered the homes of laypeople with their hands on their hips, and were ridiculed by the world: 'Why are these Śākya ascetics like princes, ministers, or strongmen, entering people's homes with their hands on their hips? These corrupt people, what Dharma do they have?' The monks reported this matter to the World-Honored One. The Buddha said: 'Summon the group of six monks.' After they came, the Buddha asked the monks: 'Is it true that you did this?' They replied: 'It is true.' The Buddha said: 'This is an evil thing; from today onwards, you must not enter the homes of laypeople with your hands on your hips.' The Buddha told the monks: 'All those who dwell relying on Śrāvastī should gather together, and for the sake of ten benefits, precepts are established for the monks, and even those who have already heard them should hear them again. You must not enter

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腰入家內，應當學。」叉腰者，兩手叉腰。不得叉腰行入家內，若腰脊痛、若風腫者，得叉腰無罪。若癰瘡癬以藥塗上，畏污衣故，叉腰無罪。若放恣諸根，叉腰入家內者，越學法。狂、癡、心亂無罪。是故說，不得叉腰入家內，應當學。

內衣被上服、　　好覆諦視入、 　小聲不得笑、　　覆頭反抄衣、 　指行及叉腰。　　學初跋渠竟。

佛住舍衛城，廣說如上。爾時六群比丘搖身入白衣家，為世人所譏：「云何沙門釋子如王子、大臣、淫女，搖身入家內？此壞敗人，何道之有？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今以後不得搖身入家內。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。不得搖身入家內，應當學。」

若老病身振、風雨寒雪振搖無罪。若放恣諸根搖身入家內者，越學法。狂、癡、心亂無罪。是故說，不得搖身入家內，應當學。

佛住舍衛城，廣說如上。爾時六群比丘搖頭入白衣家內，為世人所譏：「云何沙門釋子如淫妷人、如鼠、如狼，振動頭入家內？此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問

【現代漢語翻譯】 現代漢語譯本：'把手放在腰上進入家中，應當學習。'叉腰，就是兩手放在腰上。不得叉腰走進家中，如果腰脊疼痛、或者風濕腫脹的人，可以叉腰沒有罪過。如果癰瘡癬用藥塗在身上，害怕弄髒衣服的緣故，叉腰沒有罪過。如果放縱自己的感官，叉腰進入家中，就違犯了學法。狂人、癡呆、心神錯亂的人沒有罪過。所以說，不得叉腰進入家中，應當學習。

『內衣被上服，好覆諦視入，小聲不得笑，覆頭反抄衣，指行及叉腰。學初跋渠竟。』

佛陀住在舍衛城（Śrāvastī，古代印度城市），廣泛地講述如上的內容。當時，六群比丘（一群行為不端的比丘）搖動身體進入在家信徒的家中，被世人譏笑：『為什麼這些沙門釋子（Śākyamuni，釋迦牟尼的弟子）像王子、大臣、**一樣，搖動身體進入家中？這些人品行敗壞，有什麼修行可言？』眾比丘因為這件事去稟告世尊。佛陀說：『把六群比丘叫來。』他們來了之後，佛陀問比丘們：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『從今以後不得搖動身體進入家中。』佛陀告訴眾比丘：『凡是居住在舍衛城的人都應當集合起來，爲了十種利益的緣故，我為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。不得搖動身體進入家中，應當學習。』

如果是年老生病身體顫抖、風雨寒雪中顫抖沒有罪過。如果放縱自己的感官，搖動身體進入家中，就違犯了學法。狂人、癡呆、心神錯亂的人沒有罪過。所以說，不得搖動身體進入家中，應當學習。

佛陀住在舍衛城，廣泛地講述如上的內容。當時，六群比丘搖頭進入在家信徒的家中，被世人譏笑：『為什麼這些沙門釋子像淫蕩的人、像老鼠、像狼一樣，搖動頭部進入家中？這些人品行敗壞，有什麼道法？』眾比丘因為這件事去稟告世尊。佛陀說：『把六群比丘叫來。』他們來了之後，佛陀問

【English Translation】 English version: 'One should learn to enter a house with hands on hips.' 'Hands on hips' means placing both hands on the hips. One should not enter a house with hands on hips. If one has pain in the waist or spine, or has wind-related swelling, one may place hands on hips without fault. If one has ulcers, sores, or ringworm and has applied medicine, one may place hands on hips without fault for fear of soiling one's clothes. If one indulges the senses and enters a house with hands on hips, one transgresses the training rule. The mad, the foolish, and those with disturbed minds are without fault. Therefore, it is said, one should learn not to enter a house with hands on hips.

'Inner garments, upper garments, well-covered, looking carefully, enter; in a low voice, do not laugh; covering the head, reversing and holding the robe, pointing while walking, and hands on hips. The initial section of the training is complete.'

The Buddha was dwelling in Śrāvastī (ancient Indian city), extensively explaining as above. At that time, the group of six monks (a group of misbehaving monks) entered the homes of laypeople swaying their bodies, and were ridiculed by the world: 'Why do these Śākyamuni (disciples of Śākyamuni) ascetics enter homes swaying their bodies like princes, ministers, and **? These are corrupt people, what practice do they have?' The monks, because of this, went and reported to the World-Honored One. The Buddha said: 'Summon the group of six monks.' After they came, the Buddha asked the monks: 'Is it true that you did this?' They replied: 'It is true.' The Buddha said: 'From now on, you must not enter homes swaying your bodies.' The Buddha told the monks: 'All those dwelling in Śrāvastī should gather together, for the sake of ten benefits, I am establishing precepts for the monks, and even those who have already heard them should hear them again. One should learn not to enter a house swaying one's body.'

If one is old and sick and the body trembles, or one trembles in wind, rain, cold, or snow, there is no fault. If one indulges the senses and enters a house swaying one's body, one transgresses the training rule. The mad, the foolish, and those with disturbed minds are without fault. Therefore, it is said, one should learn not to enter a house swaying one's body.

The Buddha was dwelling in Śrāvastī, extensively explaining as above. At that time, the group of six monks entered the homes of laypeople shaking their heads, and were ridiculed by the world: 'Why do these Śākyamuni ascetics enter homes shaking their heads like lewd people, like rats, like wolves? These are corrupt people, what Dharma do they have?' The monks, because of this, went and reported to the World-Honored One. The Buddha said: 'Summon the group of six monks.' After they came, the Buddha asked

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比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得搖頭入白衣家。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。不得搖頭行入家內，應當學。」

若老羸病、若痏頭、若風雨寒振搖頭無罪。若放恣諸根，搖頭入家內者，越學法。狂、癡、心亂無罪。是故說，不得搖頭入家內，應當學。

佛住舍衛城，廣說如上。爾時六群比丘掉臂入白衣家，撥觸檀越面、破他手中酥油瓶器，為世人所譏：「云何沙門釋子如力士兇人，掉臂入家內？此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得掉臂入白衣家內。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。不得掉臂入家內，應當學。」

不得掉臂行入家內，若先是王子大臣本習未除，應當教言：「汝今出家，當舍此俗儀，從比丘法。」若欲喚人，不得雙舉兩手，當以一手招。若放恣諸根，掉臂入家內者，越學法。狂、癡、心亂無罪。是故說，不得掉臂入家內，應當學。

佛住舍衛城，廣說如上。爾時六群比丘著垢膩破衣，露肘腰脅。難陀、優波難陀著細

【現代漢語翻譯】 現代漢語譯本 比丘問：『你確實是這樣做的嗎？』回答說：『確實是這樣做的。』佛說：『從今天以後，不得搖頭進入在家信徒的家中。』佛告訴各位比丘：『凡是依止舍衛城（Śrāvastī）居住的比丘，都應當集合起來，爲了十種利益的緣故，為比丘們制定戒律，乃至已經聽聞過的，應當重新聽聞。不得搖頭進入家內，應當學習。』 如果年老體弱、生病、頭部有瘡、或者因為風雨寒冷而顫抖搖頭，沒有罪過。如果放縱諸根，搖頭進入家內，就違犯了學法。如果是狂人、癡人、心神錯亂的人，沒有罪過。因此說，不得搖頭進入家內，應當學習。 佛住在舍衛城（Śrāvastī），廣泛地講述如上內容。當時，六群比丘（the group of six monks）搖晃著手臂進入在家信徒的家中，撥弄觸碰檀越（dānavati，施主）的面部，打破他人手中的酥油瓶器，被世人譏笑：『為什麼這些沙門（śrāmaṇa，出家人）釋子（釋迦牟尼佛的弟子）像力士兇人一樣，搖晃著手臂進入家內？這些人是敗壞之人，有什麼道法？』各位比丘因為這件事去稟告世尊。佛說：『把六群比丘叫來。』叫來之後，佛問比丘：『你確實是這樣做的嗎？』回答說：『確實是這樣做的。』佛說：『從今天以後，不得搖晃著手臂進入在家信徒的家中。』佛告訴各位比丘：『凡是依止舍衛城（Śrāvastī）居住的比丘，都應當集合起來，爲了十種利益的緣故，為比丘們制定戒律，乃至已經聽聞過的，應當重新聽聞。不得搖晃著手臂進入家內，應當學習。』 不得搖晃著手臂進入家內，如果先前是王子大臣，原有的習慣沒有去除，應當教導他們說：『你現在已經出家，應當捨棄這些世俗的儀態，遵循比丘的法則。』如果想要呼喚他人，不得同時舉起兩隻手，應當用一隻手招手。如果放縱諸根，搖晃著手臂進入家內，就違犯了學法。如果是狂人、癡人、心神錯亂的人，沒有罪過。因此說，不得搖晃著手臂進入家內，應當學習。 佛住在舍衛城（Śrāvastī），廣泛地講述如上內容。當時，六群比丘（the group of six monks）穿著骯髒油膩破舊的衣服，露出胳膊肘和腰脅。難陀（Nanda）、優波難陀（Upananda）穿著精細的...

【English Translation】 English version A Bhikṣu (monk) asked: 'Is it true that you did so?' He replied: 'It is true.' The Buddha said: 'From today onwards, one must not shake one's head when entering the home of a layperson.' The Buddha told the Bhikṣus (monks): 'All Bhikṣus (monks) residing in Śrāvastī (舍衛城) should assemble. For the sake of ten benefits, precepts are established for the Bhikṣus (monks), and those who have already heard them should hear them again. One must not shake one's head when entering a home; this should be learned.' If one is old and weak, ill, has sores on the head, or shakes one's head due to wind, rain, or cold, there is no offense. If one indulges the senses and shakes one's head when entering a home, one transgresses the training rule. There is no offense for those who are mad, foolish, or mentally disturbed. Therefore, it is said: One must not shake one's head when entering a home; this should be learned. The Buddha resided in Śrāvastī (舍衛城), and spoke extensively as above. At that time, the group of six monks (六群比丘) swung their arms when entering the homes of laypeople, touching the faces of dānavati (檀越, donors), and breaking jars of ghee in their hands, which was criticized by the world: 'Why are these Śrāmaṇas (沙門, renunciates), disciples of the Śākya (釋子, descendants of the Sakya clan), like strongmen and thugs, swinging their arms when entering homes? These are corrupt people; what Dharma (道法, teachings) do they have?' The Bhikṣus (monks) reported this matter to the World-Honored One. The Buddha said: 'Summon the group of six monks (六群比丘).' After they arrived, the Buddha asked the Bhikṣus (monks): 'Is it true that you did so?' They replied: 'It is true.' The Buddha said: 'From today onwards, one must not swing one's arms when entering the homes of laypeople.' The Buddha told the Bhikṣus (monks): 'All Bhikṣus (monks) residing in Śrāvastī (舍衛城) should assemble. For the sake of ten benefits, precepts are established for the Bhikṣus (monks), and those who have already heard them should hear them again. One must not swing one's arms when entering a home; this should be learned.' One must not swing one's arms when entering a home. If one was previously a prince or minister and has not yet eliminated the habit, one should be taught: 'Now that you have left home, you should abandon these worldly manners and follow the rules of a Bhikṣu (monk).' If one wishes to call someone, one must not raise both hands; one should beckon with one hand. If one indulges the senses and swings one's arms when entering a home, one transgresses the training rule. There is no offense for those who are mad, foolish, or mentally disturbed. Therefore, it is said: One must not swing one's arms when entering a home; this should be learned. The Buddha resided in Śrāvastī (舍衛城), and spoke extensively as above. At that time, the group of six monks (六群比丘) wore dirty, greasy, and torn robes, exposing their elbows and waists. Nanda (難陀) and Upananda (優波難陀) wore fine...

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生疏衣，形體露現，共白衣家坐，為世人所譏：「云何沙門釋子如王子、大臣、貴人，著細生疏衣？」見著弊衣者，復言：「似如奴撲客作賤人，著破壞垢衣，肘脅露現坐家內。沙門釋子應好覆身坐家內。此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後應好覆身坐家內。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。好覆身坐家內，應當學。」

好覆身者，應用致物作內衣；若用疏物者，應兩重三重。若內衣疏者，郁多羅僧應用致物。郁多羅僧疏者，僧伽梨應用致物。僧伽梨疏者，郁多羅僧應用致物。坐時不得坐衣上，當一手褰衣、一手案坐具，然後安詳而坐。若精舍中食上和上、阿阇梨、長老比丘前，應好覆身坐。若放恣諸根，不學好覆身家內坐者，越學法。狂、癡、心亂無罪。是故說，好覆身家內坐，應當學。

佛住舍衛城，廣說如上。爾時六群比丘入白衣家內坐，看他婦女、小兒行來出入上閣、下閣，為世人所譏：「云何沙門釋子如淫妷人、如盜賊，在他家內坐看他婦女？」問言：「尊者！為失何物，東西顧視？出家之人應諦視坐家內。此壞敗人，有何道

【現代漢語翻譯】 現代漢語譯本： 有比丘穿著粗糙的衣服，身體顯露，與在家居士坐在一起，被世人譏笑：『為何沙門釋子（指釋迦牟尼佛的弟子）像王子、大臣、貴人一樣，穿著粗糙的衣服？』又見到穿著破舊衣服的比丘，又說：『好像奴僕或做工的人，穿著破爛骯髒的衣服，肘部和脅部都露在外面，坐在家裡。沙門釋子應該好好地遮蓋身體，坐在家裡。這些行為不端的人，有什麼道法？』眾比丘因為這些事去稟告世尊（指釋迦牟尼佛）。佛說：『叫六群比丘來。』他們來了之後，佛問比丘：『你們真的這樣做了嗎？』回答說：『確實如此。』佛說：『從今天以後，應該好好地遮蓋身體，坐在家裡。』佛告訴眾比丘：『住在舍衛城附近的，都召集起來，因為有十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的，應當重新聽聞。好好地遮蓋身體，坐在家裡，應當學習。』 所謂『好好地遮蓋身體』，應該用緻密的布料做內衣；如果用粗疏的布料，應該做兩層或三層。如果內衣粗疏，郁多羅僧（uttarasaṅgha，上衣）應該用緻密的布料。如果郁多羅僧粗疏，僧伽梨（saṃghāṭī，大衣）應該用緻密的布料。如果僧伽梨粗疏，郁多羅僧應該用緻密的布料。坐的時候，不得坐在衣服上，應當一手提起衣服，一手按住坐具，然後安詳地坐下。如果在精舍中，在食上的和尚（upādhyāya，親教師）、阿阇梨（ācārya，軌範師）、長老比丘面前，應該好好地遮蓋身體坐下。如果放縱諸根，不學習好好地遮蓋身體坐在家裡，就違犯了學法。狂人、癡人、心神錯亂的人沒有罪。所以說，好好地遮蓋身體坐在家裡，應當學習。 佛住在舍衛城，廣泛地宣說如上內容。當時，六群比丘進入在家居士的家中坐著，觀看他人的婦女、小孩進進出出樓上樓下，被世人譏笑：『為何沙門釋子像淫蕩的人、像盜賊一樣，在別人家裡坐著，觀看他人的婦女？』（人們）問：『尊者！丟失了什麼東西，東張西望？出家之人應該端正地坐在家裡。這些行為不端的人，有什麼道法？』

【English Translation】 English version: Some monks, wearing coarse clothing and exposing their bodies, sat with laypeople and were ridiculed by the world: 'Why do the Śramaṇa Śākyaputrīyas (disciples of Śākyamuni Buddha), like princes, ministers, and nobles, wear such coarse clothing?' Seeing monks wearing tattered clothes, they further said: 'They look like servants or laborers, wearing torn and dirty clothes, with their elbows and ribs exposed, sitting inside homes. Śramaṇa Śākyaputrīyas should properly cover their bodies and sit inside homes. What Dharma do these corrupt people possess?' The monks, because of these incidents, went to report to the Blessed One (Śākyamuni Buddha). The Buddha said: 'Summon the group of six monks.' After they arrived, the Buddha asked the monks: 'Is it true that you did this?' They replied: 'It is true.' The Buddha said: 'From today onwards, you should properly cover your bodies and sit inside homes.' The Buddha told the monks: 'Gather all those residing near Śrāvastī, for the sake of ten benefits, I will establish precepts for the monks, and those who have already heard them should hear them again. Properly covering your body and sitting inside homes, you should learn.' Regarding 'properly covering the body,' one should use dense material for the inner garment; if using coarse material, it should be two or three layers thick. If the inner garment is coarse, the uttarasaṅgha (upper robe) should be made of dense material. If the uttarasaṅgha is coarse, the saṃghāṭī (outer robe) should be made of dense material. If the saṃghāṭī is coarse, the uttarasaṅgha should be made of dense material. When sitting, one should not sit on the robe; one should lift the robe with one hand and hold the seat with the other, and then sit down calmly. If in a monastery, in front of the preceptor (upādhyāya), the ācārya (teacher), or elder monks at mealtime, one should properly cover the body and sit down. If one indulges the senses and does not learn to properly cover the body and sit inside homes, one violates the precepts. Those who are mad, foolish, or mentally disturbed are without fault. Therefore, it is said that properly covering the body and sitting inside homes, one should learn. The Buddha resided in Śrāvastī and extensively expounded the above content. At that time, the group of six monks entered the homes of laypeople and sat, watching the women and children going in and out upstairs and downstairs, and were ridiculed by the world: 'Why do the Śramaṇa Śākyaputrīyas, like lustful people or thieves, sit in other people's homes, watching other people's women?' (People) asked: 'Venerable ones! Have you lost something, that you are looking around? Those who have left home should sit properly inside homes. What Dharma do these corrupt people possess?'

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法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後應諦視坐家內。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。諦視坐家內，應當學。」

諦視家內坐時，不得如馬延頸低視，當平視，勿令不覺檀越持熱器來湯突手面。若精舍中食上、若在和上、阿阇梨、長老比丘前坐時，不得左右顧視，當平視坐。若放恣諸根，不諦視坐家內者，越學法。狂、癡、心亂無罪。是故說，諦視坐家內，應當學。

佛住舍衛城，廣說如上。爾時六群比丘入白衣家內坐，高聲大喚共相嘲話，為世人所譏：「云何沙門釋子高聲大喚，如商人失伴，如放牧人大喚。」問言：「尊者！何故大喚？出家之人應小聲坐。云何大喚？此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後應小聲坐家內。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。小聲坐家內，應當學。」不得高聲大喚坐家內，若欲喚者，應彈指。若前人不覺者，當語近邊人。若精舍中食上、若和上、阿阇梨、長老

【現代漢語翻譯】 現代漢語譯本： 『法？』眾比丘因此緣故去稟告世尊。佛說：『叫六群比丘來。』他們來了之後，佛問比丘：『你們真的這樣做了嗎？』回答說：『確實如此。』佛說：『從今天以後，應當仔細觀察后才在施主家內就坐。』佛告訴眾比丘：『凡是依止舍衛城（Śrāvastī）居住的比丘都應當集合，爲了十種利益的緣故為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。仔細觀察后才在施主家內就坐，應當學習。』 仔細觀察后在施主家內就坐時，不得像馬一樣伸長脖子向下看，應當平視，不要讓施主拿著熱的食物來而不察覺，以致燙傷手和臉。如果在精舍（Vihara）中用餐時，或者在和尚（Upadhyaya）、阿阇梨（Ācārya）、長老比丘面前就坐時，不得左右張望，應當平視而坐。如果放縱諸根，不仔細觀察后才在施主家內就坐，就違犯了學法。如果是因為狂、癡、心亂則沒有罪。因此說，仔細觀察后才在施主家內就坐，應當學習。 佛住在舍衛城（Śrāvastī），廣泛地宣說如上內容。當時，六群比丘進入白衣（在家信徒）家內就坐，高聲喧譁，互相嘲笑，被世人譏諷：『為何這些沙門（Śrāmaṇa）釋子（釋迦牟尼佛的弟子）高聲喧譁，如同商人丟失了同伴，如同放牧人高聲呼喊。』（世人）問道：『尊者！為何如此大聲喧譁？出家之人應當小聲就坐，為何如此大聲喧譁？這些人品敗壞，有什麼道法？』眾比丘因此緣故去稟告世尊。佛說：『叫六群比丘來。』他們來了之後，佛問比丘：『你們真的這樣做了嗎？』回答說：『確實如此。』佛說：『從今天以後，應當小聲在施主家內就坐。』佛告訴眾比丘：『凡是依止舍衛城（Śrāvastī）居住的比丘都應當集合，爲了十種利益的緣故為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。小聲在施主家內就坐，應當學習。』不得高聲喧譁地在施主家內就坐，如果想要呼喚他人，應當彈指。如果前面的人沒有察覺，應當告訴旁邊的人。如果在精舍（Vihara）中用餐時，或者在和尚（Upadhyaya）、阿阇梨（Ācārya）、長老

【English Translation】 English version: 'The Dharma?' The Bhikshus (monks) reported this matter to the World-Honored One (Buddha). The Buddha said, 'Summon the group of six Bhikshus.' After they arrived, the Buddha asked the Bhikshus, 'Is it true that you did this?' They replied, 'It is true.' The Buddha said, 'From today onwards, you should carefully observe before sitting inside a donor's house.' The Buddha told the Bhikshus, 'All Bhikshus residing in Śrāvastī (舍衛城) should assemble. For the sake of ten benefits, I am establishing precepts for the Bhikshus, and those who have already heard them should hear them again. Carefully observe before sitting inside a donor's house; this should be learned.' When sitting inside a donor's house after careful observation, one should not crane one's neck and look down like a horse. One should look straight ahead, being mindful so that one does not get burned by a donor bringing hot food. If one is sitting in the Vihara (精舍) during mealtime, or in front of one's Upadhyaya (和尚), Ācārya (阿阇梨), or elder Bhikshus, one should not look around to the left or right, but should sit looking straight ahead. If one indulges the senses and does not carefully observe before sitting inside a donor's house, one transgresses the rule of learning. There is no offense for those who are mad, foolish, or mentally disturbed. Therefore, it is said, 'Carefully observe before sitting inside a donor's house; this should be learned.' The Buddha resided in Śrāvastī (舍衛城), and extensively expounded the above. At that time, the group of six Bhikshus entered the houses of laypeople (白衣), sat down, and made loud noises, mocking each other, which was criticized by the world: 'Why do these Śrāmaṇas (沙門), disciples of Shakyamuni Buddha (釋子), make such loud noises, like merchants who have lost their companions, or like herdsmen shouting loudly?' They (the laypeople) asked, 'Venerable ones! Why are you shouting so loudly? Those who have left home should sit quietly. Why are you shouting so loudly? These are degenerate people; what Dharma do they possess?' The Bhikshus reported this matter to the World-Honored One. The Buddha said, 'Summon the group of six Bhikshus.' After they arrived, the Buddha asked the Bhikshus, 'Is it true that you did this?' They replied, 'It is true.' The Buddha said, 'From today onwards, you should sit quietly inside a donor's house.' The Buddha told the Bhikshus, 'All Bhikshus residing in Śrāvastī (舍衛城) should assemble. For the sake of ten benefits, I am establishing precepts for the Bhikshus, and those who have already heard them should hear them again. Sit quietly inside a donor's house; this should be learned.' One should not sit inside a donor's house making loud noises. If one wishes to call someone, one should snap one's fingers. If the person in front does not notice, one should tell the person nearby. If one is in the Vihara (精舍) during mealtime, or in front of one's Upadhyaya (和尚), Ācārya (阿阇梨), or elder

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比丘前坐，不得高聲大喚。若欲語時，語比坐，如是展轉第二、第三，令彼得知。若放恣諸根，高聲大喚坐家內者，越學法。狂、癡、心亂無罪。是故說，小聲坐家內，應當學。

佛住舍衛城，廣說如上。爾時六群比丘白衣家內坐，展轉調戲而共大笑，為世人所譏：「云何沙門釋子如王子、大臣、淫妷女人，作姿而笑坐家內？」問言：「尊者！此中有何事可笑？何故出龂，欲賣齒耶？此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「汝出家人，云何賢聖毗尼中出龂大笑？從今日後不得家內坐笑。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。不得笑坐家內，應當學。」不得白衣家內笑坐，若精舍內食上，和上、阿阇梨、長老比丘前坐不得笑。若有可笑事者，不得出龂現齒大笑，應當忍之。起無常、苦、空、無我想、思惟死想，當自嚙舌。若復不止者，不得現龂大笑，當以衣角遮口制之。若放恣諸根，白衣家內坐笑者，越學法。狂、癡、心亂無罪。是故說，不得笑坐家內，應當學。

佛住舍衛城，廣說如上。爾時六群比丘覆頭坐白衣家內，為世人所譏：「云何沙門釋子如淫妷女人覆

【現代漢語翻譯】 現代漢語譯本：比丘應該在前排就坐，不要大聲喧譁。如果想要說話，應該小聲地和旁邊的比丘說，這樣依次傳遞給第二位、第三位，讓他們知道。如果放縱自己的感官，在居士家中大聲喧譁，就違反了學處。如果是精神失常、愚癡、心神錯亂，則沒有罪過。因此說，應當學習在居士家中保持小聲。

佛陀住在舍衛城，廣泛地宣說如上的教義。當時，六群比丘在居士家中就坐，互相調戲，大聲嬉笑，被世人譏諷：『這些沙門釋子怎麼像王子、大臣、放蕩的女人一樣，做出各種姿態在居士家中嬉笑？』人們質問道：『尊者！這裡有什麼好笑的？為什麼要露出牙齦，好像要賣牙齒一樣？這些行為敗壞的人，有什麼道法可言？』眾比丘因為這件事去稟告世尊。佛陀說：『把六群比丘叫來。』佛陀問比丘：『你們真的這樣做了嗎？』他們回答說：『確實如此。』佛陀說：『你們是出家人，怎麼能在賢聖的戒律中露出牙齦大笑？從今天起，不允許在居士家中嬉笑。』佛陀告訴眾比丘：『凡是依止舍衛城居住的比丘都應當集合，爲了十種利益，我為比丘們制定戒律，乃至已經聽聞過的應當重複聽聞。不允許在居士家中嬉笑，應當學習。』不允許在居士家中嬉笑，如果在精舍內用餐時，在上師（和上，Upadhyaya）、阿阇梨（阿阇梨，Acarya）、長老比丘面前就坐時，也不得嬉笑。如果有可笑的事情，不得露出牙齦，現出牙齒大笑，應當忍住。應當生起無常、苦、空、無我的想法，思維死亡。應當自己咬住舌頭。如果還是忍不住，不得露出牙齦大笑，應當用衣角遮住嘴巴來克制。如果放縱自己的感官，在居士家中嬉笑，就違反了學處。如果是精神失常、愚癡、心神錯亂，則沒有罪過。因此說，不得在居士家中嬉笑，應當學習。

佛陀住在舍衛城，廣泛地宣說如上的教義。當時，六群比丘蒙著頭坐在居士家中，被世人譏諷：『這些沙門釋子怎麼像放蕩的女人一樣蒙著頭？』

【English Translation】 English version: A Bhikkhu should sit in the front row and should not shout loudly. If he wants to speak, he should speak softly to the Bhikkhu sitting next to him, and thus pass it on to the second and third, so that they may know. If one indulges one's senses and shouts loudly in a householder's home, one transgresses the rule of study. There is no offense for those who are mad, foolish, or mentally disturbed. Therefore, it is said that one should learn to be quiet in a householder's home.

The Buddha was dwelling in Shravasti (舍衛城), and extensively expounded as above. At that time, the group of six Bhikkhus were sitting in a householder's home, teasing each other and laughing loudly, and were ridiculed by the world: 'How can these Shramana (沙門) disciples of Shakya (釋子) be like princes, ministers, and licentious women, making gestures and laughing in a householder's home?' People asked: 'Venerable ones! What is so funny here? Why are you showing your gums, as if you want to sell your teeth? What Dharma (道法) can be said of these corrupt people?' The Bhikkhus reported this matter to the World Honored One. The Buddha said: 'Call the group of six Bhikkhus here.' The Buddha asked the Bhikkhus: 'Is it true that you did this?' They replied: 'It is true.' The Buddha said: 'You are renunciants, how can you show your gums and laugh loudly in the Vinaya (毗尼) of the virtuous and holy? From today onwards, it is not allowed to laugh in a householder's home.' The Buddha told the Bhikkhus: 'All Bhikkhus dwelling in Shravasti (舍衛城) should gather together. For ten benefits, I am establishing precepts for the Bhikkhus, and those who have already heard them should hear them again. It is not allowed to laugh in a householder's home, one should learn. 'It is not allowed to laugh while sitting in a householder's home. If one is sitting in front of one's Upadhyaya (和上), Acarya (阿阇梨), or elder Bhikkhus while eating in a monastery, one should not laugh. If there is something funny, one should not show one's gums and teeth and laugh loudly, one should endure it. One should generate thoughts of impermanence, suffering, emptiness, and no-self, and contemplate death. One should bite one's tongue. If one still cannot stop, one should not show one's gums and laugh loudly, one should cover one's mouth with the corner of one's robe to restrain oneself. If one indulges one's senses and laughs while sitting in a householder's home, one transgresses the rule of study. There is no offense for those who are mad, foolish, or mentally disturbed. Therefore, it is said that one should not laugh in a householder's home, one should learn.

The Buddha was dwelling in Shravasti (舍衛城), and extensively expounded as above. At that time, the group of six Bhikkhus were sitting in a householder's home with their heads covered, and were ridiculed by the world: 'How can these Shramana (沙門) disciples of Shakya (釋子) be like licentious women with their heads covered?'

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頭坐家內、如採蜜人？」問言：「尊者！為患頭痛畏日炙頭耶？何故覆頭？此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」佛問六群比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得覆頭坐家內。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。不得覆頭坐家內，應當學。」覆頭者，全覆頭及兩耳，不得覆頭坐家內。若精舍中食上、和上、阿阇梨、長老比丘前，不得覆頭坐。若風寒雨時、若病、若頭患風，不得全覆，當覆半令一耳現，若見長老比丘時當𢱍卻。若屏處、私房覆頭無罪。若放恣諸根覆頭坐家內者，越學法。狂、癡、心亂無罪。是故說，不得覆。頭坐家內，應當學。

佛住舍衛城，廣說如上。爾時六群比丘抄衣白衣家坐，為世人所譏：「云何沙門釋子如王子、大臣、淫妷女人賣色，抄衣坐家內，露現肘脅？此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得抄衣坐家內。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。不得抄衣坐家內，應當學。」抄衣者，一邊抄、兩邊抄，不得抄

【現代漢語翻譯】 現代漢語譯本 『頭戴著帽子坐在室內，就像採蜜人一樣？』（有人）問道：『尊者！您是因為害怕頭痛或陽光曬傷頭部嗎？為什麼要戴著帽子？這些行為不端的人，有什麼正法可言？』眾比丘因為這件事去稟告世尊。佛陀說：『把六群比丘叫來。』佛陀問六群比丘：『你們真的這樣做了嗎？』（他們）回答說：『確實如此。』佛陀說：『從今天起，不準戴著帽子坐在室內。』佛陀告訴眾比丘：『凡是住在舍衛城（Śrāvastī）的比丘都要集合起來，爲了十種利益，我為比丘們制定戒律，乃至已經聽過的也要重複聽聞。不準戴著帽子坐在室內，應當學習。』戴帽子，是指完全遮蓋頭部和兩耳。不準戴著帽子坐在室內。如果在精舍中，在飯食時間、和尚（Upādhyāya，親教師）、阿阇梨（Ācārya，軌範師）、長老比丘面前，不準戴著帽子。如果遇到颳風寒冷下雨的時候，或者生病，或者頭部患有風疾，不準完全遮蓋，應當遮蓋一半，露出一隻耳朵，如果見到長老比丘時應當摘下帽子。如果在隱蔽的地方、私人的房間里戴帽子沒有罪過。如果放縱諸根，戴著帽子坐在室內，就違犯了學處。精神失常、愚癡、心神錯亂沒有罪過。所以說，不準戴著帽子坐在室內，應當學習。

佛陀住在舍衛城（Śrāvastī），（以下）廣泛地敘述如上。（當時）六群比丘撩起衣服在白衣的家中坐著，被世人譏諷：『這些沙門釋子怎麼像王子、大臣、放蕩的女人賣弄姿色一樣，撩起衣服坐在室內，露出胳膊和腋下？這些行為不端的人，有什麼正法可言？』眾比丘因為這件事去稟告世尊。佛陀說：『把六群比丘叫來。』佛陀問比丘：『你們真的這樣做了嗎？』（他們）回答說：『確實如此。』佛陀說：『從今天起，不準撩起衣服坐在室內。』佛陀告訴眾比丘：『凡是住在舍衛城（Śrāvastī）的比丘都要集合起來，爲了十種利益，我為比丘們制定戒律，乃至已經聽過的也要重複聽聞。不準撩起衣服坐在室內，應當學習。』撩起衣服，是指一邊撩起、兩邊都撩起，不準撩起

【English Translation】 English version 『Wearing a hat inside the house, like a honey collector?』 (Someone) asked: 『Venerable! Are you afraid of headaches or sunburn on your head? Why are you wearing a hat? What Dharma do these corrupt people have?』 The monks reported this matter to the World-Honored One. The Buddha said: 『Summon the group of six monks.』 The Buddha asked the group of six monks: 『Did you really do this?』 (They) replied: 『Indeed, we did.』 The Buddha said: 『From today onwards, it is not allowed to wear a hat inside the house.』 The Buddha told the monks: 『All the monks residing in Śrāvastī (舍衛城) should gather together. For ten benefits, I am establishing precepts for the monks, and even those who have heard them should hear them again. It is not allowed to wear a hat inside the house; you should learn this.』 Wearing a hat means completely covering the head and both ears. It is not allowed to wear a hat inside the house. If in the monastery, during meal times, in front of the Upādhyāya (和尚, preceptor), Ācārya (阿阇梨, teacher), or elder monks, it is not allowed to wear a hat. If it is windy, cold, or raining, or if one is sick, or if one suffers from wind-related head ailments, it is not allowed to cover the head completely; one should cover half of it, leaving one ear exposed. If one sees an elder monk, one should take off the hat. If one wears a hat in a secluded place or a private room, there is no offense. If one indulges the senses and wears a hat inside the house, one violates the training rule. Insanity, foolishness, and mental confusion are without offense. Therefore, it is said, it is not allowed to wear a hat inside the house; you should learn this.

The Buddha was residing in Śrāvastī (舍衛城), (the following) is extensively narrated as above. (At that time) the group of six monks lifted their robes and sat in the homes of laypeople, which was criticized by the world: 『How can these Śākya ascetics, like princes, ministers, or licentious women selling their beauty, lift their robes and sit inside the house, exposing their arms and armpits? What Dharma do these corrupt people have?』 The monks reported this matter to the World-Honored One. The Buddha said: 『Summon the group of six monks.』 The Buddha asked the monks: 『Did you really do this?』 (They) replied: 『Indeed, we did.』 The Buddha said: 『From today onwards, it is not allowed to lift your robes and sit inside the house.』 The Buddha told the monks: 『All the monks residing in Śrāvastī (舍衛城) should gather together. For ten benefits, I am establishing precepts for the monks, and even those who have heard them should hear them again. It is not allowed to lift your robes and sit inside the house; you should learn this.』 Lifting the robes means lifting one side, lifting both sides; it is not allowed to lift

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衣坐家內。若乞食、若取食時，畏污衣故得抄衣，但莫令肘現無罪。若精舍中食上、和上、阿阇梨、長老比丘前坐，不得抄衣。若抄者得抄一邊，不得抄兩邊。若偏袒者抄左邊，若通肩被者得抄右邊，若見長老比丘應還下。若放恣諸根，反抄衣坐家內者，越學法。狂、癡、心亂無罪。是故說，不得反抄衣坐家內，應當學。

佛住舍衛城，廣說如上。爾時六群比丘抱膝坐白衣家內，為世人所譏：「云何沙門釋子如王子、大臣、憍逸俗人抱膝而坐？此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得蹲坐家內。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。不得抱膝坐家內，應當學。」

抱膝者，手抱、衣抱，不得抱膝坐家內。若精舍中食上、和上、阿阇梨、長老比丘前，不得抱膝坐。若病時得衣裹，著禪帶見長老比丘時當脫。若屏處、私房中得抱膝坐，若見長老比丘來還正坐。若放恣諸根抱膝坐家內者，越學法。狂、癡、心亂無罪。是故說，不得抱膝坐家內，應當學。

搖身並搖頭、　　掉臂好覆身、 　諦視並小聲、　　不笑覆頭坐、 　反抄抱膝坐。

【現代漢語翻譯】 現代漢語譯本 在家中穿衣服坐著。如果乞食或取食物時，因為害怕弄髒衣服，可以提起衣服，但不要讓胳膊肘露出來，這樣就沒有罪過。如果在精舍中，在食物施主、和尚（Upadhyaya，親教師）、阿阇梨（Acarya，導師）、年長比丘面前坐著，不可以提起衣服。如果提起衣服，只能提起一邊，不能兩邊都提起。如果偏袒右肩，就提起左邊的衣服；如果通肩披著袈裟，就可以提起右邊的衣服。如果見到年長的比丘，應該放下提起衣服的動作。如果放縱諸根，反過來提起衣服坐在家中，就違犯了學法。精神失常、愚癡、心神錯亂的人沒有罪過。所以說，不可以反過來提起衣服坐在家中，應當學習。

佛陀住在舍衛城，廣泛地宣說如上內容。當時，六群比丘在白衣（在家信徒）家中抱膝而坐，被世人譏諷：『為什麼這些沙門（Sramana，出家修行者）、釋迦牟尼的弟子像王子、大臣、驕縱放逸的俗人一樣抱膝而坐？這些人敗壞了修行，有什麼道法？』諸位比丘因為這件事去稟告世尊。佛陀說：『把六群比丘叫來。』叫來之後，佛陀問比丘們：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『從今天以後，不可以在家中蹲坐。』佛陀告訴諸位比丘：『凡是依止舍衛城居住的比丘都應當集合，因為有十種利益的緣故，為諸位比丘制定戒律，乃至已經聽聞過的應當重新聽聞。不可以在家中抱膝而坐，應當學習。』

抱膝，包括用手抱膝、用衣服抱膝，都不可以在家中抱膝而坐。如果在精舍中，在食物施主、和尚（Upadhyaya，親教師）、阿阇梨（Acarya，導師）、年長比丘面前，不可以抱膝而坐。如果生病時可以用衣服包裹身體，穿著禪帶，見到年長的比丘時應當脫去。如果在隱蔽的地方、自己的房間里可以抱膝而坐，如果見到年長的比丘來，應當恢復端正的坐姿。如果放縱諸根，抱膝坐在家中，就違犯了學法。精神失常、愚癡、心神錯亂的人沒有罪過。所以說，不可以在家中抱膝而坐，應當學習。

搖動身體和頭部，揮動手臂喜歡遮蓋身體，斜視並且小聲說話，不笑用衣服蓋住頭坐著，反抄衣服抱膝坐。

【English Translation】 English version Sitting at home wearing robes. If begging for food or taking food, one may lift the robe for fear of soiling it, but one must not let the elbow be exposed, otherwise there is an offense. If sitting in a monastery in front of a food donor, Upadhyaya (preceptor), Acarya (teacher), or elder Bhikshu (monk), one must not lift the robe. If lifting the robe, one may only lift one side, not both sides. If wearing the robe over one shoulder, lift the left side; if wearing the robe covering both shoulders, one may lift the right side. If seeing an elder Bhikshu, one should put the robe down. If indulging the senses and lifting the robe backwards while sitting at home, it is a transgression of the training rule. Those who are insane, foolish, or mentally disturbed are without offense. Therefore, it is said: one must not lift the robe backwards while sitting at home; one should train oneself.

The Buddha stayed in Shravasti, extensively explaining the above. At that time, the group of six Bhikshus sat at home with white-robed laypeople, hugging their knees, and were ridiculed by the world: 'Why do these Sramanas (ascetics), disciples of Shakyamuni, sit hugging their knees like princes, ministers, and arrogant laypeople? These people have ruined their practice; what Dharma do they have?' The Bhikshus, because of this, went to report to the World Honored One. The Buddha said: 'Call the group of six Bhikshus here.' After they came, the Buddha asked the Bhikshus: 'Is it true that you did this?' They replied: 'It is true.' The Buddha said: 'From today onwards, one must not squat at home.' The Buddha told the Bhikshus: 'All Bhikshus residing in Shravasti should gather together. Because of ten benefits, I am establishing precepts for the Bhikshus, and those who have already heard them should hear them again. One must not sit hugging one's knees at home; one should train oneself.'

Hugging the knees includes hugging the knees with the hands and hugging the knees with the robe. One must not sit hugging one's knees at home. If in a monastery, in front of a food donor, Upadhyaya (preceptor), Acarya (teacher), or elder Bhikshu, one must not sit hugging one's knees. If one is sick, one may wrap the body with the robe and wear a meditation belt, but when seeing an elder Bhikshu, one should take it off. If in a secluded place or one's own room, one may sit hugging one's knees, but if seeing an elder Bhikshu coming, one should sit upright again. If indulging the senses and sitting hugging one's knees at home, it is a transgression of the training rule. Those who are insane, foolish, or mentally disturbed are without offense. Therefore, it is said: one must not sit hugging one's knees at home; one should train oneself.

Shaking the body and head, waving the arms and liking to cover the body, squinting and speaking in a low voice, not laughing and sitting with the head covered, lifting the robe backwards and sitting hugging the knees.

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第二跋渠竟。

摩訶僧祇律卷第二十一 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第二十二

東晉天竺三藏佛陀跋陀羅共法顯譯明眾學法之餘

佛住舍衛城，廣說如上。爾時六群比丘交腳白衣家坐，為世人所譏：「云何沙門釋子如王子、大臣交腳坐家內？此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得交腳家內坐。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。不得交腳坐家內，應當學。」

交腳者，髀著髀上、膝著膝上、膞腸著腳脛上、腳著腳趺上。不得交腳坐家內，應正兩足。若精舍中食上、和上、阿阇梨、長老比丘前，不得交腳坐。若病得交腳坐、見上座來當正坐。若涂足、挑刺交腳坐無罪。若放恣諸根交腳坐家內，越學法。狂、癡、心亂無罪。是故說，不得交腳坐家內，應當學。

佛住舍衛城，廣說如上。爾時六群比丘叉腰白衣家內坐，為世人所譏：「云何沙門釋子如王子、大臣、力士，叉腰坐家內？此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，

【現代漢語翻譯】 第二跋渠結束。

《摩訶僧祇律》卷第二十一 大正藏第22冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第二十二

東晉天竺三藏佛陀跋陀羅（Buddhabhadra，意為覺賢）與法顯（Faxian）共同翻譯，闡明眾學之法。

佛陀住在舍衛城（Śrāvastī），廣如前述。當時，六群比丘（Chakravarga）在白衣（在家居士）家中交腳而坐，被世人譏諷：『為何沙門釋子（Śrāmaṇa，釋迦牟尼佛的弟子）如同王子、大臣一般交腳坐在家中？這些人是敗壞之人，有什麼道法？』諸位比丘因此事稟告世尊。佛陀說：『叫六群比丘來。』他們來了之後，佛陀問比丘：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『從今以後，不得在家中交腳而坐。』佛陀告訴諸位比丘：『凡是依止舍衛城居住的比丘都應當集合，爲了十種利益的緣故，為諸位比丘制定戒律，乃至已經聽聞過的應當重新聽聞。不得在家中交腳而坐，應當學習。』

所謂『交腳』，是指大腿放在大腿上，膝蓋放在膝蓋上，小腿肚子放在腳脛上，腳放在腳背上。不得在家中交腳而坐，應當端正兩足。如果在精舍（Vihāra，寺院）中，在食物供養時，和尚（Upādhyāya，親教師）、阿阇梨（Ācārya，軌範師）、長老比丘面前，不得交腳而坐。如果生病可以交腳而坐，見到上座（年長或德高的比丘）到來應當端正坐姿。如果塗抹腳、挑刺時交腳而坐沒有罪過。如果放縱諸根，在家中交腳而坐，就違犯了學法。狂人、癡人、心神錯亂的人沒有罪過。因此說，不得在家中交腳而坐，應當學習。

佛陀住在舍衛城，廣如前述。當時，六群比丘叉腰在白衣家中而坐，被世人譏諷：『為何沙門釋子如同王子、大臣、力士一般，叉腰坐在家中？這些人是敗壞之人，有什麼道法？』諸位比丘因此事稟告世尊。佛陀說：『叫六群比丘來。』他們來了之後，

【English Translation】 End of the Second Bhaga.

Mahāsaṃghika Vinaya, Volume 21 Taisho Tripitaka Volume 22, No. 1425, Mahāsaṃghika Vinaya

Mahāsaṃghika Vinaya, Volume 22

Translated by Buddhabhadra (meaning 'Wise and Auspicious') of Tianzhu (India) of the Eastern Jin Dynasty, together with Faxian, elucidating the remaining rules of learning for the Sangha.

The Buddha dwelt in Śrāvastī, extensively as described above. At that time, the Chakravarga (group of six monks) sat in the homes of laypeople with their legs crossed, and were criticized by the world: 'Why do the Śrāmaṇas (monastics), disciples of Śākyamuni, sit in homes with their legs crossed like princes and ministers? These are corrupt people; what Dharma do they possess?' The monks, because of this, went and reported to the World-Honored One. The Buddha said, 'Summon the Chakravarga monks.' After they arrived, the Buddha asked the monks, 'Is it true that you did this?' They replied, 'It is true.' The Buddha said, 'From today onwards, you must not sit with your legs crossed in homes.' The Buddha told the monks, 'All monks residing in Śrāvastī should assemble. For the sake of ten benefits, precepts are established for the monks, and those who have already heard them should hear them again. You must not sit with your legs crossed in homes; you should learn this.'

'Crossing the legs' means placing the thigh on top of the thigh, the knee on top of the knee, the calf on top of the shin, and the foot on top of the instep. You must not sit with your legs crossed in homes; you should straighten both feet. If in a Vihāra (monastery), during food offerings, or in front of the Upādhyāya (preceptor), Ācārya (teacher), or elder monks, you must not sit with your legs crossed. If you are ill, you may sit with your legs crossed; upon seeing a senior monk arrive, you should sit upright. If you are applying ointment to your feet or removing thorns, there is no offense in sitting with your legs crossed. If you indulge the senses and sit with your legs crossed in homes, you violate the precepts. Those who are insane, foolish, or mentally disturbed are without offense. Therefore, it is said, you must not sit with your legs crossed in homes; you should learn this.

The Buddha dwelt in Śrāvastī, extensively as described above. At that time, the Chakravarga monks sat with their hands on their hips in the homes of laypeople, and were criticized by the world: 'Why do the Śrāmaṇas, disciples of Śākyamuni, sit with their hands on their hips in homes like princes, ministers, and strongmen? These are corrupt people; what Dharma do they possess?' The monks, because of this, went and reported to the World-Honored One. The Buddha said, 'Summon the Chakravarga monks.' After they arrived,

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佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得叉腰坐家內。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。不得叉腰坐家內，應當學。」

叉腰者，一手叉、兩手叉，不得叉腰坐家內。若精舍中食上、和上、阿阇梨、長老比丘前，不得叉腰坐。若老病、若風動腰痛，叉腰無罪。若癰痤瘡癬以藥涂之，畏污衣故叉腰無罪，若見上座來應下。若放恣諸根叉腰坐家內者，越學法。狂、癡、心亂無罪。是故說，不得叉腰坐家內，應當學。

佛住舍衛城，廣說如上。爾時六群比丘白衣家搖足坐，舞手並復折草，為世人所譏：「云何沙門釋子如放逸伎兒，在家內坐，手足不住？此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得動手足白衣家內坐。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。不得動手足坐家內，應當學。」

不得動手足家內坐者，不得動手動足舞手舞足，並折草坐，當安詳靖住。若有所問者，當先護戒隨順而答。若問四塔者，得指示是生處、是得道處、轉法輪處、般泥洹處，無罪。若

【現代漢語翻譯】 現代漢語譯本 佛陀問比丘（bhiksu，佛教出家男眾）: 『你確實是這樣做的嗎？』 比丘回答說：『確實是這樣做的。』 佛陀說：『從今天以後，不得叉腰坐在俗人家裡。』 佛陀告訴各位比丘：『凡是依止舍衛城（Śrāvastī）居住的比丘都應當集合，因為有十種利益的緣故，我為各位比丘制定戒律，乃至已經聽聞過的，應當重新聽聞。不得叉腰坐在俗人家裡，應當學習。』 所謂『叉腰』，是指一手叉腰、兩手叉腰，不得叉腰坐在俗人家裡。如果在精舍（vihara，佛教寺院）中，在用餐時、和尚（upadhyaya，親教師）面前、阿阇梨（ācārya，導師）面前、長老比丘面前，不得叉腰坐。如果年老生病、或者風濕導致腰痛，叉腰沒有罪過。如果身上長了癰、痤瘡、癬等，用藥物塗抹后，害怕弄髒衣服而叉腰，沒有罪過。如果見到上座（長老）到來，應當起身。如果放縱諸根，叉腰坐在俗人家裡，就違犯了學法。如果是狂人、癡人、心神錯亂的人，沒有罪過。因此說，不得叉腰坐在俗人家裡，應當學習。 佛陀住在舍衛城，廣泛地宣說（戒律），如上所述。當時，六群比丘（一組行為不端的比丘）在白衣（在家信徒）家中搖動雙腳而坐，揮舞雙手並且折草，被世人譏笑：『為什麼這些沙門（śramana，出家修行者）釋子（Śākyaputra，釋迦牟尼佛的弟子）像放蕩的藝人一樣，在俗人家裡坐著，手腳不安分？這些人品行敗壞，有什麼道法可言？』 各位比丘因為這件事去稟告世尊。佛陀說：『把六群比丘叫來。』 叫來之後，佛陀問比丘：『你確實是這樣做的嗎？』 比丘回答說：『確實是這樣做的。』 佛陀說：『從今天以後，不得在俗人家裡動手、動腳而坐。』 佛陀告訴各位比丘：『凡是依止舍衛城居住的比丘都應當集合，因為有十種利益的緣故，我為各位比丘制定戒律，乃至已經聽聞過的，應當重新聽聞。不得動手、動腳在俗人家裡坐，應當學習。』 所謂『不得動手腳在俗人家裡坐』，是指不得動手動腳、揮舞手腳，並且折草而坐，應當安詳平靜地坐著。如果有人提問，應當先守護戒律，隨順戒律而回答。如果問到關於四塔（四大聖地）的問題，可以指示哪裡是出生地、哪裡是得道處、哪裡是轉法輪處、哪裡是般泥洹（涅槃，parinirvana）處，沒有罪過。如果……

【English Translation】 English version The Buddha asked the bhikshus (bhiksu, Buddhist monks): 'Is it true that you did this?' The bhikshus replied: 'It is true.' The Buddha said: 'From today onwards, you must not sit with your hands on your hips in laypeople's homes.' The Buddha told the bhikshus: 'All bhikshus residing in Śrāvastī (Śrāvastī) should assemble. For ten benefits, I am establishing precepts for the bhikshus, and those who have already heard them should hear them again. You must not sit with your hands on your hips in laypeople's homes; you should learn this.' To 'sit with hands on hips' means to sit with one hand or both hands on your hips. You must not sit with your hands on your hips in laypeople's homes. In the vihara (vihara, Buddhist monastery), during meals, in the presence of the upadhyaya (upadhyaya, preceptor), the ācārya (ācārya, teacher), or senior bhikshus, you must not sit with your hands on your hips. If you are old, sick, or have wind-related back pain, there is no fault in sitting with your hands on your hips. If you have boils, acne, or ringworm and have applied medicine, there is no fault in sitting with your hands on your hips for fear of staining your clothes. If you see a senior monk arrive, you should stand up. If you indulge your senses and sit with your hands on your hips in laypeople's homes, you violate the precepts. If you are mad, foolish, or mentally disturbed, there is no fault. Therefore, it is said that you must not sit with your hands on your hips in laypeople's homes; you should learn this. The Buddha was residing in Śrāvastī, extensively explaining (the precepts), as mentioned above. At that time, the group of six bhikshus (a group of misbehaving monks) were shaking their feet while sitting in laypeople's homes, waving their hands, and breaking grass, which was criticized by the world: 'Why are these śramanas (śramana, renunciates) Śākyaputras (Śākyaputra, disciples of Śākyamuni Buddha) sitting in laypeople's homes like dissolute performers, with their hands and feet restless? These people are corrupt; what Dharma do they have?' The bhikshus reported this matter to the World-Honored One. The Buddha said: 'Summon the group of six bhikshus.' After they arrived, the Buddha asked the bhikshus: 'Is it true that you did this?' The bhikshus replied: 'It is true.' The Buddha said: 'From today onwards, you must not move your hands and feet while sitting in laypeople's homes.' The Buddha told the bhikshus: 'All bhikshus residing in Śrāvastī should assemble. For ten benefits, I am establishing precepts for the bhikshus, and those who have already heard them should hear them again. You must not move your hands and feet while sitting in laypeople's homes; you should learn this.' To 'not move your hands and feet while sitting in laypeople's homes' means that you must not move your hands and feet, wave your hands and feet, or break grass while sitting; you should sit calmly and quietly. If someone asks a question, you should first protect the precepts and answer in accordance with the precepts. If asked about the four stupas (four holy sites), you may indicate where the birthplace is, where enlightenment was attained, where the Dharma was first taught, and where parinirvana (parinirvana, final nirvana) was attained, without fault. If...

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檀越欲令比丘起精舍者，應觀地形勢，隨作便指示，此中可起精舍、此中可起講堂、此中可起溫室、此中可起僧房，得指示無罪。若放恣諸根動手足坐家內者，越學法。狂、癡、心亂無罪。是故說，不得動手足坐家內，應當學。

佛住舍衛城，廣說如上。爾時有檀越于精舍中設供飯僧下食，時六群比丘方索水洗手滌缽，檀越聞已，即持熱飯筐撲地，嫌言：「我廢家務就寺設供，望眾僧齋，同凈心修福。今欲下食，方有所索。出家之人應專心受食，云何食上多有所索？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後應一心受食。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。一心受食，應當學。」

一心受食時，不得兩手按缽在腳前，當先凈洗手滌缽，行食至當一心受。若直月監食人後來，得索水洗手滌缽無罪。若放恣諸根不一心受食者，越學法。狂、癡、心亂無罪。是故說，一心受食，應當學。

佛住舍衛城，廣說如上。爾時有長者就精舍中飯僧，六群比丘先多受羹，后受飯。時缽中溢出墮地，檀越嫌言：「我奪妻子分飯食眾僧，欲盡令食而今棄地。尊者不知耶？此一粒飯中而

【現代漢語翻譯】 現代漢語譯本 如果檀越（施主）想要讓比丘建造精舍（寺院），應該觀察地形地勢，根據方便之處進行指示，這裡可以建造精舍，這裡可以建造講堂，這裡可以建造溫室，這裡可以建造僧房，得到指示的人沒有罪過。如果放縱諸根（眼、耳、鼻、舌、身、意），動手腳，坐在家裡，就違反了學法。瘋狂、癡呆、心神錯亂的人沒有罪過。所以說，不得動手腳坐在家裡，應當學習。

佛陀住在舍衛城（Śrāvastī），廣泛地宣說如上內容。當時有檀越在精舍中設齋供養僧眾，準備下食的時候，六群比丘才開始索要水來洗手和清洗缽盂。檀越聽了之後，立刻把盛著熱飯的飯筐摔在地上，抱怨說：『我放棄家裡的事務來到寺院設齋供養，希望眾僧齋戒，一同清凈身心修福。現在要下食了，才開始有所索求。出家之人應該專心接受食物，怎麼能在吃飯的時候多有索求呢？』諸位比丘因為這件事去稟告世尊。佛陀說：『把六群比丘叫來。』叫來之後，佛陀問比丘：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『從今天以後應該一心接受食物。』佛陀告訴諸位比丘：『凡是依止舍衛城居住的比丘都應當集合，因為有十種利益的緣故，我為諸位比丘制定戒律，乃至已經聽聞過的應當重新聽聞。一心接受食物，應當學習。』

一心接受食物的時候，不得兩手按著缽盂放在腳前，應當先洗乾淨手和缽盂，行食的人到來時應當一心接受。如果直月（負責僧團事務的人）或監食人後來，可以索要水來洗手和清洗缽盂，沒有罪過。如果放縱諸根，不一心接受食物，就違反了學法。瘋狂、癡呆、心神錯亂的人沒有罪過。所以說，一心接受食物，應當學習。

佛陀住在舍衛城，廣泛地宣說如上內容。當時有長者到精舍中供養僧眾飯食，六群比丘先要了很多羹湯，然後才要飯。結果缽盂里的食物溢出來掉在地上，檀越抱怨說：『我奪取妻子兒女的口糧來供養眾僧，想要讓他們都吃飽，而現在卻把食物丟在地上。尊者難道不知道嗎？這一粒飯中……』

【English Translation】 English version If a Dānpati (benefactor) wishes to have Bhikshus (monks) build a Vihara (monastery), they should observe the terrain and indicate convenient locations, saying, 'Here a Vihara can be built, here a lecture hall can be built, here a greenhouse can be built, here monks' quarters can be built.' There is no fault in giving such instructions. However, if one indulges the six senses, moves hands and feet, and sits at home, one violates the precepts. Those who are mad, foolish, or mentally disturbed are without fault. Therefore, it is said, 'One must not move hands and feet and sit at home; one should learn.'

The Buddha resided in Śrāvastī (city in ancient India), extensively teaching as above. At that time, a Dānpati prepared a meal offering for the Sangha (monastic community) in the Vihara. As the meal was about to be served, the group of six Bhikshus began requesting water to wash their hands and bowls. Upon hearing this, the Dānpati immediately threw the basket of hot rice to the ground, complaining, 'I have abandoned my household affairs to offer a meal at the temple, hoping the Sangha would fast and purify their minds to cultivate merit. Now, as the meal is about to be served, they are making requests. Those who have left home should focus on receiving food; how can they make so many requests during the meal?' The Bhikshus, because of this incident, went to report to the World Honored One. The Buddha said, 'Summon the group of six Bhikshus.' After they arrived, the Buddha asked the Bhikshus, 'Is this true?' They replied, 'It is true.' The Buddha said, 'From today onward, you should receive food with a focused mind.' The Buddha told the Bhikshus, 'All those residing in Śrāvastī should gather together. For ten benefits, I am establishing precepts for the Bhikshus, and those who have already heard them should hear them again. Receive food with a focused mind; you should learn.'

When receiving food with a focused mind, one must not press the bowl with both hands in front of the feet. One should first wash hands and bowls cleanly. When the server arrives, one should receive the food with a focused mind. If the Director (person in charge of monastic affairs) or the food supervisor arrives later, they may request water to wash their hands and bowls without fault. If one indulges the six senses and does not receive food with a focused mind, one violates the precepts. Those who are mad, foolish, or mentally disturbed are without fault. Therefore, it is said, 'Receive food with a focused mind; you should learn.'

The Buddha resided in Śrāvastī, extensively teaching as above. At that time, a householder offered a meal to the Sangha in the Vihara. The group of six Bhikshus first took a lot of soup and then rice. As a result, the food overflowed from the bowl and fell to the ground. The householder complained, 'I have taken food from my wife and children to offer to the Sangha, wanting them all to be full, and now they are throwing food on the ground. Don't the venerable ones know? Within this single grain of rice...'

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有百功。」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後羹飯等受。」佛言：「諸比丘依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。羹飯等受，應當學。」

羹飯等受者，不得先取羹后取飯，當先取飯按已后取羹。若國俗法先行羹後行飯者，當取揵镃拘缽受。若無者，當用樹葉碗受。復無葉者，得以缽受羹，但受飯時應以手遮徐徐下缽中，莫令溢出。若比丘病宜多須羹者，多取無罪。若放恣諸根不羹飯等受者，越學法。狂、癡、心亂無罪。是故說，羹飯等受，應當學。

佛住舍衛城，廣說如上。爾時有居士就精舍中設供飯僧，時六群比丘刳四邊食留中央，為世人所譏：「云何沙門釋子如放逸人，周匝刳食留中央？此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得偏刳食。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。不得偏刳食，應當學。」

刳食者，刳四邊留中央。當先受飯，按著一邊，后受羹和合而食。若酥膩入飯中，不得以羹故偏刳取食，當

【現代漢語翻譯】 現代漢語譯本 『有百功。』眾比丘因此緣故去稟告世尊。佛說：『叫六群比丘來。』他們來了之後，佛問比丘：『你們真的這樣做了嗎？』回答說：『確實如此。』佛說：『從今以後，要如法地接受羹和飯。』佛說：『凡是依止在舍衛城居住的比丘，都應當集合起來，爲了十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的，應當重新聽聞。如法地接受羹和飯，應當學習。』

『如法地接受羹和飯』是指，不得先取羹后取飯，應當先取飯，壓實之後再取羹。如果按照國家的習俗，先上羹後上飯，應當用揵镃拘缽（Gandakubha，一種缽）來接受。如果沒有，應當用樹葉碗來接受。如果連樹葉也沒有，可以用缽來接受羹，但是在接受飯的時候，應當用手遮擋，慢慢地放入缽中，不要讓它溢出來。如果比丘生病，需要多喝羹，多取也沒有罪過。如果放縱諸根，不如法地接受羹和飯，就違犯了學處。精神錯亂、愚癡、心神不定，沒有罪過。所以說，如法地接受羹和飯，應當學習。

佛住在舍衛城（Shravasti），廣泛地宣說（佛法），如前所述。當時，有居士在精舍中設齋供養僧眾，當時六群比丘挖空四周的食物，留下中央的，被世人譏笑：『為什麼這些沙門釋子（Shramana Shakya，釋迦牟尼的出家弟子）像放縱的人一樣，挖空四周的食物，留下中央的？這些人是敗壞的人，有什麼道法？』眾比丘因此緣故去稟告世尊。佛說：『叫六群比丘來。』他們來了之後，佛問比丘：『你們真的這樣做了嗎？』回答說：『確實如此。』佛說：『從今以後，不得偏袒地挖空食物。』佛告訴眾比丘：『凡是依止在舍衛城居住的比丘，都應當集合起來，爲了十種利益的緣故，為眾比丘制定戒律，乃至已經聽聞過的，應當重新聽聞。不得偏袒地挖空食物，應當學習。』

『挖空食物』是指，挖空四周，留下中央的。應當先接受飯，壓在旁邊，然後接受羹，混合在一起食用。如果酥油等油膩的東西進入飯中，不得因為羹的緣故，偏袒地挖空取食，應當

【English Translation】 English version 『There are a hundred merits.』 The Bhikshus (monks) reported this matter to the World-Honored One (Bhagavan) because of this reason. The Buddha said, 『Summon the group of six Bhikshus.』 After they arrived, the Buddha asked the Bhikshus, 『Is it true that you did this?』 They replied, 『It is true.』 The Buddha said, 『From today onwards, receive the soup and rice properly.』 The Buddha said, 『All Bhikshus residing in Shravasti (Savatthi, a major city in ancient India) should assemble. For ten benefits, I am establishing precepts for the Bhikshus, and those who have already heard them should hear them again. Receiving soup and rice properly, this should be learned.』

『Receiving soup and rice properly』 means not taking the soup before the rice. One should first take the rice, press it down, and then take the soup. If the custom of the country is to serve the soup before the rice, one should receive it with a Gandakubha (a type of bowl). If there is none, one should use a bowl made of leaves. If there are no leaves, one may use the bowl to receive the soup, but when receiving the rice, one should cover it with the hand and slowly pour it into the bowl, being careful not to let it overflow. If a Bhikshu is sick and needs more soup, there is no offense in taking more. If one indulges the senses and does not receive the soup and rice properly, one violates the training rule. Insanity, foolishness, and mental confusion are without offense. Therefore, it is said, receiving soup and rice properly, this should be learned.

The Buddha was residing in Shravasti (Savatthi), extensively expounding (the Dharma) as before. At that time, a householder was providing a meal offering to the Sangha (monastic community) in the monastery. The group of six Bhikshus scooped out the food around the edges, leaving the center, which was criticized by the people: 『Why are these Shramana Shakyas (Shramanas of the Shakya clan, renunciates from the Shakya clan) like unrestrained people, scooping out the food around the edges and leaving the center? These are corrupt people; what Dharma do they possess?』 The Bhikshus reported this matter to the World-Honored One because of this reason. The Buddha said, 『Summon the group of six Bhikshus.』 After they arrived, the Buddha asked the Bhikshus, 『Is it true that you did this?』 They replied, 『It is true.』 The Buddha said, 『From today onwards, do not partially scoop out the food.』 The Buddha told the Bhikshus, 『All Bhikshus residing in Shravasti (Savatthi) should assemble. For ten benefits, I am establishing precepts for the Bhikshus, and those who have already heard them should hear them again. Do not partially scoop out the food; this should be learned.』

『Scooping out the food』 means scooping out the four sides and leaving the center. One should first receive the rice, press it to one side, and then receive the soup, mixing it together to eat. If ghee (clarified butter) or other greasy substances get into the rice, one should not partially scoop it out because of the soup; one should

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次第取。若欲與人者，得截半與。若放恣諸根，周匝刳食者，越學法。狂、癡、心亂無罪。是故說，不得偏刳食，應當學。

佛住舍衛城，廣說如上。爾時居士就精舍中設供飯僧，時六群比丘口中回食食，為世人所譏：「云何沙門釋子如放逸人，如駝牛羊口中回食食？此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得口中回食食。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。不得口中回食食，應當學。」

口中回食者，含飯糰從一頰回至一頰。當一邊嚼，即嚼邊咽。若比丘食麨粳米者，當一邊𣷽一邊嚼無罪。若放恣諸根口中回食食者，越學法。狂、癡、心亂無罪。是故說，不得口中回食食，應當學。

佛住舍衛城，廣說如上。爾時居士就精舍中設供飯僧，時六群比丘吐舌食，為世人所譏：「云何沙門釋子如放逸人，如蛇、如鼠、如狗、如貓吐舌食？此壞敗人，有何道法？」諸比丘以是因緣往白世尊，佛言：「呼六群比丘來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得吐舌食。」佛告諸比丘：「依止舍衛城住者皆悉令集，以十利

故與諸比丘制戒，乃至已聞者當重聞。不得吐舌食，應當學。」

吐舌食者，吐出舌以食著舌上然後合口。若直月及監食人，欲知生熟、鹹淡、甜酢，得著掌中舌舐，無罪。若病，得置鹽掌中舐，無罪。若放恣諸根吐舌食者，越學法。狂、癡、心亂無罪。是故說，不吐舌食，應當學。

佛住舍衛城，廣說如上。爾時有居士就精舍中設供飯僧，時六群比丘大團飯食，為世人所譏：「云何沙門釋子如放逸人，如牛羊駱駝、如獄中餓囚大團飯食？此壞敗人，有何道法？」諸比丘以是因緣往白世尊，佛言：「呼六群比丘來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得大團飯食。」佛告諸比丘：「皆悉令集，以十利故為諸比丘制戒，乃至已聞者當重聞。不得大團飯食，應當學。」

不得大、不得小，如淫女人兩粒三粒而食，當可口食。若比丘食粳米滿口無罪。若放恣諸根大團飯食者，越學法。狂、癡、心亂無罪。是故說，不得大團飯食，應當學。

佛住舍衛城，廣說如上。爾時有居士就精舍中設供飯僧，時六群比丘張口待飯食，為世人所譏：「云何沙門釋子如放逸人，如龜鱉、蝦蟆張口待食？此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來

【現代漢語翻譯】 現代漢語譯本：因此，我為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。不得吐舌頭進食，應當學習。

所謂吐舌頭進食，是指吐出舌頭，讓食物落在舌頭上，然後合上嘴。如果是在直月（負責分配食物的人）以及監食人（監督食物的人），想要知道食物的生熟、鹹淡、甜酸，可以將食物放在手掌中，用舌頭舔舐，沒有罪過。如果生病了，可以將鹽放在手掌中舔舐，沒有罪過。如果放縱諸根，吐舌頭進食，就違犯了學處。狂人、癡人、心神錯亂的人沒有罪過。因此說，不得吐舌頭進食，應當學習。

佛陀住在舍衛城（Śrāvastī），廣泛地宣說如上的教法。當時，有居士（lay follower）到精舍（monastery）中設齋供養僧眾，當時六群比丘（group of six monks）大口地團飯進食，被世人譏笑：『為什麼這些沙門釋子（Śramaṇa, disciples of Śākya）像放縱的人一樣，像牛羊駱駝、像獄中的餓囚一樣大口地團飯進食？這些敗壞的人，有什麼道法？』眾比丘因為這件事去稟告世尊（Bhagavan），佛陀說：『叫六群比丘來。』他們來了之後，佛陀問：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『從今天以後，不得大口地團飯進食。』佛陀告訴眾比丘：『都集合起來，因為有十種利益的緣故，我為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。不得大口地團飯進食，應當學習。』

不得太大，也不得太小，像有德行的人那樣，每次吃兩三粒米，應當細嚼慢嚥。如果比丘吃粳米（glutinous rice）滿口，沒有罪過。如果放縱諸根，大口地團飯進食，就違犯了學處。狂人、癡人、心神錯亂的人沒有罪過。因此說，不得大口地團飯進食，應當學習。

佛陀住在舍衛城，廣泛地宣說如上的教法。當時，有居士到精舍中設齋供養僧眾，當時六群比丘張開嘴巴等待飯食，被世人譏笑：『為什麼這些沙門釋子像放縱的人一樣，像烏龜、鱉、蛤蟆一樣張開嘴巴等待食物？這些敗壞的人，有什麼道法？』眾比丘因為這件事去稟告世尊。佛陀說：『叫六群比丘來。』他們來了

【English Translation】 English version: Therefore, I establish precepts for the Bhikshus (monks), and those who have already heard them should hear them again. One should not eat by sticking out the tongue; one should train oneself.

Eating by sticking out the tongue means sticking out the tongue and placing food on it, then closing the mouth. If it is the direct monthly supervisor or the food monitor who wants to know if the food is raw or cooked, salty or bland, sweet or sour, they may place it in the palm of their hand and lick it with their tongue without offense. If one is sick, one may place salt in the palm of one's hand and lick it without offense. If one indulges the senses and eats by sticking out the tongue, one transgresses the training rule. There is no offense for those who are mad, foolish, or mentally disturbed. Therefore, it is said, one should not eat by sticking out the tongue; one should train oneself.

The Buddha (Buddha) was dwelling in Śrāvastī (city). He extensively expounded as above. At that time, a lay follower (householder) came to the monastery (Vihāra) to provide food for the Sangha (monastic community). The group of six monks (group of six monks) ate large balls of rice, and were criticized by the people: 'Why are these Śramaṇa (wandering ascetics), disciples of Śākya (sage), like unrestrained people, like cattle, sheep, camels, or hungry prisoners in jail, eating large balls of rice? What Dharma (teachings) do these corrupt people have?' The Bhikshus (monks) reported this matter to the Bhagavan (the Blessed One). The Buddha said, 'Summon the group of six monks.' After they came, the Buddha asked, 'Is it true that you did this?' They replied, 'It is true.' The Buddha said, 'From today onwards, you must not eat large balls of rice.' The Buddha told the Bhikshus (monks), 'Gather together, because of ten benefits, I establish precepts for the Bhikshus (monks), and those who have already heard them should hear them again. One should not eat large balls of rice; one should train oneself.'

It should not be too large, nor too small, but like virtuous people, eating two or three grains of rice at a time, one should eat in a palatable manner. If a Bhikshu (monk) eats a mouthful of glutinous rice (Oryza sativa var. glutinosa), there is no offense. If one indulges the senses and eats large balls of rice, one transgresses the training rule. There is no offense for those who are mad, foolish, or mentally disturbed. Therefore, it is said, one should not eat large balls of rice; one should train oneself.

The Buddha was dwelling in Śrāvastī. He extensively expounded as above. At that time, a lay follower came to the monastery to provide food for the Sangha. The group of six monks opened their mouths waiting for food, and were criticized by the people: 'Why are these Śramaṇa, disciples of Śākya, like unrestrained people, like turtles, soft-shelled turtles, or toads, opening their mouths waiting for food? What Dharma do these corrupt people have?' The Bhikshus reported this matter to the Bhagavan. The Buddha said, 'Summon the group of six monks.' They came

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已，佛問：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得張口待飯食。」佛告諸比丘：「皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。不得張口待飯食，應當學。」

不得張口待飯食者，比丘食時當如雪山象王食法，食入口已，並以鼻作后口分齊。前食咽已，續內后團，不得張口而待食。若口有瘡，得豫張口無罪。若放恣諸根張口待飯食者，越學法。狂、癡、心亂無罪。是故說，不得張口待飯食，應當學。

佛住舍衛城，廣說如上。爾時居士于精舍中設供飯僧時，六群比丘張口擲團食，為世人所譏：「云何沙門釋子如淫妷人擲團而食？此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得擲團食。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得擲團食，應當學。」

擲團食者，不得團飯遙擲口中。若酸棗若葡萄，如是種種乃至熬豆，挑擲啖無罪。若放恣諸根擲團食者，越學法。狂、癡、心亂無罪。是故說，不得擲團食，應當學。

佛住舍衛城，廣說如上。爾時有居士于精舍設供飯僧，時六群比丘嚙半食半還著缽中，為世人所譏：「云何沙門釋子如

【現代漢語翻譯】 現代漢語譯本 已，佛問：『你真的這樣做了嗎？』回答說：『真的。』佛說：『從今天以後，不許張口等待飯食。』佛告訴各位比丘：『都集合起來，因為有十種利益的緣故，為各位比丘制定戒律，乃至已經聽過的應當重複聽聞。不許張口等待飯食，應當學習。』

『不許張口等待飯食』，比丘吃飯時應當像雪山象王一樣，先把食物放入口中，然後用鼻子來區分前後入口的界限。前面的食物嚥下后，繼續放入後面的食物，不許張口等待食物。如果口中有瘡，可以預先張口，沒有罪過。如果放縱諸根，張口等待飯食，就違犯了學法。狂、癡、心亂的人沒有罪過。所以說，不許張口等待飯食，應當學習。

佛住在舍衛城，廣泛地講述如上內容。當時，有居士在精舍中設齋供養僧眾時，六群比丘張口投擲飯糰，被世人譏笑：『為什麼這些沙門釋子像淫蕩的人一樣投擲飯糰而食？這些人敗壞道德，有什麼道法？』各位比丘因為這件事去稟告世尊。佛說：『叫六群比丘來。』他們來了之後，佛問：『你真的這樣做了嗎？』回答說：『真的。』佛說：『從今天以後，不許投擲飯糰。』佛告訴各位比丘：『都集合起來，因為有十種利益的緣故，為各位比丘制定戒律，乃至已經聽過的應當重複聽聞。不許投擲飯糰，應當學習。』

『投擲飯糰』，就是不許把飯糰遠遠地投擲到口中。如果是酸棗或葡萄，像這樣種種乃至炒豆，挑起來放入口中吃，沒有罪過。如果放縱諸根投擲飯糰，就違犯了學法。狂、癡、心亂的人沒有罪過。所以說，不許投擲飯糰，應當學習。

佛住在舍衛城，廣泛地講述如上內容。當時，有居士在精舍設齋供養僧眾，當時六群比丘咬一半食物，另一半放回缽中，被世人譏笑：『為什麼這些沙門釋子像……』

【English Translation】 English version Then, the Buddha asked: 'Is it true that you did so?' They replied: 'It is true.' The Buddha said: 'From this day forward, you are not allowed to open your mouth and wait for food.' The Buddha told the Bhikkhus (monks): 'Gather together, all of you, because of the ten benefits, I am establishing precepts for the Bhikkhus, and those who have already heard them should hear them again. You are not allowed to open your mouth and wait for food; you should learn this.'

'Not allowed to open your mouth and wait for food' means that when a Bhikkhu eats, he should eat like the Elephant King of the Snow Mountains. After the food enters the mouth, he should use his trunk to distinguish the portions that enter before and after. After the previous food is swallowed, he should continue to put in the next portion, without opening his mouth and waiting for food. If there is a sore in the mouth, it is permissible to open the mouth beforehand without fault. If one indulges the senses and opens the mouth to wait for food, one transgresses the training rule. Those who are mad, foolish, or mentally disturbed are without fault. Therefore, it is said, you are not allowed to open your mouth and wait for food; you should learn this.

The Buddha was staying in Shravasti (a major city in ancient India), extensively explaining the above content. At that time, when a householder was providing food for the Sangha (monastic community) in the monastery, the group of six Bhikkhus opened their mouths and threw balls of food, which was ridiculed by the people: 'Why do these Shramana Shakya (Buddhist renunciates) throw balls of food and eat like lewd people? These degenerate people, what Dharma (teachings) do they have?' The Bhikkhus, because of this matter, went to report to the World Honored One (Buddha). The Buddha said: 'Call the group of six Bhikkhus here.' After they came, the Buddha asked: 'Is it true that you did so?' They replied: 'It is true.' The Buddha said: 'From this day forward, you are not allowed to throw balls of food.' The Buddha told the Bhikkhus: 'Gather together, all of you, because of the ten benefits, I am establishing precepts for the Bhikkhus, and those who have already heard them should hear them again. You are not allowed to throw balls of food; you should learn this.'

'Throwing balls of food' means that you are not allowed to throw balls of rice from afar into your mouth. If it is sour dates or grapes, like this kind of thing, even fried beans, picking them up and putting them in your mouth to eat is without fault. If one indulges the senses and throws balls of food, one transgresses the training rule. Those who are mad, foolish, or mentally disturbed are without fault. Therefore, it is said, you are not allowed to throw balls of food; you should learn this.

The Buddha was staying in Shravasti (a major city in ancient India), extensively explaining the above content. At that time, when a householder was providing food for the Sangha (monastic community) in the monastery, the group of six Bhikkhus bit off half of the food and put the other half back into the bowl, which was ridiculed by the people: 'Why do these Shramana Shakya (Buddhist renunciates) like...'

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放逸人嚙半食。此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得嚙半食。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得嚙半食，應當學。」

不得嚙半食半還著缽中，當段段可口食。若麨團大，當手中分令可口。若欲食果蓏、苷蔗、若蕪菁根等，得嚙無罪。若餅，當手作分齊令可口。若放恣諸根嚙半食者，越學法。狂、癡、心亂無罪。是故說，不得嚙半食，應當學。

佛住舍衛城，廣說如上。爾時有居士于精舍設供飯僧，時六群比丘含食語，為世人所譏：「云何沙門釋子如放逸人，如駝、牛、羊、驢含食鳴喚？此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得含食語。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得含食語，應當學。」

不得含食語者，若食上和上、阿阇梨、長老比丘喚時，咽未盡能使聲不異者得應；若不能得者，咽已然後應。若前人嫌者，應答言：「我口中有食，是故不即應。」若放恣諸根含食語者，越學法。狂、癡、心

【現代漢語翻譯】 現代漢語譯本：

'放逸的人啃咬食物，只吃一半。這種行為敗壞了修行人，還有什麼道法可言？' 眾比丘因此事稟告世尊。佛說：'叫六群比丘來。' 他們來了之後，佛問：'你們真的這樣做了嗎？' 回答說：'確實如此。' 佛說：'從今天起，以後不準啃咬食物，只吃一半。' 佛告訴眾比丘：'都集合起來，爲了十種利益，我為比丘們制定戒律，乃至已經聽聞過的應當重複聽聞。不得啃咬食物，只吃一半，應當學習。'

'不得啃咬食物，只吃一半，然後把剩下的半塊放回缽中，應當分成小塊，一口可以吃下。如果炒麵團太大，應當用手分成小塊，一口可以吃下。如果想吃水果、瓜類、甘蔗、蕪菁根等，可以啃咬，沒有罪過。如果是餅，應當用手分成適當的大小，一口可以吃下。如果放縱諸根，啃咬食物，只吃一半，就違反了學法。精神失常、愚癡、心神錯亂的人沒有罪過。所以說，不得啃咬食物，只吃一半，應當學習。'

佛住在舍衛城（Śrāvastī），像上面一樣廣泛說法。當時，有位居士在精舍（Vihāra）設齋供養僧眾，當時六群比丘嘴裡含著食物說話，被世人譏笑：'為什麼這些沙門（Śrāmaṇa）釋子（Śākyaputra）像放逸的人一樣，像駱駝、牛、羊、驢一樣含著食物鳴叫？這種行為敗壞了修行人，還有什麼道法可言？' 眾比丘因此事稟告世尊。佛說：'叫六群比丘來。' 他們來了之後，佛問：'你們真的這樣做了嗎？' 回答說：'確實如此。' 佛說：'從今天起，以後不準嘴裡含著食物說話。' 佛告訴眾比丘：'都集合起來，爲了十種利益，我為比丘們制定戒律，乃至已經聽聞過的應當重複聽聞。不得嘴裡含著食物說話，應當學習。'

'不得嘴裡含著食物說話，如果用餐時，和上（Upādhyāya）、阿阇梨（Ācārya）、長老比丘呼喚時，如果能把食物嚥下去，發出的聲音沒有異樣，就可以應答；如果不能，就應該嚥下食物后再應答。如果前面的人介意，應該回答說：'我口中有食物，所以沒有立即應答。' 如果放縱諸根，嘴裡含著食物說話，就違反了學法。精神失常、愚癡、心神 錯亂的人沒有罪過。

【English Translation】 English version:

'A negligent person gnaws at food, eating only half. What Dharma is there in such a corrupt person?' The Bhikshus (monks) reported this matter to the World-Honored One (Buddha). The Buddha said, 'Summon the group of six Bhikshus.' After they arrived, the Buddha asked, 'Is it true that you did this?' They replied, 'It is true.' The Buddha said, 'From today onwards, you are not allowed to gnaw at food, eating only half.' The Buddha told the Bhikshus, 'Gather together, for the sake of ten benefits, I am establishing precepts for the Bhikshus, and even those who have already heard them should hear them again. You must not gnaw at food, eating only half; you should learn this.'

'You must not gnaw at food, eating only half, and then put the remaining half back into the bowl. You should divide the food into small pieces that can be eaten in one mouthful. If the fried dough is too large, you should divide it by hand into pieces that can be eaten in one mouthful. If you want to eat fruits, melons, sugarcane, turnip roots, etc., you may gnaw at them without offense. If it is a cake, you should divide it by hand into a suitable size that can be eaten in one mouthful. If you indulge the senses and gnaw at food, eating only half, you violate the precepts. Those who are insane, foolish, or mentally disturbed are without offense. Therefore, it is said, you must not gnaw at food, eating only half; you should learn this.'

The Buddha was residing in Śrāvastī (舍衛城), expounding the Dharma extensively as above. At that time, a householder was providing a meal offering to the Sangha (monastic community) at the Vihāra (精舍). The group of six Bhikshus spoke with food in their mouths, which was criticized by the people: 'Why are these Śrāmaṇas (沙門), disciples of Śākyaputra (釋子), like negligent people, making noises like camels, cows, sheep, and donkeys with food in their mouths? What Dharma is there in such corrupt people?' The Bhikshus reported this matter to the World-Honored One. The Buddha said, 'Summon the group of six Bhikshus.' After they arrived, the Buddha asked, 'Is it true that you did this?' They replied, 'It is true.' The Buddha said, 'From today onwards, you are not allowed to speak with food in your mouth.' The Buddha told the Bhikshus, 'Gather together, for the sake of ten benefits, I am establishing precepts for the Bhikshus, and even those who have already heard them should hear them again. You must not speak with food in your mouth; you should learn this.'

'You must not speak with food in your mouth. If, during a meal, the Upādhyāya (和上), Ācārya (阿阇梨), or elder Bhikshu calls you, if you can swallow the food and make a sound that is not different, you may respond. If you cannot, you should swallow the food before responding. If the person in front is bothered, you should reply, 'I have food in my mouth, so I did not respond immediately.' If you indulge the senses and speak with food in your mouth, you violate the precepts. Those who are insane, foolish, or mentally

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亂無罪。是故說，不含食語，應當學。

交腳坐家內，　　叉腰動手足， 　專意等飯羹，　　偏刳回頰食， 　吐舌及大團，　　張口與遙擲， 　嚙半含食語。　　第三跋渠竟。

佛住舍衛城，廣說如上。爾時有居士于精舍設供飯僧，時六群比丘以指抆缽食，為世人所譏：「云何沙門釋子如小兒食，如獄中餓囚食？」問言：「尊者！飲食極豐，何以故為抆缽？此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得指抆缽食。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得指抆缽食，應當學。」

不得指抆缽食者，不得曲指抆缽。若酥油蜜著缽者，不得曲指抆缽，當以指拘聚然後撮食。若放恣諸根指抆缽食者，越學法。狂、癡、心亂無罪。是故說，不得指抆缽食，應當學。

佛住舍衛城，廣說如上。爾時有居士精舍中設供飯僧，時六群比丘舐手食，為世人所譏：「云何沙門釋子如小兒得食舐手而食？」問言：「尊者！我自恣飽食，何故舐手？此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問：「汝實爾不？」答言：「實爾。

【現代漢語翻譯】 現代漢語譯本 亂動沒有罪過。因此說，不含著食物說話，應當學習。

交叉雙腿坐在家裡，雙手叉腰，手腳亂動， 一心只等著飯菜，偏挑著吃，轉著腮幫子吃， 吐舌頭，吃大飯糰，張著嘴巴，遠遠地扔食物， 咬一半，含著食物說話。第三跋渠結束。

佛陀住在舍衛城（Śrāvastī，古印度城市），廣泛地宣說（戒律）如上文所說。當時，有位居士在精舍（Vihāra，佛教寺院）設齋供養僧眾，當時六群比丘（一群行為不端的比丘）用手指擦拭缽（Bátra，僧侶的食器）來吃東西，被世人譏笑：『為什麼這些沙門（Śrāmaṇa，佛教出家人的通稱）釋子（釋迦牟尼佛的弟子）像小孩子一樣吃飯，像監獄裡飢餓的囚犯一樣吃飯？』（世人）問道：『尊者！飲食非常豐盛，為什麼要擦拭缽來吃？這些人是敗壞的人，有什麼道法？』眾比丘因為這件事去稟告世尊（Bhagavan，佛陀的尊稱）。佛陀說：『叫六群比丘來。』（六群比丘）來了之後，佛陀問道：『你們真的這樣做了嗎？』（六群比丘）回答說：『確實如此。』佛陀說：『從今天以後，不得用手指擦拭缽來吃東西。』佛陀告訴眾比丘：『都集合起來，因為這十種利益的緣故，我為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。不得用手指擦拭缽來吃東西，應當學習。』

『不得用手指擦拭缽來吃東西』的意思是，不得彎曲手指擦拭缽。如果酥油、蜂蜜沾在缽上，不得彎曲手指擦拭缽，應當用手指聚攏，然後撮起來吃。如果放縱諸根，用手指擦拭缽來吃東西，就違犯了學處（Śikṣāpada，戒條）。發狂、愚癡、心神錯亂沒有罪過。因此說，不得用手指擦拭缽來吃東西，應當學習。

佛陀住在舍衛城，廣泛地宣說（戒律）如上文所說。當時，有位居士在精舍中設齋供養僧眾，當時六群比丘舔手來吃東西，被世人譏笑：『為什麼這些沙門釋子像小孩子得到食物一樣舔手來吃？』（世人）問道：『尊者！我已經隨意地飽餐一頓，為什麼要舔手？這些人是敗壞的人，有什麼道法？』眾比丘因為這件事去稟告世尊。佛陀說：『叫六群比丘來。』（六群比丘）來了之後，佛陀問道：『你們真的這樣做了嗎？』（六群比丘）回答說：『確實如此。

【English Translation】 English version Disorder is not a fault. Therefore it is said, one should learn not to speak with food in the mouth.

Sitting cross-legged at home, hands on hips, moving hands and feet, Concentrating solely on waiting for food and soup, selectively eating, turning cheeks while eating, Sticking out the tongue and eating large lumps, opening the mouth wide and throwing food from afar, Biting in half, speaking with food in the mouth. The third Bhikkhu (monk) section ends.

The Buddha was dwelling in Śrāvastī (ancient Indian city), extensively expounding (the precepts) as mentioned above. At that time, a householder was offering food to the Sangha (monastic community) in the Vihāra (Buddhist monastery). The group of six Bhikkhus (a group of misbehaving monks) were wiping their bowls (Bátra, a monk's eating utensil) with their fingers to eat, and were ridiculed by the people: 'Why do these Śrāmaṇas (Buddhist renunciates) and disciples of Shakyamuni (Śākyamuni, the founder of Buddhism) eat like children, like hungry prisoners in jail?' (The people) asked: 'Venerable ones! The food is very abundant, why do you wipe your bowls to eat? These are degenerate people, what Dharma (Buddhist teachings) do they possess?' The Bhikkhus, because of this matter, went to report to the Bhagavan (Bhagavan, the Blessed One, an epithet of the Buddha). The Buddha said: 'Summon the group of six Bhikkhus.' After they arrived, the Buddha asked: 'Did you really do this?' (The group of six Bhikkhus) replied: 'Indeed, we did.' The Buddha said: 'From today onwards, you must not wipe your bowls with your fingers to eat.' The Buddha told the Bhikkhus: 'Gather together, because of these ten benefits, I am establishing precepts for the Bhikkhus, and even those who have already heard them should hear them again. You must not wipe your bowls with your fingers to eat, you should learn this.'

'You must not wipe your bowls with your fingers to eat' means that you must not bend your fingers to wipe the bowl. If ghee, oil, or honey is stuck to the bowl, you must not bend your fingers to wipe the bowl, you should gather it with your fingers and then scoop it up to eat. If one indulges the senses and wipes the bowl with fingers to eat, one violates the Śikṣāpada (Śikṣāpada, precept). Madness, foolishness, and mental derangement are without fault. Therefore it is said, you must not wipe your bowls with your fingers to eat, you should learn this.

The Buddha was dwelling in Śrāvastī, extensively expounding (the precepts) as mentioned above. At that time, a householder was offering food to the Sangha in the Vihāra. The group of six Bhikkhus were licking their hands to eat, and were ridiculed by the people: 'Why do these Śrāmaṇas and disciples of Shakyamuni lick their hands to eat like children who have received food?' (The people) asked: 'Venerable ones! I have already eaten my fill at will, why do you lick your hands? These are degenerate people, what Dharma do they possess?' The Bhikkhus, because of this matter, went to report to the Bhagavan. The Buddha said: 'Summon the group of six Bhikkhus.' After they arrived, the Buddha asked: 'Did you really do this?' (The group of six Bhikkhus) replied: 'Indeed, we did.'

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」佛言：「從今日後不得舐手食。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得舐手食，應當學。」

不得反覆舐手食，若酥油蜜石蜜著手者，當就缽緣上概聚著一處，然後取食。若放恣諸根舐手食者，越學法。狂、癡、心亂無罪。是故說，不得舐手食，應當學。

佛住舍衛城，廣說如上。爾時有居士于精舍中設供飯僧，時六群比丘𠲿指食，為世人所譏：「云何沙門釋子如小兒𠲿指食？」問言：「尊者！我自恣施食，何以𠲿指食？此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得𠲿指食。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得𠲿指食，應當學。」

不得𠲿指食者，若比丘食羹臛甜膩物著指不得𠲿，當缽緣上概聚一處，然後取食。若蜜、石蜜、鹽著指頭，得𠲿無罪。若放恣諸根𠲿指食者，越學法。狂、癡、心亂無罪。是故說，不得𠲿指食，應當學。

佛住舍衛城，廣說如上。爾時有居士于精舍中設供飯僧，時六群比丘[口*專]㗱作聲食，為世人所譏：「云何沙門釋子如豬鼠食聲？此壞敗人，有何道法？」諸比丘以是因緣往白

【現代漢語翻譯】 現代漢語譯本 佛說：『從今以後，不得舔手吃飯。』佛告訴各位比丘（bhiksu，佛教出家男眾）：『全部集合起來，爲了十種利益的緣故，我為各位比丘制定戒律，乃至已經聽聞過的，應當重複聽聞。不得舔手吃飯，應當學習。』 不得反覆舔手吃飯，如果酥油（ghrta）、蜜（madhu）、石蜜（sitopala，冰糖）沾在手上，應當在缽（patra，食器）的邊緣上刮聚到一處，然後取食。如果放縱諸根舔手吃飯，就違犯了學法。狂、癡、心亂的人沒有罪。所以說，不得舔手吃飯，應當學習。 佛住在舍衛城（Sravasti），廣泛地宣說如上內容。當時，有居士（grhapati，在家信徒）在精舍（vihara，寺院）中設齋供養僧眾，當時六群比丘（chabbaggiya bhiksu，六個行為不端的比丘）用手指抓取食物，被世人譏笑：『為什麼沙門（sramana，出家修行者）、釋子（sakya-putra，釋迦牟尼佛的弟子）像小孩子一樣用手指抓取食物？這些人敗壞佛法，有什麼道法可言？』各位比丘因為這個緣故去稟告世尊。佛說：『叫六群比丘來。』他們來了之後，佛問：『你們真的這樣做了嗎？』回答說：『確實如此。』佛說：『從今以後，不得用手指抓取食物。』佛告訴各位比丘：『全部集合起來，爲了十種利益的緣故，我為各位比丘制定戒律，乃至已經聽聞過的，應當重複聽聞。不得用手指抓取食物，應當學習。』 不得用手指抓取食物，如果比丘吃羹（supa，湯）、臛（odana，肉羹）、甜膩的食物沾在手指上，不得用手指抓取，應當在缽的邊緣上刮聚到一處，然後取食。如果蜜、石蜜、鹽沾在指頭上，可以用手指抓取，沒有罪。如果放縱諸根用手指抓取食物，就違犯了學法。狂、癡、心亂的人沒有罪。所以說，不得用手指抓取食物，應當學習。 佛住在舍衛城，廣泛地宣說如上內容。當時，有居士在精舍中設齋供養僧眾，當時六群比丘[口*專]㗱作聲地吃飯，被世人譏笑：『為什麼沙門、釋子像豬老鼠一樣發出吃飯的聲音？這些人敗壞佛法，有什麼道法可言？』各位比丘因為這個緣故去稟告

【English Translation】 English version The Buddha said: 'From today onwards, you must not lick your hands while eating.' The Buddha told the bhiksus (bhiksu, Buddhist monks): 'Gather together, all of you. For the sake of ten benefits, I am establishing precepts for the bhiksus, and even those who have already heard them should hear them again. You must not lick your hands while eating; you should learn this.' You must not repeatedly lick your hands while eating. If ghee (ghrta), honey (madhu), or rock candy (sitopala) sticks to your hands, you should scrape it off on the edge of your bowl (patra) and gather it in one place, then eat it. If you indulge your senses and lick your hands while eating, you transgress the precepts. Those who are mad, foolish, or mentally disturbed are without blame. Therefore, it is said, you must not lick your hands while eating; you should learn this. The Buddha was staying in Sravasti (Sravasti), and extensively expounded the above. At that time, a householder (grhapati, lay devotee) was offering a meal to the Sangha (community of monks) in the vihara (vihara, monastery). The six-group bhiksus (chabbaggiya bhiksu, six misbehaving monks) were picking up food with their fingers, and were ridiculed by the people: 'Why do the sramanas (sramana, renunciates), the Sakya-putras (sakya-putra, disciples of Sakyamuni Buddha), pick up food with their fingers like children? These people are corrupting the Dharma; what Dharma do they have?' The bhiksus, because of this, went to report to the World-Honored One. The Buddha said: 'Call the six-group bhiksus here.' After they came, the Buddha asked: 'Is it true that you did this?' They replied: 'It is true.' The Buddha said: 'From today onwards, you must not pick up food with your fingers.' The Buddha told the bhiksus: 'Gather together, all of you. For the sake of ten benefits, I am establishing precepts for the bhiksus, and even those who have already heard them should hear them again. You must not pick up food with your fingers; you should learn this.' You must not pick up food with your fingers. If a bhiksu is eating soup (supa), meat broth (odana), or greasy food that sticks to the fingers, you must not pick it up with your fingers. You should scrape it off on the edge of your bowl and gather it in one place, then eat it. If honey, rock candy, or salt sticks to your fingertips, you may pick it up with your fingers without blame. If you indulge your senses and pick up food with your fingers, you transgress the precepts. Those who are mad, foolish, or mentally disturbed are without blame. Therefore, it is said, you must not pick up food with your fingers; you should learn this. The Buddha was staying in Sravasti, and extensively expounded the above. At that time, a householder was offering a meal to the Sangha in the monastery. The six-group bhiksus were eating with loud [口*專]㗱 sounds, and were ridiculed by the people: 'Why do the sramanas, the Sakya-putras, make eating sounds like pigs and rats? These people are corrupting the Dharma; what Dharma do they have?' The bhiksus, because of this, went to report to

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世尊。佛言：「呼六群比丘來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得[口專]㗱作聲食。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得[口專]㗱食，應當學。」

不得[口專]㗱作聲，若放恣諸根[口專]㗱食者，越學法。狂、癡、心亂無罪。是故說，不得[口*專]㗱作聲食，應當學。

佛住舍衛城，廣說如上。爾時有檀越于精舍中設供飯僧，時六群比丘吸飯作聲食，為世人所譏：「云何沙門釋子如駱駝牛驢吸食食？此壞敗人有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得吸食作聲食。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得吸食食，應當學。」

若食薄粥、乳酪、羹飯，不得吸使作聲，當徐徐咽。若放恣諸根吸食食。越學法。狂、癡、心亂無罪。是故說，不得吸食食，應當學。

佛住舍衛城，廣說如上。爾時有居士于精舍中設供飯僧，時六群比丘全吞食嗗嗗作聲，為世人所譏：「云何沙門釋子如牛驢駱駝食嗗嗗作聲？此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群

【現代漢語翻譯】 現代漢語譯本 世尊（Bhagavan，對佛的尊稱）。佛說：『叫六群比丘來。』他們來了之後，佛問：『你們真的這樣做了嗎？』他們回答說：『確實如此。』佛說：『從今天以後，不得[口專]㗱作聲食。』佛告訴眾比丘：『都集合起來，爲了十種利益，我為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。不得[口專]㗱食，應當學習。』 不得[口專]㗱作聲，如果放縱諸根[口專]㗱食的人，就違犯了學法。狂、癡、心亂的人沒有罪。所以說，不得[口*專]㗱作聲食，應當學習。 佛住在舍衛城（Śrāvastī），詳細情況如上所述。當時，有施主在精舍（Vihara，佛教寺院）中設齋供養僧眾，當時六群比丘吸飯作聲地吃，被世人譏笑：『為什麼沙門釋子（Śākyaputra，釋迦牟尼佛的弟子）像駱駝、牛、驢一樣吸食食物？這些敗壞的人有什麼道法？』眾比丘因為這個因緣去稟告世尊。佛說：『叫六群比丘來。』他們來了之後，佛問：『你們真的這樣做了嗎？』他們回答說：『確實如此。』佛說：『從今天以後，不得吸食作聲地吃。』佛告訴眾比丘：『都集合起來，爲了十種利益，我為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。不得吸食食，應當學習。』 如果吃稀粥、乳酪、羹飯，不得吸食發出聲音，應當慢慢地嚥下去。如果放縱諸根吸食食物，就違犯了學法。狂、癡、心亂的人沒有罪。所以說，不得吸食食，應當學習。 佛住在舍衛城（Śrāvastī），詳細情況如上所述。當時，有居士在精舍（Vihara，佛教寺院）中設齋供養僧眾，當時六群比丘全吞食物，發出嗗嗗的聲音，被世人譏笑：『為什麼沙門釋子（Śākyaputra，釋迦牟尼佛的弟子）像牛、驢、駱駝一樣吃東西發出嗗嗗的聲音？這些敗壞的人，有什麼道法？』眾比丘因為這個因緣去稟告世尊。佛說：『叫六群

【English Translation】 English version The Blessed One (Bhagavan, an honorific title for the Buddha) said: 'Summon the group of six monks.' After they arrived, the Buddha asked: 'Is it true that you did this?' They replied: 'It is true.' The Buddha said: 'From today onwards, you must not make noises while eating with [口專]㗱.' The Buddha told the monks: 'Gather together, for ten benefits I am establishing precepts for the monks, and those who have already heard them should hear them again. You must not eat with [口專]㗱, you should learn this.' You must not make noises with [口專]㗱. If someone indulges their senses and eats with [口專]㗱, they transgress the rule of learning. Those who are mad, foolish, or mentally disturbed are without fault. Therefore, it is said, you must not make noises while eating with [口*專]㗱, you should learn this. The Buddha was staying in Śrāvastī. The details are as described above. At that time, a donor was providing food for the monastic community in the Vihara (Buddhist monastery). The group of six monks were making noises while slurping their food, and they were criticized by the people: 'Why do these Śākyaputra (disciples of Śākyamuni Buddha) eat like camels, cows, and donkeys, slurping their food? What Dharma do these corrupt people possess?' The monks, because of this reason, went to inform the Blessed One. The Buddha said: 'Summon the group of six monks.' After they arrived, the Buddha asked: 'Is it true that you did this?' They replied: 'It is true.' The Buddha said: 'From today onwards, you must not slurp and make noises while eating.' The Buddha told the monks: 'Gather together, for ten benefits I am establishing precepts for the monks, and those who have already heard them should hear them again. You must not slurp while eating, you should learn this.' If you are eating thin porridge, yogurt, soup, or rice, you must not slurp and make noises; you should swallow slowly. If you indulge your senses and slurp while eating, you transgress the rule of learning. Those who are mad, foolish, or mentally disturbed are without fault. Therefore, it is said, you must not slurp while eating, you should learn this. The Buddha was staying in Śrāvastī. The details are as described above. At that time, a layperson was providing food for the monastic community in the Vihara (Buddhist monastery). The group of six monks were swallowing their food whole, making 'glug glug' sounds, and they were criticized by the people: 'Why do these Śākyaputra (disciples of Śākyamuni Buddha) eat like cows, donkeys, and camels, making 'glug glug' sounds? What Dharma do these corrupt people possess?' The monks, because of this reason, went to inform the Blessed One. The Buddha said: 'Summon the group of six

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比丘來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得全吞食。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得全吞食，應當學。」

不得全吞食，使嗗嗗作聲。若比丘咽喉病，作聲無罪。若咽喉乾燥，當以水通之，然後嚥食。若放恣諸根全吞食者，越學法。狂、癡、心亂無罪。是故說，不得全吞食，應當學。

佛住舍衛城，廣說如上。爾時有居士于精舍中設供飯僧，時六群比丘落飯食，半入口中半墮地，為世人所譏：「云何沙門釋子如放逸人落飯食？」問言：「大德！謂呼此食是無種錢作耶？我奪妻子分佈施求福，計此一粒百功乃成，當應盡食。何故棄地？此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得落飯食。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得落飯食，應當學。」

受食時不得令一粒落地，若凈人瀉時墮地無罪。食著口中時勿令落地，誤落地者無罪。若啖魚肉果蓏苷蔗時，皮核滓骨不得縱橫棄地，當聚足邊。若放恣諸根落粒食者，越學法。狂、癡、心亂無罪。是故說，不得落飯食，應當學。

【現代漢語翻譯】 現代漢語譯本 比丘來了。」來了之後，佛陀問道：「你真的這樣做了嗎？」回答說：「確實如此。」佛陀說：「從今天開始，不允許完全吞食食物。」佛陀告訴眾比丘：「都集合起來，爲了十種利益，我為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。不得完全吞食食物，應當學習。」

不得完全吞食食物，以至於發出『嗗嗗』的聲音。如果比丘有咽喉疾病，發出聲音沒有罪過。如果咽喉乾燥，應當用水潤濕，然後吞嚥食物。如果放縱諸根完全吞食食物，就違犯了學法。精神失常、愚癡、心神錯亂沒有罪過。所以說，不得完全吞食食物，應當學習。

佛陀住在舍衛城（Śrāvastī），廣泛地宣說如上的內容。當時，有位居士在精舍中設齋供養僧眾，當時六群比丘（Chakka-bhikkhu）掉落飯食，一半在口中，一半掉在地上，被世人譏諷說：『為什麼沙門釋子（Śākyaputra śrāmaṇa）像放縱的人一樣掉落飯食？』（居士）問道：『大德！難道你們認為這些食物是不用種子和錢財就能得到的嗎？我奪取妻子兒女的口糧來佈施求福，計算起來每一粒米都經過百般努力才能得到，應當全部吃完。為什麼要丟棄在地上？這些敗壞的人，有什麼道法？』眾比丘因為這個因緣去稟告世尊。佛陀說：『叫六群比丘來。』來了之後，佛陀問道：『你真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『從今天開始，不允許掉落飯食。』佛陀告訴眾比丘：『都集合起來，爲了十種利益，我為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。不得掉落飯食，應當學習。』

接受食物時，不得讓一粒米落地，如果是凈人（kappiyakāraka）傾倒時掉在地上沒有罪過。食物在口中時不要讓它掉落，不小心掉落沒有罪過。如果吃魚肉、水果、瓜類、甘蔗時，皮、核、渣、骨頭不得隨意丟棄在地上，應當聚集在腳邊。如果放縱諸根掉落米粒食物，就違犯了學法。精神失常、愚癡、心神錯亂沒有罪過。所以說，不得掉落飯食，應當學習。

【English Translation】 English version 『Bhikkhus, come.』 Having come, the Buddha asked: 『Is it true that you did this?』 They replied: 『It is true.』 The Buddha said: 『From today onwards, you are not allowed to swallow food completely.』 The Buddha told the bhikkhus: 『Let all assemble. For ten benefits, I am prescribing a rule for the bhikkhus, even those who have already heard it should hear it again. You are not allowed to swallow food completely; you should train yourselves.』

You are not allowed to swallow food completely, making a 『gulgul』 sound. If a bhikkhu has a throat disease, there is no offense in making a sound. If the throat is dry, it should be moistened with water before swallowing the food. If one indulges the senses and swallows food completely, it is a transgression of the training rule. Insanity, idiocy, and mental derangement are without offense. Therefore, it is said: You are not allowed to swallow food completely; you should train yourselves.

The Buddha was staying in Śrāvastī (舍衛城), and extensively explained the above. At that time, a householder had arranged a meal offering for the Sangha in the monastery. The group-of-six bhikkhus (Chakka-bhikkhu 六群比丘) dropped food, half into their mouths and half onto the ground, and were criticized by the people: 『Why do these Śākyaputra śrāmaṇas (沙門釋子) drop food like unrestrained people?』 They asked: 『Venerable sirs, do you think this food is made without seeds or money? I deprive my wife and children of their food to give alms and seek merit. Counting it, each grain of rice takes a hundred efforts to produce, and should be eaten completely. Why throw it on the ground? These corrupt people, what Dharma do they have?』 The bhikkhus, because of this incident, went and reported it to the Blessed One. The Buddha said: 『Call the group-of-six bhikkhus.』 Having come, the Buddha asked: 『Is it true that you did this?』 They replied: 『It is true.』 The Buddha said: 『From today onwards, you are not allowed to drop food.』 The Buddha told the bhikkhus: 『Let all assemble. For ten benefits, I am prescribing a rule for the bhikkhus, even those who have already heard it should hear it again. You are not allowed to drop food; you should train yourselves.』

When receiving food, you are not allowed to let a single grain fall to the ground. If a kappiyakāraka (凈人) spills it while pouring, there is no offense. When food is in your mouth, do not let it fall. If it accidentally falls, there is no offense. When eating fish, meat, fruits, gourds, or sugarcane, the skin, pits, dregs, and bones should not be scattered on the ground; they should be gathered at the side of your feet. If one indulges the senses and drops grains of food, it is a transgression of the training rule. Insanity, idiocy, and mental derangement are without offense. Therefore, it is said: You are not allowed to drop food; you should train yourselves.

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佛住舍衛城，廣說如上。時有居士于精舍中設供飯僧，時六群比丘振手食，污比坐比丘衣。比坐即問：「長老！何故振手？為蜈蚣蜂蠆所螫耶？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得振手食。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得振手食，應當學。」

若振手食時，不得向比坐振手。若食著手，當向己前振手、若缽中抖擻。若放恣諸根振手食者，越學法。狂、癡、心亂無罪。是故說，不得振手食，應當學。

佛住舍衛城，廣說如上。爾時有居士于精舍中設供飯僧，時六群比丘嫌心看比坐缽，若見少者便言：「貞廉自節，若飽不用，當與我。」若見捉大缽者，復言：「咄！咄！此貪食人，缽如似大釜。檀越所供正可滿是，我等餘人當復那得？」諸比丘聞已慚愧，以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得嫌心看比坐缽。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得嫌心看比坐缽，應當學。」

不得嫌心視比坐缽者，若監食人看食何處得？何處不得？得看無罪。若共行

【現代漢語翻譯】 現代漢語譯本 佛陀住在舍衛城（Śrāvastī），如前廣說。當時，有位居士在精舍中設齋供養僧眾，六群比丘（the group of six monks）吃飯時抖動雙手，弄髒了坐在旁邊的比丘的衣服。坐在旁邊的比丘就問：『長老！為什麼抖動雙手？是被蜈蚣或蜜蜂、蝎子蟄了嗎？』眾比丘因此事稟告世尊。佛陀說：『把六群比丘叫來。』叫來后，佛陀問：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『從今以後，不得抖動雙手吃飯。』佛陀告訴眾比丘：『都集合起來，爲了十種利益，為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。不得抖動雙手吃飯，應當學習。』 如果抖動雙手吃飯時，不得向坐在旁邊的人抖動。如果食物沾在手上，應當向自己面前抖動，或者在缽中抖動。如果放縱諸根抖動雙手吃飯，就違犯了學處。瘋狂、愚癡、心神錯亂的人沒有罪。因此說，不得抖動雙手吃飯，應當學習。 佛陀住在舍衛城（Śrāvastī），如前廣說。當時，有位居士在精舍中設齋供養僧眾，六群比丘（the group of six monks）用嫌棄的心情看坐在旁邊的人的缽，如果看到少的就說：『真是貞潔廉正，自我節制，如果吃飽了用不著，應當給我。』如果看到拿著大缽的人，又說：『咄！咄！這個人貪吃，缽就像大鍋一樣。施主所供養的食物正好可以裝滿他的缽，我們其他人又怎麼能得到呢？』眾比丘聽了感到慚愧，因此事稟告世尊。佛陀說：『把六群比丘叫來。』叫來后，佛陀問：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『從今以後，不得用嫌棄的心情看坐在旁邊的人的缽。』佛陀告訴眾比丘：『都集合起來，爲了十種利益，為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。不得用嫌棄的心情看坐在旁邊的人的缽，應當學習。』 不得用嫌棄的心情看坐在旁邊的人的缽，如果是監食人看食物在哪裡可以得到？在哪裡不可以得到？可以看，沒有罪。如果是共同行走

【English Translation】 English version The Buddha was staying in Śrāvastī (舍衛城), expounding the Dharma as before. At that time, a householder offered food to the Sangha in the monastery. The group of six monks (六群比丘) shook their hands while eating, soiling the robes of the monks sitting next to them. The monk sitting next to them asked: 'Elder! Why are you shaking your hands? Were you stung by a centipede, bee, or scorpion?' The monks reported this matter to the World Honored One. The Buddha said: 'Summon the group of six monks.' After they arrived, the Buddha asked: 'Did you really do this?' They replied: 'Indeed, we did.' The Buddha said: 'From today onwards, you must not shake your hands while eating.' The Buddha told the monks: 'Gather together, for the sake of ten benefits, I am establishing precepts for the monks, and those who have already heard them should hear them again. You must not shake your hands while eating; you should learn this.' If you shake your hands while eating, you must not shake them towards the person sitting next to you. If food sticks to your hand, you should shake it in front of yourself or into your bowl. If you indulge your senses and shake your hands while eating, you violate the training rule. Those who are insane, foolish, or mentally disturbed are without fault. Therefore, it is said, you must not shake your hands while eating; you should learn this. The Buddha was staying in Śrāvastī (舍衛城), expounding the Dharma as before. At that time, a householder offered food to the Sangha in the monastery. The group of six monks (六群比丘) looked at the bowls of the monks sitting next to them with a disdainful attitude. If they saw that someone had little food, they would say: 'How virtuous and self-restrained! If you are full and don't need it, you should give it to me.' If they saw someone holding a large bowl, they would say: 'Tsk, tsk! This person is greedy; his bowl is like a big pot. The food offered by the donor is just enough to fill his bowl; how will the rest of us get any?' The monks felt ashamed upon hearing this and reported the matter to the World Honored One. The Buddha said: 'Summon the group of six monks.' After they arrived, the Buddha asked: 'Did you really do this?' They replied: 'Indeed, we did.' The Buddha said: 'From today onwards, you must not look at the bowls of the monks sitting next to you with a disdainful attitude.' The Buddha told the monks: 'Gather together, for the sake of ten benefits, I am establishing precepts for the monks, and those who have already heard them should hear them again. You must not look at the bowls of the monks sitting next to you with a disdainful attitude; you should learn this.' You must not look at the bowls of the monks sitting next to you with a disdainful attitude. If you are the food supervisor, is it permissible to look at where food can be obtained and where it cannot? It is permissible to look without fault. If you are walking together

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弟子、若依止弟子病者，看其缽中是應病食不？得看無罪。若看上下坐為得不？無罪。若放恣諸根嫌心看比坐缽者，越學法。狂、癡、心亂無罪。是故說，不得嫌心看比坐缽，應當學。

佛住舍衛城，廣說如上。爾時有居士于精舍中設供飯僧，時有比丘置缽在前回顧，共比坐語。六群比丘取缽著余處，行食次至，不視缽捫摸地污手。從檀越索水洗手時，檀越棄飯筐著地，嫌言：「我廢家務修福飯僧，僧應齊集受食。今行食時方索水洗手。出家之人當端心觀缽食，此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「從今日後當端心觀缽食。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。端心觀缽食，應當學。」

端心觀缽者，不得放缽在前共比坐語。若有因緣須共左右語者，左手撫缽上。若行食人到第三人時，當先滌缽豫擎待至。若放恣諸根不學端心觀缽食者，越學法。狂、癡、心亂無罪。是故說，端心觀缽食，應當學。

佛住舍衛城，廣說如上。爾時有居士于精舍中設供飯僧，時六群比丘索飯索羹，為檀越所譏：「云何沙門釋子食上索飯索羹？」問言：「尊者！我自恣與食，何故喚索？」諸

【現代漢語翻譯】 現代漢語譯本： 弟子如果需要照顧生病的弟子，可以看他的缽里是否有適合他病情的食物嗎？可以看，沒有罪過。如果看上座和下座的人是否如法，可以嗎？沒有罪過。如果放縱自己的感官，心懷嫌棄地看旁邊僧人的缽，就違犯了學法。如果是狂人、癡人或精神錯亂的人，就沒有罪過。因此說，不得心懷嫌棄地看旁邊僧人的缽，應當學習。

佛陀住在舍衛城，廣泛地宣說如以上所說。當時，有位居士在精舍中設齋供養僧眾，當時有位比丘把缽放在前面，回頭和旁邊的僧人說話。六群比丘就把他的缽拿走放到別處，輪到他行食的時候，他找不到缽，只能摸索地面，弄髒了手。當他向施主索要水洗手的時候，施主就把飯筐扔在地上，嫌棄地說：『我放下家裡的事務來修福供養僧人，僧人應該整齊地接受食物。現在行食的時候才要水洗手。出家之人應當專心觀缽而食，這種行為敗壞的人，有什麼道法？』眾比丘因為這件事去稟告世尊。佛陀說：『把六群比丘叫來。』叫來之後，佛陀問：『你們真的做了這樣的事嗎？』回答說：『確實做了。』佛陀說：『從今天以後應當專心觀缽而食。』佛陀告訴眾比丘：『都召集起來，因為有十種利益的緣故，我為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。專心觀缽而食，應當學習。』

專心觀缽的意思是，不得把缽放在前面和旁邊的僧人說話。如果因為某種原因必須和左右的人說話，就用左手撫摸缽的上面。如果行食的人走到第三個人的時候，應當先洗乾淨缽，預先拿著等待食物到來。如果放縱自己的感官，不學習專心觀缽而食，就違犯了學法。如果是狂人、癡人或精神錯亂的人，就沒有罪過。因此說，專心觀缽而食，應當學習。

佛陀住在舍衛城，廣泛地宣說如以上所說。當時，有位居士在精舍中設齋供養僧眾，當時六群比丘索要飯和羹，被施主譏諷：『為什麼沙門釋迦的弟子在吃飯的時候索要飯和羹？』（施主）問道：『尊者！我是隨意地給你們食物，為什麼要索要呢？』

【English Translation】 English version: Disciples, if needing to care for a sick disciple, is it permissible to check if there is food suitable for their illness in their bowl? It is permissible to check, there is no offense. Is it permissible to observe whether those in the upper and lower seats are behaving appropriately? There is no offense. If one indulges their senses and looks at the bowl of the monk next to them with a mind of aversion, they transgress the precepts of learning. If one is mad, foolish, or mentally disturbed, there is no offense. Therefore, it is said, one must not look at the bowl of the monk next to them with a mind of aversion; one should learn this.

The Buddha was residing in Shravasti (a major city in ancient India), extensively expounding as above. At that time, there was a householder who was providing a meal offering to the Sangha (the Buddhist monastic community) in the monastery. There was a certain Bhikshu (Buddhist monk) who placed his bowl in front of him and turned around to speak with the monk next to him. The group of six Bhikshus took his bowl and placed it elsewhere. When it was his turn to receive food, he could not find his bowl, so he groped on the ground, dirtying his hands. When he asked the donor for water to wash his hands, the donor threw the food basket on the ground, complaining: 'I have abandoned my household affairs to cultivate merit by offering food to the Sangha, and the Sangha should gather together to receive the food. Now, when it is time to distribute the food, he asks for water to wash his hands. Those who have left home should focus their minds on observing the bowl and eating. What Dharma (Buddhist teachings) does this degenerate person possess?' The Bhikshus, because of this incident, went to report to the World Honored One (Buddha). The Buddha said: 'Summon the group of six Bhikshus.' After they arrived, the Buddha asked: 'Did you truly do such a thing?' They replied: 'We truly did.' The Buddha said: 'From today onwards, you should focus your minds on observing the bowl and eating.' The Buddha told the Bhikshus: 'Gather everyone together. Because of ten benefits, I am establishing precepts for the Bhikshus, and even those who have already heard them should hear them again. Focus your minds on observing the bowl and eating; you should learn this.'

To focus one's mind on observing the bowl means that one must not place the bowl in front of them and speak with the monk next to them. If there is a reason to speak with those to the left or right, one should touch the top of the bowl with their left hand. If the person distributing food reaches the third person, one should first wash the bowl and hold it in anticipation of the food arriving. If one indulges their senses and does not learn to focus their mind on observing the bowl and eating, they transgress the precepts of learning. If one is mad, foolish, or mentally disturbed, there is no offense. Therefore, it is said, focus your mind on observing the bowl and eating; you should learn this.

The Buddha was residing in Shravasti (a major city in ancient India), extensively expounding as above. At that time, there was a householder who was providing a meal offering to the Sangha (the Buddhist monastic community) in the monastery. The group of six Bhikshus were demanding rice and soup, and were criticized by the householder: 'Why are the Shramana (wandering ascetics) disciples of Shakya (another name of Buddha) demanding rice and soup while eating?' (The householder) asked: 'Venerable ones! I am giving you food freely, why are you demanding it?'

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比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「從今日後，不聽索食。」

複次佛住迦維羅衛國釋氏精舍，如來、應供、正遍知以五事利益故，五日一行諸比丘房，見一病比丘羸瘦痿悴。佛知而故問：「比丘！汝病何似？」答言：「世尊！我病苦不適。」佛語比丘：「汝不能索隨病食、隨病藥耶？」答言：「世尊制戒不聽索食。」佛言：「從今日後聽病比丘索食。」佛告諸比丘：「依止迦維羅衛城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。不得無病為已索食，應當學。」

不得無病為己索羹飯，若病須多羹得索無罪。若放恣諸根無病為己索食者，越學法。狂、癡、心亂無罪。是故說，比丘不病，不得為己索食，應當學。

佛住舍衛城，廣說如上。爾時有居士于精舍中設供飯僧，時六群比丘先受魚肉羹、后以飯覆上。監食人看見已，即問言：「長老！得魚肉羹不？」答言：「長壽！汝見色自知。何故復問？」監食人問行食人：「何以不與此中魚肉羹？」答言：「何處不得？」「此中未得。」又言：「我已與，何故言不得？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問：「汝實爾不？」答言：「實爾。

【現代漢語翻譯】 現代漢語譯本： 比丘因為這件事去稟告世尊。佛說：『叫六群比丘來。』他們來了之後，佛問：『你們真的這樣做了嗎？』回答說：『確實如此。』佛說：『從今天以後，不允許索要食物。』

又有一次，佛住在迦維羅衛國（Kapilavastu）釋迦族的精舍里，如來、應供、正遍知因為有五種利益，每隔五天巡視一次比丘們的房間，看見一個生病的比丘瘦弱憔悴。佛明知情況卻故意問：『比丘！你得了什麼病？』回答說：『世尊！我病得很痛苦，很不舒服。』佛告訴比丘：『你不能索要適合你病情的食物和藥物嗎？』回答說：『世尊制定了戒律，不允許索要食物。』佛說：『從今天以後，允許生病的比丘索要食物。』佛告訴眾比丘：『凡是住在迦維羅衛城的人都應當集合，因為有十種利益，我為比丘們制定戒律，乃至已經聽過的應當重複聽聞。不得無病為自己索要食物，應當學習。』

不得無病為自己索要肉羹飯，如果生病需要多喝肉羹，可以索要，沒有罪過。如果放縱諸根，無病為自己索要食物，就違犯了學法。狂、癡、心亂沒有罪過。所以說，比丘沒有生病，不得為自己索要食物，應當學習。

佛住在舍衛城（Śrāvastī），廣泛地宣說如上內容。當時，有位居士在精舍中設齋供養僧眾，當時六群比丘先接受了魚肉羹，然後用飯蓋在上面。監食人看見后，就問：『長老！得到魚肉羹了嗎？』回答說：『長壽者！你看見顏色自然就知道了，為什麼還要問？』監食人問行食人：『為什麼不給這裡魚肉羹？』回答說：『哪裡沒有給？』『這裡沒有得到。』又說：『我已經給了，為什麼說沒有得到？』眾比丘因為這件事去稟告世尊。佛說：『叫六群比丘來。』他們來了之後，佛問：『你們真的這樣做了嗎？』回答說：『確實如此。』

【English Translation】 English version: A Bhikṣu (monk) reported this matter to the World-Honored One (Śākyamuni Buddha). The Buddha said, 'Summon the group of six Bhikṣus.' After they arrived, the Buddha asked, 'Is it true that you did this?' They replied, 'It is true.' The Buddha said, 'From today onwards, it is not permitted to solicit food.'

Furthermore, the Buddha was residing in the Śākya (釋迦) clan's monastery in Kapilavastu (迦維羅衛國). The Tathāgata (如來), Arhat (應供), Samyaksaṃbuddha (正遍知), out of five beneficial reasons, would inspect the Bhikṣus' rooms every five days. He saw a sick Bhikṣu who was emaciated and withered. The Buddha, knowing the situation, deliberately asked, 'Bhikṣu! What is your illness like?' He replied, 'World-Honored One! My illness is painful and uncomfortable.' The Buddha told the Bhikṣu, 'Can you not solicit food and medicine suitable for your illness?' He replied, 'The World-Honored One has established a precept forbidding the solicitation of food.' The Buddha said, 'From today onwards, sick Bhikṣus are permitted to solicit food.' The Buddha told the Bhikṣus, 'All those residing in the city of Kapilavastu should assemble. Because of ten benefits, I am establishing precepts for the Bhikṣus, and those who have already heard them should hear them again. One must not solicit food for oneself when not ill; one should learn this.'

One must not solicit soup and rice for oneself when not ill. If one is ill and needs more soup, one may solicit it without fault. If one indulges the senses and solicits food for oneself when not ill, one transgresses the precepts. There is no fault for those who are mad, foolish, or mentally disturbed. Therefore, it is said that a Bhikṣu who is not ill must not solicit food for himself; one should learn this.

The Buddha was residing in Śrāvastī (舍衛城), and extensively expounded the above. At that time, a householder was providing a meal offering to the Sangha (僧) in the monastery. The group of six Bhikṣus first received fish and meat soup, and then covered it with rice. The supervisor of the meal saw this and asked, 'Elder! Did you receive fish and meat soup?' He replied, 'Long-lived one! You can see the color and know for yourself. Why do you ask again?' The supervisor of the meal asked the server, 'Why didn't you give fish and meat soup here?' He replied, 'Where wasn't it given?' 'It wasn't received here.' He also said, 'I already gave it, why do you say it wasn't received?' The Bhikṣus reported this matter to the World-Honored One. The Buddha said, 'Summon the group of six Bhikṣus.' After they arrived, the Buddha asked, 'Is it true that you did this?' They replied, 'It is true.'

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」佛言：「從今日後不得以飯覆羹更望得。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得以飯覆羹更望得，應當學。」

若比坐迎食慮污衣者，不得盡覆，當露一邊。若一切覆者，前人問：「得未？」應答：「已得。」若放恣諸根以飯覆羹更望得者，越學法。狂、癡、心亂無罪。是故說，不得以飯覆羹更望得，應當學。

佛住舍衛城，廣說如上。爾時有居士于精舍中設供飯僧，時六群比丘膩手捉飲器，比坐惡不受。諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得膩手捉飲器。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得膩手受飲器，應當學。」

不得膩手受飲器者，比丘食時應護左手令凈，當以右手受飲器，拄唇而飲。不得口深含器緣，亦不得令緣觸鼻額，不得盡飲，當留少許，當口處瀉棄之，更以水滌，次行與下座。若左手病瘡者，右手就缽緣上，概去膩凈水。洗若不凈，以葉承取飲，已如上說。若放恣諸根以膩手捉飲器者，越學法。狂、癡、心亂無罪。是故說，不得以膩手受飲器，應當學。

佛住舍衛城，廣說如上。爾時有居士于精舍中設供飯僧，

【現代漢語翻譯】 現代漢語譯本 佛說：『從今以後，不得用飯蓋住羹，還希望得到更多的（羹）。』佛告訴各位比丘（bhikkhus，佛教僧侶）：『都集合起來，爲了十種利益，我為各位比丘制定戒律，乃至已經聽過的也要重複聽聞。不得用飯蓋住羹，還希望得到更多的（羹），應當學習。』 如果（有）比丘（bhikkhus，佛教僧侶）坐著迎接食物，擔心弄髒衣服，不得全部蓋住（食物），應當露出一邊。如果全部蓋住，前面的人問：『得到了嗎？』應當回答：『已經得到。』如果放縱諸根，用飯蓋住羹，還希望得到更多的（羹），就違犯了學法。瘋狂、癡呆、心神錯亂的沒有罪。所以說，不得用飯蓋住羹，還希望得到更多的（羹），應當學習。 佛住在舍衛城（Śrāvastī），廣泛地講述如上內容。當時有居士在精舍中設定供養，供飯給僧人，當時六群比丘（the Group of Six bhikkhus）用油膩的手拿取飲器，同座的比丘厭惡而不接受。各位比丘因為這個因緣去稟告世尊（the Blessed One）。佛說：『叫六群比丘來。』（六群比丘）來了之後，佛問：『你們真的這樣做了嗎？』回答說：『確實如此。』佛說：『從今以後，不得用油膩的手拿取飲器。』佛告訴各位比丘：『都集合起來，爲了十種利益，我為各位比丘制定戒律，乃至已經聽過的也要重複聽聞。不得用油膩的手接受飲器，應當學習。』 『不得用油膩的手接受飲器』，比丘（bhikkhus，佛教僧侶）吃飯時應當保護左手使之乾淨，應當用右手接受飲器，抵住嘴唇而飲用。不得讓嘴深深地含住器物的邊緣，也不得讓器物的邊緣觸碰到鼻子或額頭，不得全部喝完，應當留下少許，在嘴接觸的地方倒掉，再用水洗滌，依次傳遞給下座的人。如果左手有病或瘡，右手就著缽的邊緣，颳去油膩的凈水。如果洗得不乾淨，用葉子托著取飲，之後如上所述。如果放縱諸根，用油膩的手拿取飲器，就違犯了學法。瘋狂、癡呆、心神錯亂的沒有罪。所以說，不得用油膩的手接受飲器，應當學習。 佛住在舍衛城（Śrāvastī），廣泛地講述如上內容。當時有居士在精舍中設定供養，供飯給僧人。

【English Translation】 English version The Buddha said: 'From this day forward, one must not cover the soup with rice, hoping to get more.' The Buddha told the bhikkhus (bhikkhus, Buddhist monks): 'Gather together, for ten benefits, I am establishing precepts for the bhikkhus, even those who have already heard them should hear them again. One must not cover the soup with rice, hoping to get more, one should learn.' If a bhikkhu (bhikkhus, Buddhist monks) sits to receive food, fearing to soil his clothes, he should not cover it completely, he should leave one side exposed. If he covers it completely, and the person in front asks: 'Have you received it?' He should answer: 'I have received it.' If one indulges the senses, covering the soup with rice, hoping to get more, he transgresses the training rule. Madness, idiocy, and mental derangement are without fault. Therefore it is said, one must not cover the soup with rice, hoping to get more, one should learn. The Buddha was dwelling in Śrāvastī (Śrāvastī), extensively explaining as above. At that time, a householder set up an offering in the monastery, providing food for the monks. At that time, the Group of Six bhikkhus (the Group of Six bhikkhus) grasped the drinking vessel with greasy hands, and the monks sitting nearby disliked and did not accept it. The bhikkhus, because of this cause, went and reported to the Blessed One (the Blessed One). The Buddha said: 'Call the Group of Six bhikkhus here.' After they came, the Buddha asked: 'Did you really do this?' They replied: 'Indeed, we did.' The Buddha said: 'From this day forward, one must not grasp the drinking vessel with greasy hands.' The Buddha told the bhikkhus: 'Gather together, for ten benefits, I am establishing precepts for the bhikkhus, even those who have already heard them should hear them again. One must not receive the drinking vessel with greasy hands, one should learn.' 'One must not receive the drinking vessel with greasy hands,' when a bhikkhu (bhikkhus, Buddhist monks) eats, he should protect his left hand and keep it clean, he should receive the drinking vessel with his right hand, hold it to his lips and drink. One must not let the mouth deeply contain the edge of the vessel, nor should one let the edge of the vessel touch the nose or forehead, one must not drink it all, one should leave a little, pour it out where the mouth touched, then wash it with water, and pass it on to the lower seat. If the left hand is diseased or has sores, the right hand should scrape the greasy, clean water from the edge of the bowl. If it is not clean after washing, one should take it with a leaf and drink, as described above. If one indulges the senses, grasping the drinking vessel with greasy hands, he transgresses the training rule. Madness, idiocy, and mental derangement are without fault. Therefore it is said, one must not receive the drinking vessel with greasy hands, one should learn. The Buddha was dwelling in Śrāvastī (Śrāvastī), extensively explaining as above. At that time, a householder set up an offering in the monastery, providing food for the monks.

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時六群比丘缽中餘食蕩已棄地，檀越嫌言：「尊者謂此食是無子錢作耶？我奪妻子分為福德故，一粒百功，云何瀉地？此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得缽中殘食瀉地。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得以缽中殘食棄地，應當學。」

不得缽中殘食棄地者，食時當稱腹而取，不得多受。若凈人卒與多者，未啖時應減與比坐。若比坐不取，應與沙彌及園民。若洗缽時，不得一粒瀉棄地；若有者，當聚著板上葉上。若細粒、若麨，不可得聚者無罪。若放恣諸根以缽中殘食瀉地者，越學法。狂、癡、心亂無罪。是故說，不得以缽中殘食棄地，應當學。

抆舐𠲿作聲，　　全吞併落粒， 　振手看他缽，　　端心為己索， 　覆羹膩手棄。　　四跋渠說竟。

佛住毗舍離，廣說如上。爾時難陀、優波難陀立為坐梨車童子說法，為世人所譏：「云何沙門釋子如彼伎人立為坐人說法？此壞敗人，有何道法？然此童子無恭敬心，說如是微妙法時應與床坐，云何坐聽，令彼立說？」諸比丘以是因緣往白世尊。佛言：「呼難陀、優波難陀來。」來已，佛問上事：「

【現代漢語翻譯】 現代漢語譯本 當時，六群比丘將缽中剩餘的食物用水盪滌后丟棄在地上，施主嫌惡地說：『這些尊者是把這些食物當作無子之人的錢財嗎？我奪取妻子兒女的口糧來行佈施以求福德，每一粒糧食都包含著巨大的功德，怎麼能隨意傾倒在地上呢？這些行為不端的人，有什麼道法可言？』眾比丘因為這件事去稟告世尊。佛說：『把六群比丘叫來。』他們來了之後，佛問：『你們真的這樣做了嗎？』回答說：『確實如此。』佛說：『從今天以後，不允許將缽中剩餘的食物傾倒在地上。』佛告訴眾比丘：『都集合起來，爲了十種利益，我為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。不得將缽中剩餘的食物丟棄在地上，應當學習。』 『不得將缽中剩餘的食物丟棄在地上』的意思是，吃飯時應當根據自己的食量來取用食物，不要拿太多。如果施主突然給的太多，在沒有吃之前，應該分給同座的比丘。如果同座的比丘不接受，應該分給沙彌或者園丁。如果洗缽時，不能讓一粒米飯掉在地上；如果有掉落的，應當收集起來放在板上或者葉子上。如果是細小的米粒或者米粉，無法收集的，就沒有罪過。如果放縱諸根，將缽中剩餘的食物丟棄在地上，就違犯了學處。如果是狂人、癡人、心神錯亂的人，就沒有罪過。所以說，不得將缽中剩餘的食物丟棄在地上，應當學習。 『舔舐作聲，全部吞下並掉落米粒，揮動雙手看別人的缽，心思不正地為自己索取，用羹湯擦拭油膩的手后丟棄。』四跋渠（Sì bá qú）的說法到此結束。 佛住在毗舍離（Pí shě lí），廣泛地宣說如上內容。當時，難陀（Nán tuó）、優波難陀（Yōu pó nán tuó）站立著為坐著的離車（Lí chē）童子說法，被世人譏笑：『為什麼沙門釋迦的弟子像那些藝人一樣站立著為坐著的人說法？這些行為不端的人，有什麼道法可言？而且這些童子沒有恭敬心，在宣說如此微妙的佛法時，應該給他們床座，怎麼能坐著聽法，讓他們站著說呢？』眾比丘因為這件事去稟告世尊。佛說：『把難陀（Nán tuó）、優波難陀（Yōu pó nán tuó）叫來。』他們來了之後，佛詢問了這件事：

【English Translation】 English version At that time, the six-group bhikkhus, after rinsing the remaining food in their bowls, discarded it on the ground. The donors complained, saying, 'Do these venerable ones consider this food to be made from the money of the childless? I deprive my wife and children to share and create merit, so each grain has a hundred merits. How can it be poured on the ground? These corrupt people, what Dharma do they have?' The bhikkhus, because of this matter, went and reported it to the World-Honored One. The Buddha said, 'Call the six-group bhikkhus here.' After they came, the Buddha asked, 'Is it true that you did this?' They replied, 'It is true.' The Buddha said, 'From today onwards, it is not allowed to discard the remaining food in the bowl on the ground.' The Buddha told the bhikkhus, 'Gather everyone together. For ten benefits, I am establishing precepts for the bhikkhus, and even those who have already heard should hear it again. It is not allowed to discard the remaining food in the bowl on the ground; you should learn this.' 'Not allowed to discard the remaining food in the bowl on the ground' means that when eating, one should take food according to one's appetite and not take too much. If a donor suddenly gives too much, before eating, one should reduce the amount and give it to the bhikkhu sitting nearby. If the bhikkhu sitting nearby does not take it, one should give it to the novice or the gardener. When washing the bowl, one must not let a single grain fall to the ground; if there are any, they should be collected and placed on a board or a leaf. If they are fine grains or flour that cannot be collected, there is no offense. If one indulges the senses and discards the remaining food in the bowl on the ground, one violates the training rule. If one is mad, foolish, or mentally disturbed, there is no offense. Therefore, it is said, 'It is not allowed to discard the remaining food in the bowl on the ground; you should learn this.' 'Licking and making noise, swallowing completely and dropping grains, waving hands and looking at others' bowls, with an impure mind seeking for oneself, wiping greasy hands with soup and discarding it.' The saying of the four Vaggas (Sì bá qú) ends here. The Buddha stayed in Vesali (Pí shě lí), extensively explaining the above content. At that time, Nanda (Nán tuó) and Upananda (Yōu pó nán tuó) were standing and teaching the Dharma to the Licchavi (Lí chē) youths who were sitting, and they were ridiculed by the world: 'Why do the Shramana (ascetic) disciples of Shakya (釋迦) teach the Dharma to those who are sitting like those performers? These corrupt people, what Dharma do they have? Moreover, these youths have no respect. When expounding such subtle Dharma, they should be given seats, how can they sit and listen, letting them stand and speak?' The bhikkhus, because of this matter, went and reported it to the World-Honored One. The Buddha said, 'Call Nanda (Nán tuó) and Upananda (Yōu pó nán tuó) here.' After they came, the Buddha inquired about this matter:

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汝實爾不？」答言：「實爾。」佛言：「汝云何立為無病坐人說法？從今日後不得立為坐人說法。」佛告諸比丘：「依止毗舍離城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。人坐、比丘立，不得為說法，除病，應當學。」

病者，世尊說無罪。說者，為前人開解其義分別演說，欲令如說修行。法者，佛所說、佛所印可。佛所說者，如來、應供、正遍知自說。佛所印可者，聲聞所說，佛讚：「善哉！」是名印可。不得立為坐人說法，前人病者無罪。若比丘為塔事、為僧事，詣王、若地主，彼言：「比丘為我說法。」不得語令起，恐彼疑故。若邊有立人者，即作意為立人說法，王雖聽，比丘無罪。若放恣諸根立為無病坐人說法者，越學法。狂、癡、心亂無罪。是故說，人坐比丘立不得為說法，除病，應當學。

佛住毗舍離，廣說如上。爾時難陀、優波難陀坐為臥人說法，為世人所譏：「云何沙門釋子如伎人坐為臥人說法？此壞敗人，有何道法？此聽法人無恭敬心，聞說如是微妙法，云何臥聽？」諸比丘以是因緣往白世尊。佛言：「呼難陀、優波難陀來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「汝云何坐為無病臥人說法？從今日後人臥、比丘坐，不得為說法，除病。」佛告諸

【現代漢語翻譯】 現代漢語譯本： 佛陀問：『你確實是這樣做的嗎？』他回答說：『確實是這樣做的。』佛陀說：『你為什麼站著為坐著且沒有生病的人說法？從今天起，不允許站著為坐著的人說法。』佛陀告訴眾比丘：『凡是住在毗舍離城的人都應當集合起來，因為有十種利益的緣故，我為眾比丘制定戒律，乃至已經聽過的應當重複聽聞。有人坐著，比丘站著，不得為他說法，除非他生病了，應當學習。』

生病的人，世尊說是沒有罪的。說法的人，是爲了給聽法的人開解經義，分別演說，想要讓他們如所說的那樣修行。法，是指佛陀所說、佛陀所認可的。佛陀所說的，是指如來（Tathagata，如實而來者）、應供（Arhat，值得供養者）、正遍知（Samyaksambuddha，正等覺者）自己所說的。佛陀所認可的，是指聲聞（Sravaka，聽聞佛法者）所說的，佛陀讚歎說：『善哉！』這叫做認可。不得站著為坐著的人說法，如果聽法的人生病了就沒有罪。如果比丘爲了佛塔的事情、爲了僧團的事情，去拜訪國王或者地主，他們說：『比丘請為我說法。』不得叫他們站起來，恐怕他們會起疑心。如果旁邊有站著的人，就應當作意為站著的人說法，即使國王聽著，比丘也沒有罪。如果放縱諸根，站著為沒有生病的坐著的人說法，就違越了學法。狂、癡、心亂的人沒有罪。所以說，有人坐著，比丘站著，不得為他說法，除非他生病了，應當學習。

佛陀住在毗舍離城，廣泛地宣說如上內容。當時，難陀（Nanda，歡喜）和優波難陀（Upananda，近歡喜）坐著為躺著的人說法，被世人譏笑：『為什麼沙門釋子（Sramana Sakyaputra，釋迦牟尼的弟子）像藝人一樣坐著為躺著的人說法？這些人敗壞了，有什麼道法？這些聽法的人沒有恭敬心，聽聞如此微妙的佛法，怎麼能躺著聽呢？』眾比丘因為這件事去稟告世尊。佛陀說：『把難陀和優波難陀叫來。』他們來了之後，佛陀問：『你們確實是這樣做的嗎？』他們回答說：『確實是這樣做的。』佛陀說：『你們為什麼坐著為沒有生病的躺著的人說法？從今天起，有人躺著，比丘坐著，不得為他說法，除非他生病了。』佛陀告訴眾

【English Translation】 English version: 『Is that really so?』 He answered, 『It is really so.』 The Buddha said, 『Why do you stand to preach the Dharma to a seated person who is not ill? From today onwards, it is not permitted to stand to preach the Dharma to a seated person.』 The Buddha told the Bhikkhus (monks): 『All those residing in the city of Vaisali (a city in ancient India) should gather together. Because of ten benefits, I am establishing precepts for the Bhikkhus, and even those who have already heard them should hear them again. If a person is seated and a Bhikkhu is standing, he should not preach the Dharma to him, unless he is ill; this should be learned.』

A sick person, the World-Honored One (Bhagavan, an epithet of the Buddha) said, is without fault. The one who preaches is to open and explain the meaning to the listener, elaborating and expounding, desiring them to cultivate as it is said. The Dharma (teachings), refers to what the Buddha has spoken and what the Buddha has approved. What the Buddha has spoken is what the Tathagata (He Who Has Thus Come), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One) has personally spoken. What the Buddha has approved is what the Sravaka (Disciple Who Hears the Teachings) has spoken, and the Buddha praises, 『Excellent!』 This is called approval. It is not permitted to stand to preach the Dharma to a seated person; if the listener is ill, there is no fault. If a Bhikkhu goes to visit a king or landowner for the sake of a stupa (a mound-like or hemispherical structure containing relics) or for the affairs of the Sangha (monastic community), and they say, 『Bhikkhu, please preach the Dharma for me,』 he should not tell them to stand up, lest they become suspicious. If there are people standing nearby, then he should focus on preaching the Dharma to the standing people, and even if the king is listening, the Bhikkhu is without fault. If one indulges the senses and stands to preach the Dharma to a seated person who is not ill, he transgresses the learning. Those who are mad, foolish, or mentally disturbed are without fault. Therefore, it is said that if a person is seated and a Bhikkhu is standing, he should not preach the Dharma to him, unless he is ill; this should be learned.

The Buddha resided in Vaisali, extensively expounding the above content. At that time, Nanda (Joy) and Upananda (Near Joy) were sitting and preaching the Dharma to people who were lying down, and they were ridiculed by the world: 『Why do these Sramana Sakyaputras (Ascetics, sons of the Sakya clan, i.e., disciples of Sakyamuni Buddha) sit like performers to preach the Dharma to people who are lying down? These people are corrupt; what Dharma do they have? These listeners have no respect; how can they lie down to listen to such subtle Dharma?』 The Bhikkhus, because of this matter, went to report to the World-Honored One. The Buddha said, 『Summon Nanda and Upananda.』 After they arrived, the Buddha asked, 『Is that really so?』 They answered, 『It is really so.』 The Buddha said, 『Why do you sit to preach the Dharma to people who are lying down and not ill? From today onwards, if a person is lying down and a Bhikkhu is sitting, he should not preach the Dharma to him, unless he is ill.』 The Buddha told the

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比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。人臥、比丘坐，不得為說法，除病，應當學。」

病者，世尊說無罪。說法者，如上說。若比丘為塔、為僧事，若詣王、若地主時，彼言：「比丘為我說法。」不得語令起，恐生疑故。若邊有坐人者，當爲坐人說法，王雖聽，比丘無罪。若放恣諸根坐為無病臥人說法者，越學法。狂、癡、心亂無罪。是故說，人臥、比丘坐，不得為說法，除病，應當學。

佛住毗舍離，廣說如上。爾時難陀、優波難陀坐卑小床，為高床上軍將師子說法，為世人所譏：「云何沙門釋子如似伎兒自坐卑小床，為高床上人說法？此壞敗人，何道之有？然此師子軍將無恭敬心，聞如是微妙法時，云何自坐高床，使彼坐卑小床而為說法？」諸比丘以是因緣往白世尊。佛言：「呼難陀、優波難陀來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「汝云何坐卑下床為高床上人說法？從今日後人在高床上、己在下，不得為說法，除病。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。人在高床、比丘在卑床，不得為說法，除病，應當學。」

卑床，有二種：一者下床名卑，二者粗弊亦名卑。高者，二種：高大名高，妙好者亦名高。病者，

【現代漢語翻譯】 現代漢語譯本 比丘（bhikkhu）：『應當全部集合，爲了十種利益，為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。有人躺著，比丘坐著，不得為他說法，除非是病人，應當學習。』

病人，世尊（Buddha）說沒有罪過。說法者，如上面所說。如果比丘爲了佛塔（stupa）、爲了僧團（sangha）的事，如果去拜訪國王（rājan）、或者地主（bhūmipa），他們說：『比丘為我說法。』不得叫他們起來，恐怕他們產生疑慮的緣故。如果旁邊有坐著的人，應當為坐著的人說法，國王即使聽著，比丘也沒有罪過。如果放縱諸根，坐著為沒有生病的臥著的人說法，就違越了學法。狂人、癡人、心神錯亂的人沒有罪過。因此說，有人躺著，比丘坐著，不得為他說法，除非是病人，應當學習。

佛（Buddha）住在毗舍離（Vaishali），廣泛地講述如上內容。當時，難陀（Nanda）、優波難陀（Upananda）坐在低矮的床上，為高床上的軍將師子（Siha）說法，被世人譏諷：『為何沙門（shramana）釋子（Shakya）像戲子一樣，自己坐在低矮的床上，為高床上的人說法？這些人敗壞了，還有什麼道義可言？而且這位師子軍將沒有恭敬心，聽如此微妙的佛法時，為何自己坐在高床上，讓別人坐在低矮的床上為自己說法？』眾比丘因為這件事去稟告世尊。佛說：『叫難陀、優波難陀來。』他們來了之後，佛問：『你們真的這樣做了嗎？』回答說：『確實如此。』佛說：『你們怎麼能坐在低矮的床上為高床上的人說法？從今以後，有人在高床上，自己在下面，不得為他說法，除非是病人。』佛告訴眾比丘：『應當全部集合，爲了十種利益，為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。人在高床上，比丘在低矮的床上，不得為他說法，除非是病人，應當學習。』

低矮的床，有兩種：一種是低下的床叫做低矮，另一種是粗糙破舊的也叫做低矮。高，有兩種：高大叫做高，精妙美好的也叫做高。病人，（以下內容缺失）

【English Translation】 English version Bhikkhu (monk): 'All should assemble. For ten benefits, precepts are established for the bhikkhus, and those who have already heard them should hear them again. If a person is lying down and a bhikkhu is sitting, he should not preach the Dharma to him, except if he is ill. This should be learned.'

For the sick, the Blessed One (Buddha) said there is no offense. For those who preach the Dharma, it is as mentioned above. If a bhikkhu is attending to matters concerning a stupa (reliquary mound) or the sangha (monastic community), or if he visits a king (rājan) or a landowner (bhūmipa), and they say, 'Bhikkhu, preach the Dharma to me,' he should not ask them to rise, lest they become doubtful. If there are people sitting nearby, he should preach the Dharma to those who are sitting. Even if the king is listening, the bhikkhu is without fault. If one indulges the senses and sits to preach the Dharma to a lying person who is not ill, he transgresses the training rule. There is no offense for the mad, the foolish, or those with a deranged mind. Therefore, it is said, 'If a person is lying down and a bhikkhu is sitting, he should not preach the Dharma to him, except if he is ill. This should be learned.'

The Buddha (Buddha) was staying in Vaishali (Vaishali), extensively explaining the above. At that time, Nanda (Nanda) and Upananda (Upananda) were sitting on low beds, preaching the Dharma to General Siha (Siha) on a high bed, and were ridiculed by the world: 'Why do these shramanas (ascetics), descendants of Shakya (Shakya), like performers, sit on low beds themselves and preach the Dharma to people on high beds? These people are corrupt; what Dharma do they have? Moreover, this General Siha has no respect. When listening to such subtle Dharma, why does he sit on a high bed himself and have others sit on low beds to preach to him?' The bhikkhus, because of this matter, went to report to the Blessed One. The Buddha said, 'Call Nanda and Upananda here.' After they came, the Buddha asked, 'Did you really do this?' They replied, 'Indeed, we did.' The Buddha said, 'How can you sit on low beds and preach the Dharma to people on high beds? From today onwards, if someone is on a high bed and you are below, you must not preach the Dharma to him, except if he is ill.' The Buddha told the bhikkhus, 'All should assemble. For ten benefits, precepts are established for the bhikkhus, and those who have already heard them should hear them again. If a person is on a high bed and a bhikkhu is on a low bed, he must not preach the Dharma to him, except if he is ill. This should be learned.'

A low bed is of two kinds: one that is low is called low, and one that is rough and worn is also called low. High is of two kinds: that which is tall is called high, and that which is exquisite and beautiful is also called high. The sick, (the following content is missing)

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世尊說無罪。說法者，如上說。不得坐卑床為坐高床上人說法，病人無罪。若比丘為塔、為僧事，詣王、若地主，彼言：「比丘為我說法。」爾時不得語令起易坐，恐生疑故。若邊有下人，應作意為下人說，王雖坐高床聽，比丘無罪。若放恣諸根在卑床為坐高床人說法者，越學法。狂、癡、心亂無罪。是故說，人在高床、比丘在卑床，不得為說法，除病，應當學。

佛住毗舍離，廣說如上。爾時難陀、優波難陀爲著革屣梨車童子說法，為世人所譏：「云何沙門釋子如諸伎兒爲著革屣人說法？此壞敗人，有何道法？而此童子聞說妙法無恭敬心，不脫革屣聽法。」諸比丘以是因緣往白世尊。佛言：「呼難陀、優波難陀來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「汝云何為無病著革屣人說法？從今日後不得爲著革屣人說法，除病。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得爲著革屣人說法，除病，應當學。」

革屣者，若一重、若兩重。說法者，如上說。不得為無病著革屣人說法，病者佛說無罪。若比丘為塔事、僧事，乃至邊有凈人者，當立意為彼人說，王聽，無罪。若比丘在險路恐怖處，防衛人言：「尊者為我說法。」彼雖著革屣，為說無罪。若放恣諸

【現代漢語翻譯】 現代漢語譯本： 世尊說沒有罪過。說法的規定，如上面所說。不應該坐在低矮的床上為坐在高床上的人說法，病人沒有罪過。如果比丘爲了佛塔或僧團的事情，去拜訪國王或地主，他們說：『比丘請為我說法。』這時，不應該叫他們起身換座位，恐怕引起懷疑。如果旁邊有地位低下的人，應該有意地為地位低下的人說法，即使國王坐在高床上聽法，比丘也沒有罪過。如果放縱諸根，在低矮的床上為坐在高床上的人說法，就違犯了學處。精神失常、愚癡、心神錯亂的人沒有罪過。因此說，人在高床上，比丘在低矮的床上，不得為之說法，除非是病人，應當學習。

佛陀住在毗舍離（Vaishali，古印度城市），廣泛地宣說如上的教義。當時，難陀（Nanda，佛陀的堂弟）和優波難陀（Upananda，比丘）為穿著革屣（皮鞋）的梨車（Licchavi，古印度部族）童子說法，被世人譏笑：『為什麼沙門釋子（Shramana Shakya，釋迦牟尼佛的弟子）像戲子一樣為穿著革屣的人說法？這些人敗壞道德，有什麼道法可言？而且這些童子聽聞妙法時沒有恭敬心，不脫掉革屣聽法。』眾比丘因為這件事去稟告世尊。佛陀說：『把難陀和優波難陀叫來。』他們來了之後，佛陀問比丘們：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『你們怎麼能為沒有生病卻穿著革屣的人說法呢？從今以後，不得為穿著革屣的人說法，除非是病人。』佛陀告訴眾比丘：『都集合起來，爲了十種利益，我為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。不得為穿著革屣的人說法，除非是病人，應當學習。』

革屣，指單層或雙層的鞋子。說法的規定，如上面所說。不得為沒有生病卻穿著革屣的人說法，佛說病人沒有罪過。如果比丘爲了佛塔或僧團的事情，乃至旁邊有侍者，應當立意為那個人說法，即使國王聽法，也沒有罪過。如果比丘在危險的道路或恐怖的地方，防衛的人說：『尊者請為我說法。』即使他穿著革屣，為他說法也沒有罪過。如果放縱諸根，

【English Translation】 English version: The World-Honored One said there is no offense. The rules for teaching the Dharma are as stated above. One should not sit on a low seat to teach the Dharma to someone sitting on a high seat; there is no offense for the sick. If a Bhikshu (Buddhist monk) goes to a king or landowner for the sake of a stupa (Buddhist monument) or the Sangha (Buddhist monastic community), and they say, 'Bhikshu, please teach me the Dharma,' then one should not ask them to rise and change seats, lest it cause suspicion. If there is a person of lower status nearby, one should intentionally teach the Dharma to that person of lower status; even if the king sits on a high seat and listens, the Bhikshu is without offense. If one indulges the senses and sits on a low seat to teach the Dharma to someone sitting on a high seat, one transgresses the training rule. There is no offense for the insane, the foolish, or the mentally disturbed. Therefore, it is said that if a person is on a high seat and a Bhikshu is on a low seat, one should not teach the Dharma to them, except for the sick; one should learn this.

The Buddha stayed in Vaishali (Vaishali, an ancient Indian city), extensively expounding the Dharma as above. At that time, Nanda (Nanda, Buddha's cousin) and Upananda (Upananda, a Bhikshu) were teaching the Dharma to Licchavi (Licchavi, an ancient Indian tribe) youths wearing sandals (leather shoes), and they were ridiculed by the world: 'Why do the Shramana Shakyas (Shramana Shakya, disciples of Shakyamuni Buddha) teach the Dharma to people wearing sandals like performers? These people are morally corrupt; what Dharma do they have? Moreover, these youths listen to the wonderful Dharma without reverence, not taking off their sandals while listening to the Dharma.' The Bhikshus, because of this matter, went and reported to the World-Honored One. The Buddha said, 'Summon Nanda and Upananda.' After they arrived, the Buddha asked the Bhikshus, 'Is this really so?' They replied, 'It is so.' The Buddha said, 'How can you teach the Dharma to people wearing sandals who are not sick? From today onwards, you must not teach the Dharma to people wearing sandals, except for the sick.' The Buddha told the Bhikshus, 'Gather everyone together. For ten benefits, I am establishing precepts for the Bhikshus, and even those who have already heard them should hear them again. One must not teach the Dharma to people wearing sandals, except for the sick; one should learn this.'

'Sandals' refers to single-layered or double-layered shoes. The rules for teaching the Dharma are as stated above. One must not teach the Dharma to people wearing sandals who are not sick; the Buddha said there is no offense for the sick. If a Bhikshu is doing something for the sake of a stupa or the Sangha, and there is a attendant nearby, one should intentionally teach the Dharma to that person, even if the king is listening, there is no offense. If a Bhikshu is on a dangerous road or in a frightening place, and a guard says, 'Venerable one, please teach me the Dharma,' even if he is wearing sandals, there is no offense in teaching him the Dharma. If one indulges the senses,

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根為無病著革屣人說法者，越學法。狂、癡、心亂無罪。是故說，不得爲著革屣人說法，除病，應當學。

佛住毗舍離，廣說如上。爾時難陀、優波難陀爲著木屐梨車童子說法，為世人所譏：「云何沙門釋子如伎兒爲著屐人說法？此壞敗人有何道法？而此童子無恭敬心，聞如是微妙法應當脫屐。云何著屐聽法？」諸比丘以是因緣往白世尊。佛言：「呼難陀、優波難陀來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「汝云何為無病著屐人說法？從今日後不得爲著屐人說法，除病。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得爲著屐人說法，除病，應當學。」

病者，世尊說無罪。屐者，有十四種：金屐、銀屐、摩尼屐、牙屐、木屐、多羅屐、皮屐、欽婆羅屐、綖屐、芒屐、樹皮屐、婆迦屐、草屐，如是等種種屐，是名屐。說法者，如上說。若比丘為塔、為僧事，詣王、若地主，彼言：「比丘為我說法。」不應語令脫屐，恐生疑故。若邊有凈人者，應作意為凈人說，王聽，無罪。若放恣諸根為無病著屐人說法者，越學法。狂、癡、心亂無罪。是故說，不得爲著屐人說法，除病，應當學。

佛住毗舍離，廣說如上。爾時難陀、優波難陀為覆頭梨車童子說法

【現代漢語翻譯】 現代漢語譯本： 對於因無病而穿著鞋子的人說法，會觸犯學處。如果是因為狂亂、癡呆或精神錯亂，則無罪。因此說，不得為穿著鞋子的人說法，除非是爲了治病，應當學習這條戒律。

佛陀住在毗舍離城，廣泛地宣說了如上的內容。當時，難陀（Nanda，佛陀的堂弟）和優波難陀（Upananda，比丘）為穿著木屐的離車族（Licchavi）童子說法，被世人譏諷：『為何沙門釋子（釋迦牟尼佛的弟子）像戲子一樣為穿著木屐的人說法？這些行為敗壞的人有什麼道法？而且這些童子沒有恭敬心，聽到如此微妙的佛法應當脫下木屐。為何穿著木屐聽法？』眾比丘因為這件事去稟告世尊。佛陀說：『把難陀和優波難陀叫來。』他們來了之後，佛陀問比丘：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『你們怎麼能為無病而穿著木屐的人說法呢？從今以後，不得為穿著木屐的人說法，除非是爲了治病。』佛陀告訴眾比丘：『都集合起來，爲了十種利益，我為眾比丘制定戒律，乃至已經聽過的應當重複聽聞。不得為穿著木屐的人說法，除非是爲了治病，應當學習這條戒律。』

所謂『病者』，世尊說沒有罪過。所謂『木屐』，有十四種：金屐、銀屐、摩尼（Mani，寶珠）屐、牙屐、木屐、多羅（Tala，棕櫚樹）屐、皮屐、欽婆羅（Kambala，毛織品）屐、綖（Yan，絲線）屐、芒（Mang，草）屐、樹皮屐、婆迦（Vaka，樹名）屐、草屐，像這樣的種種木屐，都叫做『木屐』。所謂『說法者』，如上面所說。如果比丘爲了佛塔或僧團的事，去拜訪國王或地主，他們說：『比丘請為我說法。』不應該讓他們脫下木屐，恐怕引起他們的疑慮。如果旁邊有凈人（Upasaka，在家男居士），應當假裝為凈人說法，讓國王聽，就沒有罪過。如果放縱諸根，為無病而穿著木屐的人說法，就觸犯了學處。如果是因為狂亂、癡呆或精神錯亂，則無罪。因此說，不得為穿著木屐的人說法，除非是爲了治病，應當學習這條戒律。

佛陀住在毗舍離城，廣泛地宣說了如上的內容。當時，難陀和優波難陀為頭戴帽子的離車族童子說法

【English Translation】 English version: To preach the Dharma to someone wearing shoes due to not being ill is a violation of the training rule. There is no offense for those who are mad, foolish, or whose minds are deranged. Therefore, it is said that one should not preach the Dharma to someone wearing shoes, except for the purpose of curing illness; this should be learned.

The Buddha was residing in Vaishali (Vesali), and extensively expounded as above. At that time, Nanda (Buddha's cousin) and Upananda (a bhikkhu) were preaching the Dharma to Licchavi (a clan) youths wearing wooden sandals, and were criticized by the world: 'Why do the Shramana (ascetic) Sakyaputtas (disciples of Shakyamuni Buddha) preach the Dharma to those wearing sandals like performers? What Dharma do these corrupt individuals possess? Furthermore, these youths have no respect; upon hearing such subtle Dharma, they should remove their sandals. Why are they listening to the Dharma while wearing sandals?' The bhikkhus, because of this matter, went and reported to the World-Honored One. The Buddha said, 'Summon Nanda and Upananda.' After they arrived, the Buddha asked the bhikkhus, 'Is this truly the case?' They replied, 'It is indeed so.' The Buddha said, 'How could you preach the Dharma to those wearing sandals without being ill? From today onwards, you must not preach the Dharma to those wearing sandals, except for the purpose of curing illness.' The Buddha told the bhikkhus, 'Gather everyone together. For ten benefits, I am establishing precepts for the bhikkhus, and even those who have already heard them should hear them again. One must not preach the Dharma to those wearing sandals, except for the purpose of curing illness; this should be learned.'

Regarding 'illness,' the World-Honored One said there is no offense. Regarding 'sandals,' there are fourteen types: golden sandals, silver sandals, mani (jewel) sandals, ivory sandals, wooden sandals, tala (palm) sandals, leather sandals, kambala (wool) sandals, yan (thread) sandals, mang (grass) sandals, bark sandals, vaka (a type of tree) sandals, grass sandals, and so on. All such sandals are called 'sandals.' Regarding 'preaching the Dharma,' it is as described above. If a bhikkhu, for the sake of a stupa or the Sangha (monastic community), visits a king or a landowner, and they say, 'Bhikkhu, please preach the Dharma to me,' one should not tell them to remove their sandals, lest it cause them to be suspicious. If there is a upasaka (layman) nearby, one should pretend to preach the Dharma to the upasaka, allowing the king to listen, and there is no offense. If one indulges the senses and preaches the Dharma to someone wearing sandals without being ill, it is a violation of the training rule. There is no offense for those who are mad, foolish, or whose minds are deranged. Therefore, it is said that one must not preach the Dharma to those wearing sandals, except for the purpose of curing illness; this should be learned.

The Buddha was residing in Vaishali (Vesali), and extensively expounded as above. At that time, Nanda and Upananda were preaching the Dharma to Licchavi youths wearing head coverings.

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，為世人所譏：「云何沙門釋子如伎兒為覆頭人說法？此壞敗人，有何道法？而此童子無恭敬心，聞如是微妙法，應卻頭上覆，云何覆頭聽法？」諸比丘以是因緣往白世尊。佛言：「呼難陀、優波難陀來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「汝云何為無病覆頭人說法？從今日後不得為覆頭人說法，除病。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得為覆頭人說法，除病，應當學。」

病者，世尊說無罪。覆頭者，一切覆頭。說法者，如上說。得為病人說法，無罪。若比丘為塔、為僧事，詣王、若地主時，乃至邊有凈人者，當立意為彼人說，王聽，無罪。若比丘在怖畏險道行時，防衛人言：「尊者！為我說法。」彼雖覆頭，為說法無罪。若放恣諸根為無病覆頭人說法者，越學法。狂、癡、心亂無罪。是故說，不得為覆頭人說法，除病，應當學。

佛住毗舍離，廣說如上。爾時難陀、優波難陀為纏頭梨車童子說法，為世人所譏：「云何沙門釋子如伎說人為纏頭人說法？此壞敗人，有何道法？然此童子無恭敬心，聞是妙法，云何纏頭聽說法？」諸比丘以是因緣往白世尊。佛言：「呼難陀、優波難陀來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：

【現代漢語翻譯】 現代漢語譯本： 因此，世人譏諷道：『為何沙門釋子（Śrāmaṇa-Śākyaputra，釋迦牟尼的弟子）像戲子一樣為蒙著頭的人說法？這些行為不端的人，有什麼道法可言？而且這童子毫無恭敬之心，聽如此微妙的佛法，應該摘下頭上的覆蓋物，為何蒙著頭聽法？』眾比丘因此事稟告世尊（Bhagavat，佛）。佛說：『叫難陀（Nanda）和優波難陀（Upananda）來。』他們來了之後，佛問：『你們真的這樣做了嗎？』回答說：『確實如此。』佛說：『你們怎麼能為沒有生病卻蒙著頭的人說法呢？從今以後，不得為蒙著頭的人說法，除非是生病的人。』佛告訴眾比丘：『全部集合起來，爲了十種利益，我為眾比丘制定戒律，乃至已經聽聞過的，應當再次聽聞。不得為蒙著頭的人說法，除非是生病的人，應當學習。』

生病的人，世尊說沒有罪過。矇頭的人，指所有蒙著頭的人。說法，如前面所說。可以為生病的人說法，沒有罪過。如果比丘爲了佛塔（Stūpa）、爲了僧團（Sangha）的事，去拜訪國王（Rāja）或者地主時，乃至旁邊有清凈的在家信徒，應當立意為他們說法，國王聽了，沒有罪過。如果比丘在充滿怖畏的危險道路上行走時，防衛的人說：『尊者！請為我說法。』即使他蒙著頭，為他說法也沒有罪過。如果放縱諸根，為沒有生病卻蒙著頭的人說法，就違犯了學處（Śikṣāpada，戒條）。狂人、癡人、心神錯亂的人沒有罪過。因此說，不得為蒙著頭的人說法，除非是生病的人，應當學習。

佛住在毗舍離（Vaiśālī），廣泛地宣說如上的內容。當時，難陀（Nanda）和優波難陀（Upananda）為纏著頭的離車（Licchavi）族童子說法，被世人譏諷道：『為何沙門釋子（Śrāmaṇa-Śākyaputra，釋迦牟尼的弟子）像戲子一樣為纏著頭的人說法？這些行為不端的人，有什麼道法可言？而且這童子毫無恭敬之心，聽如此微妙的佛法，為何纏著頭聽法？』眾比丘因此事稟告世尊（Bhagavat，佛）。佛說：『叫難陀（Nanda）和優波難陀（Upananda）來。』他們來了之後，佛問：『你們真的這樣做了嗎？』佛說：

【English Translation】 English version: Therefore, people ridiculed them, saying: 'Why do the Śrāmaṇa-Śākyaputras (disciples of Śākyamuni) preach the Dharma to people with covered heads like performers? What Dharma do these corrupt people have? Moreover, this child has no respect. Hearing such subtle Dharma, he should remove the covering from his head. Why is he listening to the Dharma with his head covered?' The Bhikṣus (monks) reported this matter to the Bhagavat (Buddha). The Buddha said: 'Summon Nanda and Upananda.' After they arrived, the Buddha asked: 'Did you really do this?' They replied: 'Indeed, we did.' The Buddha said: 'How could you preach the Dharma to people with covered heads who are not sick? From today onwards, you must not preach the Dharma to people with covered heads, except for those who are sick.' The Buddha told the Bhikṣus: 'Gather everyone together. For ten benefits, I am establishing precepts for the Bhikṣus, and even those who have already heard them should hear them again. You must not preach the Dharma to people with covered heads, except for those who are sick. You should learn this.'

For the sick, the Bhagavat said there is no offense. 'Covered heads' refers to all covered heads. 'Preaching the Dharma' is as described above. It is permissible to preach the Dharma to the sick without offense. If a Bhikṣu goes to see a Rāja (king) or landowner for the sake of a Stūpa (reliquary mound) or the Sangha (monastic community), and there are pure lay followers nearby, he should intend to preach the Dharma to them. If the king listens, there is no offense. If a Bhikṣu is walking on a fearful and dangerous road, and a guard says: 'Venerable one! Please preach the Dharma to me,' even if he has his head covered, there is no offense in preaching the Dharma to him. If one indulges the senses and preaches the Dharma to a person with a covered head who is not sick, one transgresses the Śikṣāpada (precept). There is no offense for the mad, the foolish, or those with a deranged mind. Therefore, it is said that one must not preach the Dharma to people with covered heads, except for those who are sick. You should learn this.

The Buddha stayed in Vaiśālī and extensively explained the above. At that time, Nanda and Upananda were preaching the Dharma to a Licchavi (name of a clan) child with his head wrapped, and people ridiculed them, saying: 'Why do the Śrāmaṇa-Śākyaputras (disciples of Śākyamuni) preach the Dharma to people with wrapped heads like performers? What Dharma do these corrupt people have? Moreover, this child has no respect. Hearing such subtle Dharma, why is he listening to the Dharma with his head wrapped?' The Bhikṣus reported this matter to the Bhagavat (Buddha). The Buddha said: 'Summon Nanda and Upananda.' After they arrived, the Buddha asked: 'Did you really do this?' The Buddha said:

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「汝云何為無病纏頭人說法？從今日後不得為纏頭人說法，除病。」佛告諸比丘：「依止毗舍離城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。不得為纏頭人說法，除病，應當學。」

病者，世尊說無罪。纏頭者，若衣纏、若絹纏。說法者，如上說。得為病纏頭人說法，無罪。若比丘為塔、為僧事故，詣王、若地主，彼作是言：「比丘為我說法。」不得語令解纏，恐生疑心故。若邊有凈人者，當作意為彼說，王雖聽，無罪。若比丘在怖畏險道行時，防衛人言：「尊者！為我說法。」彼人雖纏頭，為說無罪。若放恣諸根為無病纏頭人說法者，越學法。狂、癡、心亂無罪。是故說，不得為纏頭人說法，除病，應當學。

佛住毗舍離，廣說如上。爾時難陀、優波難陀為梨車童子抱膝蹲人說法，為世人所譏：「云何沙門釋子如伎說人為抱膝蹲人說法？此壞敗人，有何道法？而此童子無恭敬心，聞如是微妙法，應如法坐，云何抱膝蹲聽？」諸比丘以是因緣往白世尊。佛言：「呼難陀、優波難陀來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「汝云何為無病抱膝蹲人說法？從今日後不得為抱膝蹲人說法，除病。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得為

【現代漢語翻譯】 現代漢語譯本： 『你為什麼給沒有疾病卻纏著頭的人說法？從今天以後，不得給纏著頭的人說法，除非是生病。』佛陀告訴眾比丘：『凡是依止在毗舍離城居住的比丘都應當集合起來，爲了十種利益的緣故，我為比丘們制定戒律，乃至已經聽聞過的應當重新聽聞。不得為纏著頭的人說法，除非是生病，應當學習。』 生病的人，世尊說沒有罪過。纏頭的人，無論是用衣服纏頭，還是用絹布纏頭。說法，如上面所說。可以為生病的纏頭人說法，沒有罪過。如果比丘爲了佛塔、爲了僧團的事務，前往國王或者地主那裡，他們這樣說：『比丘請為我說法。』不得要求他們解開纏頭，因為恐怕引起他們的疑心。如果旁邊有清凈的人，應當想著為他們說法，國王雖然聽了，也沒有罪過。如果比丘在令人恐懼的危險道路上行走時，防衛的人說：『尊者！請為我說法。』即使那人纏著頭，為他說法也沒有罪過。如果放縱諸根，為沒有疾病卻纏著頭的人說法，就違犯了學處。狂人、癡人、心神錯亂的人沒有罪過。所以說，不得為纏著頭的人說法，除非是生病，應當學習。 佛陀住在毗舍離城，廣泛地宣說如上面的內容。當時，難陀（Nanda，人名）、優波難陀（Upananda，人名）為梨車（Licchavi，古印度部族名）族的童子抱膝蹲坐的人說法，被世人譏笑：『為什麼沙門釋子（Śrāmaṇa Śākyaputra，釋迦牟尼的弟子）像戲曲藝人一樣為抱膝蹲坐的人說法？這些人是敗壞的人，有什麼道法？而且這些童子沒有恭敬心，聽如此微妙的佛法，應當如法端坐，為什麼抱膝蹲著聽？』諸位比丘因為這件事去稟告世尊。佛陀說：『把難陀、優波難陀叫來。』叫來之後，佛陀問：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『你們為什麼為沒有疾病卻抱膝蹲坐的人說法？從今天以後，不得為抱膝蹲坐的人說法，除非是生病。』佛陀告訴諸位比丘：『都應當集合起來，爲了十種利益的緣故，我為比丘們制定戒律，乃至已經聽聞過的應當重新聽聞。不得為』

【English Translation】 English version: 'Why do you preach to people who are not sick but have their heads wrapped? From today onwards, you must not preach to people with wrapped heads, except when they are sick.' The Buddha told the Bhikkhus: 'All Bhikkhus residing in the city of Vaishali (Vesali, ancient city in India) should gather together. For the sake of ten benefits, I am establishing precepts for the Bhikkhus, and those who have already heard them should hear them again. You must not preach to people with wrapped heads, except when they are sick; you should learn this.' The World-Honored One said that there is no offense for sick people. 'Wrapped heads' refers to those who wrap their heads with clothing or silk. 'Preaching' is as described above. It is permissible to preach to sick people with wrapped heads without offense. If a Bhikkhu goes to a king or landowner for the sake of a stupa (shrine) or the Sangha (monastic community), and they say, 'Bhikkhu, please preach to me,' they should not be asked to unwrap their heads, lest it cause suspicion. If there are pure people nearby, they should intend to preach to them, and there is no offense even if the king listens. If a Bhikkhu is walking on a frightening and dangerous road, and a guard says, 'Venerable One, please preach to me,' there is no offense in preaching to that person, even if they have their head wrapped. If one indulges the senses and preaches to people with wrapped heads who are not sick, one transgresses the training rule. There is no offense for those who are mad, foolish, or mentally disturbed. Therefore, it is said, 'You must not preach to people with wrapped heads, except when they are sick; you should learn this.' The Buddha resided in Vaishali (Vesali), extensively explaining as above. At that time, Nanda (Nanda, a name) and Upananda (Upananda, a name) were preaching to Licchavi (Licchavi, an ancient Indian tribe) youths who were squatting with their knees embraced, and they were ridiculed by the world: 'Why do the Śrāmaṇa Śākyaputras (Śrāmaṇa Śākyaputra, disciples of Shakyamuni) preach to people squatting with their knees embraced like performers? These are corrupt people; what Dharma (teachings) do they have? Moreover, these youths have no respect; when hearing such subtle Dharma, they should sit properly. Why are they squatting with their knees embraced while listening?' The Bhikkhus reported this matter to the World-Honored One. The Buddha said, 'Summon Nanda and Upananda.' After they arrived, the Buddha asked, 'Did you really do this?' They replied, 'Indeed, we did.' The Buddha said, 'Why do you preach to people who are not sick but are squatting with their knees embraced? From today onwards, you must not preach to people who are squatting with their knees embraced, except when they are sick.' The Buddha told the Bhikkhus: 'All should gather together. For the sake of ten benefits, I am establishing precepts for the Bhikkhus, and those who have already heard them should hear them again. You must not'

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抱膝蹲人說法，除病，應當學。」

病者，世尊說無罪。抱膝者，手抱、衣抱、帶抱。說法者，如上說。為病人說，無罪。若比丘為塔、為僧事，詣王、若地主時，乃至邊有凈人，應作意為凈人說，王雖聽，為說無罪。若放恣諸根為無病抱膝人說法者，越學法。狂、癡、心亂無罪。是故說，不得為抱膝蹲人說法，除病，應當學。

佛住毗舍離，廣說如上。爾時難陀、優波難陀為翹腳坐梨車童子說法，為世人所譏：「云何沙門釋子如伎說人為翹腳人說法？此壞敗人，有何道法？然此童子無恭敬心，聞是妙法應正坐，云何翹腳坐？」諸比丘以是因緣往白世尊。佛言：「呼難陀、優波難陀來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「汝云何為無病翹腳人說法？從今日後不得為翹腳人說法，除病。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得為翹腳人說法，除病，應當學。」

病者，世尊說無罪。翹腳者，髀著髀上、膝著膝上、膊著脛上、腳著腳趺上。說法者，如上說。不得為無病翹腳人說法，病者為說無罪。若比丘為塔、為僧事，詣王、若地主，彼言：「比丘為我說法。」不得語彼令正坐，恐生疑心故。彼邊有凈人者，當作意為彼人說，王雖聽，無罪。若

【現代漢語翻譯】 現代漢語譯本： 『抱膝蹲坐的人說法，除非是病人，否則不應該這樣做，應當學習。』

病人，世尊說沒有罪過。抱膝，指的是用手抱、用衣服抱、用帶子抱。說法，如上面所說。爲了病人說法，沒有罪過。如果比丘爲了佛塔、爲了僧團的事情，去拜訪國王或者地主時，即使旁邊有清凈的在家信徒，也應該有意地為這些在家信徒說法，即使國王在聽，為他們說法也沒有罪過。如果放縱諸根，為沒有疾病而抱膝蹲坐的人說法，就違犯了學處。對於瘋狂、癡呆、心神錯亂的人，沒有罪過。因此說，不得為抱膝蹲坐的人說法，除非是病人，應當學習。

佛陀住在毗舍離，廣泛地講述如上面的內容。當時，難陀（Nanda，佛陀的堂弟）和優波難陀（Upananda，比丘）為翹著腳坐的離車童子說法，被世人譏笑：『為什麼沙門釋迦的弟子像戲子一樣為翹著腳的人說法？這些人敗壞了，有什麼道法？而且這些童子沒有恭敬心，聽到美妙的佛法應該端正地坐好，怎麼能翹著腳坐呢？』眾比丘因為這件事去稟告世尊。佛陀說：『把難陀和優波難陀叫來。』他們來了之後，佛陀問：『你們真的這樣做了嗎？』他們回答說：『確實如此。』佛陀說：『你們怎麼能為沒有疾病而翹著腳的人說法呢？從今以後，不得為翹著腳的人說法，除非是病人。』佛陀告訴眾比丘：『都集合起來，爲了十種利益，我為眾比丘制定戒律，乃至已經聽過的應當重複聽聞。不得為翹著腳的人說法，除非是病人，應當學習。』

病人，世尊說沒有罪過。翹腳，指的是大腿放在大腿上、膝蓋放在膝蓋上、胳膊放在小腿上、腳放在腳背上。說法，如上面所說。不得為沒有疾病而翹著腳的人說法，為病人說法沒有罪過。如果比丘爲了佛塔、爲了僧團的事情，去拜訪國王或者地主，他們說：『比丘為我說法。』不得讓他們端正地坐好，因為恐怕他們產生疑心。如果他們旁邊有清凈的在家信徒，應當有意地為他們說法，即使國王在聽，也沒有罪過。

【English Translation】 English version: 『One should not preach the Dharma to a person sitting with knees clasped, except if they are ill; this should be learned.』

Regarding the sick, the World-Honored One (世尊, Shìzūn) said there is no offense. 『Clasping knees』 refers to clasping with hands, with robes, or with belts. 『Preaching the Dharma』 is as described above. Preaching to the sick is without offense. If a Bhikshu (比丘, Bǐqiū, Buddhist monk) visits a king or landowner for the sake of a stupa (塔, Tǎ, pagoda) or Sangha (僧, Sēng, monastic community) affairs, even if there is a pure person (凈人, Jìngrén, lay devotee) nearby, he should intentionally preach to that pure person. Even if the king is listening, there is no offense in preaching to them. If one indulges the senses and preaches to a person sitting with knees clasped who is not ill, one transgresses the precepts. There is no offense for those who are mad, foolish, or mentally disturbed. Therefore, it is said that one should not preach the Dharma to a person sitting with knees clasped, except if they are ill; this should be learned.

The Buddha (佛, Fó) was residing in Vaishali (毗舍離, Píshèlí), extensively explaining as above. At that time, Nanda (難陀, Nánduó) and Upananda (優波難陀, Yōubōnánduó) were preaching the Dharma to Lichchavi (梨車, Líchē) youths sitting with legs crossed, and were ridiculed by the world: 『Why do the Shramana (沙門, Shāmén, ascetic) disciples of Shakya (釋迦, Shìjiā, Shakyamuni Buddha's clan name) preach to people with legs crossed like performers? These people are corrupt; what Dharma do they have? Moreover, these youths have no respect; upon hearing the wonderful Dharma, they should sit properly. How can they sit with legs crossed?』 The Bhikshus, because of this matter, went and reported to the World-Honored One. The Buddha said, 『Summon Nanda and Upananda.』 After they arrived, the Buddha asked, 『Is it true that you did this?』 They replied, 『It is true.』 The Buddha said, 『How could you preach the Dharma to people with legs crossed who are not ill? From today onwards, you must not preach the Dharma to people with legs crossed, except if they are ill.』 The Buddha told the Bhikshus, 『Gather everyone together. For ten benefits, I am establishing precepts for the Bhikshus, and those who have already heard should hear them again. One must not preach the Dharma to people with legs crossed, except if they are ill; this should be learned.』

Regarding the sick, the World-Honored One said there is no offense. 『Legs crossed』 refers to thigh on thigh, knee on knee, arm on shin, foot on instep. 『Preaching the Dharma』 is as described above. One must not preach the Dharma to people with legs crossed who are not ill; there is no offense in preaching to the sick. If a Bhikshu visits a king or landowner for the sake of a stupa or Sangha affairs, and they say, 『Bhikshu, preach the Dharma to me,』 one must not tell them to sit properly, for fear of causing doubt. If there is a pure person nearby, one should intentionally preach to them; even if the king is listening, there is no offense.

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放恣諸根為無病翹腳人說法者，越學法。狂、癡、心亂無罪。是故說，不得為翹腳人說法，除病，應當學。

為坐及臥說，　　高床著革屣， 　著屐並覆頭，　　纏頭抱膝蹲， 　不為翹腳說。　　第五跋渠竟。

佛住毗舍離，廣說如上。爾時難陀、優波難陀為持刀梨車童子說法，為世人所譏：「云何沙門釋子如伎人為捉刀人說法？此壞敗人，有何道法？然此童子無恭敬心，聞是妙法，應當一心合掌。云何如屠兒捉刀聽法？」諸比丘以是因緣往白世尊。佛言：「呼難陀、優波難陀來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「汝云何為捉刀人說法？從今日後不得為持刀人說法。」佛告諸比丘：「依止毗舍離城住者皆悉令集，以十利故與諸比丘制戒，乃至已聞者當重聞。不得為持刀人說法，應當學。」

持者，手捉。刀者，大刀、小刀、劍。說法者，如上說。不得為持刀人說法，若比丘為塔、為僧事，詣王、若地主，彼言：「比丘為我說法。」不得語令放刀，恐生疑心故。若邊有凈人，當作意為凈人說，王雖聽，無罪。若比丘在險道恐怖處行時，防衛人言：「尊者為我說法。」彼雖捉刀，為說無罪。若放恣諸根為捉刀人說法者，越學法。狂、癡、心亂無罪。是故說，不得為持刀人說法

【現代漢語翻譯】 現代漢語譯本

如果放縱諸根（感官），為像無病卻翹著腳的人說法，就違反了學處。如果（說法者）是瘋癲、愚癡、心神錯亂，則沒有罪過。因此說，不應該為翹著腳的人說法，除非是爲了治病，應當學習。

不應該為坐著和躺著的人說法， 不應該為睡在高床上、穿著皮鞋的人說法， 不應該為穿著木屐、用東西蓋著頭的人說法， 不應該為纏著頭、抱著膝蓋蹲著的人說法， 不應該為翹著腳的人說法。 第五跋渠結束。

佛陀住在毗舍離（Vaishali，古印度城市），廣泛地宣說如上的教義。當時，難陀（Nanda，佛陀的堂弟）和優波難陀（Upananda，比丘）為拿著刀的梨車（Licchavi，古印度部族）童子說法，被世人譏笑：『為什麼沙門釋子（釋迦牟尼佛的弟子）像藝人一樣為拿刀的人說法？這些人是敗壞的人，有什麼道法可言？而且這些童子沒有恭敬心，聽這麼妙的法，應當一心合掌。怎麼能像屠夫一樣拿著刀聽法呢？』眾比丘因為這件事去稟告世尊。佛陀說：『把難陀和優波難陀叫來。』叫來之後，佛陀問：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『你們怎麼能為拿刀的人說法呢？從今以後，不準為拿刀的人說法。』佛陀告訴眾比丘：『凡是依止毗舍離城居住的比丘都集合起來，爲了十種利益，為眾比丘制定戒律，乃至已經聽過的要重新聽聞。不得為拿刀的人說法，應當學習。』

『持』的意思是手拿著。『刀』的意思是大刀、小刀、劍。『說法』的意思如上所說。不應該為拿刀的人說法。如果比丘爲了佛塔或僧團的事情，去拜訪國王或地主，他們說：『比丘請為我說法。』不要叫他們放下刀，因為恐怕他們會起疑心。如果旁邊有在家的凈人（Upasaka，男居士），就應當作意為凈人說法，國王雖然在聽，也沒有罪過。如果比丘在危險的道路或恐怖的地方行走時，防衛的人說：『尊者請為我說法。』他們雖然拿著刀，為他們說法也沒有罪過。如果放縱諸根（感官），為拿刀的人說法，就違反了學處。如果（說法者）是瘋癲、愚癡、心神錯亂，則沒有罪過。因此說，不應該為拿刀的人說法。

【English Translation】 English version

To indulge the senses and preach to someone who is feigning illness by standing on one foot violates the training rule. There is no offense for those who are insane, foolish, or mentally disturbed. Therefore, it is said that one should not preach to someone standing on one foot, except for the purpose of healing; one should train oneself.

Not to preach to those who are sitting or lying down, Not to preach to those on high beds wearing leather shoes, Not to preach to those wearing clogs and covering their heads, Not to preach to those wrapping their heads, squatting with knees drawn up, Not to preach to those standing on one foot. The fifth Varga is complete.

The Buddha was staying in Vaishali (Vaishali, an ancient Indian city), extensively expounding the teachings as above. At that time, Nanda (Nanda, Buddha's cousin) and Upananda (Upananda, a bhikkhu) were preaching to Licchavi (Licchavi, an ancient Indian tribe) youths holding swords, and were ridiculed by the world: 'Why do the Shramana Shakya's (disciples of Shakyamuni Buddha) preach to sword-holders like performers? These are corrupt people, what Dharma do they have? Moreover, these youths have no respect; hearing such wonderful Dharma, they should fold their palms in reverence. How can they listen to the Dharma holding swords like butchers?' The bhikkhus, because of this matter, went to report to the World-Honored One. The Buddha said: 'Summon Nanda and Upananda.' After they arrived, the Buddha asked: 'Did you really do this?' They replied: 'Indeed, we did.' The Buddha said: 'How could you preach to sword-holders? From today onwards, you are not allowed to preach to sword-holders.' The Buddha told the bhikkhus: 'Gather all the bhikkhus residing in Vaishali city. For ten benefits, I will establish precepts for the bhikkhus, and even those who have already heard them should hear them again. One must not preach to sword-holders; one should train oneself.'

'Holding' means holding in the hand. 'Sword' means large swords, small swords, and blades. 'Preaching' means as explained above. One should not preach to sword-holders. If a bhikkhu, for the sake of a stupa or the Sangha, visits a king or landowner, and they say: 'Bhikkhu, please preach to me,' one should not tell them to put down their swords, for fear of causing suspicion. If there is a lay devotee (Upasaka, male lay follower) nearby, one should intend to preach to the lay devotee; even if the king is listening, there is no offense. If a bhikkhu is walking on a dangerous road or in a frightening place, and the guards say: 'Venerable one, please preach to me,' even though they are holding swords, there is no offense in preaching to them. To indulge the senses and preach to sword-holders violates the training rule. There is no offense for those who are insane, foolish, or mentally disturbed. Therefore, it is said that one should not preach to sword-holders.

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，應當學。

佛住毗舍離，廣說如上。爾時難陀、優波難陀為持弓箭梨車童子說法，為世人所譏：「云何沙門釋子如伎人為持弓箭人說法？此壞敗人，有何道法？然此童子無恭敬心，聞是妙法應放弓箭，云何如獵師捉弓箭聽法？」諸比丘以是因緣往白世尊。佛言：「呼難陀、優波難陀來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「汝云何為持弓箭人說法？」佛言：「從今日後不得為持弓箭人說法。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得為持弓箭人說法，應當學。」

持者，手捉。弓箭者，防衛仗也。說法者，如上說。不得為持弓箭人說法，若比丘為塔、為僧事，詣王、若地主，彼言：「比丘為我說法。」不得語令放弓箭，恐彼人生疑。若邊有凈人者，應作意為凈人說，王雖聽，無罪。若比丘在怖畏險道行時，防衛人言：「尊者為我說法。」彼雖捉弓箭，為說無罪。若放恣諸根為捉弓箭人說法者，越學法。狂、癡、心亂無罪。是故說，不得為持弓箭人說法，應當學。

佛住毗舍離，廣說如上。爾時難陀、優波難陀為持杖梨車童子說法，為世人所譏：「云何沙門釋子如伎人為捉杖人說法？此壞敗人，有何道法？然此童子無恭敬心，聞是妙法應當舍杖

【現代漢語翻譯】 現代漢語譯本：應當學習。

佛陀住在毗舍離（Vaishali），廣泛地宣說了如上的內容。當時，難陀（Nanda）、優波難陀（Upananda）為手持弓箭的梨車（Licchavi）童子說法，被世人譏諷：『為何沙門釋子（釋迦牟尼佛的弟子）像藝人一樣為手持弓箭的人說法？這些人是敗壞之人，有什麼道法可言？而且這童子沒有恭敬心，聽聞如此妙法應該放下弓箭，怎麼像獵人一樣拿著弓箭聽法？』眾比丘因為這件事去稟告世尊。佛陀說：『叫難陀、優波難陀來。』他們來了之後，佛陀問：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『你們怎麼能為手持弓箭的人說法呢？』佛陀說：『從今以後，不得為手持弓箭的人說法。』佛陀告訴眾比丘：『都集合起來，爲了十種利益，我為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。不得為手持弓箭的人說法，應當學習。』

『持』，是手拿的意思。『弓箭』，是防衛的武器。『說法』，如上面所說。不得為手持弓箭的人說法，如果比丘爲了佛塔、爲了僧團的事情，去拜訪國王或者地主，他們說：『比丘為我說法吧。』不得讓他們放下弓箭，恐怕他們心生疑慮。如果旁邊有清凈的在家信徒，應當用心為清凈的在家信徒說法，國王雖然聽著，也沒有罪過。如果比丘在恐怖危險的道路上行走時，防衛的人說：『尊者為我說法吧。』他們雖然拿著弓箭，為他們說法也沒有罪過。如果放縱諸根，為手持弓箭的人說法，就違犯了學處。如果是因為瘋狂、癡呆、心神錯亂，就沒有罪過。所以說，不得為手持弓箭的人說法，應當學習。

佛陀住在毗舍離，廣泛地宣說了如上的內容。當時，難陀、優波難陀為手持木杖的梨車童子說法，被世人譏諷：『為何沙門釋子像藝人一樣為手持木杖的人說法？這些人是敗壞之人，有什麼道法可言？而且這童子沒有恭敬心，聽聞如此妙法應當捨棄木杖』

【English Translation】 English version: Should learn.

The Buddha resided in Vaishali, extensively expounding as above. At that time, Nanda (Nanda, name of a monk) and Upananda (Upananda, name of a monk) were preaching to Licchavi (Licchavi, an ancient Indian republic) youths holding bows and arrows, and were ridiculed by the world: 'Why do the Shramana Shakya's (disciples of Shakyamuni Buddha) like performers preach to people holding bows and arrows? These are corrupt people, what Dharma do they have? Moreover, these youths have no respect; upon hearing this wonderful Dharma, they should put down their bows and arrows. How can they listen to the Dharma holding bows and arrows like hunters?' The Bhikshus (monks) reported this matter to the World Honored One (Buddha). The Buddha said: 'Summon Nanda and Upananda.' After they arrived, the Buddha asked: 'Did you really do this?' They replied: 'Indeed, we did.' The Buddha said: 'How could you preach to people holding bows and arrows?' The Buddha said: 'From today onwards, you must not preach to people holding bows and arrows.' The Buddha told the Bhikshus: 'Gather together, for ten benefits, I am establishing precepts for the Bhikshus, and those who have already heard should hear again. You must not preach to people holding bows and arrows; you should learn this.'

'Holding' means grasping with the hand. 'Bows and arrows' are weapons of defense. 'Preaching' is as described above. One must not preach to people holding bows and arrows. If a Bhikshu, for the sake of a stupa (a Buddhist monument) or the Sangha (the monastic community), visits a king or landowner, and they say: 'Bhikshu, preach to me.' One must not tell them to put down their bows and arrows, lest they become suspicious. If there are pure lay followers nearby, one should intentionally preach to the pure lay followers; even if the king listens, there is no fault. If a Bhikshu is walking on a dangerous and frightening road, and the guards say: 'Venerable one, preach to me.' Even though they are holding bows and arrows, there is no fault in preaching to them. If one indulges the senses and preaches to people holding bows and arrows, one transgresses the training rule. There is no fault if one is mad, foolish, or mentally disturbed. Therefore, it is said that one must not preach to people holding bows and arrows; one should learn this.

The Buddha resided in Vaishali, extensively expounding as above. At that time, Nanda and Upananda were preaching to Licchavi youths holding staffs, and were ridiculed by the world: 'Why do the Shramana Shakya's like performers preach to people holding staffs? These are corrupt people, what Dharma do they have? Moreover, these youths have no respect; upon hearing this wonderful Dharma, they should discard their staffs.'

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，云何捉杖聽法？」諸比丘以是因緣往白世尊。佛言：「呼難陀、優波難陀來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「汝云何為無病捉杖人說法？從今日後不得為持杖人說法，除病。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得為持杖人說法，除病，應當學。」

病者，世尊說無罪。捉杖者，一切杖。說法者，如上說。不得為無病持杖人說法，病者無罪。若比丘為塔、為僧事，詣王、若地主，彼言：「比丘為我說法。」不得語令放杖，恐生疑心故。若邊有凈人者，應作意為凈人說，王雖聽，無罪。若比丘在怖畏險道行時，防衛人言：「尊者為我說法。」彼雖捉杖，為說法無罪。若放恣諸根為無病捉杖人說法者，越學法。狂、癡、心亂無罪。是故說，不得為持杖人說法，除病，應當學。

佛住毗舍離，廣說如上。爾時難陀、優波難陀為持蓋梨車童子說法，為世人所譏：「云何沙門釋子如伎人，為持蓋人說法？此壞敗人，有何道法？然此童子無恭敬心，聞是妙法應當卻蓋，云何捉蓋聽法？」諸比丘以是因緣，往白世尊，佛言：「呼難陀、優波難陀來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「汝云何為無病持蓋人說法？從今日後不得為持蓋人

【現代漢語翻譯】 現代漢語譯本：『為何拄著枴杖聽法？』眾比丘因此事稟告世尊。佛說：『叫難陀（Nanda，佛陀的堂弟）、優波難陀（Upananda，佛陀的堂弟）來。』他們來了之後，佛問：『你們真的這樣做了嗎？』回答說：『確實如此。』佛說：『你們怎麼能為沒有疾病卻拄著枴杖的人說法呢？從今以後，不得為拄杖人說法，除非是病人。』佛告訴眾比丘：『全部集合起來，爲了十種利益，我為眾比丘制定戒律，乃至已經聽聞過的應當重新聽聞。不得為拄杖人說法，除非是病人，應當學習。』

病人，世尊說沒有罪過。拄杖者，指一切枴杖。說法者，如上所說。不得為無病拄杖人說法，病人沒有罪過。如果比丘爲了佛塔、爲了僧團的事情，去拜訪國王或者地主，他們說：『比丘為我說法。』不得要求他們放下枴杖，因為恐怕引起他們的疑心。如果旁邊有在家的居士，應當作意為居士說法，即使國王聽到了，也沒有罪過。如果比丘在恐怖危險的道路上行走時，防衛的人說：『尊者為我說法。』他們即使拄著枴杖，為他們說法也沒有罪過。如果放縱諸根，為無病拄杖人說法，就違犯了學處。瘋狂、癡呆、心神錯亂的人沒有罪過。所以說，不得為拄杖人說法，除非是病人，應當學習。

佛陀住在毗舍離（Vaishali，古印度城市），廣泛地宣說如上的戒律。當時，難陀（Nanda，佛陀的堂弟）、優波難陀（Upananda，佛陀的堂弟）為拿著傘蓋的梨車（Licchavi，古印度部族）童子說法，被世人譏諷：『為何沙門釋子（Shramana Shakya，釋迦牟尼佛的弟子）像藝人一樣，為持傘蓋的人說法？這些人敗壞道德，有什麼道法可言？而且這個童子沒有恭敬心，聽聞如此妙法應當放下傘蓋，為何拿著傘蓋聽法？』眾比丘因此事稟告世尊，佛說：『叫難陀（Nanda，佛陀的堂弟）、優波難陀（Upananda，佛陀的堂弟）來。』他們來了之後，佛問：『你們真的這樣做了嗎？』回答說：『確實如此。』佛說：『你們怎麼能為沒有疾病卻拿著傘蓋的人說法呢？從今以後，不得為持傘蓋人說法。

【English Translation】 English version: 'Why listen to the Dharma while holding a staff?' The monks reported this matter to the World-Honored One. The Buddha said, 'Summon Nanda (Nanda, Buddha's cousin) and Upananda (Upananda, Buddha's cousin).' After they arrived, the Buddha asked, 'Did you really do this?' They replied, 'Indeed, we did.' The Buddha said, 'How could you preach the Dharma to someone who is not ill but is holding a staff? From today onwards, you must not preach the Dharma to someone holding a staff, unless they are ill.' The Buddha told the monks, 'Gather everyone together. For ten benefits, I am establishing precepts for the monks, and even those who have already heard them should hear them again. You must not preach the Dharma to someone holding a staff, unless they are ill. You should learn this.'

The World-Honored One said that there is no offense for the sick. 'Holding a staff' refers to all staffs. 'Preaching the Dharma' is as described above. You must not preach the Dharma to someone who is not ill and is holding a staff; there is no offense for the sick. If a monk goes to visit a king or landowner for the sake of a stupa or the Sangha, and they say, 'Monk, preach the Dharma to me,' you must not tell them to put down their staff, because you might cause them to be suspicious. If there is a layperson nearby, you should intentionally preach the Dharma to the layperson, and even if the king hears it, there is no offense. If a monk is walking on a terrifying and dangerous road, and a guard says, 'Venerable One, preach the Dharma to me,' even if they are holding a staff, there is no offense in preaching the Dharma to them. If you indulge your senses and preach the Dharma to someone who is not ill and is holding a staff, you are transgressing the training rule. There is no offense for those who are insane, foolish, or mentally disturbed. Therefore, it is said that you must not preach the Dharma to someone holding a staff, unless they are ill. You should learn this.

The Buddha was residing in Vaishali (Vaishali, an ancient Indian city), extensively expounding the precepts as above. At that time, Nanda (Nanda, Buddha's cousin) and Upananda (Upananda, Buddha's cousin) were preaching the Dharma to a Licchavi (Licchavi, an ancient Indian tribe) youth holding an umbrella, and they were ridiculed by the world: 'Why are the Shramana Shakyas (Shramana Shakya, disciples of Shakyamuni Buddha) like performers, preaching the Dharma to someone holding an umbrella? These people are morally corrupt; what Dharma can they speak of? Moreover, this youth has no respect; upon hearing such wonderful Dharma, he should put down his umbrella. Why is he listening to the Dharma while holding an umbrella?' The monks reported this matter to the World-Honored One. The Buddha said, 'Summon Nanda (Nanda, Buddha's cousin) and Upananda (Upananda, Buddha's cousin).' After they arrived, the Buddha asked, 'Did you really do this?' They replied, 'Indeed, we did.' The Buddha said, 'How could you preach the Dharma to someone who is not ill but is holding an umbrella? From today onwards, you must not preach the Dharma to someone holding an umbrella.'

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說法，除病。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得為持蓋人說法，除病，應當學。」

病者，世尊說無罪。蓋者，樹皮蓋、多羅葉蓋、多梨葉蓋、竹傘蓋、疊傘蓋、孔雀尾蓋，如是等種種能遮雨日者，皆名傘蓋。說法者，如上說。不得為無病捉蓋人說法，病者無罪。若比丘為塔、為僧事，詣王、若地主，彼言：「比丘為我說法。」不得語令卻蓋，恐生疑故。若邊有凈人，應作意為凈人說，王雖聽，無罪。若法師、若律師，風雨、寒雪、大熱時，捉蓋為說，無罪。若放恣諸根為無病捉蓋人說法者，越學法。狂、癡、心亂無罪。是故說，不得為持蓋人說法除病，應當學。

佛住毗舍離，廣說如上。爾時難陀、優波難陀隨梨車童子後行說法，為世人所譏：「云何沙門釋子如伎人隨人後為說法？此壞敗人，有何道法？然此童子無恭敬心，聞是妙法應當在后而聽。」諸比丘以是因緣往白世尊。佛言：「呼難陀、優波難陀來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「汝云何隨無病人後為說法？從今日後人在前、不得隨後為說法，除病。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。人在前不得隨後為說法，除病，應當學。」

病

【現代漢語翻譯】 現代漢語譯本： 『說法，除病。』佛告訴眾比丘：『都召集起來，爲了十種利益，我為比丘們制定戒律，乃至已經聽聞過的應當重複聽聞。不得為持傘蓋的人說法，除非是爲了治病，應當學習。』

病者，世尊說沒有罪過。傘蓋，指的是樹皮傘蓋、多羅葉傘蓋、多梨葉傘蓋、竹傘、疊傘、孔雀尾傘，像這樣種種能夠遮擋雨和陽光的，都叫做傘蓋。說法，如上面所說。不得為沒有生病卻拿著傘蓋的人說法，生病的人沒有罪過。如果比丘爲了佛塔、爲了僧團的事情，去拜訪國王或者地主，他們說：『比丘為我說法。』不得讓他們放下傘蓋，恐怕引起他們的疑慮。如果旁邊有在家居士，應當用心為在家居士說法，國王雖然聽了，也沒有罪過。如果是法師或者律師，在颳風下雨、寒冷下雪、非常炎熱的時候，拿著傘蓋為他們說法，沒有罪過。如果放縱諸根，為沒有生病卻拿著傘蓋的人說法，就違犯了學處。瘋狂、癡呆、心神錯亂的人沒有罪過。所以說，不得為持傘蓋的人說法，除非是爲了治病，應當學習。

佛住在毗舍離，廣泛地講述如上內容。當時，難陀（Nanda，人名）和優波難陀（Upananda，人名）跟隨梨車（Licchavi，古印度部族名）童子的後面說法，被世人譏笑：『為什麼沙門釋子像藝人一樣跟在別人後面說法？這些人敗壞了，有什麼道法？而且這些童子沒有恭敬心，聽這麼妙的法應當在後面聽。』諸位比丘因為這件事去稟告世尊。佛說：『把難陀和優波難陀叫來。』他們來了之後，佛問：『你們真的這樣做了嗎？』回答說：『確實如此。』佛說：『你們怎麼能跟在沒有生病的人後面為他們說法呢？從今以後，人在前面，不得跟在後面為他們說法，除非是爲了治病。』佛告訴諸位比丘：『都召集起來，爲了十種利益，我為比丘們制定戒律，乃至已經聽聞過的應當重複聽聞。人在前面，不得跟在後面為他們說法，除非是爲了治病，應當學習。』

病

【English Translation】 English version: 'Preaching the Dharma, except for illness.' The Buddha told the Bhikkhus (monks): 'Gather everyone together. For ten benefits, I am establishing precepts for the Bhikkhus, and those who have already heard them should hear them again. One should not preach the Dharma to a person holding an umbrella, except for the purpose of curing illness; one should train oneself in this.'

For the sick, the World Honored One (世尊, a title for the Buddha) said there is no offense. Umbrellas refer to bark umbrellas, tala leaf umbrellas, tari leaf umbrellas, bamboo umbrellas, layered umbrellas, peacock tail umbrellas, and various other things that can shield from rain and sun, all of which are called umbrellas. Preaching the Dharma is as described above. One should not preach the Dharma to a person holding an umbrella who is not sick; there is no offense for the sick. If a Bhikkhu visits a king or landowner for the sake of a stupa (塔, a Buddhist monument) or the Sangha (僧團, the monastic community), and they say, 'Bhikkhu, preach the Dharma for me,' one should not tell them to put down the umbrella, lest it cause suspicion. If there is a layperson nearby, one should intentionally preach the Dharma for the layperson; even if the king listens, there is no offense. If a Dharma master or Vinaya master preaches the Dharma while holding an umbrella during wind, rain, cold, snow, or extreme heat, there is no offense. If one indulges the senses and preaches the Dharma to a person holding an umbrella who is not sick, one violates the training rule. There is no offense for those who are mad, foolish, or mentally disturbed. Therefore, it is said that one should not preach the Dharma to a person holding an umbrella, except for the purpose of curing illness; one should train oneself in this.

The Buddha stayed in Vaishali (毗舍離, an ancient city in India) and extensively explained the above. At that time, Nanda (難陀, a name) and Upananda (優波難陀, a name) followed behind Licchavi (梨車, an ancient Indian tribe) youths, preaching the Dharma, and were ridiculed by the world: 'Why do these Shramana (沙門, wandering ascetics), sons of Shakya (釋迦, referring to the Buddha's clan), preach the Dharma like performers following behind people? These people are corrupt; what Dharma do they have? Moreover, these youths have no respect; they should listen from behind to such wonderful Dharma.' The Bhikkhus, because of this matter, went to report to the World Honored One. The Buddha said, 'Summon Nanda and Upananda.' After they arrived, the Buddha asked, 'Did you really do this?' They replied, 'Indeed, we did.' The Buddha said, 'How can you follow behind people who are not sick and preach the Dharma to them? From today onwards, when a person is in front, one should not follow behind them to preach the Dharma, except for the purpose of curing illness.' The Buddha told the Bhikkhus, 'Gather everyone together. For ten benefits, I am establishing precepts for the Bhikkhus, and those who have already heard them should hear them again. When a person is in front, one should not follow behind them to preach the Dharma, except for the purpose of curing illness; one should train oneself in this.'

Illness

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者世尊說無罪。後者，人在前、比丘在後。說法者，如上說。不得隨無病人後而為說法，病者無罪。若比丘為塔、為僧事，詣王、若地主，彼言：「比丘為我說法。」不得語令在後，恐生疑心故。若邊有凈人者，應作意為凈人說，王雖聽，無罪。若比丘在怖畏險道行時，防衛人言：「此處賊常喜在前發，我當在前，尊者在後為我說法。」為說無罪。若比丘眼惡，前人捉杖牽前，為說法無罪。若放恣諸根在無病人後說法者，越學法。狂、癡、心亂無罪。是故說。人在前、比丘在後，不得為說法，除病，應當學。

佛住毗舍離，廣說如上。爾時難陀、優波難陀為騎乘梨車童子說法，為世人所譏：「云何沙門釋子如伎人為騎乘人說法？此壞敗人，有何道法？而此童子無恭敬心，聞是妙法應當下乘，云何騎乘聽法？」諸比丘以是因緣往白世尊。佛言：「呼難陀、優波難陀來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛言：「汝云何為無病騎乘人說法？從今日後騎乘人不得為說法，除病。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。騎乘人不得為說法，除病，應當學。」

病者，世尊說無罪。乘者，有八種：象乘、馬乘、牛乘、驢乘、船乘、車乘、輿乘、輦乘。說法者，如

【現代漢語翻譯】 現代漢語譯本： 世尊說這種情況沒有罪過。『後者』，指人在前面，比丘在後面。『說法者』，如前面所說。不得在沒有生病的人後面為他說法，生病的人則沒有罪過。如果比丘爲了佛塔或僧團的事情，去拜訪國王或地主，他們說：『比丘請為我說法。』不得叫他們待在後面，恐怕引起疑心。如果旁邊有在家信徒，應當想著為在家信徒說法，即使國王聽到了，也沒有罪過。如果比丘在令人恐懼的危險道路上行走時，防衛的人說：『這個地方強盜常常喜歡在前面襲擊，我應當在前面，尊者在後面為我說法。』為他說法沒有罪過。如果比丘眼睛不好，前面的人拿著枴杖牽引著他前進，為他說法沒有罪過。如果放縱諸根，在沒有生病的人後面說法，就違犯了學處。瘋狂、癡呆、心神錯亂的人沒有罪過。因此說，人在前面，比丘在後面，不得為他說法，除非是生病的人，應當學習。

佛陀住在毗舍離（Vaishali，古印度城市），廣泛地宣說如上的教義。當時，難陀（Nanda，人名）和優波難陀（Upananda，人名）為騎在坐騎上的離車（Licchavi，古印度部族）童子說法，被世人譏笑：『這些沙門釋子（Shramana Shakya，釋迦牟尼的出家弟子）怎麼像藝人一樣為騎在坐騎上的人說法？這些人敗壞道德，有什麼道法？而且這些童子沒有恭敬心，聽到如此妙法應當下坐騎，怎麼能騎在坐騎上聽法？』諸位比丘因為這件事去稟告世尊。佛陀說：『把難陀和優波難陀叫來。』他們來了之後，佛陀詳細地詢問了這件事：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『你們怎麼能為沒有生病且騎在坐騎上的人說法？從今天以後，不得為騎在坐騎上的人說法，除非是生病的人。』佛陀告訴諸位比丘：『全部集合起來，爲了十種利益，我為諸位比丘制定戒律，乃至已經聽過的應當重複聽聞。騎在坐騎上的人不得為他說法，除非是生病的人，應當學習。』

『病者』，世尊說沒有罪過。『乘者』，有八種：象乘、馬乘、牛乘、驢乘、船乘、車乘、輿乘、輦乘。『說法者』，如前所述。

【English Translation】 English version: The World-Honored One said there is no offense in this case. 'The latter' refers to the person being in front and the Bhikshu (Buddhist monk) being behind. 'Preaching the Dharma' is as described above. One should not preach the Dharma to someone who is not ill while being behind them; there is no offense for the ill. If a Bhikshu visits a king or landowner for the sake of a stupa (Buddhist monument) or Sangha (Buddhist monastic community) matter, and they say, 'Bhikshu, please preach the Dharma to me,' one should not tell them to stay behind, lest it cause suspicion. If there is a layperson nearby, one should intend to preach the Dharma to the layperson; even if the king hears it, there is no offense. If a Bhikshu is walking on a fearful and dangerous road, and the guard says, 'Robbers often like to attack from the front in this place; I should go in front, and Venerable One, please preach the Dharma to me from behind,' there is no offense in preaching the Dharma to them. If a Bhikshu has poor eyesight and the person in front leads them with a staff, there is no offense in preaching the Dharma to them. If one indulges the senses and preaches the Dharma behind someone who is not ill, one violates the precepts. Those who are mad, foolish, or mentally disturbed are without offense. Therefore, it is said that when a person is in front and a Bhikshu is behind, one should not preach the Dharma to them, except for the ill; one should learn this.

The Buddha resided in Vaishali (Vaishali, an ancient Indian city), extensively expounding the teachings as above. At that time, Nanda (Nanda, a personal name) and Upananda (Upananda, a personal name) were preaching the Dharma to Licchavi (Licchavi, an ancient Indian tribe) youths riding on mounts, and were ridiculed by the world: 'How can these Shramana Shakyas (Shramana Shakya, renunciate disciples of Shakyamuni) preach the Dharma to people riding on mounts like performers? These people are morally corrupt; what Dharma do they have? Moreover, these youths have no respect; upon hearing such wonderful Dharma, they should dismount, how can they listen to the Dharma while riding?' The Bhikshus, because of this matter, went to report to the World-Honored One. The Buddha said, 'Summon Nanda and Upananda.' After they arrived, the Buddha inquired about the matter in detail: 'Did you really do this?' They replied, 'Indeed, we did.' The Buddha said, 'How can you preach the Dharma to people riding on mounts who are not ill? From today onwards, one should not preach the Dharma to people riding on mounts, except for the ill.' The Buddha told the Bhikshus: 'Gather everyone together; for ten benefits, I am establishing precepts for the Bhikshus, and even those who have already heard should hear them again. One should not preach the Dharma to people riding on mounts, except for the ill; one should learn this.'

'The ill,' the World-Honored One said, are without offense. 'Riding' includes eight types: riding elephants, riding horses, riding oxen, riding donkeys, riding boats, riding carriages, riding litters, and riding palanquins. 'Preaching the Dharma' is as described above.

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上說。不得為無病騎乘人說法，病者無罪。若比丘為塔、為僧事，詣王、若地主，彼言：「比丘為我說法。」不應語令下乘，恐生疑心故。若邊有凈人者。應作意為凈人說，王雖聽，無罪。若比丘在怖畏險道行時，防衛人言：「尊者為我說法。」彼騎乘人，為說無罪。若放恣諸根為無病騎乘人說法者，越學法。狂、癡、心亂無罪。是故說，不得為騎乘人說法，除病，應當學。

佛住毗舍離，廣說如上。爾時難陀、優波難陀在道外為道中梨車童子說法，為世人所譏：「云何沙門釋子如伎人，己在道外、為道中人說法？此壞敗人，有何道法？而此童子無恭敬心，聞是妙法應避道聽、令比丘道中，云何自在道中？」諸比丘以是因緣往白世尊。佛言：「呼難陀、優波難陀來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「汝云何在道外、人在道中為說法？從今日後不得道外為道中人說法，除病。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得道外為道中人說法，除病，應當學。」

病者，世尊說無罪。道外者，比丘在道外。道中者，前聽人。說法者，如上說。不得道外為無病道中人說法，病者無罪。若比丘為塔、為僧事，詣王、若地主，彼言：「比丘為我說法。」比丘不得

【現代漢語翻譯】 現代漢語譯本：佛說：『不得為騎乘之人說法，除非是病人，否則有罪。如果有人生病，則無罪。』如果比丘爲了佛塔或僧團的事務，去拜訪國王或地主，他們說：『比丘請為我說法。』比丘不應該讓他們下車聽法，以免他們心生疑慮。如果旁邊有在家居士，應該假裝是為居士說法，即使國王聽到了，也沒有罪。如果比丘在令人恐懼的危險道路上行走時，護衛的人說：『尊者請為我說法。』為騎乘之人說法，沒有罪。如果放縱諸根，為沒有生病的騎乘之人說法，就違反了學處。如果比丘是狂人、癡人或心神錯亂之人，則無罪。因此說，不得為騎乘之人說法，除非是病人，應當學習。'

佛陀住在毗舍離（Vaishali，古印度城市名），廣如上說。當時，難陀（Nanda，佛陀的堂弟）和優波難陀（Upananda，比丘名）在道路外為道路中的離車（Licchavi，古印度部族名）童子說法，被世人譏笑：『為何沙門釋子（Shramana Shakya，對佛教出家人的稱謂）像藝人一樣，自己在道路外，卻為道路中的人說法？這些人敗壞，有什麼道法？而且這些童子沒有恭敬心，聽到如此妙法，應該避讓道路來聽，讓比丘在道路中行走，為何如此自在地在道路中？』諸位比丘因為這件事去稟告世尊。佛陀說：『把難陀和優波難陀叫來。』他們來后，佛陀問：『你們真的這樣做了嗎？』他們回答：『確實如此。』佛陀說：『你們為何在道路外，而人在道路中為他們說法？從今以後，不得在道路外為道路中的人說法，除非是病人。』佛陀告訴諸位比丘：『全部集合起來，爲了十種利益，我為諸位比丘制定戒律，乃至已經聽聞過的應當重複聽聞。不得在道路外為道路中的人說法，除非是病人，應當學習。』

病人，世尊說沒有罪。道路外，比丘在道路外。道路中，前面聽法的人。說法，如上所說。不得在道路外為沒有生病的道路中的人說法，病人沒有罪。如果比丘爲了佛塔或僧團的事務，去拜訪國王或地主，他們說：『比丘請為我說法。』比丘不得...

【English Translation】 English version: The Buddha said: 'One should not preach the Dharma to someone who is riding, unless they are ill, otherwise it is an offense. If someone is ill, there is no offense.' If a Bhikkhu (Buddhist monk) visits a king or landowner for the sake of a Stupa (Buddhist monument) or Sangha (Buddhist monastic community) matter, and they say, 'Bhikkhu, please preach the Dharma to me,' the Bhikkhu should not ask them to dismount to listen to the Dharma, lest they become doubtful. If there is a layperson nearby, the Bhikkhu should pretend to be preaching to the layperson, and even if the king hears it, there is no offense. If a Bhikkhu is walking on a frightening and dangerous road, and a guard says, 'Venerable one, please preach the Dharma to me,' there is no offense in preaching to someone who is riding. If one indulges the senses and preaches the Dharma to someone who is riding and not ill, it is a violation of the training rule. If the Bhikkhu is insane, foolish, or mentally disturbed, there is no offense. Therefore, it is said that one should not preach the Dharma to someone who is riding, unless they are ill, and this should be learned.

The Buddha was residing in Vaishali (Vaishali, an ancient Indian city), and spoke extensively as above. At that time, Nanda (Nanda, Buddha's cousin) and Upananda (Upananda, name of a Bhikkhu) were preaching the Dharma outside the road to Licchavi (Licchavi, an ancient Indian tribe) youths who were on the road, and were ridiculed by the world: 'Why are these Shramana Shakyas (Shramana Shakya, a term for Buddhist renunciates) like performers, preaching the Dharma to people on the road while they themselves are outside the road? These corrupt people, what Dharma do they have? And these youths have no respect; upon hearing such wonderful Dharma, they should move aside from the road to listen, allowing the Bhikkhu to walk on the road. Why are they so comfortable on the road?' The Bhikkhus, because of this matter, went to report to the World-Honored One. The Buddha said, 'Call Nanda and Upananda here.' After they arrived, the Buddha asked, 'Did you really do this?' They replied, 'Indeed, we did.' The Buddha said, 'Why were you outside the road, while the people were on the road, preaching the Dharma to them? From today onwards, you must not preach the Dharma to people on the road while you are outside the road, unless they are ill.' The Buddha told the Bhikkhus, 'Gather everyone together. For ten benefits, I am establishing precepts for the Bhikkhus, and even those who have already heard them should hear them again. One must not preach the Dharma to people on the road while one is outside the road, unless they are ill, and this should be learned.'

The World-Honored One said that there is no offense for the sick. 'Outside the road' means the Bhikkhu is outside the road. 'On the road' means the person listening to the Dharma is in front. 'Preaching the Dharma' is as described above. One must not preach the Dharma to someone on the road who is not sick while one is outside the road; there is no offense for the sick. If a Bhikkhu visits a king or landowner for the sake of a Stupa or Sangha matter, and they say, 'Bhikkhu, please preach the Dharma to me,' the Bhikkhu must not...

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語令在道外，恐彼生疑故。若邊有凈人者，當作意為凈人說，王雖聽，無罪。若比丘在怖畏險道行時，防衛人言：「尊者在道外，我在道中，若有賊出我當拒之。尊者！為我說法。」彼雖在道中，為說無罪。若放恣諸根在道外為無病道中人說法者，越學法。狂、癡、心亂無罪。是故說，不得在道外為道中人說法，除病，應當學。

佛住舍衛城，廣說如上。爾時波斯匿王欲詣東庫園林池觀，語侍者言：「明當與夫人婇女出東園游看，可掃灑莊嚴敷施床褥。」時六群比丘聞已，先往到彼，于軟草上㖒唾。復取樹葉裹不凈，著池水中浮。其日王出，夫人婇女在宮日久，常思游看，今得從意如囚出獄。到園中見諸軟草各各馳趣，並遙占言：「此是我許！此是我許！」即便坐上，㖒唾污衣，各趣池水洗手濺衣，見池水上有諸葉裹，又作是念：「將是諸年少聞我等當出，必裹諸香著此水中，以待我輩。」各各諍之：「此是我許！此是我許！」競捉葉裹，不凈濽出污諸衣物，展轉相謂言：「奇事！奇事！本謂是香，乃是不凈。」即白王言：「此是奇怪，王先敕掃灑，今不凈乃爾。」王問園民：「誰污此園？」園民白王：「昨日六群比丘在此中戲良久乃去，或是彼污。」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已

【現代漢語翻譯】 現代漢語譯本：如果有人在道路外請求說法，因為擔心他們會產生懷疑的緣故。如果道路旁邊有在家居士，可以想著是為在家居士說法，即使國王在聽，也沒有罪過。如果比丘在充滿恐懼和危險的道路上行走時，防衛的人說：『尊者在道路外，我在道路中，如果有盜賊出來，我應當抵擋他們。尊者！請為我說法。』他即使在道路中，為他說法也沒有罪過。如果放縱諸根，在道路外為道路中沒有疾病的人說法，就違犯了學處。對於瘋狂、愚癡、心神錯亂的人，沒有罪過。因此說，不得在道路外為道路中的人說法，除非是生病的情況，應當學習。

佛陀住在舍衛城，廣泛地宣說如上面所說。當時，波斯匿王（Prasenajit，拘薩羅國國王）想要去東庫園林池塘遊玩觀賞，告訴侍者說：『明天我要和夫人、婇女們去東園遊玩觀賞，可以打掃乾淨，裝飾佈置，鋪設床褥。』當時，六群比丘聽到后，先到那裡，在柔軟的草地上吐痰。又取來樹葉包裹不凈之物，放在池水中漂浮。那天，國王出來遊玩，夫人、婇女們在宮中待久了，常常想著遊玩觀賞，現在能夠如願以償，就像囚犯出獄一樣。到了園中，看到各種柔軟的草地，各自奔跑過去，並且遙遙地佔據說：『這是我預定的！這是我預定的！』就坐在上面，吐痰弄髒了衣服，各自跑到池水中洗手，濺濕了衣服，看到池水上有樹葉包裹的東西，又這樣想：『大概是那些年輕人聽說我們將會出來，必定包裹各種香料放在這水中，來等待我們。』各自爭搶著說：『這是我預定的！這是我預定的！』爭相抓取樹葉包裹，不凈之物濺出，弄髒了各種衣物，轉相告訴說：『奇怪啊！奇怪啊！本來以為是香料，竟然是不凈之物。』就告訴國王說：『這是奇怪的事情，國王先前命令打掃乾淨，現在竟然如此不凈。』國王問園民：『是誰弄髒了這個園子？』園民告訴國王：『昨天六群比丘在這裡嬉戲很久才離開，或許是他們弄髒的。』諸位比丘因為這個因緣去稟告世尊（Bhagavan，佛的稱號）。佛陀說：『叫六群比丘來。』來后

【English Translation】 English version: If someone outside the road requests Dharma teaching, it is permissible due to the concern that they might develop doubts. If there is a layperson nearby, one can intend to teach the Dharma for the sake of the layperson; even if the king is listening, there is no offense. If a Bhikshu (Buddhist monk) is walking on a fearful and dangerous road, and a guard says, 'Venerable one is outside the road, and I am in the road. If thieves come out, I will resist them. Venerable one! Please teach me the Dharma.' Even though he is in the road, there is no offense in teaching him the Dharma. If one indulges the senses and teaches the Dharma outside the road to someone in the road who is not ill, one violates the precepts. There is no offense for those who are mad, foolish, or mentally disturbed. Therefore, it is said that one should not teach the Dharma outside the road to someone in the road, except in the case of illness; one should learn this.

The Buddha (Buddha, enlightened one) was dwelling in Shravasti (Sravasti, ancient city in India), extensively expounding as mentioned above. At that time, King Prasenajit (Prasenajit, king of Kosala) wanted to go to the East Kosta Garden pond for sightseeing, and told his attendants, 'Tomorrow, I will go to the East Garden with the queen and concubines for sightseeing. You should clean and decorate it, and prepare beds and mattresses.' When the group of six Bhikshus (group of six monks known for their misconduct) heard this, they went there first and spat on the soft grass. They also took leaves to wrap impure substances and floated them in the pond. That day, the king went out, and the queen and concubines, having been in the palace for a long time, were always thinking of sightseeing. Now they were able to fulfill their wishes, like prisoners being released from prison. When they arrived in the garden and saw the various soft grasses, they each rushed over and claimed, 'This is mine! This is mine!' They sat down on them, spitting and soiling their clothes. They each went to the pond to wash their hands and splash water on their clothes. They saw leaves wrapped in the water and thought, 'Perhaps these young people heard that we were coming out and wrapped various fragrances in these leaves and put them in the water to wait for us.' They each argued, 'This is mine! This is mine!' They competed to grab the leaf wrappings, and the impure substances splashed out, soiling their clothes and belongings. They told each other, 'Strange! Strange! We thought it was fragrance, but it is actually impurity.' They then reported to the king, 'This is strange. The king previously ordered it to be cleaned, but now it is so impure.' The king asked the gardeners, 'Who soiled this garden?' The gardeners told the king, 'Yesterday, the group of six Bhikshus played here for a long time before leaving. Perhaps they soiled it.' The Bhikshus, because of this incident, went to report to the Bhagavan (Bhagavan, the Blessed One, a title for the Buddha). The Buddha said, 'Summon the group of six Bhikshus.'

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佛具問上事：「汝實爾不？」答言：「實爾。」佛言：「汝等云何生草上及水中大小便涕唾？從今日後不聽生草上水中大小便㖒唾。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得生草上大小便㖒唾，應當學。不得水中大小便㖒唾，應當學。」

不得生草上大小便唾，當在無草地。若夏月生草普茂無空缺處者，當在駱駝牛馬驢羊行處。若復無是者，當在磚瓦石上。若復無者，當在乾草葉上。若復無者，當以木枝承，令糞先墮木枝上，后墮地。若比丘經行時，不得㖒唾生草上。經行頭當著唾壺，瓦石、草葉以細灰土著唾壺中，然後唾上。若大小便㖒唾污手腳，不得拭生草。水者，十種，如上說。不得大小便㖒唾水中，當在陸地。若雨時水卒起浮滿，當在土塊上。若無是者，當於瓦石上、若竹木上，先墮木上，然後墮水中。若掘地作圊廁底水出者，比丘不得先在上起止，當先使凈人行，然後比丘行無罪。若圊廁底有流水，當以木承已后墮水中。若大小便㖒唾，污手腳得水洗，水中洗大小便行無罪。若比丘入水浴時，不得唾中。若遠岸者，當唾手中，然後棄之。若放恣諸根生草上大小便涕唾者，越學法。狂、癡、心亂無罪。若放恣諸根水中大小便涕唾者，越學法。狂、癡、心亂無罪。是故

【現代漢語翻譯】 現代漢語譯本 佛陀問佛具這件事：『你確實是這樣做的嗎？』佛具回答說：『確實是這樣做的。』佛陀說：『你們為什麼要在草上和水中大小便、吐痰和吐口水呢？從今天以後，不允許在草上和水中大小便、吐痰和吐口水。』佛陀告訴各位比丘：『全部集合起來，因為有十種利益，所以為各位比丘制定戒律，乃至已經聽聞過的應當再次聽聞。不得在草上大小便、吐痰和吐口水，應當學習。不得在水中大小便、吐痰和吐口水，應當學習。』

不得在草上大小便、吐痰和吐口水，應當在沒有草的地方。如果夏天草木生長茂盛，沒有空缺的地方，應當在駱駝、牛、馬、驢、羊行走的地方。如果還是沒有這些地方，應當在磚瓦石頭上。如果還是沒有，應當在乾草葉上。如果還是沒有，應當用樹枝承接，讓糞便先掉在樹枝上，然後再掉在地上。如果比丘在經行時，不得在草上吐痰和吐口水。經行時頭上應當帶著唾壺，用瓦片、石頭、草葉，用細灰土放在唾壺中，然後吐在上面。如果大小便、吐痰和吐口水弄髒了手腳，不得用草擦拭。水有十種，如前面所說。不得在水中大小便、吐痰和吐口水，應當在陸地上。如果下雨時水突然上漲，漫過地面，應當在土塊上。如果沒有土塊，應當在瓦片石頭上，或者竹木上，先掉在木頭上，然後再掉在水中。如果挖掘地面建造廁所，廁所底部有水流出，比丘不得先在上面起止，應當先讓凈人（指負責寺院雜務的在家信徒）行走，然後比丘行走就沒有罪過。如果廁所底部有流水，應當用木頭承接之後再掉入水中。如果大小便、吐痰和吐口水弄髒了手腳，可以用水清洗，在水中洗大小便沒有罪過。如果比丘進入水中洗浴時，不得在水中吐痰。如果是遠離岸邊的地方，應當吐在手中，然後丟棄。如果放縱諸根，在草上大小便、吐痰和吐口水，就違犯了學法。精神失常、愚癡、心神錯亂沒有罪過。如果放縱諸根，在水中大小便、吐痰和吐口水，就違犯了學法。精神失常、愚癡、心神錯亂沒有罪過。因此，應當謹慎。

【English Translation】 English version The Buddha asked Foju (name of a monk) about this matter: 'Is it true that you did this?' Foju replied, 'It is true.' The Buddha said, 'Why do you excrete feces, urine, phlegm, and saliva on grass and in water? From today onwards, it is not permitted to excrete feces, urine, phlegm, and saliva on grass and in water.' The Buddha told the Bhikkhus (monks): 'Gather together, because there are ten benefits, therefore I establish precepts for the Bhikkhus, and those who have already heard them should hear them again. One must not excrete feces, urine, phlegm, and saliva on grass; one should learn this. One must not excrete feces, urine, phlegm, and saliva in water; one should learn this.'

One must not excrete feces, urine, phlegm, and saliva on grass; one should do so in a place without grass. If in the summer months the grass grows lush and there is no empty space, one should do so in a place where camels, cattle, horses, donkeys, and sheep walk. If there is still no such place, one should do so on bricks, tiles, or stones. If there is still none, one should do so on dry grass or leaves. If there is still none, one should use a wooden branch to support it, so that the feces first fall on the wooden branch and then fall on the ground. If a Bhikkhu is walking, one must not spit phlegm or saliva on the grass. When walking, one should carry a spittoon, with tiles, stones, or grass leaves, and fine ash or soil in the spittoon, and then spit on it. If feces, urine, phlegm, or saliva soil one's hands or feet, one must not wipe them on the grass. There are ten kinds of water, as mentioned above. One must not excrete feces, urine, phlegm, or saliva in the water; one should do so on land. If rain causes the water to rise suddenly and flood the ground, one should do so on a clod of earth. If there is no clod of earth, one should do so on tiles or stones, or on bamboo or wood, letting it fall first on the wood and then into the water. If digging the ground to build a toilet causes water to flow out from the bottom, the Bhikkhu must not use it first; one should first let a 'Jing Ren' (lay attendant responsible for temple chores) use it, and then the Bhikkhu can use it without fault. If there is flowing water at the bottom of the toilet, one should use wood to support it before letting it fall into the water. If feces, urine, phlegm, or saliva soil one's hands or feet, one may wash them with water; there is no fault in washing feces and urine in the water. If a Bhikkhu enters the water to bathe, one must not spit in the water. If one is far from the shore, one should spit into one's hand and then discard it. If one indulges the senses and excretes feces, urine, phlegm, and saliva on grass, one violates the precepts. Insanity, idiocy, and mental confusion are without fault. If one indulges the senses and excretes feces, urine, phlegm, and saliva in water, one violates the precepts. Insanity, idiocy, and mental confusion are without fault. Therefore, one should be cautious.

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說，不得生草上大小便涕唾，應當學。不得水中大小便涕唾，應當學。

佛住舍衛城，廣說如上。爾時六群比丘立大小便，為世人所譏：「云何沙門釋子如牛驢駱駝立大小便？此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「汝云何立大小便？從今日後不得立大小便。」佛告諸比丘：「皆悉令集，十利故與諸比丘制戒，乃至已聞者當重聞。不得立大小便，應當學。」

不得立大小便，若腳有泥土，畏污衣者得立，無罪。腳若病若瘡若腫，得立無罪。若放恣諸根立大小便者，越學法。狂、癡、心亂無罪。是故說，不得立大小便，應當學。

捉刀持弓箭，　　持杖並傘蓋， 　後行騎乘人，　　道外生草上， 　水中立便利。　　第六跋渠竟。

佛住舍衛城，廣說如上。爾時佛告阿難：「僧有諍事，汝往斷滅，令止諍事。」阿難白言：「云何僧諍事斷當令滅？」佛言：「六群比丘知僧如法如律、如毗尼斷諍滅已，后更舉諸比丘，諍事更起，作是言：『是法非法，乃至是處羯磨非處羯磨。』如波夜提中廣說。乃至世尊弟子僧無量常所行事，一切七止諍法滅，是名常所行事七止諍法滅，是故說。若比丘知僧如法如毗尼

【現代漢語翻譯】 現代漢語譯本：佛說，不可以在草地上大小便、吐痰，應當學習遵守。不可以在水中大小便、吐痰，應當學習遵守。

佛陀住在舍衛城，廣泛地宣說如上的戒律。當時，六群比丘站著大小便，被世人譏笑：『這些沙門釋子怎麼像牛、驢、駱駝一樣站著大小便？這些人敗壞道德，有什麼道法可言？』眾比丘因為這件事去稟告世尊。佛說：『把六群比丘叫來。』他們來了之後，佛問：『你們真的這樣做了嗎？』回答說：『確實如此。』佛說：『你們怎麼能站著大小便？從今天以後，不準站著大小便。』佛告訴眾比丘：『全部集合起來，因為這十種利益的緣故，我為眾比丘制定戒律，乃至已經聽聞過的應當重複聽聞。不準站著大小便，應當學習遵守。』

不準站著大小便，如果腳上有泥土，害怕弄髒衣服的人可以站著，沒有罪過。如果腳有疾病、瘡或者腫脹，可以站著，沒有罪過。如果放縱諸根站著大小便，就違犯了學處。精神失常、愚癡、心神錯亂的人沒有罪過。所以說，不準站著大小便，應當學習遵守。

拿著刀、弓箭，拿著手杖和傘蓋，走在騎乘人後面，在道路外面的草地上，在水中站著大小便。第六跋渠結束。

佛陀住在舍衛城，廣泛地宣說如上的戒律。當時，佛告訴阿難（Ananda，佛陀的十大弟子之一）：『僧團有爭端，你前去調解，使爭端平息。』阿難稟告說：『如何調解僧團的爭端才能使其平息呢？』佛說：『六群比丘明知僧團已經如法、如律、如毗尼（Vinaya，戒律）地斷滅了爭端，之後又重新提起其他比丘，使爭端再次發生，並且說：『這是法，不是法，乃至這是如法羯磨（Karma，業），不是如法羯磨。』如同波夜提（Payatika，一種戒律）中所廣泛敘述的那樣。乃至世尊的弟子僧團無量無邊的日常行為，一切用七種止諍法來平息爭端，這叫做日常行為的七止諍法滅，所以說，如果比丘明知僧團如法、如毗尼

【English Translation】 English version: The Buddha said, one should not defecate, urinate, or spit on the grass; one should learn this. One should not defecate, urinate, or spit in the water; one should learn this.

The Buddha was dwelling in Shravasti (Savatthi, a major city in ancient India), and extensively expounded the above precepts. At that time, the group of six monks (referring to a group of monks known for their misconduct) were standing while defecating and urinating, and were ridiculed by the people: 'How can these Shramana (ascetic) Sakyans (followers of the Buddha) stand and defecate and urinate like oxen, donkeys, and camels? These corrupt people, what Dharma (teachings) do they have?' The monks, because of this matter, went and reported to the World Honored One (Buddha). The Buddha said, 'Summon the group of six monks.' After they arrived, the Buddha asked, 'Is it true that you did this?' They replied, 'It is true.' The Buddha said, 'How can you stand while defecating and urinating? From today onwards, you are not allowed to stand while defecating and urinating.' The Buddha told the monks, 'Gather everyone together, because of these ten benefits, I am establishing precepts for the monks, and those who have already heard them should hear them again. One should not stand while defecating and urinating; one should learn this.'

One should not stand while defecating and urinating; if one's feet are muddy and one is afraid of soiling one's clothes, one may stand without offense. If one's feet are diseased, have sores, or are swollen, one may stand without offense. If one indulges one's senses and stands while defecating and urinating, one transgresses the training rule. Those who are insane, foolish, or mentally disturbed are without offense. Therefore, it is said, one should not stand while defecating and urinating; one should learn this.

Holding knives, bows, and arrows, holding staffs and parasols, walking behind those who are riding, on the grass outside the road, standing to relieve oneself in the water. The sixth Varga (section) ends.

The Buddha was dwelling in Shravasti (Savatthi, a major city in ancient India), and extensively expounded the above precepts. At that time, the Buddha told Ananda (Ananda, one of the ten great disciples of the Buddha): 'If the Sangha (community of monks) has disputes, you should go and resolve them, causing the disputes to cease.' Ananda reported, 'How should the disputes of the Sangha be resolved so that they cease?' The Buddha said, 'The group of six monks, knowing that the Sangha has already resolved and extinguished the disputes in accordance with the Dharma (teachings), the Vinaya (monastic rules), and the rules, later raise up other monks, causing the disputes to arise again, saying: 'This is Dharma, this is not Dharma, even this is proper Karma (action), this is improper Karma.' As extensively described in the Payatika (a type of offense requiring confession). Even the countless daily activities of the Sangha of the World Honored One's disciples, all disputes are extinguished by the seven methods of settling disputes; this is called the extinction of disputes by the seven methods of settling disputes in daily activities, therefore it is said, if a monk knows that the Sangha is in accordance with the Dharma and the Vinaya

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滅，乃至后更舉，波夜提。七滅諍法竟。」法隨順法者，如二部。毗尼隨順者，順行此法也。波羅提木叉分別竟。

摩訶僧祇律卷第二十二 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第二十三

東晉天竺三藏佛陀跋陀羅共法顯譯

明雜誦跋渠法之一

世尊成道五年，比丘僧悉清凈，自是已后漸漸為非，世尊隨事為制戒，立說波羅提木叉四種具足法：自具足、善來具足、十眾具足、五眾具足。

自具足者，世尊在菩提樹下，最後心廓然大悟，自覺妙證善具足，如線經中廣說，是名自具足。

善來具足者，佛住王舍城迦蘭陀竹園，佛告諸比丘：「如來處處度人，比丘、比丘尼、優婆塞、優婆夷，汝等亦當效如來廣行度人。」爾時諸比丘聞世尊教已遊行諸國，見有信善男子求出家者，諸比丘亦敩如來喚：「善來比丘。」度人出家。威儀進止，左右顧視，著衣持缽，皆不如法，為世人所譏，作是言：「世尊所度善來比丘，威儀進止，左右顧視，著衣持缽，皆悉如法。諸比丘所度，亦名善來，威儀進止，左右顧視，著衣持缽，皆不如法。」爾時尊者舍利弗聞是語已，在閑靜處加趺而坐作是思惟：「俱是善來，何故世尊所度善來比丘，皆悉如法；諸比丘

【現代漢語翻譯】 現代漢語譯本： 『滅』，乃至後來又舉出『波夜提』（一種戒律名稱）。七種滅諍法完畢。」法隨順法，如二部（指僧團）。毗尼隨順，是順著此法而行。『波羅提木叉』（戒經）分別完畢。

《摩訶僧祇律》卷第二十二 大正藏第22冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第二十三

東晉天竺三藏佛陀跋陀羅共法顯譯

明雜誦跋渠法之一

世尊成道五年，比丘僧團全部清凈，自此以後漸漸出現不如法之事，世尊根據具體情況制定戒律，確立『波羅提木叉』（戒經）四種具足法：自具足、善來具足、十眾具足、五眾具足。

自具足，是世尊在菩提樹下，最後內心廓然大悟，自覺妙證善具足，如《線經》中所詳細敘述，這稱為自具足。

善來具足，是佛住在王舍城迦蘭陀竹園時，佛告訴眾比丘：『如來在各處度化眾人，比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士），你們也應當傚法如來廣泛地去度化眾人。』當時眾比丘聽聞世尊的教導后，前往各國，見到有信心的善男子請求出家，眾比丘也傚法如來，呼喚『善來比丘』。但這些新出家者的威儀進退、左右顧視、穿衣持缽，都不如法，被世人譏笑，說：『世尊所度的善來比丘，威儀進退、左右顧視、穿衣持缽，都完全如法。而這些比丘所度的，也叫善來，但威儀進退、左右顧視、穿衣持缽，都完全不如法。』當時尊者舍利弗（佛陀十大弟子之一，以智慧著稱）聽到這些話后，在閑靜之處跏趺而坐，心中思惟：『同樣是善來，為什麼世尊所度的善來比丘，都完全如法；而這些比丘

【English Translation】 English version: 'Extinction,' and then later mentioning 'Payatika' (a type of precept). The seven methods of settling disputes are completed.' Dharma in accordance with Dharma, such as the two assemblies (referring to the Sangha). Vinaya in accordance, is acting in accordance with this Dharma. 'Pratimoksha' (the code of monastic rules) explanation is completed.

Mahasanghika Vinaya, Volume 22 Taisho Tripitaka, Volume 22, No. 1425, Mahasanghika Vinaya

Mahasanghika Vinaya, Volume 23

Translated by Tripitaka Master Buddhabhadra of Tianzhu (India) of the Eastern Jin Dynasty, together with Faxian

Section One on Explaining the Miscellaneous Recitations of the Skandha

Five years after the World Honored One attained enlightenment, the Bhikkhu Sangha (monk community) was entirely pure. From then on, things gradually became improper, and the World Honored One established precepts according to the circumstances, establishing the four kinds of complete ordination of the 'Pratimoksha' (code of monastic rules): self-ordination, 'Welcome Bhikkhu' ordination, ordination by a group of ten, and ordination by a group of five.

Self-ordination is when the World Honored One was under the Bodhi tree, and his mind was finally greatly enlightened, and he realized the wonderful proof of complete goodness, as described in detail in the 'Line Sutra,' this is called self-ordination.

'Welcome Bhikkhu' ordination is when the Buddha was staying in the Kalanda Bamboo Grove in Rajagriha (present-day Rajgir, India), the Buddha told the Bhikkhus: 'The Tathagata (another name for the Buddha) is delivering people everywhere, Bhikkhus, Bhikkhunis (nuns), Upasakas (male lay devotees), Upasikas (female lay devotees), you should also imitate the Tathagata and widely deliver people.' At that time, the Bhikkhus, having heard the World Honored One's teaching, went to various countries, and seeing faithful good men seeking to leave home, the Bhikkhus also imitated the Tathagata and called out 'Welcome Bhikkhu.' However, their deportment, movements, looking left and right, wearing robes and carrying bowls, were all not in accordance with the Dharma, and were ridiculed by the world, who said: 'The 'Welcome Bhikkhus' ordained by the World Honored One, their deportment, movements, looking left and right, wearing robes and carrying bowls, are all completely in accordance with the Dharma. But those ordained by these Bhikkhus, also called 'Welcome Bhikkhus,' their deportment, movements, looking left and right, wearing robes and carrying bowls, are all completely not in accordance with the Dharma.' At that time, Venerable Sariputra (one of the Buddha's ten great disciples, known for his wisdom), having heard these words, sat cross-legged in a quiet place and thought: 'Both are 'Welcome Bhikkhus,' why are the 'Welcome Bhikkhus' ordained by the World Honored One all completely in accordance with the Dharma; while these Bhikkhus

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所度善來比丘，皆不如法？云何令諸比丘度人善受具足，皆悉如法，共一戒、一竟、一住、一食、一學、一說。」舍利弗晡時從禪覺已往詣佛所，頭面禮足，卻坐一面，白佛言：「世尊！我向靜處作是思惟：『俱名善來，何故世尊所度皆悉如法；諸比丘所度皆不如法？云何使諸比丘度人善受具足，皆悉如法，共一戒、一竟、一住、一食、一學、一說。』唯愿世尊具為解說。」佛告舍利弗：「如來所度阿若憍陳如等五人，善來出家善受具足，共一戒、一竟、一住、一食、一學、一說，次度滿慈子等三十人，次度波羅奈城善勝子，次度優樓頻螺迦葉五百人，次度那提迦葉三百人，次度伽耶迦葉二百人，次度優波斯那等二百五十人，次度汝、大目連各二百五十人，次度摩訶迦葉、闡陀、迦留陀夷、優波離，次度釋種子五百人，次度跋度帝五百人，次度群賊五百人，次度長者子善來。如是等如來所度善來比丘，出家善受具足，共一戒、一竟、一住、一食、一學、一說。舍利弗！諸比丘所可度人，亦名善來，出家善受具足，乃至共一說，是名善來受具足十眾受具足者。」佛告舍利弗：「從今日製受具足法，十眾和合、一白三羯磨無遮法，是名善受具足。」欲受具足人初入僧中，一一頭面禮僧足已，先求和上。偏袒右肩，胡跪接足

【現代漢語翻譯】 現代漢語譯本：『所有通過「善來」（善來比丘：佛陀以「善來」一語度化的比丘）方式度化的比丘，都不如法嗎？如何才能使比丘們度化他人，使其圓滿受戒，都如法，並且共同遵守同一戒律、完成同一羯磨（羯磨：僧團的議事程式）、居住在同一處所、食用同樣的食物、學習同樣的教義、宣說同樣的法義呢？』舍利弗（舍利弗：佛陀十大弟子之一，以智慧著稱）在傍晚時分從禪定中醒來，前往佛陀的住所，以頭面禮拜佛足，然後退坐在一旁，對佛陀說：『世尊！我剛才在靜處這樣思惟：同樣名為「善來」，為什麼世尊所度化的人都如法，而比丘們所度化的人卻不如法呢？如何才能使比丘們度化他人，使其圓滿受戒，都如法，並且共同遵守同一戒律、完成同一羯磨、居住在同一處所、食用同樣的食物、學習同樣的教義、宣說同樣的法義呢？』唯愿世尊為我詳細解說。』佛陀告訴舍利弗：『如來所度化的阿若憍陳如（阿若憍陳如：佛陀最初度化的五比丘之一）等五人，以「善來」的方式出家，圓滿受戒，共同遵守同一戒律、完成同一羯磨、居住在同一處所、食用同樣的食物、學習同樣的教義、宣說同樣的法義。其次度化滿慈子（滿慈子：佛陀弟子）等三十人，其次度化波羅奈城（波羅奈城：古印度城市，位於今瓦拉納西附近）的善勝子，其次度化優樓頻螺迦葉（優樓頻螺迦葉：佛陀弟子，原為拜火教徒）五百人，其次度化那提迦葉（那提迦葉：優樓頻螺迦葉之弟）三百人，其次度化伽耶迦葉（伽耶迦葉：優樓頻螺迦葉之弟）二百人，其次度化優波斯那（優波斯那：佛陀弟子）等二百五十人，其次度化你舍利弗和大目犍連（大目犍連：佛陀十大弟子之一，以神通著稱）各二百五十人，其次度化摩訶迦葉（摩訶迦葉：佛陀十大弟子之一，以頭陀行著稱）、闡陀（闡陀：佛陀出家前的侍從）、迦留陀夷（迦留陀夷：佛陀弟子）、優波離（優波離：佛陀弟子，持戒第一），其次度化釋迦族（釋迦族：佛陀所屬的種族）的五百人，其次度化跋度帝（跋度帝：佛陀弟子）五百人，其次度化群賊五百人，其次度化長者子（長者子：富家子弟）善來。像這樣，如來所度化的「善來」比丘，出家后圓滿受戒，共同遵守同一戒律、完成同一羯磨、居住在同一處所、食用同樣的食物、學習同樣的教義、宣說同樣的法義。舍利弗！比丘們所度化的人，也名為「善來」，出家后圓滿受戒，乃至共同宣說同樣的法義，這被稱為「善來」受具足，即十眾受具足。』佛陀告訴舍利弗：『從今天起制定受具足戒的法則，需要十位僧人共同參與，通過一白三羯磨（一白三羯磨：一種僧團表決程式，先宣讀一次，再進行三次表決）的無遮法（無遮法：沒有反對意見），這才能算是圓滿受戒。』想要受具足戒的人，首先進入僧團中，一一以頭面禮拜僧眾的足，然後先請求和尚（和尚：受戒的導師）。偏袒右肩，右膝跪地，雙手接住和尚的腳。

【English Translation】 English version: 'Are all the bhikshus (bhikshu: a Buddhist monk) who were ordained through the 'Welcome' (善來, Shàn lái, literally 'Welcome') method not in accordance with the Dharma (Dharma: the teachings of the Buddha)? How can we ensure that the bhikshus ordain others, enabling them to receive full ordination properly, all in accordance with the Dharma, and share the same precepts, complete the same karma (karma: actions driven by intention which lead to future consequences), reside in the same place, eat the same food, learn the same teachings, and proclaim the same Dharma?' Shariputra (Shariputra: one of the Buddha's chief disciples, known for his wisdom), in the evening, after awakening from meditation, went to the Buddha's abode, bowed his head to the Buddha's feet, and sat to one side. He said to the Buddha: 'Venerable One! I was contemplating in solitude, thinking: 'Although they are both called 'Welcome', why are those ordained by the World Honored One all in accordance with the Dharma, while those ordained by the bhikshus are not? How can we enable the bhikshus to ordain others, ensuring they receive full ordination properly, all in accordance with the Dharma, and share the same precepts, complete the same karma, reside in the same place, eat the same food, learn the same teachings, and proclaim the same Dharma?' I beseech the World Honored One to explain this in detail.' The Buddha said to Shariputra: 'The five people, including Ajnatakaundinya (Ajnatakaundinya: one of the first five disciples of the Buddha), whom the Tathagata (Tathagata: 'one who has thus come', an epithet of the Buddha) ordained through the 'Welcome' method, left home and received full ordination properly, sharing the same precepts, completing the same karma, residing in the same place, eating the same food, learning the same teachings, and proclaiming the same Dharma. Next, I ordained thirty people, including Purna Maitrayani-putra (Purna Maitrayani-putra: a disciple of the Buddha); next, I ordained Shanas of Varanasi (Varanasi: an ancient city in India, now near Varanasi); next, I ordained the five hundred Kashyapas of Uruvilva (Uruvilva: a place in ancient India); next, I ordained the three hundred Kashyapas of Nadi (Nadi: a place in ancient India); next, I ordained the two hundred Kashyapas of Gaya (Gaya: a place in ancient India); next, I ordained the two hundred and fifty Upasena (Upasena: a disciple of the Buddha) and others; next, I ordained you, Shariputra, and Maudgalyayana (Maudgalyayana: one of the Buddha's chief disciples, known for his supernatural powers), each with two hundred and fifty followers; next, I ordained Mahakashyapa (Mahakashyapa: one of the Buddha's chief disciples, known for his ascetic practices), Chanda (Chanda: the Buddha's attendant before his renunciation), Kalodayin (Kalodayin: a disciple of the Buddha), and Upali (Upali: a disciple of the Buddha, foremost in upholding the precepts); next, I ordained five hundred Shakya (Shakya: the clan to which the Buddha belonged) youths; next, I ordained five hundred Bhadravargiyas (Bhadravargiyas: a group of princes who became disciples of the Buddha); next, I ordained five hundred robbers; next, I ordained the son of a householder, 'Welcome'. Thus, these bhikshus ordained by the Tathagata through the 'Welcome' method, after leaving home, received full ordination properly, sharing the same precepts, completing the same karma, residing in the same place, eating the same food, learning the same teachings, and proclaiming the same Dharma. Shariputra! Those whom the bhikshus ordain are also called 'Welcome', and after leaving home, they receive full ordination properly, even to the point of proclaiming the same Dharma. This is called 'Welcome' full ordination, that is, full ordination by a quorum of ten.' The Buddha said to Shariputra: 'From today onward, I establish the rule for full ordination: it requires the assembly of ten bhikshus, the procedure of one announcement and three karmas (one announcement and three karmas: a formal procedure for monastic acts), and the absence of any objection. This is what constitutes proper full ordination.' A person who wishes to receive full ordination first enters the sangha (sangha: the Buddhist monastic community), bows his head to the feet of each member of the sangha, and then first seeks a preceptor (preceptor: the teacher who ordains the novice). He bares his right shoulder, kneels on his right knee, and receives the feet of the preceptor with both hands.

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，作是言：「我從尊乞求和上，尊為我作和上，與我受具足。」如是至三。和上應語：「發喜心。」答言：「我頂戴持。」和上先已與求衣缽、與求眾、與求戒師、與求空靜處教師，推與眾僧。羯磨師應問：「誰與某甲空靜處作教師。」答言：「我能。」羯磨師應作是說：「大德僧聽！某甲從某甲受具足，若僧時到，僧某甲、和上某甲、某甲能空靜處作教師。諸大德聽！某甲、和上某甲、某甲能空靜處作教師，僧忍默然故，是事如是持。」教師應將離眾不近不遠。教有二種：若略、若廣。云何略？今僧中當問：「汝有者言有、無者言無。」云何廣？如后僧中一一說。教師來入僧中，白言：「某甲問已訖，自說清凈無遮法。」羯磨師應作是說：「大德僧聽！某甲從某甲受具足，某甲已空靜處教問訖。若僧時到，僧某甲和上某甲，某甲聽入僧中。諸大德聽！某甲、和上某甲、某甲聽入僧中，僧忍默然故，是事如是持。」欲受戒人應入僧中，一一頭面禮僧足已，在戒師前，胡跪合掌，授與衣缽，教受，作是言：「此是我缽多羅，應量受用，乞食器，今受持。」如是三說。「此是僧伽梨、此是郁多羅僧、此是安陀會，此是我三衣，此三衣不離宿受持。」如是三說。羯磨師應作是說：「大德僧聽！某甲從某甲受具足，某甲已空靜

處教問訖。若僧時到，僧某甲、和上某甲，某甲欲從僧乞受具足。諸大德聽！某甲、和上某甲，某甲欲從僧乞受具足，僧忍默然故，是事如是持。」戒師應教乞作是言：「大德僧聽！我某甲從和上某甲受具足，阿阇梨某甲已空靜處教問訖。我某甲、和上某甲，今從僧乞受具足，唯愿僧與我受具足，哀愍我故！」如是至三。羯磨師應作是說：「大德僧聽！某甲從某甲受具足，某甲已空靜處教問訖，已從僧中乞受具足。若僧時到，僧某甲，和上某甲，某甲欲于僧中問遮法。諸大德聽！某甲，和上某甲，某甲欲于僧中問遮法，僧忍默然故，是事如是持。」「善男子聽！今是至誠時，是實語時，于諸天、世間、天魔、諸梵、沙門、婆羅門、諸天、世人、阿修羅。若不實者，便於中欺誑，亦復于如來、應供、正遍知聲聞眾中欺誑，此是大罪。今僧中問汝，有者言有，無者言無。父母聽不？求和上未？三衣缽具不？是男子不？年滿二十不？非是非人不？非是不能男不？汝字何等？」若言：「字某。」「和上字誰？」答言：「字某。」「不壞比丘尼凈行不？非賊盜住不？非越濟人不？非自出家不？不殺父母不？不殺阿羅漢不？不破僧不？不噁心出佛身血不(佛久已般泥洹故依舊文)？汝本曾受具足不？」答言：「曾受。」「不犯四事

【現代漢語翻譯】 現代漢語譯本： 戒師問話完畢。如果時機成熟，（戒師說：）『如果僧眾時間允許，僧某甲（說明：受戒者的法名）、和尚某甲（說明：受戒者的依止師），某甲想要向僧眾請求授予具足戒。各位大德請聽！某甲、和尚某甲，某甲想要向僧眾請求授予具足戒，僧眾如果默然允許，此事就這樣決定。』戒師應該教導請求者這樣說：『各位大德僧眾請聽！我某甲從和尚某甲處請求受具足戒，阿阇梨某甲（說明：教授阿阇梨的法名）已經在空閑安靜的地方完成了教誡和提問。我某甲、和尚某甲，現在向僧眾請求授予具足戒，希望僧眾能夠慈悲憐憫我，為我授予具足戒！』這樣重複三次。羯磨師（說明：負責羯磨儀式的僧人）應該這樣說：『各位大德僧眾請聽！某甲從某甲處請求受具足戒，某甲已經在空閑安靜的地方完成了教誡和提問，並且已經向僧眾請求授予具足戒。如果僧眾時間允許，僧某甲、和尚某甲，某甲想要在僧眾中詢問遮法（說明：受戒的障礙）。各位大德請聽！某甲、和尚某甲，某甲想要在僧眾中詢問遮法，僧眾如果默然允許，此事就這樣決定。』『善男子，請聽！現在是至誠的時刻，是說實話的時刻，面對諸天、世間、天魔、諸梵、沙門、婆羅門、諸天、世人、阿修羅，如果說謊，那就是在欺騙他們，也是在欺騙如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）的聲聞眾，這是很大的罪過。現在僧眾要問你，有就說有，沒有就說沒有。父母允許嗎？已經請求和尚了嗎？三衣（Tricivara）缽（Patra）具足嗎？是男子嗎？年滿二十歲了嗎？不是非人（A মনুষ্য）嗎？不是不能男（Pandaka）嗎？你叫什麼名字？』如果回答：『叫某某。』『和尚叫什麼名字？』回答：『叫某某。』『沒有破壞比丘尼（Bhikkhuni）的清凈行嗎？不是賊人（Stena）潛住嗎？不是越濟人（Atikrantaka）嗎？不是自己出家嗎？沒有殺害父母嗎？沒有殺害阿羅漢（Arhat）嗎？沒有破壞僧團（Sangha）嗎？沒有惡意使佛（Buddha）身出血嗎（佛陀（Buddha）早已般涅槃（Parinirvana），所以沿用舊文）？你以前曾經受過具足戒嗎？』回答：『曾經受過。』『沒有犯四重禁嗎？'

【English Translation】 English version: After the preceptor has finished questioning, if the time is right, (the preceptor says:) 'If the Sangha is ready, Sangha so-and-so (note: the ordination name of the person being ordained), Upadhyaya so-and-so (note: the name of the person's preceptor), so-and-so wishes to request full ordination from the Sangha. Listen, great virtues! So-and-so, Upadhyaya so-and-so, so-and-so wishes to request full ordination from the Sangha. If the Sangha silently approves, then this matter is settled.' The preceptor should instruct the petitioner to say: 'Listen, great virtuous Sangha! I, so-and-so, request full ordination from Upadhyaya so-and-so, Acharya so-and-so (note: the name of the teaching Acharya) has already completed the instructions and questions in a quiet and secluded place. I, so-and-so, Upadhyaya so-and-so, now request full ordination from the Sangha, hoping that the Sangha will be compassionate and grant me full ordination!' Repeat this three times. The Karmacharya (note: the monk in charge of the Karma ceremony) should say: 'Listen, great virtuous Sangha! So-and-so requests full ordination from so-and-so, so-and-so has already completed the instructions and questions in a quiet and secluded place, and has already requested full ordination from the Sangha. If the Sangha is ready, Sangha so-and-so, Upadhyaya so-and-so, so-and-so wishes to ask about the obstructive dharmas (note: obstacles to ordination) in the Sangha. Listen, great virtues! So-and-so, Upadhyaya so-and-so, so-and-so wishes to ask about the obstructive dharmas in the Sangha. If the Sangha silently approves, then this matter is settled.' 'Good man, listen! Now is the time for sincerity, the time to speak the truth, facing the devas (gods), the world, the Mara (demon), the Brahma (creator god), the Shramanas (ascetics), the Brahmins (priests), the devas, the people of the world, the Asuras (demigods). If you lie, you are deceiving them, and you are also deceiving the Shravaka (disciple) assembly of the Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), this is a great sin. Now the Sangha will ask you, if it is, say it is, if it is not, say it is not. Do your parents allow it? Have you requested your Upadhyaya? Are the three robes (Tricivara) and bowl (Patra) complete? Are you a man? Are you twenty years old? Are you not a non-human (A মনুষ্য)? Are you not a eunuch (Pandaka)? What is your name?' If the answer is: 'My name is so-and-so.' 'What is your Upadhyaya's name?' The answer is: 'His name is so-and-so.' 'Have you not violated the pure conduct of a Bhikkhuni (nun)? Are you not a thief (Stena) dwelling secretly? Are you not an Atikrantaka (one who has transgressed)? Did you not ordain yourself? Have you not killed your parents? Have you not killed an Arhat (Worthy One)? Have you not caused a schism in the Sangha (community)? Have you not maliciously caused the Buddha (Buddha) to bleed (the Buddha (Buddha) has long since attained Parinirvana (complete nirvana), so the old text is used)? Have you ever received full ordination before?' The answer is: 'I have received it before.' 'Have you not committed the four major offenses?'

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不？」若言：「犯。」應語：「去！不得受具足。」若言：「不犯。」次問十三事。「一一事中有犯不？」若言：「犯。」「受具足訖，此罪能如法作不？」答言：「能。」「本舍戒不？」答言：「舍。」「汝非奴不？非養兒不？不負人債不？非王臣不？不陰謀王家不？汝黃門不？汝非二根不？汝是丈夫不？汝無如是諸病：癬疥、黃爛、癩病、癰痤、痔病、不禁、黃病、瘧病、欬嗽、消盡、癲狂、熱病、風腫、水腫、腹腫，如是種種更有餘病著身不？」答言：「無。」羯磨師應作是說：「大德僧聽！某甲從某甲受具足，某甲已空靜處教問訖，某甲已從僧中乞受具足，父母已聽，已求和上，三衣缽具，是男子，年滿二十，自說清凈無遮法。若僧時到，僧今與某甲受具足，和上某甲。如是白。」白三羯磨，乃至「僧忍默然故，是事如是持。」

佛住舍衛城，廣說如上。爾時有無歲比丘，著好新凈染衣，往世尊所禮拜問訊。是比丘後於余時著垢膩破衣，往世尊所禮拜問訊。佛知而故問：「比丘！汝先著好新凈染衣來到我所，今所著衣何故破壞乃爾？」白言：「此故是先衣，但歲久破壞。」佛言：「汝不能補治耶？」白佛言：「能治，但無物可補。」佛言：「汝不能巷中拾故弊衣凈浣染補耶？」白言：「世尊！糞掃衣不

【現代漢語翻譯】 現代漢語譯本 『不？』如果回答：『犯。』應該說：『去！不得受具足戒。』如果回答：『不犯。』接著問十三事：『每一件事中是否有犯？』如果回答：『犯。』『受具足戒后，此罪能如法懺悔嗎？』回答說：『能。』『以前舍戒了嗎？』回答說：『舍。』『你不是奴隸吧？不是被收養的兒童吧？不欠別人債吧？不是國王的臣子吧？沒有陰謀危害王室吧？你是黃門（指閹人）嗎？你不是二根（指雙性人）吧？你是丈夫（指男性）嗎？你沒有這些疾病：癬疥、黃爛、癩病、癰痤、痔病、不禁（指大小便失禁）、黃病（指黃疸）、瘧病、咳嗽、消盡（指消瘦）、癲狂、熱病、風腫、水腫、腹腫，像這樣種種還有其他疾病纏身嗎？』回答說：『沒有。』羯磨師應該這樣說：『大德僧眾請聽！某甲從某甲處請求受具足戒，某甲已經在空閑安靜的地方教導和詢問完畢，某甲已經從僧眾中乞求受具足戒，父母已經允許，已經請求和尚，三衣缽具已備，是男子，年滿二十歲，自述清凈沒有遮障之法。如果僧眾認為時機已到，僧眾現在給予某甲受具足戒，和尚是某甲。就這樣稟告。』稟告三次羯磨，乃至『僧眾容忍默然，所以此事就這樣決定。』

佛陀住在舍衛城（Śrāvastī），廣泛地宣說如以上所說。當時有一位沒有戒臘的比丘，穿著嶄新干凈的染色衣服，前往世尊處禮拜問訊。這位比丘後來在其他時候穿著骯髒破舊的衣服，前往世尊處禮拜問訊。佛陀明知故問：『比丘！你先前穿著嶄新干凈的染色衣服來到我這裡，現在所穿的衣服為什麼破損成這樣？』回答說：『這仍然是先前的衣服，只是時間久了破損了。』佛陀說：『你不能修補嗎？』回答佛陀說：『能修補，但是沒有東西可以補。』佛陀說：『你不能在巷子里撿拾破舊的衣服，清洗乾淨染色修補嗎？』回答說：『世尊！糞掃衣（pāṃśukūla）不容易得到。』

【English Translation】 English version 『No?』 If he says, 『I have committed.』 He should be told, 『Go away! You are not allowed to receive the full ordination.』 If he says, 『I have not committed.』 Then ask about the thirteen matters. 『In each of these matters, have you committed any offense?』 If he says, 『I have committed.』 『After receiving the full ordination, can this offense be rectified according to the Dharma?』 He answers, 『Yes, I can.』 『Have you previously renounced the precepts?』 He answers, 『I have renounced.』 『Are you not a slave? Are you not an adopted child? Do you not owe anyone a debt? Are you not a subject of the king? Are you not plotting against the royal family? Are you a eunuch? Are you not of two genders? Are you a man? Do you not have these diseases: scabies, festering sores, leprosy, boils, hemorrhoids, incontinence, jaundice, malaria, cough, consumption, epilepsy, fever, wind swelling, edema, abdominal swelling, and such other various diseases afflicting your body?』 He answers, 『No.』 The Karmacharya (teacher of actions) should say this: 『Venerable Sangha, listen! So-and-so requests full ordination from so-and-so, so-and-so has already taught and questioned him in a secluded place, so-and-so has already begged for full ordination from the Sangha, his parents have permitted, he has requested a preceptor, he has the three robes and bowl, he is a man, he is twenty years old, he declares himself pure and without any obstructions. If the Sangha deems it the right time, the Sangha now grants full ordination to so-and-so, with so-and-so as the preceptor. Thus it is announced.』 Announce the Karma (formal act) three times, until 『The Sangha endures in silence, therefore this matter is thus held.』

The Buddha was staying in Śrāvastī (舍衛城), extensively expounding as above. At that time, there was a bhikkhu (比丘) without seniority, wearing fine, new, clean, dyed robes, who went to the World Honored One to pay respects and inquire. Later, this bhikkhu at other times wore dirty, tattered robes and went to the World Honored One to pay respects and inquire. The Buddha, knowing but pretending not to know, asked: 『Bhikkhu! You previously came to me wearing fine, new, clean, dyed robes, why are the robes you are wearing now so tattered?』 He replied: 『These are still the previous robes, but they have become tattered with age.』 The Buddha said: 『Can you not repair them?』 He replied to the Buddha: 『I can repair them, but there is nothing to patch them with.』 The Buddha said: 『Can you not pick up discarded rags in the streets, wash them clean, dye them, and patch them?』 He replied: 『World Honored One! Rag robes (pāṃśukūla 糞掃衣) are not easy to obtain.』

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凈，我甚惡之，不能受持。」佛語比丘：「止！止！莫作是語。糞掃衣少事易得，應凈無諸過，隨順沙門法服，依是出家。」爾時世尊往眾多比丘所，敷尼師壇坐，為諸比丘具說上事。佛告諸比丘：「如來、應供、正遍知欲饒益故，于聲聞眾中正說制初依。若堪忍直信善男子，與受具足；不堪忍者，不應與受。」

佛住迦維羅衛尼拘律樹釋氏精舍，如來、應供、正遍知五事利益故，五日一行諸比丘房。何等五？我聲聞弟子中不好有為事不？不樂說無益語不？不樂著睡眠不？為看病比丘故，為信心善男子見如來威儀庠序，發歡喜心故。以是五事，行諸比丘房。見一比丘病痿黃羸瘦，佛知而故問：「比丘！汝氣力調和不？」白佛言：「世尊！我患饑，氣力不足。」佛語比丘：「汝不能乞食耶？」白言：「世尊！是拘薩羅國但乞人殘食，不乞非殘，是殘食不凈，我不能啖，是故羸瘦。」佛語比丘：「止！止！莫作是語。乞殘食少事易得，應凈無諸過，依是出家。」爾時世尊往眾多比丘所，敷尼師壇坐，為諸比丘具說上事。佛告諸比丘：「從今日如來、應供、正遍知欲饒益故，于聲聞眾中正說制第二依。若堪忍直信善男子，與受具足；不堪忍者，不應與受。」

佛住舍衛城，廣說如上。如來、應供、正遍知五日一

【現代漢語翻譯】 現代漢語譯本： 『糞掃衣（用丟棄的布料製成的衣服），我很厭惡它，不能接受和遵守。』佛陀對比丘說：『停止！停止！不要說這樣的話。糞掃衣容易獲得，花費少，應該是乾淨的，沒有各種過失，順應沙門（出家人）的法服，依據這個出家。』當時，世尊前往眾多比丘所在的地方，鋪開尼師壇（坐具）坐下，為眾比丘詳細講述了這件事。佛陀告訴眾比丘：『如來（佛的稱號之一）、應供（佛的稱號之一）、正遍知（佛的稱號之一）爲了利益的緣故，在聲聞眾（聽聞佛法而修行的人）中正確地宣說了第一種依止。如果能夠忍受、正直誠信的善男子，就為他授具足戒（成為正式的比丘）；不能忍受的，不應該為他授戒。』

佛陀住在迦維羅衛（地名）尼拘律樹（樹名）釋氏精舍（寺廟），如來、應供、正遍知因為五種利益的緣故，每五天巡視一次眾比丘的房間。是哪五種呢？我的聲聞弟子中是否有人不喜歡從事俗務？是否有人喜歡說無益的話？是否有人喜歡貪睡？爲了看望生病的比丘，爲了讓有信心的善男子看到如來的威儀，心生歡喜。因為這五件事，巡視眾比丘的房間。佛陀看見一位比丘生病，面色萎黃，身體羸弱，雖然知道原因，還是故意問道：『比丘！你的氣力調和嗎？』比丘回答說：『世尊！我患飢餓，氣力不足。』佛陀對比丘說：『你不能乞食嗎？』比丘回答說：『世尊！這拘薩羅國（地名）只施捨乞討者殘羹剩飯，不施捨非殘食，而這些殘食不乾淨，我不能吃，所以才羸弱。』佛陀對比丘說：『停止！停止！不要說這樣的話。乞討殘食容易獲得，花費少，應該是乾淨的，沒有各種過失，依據這個出家。』當時，世尊前往眾多比丘所在的地方，鋪開尼師壇坐下，為眾比丘詳細講述了這件事。佛陀告訴眾比丘：『從今天起，如來、應供、正遍知爲了利益的緣故，在聲聞眾中正確地宣說了第二種依止。如果能夠忍受、正直誠信的善男子，就為他授具足戒；不能忍受的，不應該為他授戒。』

佛陀住在舍衛城（地名），廣泛地宣說如上面的內容。如來、應供、正遍知每五天一次

【English Translation】 English version: 'Rag robes (clothes made from discarded fabrics) I greatly detest, and cannot accept or uphold.' The Buddha said to the monks: 'Stop! Stop! Do not speak such words. Rag robes are easily obtained with little effort, should be clean and without faults, conforming to the monastic robes of a Shramana (ascetic), and one ordains based on this.' At that time, the World Honored One went to where many monks were, spread out a Nishidan (sitting cloth) and sat down, explaining the matter in detail to the monks. The Buddha told the monks: 'The Tathagata (one of Buddha's titles), Arhat (one of Buddha's titles), Samyak-sambuddha (one of Buddha's titles), out of a desire to benefit, correctly proclaims the first reliance among the assembly of Shravakas (disciples who hear and practice the teachings). If a virtuous man is tolerant, upright, and faithful, he should be given full ordination (to become a fully ordained monk); if he is not tolerant, he should not be given ordination.'

The Buddha resided in the Jeta Grove of the Shakyas (Shakya clan) in Kapilavastu (place name), because the Tathagata, Arhat, Samyak-sambuddha, for the sake of five benefits, would inspect the rooms of the monks every five days. What are the five? Are there any of my Shravaka disciples who dislike engaging in worldly affairs? Are there any who enjoy speaking useless words? Are there any who enjoy indulging in sleep? To visit sick monks, and for faithful virtuous men to see the dignified demeanor of the Tathagata and generate joyful minds. Because of these five reasons, he would inspect the rooms of the monks. The Buddha saw a monk who was sick, with a sallow complexion and a weak body. Although he knew the reason, he still deliberately asked: 'Monk! Is your strength in harmony?' The monk replied: 'World Honored One! I am suffering from hunger and lack strength.' The Buddha said to the monk: 'Are you unable to beg for food?' The monk replied: 'World Honored One! This Kosala country (place name) only gives beggars leftover food, not non-leftover food, and this leftover food is unclean, and I cannot eat it, therefore I am weak.' The Buddha said to the monk: 'Stop! Stop! Do not speak such words. Begging for leftover food is easily obtained with little effort, should be clean and without faults, and one ordains based on this.' At that time, the World Honored One went to where many monks were, spread out a Nishidan and sat down, explaining the matter in detail to the monks. The Buddha told the monks: 'From today onwards, the Tathagata, Arhat, Samyak-sambuddha, out of a desire to benefit, correctly proclaims the second reliance among the assembly of Shravakas. If a virtuous man is tolerant, upright, and faithful, he should be given full ordination; if he is not tolerant, he should not be given ordination.'

The Buddha resided in Shravasti (place name), extensively explaining as above. The Tathagata, Arhat, Samyak-sambuddha, every five days

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行諸比丘房，見一比丘坐樹下，作是語：「沙門出家修梵行在樹下苦，晝則風吹日炙，夜則蚊虻所螫，我不堪。」佛語比丘：「止！止！莫作是語。樹下坐少事易得，應凈無諸過，隨順沙門法，依是出家。」爾時世尊往眾多比丘所，敷尼師壇坐，為諸比丘具說上事。佛告諸比丘：「從今日如來、應供、正遍知欲饒益故，于聲聞眾中正說制第三依。若堪忍直心善男子，與受具足；不堪忍者，不應與受。」

佛住迦維羅衛尼拘律樹釋氏精舍，如來、應供、正遍知五日一行諸比丘房，見一病比丘羸瘦痿黃。佛知而故問：「比丘！氣力調和不？」答言：「世尊！我病苦，氣力不和。」佛問比丘：「汝不能服隨病藥、隨病食耶？」白言：「世尊！我無藥直、復無施者，是故病苦。」佛問比丘：「汝不能服陳棄藥耶？」白言：「世尊！是陳棄藥不凈，我不能服。」佛語比丘：「止！止！莫作是語。陳棄藥少事易得，應凈無諸過，隨順沙門法，依是出家。」爾時世尊往眾多比丘所，敷尼師壇坐，為諸比丘具說上事。佛告諸比丘：「從今日如來、應供、正遍知欲饒益故，于聲聞眾中正說制第四依。若堪忍直心善男子，與受具足；不堪忍者，不應與受。」

佛住舍衛城，廣說如上。爾時都夷聚落有年少婆羅門，求諸比丘出家

【現代漢語翻譯】 現代漢語譯本 行走在眾比丘的住所時，佛陀看見一位比丘坐在樹下，這樣說道：『沙門（Śrāmaṇa）出家修行梵行，卻要在樹下受苦，白天被風吹日曬，夜晚被蚊蟲叮咬，我實在無法忍受。』佛陀對比丘說：『停止！停止！不要這樣說。在樹下坐禪，所需甚少且容易獲得，應當保持清凈沒有過失，順應沙門之法，依此出家。』當時，世尊前往眾多比丘的住所，鋪設尼師壇（Niṣīdana，坐具）坐下，為眾比丘詳細講述了這件事。佛陀告訴眾比丘：『從今天起，如來（Tathāgata）、應供（Arhat）、正遍知（Samyak-saṃbuddha）爲了利益你們，在聲聞（Śrāvaka）眾中正式制定第三條依止。如果能夠忍耐且心地正直的善男子，就為他授具足戒；不能忍耐的，就不應該為他授戒。』

佛陀住在迦維羅衛（Kapilavastu）尼拘律樹（Nigrodha）釋氏精舍（Śākya-vihāra），如來（Tathāgata）、應供（Arhat）、正遍知（Samyak-saṃbuddha）每隔五天巡視一次眾比丘的住所，看見一位生病的比丘，身體瘦弱、臉色萎黃。佛陀明知情況卻故意問道：『比丘！氣力調和嗎？』比丘回答說：『世尊！我病得很痛苦，氣力不調和。』佛陀問比丘：『你不能服用適合病情的藥物和食物嗎？』比丘回答說：『世尊！我沒有買藥的錢，也沒有施捨者，所以病得很痛苦。』佛陀問比丘：『你不能服用被丟棄的陳舊藥物嗎？』比丘回答說：『世尊！那些被丟棄的陳舊藥物不乾淨，我不能服用。』佛陀對比丘說：『停止！停止！不要這樣說。被丟棄的陳舊藥物所需甚少且容易獲得，應當保持清凈沒有過失，順應沙門之法，依此出家。』當時，世尊前往眾多比丘的住所，鋪設尼師壇（Niṣīdana，坐具）坐下，為眾比丘詳細講述了這件事。佛陀告訴眾比丘：『從今天起，如來（Tathāgata）、應供（Arhat）、正遍知（Samyak-saṃbuddha）爲了利益你們，在聲聞（Śrāvaka）眾中正式制定第四條依止。如果能夠忍耐且心地正直的善男子，就為他授具足戒；不能忍耐的，就不應該為他授戒。』

佛陀住在舍衛城（Śrāvastī），廣泛地宣說如以上所說。當時，在都夷（Tula）聚落，有一位年輕的婆羅門（Brāhmaṇa），請求眾比丘允許他出家。

【English Translation】 English version While walking among the dwellings of the monks, the Buddha saw a monk sitting under a tree, saying: 'A Śrāmaṇa (ascetic) who has left home to practice the holy life suffers under a tree, exposed to wind and sun during the day and bitten by mosquitoes and gnats at night. I cannot bear it.' The Buddha said to the monk: 'Stop! Stop! Do not speak like this. Sitting under a tree requires little and is easily obtained. It should be pure and without fault, in accordance with the Dharma of a Śrāmaṇa, and one should leave home relying on this.' At that time, the World-Honored One went to where many monks were, spread out a Niṣīdana (sitting cloth), and sat down, explaining the matter in detail to the monks. The Buddha told the monks: 'From today onwards, the Tathāgata (Thus Come One), Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One), out of compassion, will formally establish the third reliance among the Śrāvaka (disciple) community. If a virtuous man is able to endure and is of upright mind, he should be given full ordination; if he is unable to endure, he should not be given ordination.'

The Buddha was staying at the Śākya-vihāra (monastery of the Shakya clan) in the Nigrodha (banyan) tree grove in Kapilavastu (a city). The Tathāgata (Thus Come One), Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One) would inspect the dwellings of the monks every five days and saw a sick monk who was emaciated and jaundiced. Knowing the situation, the Buddha deliberately asked: 'Monk! Is your strength in harmony?' The monk replied: 'World-Honored One! I am suffering from illness, and my strength is not in harmony.' The Buddha asked the monk: 'Are you unable to take medicine and food suitable for your illness?' The monk replied: 'World-Honored One! I have no money to buy medicine, nor is there anyone to give me alms, so I am suffering from illness.' The Buddha asked the monk: 'Are you unable to take discarded, old medicine?' The monk replied: 'World-Honored One! That discarded, old medicine is impure, and I cannot take it.' The Buddha said to the monk: 'Stop! Stop! Do not speak like this. Discarded, old medicine requires little and is easily obtained. It should be pure and without fault, in accordance with the Dharma of a Śrāmaṇa, and one should leave home relying on this.' At that time, the World-Honored One went to where many monks were, spread out a Niṣīdana (sitting cloth), and sat down, explaining the matter in detail to the monks. The Buddha told the monks: 'From today onwards, the Tathāgata (Thus Come One), Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One), out of compassion, will formally establish the fourth reliance among the Śrāvaka (disciple) community. If a virtuous man is able to endure and is of upright mind, he should be given full ordination; if he is unable to endure, he should not be given ordination.'

The Buddha was staying in Śrāvastī (a city), extensively preaching as described above. At that time, in the Tula (name of a place) settlement, there was a young Brāhmaṇa (member of the priestly class) who requested the monks to allow him to leave home.

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受具足已，然後受四依。「糞掃衣少事易得，應凈無諸過，隨順沙門法，依是出家受具足。是中盡壽能堪忍不？」答言：「不能忍。」問言：「汝何故出家？」答言：「我見沙門釋子著好細輕衣，我貪著此衣，是故出家。」諸比丘言：「何有一切比丘出家皆得此好衣？」復授第二依：「乞殘食少事易得，應凈無諸過，隨順沙門法，依是出家受具足。是中盡壽能堪忍不？」答言：「我不堪忍。」問言：「汝何故出家？」答言：「我見沙門釋子食白粳米飯，種種餅肉飲食。我貪此好食，是故出家。」諸比丘言：「何有一切比丘出家皆得此好食？」復受第三依：「樹下坐少事易得，應凈無諸過，隨順沙門法，依是出家受具足。是中盡壽能堪忍不？」答言：「不堪忍。」諸比丘言：「汝何故出家？」答言：「我見沙門釋子坐大房舍重樓閣舍，我貪住此舍，是故出家。」諸比丘言：「何處一切出家比丘皆得此好舍？」復受第四依：「陳棄藥少事易得，應凈無諸過，隨順沙門法，依是出家受具足。是中盡壽能堪忍不？」答言：「不堪忍。」問言：「汝何故出家？」答言：「我見沙門釋子服酥油蜜石蜜及餘種種藥，我貪服此藥，是故出家。」諸比丘言：「何有一切比丘出家皆得此好藥？」諸比丘以是因緣，往白世尊。佛言：「汝云何

【現代漢語翻譯】 現代漢語譯本 受了具足戒（Bhiksu ordination）后，然後接受四依（Four supports）。『穿糞掃衣（rag robes）少事易得，應該清凈沒有各種過失，隨順沙門（Sramana）的法則，依靠這個出家受具足戒。在這其中盡終身能夠忍受嗎？』回答說：『不能忍受。』問：『你因為什麼出家？』回答說：『我看見沙門釋子（Sramana, disciples of Sakyamuni Buddha）穿著好而細的輕柔衣服，我貪戀這些衣服，所以出家。』眾比丘（Bhikkhus）說：『哪裡有所有出家的比丘都能得到這些好衣服？』 又授予第二依：『乞討殘食少事易得，應該清凈沒有各種過失，隨順沙門法則，依靠這個出家受具足戒。在這其中盡終身能夠忍受嗎？』回答說：『我不能忍受。』問：『你因為什麼出家？』回答說：『我看見沙門釋子吃白粳米飯，各種餅和肉的飲食。我貪戀這些好的食物，所以出家。』眾比丘說：『哪裡有所有出家的比丘都能得到這些好的食物？』 又接受第三依：『樹下坐少事易得，應該清凈沒有各種過失，隨順沙門法則，依靠這個出家受具足戒。在這其中盡終身能夠忍受嗎？』回答說：『不能忍受。』眾比丘問：『你因為什麼出家？』回答說：『我看見沙門釋子坐在大的房舍和重樓閣舍里，我貪戀住這些房舍，所以出家。』眾比丘說：『哪裡有所有出家的比丘都能得到這些好的房舍？』 又接受第四依：『陳棄藥少事易得，應該清凈沒有各種過失，隨順沙門法則，依靠這個出家受具足戒。在這其中盡終身能夠忍受嗎？』回答說：『不能忍受。』問：『你因為什麼出家？』回答說：『我看見沙門釋子服用酥油、蜂蜜、石蜜以及其他各種藥物，我貪戀服用這些藥物，所以出家。』眾比丘說：『哪裡有所有出家的比丘都能得到這些好的藥物？』眾比丘因為這個因緣，去稟告世尊（The World-Honored One）。佛（Buddha）說：『你們怎麼樣...』

【English Translation】 English version Having received the Bhiksu ordination, then receive the Four Supports (Four requisites of monastic life). 'Wearing rag robes is easy to obtain with little effort, should be pure without faults, in accordance with the Sramana's (Wanderer, ascetic) Dharma, relying on this to leave home and receive the full ordination. Can you endure this for the rest of your life?' He replied: 'I cannot endure it.' Asked: 'Why did you leave home?' He replied: 'I saw Sramana, disciples of Sakyamuni Buddha, wearing fine and soft light clothing, I am greedy for these clothes, therefore I left home.' The Bhikkhus (Monks) said: 'Where do all the Bhikkhus who leave home get these good clothes?' Again, he was given the second support: 'Begging for leftovers is easy to obtain with little effort, should be pure without faults, in accordance with the Sramana's Dharma, relying on this to leave home and receive the full ordination. Can you endure this for the rest of your life?' He replied: 'I cannot endure it.' Asked: 'Why did you leave home?' He replied: 'I saw Sramana, disciples of Sakyamuni Buddha, eating white rice, various cakes and meat dishes. I am greedy for this good food, therefore I left home.' The Bhikkhus said: 'Where do all the Bhikkhus who leave home get this good food?' Again, he received the third support: 'Sitting under a tree is easy to obtain with little effort, should be pure without faults, in accordance with the Sramana's Dharma, relying on this to leave home and receive the full ordination. Can you endure this for the rest of your life?' He replied: 'I cannot endure it.' The Bhikkhus asked: 'Why did you leave home?' He replied: 'I saw Sramana, disciples of Sakyamuni Buddha, sitting in large houses and multi-storied pavilions, I am greedy to live in these houses, therefore I left home.' The Bhikkhus said: 'Where do all the Bhikkhus who leave home get these good houses?' Again, he received the fourth support: 'Discarded medicine is easy to obtain with little effort, should be pure without faults, in accordance with the Sramana's Dharma, relying on this to leave home and receive the full ordination. Can you endure this for the rest of your life?' He replied: 'I cannot endure it.' Asked: 'Why did you leave home?' He replied: 'I saw Sramana, disciples of Sakyamuni Buddha, taking ghee, honey, rock candy and other various medicines, I am greedy to take these medicines, therefore I left home.' The Bhikkhus said: 'Where do all the Bhikkhus who leave home get these good medicines?' Because of this reason, the Bhikkhus went to report to the World-Honored One (Buddha). The Buddha said: 'How do you...'

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先與受具足，后授四依？從今日後不得先受具足后授四依，當先授四依，能堪忍者與受具足。若言：『不堪。』不應與受具足。若先授具足，后授四依者，得名受具足，一切僧得越比尼罪。」授四依時，應先作求聽羯磨：「大德僧聽！某甲從某甲受具足，某甲已空靜處教問訖，已於僧中乞受具足，父母已聽，已求和上、三衣缽具，是男子、年滿二十，自說清凈無遮法。若僧時到，僧某甲，和上某甲，欲于僧中說四依。」「諸大德僧聽！某甲，和上某甲，欲于僧中說四依，僧忍默然故，是事如是持。」「善男子聽！此是如來、應供、正遍知欲饒益故，于聲聞眾中正說制四依。若堪忍直信善男子，與受具足；不堪忍者，不應與受依。糞掃衣少事易得，應凈無諸過，隨順沙門法，依是出家受具足，得作比丘。是中盡壽能堪忍持糞掃衣不？」答言：「能。」「若長得欽婆羅衣、疊衣、芻摩衣、拘舍耶衣、舍那衣麻衣、丘牟提衣。」「依乞殘食少事易得，應凈無諸過，隨順沙門法，依是出家受具足，得作比丘。是中盡壽能堪忍乞食不？」答言：「能。」「若長得月八日十四日十五日，說戒食籌食請食。」「依樹下坐少事易得，應凈無諸過，隨順沙門法，依是出家受具足，得作比丘。是中盡壽能堪忍樹下坐不？」答言：「能。」「

【現代漢語翻譯】 現代漢語譯本： 是先授予具足戒，還是先授予四依？從今以後，不得先授予具足戒再授予四依，應當先授予四依，如果能夠忍受的，再授予具足戒。如果說：『不能忍受。』就不應該授予具足戒。如果先授予具足戒，后授予四依的，可以稱為受了具足戒，但所有僧眾都犯了越毗尼罪。』授予四依時，應該先作求聽羯磨：『大德僧眾請聽！某甲（姓名）從某甲（姓名）處受具足戒，某甲（姓名）已經在空閑處教導和詢問完畢，已經在僧眾中請求受具足戒，父母已經允許，已經求得了和尚、三衣缽具，是男子、年滿二十歲，自述清凈沒有遮法。如果僧眾時間允許，僧眾、某甲（姓名）、和尚某甲（姓名），想要在僧眾中說四依。』『諸位大德僧眾請聽！某甲（姓名）、和尚某甲（姓名），想要在僧眾中說四依，僧眾認可默然，這件事就這樣決定。』 『善男子聽！這是如來、應供、正遍知（如來的十個稱號之一，意為完全覺悟者）爲了饒益的緣故，在聲聞眾中正式制定了四依。如果能夠忍受、正直、信奉的善男子，就授予具足戒；不能忍受的，就不應該授予四依。糞掃衣（指從垃圾堆或丟棄物中撿來的布料縫製的衣服）少事易得，應該乾淨沒有過失，隨順沙門法（出家人的修行方式），依靠這個出家受具足戒，可以成為比丘（出家男子）。在這其中，盡一輩子能夠忍受穿糞掃衣嗎？』回答說：『能。』『如果長期得到欽婆羅衣（一種粗厚的毛織品）、疊衣（多層縫製的衣服）、芻摩衣（用草或樹皮製成的衣服）、拘舍耶衣（絲綢衣服）、舍那衣（亞麻布衣服）、麻衣（大麻布衣服）、丘牟提衣（一種細麻布衣服）。』 『依靠乞食（指通過乞討獲得食物）少事易得，應該乾淨沒有過失，隨順沙門法，依靠這個出家受具足戒，可以成為比丘。在這其中，盡一輩子能夠忍受乞食嗎？』回答說：『能。』『如果長期得到每月初八、十四、十五日，說戒（布薩）的食物、籌食（通過抽籤分配的食物）、請食（接受邀請獲得的食物）。』 『依靠樹下坐（指在樹下禪修）少事易得，應該乾淨沒有過失，隨順沙門法，依靠這個出家受具足戒，可以成為比丘。在這其中，盡一輩子能夠忍受樹下坐嗎？』回答說：『能。』

【English Translation】 English version: Should the full ordination be given first, or the four supports be taught first? From this day forward, one should not first give the full ordination and then teach the four supports. One should first teach the four supports, and if the person is able to endure them, then give the full ordination. If he says, 'I am not able to endure them,' then one should not give the full ordination. If one first gives the full ordination and then teaches the four supports, he is considered to have received the full ordination, but all the Sangha incurs a transgression of the Vinaya.' When teaching the four supports, one should first perform the motion for seeking permission: 'Venerable Sangha, please listen! So-and-so (name) is receiving full ordination from so-and-so (name). So-and-so (name) has already taught and questioned him in a secluded place, and he has already requested full ordination in the Sangha. His parents have already given permission, and he has already obtained a preceptor, the three robes, and a bowl. He is a man, twenty years of age, and declares himself to be pure and without impediments. If the Sangha is ready, the Sangha, so-and-so (name), and the preceptor so-and-so (name) wish to speak about the four supports in the Sangha.' 'Venerable Sangha, please listen! So-and-so (name) and the preceptor so-and-so (name) wish to speak about the four supports in the Sangha. The Sangha approves by remaining silent. This matter is thus carried out.' 'Listen, good man! This is the Tathagata (one of the titles of the Buddha, meaning 'Thus Gone One'), Arhat (one who is worthy of offerings), Samyak-sambuddha (perfectly enlightened one) , out of compassion, has formally established the four supports among the assembly of disciples. If a good man is able to endure, is upright, and has faith, then give him the full ordination; if he is not able to endure, then one should not give him the four supports. Robes made of discarded rags (robes made from cloth found in garbage heaps or discarded places) are easily obtained and involve little effort. They should be clean and without faults, in accordance with the Dharma of a Shramana (ascetic, renunciate). Relying on this, one goes forth and receives full ordination, and becomes a Bhikkhu (ordained male monastic). In this, can you endure wearing robes made of discarded rags for the rest of your life?' He answers: 'I can.' 'If you happen to obtain robes made of wool, layered robes, robes made of grass or bark, robes made of silk, robes made of flax, robes made of hemp, or robes made of fine linen.' 'Relying on alms food (food obtained through begging) is easily obtained and involves little effort. It should be clean and without faults, in accordance with the Dharma of a Shramana. Relying on this, one goes forth and receives full ordination, and becomes a Bhikkhu. In this, can you endure living on alms food for the rest of your life?' He answers: 'I can.' 'If you happen to obtain food offered on the eighth, fourteenth, and fifteenth days of the month, food distributed by lots, or food obtained by invitation.' 'Relying on dwelling at the foot of a tree (meditating under a tree) is easily obtained and involves little effort. It should be clean and without faults, in accordance with the Dharma of a Shramana. Relying on this, one goes forth and receives full ordination, and becomes a Bhikkhu. In this, can you endure dwelling at the foot of a tree for the rest of your life?' He answers: 'I can.'

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若長得大舍、重樓、閣舍、門舍、窟舍。」「依陳棄藥少事易得，應凈無諸過，隨順沙門法，依是出家受具足，得作比丘。是中盡壽能堪忍服陳棄藥不？」答言：「能。」「若長得酥油蜜石蜜生酥及脂。依此四聖種，當隨順學。」羯磨師應作是說：「大德僧聽！某甲從某甲受具足，某甲已空靜處教問訖，某甲已從僧中乞受具足。父母已聽，已求和上、三衣缽具，是男子、年滿二十，自說清凈無遮法已，堪忍四依。若僧時倒，僧今與某甲受具足，和上某甲。白如是。」「大德僧聽！某甲從某甲受具足，某甲已空靜處教問訖，某甲已從僧中乞受具足，父母已聽，已求和上、三衣缽具足，是男子、年滿二十，自說清凈無遮法已，堪忍四依。僧今與某甲受具足，和上某甲。諸大德忍僧與某甲受具足，和上某甲，忍者僧默然，若不忍便說。是第一羯磨成就不？」第二、第三亦如是說。「僧已忍與某甲受具足竟，和上某甲，僧忍默然故，是事如是持。」「善男子！汝已受具足，善受具足一白三羯磨無遮法，眾僧和合非不和合，十眾十眾已上。汝今當敬重於佛、敬重於法、敬重於比丘僧、敬重和上、敬重阿阇梨。汝已遭遇莫復失，人身難得，佛世難值，聞法亦難，眾僧和合意願成就難，頂禮釋師子及諸聲聞眾已得具足，如無憂華離於

【現代漢語翻譯】 現代漢語譯本： 『如果能住在大的房舍（長得大舍）、高樓（重樓）、樓閣（閣舍）、門房（門舍）、洞窟（窟舍）。』『依靠被丟棄的舊藥，容易獲得，應該清凈沒有各種過失，隨順沙門（Śrāmaṇa）的修行方法，依靠這些出家受具足戒，成為比丘（bhikṣu）。能否終身忍受服用被丟棄的舊藥？』回答說：『能。』『如果能得到酥油、麻油、蜂蜜、石蜜、生酥以及動物油脂。依靠這四種聖種，應當隨順學習。』羯磨師（karmacarya）應該這樣說：『大德僧眾請聽！某甲從某甲處受具足戒，某甲已經在空閑安靜的地方教導和詢問完畢，某甲已經從僧眾中乞求受具足戒。父母已經允許，已經求得和尚（Upādhyāya）、三衣缽具，此人是男子、年滿二十歲，自己已經說明清凈沒有遮法，能夠忍受四依。如果僧眾時機成熟，僧眾現在給予某甲受具足戒，和尚是某甲。稟告完畢。』 『大德僧眾請聽！某甲從某甲處受具足戒，某甲已經在空閑安靜的地方教導和詢問完畢，某甲已經從僧眾中乞求受具足戒，父母已經允許，已經求得和尚、三衣缽具足，此人是男子、年滿二十歲，自己已經說明清凈沒有遮法，能夠忍受四依。僧眾現在給予某甲受具足戒，和尚是某甲。各位大德如果認可僧眾給予某甲受具足戒，和尚是某甲，認可的僧眾就默然，如果不認可就說出來。這是第一次羯磨成就嗎？』第二次、第三次也像這樣說。 『僧眾已經認可給予某甲受具足戒完畢，和尚是某甲，僧眾因為認可而默然，這件事就這樣決定。』『善男子！你已經受具足戒，好好地接受這具足戒，一白三羯磨沒有遮法，眾僧和合不是不和合，十位僧眾以上。你現在應當敬重佛（Buddha）、敬重法（Dharma）、敬重比丘僧（bhikṣu Saṃgha）、敬重和尚、敬重阿阇梨（Ācārya）。你已經遇到了，不要再失去，人身難以得到，佛世難以遇到，聽聞佛法也很難，眾僧和合意願成就更難，頂禮釋迦獅子（Śākya-siṃha）以及各位聲聞眾（Śrāvaka Saṃgha），已經得到具足戒，就像無憂花（Aśoka）離開了……』

【English Translation】 English version: 『If one can dwell in large dwellings (dīrgha-deha), multi-storied buildings (gṛhakūṭa), pavilions (maṇḍapa), gatehouses (dvāra-koṣṭhaka), or cave dwellings (guhā-koṣṭhaka).』 『Relying on discarded, old medicine, which is easily obtained, should be pure and without faults, in accordance with the Śrāmaṇa's practice, relying on these to leave home and receive the full ordination, becoming a bhikṣu. Can you endure to take discarded, old medicine for the rest of your life?』 The answer is: 『I can.』 『If one can obtain ghee, oil, honey, rock candy, fresh ghee, and animal fat. Relying on these four noble supports, one should diligently learn.』 The karmacarya should say this: 『Venerable Sangha, please listen! So-and-so is receiving full ordination from so-and-so, so-and-so has already completed the teaching and questioning in a secluded and quiet place, so-and-so has already requested full ordination from the Sangha. The parents have already permitted, and the Upādhyāya, the three robes and bowl have been sought, this person is a man, is twenty years old, has declared himself pure and without obstructions, and is able to endure the four supports. If the Sangha is ready, the Sangha now grants full ordination to so-and-so, the Upādhyāya being so-and-so. This is announced.』 『Venerable Sangha, please listen! So-and-so is receiving full ordination from so-and-so, so-and-so has already completed the teaching and questioning in a secluded and quiet place, so-and-so has already requested full ordination from the Sangha, the parents have already permitted, and the Upādhyāya, the three robes and bowl are complete, this person is a man, is twenty years old, has declared himself pure and without obstructions, and is able to endure the four supports. The Sangha now grants full ordination to so-and-so, the Upādhyāya being so-and-so. If the venerable ones approve of the Sangha granting full ordination to so-and-so, the Upādhyāya being so-and-so, those who approve remain silent, and those who do not approve should speak. Is this the first karma accomplished?』 The second and third times are also said in the same way. 『The Sangha has already approved of granting full ordination to so-and-so, the Upādhyāya being so-and-so, the Sangha is silent because of approval, so this matter is thus decided.』 『Good man! You have already received full ordination, receive this full ordination well, one announcement and three karmas without obstructions, the Sangha is in harmony and not in disharmony, ten or more bhikṣus. Now you should respect the Buddha, respect the Dharma, respect the bhikṣu Saṃgha, respect the Upādhyāya, respect the Ācārya. You have already encountered this, do not lose it again, it is difficult to obtain a human body, it is difficult to encounter the Buddha's era, it is also difficult to hear the Dharma, it is even more difficult for the Sangha to be in harmony and for wishes to be fulfilled, pay homage to Śākya-siṃha and all the Śrāvaka Saṃgha, having already obtained full ordination, like the Aśoka flower separated from...』

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塵水，當依傍修習泥洹善法。已得受具足，此戒序法、四波羅夷、十三僧伽婆尸沙、二不定法、三十尼薩耆波夜提、九十二純波夜提、四波羅提提舍尼、眾學法、七滅諍法、隨順法，我今略說教誡汝。如是，后和上、阿阇梨當廣為汝說。是名十眾受戒，五眾受具足者。」

佛住王舍城尸陀林中。時城中有居士，名曰郁虔，宗室豪強財產無量，聞如來出現於世，在尸陀林中，歡喜踴躍，欲請佛及僧施設飯食，莊嚴室內灑掃塗地。時舍衛城中有居士，名阿那邠坻，素與郁虔特相親友。來到其家，見其匆務莊嚴灑掃，即問言：「居士！何故匆務？欲嫁女娶婦、請婆羅門、請王大臣耶？」答言：「我不嫁女娶婦、請婆羅門、王及大臣也。汝不聞，白凈王子出家成佛，號曰如來、應供、正遍知，出現於世間耶？今在尸陀林中，我今灑掃嚴飾，正欲請佛及僧，是故匆務。」邠坻聞已，心大欣悅，即便問言：「我欲禮覲，可得見不？」答言：「可見！佛者普潤，見無不益，宜知是時。」聞是語已，敬心內發企遲明相。佛照其心，夜放光明，普耀城內。邠坻見明，謂是天曉即便起行，門自然開。適向城門，城門復開。出門已有一天祠，近於道側，欲先禮敬，然後詣佛。迴向祠門，於時天地還闇，彼即恐怖，進退迷惑，莫知所向。

【現代漢語翻譯】 現代漢語譯本： 『塵水』（Dhenu，比丘尼），應當依靠修習『泥洹』（Nirvana，涅槃）的善法。已經得到受具足戒，這些戒律的次序、四『波羅夷』（Parajika，斷頭罪）、十三『僧伽婆尸沙』（Sanghavasesa，僧殘罪）、二『不定法』（Aniyata，不定罪）、三十『尼薩耆波夜提』（Nissaggiya Pacittiya，捨墮罪）、九十二『純波夜提』（Pacittiya，單墮罪）、四『波羅提提舍尼』（Patidesaniya，悔過罪）、眾學法、七『滅諍法』（Adhikaranasamatha，滅諍法）、隨順法，我現在簡略地教誡你們。像這樣，以後的和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）應當廣泛地為你們解說。這叫做十眾受戒，五眾受具足戒。」

佛陀住在王舍城（Rajagrha）的尸陀林（Sitavana，墓地）中。當時城中有一位居士，名叫郁虔（Ukkacela），是宗室中的豪強，擁有無量的財產。他聽說如來（Tathagata，佛陀）出現在世間，在尸陀林中，歡喜踴躍，想要邀請佛陀和僧眾來家中接受供養，於是莊嚴室內，灑掃塗地。當時舍衛城（Sravasti）中有一位居士，名叫阿那邠坻（Anathapindika，給孤獨長者），平時與郁虔關係特別親密。他來到郁虔家中，看見郁虔匆忙地莊嚴灑掃，就問道：『居士！你為何如此匆忙？是要嫁女兒娶媳婦，還是邀請婆羅門（Brahmana，印度教祭司），或者邀請國王大臣呢？』郁虔回答說：『我不是要嫁女兒娶媳婦，也不是要邀請婆羅門、國王和大臣。你沒聽說過嗎，白凈王子的兒子出家成佛，號稱如來、應供（Arhat，阿羅漢）、正遍知（Samyaksambuddha，正等覺），出現在世間了嗎？現在他在尸陀林中，我正在灑掃裝飾，正是想要邀請佛陀和僧眾，所以才如此匆忙。』阿那邠坻聽了之後，心中非常欣悅，就問道：『我想要禮拜覲見，可以見到嗎？』郁虔回答說：『可以見到！佛陀普施恩澤，見到沒有不獲益的，應該知道時機。』聽了這些話后，敬仰之心從內心生髮，企盼著天亮。佛陀照見了他的心意，在夜裡放出光明，普遍照耀城內。阿那邠坻看見光明，以為是天亮了，就起身行走，門自然打開。剛走到城門，城門又自動打開。出門后，有一個天祠，靠近道路旁邊，他想要先禮敬天祠，然後再去拜見佛陀。當他轉向天祠的門時，當時天地又恢復了黑暗，他感到非常恐怖，進退兩難，不知道該往哪裡去。

【English Translation】 English version: 'Dhenu' (a Bhikkhuni), should rely on and practice the good Dharma of 'Nirvana'. Having received the full ordination, these are the order of precepts, the four 'Parajikas' (expulsion offenses), the thirteen 'Sanghavasesas' (suspension offenses), the two 'Aniyatas' (undetermined offenses), the thirty 'Nissaggiya Pacittiyas' (forfeiture offenses), the ninety-two 'Pacittiyas' (expiation offenses), the four 'Patidesaniyas' (confession offenses), the rules of training, the seven 'Adhikaranasamathas' (settlement of disputes), and the rules of accordance. I will now briefly instruct you. Likewise, the future Upadhyayas (preceptors) and Acaryas (teachers) should extensively explain them to you. This is called the ordination by a group of ten, and the full ordination by a group of five.

The Buddha was residing in the Sitavana (cremation ground) of Rajagrha (King's Abode). At that time, there was a householder in the city named Ukkacela, a powerful member of the royal family with immeasurable wealth. Hearing that the Tathagata (Thus Come One, Buddha) had appeared in the world and was in the Sitavana, he rejoiced and eagerly desired to invite the Buddha and the Sangha (community) to his home for a meal offering. He decorated the room, sprinkled water, and swept the ground. At that time, there was a householder in Sravasti (City of Glory) named Anathapindika (Feeder of the Poor), who was a close friend of Ukkacela. He came to Ukkacela's house and saw him busily decorating and sweeping. He asked, 'Householder! Why are you so busy? Are you marrying off a daughter, taking a wife, inviting Brahmins (Hindu priests), or inviting the king and ministers?' Ukkacela replied, 'I am not marrying off a daughter, taking a wife, inviting Brahmins, the king, or ministers. Have you not heard that the son of King Suddhodana has renounced the world and become a Buddha, known as the Tathagata, Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), and has appeared in the world? He is now in the Sitavana, and I am decorating and sweeping precisely to invite the Buddha and the Sangha. That is why I am so busy.' Upon hearing this, Anathapindika was greatly delighted and asked, 'I wish to pay my respects and see him. Is it possible?' Ukkacela replied, 'It is possible! The Buddha bestows universal grace, and seeing him is always beneficial. You should know the right time.' After hearing these words, reverence arose from within his heart, and he eagerly awaited the dawn. The Buddha perceived his intention and emitted light in the night, illuminating the entire city. Anathapindika saw the light and thought it was dawn, so he got up to walk, and the door opened naturally. As he approached the city gate, the city gate opened again automatically. After leaving the city, there was a shrine to a deity near the roadside. He wanted to first pay respects to the shrine and then go to see the Buddha. As he turned towards the shrine's door, the heavens and earth returned to darkness. He became terrified, confused, and did not know where to go.

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時空中有天，語邠坻言：「今正是時，但行莫怖。」即說偈言：

「牛馬車百乘，　　皆七寶莊嚴， 　盡持用佈施，　　計彼之功德， 　比汝行一步，　　十六不及一。 　雪山百龍象，　　亦以七寶嚴， 　持用行佈施，　　功德之福報， 　比汝行一步，　　十六不及一。 　百好天玉女，　　七寶瓔珞身， 　持用行佈施，　　計彼之福報， 　比汝行一步，　　十六不及一。」

爾時阿那邠坻聞此偈已，倍生敬信，尋詣佛所，頭面禮足，卻住一面。佛為說法，示教利喜，白佛言：「世尊！我欲還舍衛城起立精舍，請佛及僧。唯愿世尊哀受我請。復愿世尊遣一比丘鑒理處分。」如《比羅經》中廣說，乃至佛告舍利弗、目連：「汝等往彼觀地形勢，隨僧住便料理處分，安置房舍。」舍利弗、目連受教，即往至彼。時居士邠坻以十八億金買地，十八億金作僧房舍，十八億金供養眾僧，合五十四億金。是居士方欲更興供養故，遣富樓那入海采寶，佛威神護念故，四大天王、帝釋及梵天王衛護此人，往還七反，大獲珍寶，不遭留難。富樓那白邠坻言：「唯愿居士聽我出家。」居士即許。將至佛所，頭面禮足，卻住一面，白佛言：「此人慾出家，唯愿世尊哀愍度脫。」佛即度之。既出家已，白佛言：「世尊！

【現代漢語翻譯】 現代漢語譯本： 在某個時空中，語邠坻（Giyu Bindǐ，人名）說道：『現在正是時候，只管去做，不要害怕。』 隨即說了這樣一首偈： 『用一百輛裝飾著七寶的牛馬車，全部拿來佈施，計算那些功德，也比不上你走一步的功德的十六分之一。 一百頭雪山上的龍象，也用七寶裝飾，拿來佈施，功德的福報，也比不上你走一步的功德的十六分之一。 一百位容貌美好的天女，身上佩戴著七寶瓔珞，拿來佈施，計算那些福報，也比不上你走一步的功德的十六分之一。』 當時，阿那邠坻（Anà Bindǐ，人名，意為『給孤獨』）聽了這首偈后，更加敬重和信服，隨即前往佛陀所在的地方，以頭面禮拜佛足，然後退到一旁站立。佛陀為他說法，開示教導，使他受益和歡喜。阿那邠坻對佛陀說：『世尊！我想要回到舍衛城（Shèwèichéng）建造精舍，邀請佛陀和僧眾。唯愿世尊慈悲接受我的邀請。還希望世尊派遣一位比丘（Bǐqiū，和尚）來管理和安排。』 就像《比羅經》（Bǐluó jīng）中詳細敘述的那樣，乃至佛陀告訴舍利弗（Shèlìfú）和目連（Mùlián）：『你們去那裡觀察地形，根據僧眾居住的便利來管理和安排，安置房舍。』 舍利弗和目連線受了教導，立即前往那裡。當時，居士邠坻用十八億金購買土地，用十八億金建造僧房，用十八億金供養眾僧，總共花費五十四億金。這位居士正想要進一步興辦供養，所以派遣富樓那（Fùlóunà）入海采寶，因為佛陀的威神護念，四大天王（Sìdà tiānwáng）、帝釋（Dìshì）以及梵天王（Fàntiānwáng）衛護這個人，往返七次，獲得了大量的珍寶，沒有遇到任何阻礙。富樓那對邠坻說：『希望居士允許我出家。』 居士就答應了。將他帶到佛陀所在的地方，以頭面禮拜佛足，然後退到一旁站立，對佛陀說：『這個人想要出家，希望世尊慈悲憐憫，度他脫離苦海。』 佛陀就為他剃度。出家之後，富樓那對佛陀說：『世尊！』

【English Translation】 English version: At a certain time and space, Giyu Bindǐ (name of a person) said: 'Now is the right time, just do it, don't be afraid.' Then he spoke this verse: 'A hundred ox-carts and horse-drawn carriages, all adorned with the seven treasures, if all are used for almsgiving, calculating those merits, it is not even one-sixteenth of the merit of you taking one step. A hundred dragon elephants from the snowy mountains, also adorned with the seven treasures, if used for almsgiving, the blessings of merit, it is not even one-sixteenth of the merit of you taking one step. A hundred beautiful celestial maidens, with bodies adorned with seven-jeweled necklaces, if used for almsgiving, calculating those blessings, it is not even one-sixteenth of the merit of you taking one step.' At that time, Anà Bindǐ (name of a person, meaning 'giver to the orphans and lonely') heard this verse and became even more respectful and faithful. He then went to where the Buddha was, prostrated himself at the Buddha's feet, and stood to one side. The Buddha preached the Dharma to him, instructing and guiding him, bringing him benefit and joy. Anà Bindǐ said to the Buddha: 'World Honored One! I want to return to Shèwèichéng (name of a city) to build a monastery, inviting the Buddha and the Sangha. May the World Honored One compassionately accept my invitation. I also hope that the World Honored One will send a Bhikkhu (Buddhist monk) to manage and arrange things.' As described in detail in the Bǐluó jīng (name of a sutra), the Buddha told Shèlìfú (Śāriputra) and Mùlián (Maudgalyāyana): 'Go there and observe the terrain, manage and arrange things according to the convenience of the Sangha's residence, and arrange the dwellings.' Shèlìfú and Mùlián accepted the teaching and immediately went there. At that time, the layman Bindǐ used eighteen kotis of gold to buy land, eighteen kotis of gold to build monasteries, and eighteen kotis of gold to support the Sangha, totaling fifty-four kotis of gold. This layman was about to further promote offerings, so he sent Fùlóunà (Pūrṇa) to the sea to collect treasures. Because of the Buddha's majestic power and protection, the Four Heavenly Kings (Caturmahārājakayikas), Dìshì (Indra), and Fàntiānwáng (Brahmā) protected this person, making seven round trips, obtaining a large amount of treasure, and encountering no obstacles. Fùlóunà said to Bindǐ: 'I hope the layman will allow me to renounce the household life.' The layman agreed. He took him to where the Buddha was, prostrated himself at the Buddha's feet, and stood to one side, saying to the Buddha: 'This person wants to renounce the household life, I hope the World Honored One will compassionately liberate him.' The Buddha then ordained him. After he renounced the household life, Fùlóunà said to the Buddha: 'World Honored One!'

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唯愿為我略說教誡，我欲到輸那國土，如說修行。」佛即為隨順教誡，如綖經中廣說。富樓那受教誡已，到輸那國。彼國中有一長者，名曰闥婆，為立栴檀房。此中應廣說億耳因緣，乃至求請出家。富樓那度令出家作沙彌，乃至七年眾僧難得，不得受具足。七年已闥婆作栴檀房成，莊挍嚴飾，廣請眾僧施設供養，以房施富樓那。爾時眾僧通持律十人，富樓那因僧集故，與億耳受具足。受具足已，即白和上言：「我欲到舍衛禮覲世尊，唯愿聽許。」答言：「隨意！汝持我名問訊世尊，並乞五愿。」億耳受教，便行到佛所，頭面禮足，卻住一面。佛語阿難：「為客比丘敷床褥。」若語阿難敷床褥者，當知與世尊同房宿；若語尊者陀驃摩羅子者，當知隨次與房。如來初夜為諸聲聞說法，中夜還房圓光常明。佛問比丘：「汝誦經不？」答言：「誦。」「誦何等經？」「誦《八跋祇經》。」佛言：「汝可誦之。」即細聲誦已，問于句義，一一能答。佛言：「善哉！比丘，汝所誦者文字句義，如我先說。」爾時世尊即說偈言：

「聖人不樂惡，　　惡人不樂聖； 　若見世間過，　　發心趣泥洹。」

佛言：「善哉！我弟子中捷疾解悟，億耳第一。」億耳即起頭面禮佛足，持和上名，從佛乞五愿。如來聞是語已，晨起往眾

【現代漢語翻譯】 現代漢語譯本：唯愿您能為我簡略地講授教誡，我想要前往輸那國土（Śūna-rashtra，古代印度地名），按照您所說的去修行。」佛陀便為富樓那隨順地講授了教誡，就像《綖經》中詳細敘述的那樣。富樓那接受了教誡后，便前往輸那國。那個國家中有一位長者，名叫闥婆（Bhadra），為他建造了一座旃檀木的房屋。這裡應該詳細講述億耳（Śroṇa Koṭīviṃśa）的因緣，乃至他請求出家的經過。富樓那度化他出家，做了沙彌，乃至七年時間裡，僧眾難以湊足，無法為他授具足戒。七年之後，闥婆建造的旃檀木房屋完成，裝飾得莊嚴華麗，廣泛邀請僧眾來接受供養，並將房屋佈施給富樓那。當時，通曉戒律的僧人共有十位，富樓那因為僧眾聚集的緣故，為億耳授了具足戒。受了具足戒后，億耳立即稟告和尚說：「我想要前往舍衛城（Śrāvastī）禮拜世尊，希望您能允許。」和尚回答說：「隨你的意願吧！你帶著我的名字問候世尊，並向他乞求五個願望。」億耳接受了教誨，便動身前往佛陀所在的地方，頭面頂禮佛足，然後退到一旁站立。佛陀告訴阿難（Ānanda）：「為這位遠道而來的比丘鋪設床鋪。」如果佛陀告訴阿難鋪設床鋪，就應當知道這位比丘會與世尊同房休息；如果告訴尊者陀驃摩羅子（Dabyamallaputta），就應當知道是按照次序安排房間。如來在初夜為各位聲聞（Śrāvaka）說法，中夜回到房間時，圓光常常明亮。佛陀問比丘：「你誦經嗎？」億耳回答說：「誦經。」佛陀問：「誦什麼經？」億耳回答說：「誦《八跋祇經》。」佛陀說：「你可以誦讀它。」億耳便用細微的聲音誦讀，然後回答佛陀提出的關於經文句義的問題，一一都能回答。佛陀說：「很好！比丘，你所誦讀的文字句義，與我先前所說的一樣。」當時，世尊便說了這首偈頌： 『聖人不樂惡， 惡人不樂聖； 若見世間過， 發心趣泥洹（Nirvana）。』 佛陀說：「很好！我的弟子中，理解領悟敏捷快速的，億耳是第一。」億耳立即起身，頭面頂禮佛足，帶著和尚的名字，向佛陀乞求五個願望。如來聽了這些話后，早晨起身前往大眾

【English Translation】 English version: 'I only wish that you would briefly explain the precepts to me, as I desire to go to the country of Śūna-rashtra (an ancient Indian place name) and practice as you have instructed.' The Buddha then readily taught Pūrṇa the precepts, as described in detail in the Sūtra of the Thread. After receiving the precepts, Pūrṇa went to the country of Śūna. In that country, there was a wealthy man named Bhadra, who built a sandalwood house for him. Here, the circumstances of Śroṇa Koṭīviṃśa should be explained in detail, including his request to leave home. Pūrṇa ordained him, making him a novice monk, but for seven years, it was difficult to gather enough monks to grant him full ordination. After seven years, the sandalwood house built by Bhadra was completed, adorned with magnificent decorations. He widely invited monks to receive offerings and dedicated the house to Pūrṇa. At that time, there were ten monks who were well-versed in the Vinaya (monastic discipline). Because the Sangha (monastic community) was gathered, Pūrṇa granted Śroṇa Koṭīviṃśa full ordination. After receiving full ordination, Śroṇa Koṭīviṃśa immediately said to his preceptor, 'I wish to go to Śrāvastī to pay homage to the World-Honored One. I hope you will permit me.' The preceptor replied, 'As you wish! Take my name to greet the World-Honored One and ask him for five wishes.' Śroṇa Koṭīviṃśa accepted the instruction and set out for the place where the Buddha was. He prostrated himself at the Buddha's feet and stood to one side. The Buddha said to Ānanda, 'Prepare a bed for the visiting Bhikṣu (monk).' If the Buddha told Ānanda to prepare a bed, it should be known that this Bhikṣu would stay in the same room as the World-Honored One. If he told the Venerable Dabyamallaputta, it should be known that the room would be assigned in order. The Tathāgata (Buddha) preached the Dharma (teachings) to the Śrāvakas (listeners) during the first watch of the night, and when he returned to his room in the middle of the night, his halo was always bright. The Buddha asked the Bhikṣu, 'Do you recite the scriptures?' Śroṇa Koṭīviṃśa replied, 'I do.' The Buddha asked, 'Which scripture do you recite?' Śroṇa Koṭīviṃśa replied, 'I recite the Aṣṭabhāgīya Sūtra.' The Buddha said, 'You may recite it.' Śroṇa Koṭīviṃśa then recited it in a soft voice and answered the Buddha's questions about the meaning of the verses, answering each one correctly. The Buddha said, 'Excellent! Bhikṣu, the words and meanings of what you recite are the same as what I have said before.' At that time, the World-Honored One spoke this verse: 'The wise do not delight in evil, the evil do not delight in the wise; If one sees the faults of the world, one resolves to go to Nirvana (liberation).' The Buddha said, 'Excellent! Among my disciples, Śroṇa Koṭīviṃśa is the foremost in quick understanding and comprehension.' Śroṇa Koṭīviṃśa immediately arose, prostrated himself at the Buddha's feet, and, carrying his preceptor's name, asked the Buddha for five wishes. After hearing these words, the Tathāgata arose early in the morning and went to the assembly.

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多比丘所，敷尼師壇坐。佛告諸比丘：「富樓那在輸那邊國，遣億耳來，從我乞五愿。從今日後聽輸那邊國五愿。何等五？一者輸那邊地凈潔自喜，聽日日澡洗，此間半月。二者輸那邊地多礓石土塊及諸刺木，聽著兩重革屣，此間一重。三者輸那邊地少諸敷具、多諸皮韋，聽彼皮韋作敷具，此間不聽。四者輸那邊地少衣物、多死人衣，聽彼著死人衣，此間亦聽。五者輸那邊地少於比丘，聽彼五眾受具足，此間十眾自受具足，善來受具足，十眾白三羯磨受具足。輸那邊地五眾白三羯磨受具足，是名四種受具足。」

複次佛住舍衛城，廣說如上。爾時尊者優波離有二沙彌：一名陀婆伽，二名婆羅伽。此二沙彌小小長養，年滿二十欲受具足，作是念：「若當先與一受者，後者必有恨心，得同一和上、一眾、一戒師、一時並受具足不？」優波離作是念已，往至佛所，頭面禮足卻坐一面，具以上事，白佛言：「世尊！得共一和上、一戒師、一眾，得並受具足不？」佛言：「得。」如是二人、三人亦得並受，不得眾受，是名受具足。一人、二和上、三和上、眾多和上，不名受具足。無羯磨師不名受具足。二人、三人共一羯磨師，別和上，共一眾並受，不名受具足。二人，羯磨二人、三人羯磨，三人別和上，共一眾並受，不名

【現代漢語翻譯】 現代漢語譯本 在眾多比丘所在之處，鋪設尼師壇（坐具）就坐。佛陀告訴眾比丘：『富樓那（Pūrṇa，人名，意為『滿』）在輸那邊國（Śroṇāpara, 古印度地名），派遣億耳（Śroṇa Koṭīviṃśa，人名）前來，向我請求五個願望。從今天以後，允許輸那邊國這五個願望。是哪五個呢？一是輸那邊國土地潔凈，人們喜歡自己清潔，允許他們每天洗浴，而此地（指佛陀所在的地方）是半個月洗一次。二是輸那邊國土地多礫石土塊以及各種帶刺的樹木，允許他們穿兩層皮革鞋子，而此地穿一層。三是輸那邊國缺少鋪具，多獸皮，允許他們用獸皮做鋪具，而此地不允許。四是輸那邊國缺少衣物，多死人穿的衣服，允許他們穿死人穿的衣服，而此地也允許。五是輸那邊國比丘數量少，允許他們五人僧團就可以授具足戒（upasampadā，佛教出家受戒儀式），而此地需要十人僧團才能自己授具足戒，或者通過『善來』的方式授具足戒，或者十人僧團通過白三羯磨（jñapti-karma，一種僧團決議程式）授具足戒。輸那邊國五人僧團通過白三羯磨授具足戒，這被稱為四種授具足戒的方式。』

再次，佛陀住在舍衛城（Śrāvastī，古印度城市），廣泛地宣說如上的內容。當時，尊者優波離（Upāli，佛陀十大弟子之一，持戒第一）有兩個沙彌（śrāmaṇera，佛教出家男子）：一個名叫陀婆伽（Dābhāga），一個名叫婆羅伽（Bharadvāja）。這兩個沙彌漸漸長大，年滿二十歲，想要受具足戒，他們這樣想：『如果先給一個人授戒，后一個人必定心生怨恨，能不能同一位和尚（upādhyāya，戒師）、同一個僧團、同一位戒師（ācārya，教授師）、同一時間一起受具足戒呢？』優波離這樣想之後，前往佛陀所在之處，頭面頂禮佛足，退坐在一旁，詳細地將以上的事情稟告佛陀，說道：『世尊！可以共同一位和尚、一位戒師、一個僧團，一起受具足戒嗎？』佛陀說：『可以。』像這樣，兩個人、三個人也可以一起受戒，但不可以集體受戒，這稱為受具足戒。一個人有兩個和尚、三個和尚、多個和尚，不稱為受具足戒。沒有羯磨師（karmācārya，羯磨阿阇梨，主持羯磨的律師）不稱為受具足戒。兩個人、三個人共同一位羯磨師，但有不同的和尚，共同一個僧團一起受戒，不稱為受具足戒。兩個人，羯磨師是兩個人、三個人，三個人有不同的和尚，共同一個僧團一起受戒，也不稱為受具足戒。

【English Translation】 English version The Bhikshus (bhikkhu, Buddhist monks) were present, having spread out their niṣīdanas (sitting cloths). The Buddha addressed the Bhikshus: 'Pūrṇa (meaning 'full'), residing in Śroṇāpara (an ancient Indian region), sent Śroṇa Koṭīviṃśa (a person's name) to request five wishes from me. From this day forward, these five wishes are granted to Śroṇāpara. What are these five? First, the land of Śroṇāpara is clean, and the people enjoy cleansing themselves; they are permitted to bathe daily, whereas here (where the Buddha is) it is every half month. Second, the land of Śroṇāpara has many gravel stones, clods of earth, and thorny trees; they are permitted to wear double-layered leather shoes, whereas here it is a single layer. Third, the land of Śroṇāpara lacks bedding and has many animal hides; they are permitted to use animal hides as bedding, whereas here it is not allowed. Fourth, the land of Śroṇāpara lacks clothing and has many clothes from the deceased; they are permitted to wear clothes from the deceased, and here it is also allowed. Fifth, the land of Śroṇāpara has few Bhikshus; they are permitted to receive the upasampadā (full ordination) with a group of five, whereas here a group of ten is required to self-ordain, or through the 'Welcome' method, or the group of ten ordains through jñapti-karma (a formal procedure for monastic acts). In Śroṇāpara, the group of five ordains through jñapti-karma; this is called the four ways of receiving full ordination.'

Again, the Buddha resided in Śrāvastī (an ancient Indian city), extensively explaining the above content. At that time, Venerable Upāli (foremost in Vinaya among the Buddha's ten great disciples) had two śrāmaṇeras (novice monks): one named Dābhāga, and the other named Bharadvāja. These two śrāmaṇeras gradually grew up, reached the age of twenty, and desired to receive full ordination. They thought: 'If one is ordained first, the other will surely harbor resentment. Can we receive full ordination together with the same upādhyāya (preceptor), the same Sangha (monastic community), the same ācārya (teacher), and at the same time?' After Upāli thought this, he went to where the Buddha was, prostrated himself at the Buddha's feet, and sat to one side, detailing the above matters to the Buddha, saying: 'World-Honored One! Can we receive full ordination together with one upādhyāya, one ācārya, and one Sangha, all at the same time?' The Buddha said: 'Yes, you can.' Like this, two or three people can also receive ordination together, but not collectively; this is called receiving full ordination. One person with two upādhyāyas, three upādhyāyas, or many upādhyāyas is not called receiving full ordination. Without a karmācārya (the one who conducts the karma), it is not called receiving full ordination. Two or three people sharing one karmācārya, but with different upādhyāyas, and sharing one Sangha to receive ordination together, is not called receiving full ordination. Two people, with two or three karmācāryas, and three people with different upādhyāyas, and sharing one Sangha to receive ordination together, is also not called receiving full ordination.

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受具足。復有不名受具足，和上在十人數，不名受具足，以欲受具足人足十人數、以比丘尼足十人數、以與欲人足十人數者，不名受具足。若不稱和上名字、不稱受具足人名字、不稱僧名字，不名受具足。若和上說羯磨、受具足人說羯磨、比丘尼說羯磨，皆不名受具足。若和上在空中、受戒人在空中、僧在空中、一切在空中，皆不名受具足。若半在地、半在空中，不名受具足。若隔障，不名受具足。半在覆處、中間隔障，不名受具足。半覆半露地、申手不相及，不名受具足。一切露處坐，身手不相及，一切覆處不得離見聞處，離者不名受具足。複次不名受具足者，若眠、若癡、若狂、若心亂、若苦病所纏，不名受具足。複次不名受具足者，若受具足人不語、若心念、若大喚，不名受具足。複次不名受具足者，若遣書、遣印、舉手、作相，不名受具足。人不現前、不問前人不欲、非法不和合、眾不成就、白不成就、羯磨不成就，若一一不成就，不名受具足。複次不名受具足者，壞比丘尼凈行、賊盜住、越濟人、五逆、六種不男、太少、太老、截手、截腳、截手腳、截耳、截鼻、復截耳鼻、若盲、若聾、若盲聾、若啞、若躄、若啞躄、若鞭瘢、印瘢、若拔筋、克筋、曲脊、王臣、負債、病、外道兒、奴身、不具、陋色、壞

比丘尼凈行者。

佛住毗舍離，爾時奄婆羅離車童子，壞法豫比丘尼弟子梵行。時法豫比丘尼往世尊所，頭面禮足卻住一面，白佛言：「世尊！離車童子壞我弟子梵行。」作是語已，禮佛而去。佛語阿難：「汝取我僧伽梨來，入毗舍離城。」阿難即取僧伽梨來，授與世尊。如來、應供、正遍知從成佛已來，未曾食后入城邑聚落。爾時世尊與阿難共入毗舍離城，時五百離車集在論議堂上，欲論餘事。遙見世尊來，展轉自相謂言：「如來有何事故，食后入城？故當有以。」時梨車等即起，與佛敷座往迎世尊，䠒跪合掌，白佛言：「善來世尊！唯愿世尊坐此座上。」爾時世尊敷尼師壇坐，諸梨車頭面禮佛足，卻坐一面。佛語梨車：「汝等眷屬宜應防護，如我弟子比丘尼亦應防護。設人侵犯，若欲不欲壞梵行者，如我法中盡壽不共語、不共住、不共食。」梨車白佛言：「如世尊法中，壞梵行者，不共語、不共住、不共食。我俗法中亦復如是，盡壽不共語、不共住、不共食。」爾時世尊為諸梨車隨順說法，發歡喜心已而去。去不久，法豫比丘尼尋至梨車所，作是語：「諸居士！奄婆羅梨車童子壞我弟子梵行，此是不善非是順法。」諸梨車聞已，自相謂言：「世尊向所說正為此耳。」即大慚愧，語比丘尼言：「欲使我等作何

【現代漢語翻譯】 現代漢語譯本：比丘尼凈行者。

佛陀住在毗舍離（Vaishali），當時奄婆羅（Amra）離車（Licchavi）童子，破壞了法豫（Dharma-preaching）比丘尼（Bhikkhuni）弟子的梵行（Brahmacharya，清凈的行為）。當時法豫比丘尼前往世尊（Lord Buddha）處，以頭面禮拜佛足後站在一旁，對佛說：『世尊！離車童子破壞了我弟子的梵行。』說完這些話后，她向佛陀行禮后離開了。佛陀對阿難（Ananda）說：『你拿我的僧伽梨（Sanghati，袈裟）來，我要進入毗舍離城。』阿難立即取來僧伽梨，交給世尊。如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）自從成佛以來，從未在飯後進入城邑聚落。當時世尊與阿難一同進入毗舍離城，當時五百離車人聚集在論議堂上，想要討論其他事情。他們遠遠地看見世尊來了，互相轉告說：『如來有什麼事情，飯後進入城裡？一定有什麼原因。』當時離車等人立即起身，為佛陀鋪設座位，前去迎接世尊，跪下合掌，對佛說：『世尊吉祥！愿世尊坐在這個座位上。』當時世尊鋪開尼師壇（Nisidana，坐具）坐下，各位離車人以頭面禮拜佛足，退到一旁坐下。佛陀對離車人說：『你們的眷屬應該好好防護，我的弟子比丘尼也應該好好防護。如果有人侵犯，無論她們願意不願意，破壞梵行的人，在我佛法中，終身不與他說話、不與他同住、不與他同食。』離車人對佛陀說：『正如世尊的佛法中，破壞梵行的人，不與他說話、不與他同住、不與他同食。我們的世俗法律中也是這樣，終身不與他說話、不與他同住、不與他同食。』當時世尊為各位離車人隨順說法，他們生起歡喜心后離去。離去不久，法豫比丘尼隨即來到離車人處，說道：『各位居士！奄婆羅離車童子破壞了我弟子的梵行，這是不善的，不是順應佛法的。』各位離車人聽了之後，互相說道：『世尊剛才所說的正是為此事啊。』立即感到非常慚愧，對比丘尼說：『想要我們做什麼？』

【English Translation】 English version: Bhikkhuni Jingxingzhe (Bhikkhuni Pure Conduct).

The Buddha was residing in Vaishali (a city in ancient India). At that time, Amra (mango grove) Licchavi (a ruling clan) youth violated the Brahmacharya (celibate conduct) of the Dharma-preaching (teaching the Dharma) Bhikkhuni (female monastic) disciple. Then, Dharma-preaching Bhikkhuni went to the Lord Buddha, bowed her head to his feet, and stood to one side, saying to the Buddha: 'Lord, the Licchavi youth has violated the Brahmacharya of my disciple.' After saying this, she bowed to the Buddha and left. The Buddha said to Ananda (Buddha's attendant): 'Bring me my Sanghati (outer robe), I will enter the city of Vaishali.' Ananda immediately brought the Sanghati and gave it to the Lord. The Tathagata (the Thus-Gone One), Arhat (worthy one), Samyaksambuddha (perfectly enlightened one) had never entered a city or village after eating since attaining Buddhahood. At that time, the Lord and Ananda entered the city of Vaishali together. Five hundred Licchavis were gathered in the assembly hall, intending to discuss other matters. Seeing the Lord coming from afar, they told each other: 'What is the reason for the Tathagata to enter the city after eating? There must be a reason.' Then the Licchavis immediately got up, prepared a seat for the Buddha, and went to greet the Lord, kneeling and joining their palms, saying to the Buddha: 'Welcome, Lord! May the Lord sit on this seat.' At that time, the Lord spread out the Nisidana (sitting cloth) and sat down, and the Licchavis bowed their heads to the Buddha's feet and sat to one side. The Buddha said to the Licchavis: 'Your families should be well protected, and my disciples, the Bhikkhunis, should also be well protected. If someone violates, whether they want to or not, those who violate Brahmacharya, in my Dharma, will not be spoken to, lived with, or eaten with for the rest of their lives.' The Licchavis said to the Buddha: 'Just as in the Lord's Dharma, those who violate Brahmacharya are not spoken to, lived with, or eaten with. Our secular laws are also the same, they will not be spoken to, lived with, or eaten with for the rest of their lives.' At that time, the Lord taught the Dharma to the Licchavis according to their understanding, and they left with joyful hearts. Not long after, Dharma-preaching Bhikkhuni came to the Licchavis and said: 'Laymen! Amra Licchavi youth has violated the Brahmacharya of my disciple, this is not good, it is not in accordance with the Dharma.' When the Licchavis heard this, they said to each other: 'What the Lord said earlier was precisely for this matter.' They immediately felt very ashamed and said to the Bhikkhuni: 'What do you want us to do?'

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等治？」比丘尼言：「當易其姓，唱非梨車，回門西向，破其食廚，壞其屋檐周匝一肘。」答言：「受教。」即唱非梨車，回門西向乃至毀其屋檐。爾時世尊往眾多比丘所，敷尼師壇坐，以是上事具為諸比丘說：「破尼凈行者，若阿羅漢尼、阿那含尼，若初中后，一切皆名壞尼凈行。若斯陀含尼、須陀洹尼、凡夫持戒尼，初若受樂者，是名壞尼凈行，中后不名壞。」爾時有摩訶羅，本俗人時壞比丘尼凈行，心生疑惑，即白佛言：「世尊！我本俗人時壞比丘尼凈行。」佛告諸比丘：「是摩呵羅自言壞比丘尼凈行，驅出。」諸比丘即驅出。若壞比丘尼凈行，不應與出家；若已出家者應驅出。若度出家受具足，越比尼罪。是名壞比丘尼凈行。

盜住者，佛住舍衛城，廣說如上。爾時有檀越就精舍中飯僧，時有一人黑色大腹來在上座處坐，須臾僧上座來問：「汝幾臘？」答言：「坐處食飯一種，用苦問歲為？」上座威德嚴肅言：「咄！汝下去！」復坐第二上座處，須臾第二上座來問：「汝幾歲？」答言：「坐處食飯一種，用苦問為？」如是展轉，乃至沙彌中，沙彌推排問言：「誰是汝和上？誰是汝師？沙彌有幾戒？沙彌應數有幾？初名何等？一者、一切眾生皆仰食。二、二名色。三、三痛想。四、四聖諦。五、五陰。六

【現代漢語翻譯】 現代漢語譯本 『等治？』（如何處理？）比丘尼說：『應當更改他的姓氏，宣稱他是非梨車（Nirgrantha，耆那教苦行者），將門改向西，毀壞他的廚房，破壞他屋檐周圍一肘的範圍。』回答說：『遵命。』隨即宣稱自己是非梨車，將門改向西，乃至毀壞了他的屋檐。當時，世尊前往眾多比丘所在的地方，鋪設尼師壇（Niṣīdana，坐具）坐下，將這件事的始末詳細地告訴了各位比丘：『破壞比丘尼凈行的人，無論是阿羅漢尼（Arhanta-bhikkhunī，已證阿羅漢果的比丘尼）、阿那含尼（Anāgāmin-bhikkhunī，已證阿那含果的比丘尼），還是初、中、后階段的，一切都稱為破壞尼凈行。如果是斯陀含尼（Sakṛdāgāmin-bhikkhunī，已證斯陀含果的比丘尼）、須陀洹尼（Srotaāpanna-bhikkhunī，已證須陀洹果的比丘尼）、凡夫持戒尼，最初如果接受了快樂，這稱為破壞尼凈行，中后階段則不稱為破壞。』當時，有一位名叫摩訶羅（Mahāroha）的人，他俗人時曾經破壞過比丘尼的凈行，心中產生疑惑，便稟告佛陀說：『世尊！我俗人時曾經破壞過比丘尼的凈行。』佛陀告訴各位比丘：『這位摩訶羅自己說他破壞過比丘尼的凈行，把他驅逐出去。』各位比丘便將他驅逐出去。如果有人破壞比丘尼的凈行，不應該允許他出家；如果已經出家，就應該驅逐出去。如果為他剃度出家並授予具足戒，就犯了比尼罪（Vinaya，戒律）。這稱為破壞比丘尼凈行。

盜住者，佛陀住在舍衛城（Śrāvastī），詳細情況如前所述。當時，有施主到精舍中供養僧眾齋飯，當時有一個人，黑色大肚子，來到上座（長老）的位置坐下，過了一會兒，僧團的上座前來詢問：『你多少戒臘？』回答說：『坐著吃飯都一樣，何必苦苦地問年齡？』上座威嚴地呵斥道：『咄！你下去！』他又坐到第二位上座的位置，過了一會兒，第二位上座前來詢問：『你多少歲？』回答說：『坐著吃飯都一樣，何必苦苦地問？』就這樣輾轉，直到沙彌（Śrāmaṇera，小沙彌）那裡，沙彌推搡著問道：『誰是你的和尚（Upādhyāya，親教師）？誰是你的師父（Ācārya，軌範師）？沙彌有多少戒？沙彌應該數出多少？最初叫什麼？一者，一切眾生都依靠食物生存。二、二名為色（Rūpa，物質）。三、三痛想（Vedanā，感受）。四、四聖諦（catvāri āryasatyāni）。五、五陰（pañca skandha）。六

【English Translation】 English version 『How to deal with him?』 The Bhikkhunī (nun) said, 『His surname should be changed, he should be proclaimed as a Nirgrantha (a Jain ascetic), the door should be turned to face west, his kitchen should be destroyed, and the eaves of his house should be demolished for a cubit all around.』 He replied, 『As you instruct.』 Immediately, he proclaimed himself a Nirgrantha, turned the door to face west, and even destroyed his eaves. At that time, the World-Honored One went to where many Bhikkhus (monks) were, spread out a Niṣīdana (sitting cloth) and sat down, and told the Bhikkhus in detail about this matter: 『One who violates the pure conduct of a Bhikkhunī, whether she is an Arhanta-bhikkhunī (nun who has attained Arhatship), an Anāgāmin-bhikkhunī (nun who has attained the state of Non-Returning), or in the initial, middle, or later stages, all are called violators of the pure conduct of a nun. If a Sakṛdāgāmin-bhikkhunī (nun who has attained the state of Once-Returning), a Srotaāpanna-bhikkhunī (nun who has attained the state of Stream-Entry), or an ordinary nun who observes the precepts initially experiences pleasure, this is called violating the pure conduct of a nun; the middle and later stages are not called violations.』 At that time, there was a man named Mahāroha, who had violated the pure conduct of a Bhikkhunī when he was a layman. Doubts arose in his mind, and he reported to the Buddha, saying, 『World-Honored One! I violated the pure conduct of a Bhikkhunī when I was a layman.』 The Buddha told the Bhikkhus, 『This Mahāroha himself says that he violated the pure conduct of a Bhikkhunī; expel him.』 The Bhikkhus then expelled him. If someone violates the pure conduct of a Bhikkhunī, he should not be allowed to ordain; if he has already ordained, he should be expelled. If he is ordained and given full ordination, he commits a Vinaya (disciplinary) offense. This is called violating the pure conduct of a Bhikkhunī.

『Stealing Residence』: The Buddha was residing in Śrāvastī. The details are as described above. At that time, a donor came to the monastery to offer food to the Sangha (monastic community). There was a person with a dark complexion and a large belly who came and sat in the seat of the senior monk (Elder). After a while, the senior monk of the Sangha came and asked, 『How many years of precepts do you have?』 He replied, 『Sitting and eating are the same; why bother asking about age?』 The senior monk sternly rebuked him, 『Hey! Get down!』 He then sat in the seat of the second senior monk. After a while, the second senior monk came and asked, 『How old are you?』 He replied, 『Sitting and eating are the same; why bother asking?』 This went on until it reached the Śrāmaṇera (novice monk). The Śrāmaṇera pushed and asked, 『Who is your Upādhyāya (preceptor)? Who is your Ācārya (teacher)? How many precepts does a Śrāmaṇera have? How many should a Śrāmaṇera count? What is the first one called? One, all beings rely on food for survival. Two, two are named Rūpa (form/matter). Three, three are Vedanā (feelings/sensations). Four, the catvāri āryasatyāni (Four Noble Truths). Five, the pañca skandha (Five Aggregates). Six

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、六入。七、七覺意。八、八正道。九、九眾生居。十、十一切入。沙彌法應如是數。」答言：「我是難陀、優波難陀上眾弟子。」諸比丘以是因緣往白世尊。佛言：「非難陀、優波難陀上眾弟子，此是自出家人。若如是人比未曾入布薩自恣中，後有好心得與出家受具足。若曾入布薩自恣中者，是名盜住，不聽出家受具足。若王子、若大臣子避難故自著袈裟，未經布薩自恣者，得與出家。若曾經布薩自恣者，不聽出家。」若沙彌作是念：「說戒時論說何等？」即先入上座床下盜聽。若沙彌聰明、若覺知初中后語者，后不得受具足。若闇鈍、若眠、若意緣余念，不記初中后語者，后得受具足。若盜住，不應與出家；若已出家者，應驅出。若度出家受具足者，得越比尼罪，是名盜住。

越濟者，佛住舍衛城，廣說如上。爾時有人食前著沙門標幟，手捉黑缽入聚落乞食，食后著外道標幟，手捉木缽，復逐人入林中池水園觀處乞食，為世人所嫌：「云何沙門釋子入聚落中，從我家乞食，今來入林復不得脫？」復有人言：「汝不知耶？此沙門諂曲，為衣食故兼兩入。」諸比丘以是因緣往白世尊。佛言：「此名越濟人，舍沙門標幟，執外道標幟；舍外道標幟，復執沙門標幟，如是越濟人不應與出家，若與出家者應驅出。若度

【現代漢語翻譯】 現代漢語譯本：六、六入（六種感官的進入）。七、七覺意（七種覺悟的要素）。八、八正道（達到涅槃的八條正確道路）。九、九眾生居（九種眾生居住的地方）。十、十一切入（十種一切處入定）。沙彌（佛教出家男眾）應該這樣數。」回答說：「我是難陀（Nanda，佛陀的堂弟）、優波難陀（Upananda，一位比丘）上座的弟子。」眾比丘因為這件事去稟告世尊。佛說：「不是難陀、優波難陀上座的弟子，這是自己出家的人。如果這樣的人以前沒有參加過布薩（Uposatha，每半月舉行的誦戒儀式）自恣（Pavarana，雨季安居結束時的儀式），後來有好心可以給他出家受具足戒（Upasampada，正式成為比丘）。如果曾經參加過布薩自恣，這叫做盜住（假冒僧人），不允許出家受具足戒。如果王子、大臣的兒子爲了躲避災難自己穿上袈裟，未經布薩自恣的，可以給他出家。如果曾經參加過布薩自恣的，不允許出家。」如果沙彌這樣想：『說戒時論說了什麼？』就先進入上座的床下偷聽。如果沙彌聰明、覺知初中后語的，以後不得受具足戒。如果愚鈍、或者睡覺、或者心思放在其他念頭上，不記得初中后語的，以後可以受具足戒。如果是盜住的人，不應該給他出家；如果已經出家，應該驅逐出去。如果為盜住者度出家受具足戒的，犯越比尼罪（違犯戒律的罪過），這叫做盜住。 越濟（Yuè jì，意為「跨越」）者，佛住在舍衛城（Śrāvastī，古印度城市），詳細情況如上所述。當時有人在飯前穿著沙門（Śrāmana，佛教出家人）的標誌，手拿黑缽進入村落乞食，飯後穿著外道（非佛教的修行者）的標誌，手拿木缽，又跟著人進入林中池水園觀處乞食，被世人所嫌棄：『為什麼沙門釋子（釋迦牟尼佛的弟子）進入村落中，從我家乞食，現在來到林中又不得脫？』又有人說：『你不知道嗎？這個沙門諂媚虛偽，爲了衣食的緣故兼做兩家。』眾比丘因為這件事去稟告世尊。佛說：『這叫做越濟人，捨棄沙門的標誌，執持外道的標誌；捨棄外道的標誌，又執持沙門的標誌，像這樣的越濟人不應該給他出家，如果給他出家應該驅逐出去。如果度

【English Translation】 English version: Six, the six entrances (six sense entrances). Seven, the seven factors of enlightenment (seven factors of awakening). Eight, the eightfold path (the eight correct paths to reach Nirvana). Nine, the nine abodes of beings (nine places where beings reside). Ten, the ten all-encompassing spheres (ten spheres of total absorption). A Śrāmaṇera (novice monk) should count in this way.' He replied, 'I am a disciple of the elder Nanda (Nanda, Buddha's cousin) and Upananda (Upananda, a bhikkhu).' The bhikkhus reported this matter to the World-Honored One. The Buddha said, 'He is not a disciple of the elders Nanda and Upananda; this is someone who has ordained himself. If such a person has never participated in the Uposatha (fortnightly recitation of precepts) and Pavarana (end of rains retreat ceremony), and later has good intentions, he may be given ordination and full acceptance (Upasampada, full ordination as a bhikkhu). If he has participated in the Uposatha and Pavarana, this is called 'stealing residence' (impersonating a monk), and he is not allowed to be ordained and fully accepted. If a prince or a minister's son wears a kasaya (monk's robe) to escape danger, and has not undergone Uposatha and Pavarana, he may be given ordination. If he has participated in Uposatha and Pavarana, he is not allowed to be ordained.' If a Śrāmaṇera thinks, 'What is being discussed during the recitation of the precepts?' he first goes under the seat of the elder to eavesdrop. If the Śrāmaṇera is intelligent and understands the beginning, middle, and end of the discourse, he may not be fully ordained later. If he is dull, sleepy, or his mind is focused on other thoughts, and does not remember the beginning, middle, and end of the discourse, he may be fully ordained later. If someone is 'stealing residence,' he should not be given ordination; if he has already been ordained, he should be expelled. If someone ordains and fully accepts a 'stealing resident,' he commits an offense against the Vinaya (rules of monastic discipline); this is called 'stealing residence.' The 'crossing over' (Yuè jì, meaning 'crossing over') person: The Buddha was residing in Śrāvastī (Śrāvastī, an ancient Indian city), and the details are as described above. At that time, someone wore the marks of a Śrāmana (Śrāmana, a Buddhist renunciate) before meals, carried a black bowl, and entered villages to beg for food. After meals, he wore the marks of a non-Buddhist (non-Buddhist practitioner), carried a wooden bowl, and followed people into forests, ponds, gardens, and scenic spots to beg for food, which was disliked by the people: 'Why does this Śrāmana, a disciple of the Śākya (disciples of Śākyamuni Buddha), enter villages to beg for food from our homes, and now comes into the forest and we cannot escape him?' Someone else said, 'Don't you know? This Śrāmana is flattering and deceitful, and is doing both for the sake of clothing and food.' The bhikkhus reported this matter to the World-Honored One. The Buddha said, 'This is called a 'crossing over' person, abandoning the marks of a Śrāmana and holding the marks of a non-Buddhist; abandoning the marks of a non-Buddhist and holding the marks of a Śrāmana. Such a 'crossing over' person should not be given ordination; if he is given ordination, he should be expelled. If someone ordains

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出家受具足者，得越比尼罪。是名越濟人。」

五無間者，佛住舍衛城，廣說如上。爾時都夷婆羅門是舍利弗舊善知識，來至舍利弗所作是言：「尊者！與我出家。」舍利弗答言：「此是好事，汝婆羅門常與沙門相反，何處得信心？從誰聞法發歡喜心？世尊邊耶？諸比丘邊耶？」婆羅門言：「我亦無信心，復無歡喜，亦不從他聞。但我殺母欲除此罪，是故出家。」舍利弗言：「待我問世尊還。」舍利弗以是因緣往白世尊。佛言：「此人殺母作無間罪，腐敗爛種，于正法中不生聖法，不應與出家。」

複次佛住舍衛城，廣說如上。都夷婆羅門是阿難舊善知識，往阿難所作是言：「尊者！我欲出家。」阿難言：「此是好事。」乃至佛語阿難：「此人殺父作無間罪，腐敗壞爛，于正法中不能生道根栽，正使七佛一時出世為其說法，于正法中終不生善。喻如多羅樹頭斷則不生，不青亦不中種。是五無間罪亦復如是，于正法中不生聖種。若作五無間罪者，不應與出家；已與出家者，應驅出。若度出家受具足，越比尼罪。餘三無間亦如是，是名五無間罪。」

六種不能男者，佛住舍衛城，廣說如上。爾時諸比丘夜房中眠，有人來摸索腳、摸索髀腹，復至非處。比丘欲捉取，便走出去。復到余處、堂上、溫室處處

【現代漢語翻譯】 現代漢語譯本：『出家並受了具足戒的人，如果犯了違越比尼（Vinaya，戒律）的罪，這就被稱為違越了濟度他人的人。』

『五無間罪』：佛陀住在舍衛城（Śrāvastī），詳細的講述如上文所說。當時，都夷（Tuyi）婆羅門（Brahmin）是舍利弗（Śāriputra）過去的好朋友，他來到舍利弗處說：『尊者，請允許我出家。』舍利弗回答說：『這是好事，你婆羅門常常與沙門（Śrāmaṇa，出家修行者）相反，從哪裡得到信心呢？從誰那裡聽聞佛法而生歡喜心呢？是世尊（Bhagavan，佛陀）那裡嗎？還是諸位比丘（bhikkhu，出家男子）那裡呢？』婆羅門說：『我也沒有信心，也沒有歡喜心，也不是從別人那裡聽聞佛法。但我殺了母親，想要消除這個罪過，所以才想出家。』舍利弗說：『等我問過世尊再說。』舍利弗因為這個因緣去稟告世尊。佛陀說：『這個人殺了母親，犯了無間罪，是腐敗的種子，在正法中不能生出聖法，不應該允許他出家。』

再次，佛陀住在舍衛城，詳細的講述如上文所說。都夷婆羅門是阿難（Ānanda）過去的好朋友，他去阿難處說：『尊者，我想要出家。』阿難說：『這是好事。』乃至佛陀告訴阿難：『這個人殺了父親，犯了無間罪，是腐敗壞爛的，在正法中不能生出道根，即使七佛同時出世為他說法，在正法中最終也不會生出善根。譬如多羅樹（Tala tree）的樹頭斷了就不會再生長，不會青翠，也不能種植。這五無間罪也是如此，在正法中不能生出聖種。如果犯了五無間罪的人，不應該允許他出家；已經允許出家的人，應該驅逐出去。如果度他出家並讓他受了具足戒，就犯了違越比尼罪。其餘三種無間罪也是如此，這被稱為五無間罪。』

『六種不能男』：佛陀住在舍衛城，詳細的講述如上文所說。當時，諸位比丘在夜間的房中睡覺，有人來摸索他們的腳、摸索大腿和腹部，甚至摸到不應該摸的地方。比丘想要抓住他，他就跑了出去。他又到其他地方、堂上、溫室等處處騷擾。

【English Translation】 English version: 'One who has left home and received the full ordination, if they commit a Vinaya (discipline) offense, this is called transgressing against the one who ferries others across [the sea of suffering].'

'The Five Heinous Offenses': The Buddha was residing in Śrāvastī, extensively explaining as mentioned above. At that time, the Brahmin Tuyi, who was an old friend of Śāriputra, came to Śāriputra and said: 'Venerable one, please allow me to leave home.' Śāriputra replied: 'This is a good thing. You Brahmins are often opposed to the Śrāmaṇas (ascetics). Where do you get faith from? From whom did you hear the Dharma and develop joy? Was it from the Bhagavan (Buddha)? Or from the bhikkhus (monks)?' The Brahmin said: 'I have neither faith nor joy, nor did I hear it from others. But I killed my mother and want to eliminate this sin, so I want to leave home.' Śāriputra said: 'Wait for me to ask the Bhagavan.' Śāriputra went to report to the Bhagavan because of this reason. The Buddha said: 'This person killed his mother, committed a heinous offense, is a rotten seed, and cannot produce sacred Dharma in the true Dharma. He should not be allowed to leave home.'

Again, the Buddha was residing in Śrāvastī, extensively explaining as mentioned above. The Brahmin Tuyi was an old friend of Ānanda. He went to Ānanda and said: 'Venerable one, I want to leave home.' Ānanda said: 'This is a good thing.' Then the Buddha told Ānanda: 'This person killed his father, committed a heinous offense, is rotten and decayed, and cannot produce the roots of the path in the true Dharma. Even if seven Buddhas were to appear in the world at the same time to preach to him, he would never produce good roots in the true Dharma. It is like the top of a Tala tree that, once cut off, will not grow again, will not be green, and cannot be planted. These five heinous offenses are also like this; they cannot produce sacred seeds in the true Dharma. If someone has committed the five heinous offenses, they should not be allowed to leave home; if they have already been allowed to leave home, they should be expelled. If they are ordained and receive the full ordination, they commit a Vinaya offense. The remaining three heinous offenses are also the same. This is called the five heinous offenses.'

'The Six Types of Impotent Men': The Buddha was residing in Śrāvastī, extensively explaining as mentioned above. At that time, the bhikkhus were sleeping in their rooms at night, and someone came to grope their feet, thighs, and abdomen, and even touched inappropriate places. When the bhikkhus tried to catch him, he ran away. He went to other places, halls, hot rooms, and harassed them everywhere.

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如是。明日諸比丘共聚一處，自相謂言：「諸長老！昨夜眠時有人來，處處摸索，乃至非處。正欲捉取即便走去。」復有比丘言：「我亦如是。」乃至眾多亦復如是。有一比丘作是念：「我今夜要當伺捕捉取。」是比丘至暮，先眠伺之。諸比丘眠已，復來摸索如前，即便捉得，作是語：「諸長老！使持燈來。」來已問言：「汝是誰？」答言：「我是王女。」復問：「云何是女？」答言：「我是兩種，非男非女。」復問：「汝何故出家？」答言：「我聞沙門無婦，我來欲為作婦。」諸比丘以是因緣往白世尊。佛言：「是不能男。」不能男者有六種：何等六？一者生；二者捺破；三者割卻；四者因他；五者妒；六者半月。生者，從生不能男，是名生。捺破者，妻妾生兒，共相妒嫉，小時捺破，是名捺破。不能男割去者，若王、大臣取人割卻男根，以備門合，是名割卻不能男。因他者，因前人觸故身生起，是名因他不能男。妒者，見他行淫事，然後身生起，是名妒不能男。半月者，半月能男、半月不能男，是名半月不能男。是中生不能男、捺破不能男、割卻不能男，此三種不能男，不應與出家；若已出家者，應驅出。因他起不能男、妒不能男、半月不能男，是三種不能男，不應與出家；若已出家者，不應驅出，后若淫起者，

【現代漢語翻譯】 現代漢語譯本： 如是。第二天，眾比丘聚集一處，互相說道：『諸位長老！昨夜睡眠時，有人前來，到處摸索，甚至摸到不該摸的地方。正要抓住他，他就跑掉了。』又有比丘說：『我也是這樣。』乃至許多比丘都這樣說。有一位比丘心想：『我今晚一定要伺機捕捉到他。』這位比丘到了晚上，先睡覺，然後伺機等待。眾比丘睡著后，那人又來像之前一樣摸索，比丘立刻抓住他，說道：『諸位長老！拿燈來。』眾人拿來燈后，問他：『你是誰？』回答說：『我是王女。』又問：『怎麼是女的？』回答說：『我是兩種性別，非男非女。』又問：『你為何要出家？』回答說：『我聽說沙門沒有妻子，我來想做他們的妻子。』眾比丘因為這件事去稟告世尊（Śākyamuni Buddha)。佛陀說：『這是不能男（paṇḍaka）。』不能男有六種：哪六種？一是天生；二是壓壞；三是割掉；四是因他；五是嫉妒；六是半月。天生者，天生就不能行男事，這叫做天生不能男。壓壞者，妻妾生了孩子，互相嫉妒，小時候被壓壞，這叫做壓壞不能男。割掉者，如果國王、大臣抓人割掉男根，用來守門，這叫做割掉不能男。因他者，因為之前有人觸控才身體生起反應，這叫做因他不能男。嫉妒者，看到別人行淫事，然後身體才生起反應，這叫做嫉妒不能男。半月者，半個月能行男事，半個月不能行男事，這叫做半月不能男。這其中，天生不能男、壓壞不能男、割掉不能男，這三種不能男，不應該讓他們出家；如果已經出家，應該驅逐出去。因他起不能男、嫉妒不能男、半月不能男，這三種不能男，不應該讓他們出家；如果已經出家，不應該驅逐出去，以後如果淫慾生起，

【English Translation】 English version: Thus it was. The next day, the bhikkhus (monks) gathered together and said to each other: 'Venerable elders! Last night while sleeping, someone came and groped around everywhere, even in inappropriate places. Just as I was about to grab him, he ran away.' Another bhikkhu said: 'I also experienced the same thing.' And so did many others. One bhikkhu thought: 'Tonight I must lie in wait and catch him.' This bhikkhu went to sleep early in the evening and waited. After the bhikkhus were asleep, the person came again and groped around as before. The bhikkhu immediately grabbed him and said: 'Venerable elders! Bring a lamp.' After they brought a lamp, they asked him: 'Who are you?' He replied: 'I am a princess.' They asked again: 'How are you a woman?' He replied: 'I am of two genders, neither male nor female.' They asked again: 'Why did you renounce the world?' He replied: 'I heard that the śramaṇas (ascetics) have no wives, and I came to be their wife.' The bhikkhus, because of this matter, went and reported to the World-Honored One (Śākyamuni Buddha). The Buddha said: 'This is a paṇḍaka (eunuch).' There are six types of paṇḍakas: What are the six? First, born; second, crushed; third, cut off; fourth, due to another; fifth, jealousy; sixth, half-month. 'Born' means one who is born unable to perform male acts; this is called 'born'. 'Crushed' means when wives and concubines give birth to children, they become jealous of each other and crush the child's genitals when they are young; this is called 'crushed'. 'Cut off' means if a king or minister takes someone and cuts off their male organ to guard the gates; this is called 'cut off'. 'Due to another' means that the body arises due to the touch of another person; this is called 'due to another'. 'Jealousy' means seeing others engaging in sexual acts, and then the body arises; this is called 'jealousy'. 'Half-month' means one who can perform male acts for half a month and cannot perform male acts for half a month; this is called 'half-month'. Among these, the 'born', 'crushed', and 'cut off' paṇḍakas should not be allowed to renounce the world; if they have already renounced, they should be expelled. The 'due to another', 'jealousy', and 'half-month' paṇḍakas should not be allowed to renounce the world; if they have already renounced, they should not be expelled, but if lust arises later,

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應驅出。是六種不能男，不應與出家，若度出家受具足者，越比尼罪，是名六種不能男。

大少者，佛住舍衛城，廣說如上。爾時諸比丘度小兒出家，臥起須人扶持，出入𡱁尿不凈，污僧臥褥，眠起啼喚，為世人譏嫌：「云何沙門釋子度小兒出家，未知宜法語言好惡？此壞敗人，何道之有？」復有人言：「汝知不耶？是沙門無兒，養他小兒作己生想，以自娛樂。」復有人言：「是諸沙門唯不度二種人：一者死人，二者前人不樂出家。若不度者，眾不增長，是故多度。」諸比丘以是因緣往白世尊，佛言：「喚是比丘來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛言：「從今日後太少不應與出家。」太少者，若減七歲、若滿七歲，不知好惡，皆不應與出家。若滿七歲解知好惡，應與出家。若小兒先已出家，不應驅出。若度出家者，越毗尼罪，是名太少。

太老者，佛住舍衛城，廣說如上。爾時諸比丘度八十、九十人出家，頭白背僂、脊屈隱現、諸根不禁，或小便時大便漏出、進止須人、不能自起。若於房中、溫室中、洗腳處、經行處、短氣連欶、洟唾流迸湔、污僧凈地，為世人所譏：「云何沙門釋子度此老翁，頭白背僂、欬嗽振動、起止須人？出家之人宜應康健，坐禪、誦經、修習諸業。此壞

【現代漢語翻譯】 現代漢語譯本：應當驅逐。這六種性功能不健全的人，不應該讓他們出家。如果已經讓他們出家並受了具足戒，就犯了違越毗尼的罪過。這被稱為六種性功能不健全的人。

年幼者：佛陀住在舍衛城，詳細情況如前所述。當時，一些比丘度年幼的孩子出家，這些孩子需要別人扶持才能站立和行走，大小便不能自理，弄髒僧眾的臥具，睡覺和醒來時啼哭吵鬧，因此受到世人的譏諷：『為什麼這些釋迦牟尼的出家人要度這麼小的孩子出家，他們還不知道什麼是好壞對錯？這些人只會壞事，有什麼修行可言？』還有人說：『你知道嗎？這些出家人沒有孩子，把別人的孩子當成自己的孩子來養，以此來娛樂自己。』還有人說：『這些出家人只不度兩種人：一種是死人，一種是不願意出家的人。如果不廣度人，僧團就不能壯大，所以才多多度人。』比丘們因為這件事去稟告世尊，佛陀說：『把那些比丘叫來。』叫來后，佛陀詳細詢問了這件事：『你們真的這樣做了嗎？』比丘們回答說：『確實如此。』佛陀說：『從今天起，太年幼的孩子不應該讓他們出家。』太年幼指的是，如果小於七歲，或者滿七歲但不知道好壞對錯，都不應該讓他們出家。如果滿七歲並且知道好壞對錯，就可以讓他們出家。如果年幼的孩子已經出家，不應該驅逐他們。如果度太年幼的孩子出家，就犯了違越毗尼的罪過。這被稱為太年幼。

年老者：佛陀住在舍衛城，詳細情況如前所述。當時，一些比丘度八十歲、九十歲的老人出家，這些老人頭髮花白、駝背彎腰、脊柱彎曲隱現、各種器官功能衰退，有時小便時大便也漏出來，行動需要別人攙扶，不能自己站起來。他們在房間里、溫室裡、洗腳的地方、經行的地方，呼吸急促、連聲喘氣，鼻涕唾沫四處飛濺，弄髒僧眾清凈的場所，因此受到世人的譏諷：『為什麼這些釋迦牟尼的出家人要度這些老翁出家，他們頭髮花白、駝背彎腰、咳嗽顫抖、起居需要別人攙扶？出家之人應該身體健康，才能坐禪、誦經、修習各種佛事。這些人只會壞事』

【English Translation】 English version: They should be expelled. These six types of impotent men should not be allowed to become monks. If they have already been ordained and received the full precepts, they have committed an offense against the Vinaya. These are called the six types of impotent men.

Too young: The Buddha was staying in Shravasti (a major city in ancient India), and the details are as described above. At that time, some monks were ordaining young children, who needed help to stand and walk, could not control their bowel movements, soiled the Sangha's bedding, and cried and wailed when sleeping and waking up. Therefore, they were ridiculed by the world: 'Why do these Shramanas (wandering ascetics) of the Shakya (clan of the Buddha) ordain such young children, who do not yet know what is good or bad? These people only cause trouble, what kind of practice can they have?' Some people also said: 'Do you know? These monks have no children, so they raise other people's children as if they were their own, to entertain themselves.' Others said: 'These monks only do not ordain two types of people: one is the dead, and the other is those who do not want to be ordained. If they do not ordain widely, the Sangha will not grow, so they ordain many.' The monks reported this matter to the World Honored One, and the Buddha said: 'Call those monks here.' After they came, the Buddha asked them in detail about the matter: 'Did you really do this?' The monks replied: 'Indeed, we did.' The Buddha said: 'From today onwards, children who are too young should not be allowed to be ordained.' Too young refers to those who are less than seven years old, or who are seven years old but do not know what is good or bad. If they are seven years old and know what is good or bad, they can be ordained. If a young child has already been ordained, they should not be expelled. If a child who is too young is ordained, they have committed an offense against the Vinaya. This is called too young.

Too old: The Buddha was staying in Shravasti (a major city in ancient India), and the details are as described above. At that time, some monks were ordaining old men of eighty or ninety years old, who had white hair, hunched backs, curved spines, and failing organs. Sometimes they would leak feces when urinating, needed help to move around, and could not stand up on their own. In the rooms, greenhouses, foot-washing areas, and walking paths, they would breathe rapidly, panting continuously, and their snot and saliva would splatter everywhere, soiling the Sangha's clean places. Therefore, they were ridiculed by the world: 'Why do these Shramanas (wandering ascetics) of the Shakya (clan of the Buddha) ordain these old men, who have white hair, hunched backs, cough and tremble, and need help to get up and down? Those who become monks should be healthy, so that they can meditate, recite scriptures, and practice various Buddhist activities. These people only cause trouble.'

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敗人，何道之有？」復有人言：「汝不知耶沙門釋子出家無父，養此老翁當作父想。」復有人言：「此諸沙門唯二種人不度：一者死人，二者不欲出家。若不度者，眾不增長。」諸比丘以是因緣往白世尊。佛言：「喚是比丘來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛言：「從今日後太老不應與出家。」太老者，過七十、若減七十，不堪造事，臥起須人，是人不聽出家。若過七十能有所作，是亦不聽。年滿七十康健能修習諸業，聽與出家。若太老不應與出家。若已出家者，不應驅出。若度出家受具足者，越比尼罪。是名太老。

截手者，佛住舍衛城，廣說如上。爾時有比丘度截手人出家，為世人所譏：「云何沙門釋子度犯王法截手人出家？出家之人應身體完具，此壞敗人，有何道法？」諸比丘以是因緣往白世尊。佛言：「喚是比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後截手人，不應與出家。」截手者，若截手、若截腕、若截小指、若大指，不應與出家。若已出家，不應驅出。若度出家受具足者，越比尼罪。是名截手。

截腳者，佛住舍衛城，廣說如上。爾時有比丘度截腳人出家，為世人所譏，乃至佛言：「從今日後截腳人不應與出家。」截腳者，若

【現代漢語翻譯】 現代漢語譯本 『敗壞之人，有什麼道理可言？』又有人說：『你不知道嗎？這些沙門釋子（Shamen Shizi，佛教出家人）出家沒有父親，把這個老翁當作父親看待。』又有人說：『這些沙門只度兩種人：一是死人，二是不想出家的人。如果不多度人，僧眾就不會增長。』眾比丘因為這件事去稟告世尊（Shizun，對佛的尊稱）。佛說：『把那個比丘叫來。』叫來后，佛詳細詢問了這件事：『你真的這樣做了嗎？』回答說：『確實如此。』佛說：『從今以後，年紀太大的不應該讓他出家。』年紀太大的人，超過七十歲或者接近七十歲，不能做事，起臥需要人照顧，這種人不準許出家。如果超過七十歲還能做些事情，也不允許。年滿七十歲，身體健康，能夠修行各種事務，允許他出家。如果年紀太大，不應該讓他出家。如果已經出家，不應該趕他走。如果度他出家並讓他受具足戒（shoujuzuijie，佛教出家者所受的最高戒律），就犯了比尼罪（bini zui，佛教戒律中的罪過）。這叫做年紀太大。

截手之人，佛住在舍衛城（Sheweicheng，古印度城市），詳細情況如上所述。當時有比丘度截手之人出家，被世人譏諷：『為什麼沙門釋子要度犯了王法被砍手的人出家？出家之人應該身體完整，這種殘缺之人，有什麼道法？』眾比丘因為這件事去稟告世尊。佛說：『把那個比丘叫來。』叫來后，佛問比丘：『你真的這樣做了嗎？』回答說：『確實如此。』佛說：『從今以後，截手之人，不應該讓他出家。』截手之人，如果被截了手、截了手腕、截了小指、截了大拇指，不應該讓他出家。如果已經出家，不應該趕他走。如果度他出家並讓他受具足戒，就犯了比尼罪。這叫做截手。

截腳之人，佛住在舍衛城，詳細情況如上所述。當時有比丘度截腳之人出家，被世人譏諷，乃至佛說：『從今以後，截腳之人不應該讓他出家。』截腳之人，如果

【English Translation】 English version 『A ruined person, what principle is there?』 Again, someone said, 『Don't you know that these Shamen Shizi (釋子, Buddhist monks) who have left home have no father, and they treat this old man as a father.』 Again, someone said, 『These Shamen only ordain two kinds of people: one is the dead, and the other is those who do not want to leave home. If they do not ordain more people, the Sangha will not grow.』 The Bhikkhus (比丘, Buddhist monks) reported this matter to the World Honored One (世尊, a respectful title for the Buddha). The Buddha said, 『Call that Bhikkhu here.』 After he came, the Buddha asked him in detail about the matter: 『Did you really do this?』 He replied, 『Indeed, I did.』 The Buddha said, 『From today onwards, those who are too old should not be allowed to leave home.』 Those who are too old, over seventy or close to seventy, cannot do anything, and need someone to take care of them when they get up and lie down. Such people are not allowed to leave home. If they are over seventy and can still do something, they are also not allowed. Those who are seventy years old, healthy, and able to practice various tasks are allowed to leave home. If they are too old, they should not be allowed to leave home. If they have already left home, they should not be expelled. If they ordain him and allow him to receive the full precepts (受具足戒, the highest level of precepts for Buddhist monks), they will commit a Bini offense (比尼罪, an offense against Buddhist monastic rules). This is called too old.

A person with a severed hand, the Buddha was staying in Shravasti (舍衛城, an ancient Indian city), and the details are as described above. At that time, a Bhikkhu ordained a person with a severed hand, and was ridiculed by the world: 『Why do the Shamen Shizi ordain a person who has violated the king's law and had his hand cut off? A person who leaves home should have a complete body. What Dharma (道法, Buddhist teachings) does this defective person have?』 The Bhikkhus reported this matter to the World Honored One. The Buddha said, 『Call that Bhikkhu here.』 After he came, the Buddha asked the Bhikkhu: 『Did you really do this?』 He replied, 『Indeed, I did.』 The Buddha said, 『From today onwards, a person with a severed hand should not be allowed to leave home.』 A person with a severed hand, whether the hand is severed, the wrist is severed, the little finger is severed, or the thumb is severed, should not be allowed to leave home. If he has already left home, he should not be expelled. If they ordain him and allow him to receive the full precepts, they will commit a Bini offense. This is called a severed hand.

A person with a severed foot, the Buddha was staying in Shravasti, and the details are as described above. At that time, a Bhikkhu ordained a person with a severed foot, and was ridiculed by the world, until the Buddha said: 『From today onwards, a person with a severed foot should not be allowed to leave home.』 A person with a severed foot, if

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截腳、若截腕、若小指、若大指，不應與出家。若已出家者，不應驅出。乃至得越比尼罪。是名截腳。

截手腳者，佛住舍衛城，廣說如上。爾時比丘度截手腳人出家，為世人所譏：「云何沙門釋子度犯王法截手腳人？一事不具尚不得出家，況復兩事。此壞敗人，何道之有？」諸比丘以是因緣往白世尊。佛言：「喚是比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後截手腳人不應與出家。」截手腳者，若截右手左腳；若截左手右腳；若截左手左腳；若截右手右腳，不應與出家。若已出家者，不應驅出。若與出家受具足者，越比尼罪。是名截手腳。

截耳者，佛住舍衛城，廣說如上。爾時有比丘，度截耳人出家，為世人所譏：「云何沙門釋子度犯王法截耳人？」乃至佛言：「從今日後，截耳人不應與出家。」截耳者，若截耳、若截耳輪、若先穿耳，決能令還合者，得與出家。截耳人，不應與出家。若已出家者，不應驅出。若度出家受具足者，越比尼罪。是名截耳。

截鼻者，佛住舍衛城，廣說如上。爾時諸比丘度截鼻人出家，為世人所嫌：「云何沙門釋子度犯王法截鼻人出家？此壞敗人，有何道法？」諸比丘以是因緣往白世尊。乃至佛言：「從今日後截鼻人不應與出家

【現代漢語翻譯】 現代漢語譯本：

如果有人被截去腳的一部分、整個腳腕、小腳趾或大腳趾，不應允許其出家。如果已經出家，也不應將其驅逐。否則，將犯越比尼罪（越比尼罪：佛教戒律中的一種罪名）。這被稱為『截腳』。

關於截手腳的情況，佛陀住在舍衛城（Śrāvastī），詳細的說法如前所述。當時，有比丘（bhikṣu）允許被截去手腳的人出家，受到世人的譏諷：『為何沙門（śrāmaṇa）釋子（釋迦牟尼佛的弟子）允許觸犯王法而被截去手腳的人出家？身體不完整的人尚且不能出家，更何況是缺少兩部分。這種殘缺之人，能有什麼修行？』眾比丘因此事稟告世尊（Bhagavan，佛陀的尊稱）。佛陀說：『把那位比丘叫來。』叫來后，佛陀問比丘：『你真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『從今以後，被截去手腳的人不應允許出家。』所謂截手腳，包括被截去右手和左腳、左手和右腳、左手和左腳、右手和右腳，都不應允許其出家。如果已經出家，也不應將其驅逐。如果允許其出家並受具足戒（upasampadā），將犯越比尼罪。這被稱為『截手腳』。

關於截耳的情況，佛陀住在舍衛城，詳細的說法如前所述。當時，有比丘允許被截去耳朵的人出家，受到世人的譏諷：『為何沙門釋子允許觸犯王法而被截去耳朵的人出家？』乃至佛陀說：『從今以後，被截去耳朵的人不應允許出家。』所謂截耳，包括被截去整個耳朵、部分耳輪。如果先前穿了耳洞，但能夠使其癒合，則可以允許出家。被截去耳朵的人，不應允許出家。如果已經出家，也不應將其驅逐。如果允許其出家並受具足戒，將犯越比尼罪。這被稱為『截耳』。

關於截鼻的情況，佛陀住在舍衛城，詳細的說法如前所述。當時，眾比丘允許被截去鼻子的人出家，受到世人的指責：『為何沙門釋子允許觸犯王法而被截去鼻子的人出家？這種殘缺之人，能有什麼道法？』眾比丘因此事稟告世尊。乃至佛陀說：『從今以後，被截去鼻子的人不應允許出家。』

【English Translation】 English version:

If someone has a part of their foot cut off, or their wrist, or a small toe, or a big toe, they should not be allowed to become a monk. If they are already monks, they should not be expelled. Otherwise, a Thullanissaya offense (Thullanissaya: a type of offense in Buddhist monastic rules) is committed. This is called 'cut foot'.

Regarding those with cut-off hands and feet, the Buddha stayed in Śrāvastī (舍衛城), and the details are as described above. At that time, a bhikṣu (比丘, monk) allowed a person with cut-off hands and feet to become a monk, and was ridiculed by the world: 'Why do the śrāmaṇa (沙門, ascetic) disciples of the Śākya (釋子, disciples of Śākyamuni Buddha) allow a person with cut-off hands and feet, who has violated the king's law, to become a monk? Someone who is not physically complete should not be allowed to become a monk, let alone someone who is missing two parts. What path can such a broken person have?' The bhikṣus reported this matter to the Bhagavan (世尊, the Blessed One, Buddha). The Buddha said: 'Summon that bhikṣu.' After he came, the Buddha asked the bhikṣu: 'Did you really do this?' He replied: 'Indeed, I did.' The Buddha said: 'From today onwards, people with cut-off hands and feet should not be allowed to become monks.' 'Cut-off hands and feet' includes those who have had their right hand and left foot cut off, or their left hand and right foot, or their left hand and left foot, or their right hand and right foot; they should not be allowed to become monks. If they are already monks, they should not be expelled. If they are allowed to become monks and receive full ordination (upasampadā, 受具足戒), a Thullanissaya offense is committed. This is called 'cut hands and feet'.

Regarding those with cut-off ears, the Buddha stayed in Śrāvastī, and the details are as described above. At that time, a bhikṣu allowed a person with cut-off ears to become a monk, and was ridiculed by the world: 'Why do the śrāmaṇa disciples of the Śākya allow a person with cut-off ears, who has violated the king's law, to become a monk?' And so the Buddha said: 'From today onwards, people with cut-off ears should not be allowed to become monks.' 'Cut-off ears' includes those who have had their entire ear cut off, or part of their earlobe. If they previously had pierced ears, but it is possible to heal them, they may be allowed to become monks. People with cut-off ears should not be allowed to become monks. If they are already monks, they should not be expelled. If they are allowed to become monks and receive full ordination, a Thullanissaya offense is committed. This is called 'cut ears'.

Regarding those with cut-off noses, the Buddha stayed in Śrāvastī, and the details are as described above. At that time, the bhikṣus allowed a person with a cut-off nose to become a monk, and were criticized by the world: 'Why do the śrāmaṇa disciples of the Śākya allow a person with a cut-off nose, who has violated the king's law, to become a monk? What Dharma (道法, teachings) can such a broken person have?' The bhikṣus reported this matter to the Bhagavan. And so the Buddha said: 'From today onwards, people with cut-off noses should not be allowed to become monks.'

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。」截鼻者，若截鼻、若決鼻，不應與出家，乃至是名截鼻。

截耳鼻者。佛住舍衛城，廣說如上。爾時比丘度截耳鼻人出家，為世人所譏：「云何沙門釋子度截耳鼻人出家？截一尚不得出家，況復截兩。此壞敗人，何道之有？」諸比丘以是因緣往白世尊，乃至佛言：「從今日後截耳鼻人不應與出家。」乃至是名截耳鼻。

盲者，佛住舍衛城，廣說如上。爾時有比丘度盲人出家，牽臂將行，為世人所譏：「云何沙門釋子度盲人出家？不能自行，捉手牽之。出家之人宜當諸根具足，此壞敗人，何道之有？」諸比丘以是因緣往白世尊，佛言：「喚是比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後盲人不應與出家。」盲者，眼一切不見色，若見手掌文者，若雀目不得與出家。若已出家，不應驅出。若與出家受具足者，越比尼罪。是名盲。

聾者，佛住舍衛城，廣說如上。爾時比丘度聾人出家，為世人所譏：「云何沙門釋子度聾人出家？不聞善惡語言，何能聽法？此壞敗人，何道之有？」諸比丘以是因緣往白世尊，乃至佛言：「從今日後聾人不應與出家。」聾者，不聞一切聲，若聞高聲者，得與出家，乃至是名聾。

盲聾者，佛住舍衛城，廣說如上。爾時有比丘度盲

【現代漢語翻譯】 現代漢語譯本： 『截鼻者』，如果有人被截去鼻子，或者鼻子被割掉，不應該允許他出家。這種情況就叫做『截鼻』。

『截耳鼻者』。佛陀住在舍衛城（Śrāvastī），（情形）和上面所說的一樣。當時，有比丘度一個被截去耳朵和鼻子的人出家，被世人譏諷：『為什麼沙門釋子（Śākyaputra，釋迦牟尼佛的弟子）要度截去耳朵和鼻子的人出家？截去一個尚且不能出家，更何況截去兩個。這種殘缺的人，有什麼修行可言？』眾比丘因為這件事去稟告世尊，佛陀說：『從今以後，截去耳朵和鼻子的人不應該允許出家。』這種情況就叫做『截耳鼻』。

『盲者』，佛陀住在舍衛城，（情形）和上面所說的一樣。當時，有比丘度一個盲人出家，（需要）拉著他的手臂行走，被世人譏諷：『為什麼沙門釋子要度盲人出家？不能自己行走，需要拉著手。出家之人應該諸根具足，這種殘缺的人，有什麼修行可言？』眾比丘因為這件事去稟告世尊，佛陀說：『把那個比丘叫來。』（比丘）來了之後，佛陀問比丘：『你真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『從今以後，盲人不應該允許出家。』盲者，眼睛完全看不見東西。如果能看見手掌紋路的，或者患有雀盲癥的，不能允許出家。如果已經出家，不應該驅逐出去。如果允許出家並受具足戒的，犯越比尼罪（atikramaṇīya）。這就叫做『盲』。

『聾者』，佛陀住在舍衛城，（情形）和上面所說的一樣。當時，有比丘度一個聾人出家，被世人譏諷：『為什麼沙門釋子要度聾人出家？聽不見好壞的言語，怎麼能聽法？這種殘缺的人，有什麼修行可言？』眾比丘因為這件事去稟告世尊，佛陀說：『從今以後，聾人不應該允許出家。』聾者，聽不見任何聲音。如果能聽見大聲說話的，可以允許出家。這種情況就叫做『聾』。

『盲聾者』，佛陀住在舍衛城，（情形）和上面所說的一樣。當時，有比丘度一個又盲又

【English Translation】 English version: 『One whose nose is cut off』: If someone's nose is cut off, or if the nose is severed, he should not be allowed to become a monk. This is called 『nose cut off』.

『One whose ears and nose are cut off』: The Buddha was staying in Śrāvastī (舍衛城). The details are as above. At that time, a Bhikṣu (比丘, monk) ordained someone whose ears and nose had been cut off. He was criticized by the people: 『Why do the Śākyaputras (沙門釋子, disciples of Śākyamuni Buddha) ordain someone whose ears and nose have been cut off? Even cutting off one is not allowed for ordination, let alone cutting off both. What path is there for this ruined person?』 The Bhikṣus reported this matter to the World Honored One. The Buddha said: 『From today onwards, someone whose ears and nose have been cut off should not be allowed to become a monk.』 This is called 『ears and nose cut off』.

『Blind person』: The Buddha was staying in Śrāvastī. The details are as above. At that time, a Bhikṣu ordained a blind person, leading him by the arm. He was criticized by the people: 『Why do the Śākyaputras ordain a blind person? He cannot walk by himself and needs to be led by the hand. A person who becomes a monk should have all faculties complete. What path is there for this ruined person?』 The Bhikṣus reported this matter to the World Honored One. The Buddha said: 『Summon that Bhikṣu.』 After he came, the Buddha asked the Bhikṣu: 『Is it true that you did this?』 He replied: 『It is true.』 The Buddha said: 『From today onwards, a blind person should not be allowed to become a monk.』 A blind person is someone whose eyes cannot see anything at all. If he can see the lines on his palm, or if he has night blindness, he should not be allowed to become a monk. If he has already become a monk, he should not be expelled. If he is allowed to become a monk and receive full ordination, he commits an Atikramaṇīya (越比尼罪) offense. This is called 『blind』.

『Deaf person』: The Buddha was staying in Śrāvastī. The details are as above. At that time, a Bhikṣu ordained a deaf person. He was criticized by the people: 『Why do the Śākyaputras ordain a deaf person? He cannot hear good or bad words, how can he listen to the Dharma (法, teachings)? What path is there for this ruined person?』 The Bhikṣus reported this matter to the World Honored One. The Buddha said: 『From today onwards, a deaf person should not be allowed to become a monk.』 A deaf person is someone who cannot hear any sound at all. If he can hear loud sounds, he may be allowed to become a monk. This is called 『deaf』.

『Blind and deaf person』: The Buddha was staying in Śrāvastī. The details are as above. At that time, a Bhikṣu ordained someone who was both blind and

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聾之人出家，為世人所譏：「云何沙門釋子度盲聾之人出家，不能見聞？出家之人宜當諸根具足，盲者尚不得，況復盲聾。此壞敗人，何道之有？」諸比丘以是因緣往白世尊，乃至佛言：「從今日後盲聾人不應與出家。」乃至是名盲。

聾啞者，佛住舍衛城，廣說如上。爾時比丘度啞人出家，手作相語，為世人所譏：「云何沙門釋子度啞人出家？不能語言，而作手相語。此壞敗人，何道之有？」諸比丘以是因緣往白世尊，乃至佛言：「從今日後啞人不應與出家。」啞者，不能語，用手示語相，不應與出家。若已出家者，不應驅出，乃至是名啞。

躄者，佛住舍衛城，廣說如上。爾時比丘度躄人出家，為世人所譏：「云何沙門釋子度躄不能行人出家？此壞敗人，何道之有？」諸比丘以是因緣往白世尊，乃至佛言：「從今日後躄人不應與出家。」躄者，兩手捉屐曳尻而行，不應與出家。若已出家，不應驅出，乃至是名躄。

啞躄者，佛住舍衛城，廣說如上。爾時諸比丘度啞躄人出家，乃至與出家受具足者，越比尼罪，是名啞躄。

鞭瘢者，佛住舍衛城，廣說如上。爾時比丘度鞭瘢人出家，為世人所譏：「云何沙門釋子度犯王法鞭瘢人出家？出家之人應當身體完凈。此壞敗人，何道之有？」諸比丘

【現代漢語翻譯】 現代漢語譯本 有耳聾的人出家，被世人譏笑：『為何沙門釋子（Śrāmaṇa-śākya，釋迦牟尼的出家弟子）度盲聾之人出家，他們不能見也不能聽？出家之人應當諸根完具，眼盲的人尚且不行，更何況又盲又聾的人。這種殘缺之人，有什麼修道的可能？』眾比丘因為這件事去稟告世尊（Buddha，佛陀），佛說：『從今以後，不應允許盲聾之人出家。』這就是所謂的盲。 有聾啞的人，佛陀住在舍衛城（Śrāvastī）時，情況如上所述。當時，有比丘度啞人出家，他們用手勢交流，被世人譏笑：『為何沙門釋子度啞人出家？他們不能說話，只能用手勢交流。這種殘缺之人，有什麼修道的可能？』眾比丘因為這件事去稟告世尊，佛說：『從今以後，不應允許啞人出家。』啞人，指不能說話，用手勢表達意思的人，不應允許他們出家。如果已經出家，不應驅逐，這就是所謂的啞。 有腿腳殘疾的人，佛陀住在舍衛城時，情況如上所述。當時，有比丘度腿腳殘疾的人出家，被世人譏笑：『為何沙門釋子度腿腳殘疾不能行走的人出家？這種殘缺之人，有什麼修道的可能？』眾比丘因為這件事去稟告世尊，佛說：『從今以後，不應允許腿腳殘疾的人出家。』腿腳殘疾的人，指用雙手拿著木屐，拖著臀部行走的人，不應允許他們出家。如果已經出家，不應驅逐，這就是所謂的腿腳殘疾。 有又聾又啞的人，佛陀住在舍衛城時，情況如上所述。當時，眾比丘度又聾又啞的人出家，甚至為他們授具足戒（Upasampadā，佛教中的正式出家儀式），這違反了比尼（Vinaya，佛教戒律），這就是所謂的又聾又啞。 有身上有鞭痕的人，佛陀住在舍衛城時，情況如上所述。當時，有比丘度身上有鞭痕的人出家，被世人譏笑：『為何沙門釋子度犯了王法而被鞭打的人出家？出家之人應當身體完好。這種殘缺之人，有什麼修道的可能？』眾比丘

【English Translation】 English version A deaf person ordained was ridiculed by the world: 'Why do the Śrāmaṇa-śākyas (ascetic disciples of Śākyamuni) ordain blind and deaf people? They cannot see or hear! Those who ordain should have all their faculties complete. Even the blind are not allowed, let alone the blind and deaf. What path is there for such defective people?' The monks, because of this, went to inform the World-Honored One (Buddha), and the Buddha said: 'From today onwards, blind and deaf people should not be allowed to ordain.' This is what is meant by blind. For the deaf and mute, the Buddha was residing in Śrāvastī, and the situation was as described above. At that time, monks ordained mute people, who communicated with hand gestures, and were ridiculed by the world: 'Why do the Śrāmaṇa-śākyas ordain mute people? They cannot speak, but communicate with hand gestures. What path is there for such defective people?' The monks, because of this, went to inform the World-Honored One, and the Buddha said: 'From today onwards, mute people should not be allowed to ordain.' Mute people, those who cannot speak and use hand gestures to communicate, should not be allowed to ordain. If they are already ordained, they should not be expelled. This is what is meant by mute. For the crippled, the Buddha was residing in Śrāvastī, and the situation was as described above. At that time, monks ordained crippled people, who could not walk, and were ridiculed by the world: 'Why do the Śrāmaṇa-śākyas ordain crippled people who cannot walk? What path is there for such defective people?' The monks, because of this, went to inform the World-Honored One, and the Buddha said: 'From today onwards, crippled people should not be allowed to ordain.' Crippled people, those who hold clogs in both hands and drag their buttocks to walk, should not be allowed to ordain. If they are already ordained, they should not be expelled. This is what is meant by crippled. For the deaf and crippled, the Buddha was residing in Śrāvastī, and the situation was as described above. At that time, the monks ordained deaf and crippled people, and even gave them full ordination (Upasampadā, the formal Buddhist ordination ceremony), which violated the Vinaya (Buddhist monastic rules). This is what is meant by deaf and crippled. For those with whip scars, the Buddha was residing in Śrāvastī, and the situation was as described above. At that time, monks ordained people with whip scars, who had been punished for violating the king's law, and were ridiculed by the world: 'Why do the Śrāmaṇa-śākyas ordain people with whip scars who have violated the king's law? Those who ordain should have complete and healthy bodies. What path is there for such defective people?' The monks

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以是因緣往白世尊。佛言：「喚是比丘來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「從今日後鞭瘢人不應度出家。」鞭瘢者，若凸、若凹，若能治瘢還平復，與肉膚不異者，得與出家；鞭瘢人不應與出家。若已出家者，不應驅出。若與出家受具足者，越比尼罪。是名鞭瘢。

印瘢者，佛住舍衛城，廣說如上。爾時比丘度印瘢人出家，為世人所譏：「云何沙門釋子度犯王法印瘢人出家？出家之人宜當完凈。此壞敗人，何道之有？」諸比丘以是因緣往白世尊，乃至佛言：「從今日後印瘢人不應與出家。」印瘢者，破肉以孔雀膽、銅青等畫作字作種種鳥獸像，不應與出家。若已出家者，不應驅出。若與出家受具足者，越比尼罪。是名印瘢。

克筋者，佛住舍衛城，廣說如上。爾時有比丘度克筋人出家，曳腳而行，為世人所譏：「云何沙門釋子度克筋人出家？曳腳而行，出家之人應身體完具。此壞敗人，何道之有？」諸比丘以是因緣往白世尊，乃至佛言：「從今日後克筋人不應與出家。」克筋者，克腳踵筋，不應與出家，乃至越比尼罪，是名克筋。

拔筋者，佛住舍衛城，廣說如上。爾時比丘度拔筋人出家，為世人所譏：「云何沙門釋子度拔筋人出家？出家之人應當身體完具。」諸比丘以

【現代漢語翻譯】 現代漢語譯本 因為這個緣故，（眾比丘）前去稟告世尊。佛說：『把那個比丘叫來。』（比丘）來了之後，佛問：『你真的做了這樣的事嗎？』（比丘）回答說：『確實如此。』佛說：『從今天以後，身上有鞭打傷疤的人不應該被允許出家。』鞭打的傷疤，無論是凸起的還是凹陷的，如果能夠治療使傷疤平復，與正常的面板沒有區別，就可以允許他出家；有鞭打傷疤的人不應該被允許出家。如果已經出家了，不應該驅逐出去。如果允許有鞭打傷疤的人出家並受具足戒，就犯了比尼罪（越比尼罪）。這叫做鞭打傷疤。

關於身上有刺青的人，佛住在舍衛城（Śrāvastī），詳細的說法如上所述。當時，有比丘允許身上有刺青的人出家，被世人譏諷：『為什麼沙門釋子（Śākyaputra，釋迦牟尼佛的弟子）允許觸犯王法而被刺字的人出家？出家的人應該身體完整乾淨。這種殘缺的人，有什麼修道的可能呢？』眾比丘因為這個緣故前去稟告世尊，乃至佛說：『從今天以後，身上有刺青的人不應該被允許出家。』身上有刺青的人，是指在面板上刺破，用孔雀膽、銅青等顏料畫出文字或各種鳥獸影象的人，不應該允許他們出家。如果已經出家了，不應該驅逐出去。如果允許身上有刺青的人出家並受具足戒，就犯了比尼罪。這叫做刺青。

關於斷筋的人，佛住在舍衛城，詳細的說法如上所述。當時，有比丘允許斷筋的人出家，（那人）拖著腳走路，被世人譏諷：『為什麼沙門釋子允許斷筋的人出家？拖著腳走路，出家的人應該身體完整。這種殘缺的人，有什麼修道的可能呢？』眾比丘因為這個緣故前去稟告世尊，乃至佛說：『從今天以後，斷筋的人不應該被允許出家。』斷筋的人，是指腳後跟的筋被割斷的人，不應該允許他們出家，乃至犯比尼罪。這叫做斷筋。

關於拔筋的人，佛住在舍衛城，詳細的說法如上所述。當時，有比丘允許拔筋的人出家，被世人譏諷：『為什麼沙門釋子允許拔筋的人出家？出家的人應當身體完整。』眾比丘以

【English Translation】 English version Because of this reason, (the monks) went to inform the World-Honored One (Bhagavan). The Buddha said, 'Summon that monk here.' After (the monk) arrived, the Buddha asked, 'Did you really do such a thing?' (The monk) replied, 'Indeed, I did.' The Buddha said, 'From today onwards, people with whip scars on their bodies should not be allowed to ordain.' Whip scars, whether raised or sunken, if they can be treated to become smooth and indistinguishable from normal skin, then they may be allowed to ordain; people with whip scars should not be allowed to ordain. If they have already ordained, they should not be expelled. If someone allows a person with whip scars to ordain and receive full ordination (upasampadā), they commit a transgression of the Vinaya (越比尼罪, yuè bǐ ní zuì). This is called whip scars.

Regarding those with tattoo scars, the Buddha resided in Śrāvastī (舍衛城, Shè wèi chéng), and the detailed explanation is as above. At that time, a monk allowed a person with tattoo scars to ordain, and was ridiculed by the world: 'Why do the Śākyaputra (沙門釋子, Shāmén Shìzǐ, disciples of Śākyamuni Buddha) allow people with tattoo scars who have violated the king's law to ordain? Those who ordain should be complete and clean in body. What possibility of cultivation is there for such a flawed person?' The monks, because of this reason, went to inform the World-Honored One, and the Buddha said: 'From today onwards, people with tattoo scars should not be allowed to ordain.' People with tattoo scars are those who have their skin pierced and use peacock bile, copper blue, or other pigments to draw characters or various images of birds and beasts; they should not be allowed to ordain. If they have already ordained, they should not be expelled. If someone allows a person with tattoo scars to ordain and receive full ordination, they commit a transgression of the Vinaya. This is called tattoo scars.

Regarding those with severed tendons, the Buddha resided in Śrāvastī, and the detailed explanation is as above. At that time, a monk allowed a person with severed tendons to ordain, (that person) walked with a limp, and was ridiculed by the world: 'Why do the Śākyaputra allow people with severed tendons to ordain? Walking with a limp, those who ordain should be complete in body. What possibility of cultivation is there for such a flawed person?' The monks, because of this reason, went to inform the World-Honored One, and the Buddha said: 'From today onwards, people with severed tendons should not be allowed to ordain.' People with severed tendons are those whose Achilles tendons have been severed; they should not be allowed to ordain, and even commit a transgression of the Vinaya. This is called severed tendons.

Regarding those with extracted tendons, the Buddha resided in Śrāvastī, and the detailed explanation is as above. At that time, a monk allowed a person with extracted tendons to ordain, and was ridiculed by the world: 'Why do the Śākyaputra allow people with extracted tendons to ordain? Those who ordain should be complete in body.' The monks, because of

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是因緣往白世尊，乃至佛言：「從今日後拔筋人不應與出家。」拔筋者，從腳跟抽至項顀，從項顀抽至腳跟，不應與出家，乃至越比尼罪，是名拔筋。

傴脊者，佛住舍衛城，廣說如上。爾時比丘度曲脊侏儒人出家，為世人所譏：「云何沙門釋子度王家戲弄曲脊人出家？出家之人應當身體調直。此壞敗人，何道之有？」諸比丘以是因緣往白世尊，乃至佛言：「從今日後曲脊人不應與出家。」曲脊者，不正直也。侏儒者，或上長下短、或上短下長。一切最短者，是不應與出家，乃至越比尼罪，是名侏儒。

摩訶僧祇律卷第二十三 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第二十四

東晉天竺三藏佛陀跋陀羅共法顯譯明雜誦跋渠法之二

王臣者，佛住王舍城迦蘭陀竹園，廣說如上。爾時有比丘度王臣出家受具足已，禁官見已，合捉比丘送與斷事官所，作是言：「此沙門私度王臣。」斷事官言：「取和上打三肋折，取戒師挽舌，出十眾合，各與八下鞭，受具足者極法治罪。」爾時眾多人即衛送出城，時頻婆娑羅王欲詣世尊，見此眾人，王問言：「是何等人？」即以上事具白王。王聞已大瞋，即敕令放：「從今日已后欲出家者，恣聽師度。」王言：「呼斷事官來

【現代漢語翻譯】 現代漢語譯本 因為這個因緣，比丘們稟告世尊，世尊說：『從今以後，不應該允許拔筋的人出家。』拔筋的人，指從腳跟抽筋到頸后，或者從頸后抽筋到腳跟的人，不應該允許他們出家，否則就犯了比尼罪（Vinaya，戒律），這叫做拔筋。

駝背的人，佛陀住在舍衛城（Śrāvastī）時，詳細情況如上所述。當時，有比丘度一個駝背的侏儒出家，被世人譏笑：『為什麼沙門釋子（Śākyaputra，釋迦之子，指佛教徒）要度國王家戲弄的駝揹人出家呢？出家的人應該身體端正。這種殘疾的人，有什麼修行前途呢？』比丘們因為這個因緣稟告世尊，世尊說：『從今以後，不應該允許駝背的人出家。』駝背的人，指身體不正直的人。侏儒，指或者上身長下身短，或者上身短下身長的人。一切身材極其矮小的人，都不應該允許他們出家，否則就犯了比尼罪，這叫做侏儒。

《摩訶僧祇律》卷第二十三 《大正藏》第22冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第二十四

東晉天竺三藏佛陀跋陀羅（Buddhabhadra）與法顯（Faxian）共同翻譯的《明雜誦跋渠法》之二

關於國王的臣子，佛陀住在王舍城（Rājagṛha）的迦蘭陀竹園（Kalandaka Venuvana）時，詳細情況如上所述。當時，有比丘度國王的臣子出家並受了具足戒（Upasampadā，比丘戒），禁官看到后，一起捉住比丘送到斷事官那裡，說：『這個沙門私自度國王的臣子出家。』斷事官說：『把他的和尚（Upādhyāya，親教師）抓來打斷三根肋骨，把戒師（Ācārya，軌範師）抓來拉出舌頭，驅逐出僧團，每人鞭打八下，對於受具足戒的人要處以極刑。』當時很多人就押送他們出城。當時頻婆娑羅王（Bimbisāra）想要去拜見世尊，看到這些人，國王問道：『這些人是什麼人？』他們就把以上的事情詳細地告訴了國王。國王聽了非常生氣，就下令放人，說：『從今以後，想要出家的人，聽憑他們的師父度化。』國王說：『把斷事官叫來。』

【English Translation】 English version Due to this cause and condition, the Bhikshus (monks) reported to the World Honored One (Bhagavan), and the Buddha said: 'From today onwards, those who have had their tendons pulled should not be allowed to ordain.' 'Tendons pulled' refers to those whose tendons have been pulled from the heel to the nape of the neck, or from the nape of the neck to the heel. They should not be allowed to ordain, otherwise it constitutes a Vinaya (discipline) offense. This is called 'tendons pulled'.

Those with hunched backs: When the Buddha was residing in Śrāvastī (舍衛城), the details were as described above. At that time, a Bhikshu ordained a hunchbacked dwarf, which was ridiculed by the world: 'Why do the Śākyaputras (釋迦之子, sons of Shakya, referring to Buddhists) ordain hunchbacked people who are used for entertainment by the royal family? Those who ordain should have upright bodies. What future is there for such disabled people?' The Bhikshus reported this cause and condition to the World Honored One, and the Buddha said: 'From today onwards, those with hunched backs should not be allowed to ordain.' 'Hunchbacked' refers to those whose bodies are not upright. 'Dwarf' refers to those who have a long upper body and short lower body, or a short upper body and long lower body. All those who are extremely short should not be allowed to ordain, otherwise it constitutes a Vinaya offense. This is called 'dwarf'.

Mahāsaṃghika Vinaya (摩訶僧祇律) Volume 23 Taishō Tripiṭaka (大正藏) Volume 22, No. 1425, Mahāsaṃghika Vinaya

Mahāsaṃghika Vinaya Volume 24

Translated by Buddhabhadra (佛陀跋陀羅), an Indian Tripiṭaka master from the Eastern Jin Dynasty, together with Faxian (法顯): Second part of the 'Miscellaneous Recitations' (明雜誦跋渠法).

Regarding royal officials: When the Buddha was residing in the Kalandaka Venuvana (迦蘭陀竹園) in Rājagṛha (王舍城), the details were as described above. At that time, a Bhikshu ordained a royal official and had him receive the full ordination (Upasampadā, 具足戒). When the prison officials saw this, they seized the Bhikshu and sent him to the judge, saying: 'This Śramaṇa (沙門, monk) has privately ordained a royal official.' The judge said: 'Bring his Upādhyāya (和尚, preceptor) and break three of his ribs, bring the Ācārya (戒師, instructor) and pull out his tongue, expel them from the Sangha (僧團, monastic community), whip each of them eight times, and punish the fully ordained person with the most severe penalty.' At that time, many people escorted them out of the city. At that time, King Bimbisāra (頻婆娑羅王) wanted to visit the World Honored One and saw these people. The king asked: 'Who are these people?' They told the king the details of the above matter. The king was very angry and ordered them to be released, saying: 'From today onwards, those who wish to ordain may be ordained by their teachers as they please.' The king said: 'Call the judge here.'

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。」來已，王問言：「此國中誰是王？」臣答言：「大王是王。」便問：「若我是王者，何故不白輒治人罪？」王即敕有司取斷事者，奪其官位，家中財物沒入官庫。諸司官即如王教，奪其官位，籍其家財沒入官庫。諸比丘以是因緣往白世尊。佛語比丘：「何處一切王皆信心如是？從今日後王臣不聽與出家。」臣者四種：或有名而無祿、或有祿而無名、或有祿有名、或無名無祿。是中有名無祿、有名有祿者，此國不聽出家，余國亦不聽。有祿無名，此間不聽，余處聽。無名無祿，此間聽，余處亦聽。王臣不應與出家，乃至越比尼罪，是名王臣。

負債者，佛住舍衛城，廣說如上。爾時有比丘度負債人出家，債主來見，即捉將詣斷事官所，作是言：「此人負我債不償而便出家。」斷事官信心佛法，語彼人言：「此人捨棄財產出家，何故復債？」即便放去。債主嫌言：「云何沙門釋子此負債人食我錢財而度出家？此壞敗人，何道之有？」諸比丘以是因緣往白世尊。佛言：「呼是比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後負債人不應與出家。」若來，欲與出家者當先問：「汝不負人債不？」答言：「負。我家中有人婦兒，田宅財物自有償。」者，應與出家。若言：「不負。」應與

【現代漢語翻譯】 現代漢語譯本：來之後，國王問道：『這個國家裡誰是國王？』臣子回答說：『大王是國王。』國王便問：『如果我是國王，為什麼不稟告我就擅自處理人的罪行？』國王立刻命令有關官員逮捕審判案件的人，剝奪他的官位，家中的財物沒收充公。各部門的官員就按照國王的命令，剝奪了他的官位，登記了他的家產沒收充公。眾比丘因為這件事去稟告世尊。佛告訴比丘們：『哪裡所有的國王都像這樣有信心？從今天以後，國王的臣子不允許出家。』臣子有四種：或者有名而沒有俸祿，或者有俸祿而沒有名聲，或者有俸祿也有名聲，或者沒有名聲也沒有俸祿。這其中有名無祿、有名有祿的人，這個國家不允許他們出家，其他國家也不允許。有祿無名的人，這裡不允許，其他地方允許。無名無祿的人，這裡允許，其他地方也允許。國王的臣子不應該允許他們出家，乃至觸犯比尼罪（Vinaya，戒律），這叫做國王的臣子。 負債的人，佛住在舍衛城（Śrāvastī），廣泛地講述如上所述的道理。當時有比丘度負債的人出家，債主來找，就抓住他到審判官那裡，說道：『這個人欠我的債不還就出家了。』審判官信仰佛法，對那個人說：『這個人捨棄財產出家，為什麼還要追債？』就放他走了。債主抱怨說：『為什麼沙門釋子（Śākyamuni，釋迦牟尼的弟子）讓這個欠債的人吃我的錢財而出家？這個人敗壞道德，有什麼道義可言？』眾比丘因為這件事去稟告世尊。佛說：『叫那個比丘來。』來之後，佛問比丘：『你真的這樣做了嗎？』回答說：『真的。』佛說：『從今天以後，負債的人不應該允許他們出家。』如果有人來，想要讓他出家，應當先問：『你不欠別人的債嗎？』回答說：『欠。但是我的家中有人、妻子兒女，田地住宅財物，自己可以償還。』這樣的人，應該允許他出家。如果說：『不欠。』就應該允許他出家。

【English Translation】 English version: After arriving, the king asked, 'Who is the king in this country?' The minister replied, 'The Great King is the king.' Then the king asked, 'If I am the king, why do you judge people's crimes without reporting to me?' The king immediately ordered the relevant officials to arrest the person who judged the cases, strip him of his official position, and confiscate his family property into the state treasury. The officials of various departments followed the king's order, stripped him of his official position, registered his family property and confiscated it into the state treasury. The bhikkhus (monks) reported this matter to the World Honored One (Buddha). The Buddha told the bhikkhus, 'Where do all kings have such faith? From today onwards, the king's ministers are not allowed to become monks.' There are four types of ministers: some have a name but no salary, some have a salary but no name, some have both salary and name, and some have neither name nor salary. Among these, those with a name but no salary, and those with both name and salary, are not allowed to become monks in this country, nor are they allowed in other countries. Those with a salary but no name are not allowed here, but are allowed elsewhere. Those with neither name nor salary are allowed here, and are also allowed elsewhere. The king's ministers should not be allowed to become monks, even to the point of violating the Vinaya (rules of discipline); this is called the king's minister. Regarding debtors, the Buddha was staying in Śrāvastī (舍衛城), extensively explaining the above-mentioned principles. At that time, a bhikkhu ordained a debtor, and the creditor came to see him, immediately seized him and took him to the judge, saying, 'This person owes me a debt and became a monk without repaying it.' The judge, having faith in the Buddha's Dharma (teachings), said to that person, 'This person has renounced his property to become a monk, why are you still demanding the debt?' So he released him. The creditor complained, 'Why do the Śākyamuni's (釋迦牟尼) disciples allow this debtor to eat my money and become a monk? This person is morally corrupt, what morality is there to speak of?' The bhikkhus reported this matter to the World Honored One. The Buddha said, 'Call that bhikkhu here.' After he arrived, the Buddha asked the bhikkhu, 'Did you really do this?' He replied, 'I did.' The Buddha said, 'From today onwards, debtors should not be allowed to become monks.' If someone comes and wants to become a monk, you should first ask, 'Do you not owe anyone a debt?' If he replies, 'I do. But my family has people, a wife and children, fields, houses, and property, and they can repay it themselves,' then he should be allowed to become a monk. If he says, 'I do not owe anything,' then he should be allowed to become a monk.

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出家。出家已，債主來者，若是小小債，持彼衣缽償。若復不足，當自以衣缽償、若乞索助償。若多不能得償者，應語：「我先問汝：『非負債人不？』汝自言：『不負。』汝自去乞索償之。」若負債人不應與出家。若已出家，不應驅出，乃至越比尼罪是名負債。

病者，佛住舍衛城迦蘭陀竹園，廣說如上。爾時有病人至耆域醫所作是言：「耆域與我治病，當雇五百兩金、兩張細㲲。」答言：「不能，我唯治二種人病：一者佛比丘僧，二、王王后宮夫人。」病人即向難陀、優波難陀房，到已難陀問言：「長壽四大調適不？」答言：「病不調適，我往詣耆域所，以五百兩金、兩張細㲲，雇治病而不肯治，言：『我唯治二種人病：佛比丘僧、王王后宮夫人。』」難陀言：「汝用棄五百兩金、兩張㲲為？汝但舍二種事：一者舍發，二、舍俗衣。」病人言：「阿阇梨！欲令我出家耶？」答言：「然！」即度出家受具足已，晨起著入聚落衣，到耆域所，作是言：「童子！我有共行弟子病，與我治之。」答言：「可爾，正當持藥往。」即持藥往，見已便識，問言：「尊者已出家耶？」答言：「爾。」贊言：「善哉！今當爲治。」即與藥療治，治已以兩張細㲲施與，作是言：「尊者！于佛法中凈修梵行。」受取已，即罷道，脫

【現代漢語翻譯】 現代漢語譯本 出家。出家后，如果債主找上門，如果是小額債務，就用他的衣缽償還。如果仍然不足，應當用自己的衣缽償還，或者乞討幫助償還。如果債務太多無法償還，應當告訴債主：『我先前問你：『他不是負債之人吧？』你自己說：『不是。』你自己去乞討償還吧。』如果是有負債的人，不應該讓他出家。如果已經出家，不應該驅逐出去，甚至觸犯比尼罪，這就是所謂的負債的情況。

病人。佛陀住在舍衛城（Śrāvastī）的迦蘭陀竹園（Kalandaka Venuvana），詳細情況如前所述。當時，有一個病人去耆域（Jīvaka）醫生那裡，說：『耆域，你給我治病，我給你五百兩黃金、兩張細㲲（一種精細的毛織品）作為報酬。』耆域回答說：『我不能，我只治療兩種人的疾病：一是佛陀（Buddha）和比丘僧團（bhikkhu-saṃgha），二是國王（Rājā）和王后宮中的夫人。』病人就去了難陀（Nanda）和優波難陀（Upananda）的住所，到達后，難陀問他說：『長壽者，四大（四大元素：地、水、火、風）調和嗎？』病人回答說：『身體不調和，我去了耆域那裡，用五百兩黃金、兩張細㲲雇他治病，但他不肯治療，說：『我只治療兩種人的疾病：佛陀和比丘僧團、國王和王后宮中的夫人。』難陀說：『你何必捨棄五百兩黃金、兩張細㲲呢？你只要捨棄兩件事：一是剃掉頭髮，二是捨棄世俗的衣服。』病人說：『阿阇梨（ācārya，老師）！您是想讓我出家嗎？』難陀回答說：『是的！』於是就度他出家，受了具足戒（upasampadā）后，早上穿上進入村落的衣服，到了耆域那裡，說：『童子！我有一個一起修行的弟子生病了，你給我治療一下。』耆域回答說：『可以，我這就拿藥去。』就拿著藥去了，見到病人後就認出了他，問道：『尊者已經出家了嗎？』病人回答說：『是的。』耆域讚歎道：『太好了！現在我來為您治療。』於是就給他用藥治療，治好后把兩張細㲲施捨給他，說：『尊者！在佛法中清凈地修行梵行（brahmacarya）。』病人接受后，就放棄了修行，脫下了袈裟。

【English Translation】 English version Ordination. After ordination, if creditors come, for small debts, repay with his robes and bowl. If it's still not enough, he should repay with his own robes and bowl, or beg for help to repay. If the debt is too large to repay, he should say: 'I asked you before: 'Is he not a debtor?' You yourself said: 'No.' Go and beg for repayment yourself.' If someone is in debt, he should not be allowed to ordain. If he has already ordained, he should not be expelled, even if it incurs a pārājika offense. This is what is meant by being in debt.

The Sick. The Buddha was residing in the Kalandaka Bamboo Grove (Kalandaka Venuvana) in Śrāvastī (舍衛城), as described extensively above. At that time, a sick person went to the physician Jīvaka (耆域) and said: 'Jīvaka, if you treat my illness, I will hire you with five hundred gold coins and two fine blankets (細㲲).' Jīvaka replied: 'I cannot. I only treat the illnesses of two kinds of people: first, the Buddha (佛) and the community of monks (比丘僧), and second, the king (王) and the ladies of the royal palace.' The sick person then went to the residence of Nanda (難陀) and Upananda (優波難陀). Upon arriving, Nanda asked him: 'Long-lived one, are the four great elements (四大) in harmony?' The sick person replied: 'My body is not in harmony. I went to Jīvaka, offering five hundred gold coins and two fine blankets to hire him to treat my illness, but he refused, saying: 'I only treat the illnesses of two kinds of people: the Buddha and the community of monks, the king and the ladies of the royal palace.'' Nanda said: 'Why abandon five hundred gold coins and two fine blankets? Just give up two things: first, shave your head, and second, give up your lay clothes.' The sick person said: 'Ācārya (阿闍梨, teacher)! Do you want me to ordain?' Nanda replied: 'Yes!' He then ordained him and, after receiving full ordination (具足戒), in the morning, he put on the clothes for entering the village and went to Jīvaka, saying: 'Young man! I have a fellow practitioner who is sick; please treat him for me.' Jīvaka replied: 'Certainly, I will go get the medicine.' He took the medicine and went. Upon seeing the sick person, he recognized him and asked: 'Venerable one, have you ordained?' The sick person replied: 'Yes.' Jīvaka praised him, saying: 'Excellent! Now I will treat you.' He then gave him medicine and treated him. After curing him, he gave him the two fine blankets as a gift, saying: 'Venerable one! Practice pure conduct (梵行) in the Buddha's Dharma.' After receiving them, the sick person renounced the practice and took off his robes.

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去袈裟，著兩張細㲲，巷中作如是罵言：「耆域醫師眾多人子，我雇五百兩金、兩張細㲲而不肯治，見我出家便與我治，反更得㲲。」耆域聞已，心懷悵恨，往世尊所，頭面禮足卻住一面，白佛言：「世尊！此人蒙我得活，反見罵辱。世尊！我是優婆塞，增長佛法故，唯愿世尊從今日後勿令諸比丘度病人出家。」爾時世尊為耆域童子隨順說法，示教利喜。禮足而退。爾時世尊往眾多比丘所，敷尼師壇坐已，具以上事為諸比丘說。佛言：「從今日後病人不應與出家。」病者，癬疥、黃爛、癩病、癰痤、痔病、不禁、黃病、瘧病、謦嗽、消盡、癲狂、熱病、風腫、水腫、腹腫，乃至服藥未得平復，不應與出家。若瘧病者，若一日、二日、三日、四日中間不發時得與出家。若病人不應與出家。若已出家者，不應驅出。若度出家受具足者，越比尼罪，是名病。

外道者，佛住舍衛城，廣說如上。爾時有比丘度外道出家，出家已在其前說外道過言：「外道不信，邪見、犯戒，無慚無愧。」如是毀呰外道過。彼聞已作是言：「長老！莫作是語，彼間亦有賢善，亦有持戒，一切盡有須陀洹、斯陀含、阿那含、阿羅漢。」諸比丘以是因緣往白世尊，佛言：「呼是比丘來。」來已佛具問上事：「汝實爾不？」答言：「實爾。」佛言

：「汝云何外道不試而與出家？從今日後外道不試不應與出家。」若外道來欲出家者，當共住試之四月，所投比丘應白僧。白僧已，僧先應與作求聽羯磨，然後聽乞。羯磨人應作是說：「大德僧聽！某甲外道，欲于如來法中出家。若僧時到，僧某甲外道，欲于僧中乞試四月。」「諸大德聽！某甲外道，欲于僧中乞試四月，僧忍默然故，是事如是持。」此人應從僧中乞，作如是言：「大德僧聽！我外道某甲，欲于如來法律中出家受具足。我某甲從僧乞試四月住，唯愿大德僧哀愍故，與我四月住法。」如是三乞。羯磨人應作是說：「大德僧聽！外道某甲，欲于如來法中出家受具足，已從僧中乞試四月。若僧時到，僧今與外道某甲試四月住。白如是。」「大德僧聽！外道某甲，欲于如來法中出家受具足，已從僧中乞試四月。僧今與外道某甲試四月住。諸大德忍僧與外道某甲試四月住，忍者默然，若不忍者便說。僧已與外道某甲試四月住竟，僧忍默然故，是事如是持。」作羯磨已，若能如沙彌隨僧作務者，在沙彌下次第取食。若不能者，應語：「汝自求食。」應日日在前毀呰外道：「不信，邪見、犯戒，無慚無愧。」如是種種毀呰，若言：「長老！莫作是語。彼間亦有賢善，亦有持戒，一切盡有須陀洹、斯陀含、阿那含、阿羅

【現代漢語翻譯】 現代漢語譯本： 『你為什麼不經過考驗就給外道（Waidào，指佛教以外的其他宗教修行者）剃度出家？從今天以後，對外道不經過考驗，不應該給他們剃度出家。』如果外道前來想要出家，應當共同居住並考驗他四個月，接納他的比丘（Bǐqiū，佛教出家男眾）應當稟告僧團。稟告僧團后，僧團首先應當為他做求聽羯磨（qiútīng jiémó，一種佛教儀式），然後允許他請求。羯磨人應當這樣說：『大德僧眾請聽！某甲外道，想要在如來（Rúlái，佛的稱號）的佛法中出家。如果僧團時機成熟，僧團允許某甲外道，想要在僧團中請求試住四個月。』『諸位大德請聽！某甲外道，想要在僧團中請求試住四個月，僧團容忍默然，這件事就這樣決定。』這個人應當從僧團中請求，這樣說：『大德僧眾請聽！我外道某甲，想要在如來法律中出家受具足戒（shòu jùzú jiè，佛教出家眾所受的完整戒律）。我某甲從僧團請求試住四個月，唯愿大德僧眾慈悲憐憫，給我四個月的試住機會。』這樣請求三次。羯磨人應當這樣說：『大德僧眾請聽！外道某甲，想要在如來佛法中出家受具足戒，已經從僧團中請求試住四個月。如果僧團時機成熟，僧團現在給予外道某甲試住四個月。稟告完畢。』『大德僧眾請聽！外道某甲，想要在如來佛法中出家受具足戒，已經從僧團中請求試住四個月。僧團現在給予外道某甲試住四個月。諸位大德如果容忍僧團給予外道某甲試住四個月，就保持沉默，如果不容忍就請說出來。僧團已經給予外道某甲試住四個月完畢，僧團容忍默然，這件事就這樣決定。』 做了羯磨之後，如果他能像沙彌（shāmí，佛教出家男眾的預備階段）一樣隨僧團做事務，就在沙彌的下位依次取食。如果不能，就應該告訴他：『你自己去乞食。』應該每天都在他面前詆譭外道：『不信佛法，邪知邪見、違犯戒律，沒有慚愧之心。』像這樣種種詆譭，如果他說：『長老！不要這樣說。他們那裡也有賢善之人，也有持戒之人，一切都有須陀洹（xūtuóhuán，佛教修行 प्रथम果位）、斯陀含（sītuóhán，佛教修行 第二果位）、阿那含（ānàhán，佛教修行 第三果位）、阿羅漢（āluóhàn，佛教修行 第四果位）。』

【English Translation】 English version: 'Why did you ordain the heretics (Waidào, non-Buddhist religious practitioners) without testing them? From today onwards, heretics should not be ordained without testing.' If a heretic comes wanting to be ordained, they should live together and be tested for four months. The Bhikshu (Bǐqiū, Buddhist monks) who accepts him should inform the Sangha (Sēngtuán, Buddhist monastic community). After informing the Sangha, the Sangha should first perform the requesting Karma (qiútīng jiémó, a type of Buddhist ritual) for him, and then allow him to make the request. The Karma performer should say: 'Venerable Sangha, listen! So-and-so heretic wants to be ordained in the Dharma (佛法) of the Tathagata (Rúlái, title of the Buddha). If the Sangha is ready, the Sangha allows so-and-so heretic to request to stay for a trial period of four months in the Sangha.' 'Venerable ones, listen! So-and-so heretic wants to request to stay for a trial period of four months in the Sangha. The Sangha tolerates this in silence, so this matter is decided.' This person should request from the Sangha, saying: 'Venerable Sangha, listen! I, the heretic so-and-so, want to be ordained and receive the full precepts (shòu jùzú jiè, the complete set of monastic vows) in the Dharma and Vinaya (法律) of the Tathagata. I, so-and-so, request from the Sangha to stay for a trial period of four months. May the Venerable Sangha have compassion and grant me the opportunity to stay for four months.' He should request this three times. The Karma performer should say: 'Venerable Sangha, listen! The heretic so-and-so wants to be ordained and receive the full precepts in the Dharma of the Tathagata, and has already requested from the Sangha to stay for a trial period of four months. If the Sangha is ready, the Sangha now grants the heretic so-and-so a trial period of four months. This is announced.' 'Venerable Sangha, listen! The heretic so-and-so wants to be ordained and receive the full precepts in the Dharma of the Tathagata, and has already requested from the Sangha to stay for a trial period of four months. The Sangha now grants the heretic so-and-so a trial period of four months. Venerable ones, if you tolerate the Sangha granting the heretic so-and-so a trial period of four months, remain silent; if you do not tolerate it, then speak. The Sangha has finished granting the heretic so-and-so a trial period of four months, and the Sangha tolerates this in silence, so this matter is decided.' After performing the Karma, if he can perform duties with the Sangha like a Shramanera (shāmí, a novice monk), he should take food in order after the Shramanas. If he cannot, he should be told: 'Go and beg for your own food.' One should daily denigrate the heretics in front of him: 'They do not believe, they have wrong views, they violate the precepts, they have no shame or remorse.' If he says: 'Elder! Do not say such things. There are also virtuous people there, there are also those who uphold the precepts, and there are all the Srotapannas (xūtuóhuán, stream enterer), Sakridagamin (sītuóhán, once-returner), Anagamin (ānàhán, non-returner), Arhats (āluóhàn, perfected one).'

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漢。」應語言：「汝還去彼間求阿羅漢。」若言：「實如長老所說，外道邪見，乃至無慚無愧，作泥犁行。長老愿拔濟我。」若試滿四月心不動移者，應與出家，若中間得聖法者即名試竟。若舍外道幖幟，著俗人服來者，應與出家。若著外道幖幟來者，不試四月，與出家受具足者，越比尼罪，是名外道。

兒者，佛住迦維羅衛國尼拘律樹釋氏精舍，廣說如上。爾時釋家童子，父母不放，諸比丘度出家。后諸子輩父母教誨，瞋恨言：「世尊臨得轉輪聖王猶捨出家，我何所顧戀而不出家？」爾時釋種往白凈王所白言：「大王！我子不放而諸比丘便度出家；余在家者不可教誨，設加教誨懷恨出家而言：『世尊臨得轉輪聖王位猶捨出家，我何所顧戀而不出家？』唯愿大王，從世尊乞，愿父母不放勿令出家。」爾時白凈王與眾多釋種往世尊所，頭面禮足卻坐一面，王白佛言：「世尊！諸比丘釋種童子，父母不放而與出家；余在家者設有教誨懷恨出家言：『世尊臨得轉輪聖王位，猶捨出家。我何所顧戀而不出家？』世尊！父母念子愛徹骨髓，我亦曾爾。世尊出家七年之中，坐起食飲無日不啼。惟愿世尊！制諸比丘，父母不聽勿令出家。」爾時世尊為白凈王，隨順說法發歡喜心，頭面禮足而退。王去不久，世尊往眾多比丘所，

【現代漢語翻譯】 現代漢語譯本： 佛說：『你應該對他們說：『你再去其他地方尋找阿羅漢（Arhat，已證得涅槃的聖者）。』如果他們說：『確實像長老您所說的那樣，我們以前是外道邪見，乃至無慚無愧，所作所為都是下地獄的行為。長老您願意救拔我。』如果經過四個月的考驗，他們的心意沒有改變，就應該允許他們出家。如果在考驗期間他們獲得了聖法，就表示考驗結束。如果他們捨棄了外道的標誌，穿著俗人的服裝前來，就應該允許他們出家。如果他們穿著外道的標誌前來，就不要進行四個月的考驗，如果允許他們出家並受具足戒，就犯了越比尼罪。這被稱為外道出家。』

關於孩童出家：佛陀住在迦毗羅衛國（Kapilavastu）的尼拘律樹（Nigrodha）釋氏精舍，詳細情況如前所述。當時，釋迦族的童子，父母不同意，但比丘們卻度他們出家。後來，其他的孩子們受到父母的教誨，就生氣地說：『世尊（Bhagavan，佛陀的尊稱）即將成為轉輪聖王（Chakravartin，統治世界的理想君王）都捨棄了王位出家，我還有什麼可顧戀而不出家呢？』當時，釋迦族人前往凈飯王（Śuddhodana，佛陀的父親）那裡稟告說：『大王！我們的孩子父母不同意，但比丘們卻度他們出家；其他在家的孩子沒法管教，如果加以管教，他們就懷恨在心，然後出家說：『世尊即將成為轉輪聖王都捨棄了王位出家，我還有什麼可顧戀而不出家呢？』希望大王向世尊請求，希望父母不同意的孩子不要讓他們出家。』當時，凈飯王與眾多釋迦族人前往世尊那裡，頂禮佛足後坐在一旁，凈飯王對佛說：『世尊！比丘們度釋迦族的童子出家，而這些童子是父母不同意的；其他在家的孩子沒法管教，如果加以管教，他們就懷恨在心，然後出家說：『世尊即將成為轉輪聖王之位，都捨棄了王位出家。我還有什麼可顧戀而不出家呢？』世尊！父母思念孩子，愛之深切，我也曾經這樣。世尊出家的七年裡，我坐立不安，飲食難以下嚥，沒有一天不在哭泣。希望世尊！禁止比丘們，未經父母允許，不要讓他們出家。』當時，世尊為凈飯王隨順說法，使他心生歡喜，頂禮佛足後退下。凈飯王離開后不久，世尊前往眾多比丘那裡，

【English Translation】 English version: The Buddha said, 'You should say to them: 'Go elsewhere to seek Arhats (Arhat, a saint who has attained Nirvana).' If they say: 'Indeed, as the Elder says, we were formerly of heretical views, even shameless and without remorse, engaging in actions that lead to hell. Elder, please save us.' If, after a trial of four months, their minds do not waver, they should be allowed to ordain. If they attain the sacred Dharma during the trial, it is considered the end of the trial. If they abandon the symbols of the heretics and come wearing the clothes of laypeople, they should be allowed to ordain. If they come wearing the symbols of the heretics, they should not be subjected to a four-month trial. If they are allowed to ordain and receive full ordination, it is a violation of the Vinaya. This is called the ordination of heretics.'

Regarding the ordination of children: The Buddha was residing at the Nigrodha (Nigrodha) grove of the Shakyas (Śākya) in Kapilavastu (Kapilavastu), as described in detail above. At that time, Shakya children, whose parents did not consent, were being ordained by the monks. Later, other children, when instructed by their parents, would become angry and say: 'The Bhagavan (Bhagavan, the Blessed One), about to become a Chakravartin (Chakravartin, an ideal universal ruler), renounced the world to ordain, so what do I have to hold back from ordaining?' At that time, the Shakyas went to King Śuddhodana (Śuddhodana, Buddha's father) and reported: 'Great King! Our children are being ordained by the monks without the consent of their parents; the other children at home are unmanageable, and if we try to instruct them, they resent it and ordain, saying: 'The Blessed One, about to become a Chakravartin, renounced the world to ordain, so what do I have to hold back from ordaining?' We beseech you, Great King, to request the Blessed One to forbid the ordination of children without parental consent.' At that time, King Śuddhodana, with many Shakyas, went to the Blessed One, bowed his head to his feet, and sat to one side. The King said to the Buddha: 'Blessed One! The monks are ordaining Shakya children without the consent of their parents; the other children at home are unmanageable, and if we try to instruct them, they resent it and ordain, saying: 'The Blessed One, about to become a Chakravartin, renounced the world to ordain. What do I have to hold back from ordaining?' Blessed One! Parents think of their children with love that penetrates to the bone marrow, and I was once like that. In the seven years since the Blessed One ordained, I have been restless, unable to eat or drink, and have not stopped weeping for a single day. I beseech you, Blessed One! Forbid the monks from ordaining those without parental consent.' At that time, the Blessed One spoke Dharma in accordance with King Śuddhodana's wishes, causing him to rejoice. He bowed his head to the Buddha's feet and withdrew. Not long after the King left, the Blessed One went to the assembly of monks,

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敷尼師壇坐，具以上事為諸比丘說，佛言：「從今日後父母不放不應與出家。」

兒者有三種：親兒、養兒、自來兒。親兒者，父母所生。養兒者，小小乞養之。自來兒者，自來依附作兒。是中親兒者此國不聽，余國亦不聽。養兒、自來兒，此國不聽，余國聽。若父母不放不應與出家；若已出家者，不應驅出。若與出家受具足者，越比尼罪。是名兒。

奴者，佛住迦維羅衛國尼拘律樹釋氏精舍，廣說如上。時釋種家奴不放，諸比丘度出家。后諸奴輩大家教誨分處作務而不肯順從，懟恨而言：「尊者闡陀猶尚出家，我何所顧戀？當捨出家，反受禮拜恭敬供養。」時諸釋種往白凈王所白言：「大王！我等家奴不放，諸比丘度出家，餘者不可分處作務，懟恨而言：『尊者闡陀猶尚出家，我何所顧戀？當捨出家，反受禮拜恭敬供養。』大王！我等釋種多諸奴僕，賴此作使。唯愿大王從佛乞愿，奴主不放勿令出家。」爾時白凈王與諸釋種往世尊所，頭面禮足卻坐一面，即以上事具白世尊：「唯愿世尊！從今日後制諸比丘，奴主不放勿令出家。」爾時世尊為白凈王，隨順說法，發歡喜心已，王即頭面禮足而退。王去不久，世尊往眾多比丘所，敷尼師壇坐，具以上事為諸比丘說。佛告諸比丘：「從今日後奴主不放不應與

【現代漢語翻譯】 現代漢語譯本 佛陀安坐在尼師壇（Ni-shi-tan，坐具）上，將以上的事情告訴各位比丘，佛說：『從今以後，未經父母允許，不應允許任何人出家。』

所謂『兒』有三種：親生子、養子、自來子。親生子，是父母所生的孩子。養子，是從小乞討來養育的孩子。自來子，是自己來依附並作為兒子的。這三種兒子中，親生子，在本國不允許出家，在其他國家也不允許。養子和自來子，在本國不允許出家，在其他國家允許。如果未經父母允許，不應允許他們出家；如果已經出家，不應驅逐他們。如果允許他們出家並受具足戒，就犯了越比尼罪（Yue-bi-ni-zui，違犯戒律的罪過）。這被稱為『兒』的情況。

關於『奴』的情況，佛陀住在迦維羅衛國（Jia-wei-luo-wei-guo）的尼拘律樹（Ni-ju-lu-shu）釋氏精舍（Shi-shi-jing-she），詳細情況如上所述。當時，釋迦族（Shi-jia-zu）的奴隸未經主人允許，就被比丘度出家。後來，這些奴隸們不聽從主人的教誨和分配的任務，心懷怨恨地說：『尊者阿難陀（A-nan-tuo）尚且可以出家，我們還有什麼可顧慮的？不如捨棄奴隸身份出家，反而可以接受禮拜、恭敬和供養。』當時，一些釋迦族人前往凈飯王（Jing-fan-wang）那裡稟告說：『大王！我們家的奴隸未經允許，就被比丘度出家，其餘的奴隸也不肯聽從分配的任務，心懷怨恨地說：「尊者阿難陀尚且可以出家，我們還有什麼可顧慮的？不如捨棄奴隸身份出家，反而可以接受禮拜、恭敬和供養。」大王！我們釋迦族有很多奴僕，依賴他們做事。希望大王向佛陀請求，未經奴隸主允許，不要允許奴隸出家。』當時，凈飯王與各位釋迦族人前往世尊（Shi-zun）處，頂禮佛足後退坐一旁，將以上的事情詳細稟告世尊：『希望世尊！從今以後，禁止各位比丘，未經奴隸主允許，不要允許奴隸出家。』當時，世尊為凈飯王隨順說法，使他心生歡喜，國王便頂禮佛足後退下。國王離開后不久，世尊前往眾多比丘處，安坐在尼師壇上，將以上的事情告訴各位比丘。佛告訴各位比丘：『從今以後，未經奴隸主允許，不應允許奴隸出家。』

【English Translation】 English version The Buddha sat on the Nishidan (Ni-shi-tan, sitting cloth), and told the Bhikkhus (Bi-qiu, monks) about the above matters, saying: 'From today onwards, no one should be allowed to renounce the world without the permission of their parents.'

There are three types of 'children': biological children, adopted children, and self-coming children. Biological children are those born to parents. Adopted children are those who are begged and raised from a young age. Self-coming children are those who come and attach themselves as children. Among these three types of children, biological children are not allowed to renounce the world in this country, nor are they allowed in other countries. Adopted children and self-coming children are not allowed to renounce the world in this country, but they are allowed in other countries. If they are not allowed by their parents, they should not be allowed to renounce the world; if they have already renounced the world, they should not be expelled. If they are allowed to renounce the world and receive full ordination, they commit the offense of Yue-bi-ni-zui (Yue-bi-ni-zui, offense of violating the precepts). This is called the situation of 'children.'

Regarding the situation of 'slaves,' the Buddha was staying at the Shishi Jing She (Shi-shi-jing-she, Shakya clan's monastery) in Nigrolharama (Ni-ju-lu-shu, Banyan tree) in Kapilavastu (Jia-wei-luo-wei-guo), and the details are as described above. At that time, slaves of the Shakya clan (Shi-jia-zu) were ordained by the Bhikkhus without the permission of their masters. Later, these slaves did not obey their masters' teachings and assigned tasks, and said with resentment: 'Venerable Ananda (A-nan-tuo) can renounce the world, what do we have to worry about? It is better to abandon our status as slaves and renounce the world, and instead receive worship, respect, and offerings.' At that time, some members of the Shakya clan went to King Suddhodana (Jing-fan-wang) and reported: 'Your Majesty! Our family's slaves have been ordained by the Bhikkhus without permission, and the remaining slaves are unwilling to obey the assigned tasks, and say with resentment: "Venerable Ananda can renounce the world, what do we have to worry about? It is better to abandon our status as slaves and renounce the world, and instead receive worship, respect, and offerings." Your Majesty! Our Shakya clan has many servants and relies on them to work. We hope that Your Majesty will request the Buddha not to allow slaves to renounce the world without the permission of their masters.' At that time, King Suddhodana and the Shakya clan went to the World Honored One (Shi-zun), prostrated at his feet, and sat to one side, reporting the above matters in detail to the World Honored One: 'We hope that the World Honored One will, from today onwards, prohibit the Bhikkhus from allowing slaves to renounce the world without the permission of their masters.' At that time, the World Honored One spoke to King Suddhodana in accordance with the Dharma, causing him to rejoice, and the king prostrated at his feet and withdrew. Not long after the king left, the World Honored One went to the assembly of Bhikkhus, sat on the Nishidan, and told the Bhikkhus about the above matters. The Buddha told the Bhikkhus: 'From today onwards, slaves should not be allowed to renounce the world without the permission of their masters.'

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出家。」

奴者五種：家生、買得、抄得、他與、自來。家生者，家中婢妾生。買得者，雇錢買得。抄得者，抄鄰國得。他與者，他人與。自來者，自來作奴。是中家生、錢買、抄得此三種，此間不聽，余處亦不聽。他與、自來此二種，此間不聽，余處聽。若奴主不放不應與出家；若已出家者，不應驅出。若與出家受具足者，越比尼罪；是名奴。

身份不端正者，佛住舍衛城，廣說如上。爾時諸比丘度人出家，種種身份不端正，為世人所譏：「云何沙門釋子度人身份不端正？出家之人應身端嚴。此壞敗人，何道之有？」諸比丘以是因緣往白世尊，佛言：「呼是比丘來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛言：「從今日後身份不端正人，不應與出家。」

身份不端正者，眼瞎、僂脊、跛腳、脽腳、齲齒、瓠盧頭。如是種種身份不端正，不應與出家；若已出家者，不應驅出。若度出家受具足者，越比尼罪。是名身份不端正。

陋形者，佛住舍衛城，廣說如上，諸天世人之所供養。爾時諸比丘度陋形人出家，太黑、太白、太黃、太赤、太長、太短、太粗、太細，為世人所譏：「云何沙門釋子度陋形人出家？出家之人形應端嚴，此人醜陋人不喜見。此壞敗人，有何道法？」復有

【現代漢語翻譯】 現代漢語譯本： 『出家。』

奴隸有五種：家生（指家中婢妾所生）、買得（花錢買來的）、抄得（從鄰國掠奪來的）、他與（別人贈與的）、自來（自己前來為奴的）。家生、買得、抄得這三種，在此地不被允許出家，在其他地方也不允許。他與、自來這兩種，在此地不被允許出家，但在其他地方允許。如果奴隸主不同意，就不應該允許他們出家；如果已經出家，就不應該驅逐他們。如果允許奴隸出家並受具足戒，就觸犯了比尼罪（比丘尼的戒律）；這就是所謂的奴隸。

身份不端正者（指身體有缺陷的人），佛陀住在舍衛城（Śrāvastī），廣如上文所說。當時，比丘們度人出家，但其中有各種身份不端正的人，被世人譏諷：『為何沙門釋子（Śākya）度身份不端正的人出家？出家之人應該身形端正。這種殘缺之人，能有什麼道行？』比丘們因此緣由稟告世尊（佛陀的尊稱），佛陀說：『把那些比丘叫來。』叫來后，佛陀詳細詢問了上述情況：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『從今以後，身份不端正的人，不應該允許他們出家。』

身份不端正者，包括：眼瞎、駝背、跛腳、瘸腿、齲齒、葫蘆頭。像這樣各種身份不端正的人，不應該允許他們出家；如果已經出家，不應該驅逐他們。如果度他們出家並受具足戒，就觸犯了比尼罪。這就是所謂的身份不端正。

陋形者（指相貌醜陋的人），佛陀住在舍衛城，廣如上文所說，為諸天世人所供養。當時，比丘們度陋形人出家，這些人太黑、太白、太黃、太紅、太長、太短、太粗、太細，被世人譏諷：『為何沙門釋子度陋形人出家？出家之人形貌應該端正，這種人醜陋不討人喜歡。這種殘缺之人，能有什麼道法？』還有

【English Translation】 English version: 『Ordination.』

There are five types of slaves: those born into slavery (家生), those bought (買得), those captured (抄得), those given by others (他與), and those who come of their own accord (自來). Those born into slavery are born from female slaves in the household. Those bought are acquired by paying money. Those captured are taken from neighboring countries. Those given by others are given by other people. Those who come of their own accord come to be slaves voluntarily. Among these, those born into slavery, bought, and captured are not allowed to ordain here, nor are they allowed elsewhere. Those given by others and those who come of their own accord are not allowed to ordain here, but are allowed elsewhere. If the slave owner does not permit it, they should not be allowed to ordain; if they have already ordained, they should not be expelled. If they are allowed to ordain and receive full ordination, it is a violation of the Bhikkhuni (比丘尼) offense; this is what is meant by a slave.

Those with imperfect physical conditions: The Buddha (佛陀) was residing in Śrāvastī (舍衛城), and the details are as described above. At that time, the Bhikkhus (比丘) were ordaining people with various imperfect physical conditions, which was criticized by the world: 『Why do the Śākya (釋子) ascetics ordain people with imperfect physical conditions? Those who ordain should have proper physical appearances. What Dharma (道) can these flawed individuals possess?』 The Bhikkhus reported this matter to the World-Honored One (世尊, a title for the Buddha), who said: 『Summon those Bhikkhus.』 After they arrived, the Buddha inquired about the matter in detail: 『Did you really do this?』 They replied: 『Indeed, we did.』 The Buddha said: 『From today onwards, people with imperfect physical conditions should not be allowed to ordain.』

Those with imperfect physical conditions include: the blind, the hunchbacked, the lame, the crippled, those with decayed teeth, and those with gourd-shaped heads. People with such imperfect physical conditions should not be allowed to ordain; if they have already ordained, they should not be expelled. If they are ordained and receive full ordination, it is a violation of the Bhikkhuni offense. This is what is meant by imperfect physical conditions.

Those with unsightly appearances: The Buddha was residing in Śrāvastī, and the details are as described above, being revered by gods and humans. At that time, the Bhikkhus were ordaining people with unsightly appearances, those who were too dark, too white, too yellow, too red, too tall, too short, too coarse, or too thin, which was criticized by the world: 『Why do the Śākya ascetics ordain people with unsightly appearances? Those who ordain should have proper appearances; these people are ugly and displeasing to see. What Dharma can these flawed individuals possess?』 Furthermore,

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人言：「此沙門唯二種人不度：一者死人，二者不樂出家。若不度此，眾不增長。」諸比丘以是因緣往白世尊。佛言：「呼是比丘來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛言：「從今日後陋形人不應與出家。」

陋形者，太黑、太白、太黃、太赤、太長、太短、太粗、太細。複次陋形之人喜尚不喜見，況復瞋恚時。是陋形人不應與出家，若已出家不應驅出。若度出家受具足者，越比尼罪。是名陋形。是謂不名受具足。是中清凈如法者，名受具足。

羯磨、羯磨事，羯磨者，佛住舍衛城，爾時瞻波比丘諍訟起不和合住，一比丘舉一比丘、二比丘舉二比丘、眾多比丘舉眾多比丘。諸比丘以是因緣往白世尊，佛言：「從今日後不聽一人舉一人，乃至眾多人舉眾多人。」佛告諸比丘：「從今日後應作羯磨。」

羯磨者，四羯磨、二羯磨、白一羯磨、白三羯磨、四眾作羯磨、五眾作羯磨、十眾作羯磨、二十眾作羯磨、成就五非法不和合作羯磨已後悔、成就五如法和合作羯磨已后不悔。

四羯磨者，有非法和合羯磨、有如法不和合羯磨、有如法和合羯磨、有不如法不和合羯磨，是名四羯磨。

二羯磨者，布薩羯磨、恭敬羯磨，是名二羯磨。

白一羯磨者，有二十八。何

【現代漢語翻譯】 現代漢語譯本 有人說：『這位沙門（Shramana，修行者）只度兩種人：一種是死人，一種是不願意出家的人。如果他不度這些人，僧團就不會增長。』眾比丘因為這件事去稟告世尊（Bhagavan，佛陀）。佛陀說：『把那位比丘叫來。』叫來后，佛陀詳細詢問了這件事：『你真的這麼做了嗎？』他回答說：『確實如此。』佛陀說：『從今天以後，外貌醜陋的人不應該被允許出家。』

外貌醜陋的人包括：太黑、太白、太黃、太紅、太高、太矮、太胖、太瘦。而且，外貌醜陋的人平時都不招人喜歡，更何況是生氣的時候。這種外貌醜陋的人不應該被允許出家，如果已經出家了，也不應該被驅逐出去。如果度這種人出家並授予具足戒（Upasampada，佛教中的高級戒律），就犯了違越比尼（Vinaya，戒律）的罪過。這叫做外貌醜陋。這不叫做受具足戒。只有清凈如法的人，才叫做受具足戒。

羯磨（Karma，業）、羯磨事，羯磨是指：佛陀住在舍衛城（Shravasti）時，瞻波（Champa）的比丘們之間發生了爭訟，不能和合共住。一個比丘舉報一個比丘，兩個比丘舉報兩個比丘，很多比丘舉報很多比丘。眾比丘因為這件事去稟告世尊，佛陀說：『從今天以後，不允許一個人舉報一個人，乃至很多人舉報很多人。』佛陀告訴眾比丘：『從今天以後，應該進行羯磨。』

羯磨包括：四羯磨、二羯磨、白一羯磨、白三羯磨、四眾作羯磨、五眾作羯磨、十眾作羯磨、二十眾作羯磨、成就五種非法但不和合的羯磨後後悔、成就五種如法且和合的羯磨后不後悔。

四羯磨包括：有非法的和合羯磨、有如法的不和合羯磨、有如法的和合羯磨、有不如法的不和合羯磨，這叫做四羯磨。

二羯磨包括：布薩羯磨（Posadha Karma，懺悔儀式）、恭敬羯磨，這叫做二羯磨。

白一羯磨有二十八種。哪些？

【English Translation】 English version People say: 'This Shramana (ascetic) only ordains two kinds of people: the dead, and those who do not wish to renounce the household life. If he does not ordain these, the Sangha (community) will not grow.' The Bhikshus (monks) reported this matter to the Bhagavan (Buddha). The Buddha said: 'Summon that Bhikshu.' After he arrived, the Buddha questioned him in detail about the matter: 'Is it true that you have done this?' He replied: 'It is true.' The Buddha said: 'From today onwards, people of unsightly appearance should not be ordained.'

Those of unsightly appearance include: too dark, too white, too yellow, too red, too tall, too short, too fat, too thin. Moreover, people of unsightly appearance are generally disliked, let alone when they are angry. Such people of unsightly appearance should not be ordained, and if they have already been ordained, they should not be expelled. If such a person is ordained and receives Upasampada (higher ordination), one commits an offense against the Vinaya (monastic rules). This is called unsightly appearance. This is not called receiving Upasampada. Only those who are pure and in accordance with the Dharma (teachings) are said to have received Upasampada.

Karma (action), matters of Karma. Karma refers to: When the Buddha was residing in Shravasti (city), disputes arose among the Bhikshus in Champa (city), and they could not live together harmoniously. One Bhikshu accused one Bhikshu, two Bhikshus accused two Bhikshus, and many Bhikshus accused many Bhikshus. The Bhikshus reported this matter to the Bhagavan. The Buddha said: 'From today onwards, it is not permitted for one person to accuse one person, or for many people to accuse many people.' The Buddha told the Bhikshus: 'From today onwards, Karma should be performed.'

Karma includes: four Karmas, two Karmas, white one Karma, white three Karmas, Karma performed by four members, Karma performed by five members, Karma performed by ten members, Karma performed by twenty members, regretting after accomplishing five unlawful and discordant Karmas, and not regretting after accomplishing five lawful and harmonious Karmas.

The four Karmas include: unlawful and harmonious Karma, lawful and discordant Karma, lawful and harmonious Karma, and unlawful and discordant Karma. These are called the four Karmas.

The two Karmas include: Posadha Karma (confession ceremony), and respectful Karma. These are called the two Karmas.

There are twenty-eight kinds of white one Karma. What are they?

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等二十八？出羯磨不離衣宿、離衣宿、示房處、示作大房處、有示作前房處、行缽人、行舍羅人、試外道、持杖絡囊、典知床褥、典知鑒食、典知差次食、典知分房，典知取衣，典知掌衣，典知分衣，典知取㲲，典知舉㲲，典知分㲲，典知分華，典知分香，典知分果，典知分溫水，典知分雜餅，典知隨意舉，典知分粥人，典知分小小雜物，是名二十八。

白三羯磨有八。何等八？一、折伏，二、不語，三、擯出，四、發喜，五、舉，六、別住，七、摩那埵，八、阿浮呵那，是名白三羯磨。

四眾羯磨者，布薩羯磨一切拜人四人得作，是名四眾羯磨。

五眾羯磨者，受自恣輸那邊地受具足，一切尼薩耆五人得作，是名五眾羯磨。

十眾羯磨者，比丘受具足、比丘尼受具足，十人得作，是名十眾羯磨。

二十眾羯磨者，比丘阿浮呵那、比丘尼阿浮呵那，二十人得作，是名二十眾羯磨。

成就五非法作羯磨已後悔者，人不現前、不問、不引過，非法、不和合，是名五非法作羯磨已後悔。成就五如法作羯磨已后不悔者，人現前問、問已、自引過，如法、和合，是名五如法作羯磨已后不悔。

是中應二十眾作羯磨，十眾作不成就。應十眾作羯磨，五眾作不成就。應五眾作羯磨，四眾

【現代漢語翻譯】 現代漢語譯本 二十八種職務是什麼？出羯磨（Karma，業）不離衣宿、離衣宿、指示房間處所、指示建造大房間處所、有指示建造前房處所、行乞食者、行舍羅（śālā，堂）食者、試探外道者、持杖絡囊者、管理床褥者、管理鑒食者、管理差次食者、管理分房者，管理取衣者，管理掌衣者，管理分衣者，管理取㲲（dié，毛織物）者，管理舉㲲者，管理分㲲者，管理分華（花）者，管理分香者，管理分果者，管理分溫水者，管理分雜餅者，管理隨意舉者，管理分粥人，管理分小小雜物，這被稱為二十八種職務。

白三羯磨有八種。哪八種？一、折伏，二、不語，三、擯出，四、發喜，五、舉，六、別住，七、摩那埵（Mānatta，懺悔），八、阿浮呵那（Abbhāna，恢復），這被稱為白三羯磨。

四眾羯磨是指，布薩（Poṣadha，齋戒）羯磨一切拜人四人即可進行，這被稱為四眾羯磨。

五眾羯磨是指，受自恣（Pravāraṇā，自恣）輸那邊地受具足戒，一切尼薩耆（Nissaggiya，捨墮）五人即可進行，這被稱為五眾羯磨。

十眾羯磨是指，比丘受具足戒、比丘尼受具足戒，十人即可進行，這被稱為十眾羯磨。

二十眾羯磨是指，比丘阿浮呵那、比丘尼阿浮呵那，二十人即可進行，這被稱為二十眾羯磨。

如果成就了五種非法羯磨後感到後悔，即人不現前、不詢問、不指出過失，非法、不和合，這被稱為五種非法羯磨後後悔。如果成就了五種如法羯磨后不後悔，即人現前、詢問、詢問后、自己指出過失，如法、和合，這被稱為五種如法羯磨后不後悔。

在應該由二十眾進行的羯磨中，十眾進行則不成就。在應該由十眾進行的羯磨中，五眾進行則不成就。在應該由五眾進行的羯磨中，四眾

【English Translation】 English version What are the twenty-eight? Performing Karma (Karma) without leaving the dwelling, leaving the dwelling, indicating the location of the room, indicating the location for building a large room, indicating the location for building a front room, the alms-seeker, the one who goes to the śālā (śālā, hall) for food, the one who tests outsiders, the one who carries a staff and bag, the one who manages bedding, the one who manages food inspection, the one who manages the order of food, the one who manages room allocation, the one who manages taking clothes, the one who manages holding clothes, the one who manages distributing clothes, the one who manages taking wool (dié, woolen fabric), the one who manages raising wool, the one who manages distributing wool, the one who manages distributing flowers (flowers), the one who manages distributing incense, the one who manages distributing fruit, the one who manages distributing warm water, the one who manages distributing assorted cakes, the one who manages random selections, the one who manages distributing porridge, the one who manages distributing small miscellaneous items. These are called the twenty-eight.

There are eight kinds of White Three Karmas. What are the eight? One, subjugation; two, silence; three, expulsion; four, generating joy; five, accusation; six, separate dwelling; seven, Mānatta (Mānatta, penance); eight, Abbhāna (Abbhāna, reinstatement). These are called the White Three Karmas.

Four-assembly Karma refers to the Poṣadha (Poṣadha, observance day) Karma, which can be performed by four people who bow down. This is called Four-assembly Karma.

Five-assembly Karma refers to receiving Pravāraṇā (Pravāraṇā, invitation) and receiving full ordination in a border area. Any Nissaggiya (Nissaggiya, expiable offense) can be performed by five people. This is called Five-assembly Karma.

Ten-assembly Karma refers to a Bhikṣu receiving full ordination and a Bhikṣuṇī receiving full ordination, which can be performed by ten people. This is called Ten-assembly Karma.

Twenty-assembly Karma refers to a Bhikṣu Abbhāna and a Bhikṣuṇī Abbhāna, which can be performed by twenty people. This is called Twenty-assembly Karma.

If one regrets performing five unlawful Karmas, that is, the person is not present, does not ask, does not point out faults, is unlawful, and is not harmonious, this is called regretting after performing five unlawful Karmas. If one does not regret performing five lawful Karmas, that is, the person is present, asks, asks after, points out their own faults, is lawful, and is harmonious, this is called not regretting after performing five lawful Karmas.

Among the Karmas that should be performed by twenty, if performed by ten, it is not accomplished. Among the Karmas that should be performed by ten, if performed by five, it is not accomplished. Among the Karmas that should be performed by five, if performed by four,

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作不成就。應作白三羯磨，白一不成就。應作白一羯磨，單白不成就。應單白羯磨，而作求聽羯磨不成就。應作求聽羯磨，白成就。應作白羯磨，白一羯磨成就。應作白一羯磨，作白三成就。應作四眾羯磨，若五眾作成就。應五眾作羯磨，十眾作成就。應十眾作羯磨，二十眾作成就，是名羯磨。

羯磨事者，比丘受具足羯磨事、比丘尼受具足羯磨事、支滿羯磨事、遮法清凈羯磨事、不具足清凈羯磨事、不生戒羯磨事、罪根羯磨事、不捨根羯磨事、舍根羯磨事、和合根羯磨事。

比丘受具足羯磨事者，受具足人求和上，和上與求衣缽、與求眾、與求戒師、與求空靜處教師，是諸事能生羯磨、白羯磨，是二俱名比丘受具足羯磨事。

比丘尼受具足羯磨事者，比丘尼已與受具足竟，向比丘僧中，僧應問比丘尼：「清凈無遮法不？」答言：「已清凈。」是諸事能生羯磨、白羯磨，是二俱名比丘尼受具足羯磨事。

支滿羯磨事者，受具足人已求和上，和上已與求衣缽，與求眾、與求戒師、與求空靜處教師，教師推與僧，從僧中乞受具足，問無遮法已，說四依。是諸事能生羯磨、白羯磨，是二俱名支滿羯磨事。

遮法清凈羯磨事者，遮法中清凈，是諸事能生羯磨、白羯磨，是二俱名遮法清凈。

【現代漢語翻譯】 現代漢語譯本： 羯磨（Karma）不成就的情況：應該做白三羯磨（Bai San Karma），如果只做白一羯磨（Bai Yi Karma）就不成就。應該做白一羯磨，如果只做單白羯磨（Dan Bai Karma）就不成就。應該做單白羯磨，如果做求聽羯磨（Qiu Ting Karma）就不成就。應該做求聽羯磨，然後做白羯磨才能成就。應該做白羯磨，如果只做白一羯磨才能成就。應該做白一羯磨，然後做白三羯磨才能成就。應該做四眾羯磨（Si Zhong Karma），如果五眾（Wu Zhong）來做就能成就。應該五眾做羯磨，如果十眾（Shi Zhong）來做就能成就。應該十眾做羯磨，如果二十眾（Er Shi Zhong）來做就能成就，這叫做羯磨。 羯磨的事項包括：比丘受具足戒的羯磨事、比丘尼受具足戒的羯磨事、支滿羯磨事、遮法清凈羯磨事、不具足清凈羯磨事、不生戒羯磨事、罪根羯磨事、不捨根羯磨事、舍根羯磨事、和合根羯磨事。 比丘受具足戒的羯磨事：受具足戒的人請求和尚（He Shang），和尚給予衣缽，給予僧眾，給予戒師，給予空靜處教師，這些事情能夠產生羯磨、白羯磨，這兩者都叫做比丘受具足戒的羯磨事。 比丘尼受具足戒的羯磨事：比丘尼已經完成受具足戒，面向比丘僧眾，僧眾應該問比丘尼：『是否清凈沒有遮法？』回答說：『已經清凈。』這些事情能夠產生羯磨、白羯磨，這兩者都叫做比丘尼受具足戒的羯磨事。 支滿羯磨事：受具足戒的人已經請求和尚，和尚已經給予衣缽，給予僧眾，給予戒師，給予空靜處教師，教師推薦給僧眾，從僧眾中乞求受具足戒，詢問沒有遮法后，說四依（Si Yi）。這些事情能夠產生羯磨、白羯磨，這兩者都叫做支滿羯磨事。 遮法清凈羯磨事：在遮法中清凈，這些事情能夠產生羯磨、白羯磨，這兩者都叫做遮法清凈。

【English Translation】 English version: If the Karma (Karma) is not accomplished: If Bai San Karma (Bai San Karma) should be performed, but only Bai Yi Karma (Bai Yi Karma) is performed, it will not be accomplished. If Bai Yi Karma should be performed, but only Dan Bai Karma (Dan Bai Karma) is performed, it will not be accomplished. If Dan Bai Karma should be performed, but Qiu Ting Karma (Qiu Ting Karma) is performed, it will not be accomplished. Qiu Ting Karma should be performed, and then Bai Karma should be performed to be accomplished. If Bai Karma should be performed, only Bai Yi Karma can be accomplished. If Bai Yi Karma should be performed, then Bai San Karma can be accomplished. If Si Zhong Karma (Si Zhong Karma) should be performed, it can be accomplished if Wu Zhong (Wu Zhong) performs it. If Wu Zhong should perform Karma, it can be accomplished if Shi Zhong (Shi Zhong) performs it. If Shi Zhong should perform Karma, it can be accomplished if Er Shi Zhong (Er Shi Zhong) performs it. This is called Karma. Karma matters include: Karma matters for a Bhikshu receiving full ordination, Karma matters for a Bhikshuni receiving full ordination, Karma matters for completing the requirements, Karma matters for purification from obstructive dharmas, Karma matters for incomplete purification, Karma matters for not generating precepts, Karma matters for the root of offenses, Karma matters for not abandoning the root, Karma matters for abandoning the root, and Karma matters for harmonizing the root. Karma matters for a Bhikshu receiving full ordination: A person receiving full ordination requests a preceptor (He Shang), and the preceptor gives robes and bowls, gives the Sangha, gives a precept teacher, and gives a teacher for a quiet and empty place. These matters can generate Karma and Bai Karma, and both are called Karma matters for a Bhikshu receiving full ordination. Karma matters for a Bhikshuni receiving full ordination: After a Bhikshuni has completed receiving full ordination, facing the Bhikshu Sangha, the Sangha should ask the Bhikshuni: 'Are you pure and without obstructive dharmas?' The answer is: 'Already pure.' These matters can generate Karma and Bai Karma, and both are called Karma matters for a Bhikshuni receiving full ordination. Karma matters for completing the requirements: A person receiving full ordination has already requested a preceptor, and the preceptor has already given robes and bowls, given the Sangha, given a precept teacher, and given a teacher for a quiet and empty place. The teacher recommends to the Sangha, begs for full ordination from the Sangha, asks if there are no obstructive dharmas, and then speaks of the Four Reliances (Si Yi). These matters can generate Karma and Bai Karma, and both are called Karma matters for completing the requirements. Karma matters for purification from obstructive dharmas: Being pure from obstructive dharmas, these matters can generate Karma and Bai Karma, and both are called purification from obstructive dharmas.

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羯磨事不具足清凈羯磨事者，支分不具足清凈，是諸事能生羯磨、白羯磨，是二俱名不具足清凈羯磨事。

不生戒羯磨事者，污比丘尼凈行、盜住、越濟人、五無間罪、犯波羅夷，沙彌惡邪見，是諸事不生羯磨、白羯磨，是二俱名不生戒羯磨事。

罪根羯磨事者，五眾罪：波羅夷、僧伽婆尸沙、波夜提、波羅提提舍尼、越比尼罪，是諸事能生羯磨、白羯磨，是二俱名罪根羯磨事。

不捨根羯磨事者，比丘屏處三諫、多人中三諫、眾僧中三諫，不捨是諸事，能生羯磨、白羯磨，是二俱名不捨根羯磨事。

舍根羯磨事者，屏處三諫、眾多人中三諫、僧中三諫，舍是諸事，能生羯磨、白羯磨，是二俱名舍根羯磨事。

和合根羯磨事者，比丘僧集行舍羅，不來者與欲，唱和合僧，是諸事能生羯磨、白羯磨，是二俱名和合根羯磨事。是謂羯磨事。

折伏羯磨事者，佛住舍衛城，瞻婆比丘諍訟，相言不和合住。諸比丘以是因緣往白世尊。佛言：「應與作折伏羯磨。」折伏羯磨有五事，一切折伏羯磨。佛在舍衛城制何等五？一、習近八事；二、數數犯罪；三、太早入太冥出，惡友惡伴非宜處行；四、諍訟相言；五、恭敬年少。

習近八事者，佛住舍衛城，爾時慈地比丘，身習近住、

【現代漢語翻譯】 現代漢語譯本 羯磨事不具足清凈羯磨事，指的是支分不完備不清凈，這些事情能產生羯磨（Karma，業）、白羯磨（白四羯磨，一種僧團的決議方式），這兩種都叫做不具足清凈羯磨事。 不生戒羯磨事，指的是玷污比丘尼的清凈行為、盜取僧團財物、越過濟度他人之責、犯下五無間罪（殺父、殺母、殺阿羅漢、破僧團和合、出佛身血）、犯波羅夷罪（Parajika，斷頭罪，最重的罪）、沙彌持有邪惡的見解，這些事情不能產生羯磨、白羯磨，這兩種都叫做不生戒羯磨事。 罪根羯磨事，指的是五種罪：波羅夷（Parajika，斷頭罪，最重的罪）、僧伽婆尸沙（Sanghavasesa，僧殘罪，僅次於波羅夷的重罪）、波夜提（Payattika，單墮罪）、波羅提提舍尼（Patidesaniya，悔過罪）、越比尼罪（Dukkata，惡作罪），這些事情能產生羯磨、白羯磨，這兩種都叫做罪根羯磨事。 不捨根羯磨事，指的是比丘在隱蔽處三次勸誡、在多人中三次勸誡、在僧團中三次勸誡，但不捨棄（惡行），這些事情能產生羯磨、白羯磨，這兩種都叫做不捨根羯磨事。 舍根羯磨事，指的是在隱蔽處三次勸誡、在眾多人中三次勸誡、在僧團中三次勸誡，捨棄（惡行），這些事情能產生羯磨、白羯磨，這兩種都叫做舍根羯磨事。 和合根羯磨事，指的是比丘僧團集會舉行舍羅（Sala，抽籤），不來的人給予同意，宣佈僧團和合，這些事情能產生羯磨、白羯磨，這兩種都叫做和合根羯磨事。以上所說就是羯磨事。 折伏羯磨事，指的是佛陀住在舍衛城（Sravasti），瞻婆（Champa）的比丘們發生爭執，互相指責，不能和合共住。比丘們因為這件事去稟告世尊。佛陀說：『應該對他們進行折伏羯磨。』折伏羯磨有五件事，一切折伏羯磨。佛陀在舍衛城制定了哪五件事？一、習慣親近八事；二、屢次犯罪；三、太早進入、太晚出來，與惡友惡伴在不適宜的地方行走；四、爭論訴訟；五、恭敬年少。 習慣親近八事，指的是佛陀住在舍衛城，當時慈地比丘，身體習慣親近住所、

【English Translation】 English version 『Karma matters』 that are not fully complete and pure refer to instances where the components are incomplete and impure. These matters can generate Karma (action, deed), and White Karma (a formal act of the Sangha). Both are called incomplete and impure Karma matters. 『Karma matters』 that do not give rise to precepts refer to defiling the pure conduct of a Bhikkhuni (nun), stealing from the Sangha (community), neglecting the duty to help others cross over [suffering], committing the five unpardonable offenses (killing one's father, killing one's mother, killing an Arhat, creating schism in the Sangha, shedding the blood of a Buddha), committing a Parajika (defeat, expulsion) offense, or a Sramanera (novice monk) holding evil views. These matters do not give rise to Karma or White Karma. Both are called Karma matters that do not give rise to precepts. 『Karma matters』 that are the root of offenses refer to the five kinds of offenses: Parajika (defeat, expulsion), Sanghavasesa (formal meeting), Payattika (confession), Patidesaniya (forfeiture), and Dukkata (wrongdoing). These matters can generate Karma and White Karma. Both are called Karma matters that are the root of offenses. 『Karma matters』 of not abandoning the root refer to a Bhikkhu (monk) being admonished three times in private, three times in public, and three times in the Sangha, but not abandoning [the offense]. These matters can generate Karma and White Karma. Both are called Karma matters of not abandoning the root. 『Karma matters』 of abandoning the root refer to being admonished three times in private, three times in public, and three times in the Sangha, and abandoning [the offense]. These matters can generate Karma and White Karma. Both are called Karma matters of abandoning the root. 『Karma matters』 of harmonious root refer to the Sangha of Bhikkhus gathering to hold a Sala (lottery), those who do not come giving their consent, and announcing the Sangha is in harmony. These matters can generate Karma and White Karma. Both are called Karma matters of harmonious root. These are what are called Karma matters. 『Karma matters』 of subduing refer to the Buddha residing in Sravasti (a major city in ancient India), and the Bhikkhus of Champa (an ancient kingdom) quarreling, speaking against each other, and not living in harmony. The Bhikkhus, because of this, went and reported to the World Honored One. The Buddha said, 『You should perform the Karma of subduing for them.』 The Karma of subduing has five aspects, all Karma of subduing. What five did the Buddha establish in Sravasti? First, habitually associating with the eight matters; second, repeatedly committing offenses; third, entering too early and leaving too late, walking with bad friends and companions in unsuitable places; fourth, arguing and litigating; fifth, respecting the young. Habitually associating with the eight matters refers to the Buddha residing in Sravasti, at that time, the Bhikkhu of Cidi, habitually associating with dwelling,

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口習近住、身口習近住。身習近住者，共床坐、共床眠、共器食、迭互著衣、共出共入，是名身習近住。口習近住者，迭互染污心語，是名口習近住。身口習近住者，共床坐、共床眠、共器食、迭互著衣、共出共入、語時展轉相為染污心語，是名身口習近住。諸比丘諫言：「長老慈地比丘！莫身習近住、口習近住、身口習近住。」一諫不止，乃至三諫不止。諸比丘以是因緣往白世尊。佛言：「是慈地比丘身習近、口習近、身口習近住，三諫不止者，僧應與作身習近住折伏羯磨。」羯磨人應作是說：「大德僧聽！是慈地比丘身習近住，三諫不止。若僧時到，僧與慈地比丘身習近住作折伏羯磨。白如是。」「大德僧聽！慈地比丘身習近住，三諫不止。僧今與慈地比丘身習近住作折伏羯磨。諸大德忍僧與慈地比丘身習近住作折伏羯磨，忍者僧默然，若不忍者便說。是第一羯磨。」第二、第三亦如是說。「僧已忍與慈地比丘作身習近住折伏羯磨竟，僧忍默然故，是事如是持。」口習近住、身口習近住，亦如是說。

複次佛住舍衛城，爾時優陀夷與好生比丘尼身習近住、口習近住、身口習近住。身習近住者，申手內共坐、迭互著衣，是名身習近住。口習近住者，展轉染污心語，是名口習近住。身口習近住者，申手內共坐、

【現代漢語翻譯】 現代漢語譯本： 身近住、口近住、身口近住。身近住是指：共同坐臥一張床，共同使用器皿飲食，互相穿對方的衣服，一同出入，這叫做身近住。口近住是指：互相說染污內心的語言，這叫做口近住。身口近住是指：共同坐臥一張床，共同使用器皿飲食，互相穿對方的衣服，一同出入，說話時輾轉互相說染污內心的語言，這叫做身口近住。眾比丘勸諫說：『長老慈地比丘（name of a monk）！不要身近住、口近住、身口近住。』一次勸諫不聽，乃至三次勸諫都不聽。眾比丘因為這個因緣去稟告世尊。佛說：『這個慈地比丘身近住、口近住、身口近住，三次勸諫都不聽，僧團應該對他進行身近住的折伏羯磨（formal act of censure）。』羯磨人應該這樣說：『大德僧眾請聽！這個慈地比丘身近住，三次勸諫都不聽。如果僧團認為時機已到，僧團就對慈地比丘的身近住進行折伏羯磨。稟白完畢。』『大德僧眾請聽！慈地比丘身近住，三次勸諫都不聽。僧團現在對慈地比丘的身近住進行折伏羯磨。諸位大德如果認可僧團對慈地比丘的身近住進行折伏羯磨，就保持沉默；如果不認可，就請說出來。這是第一次羯磨。』第二次、第三次也像這樣說。『僧團已經認可對慈地比丘進行身近住的折伏羯磨完畢，僧團因為沉默所以認可，這件事就這樣執行。』口近住、身口近住，也像這樣說。

再次，佛陀住在舍衛城（city in ancient India）。當時，優陀夷（name of a monk）與好生比丘尼（name of a nun）身近住、口近住、身口近住。身近住是指：伸手在對方身體內側共同坐著，互相穿對方的衣服，這叫做身近住。口近住是指：輾轉說染污內心的語言，這叫做口近住。身口近住是指：伸手在對方身體內側共同坐著、

【English Translation】 English version: 'Living in close proximity of body, living in close proximity of speech, living in close proximity of body and speech.' 'Living in close proximity of body' means: sitting together on the same bed, sleeping together on the same bed, eating from the same utensils, mutually wearing each other's clothes, going out and entering together; this is called 'living in close proximity of body.' 'Living in close proximity of speech' means: mutually speaking words that defile the mind; this is called 'living in close proximity of speech.' 'Living in close proximity of body and speech' means: sitting together on the same bed, sleeping together on the same bed, eating from the same utensils, mutually wearing each other's clothes, going out and entering together, and while speaking, mutually exchanging defiling words; this is called 'living in close proximity of body and speech.' The monks admonished: 'Venerable Cīradattabhikkhu (name of a monk)! Do not live in close proximity of body, do not live in close proximity of speech, do not live in close proximity of body and speech.' They admonished him once, but he did not stop; they admonished him even three times, but he did not stop. Because of this reason, the monks went and reported to the World-Honored One. The Buddha said: 'This Cīradattabhikkhu lives in close proximity of body, lives in close proximity of speech, lives in close proximity of body and speech, and does not stop after three admonishments; the Sangha should perform an act of censure (羯磨, formal act of censure) against him for living in close proximity of body.' The one performing the act of censure should say this: 'Venerable Sangha, please listen! This Cīradattabhikkhu lives in close proximity of body and does not stop after three admonishments. If the Sangha deems it the right time, the Sangha will perform an act of censure against Cīradattabhikkhu for living in close proximity of body. This is the announcement.' 'Venerable Sangha, please listen! Cīradattabhikkhu lives in close proximity of body and does not stop after three admonishments. The Sangha is now performing an act of censure against Cīradattabhikkhu for living in close proximity of body. Those venerable ones who approve of the Sangha performing an act of censure against Cīradattabhikkhu for living in close proximity of body, let them remain silent; those who do not approve, let them speak. This is the first act of censure.' The second and third times are also spoken in the same way. 'The Sangha has completed the act of censure against Cīradattabhikkhu for living in close proximity of body, the Sangha approves because of silence; this matter is thus upheld.' Living in close proximity of speech, living in close proximity of body and speech, are also spoken in the same way.

Furthermore, the Buddha was staying in Śrāvastī (city in ancient India). At that time, Udayin (name of a monk) was living in close proximity of body, living in close proximity of speech, living in close proximity of body and speech with Bhikṣuṇī Subhadrā (name of a nun). 'Living in close proximity of body' means: sitting together with hands inside each other's robes, mutually wearing each other's clothes; this is called 'living in close proximity of body.' 'Living in close proximity of speech' means: mutually exchanging defiling words; this is called 'living in close proximity of speech.' 'Living in close proximity of body and speech' means: sitting together with hands inside each other's robes,

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迭互著衣、更相為語、共染污心語，是名身口習近住。諸比丘諫言：「長老優陀夷！莫與好生比丘尼身習近住、口習近住、身口習近住。」一諫、二諫、三諫不止。諸比丘以是因緣往白世尊。佛告諸比丘：「是優陀夷與好生比丘尼身習近住、口習近住、身口習近住，三諫不止者，僧應與作身習近住折伏羯磨。」羯磨人應作是說：「大德僧聽！是優陀夷與好生比丘尼身習近住，三諫不止。若僧時到，僧與優陀夷作身習近住折伏羯磨。如是白。」白三羯磨，乃至「僧忍默然故，是事如是持。」口習近住、身口習近住，亦如上說。

複次爾時跋陀梨比丘與跋陀尸利比丘尼身習近住、口習近住、身口習近住，亦如上優陀夷中廣說。

複次佛住舍衛城，爾時蘇毗提比丘與蘇毗提夷比丘尼身習近住、口習近住、身口習近住，如好生比丘尼中廣說。

複次爾時有比丘，到居士家內，與婦人身習近住、口習近住、身口習近住。身習近住者，與母人申手內坐，以香花果蓏相授，為其走使，是名身習近住。口習近住者，共染污心語，是名口習近住。身口習近住者，是上二事俱，是名身口習近住。諸比丘諫言：「長老！莫與婦人身習近住、口習近住、身口習近住。」如是三諫不止。諸比丘以是因緣往白世尊。亦如上優陀夷

【現代漢語翻譯】 現代漢語譯本： 互相交換衣服、互相交談、共同說染污心的話，這叫做身口親近住。眾比丘勸誡說：『長老優陀夷（Udayi）！不要與好生比丘尼（Bhikkhuni）身親近住、口親近住、身口親近住。』勸誡一次、兩次、三次都不停止。眾比丘因為這件事稟告世尊（Buddha）。佛（Buddha）告訴眾比丘：『這個優陀夷（Udayi）與好生比丘尼（Bhikkhuni）身親近住、口親近住、身口親近住，三次勸誡都不停止，僧團應該對他進行身親近住折伏羯磨（formal act of censure）。』羯磨（formal act）執行者應該這樣說：『大德僧團請聽！這個優陀夷（Udayi）與好生比丘尼（Bhikkhuni）身親近住，三次勸誡都不停止。如果僧團認為時機已到，僧團就對優陀夷（Udayi）進行身親近住折伏羯磨（formal act of censure）。這樣稟告。』稟告三次羯磨（formal act），乃至『僧團容忍默然，所以這件事就這樣決定。』口親近住、身口親近住，也如上面所說。

再次，當時跋陀梨（Bhaddali）比丘與跋陀尸利（Bhadda-sirī）比丘尼身親近住、口親近住、身口親近住，也如上面優陀夷（Udayi）的情況一樣詳細說明。

再次，佛（Buddha）住在舍衛城（Savatthi），當時蘇毗提（Suppiya）比丘與蘇毗提夷（Suppiyā）比丘尼身親近住、口親近住、身口親近住，如好生比丘尼（Bhikkhuni）的情況一樣詳細說明。

再次，當時有比丘，到居士家中，與婦人身親近住、口親近住、身口親近住。身親近住是指，與婦人伸手拉著坐在一起，互相贈送香花水果，為她跑腿做事，這叫做身親近住。口親近住是指，共同說染污心的話，這叫做口親近住。身口親近住是指，以上兩件事都做，這叫做身口親近住。眾比丘勸誡說：『長老！不要與婦人身親近住、口親近住、身口親近住。』這樣勸誡三次都不停止。眾比丘因為這件事稟告世尊（Buddha）。也如上面優陀夷（Udayi）的情況一樣。

【English Translation】 English version: Exchanging clothes with each other, conversing with each other, and speaking words with defiled minds together, this is called dwelling in bodily and verbal intimacy. The bhikkhus admonished, 'Venerable Udayi (name of a monk)! Do not dwell in bodily intimacy, verbal intimacy, or bodily and verbal intimacy with the Bhikkhuni (female monastic) named Haelives.' They admonished him once, twice, and three times, but he did not stop. The bhikkhus, because of this matter, went and reported it to the Buddha (the enlightened one). The Buddha (the enlightened one) told the bhikkhus, 'This Udayi (name of a monk) dwells in bodily intimacy, verbal intimacy, and bodily and verbal intimacy with the Bhikkhuni (female monastic) named Haelives, and after being admonished three times, he does not stop. The Sangha (monastic community) should perform an act of censure (formal act of censure) against him for dwelling in bodily intimacy.' The one performing the act of censure (formal act) should say this: 'Venerable Sangha (monastic community), please listen! This Udayi (name of a monk) dwells in bodily intimacy with the Bhikkhuni (female monastic) named Haelives, and after being admonished three times, he does not stop. If the Sangha (monastic community) deems it the right time, the Sangha (monastic community) will perform an act of censure (formal act of censure) against Udayi (name of a monk) for dwelling in bodily intimacy. Thus, I announce.' The act of censure (formal act) is announced three times, until 'The Sangha (monastic community) is tolerant and remains silent, therefore, this matter is thus upheld.' Verbal intimacy and bodily and verbal intimacy are also as described above.

Furthermore, at that time, the bhikkhu Bhaddali (name of a monk) dwelt in bodily intimacy, verbal intimacy, and bodily and verbal intimacy with the Bhikkhuni (female monastic) Bhadda-sirī (name of a nun), as described in detail in the case of Udayi (name of a monk) above.

Furthermore, the Buddha (the enlightened one) was residing in Savatthi (name of a city). At that time, the bhikkhu Suppiya (name of a monk) dwelt in bodily intimacy, verbal intimacy, and bodily and verbal intimacy with the Bhikkhuni (female monastic) Suppiyā (name of a nun), as described in detail in the case of the Bhikkhuni (female monastic) Haelives above.

Furthermore, at that time, there was a bhikkhu who went to the householder's home and dwelt in bodily intimacy, verbal intimacy, and bodily and verbal intimacy with a woman. Bodily intimacy refers to sitting together with a woman, holding her hand, exchanging fragrant flowers and fruits, and running errands for her; this is called bodily intimacy. Verbal intimacy refers to speaking words with defiled minds together; this is called verbal intimacy. Bodily and verbal intimacy refers to doing both of the above; this is called bodily and verbal intimacy. The bhikkhus admonished, 'Venerable one! Do not dwell in bodily intimacy, verbal intimacy, or bodily and verbal intimacy with a woman.' They admonished him three times, but he did not stop. The bhikkhus, because of this matter, went and reported it to the Buddha (the enlightened one), as in the case of Udayi (name of a monk) above.

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中廣說。

複次佛住舍衛城，爾時有比丘與不能男身習近住、口習近住、身口習近住。身習近住者，申手內坐、共出共入，是名身習近住。口習近住者，共染污心語，是名口習近住。身口習近住者，上二事俱，是名身口習近住。諸比丘諫言：「長老！莫與不能男身習近住、口習近住、身口習近住。」乃至三諫不止。諸比丘以是因緣往白世尊，亦如上優陀夷中廣說。

複次佛住舍衛城，爾時優陀夷與共行弟子身習近住、口習近住、身口習近住，亦如上慈地比丘中廣說。

複次佛住舍衛城，爾時闡陀與童子身習近住、口習近住、身口習近住，亦如上慈地比丘中廣說。是名八事習近住。

數數犯罪者，佛住舍衛城，爾時尸利耶婆比丘，五眾一一罪中數數犯。諸比丘諫言：「長老！五眾一一罪中莫數數犯。」一諫不止、二諫不止、三諫不止。諸比丘以是因緣往白世尊。佛告諸比丘：「是尸利耶婆，五眾一一罪中若數數犯者，作數數犯罪折伏羯磨。」羯磨人應作是說：「大德僧聽！是尸利耶婆比丘數數犯罪，三諫不止。若僧時到，僧與尸利耶婆比丘作數數犯罪折伏羯磨。白如是。」「大德僧聽！尸利耶婆比丘數數犯罪，三諫不止。僧今與尸利耶婆比丘作數數犯罪折伏羯磨。諸大德忍僧與尸利耶婆比丘作

【現代漢語翻譯】 現代漢語譯本： 中廣說。

再次，佛陀住在舍衛城（Śrāvastī），當時有比丘與不能男（paṇḍaka，指無性生殖能力者）在身體上親近居住、在言語上親近居住、在身口上親近居住。身體上親近居住是指，伸手進入對方的座位、共同出入，這叫做身體上親近居住。言語上親近居住是指，共同說一些被染污的言語，這叫做言語上親近居住。身口上親近居住是指，以上兩種情況都存在，這叫做身口上親近居住。眾比丘勸諫說：『長老！不要與不能男在身體上親近居住、在言語上親近居住、在身口上親近居住。』乃至勸諫了三次都沒有停止。眾比丘因為這件事去稟告世尊，也像上面優陀夷（Udayin）的故事中詳細說的那樣。

再次，佛陀住在舍衛城，當時優陀夷與他的隨行弟子在身體上親近居住、在言語上親近居住、在身口上親近居住，也像上面慈地比丘的故事中詳細說的那樣。

再次，佛陀住在舍衛城，當時闡陀（Chanda）與童子在身體上親近居住、在言語上親近居住、在身口上親近居住，也像上面慈地比丘的故事中詳細說的那樣。這叫做八種事情上的親近居住。

對於屢次犯罪者，佛陀住在舍衛城，當時尸利耶婆（Śrīyavā）比丘，在五眾（pañcavargika，指比丘、比丘尼、式叉摩那、沙彌、沙彌尼）的每一種罪中都屢次觸犯。眾比丘勸諫說：『長老！不要在五眾的每一種罪中都屢次觸犯。』勸諫了一次沒有停止、勸諫了兩次沒有停止、勸諫了三次沒有停止。眾比丘因為這件事去稟告世尊。佛陀告訴眾比丘：『如果尸利耶婆在五眾的每一種罪中都屢次觸犯，就對他進行屢次犯罪的折伏羯磨（nigraha-karma，一種懲罰儀式）。』羯磨人應該這樣說：『大德僧眾請聽！這位尸利耶婆比丘屢次犯罪，勸諫了三次都沒有停止。如果僧眾認為時機已到，僧眾就對尸利耶婆比丘進行屢次犯罪的折伏羯磨。稟白如是。』『大德僧眾請聽！尸利耶婆比丘屢次犯罪，勸諫了三次都沒有停止。僧眾現在要對尸利耶婆比丘進行屢次犯罪的折伏羯磨。諸位大德如果容忍僧眾對尸利耶婆比丘作

【English Translation】 English version: The Extensive Explanation.

Furthermore, the Buddha was dwelling in Śrāvastī. At that time, there was a bhikkhu who associated with a paṇḍaka (one who is sexually impotent) in terms of physical proximity, verbal proximity, and physical-verbal proximity. Physical proximity means sitting inside with hands extended, going out and entering together; this is called physical proximity. Verbal proximity means speaking together with defiled thoughts; this is called verbal proximity. Physical-verbal proximity means both of the above; this is called physical-verbal proximity. The bhikkhus admonished him, saying, 'Elder, do not associate with a paṇḍaka in terms of physical proximity, verbal proximity, and physical-verbal proximity.' They admonished him three times, but he did not stop. The bhikkhus, because of this matter, went and reported it to the World-Honored One, as extensively explained in the story of Udayin above.

Furthermore, the Buddha was dwelling in Śrāvastī. At that time, Udayin associated with his accompanying disciples in terms of physical proximity, verbal proximity, and physical-verbal proximity, as extensively explained in the story of the bhikkhu of Cīvati above.

Furthermore, the Buddha was dwelling in Śrāvastī. At that time, Chanda associated with a young boy in terms of physical proximity, verbal proximity, and physical-verbal proximity, as extensively explained in the story of the bhikkhu of Cīvati above. These are called the eight kinds of association.

Regarding those who repeatedly commit offenses, the Buddha was dwelling in Śrāvastī. At that time, the bhikkhu Śrīyavā repeatedly committed offenses in each of the categories of the five groups (pañcavargika, referring to Bhikkhus, Bhikkhunis, Śikṣamāṇās, Śrāmaṇeras, and Śrāmaṇerikās). The bhikkhus admonished him, saying, 'Elder, do not repeatedly commit offenses in each of the categories of the five groups.' He did not stop after one admonishment, nor after two admonishments, nor after three admonishments. The bhikkhus, because of this matter, went and reported it to the World-Honored One. The Buddha told the bhikkhus, 'If Śrīyavā repeatedly commits offenses in each of the categories of the five groups, perform the karma of subjugation (nigraha-karma, a disciplinary procedure) for repeated offenses.' The one performing the karma should say, 'May the venerable Sangha listen! This bhikkhu Śrīyavā repeatedly commits offenses and does not stop after three admonishments. If it is the Sangha's time, the Sangha will perform the karma of subjugation for repeated offenses on the bhikkhu Śrīyavā. This is the announcement.' 'May the venerable Sangha listen! The bhikkhu Śrīyavā repeatedly commits offenses and does not stop after three admonishments. The Sangha is now performing the karma of subjugation for repeated offenses on the bhikkhu Śrīyavā. Those venerable ones who approve of the Sangha performing

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數數犯罪折伏羯磨，忍者僧默然，若不忍者便說。是第一羯磨。」第二、第三亦如是說。「僧已與尸利耶婆比丘作數數犯罪折伏羯磨竟，僧忍默然故，是事如是持。」是名數數犯罪。

太早入、太冥出、惡友、惡伴、非處行者，佛住舍衛城，爾時迦露比丘太早入聚落、太冥出聚落、惡友、惡伴、非處行。太早入者，太早入聚落乞。太冥出者，冥出聚落。惡友者，與象子、馬子、偷兒、劫賊、摴蒱兒，如是等共相親厚。惡伴者，如惡友。同非處行者，寡婦家、大童女家、淫女家、不能男家、醜名比丘尼、醜名沙彌尼，如是非處行。諸比丘諫言：「長老！莫太早入、太冥出，乃至醜名沙彌尼處行。」一諫不止、二諫、三諫不止。諸比丘以是因緣往白世尊。佛告諸比丘：「是迦露比丘太早入、太冥出，乃至非宜處行，三諫不止者，僧應作太早入折伏羯磨。」羯磨人應作是說：「大德僧聽！迦露比丘太早入聚落，三諫不止。若僧時到，僧今與迦露比丘作太早入聚落折伏羯磨。如是白。」白三羯磨，乃至「僧忍默然故，是事如是持。」如是太冥出、惡友、惡伴、非宜處行，亦如是。

諍訟相言者，佛住舍衛城，爾時馬宿比丘自高自用，諍訟相言。諸比丘諫言：「長老馬宿比丘！莫諍訟相言。」如是一諫不止、二諫、

【現代漢語翻譯】 現代漢語譯本：數數犯罪折伏羯磨（對屢次犯戒的比丘進行的制裁），如果僧團中的比丘同意，就保持沉默；如果不同意，就說出來。這是第一個羯磨（羯磨：僧團的議事程式）。」第二、第三次也像這樣說。「僧團已經對尸利耶婆（Śrīyava）比丘作了數數犯罪折伏羯磨，因為僧團同意並保持沉默，所以這件事就這樣成立了。」這叫做數數犯罪。

太早進入、太晚離開、結交惡友、結伴惡人、在不適當的地方遊蕩。佛陀住在舍衛城（Śrāvastī），當時迦露（Kālu）比丘太早進入村落、太晚離開村落、結交惡友、結伴惡人、在不適當的地方遊蕩。太早進入是指太早進入村落乞食。太晚離開是指天黑后才離開村落。惡友是指與象奴、馬奴、小偷、強盜、賭徒等親近。惡伴與惡友類似。不適當的地方包括寡婦家、大齡未婚女子家、妓女家、閹人（不能男）家、名聲不好的比丘尼處、名聲不好的沙彌尼處。眾比丘勸誡說：「長老！不要太早進入、太晚離開，乃至在名聲不好的沙彌尼處遊蕩。」勸誡一次不聽，勸誡兩次、三次也不聽。眾比丘因此將此事稟告世尊。佛陀告訴眾比丘：「這個迦露比丘太早進入、太晚離開，乃至在不適當的地方遊蕩，勸誡三次也不聽，僧團應該對他進行太早進入折伏羯磨。」羯磨的主持人應該這樣說：「大德僧團請聽！迦露比丘太早進入村落，勸誡三次也不聽。如果僧團認為時機已到，現在就對迦露比丘進行太早進入村落折伏羯磨。如是稟告。」稟告三次羯磨，直到「僧團同意並保持沉默，所以這件事就這樣成立了。」太晚離開、結交惡友、結伴惡人、在不適當的地方遊蕩，也像這樣處理。

爭論不休者。佛陀住在舍衛城，當時馬宿（Māras）比丘自高自大，爭論不休。眾比丘勸誡說：「長老馬宿比丘！不要爭論不休。」勸誡一次不聽，勸誡兩次...

【English Translation】 English version: 'The Reproof Karma for Repeated Offenses: The monks who agree remain silent; those who do not agree, speak up. This is the first Karma.' The second and third times are spoken similarly. 'The Sangha has performed the Reproof Karma for Repeated Offenses against the monk Śrīyava (name of a monk). Because the Sangha agrees and remains silent, this matter is thus upheld.' This is called Repeated Offenses.

'Entering too early, leaving too late, bad friends, bad companions, those who frequent inappropriate places.' The Buddha was staying in Śrāvastī (name of a city). At that time, the monk Kālu (name of a monk) entered villages too early, left villages too late, had bad friends, bad companions, and frequented inappropriate places. 'Entering too early' means entering villages too early to beg for alms. 'Leaving too late' means leaving villages after dark. 'Bad friends' means being close to elephant handlers, horse handlers, thieves, robbers, gamblers, and the like. 'Bad companions' are like bad friends. 'Frequenting inappropriate places' includes the homes of widows, older unmarried women, prostitutes, eunuchs (those incapable of male function), nuns with bad reputations, and female novices with bad reputations. The monks admonished him, saying, 'Elder! Do not enter too early, leave too late, or frequent places like those of female novices with bad reputations.' He did not stop after one admonishment, nor after two or three. The monks, because of this, went and reported it to the World-Honored One. The Buddha told the monks, 'This monk Kālu enters too early, leaves too late, and frequents inappropriate places, and does not stop after three admonishments. The Sangha should perform the Reproof Karma for Entering Too Early.' The one performing the Karma should say this: 'Venerable Sangha, listen! The monk Kālu enters villages too early and does not stop after three admonishments. If the Sangha deems it the right time, the Sangha will now perform the Reproof Karma for Entering Villages Too Early against the monk Kālu. Thus it is announced.' The Karma is announced three times, until 'Because the Sangha agrees and remains silent, this matter is thus upheld.' The same applies to leaving too late, having bad friends, having bad companions, and frequenting inappropriate places.

'Those who argue and quarrel.' The Buddha was staying in Śrāvastī. At that time, the monk Māras (name of a monk) was arrogant and argumentative. The monks admonished him, saying, 'Elder monk Māras! Do not argue and quarrel.' He did not stop after one admonishment, nor after two...

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三諫不止。諸比丘以是因緣往白世尊。佛告諸比丘：「五法成就，當知諍訟更起。何等五法？羯磨言非法、如法集言非法、如法出過言非法、如法舍言非法、如法與言非法，是名五非法；反上五事名如法。諸比丘！應如是教長老比丘必應成就五法入眾。何等五？小聲入眾，聞羯磨已當信，信已奉行。若羯磨不如法不能遮者，應與欲。若不能與欲者，應與比坐見不欲。比丘聞是教時。便言：『我能善語，何故小聲入眾？我亦多聞，何故聞羯磨已當信？我善知法，何故聞已當行？我亦善於羯磨，何故聞羯磨不如法，不能遮？應與欲，我當自往。何故與比坐見不欲？我當遮。』」佛告諸比丘：「五法成就諍訟更起，僧應與作折伏羯磨。何等五？一者自高；二者粗弊兇性；三者無義語；四者非時語；五者不親附善人。是名五法成就。僧應與作折伏羯磨。」羯磨人應作是說：「大德僧聽！馬宿比丘自，高諍訟相言，三諫不止。若僧時到，僧今與馬宿比丘自高作折伏羯磨。白如是。」「大德僧聽！馬宿比丘自高，諍訟相言，三諫不止。僧今與馬宿比丘自高作折伏羯磨。諸大德忍僧與馬宿比丘自高作折伏羯磨，忍者僧默然，不忍者便說。是第一羯磨。」第二、第三亦如是說。「僧已與馬宿比丘自高作折伏羯磨竟，僧忍默然故，是事如

【現代漢語翻譯】 現代漢語譯本 三番勸諫都不停止。眾比丘因為這件事去稟告世尊。佛陀告訴眾比丘：『如果具備五種情況，應當知道爭端會再次發生。是哪五種情況？說羯磨（Karma，業）的言語不合法，說如法集會（指僧團的合法集會）的言語不合法，說如法指出過失的言語不合法，說如法捨棄的言語不合法，說如法給予的言語不合法，這稱為五種不合法的情況；反過來，與這五種情況相反的就稱為如法。眾比丘！應當這樣教導長老比丘，必須具備五種情況才能進入僧團。是哪五種？小聲進入僧團，聽到羯磨之後應當相信，相信之後奉行。如果羯磨不如法，不能夠阻止，應當給予同意。如果不能給予同意，應當與比丘同坐，表示不同意。比丘聽到這些教導時，就說：『我能好好說話，為什麼要小聲進入僧團？我也博學多聞，為什麼要聽到羯磨之後就相信？我精通佛法，為什麼聽到之後就要奉行？我也擅長羯磨，為什麼聽到羯磨不如法，不能阻止？應當給予同意，我應當親自前往。為什麼要與比丘同坐，表示不同意？我應當阻止。』』 佛陀告訴眾比丘：『如果具備五種情況，爭端會再次發生，僧團應當對他進行折伏羯磨（Takkakamma，懲罰性的羯磨）。是哪五種？一是自高自大；二是粗暴惡劣的性情；三是說沒有意義的話；四是說不合時宜的話；五是不親近善人。這稱為具備五種情況。僧團應當對他進行折伏羯磨。』 羯磨人應當這樣說：『大德僧眾請聽！馬宿（Mārakkhu，人名）比丘自高自大，爭端相言，三番勸諫都不停止。如果僧團認為時機已到，僧團現在對馬宿比丘的自高自大進行折伏羯磨。稟告完畢。』『大德僧眾請聽！馬宿比丘自高自大，爭端相言，三番勸諫都不停止。僧團現在對馬宿比丘的自高自大進行折伏羯磨。諸位大德如果認可僧團對馬宿比丘的自高自大進行折伏羯磨，就保持沉默；如果不認可，就請說出來。這是第一次羯磨。』第二次、第三次也像這樣說。『僧團已經對馬宿比丘的自高自大進行了折伏羯磨完畢，僧團認可並保持沉默，這件事就這樣決定了。』

【English Translation】 English version He did not stop after three admonitions. The Bhikkhus, because of this matter, went and reported to the Blessed One. The Buddha told the Bhikkhus: 'If five conditions are fulfilled, it should be known that disputes will arise again. What are the five conditions? Saying that the words of Karma (Karma, action) are unlawful, saying that the words of a lawful assembly (referring to the lawful assembly of the Sangha) are unlawful, saying that the words of lawfully pointing out faults are unlawful, saying that the words of lawful abandonment are unlawful, saying that the words of lawful giving are unlawful, these are called the five unlawful conditions; conversely, the opposite of these five conditions is called lawful. Bhikkhus! You should teach the elder Bhikkhus in this way, they must fulfill five conditions to enter the Sangha. What are the five? Entering the Sangha in a low voice, believing after hearing the Karma, and practicing after believing. If the Karma is unlawful and cannot be prevented, consent should be given. If consent cannot be given, one should sit with the Bhikkhu and express disagreement. When the Bhikkhu hears these teachings, he says: 'I can speak well, why should I enter the Sangha in a low voice? I am also learned and knowledgeable, why should I believe after hearing the Karma? I am well-versed in the Dharma, why should I practice after hearing it? I am also good at Karma, why can't I prevent it if I hear that the Karma is unlawful? Consent should be given, I should go myself. Why should I sit with the Bhikkhu and express disagreement? I should prevent it.'' The Buddha told the Bhikkhus: 'If five conditions are fulfilled, disputes will arise again, and the Sangha should perform Takkakamma (Takkakamma, a punitive Karma) on him. What are the five? First, being arrogant; second, having a rough and evil nature; third, speaking meaningless words; fourth, speaking untimely words; fifth, not associating with good people. These are called fulfilling the five conditions. The Sangha should perform Takkakamma on him.' The Karma performer should say: 'Venerable Sangha, please listen! Bhikkhu Mārakkhu (Mārakkhu, a personal name) is arrogant, speaks disputatiously, and does not stop after three admonitions. If the Sangha deems it is time, the Sangha now performs Takkakamma on Bhikkhu Mārakkhu's arrogance. The announcement is complete.' 'Venerable Sangha, please listen! Bhikkhu Mārakkhu is arrogant, speaks disputatiously, and does not stop after three admonitions. The Sangha now performs Takkakamma on Bhikkhu Mārakkhu's arrogance. Venerable ones, if you approve of the Sangha performing Takkakamma on Bhikkhu Mārakkhu's arrogance, remain silent; if you do not approve, please speak. This is the first Karma.' The second and third times are also said in this way. 'The Sangha has completed the performance of Takkakamma on Bhikkhu Mārakkhu's arrogance, the Sangha approves and remains silent, so this matter is decided.'

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是持。」后四事亦如是說。

恭敬年少者，佛住舍衛城，廣說如上。爾時闡陀比丘度年少出家，身自供給晨起問訊，與出大小行器、唾壺著常處，與按摩身體，授與衣缽，共入聚落令在前行，到檀越家令在上座處坐，先受供養。供養已，與收缽盪滌還著常處。食后與染衣熏缽，與敷床褥日冥，與燃燈火、內唾壺大小行器。諸比丘諫言：「長老！莫供給年少，年少應供給長老。」答言：「如長老語，但此年少先樂人出家，是故我愛念、恭敬、慚愧，隨逐供給。」如是一諫不止、二諫、三諫不止。諸比丘以是因緣往白世尊。佛言：「呼闡陀來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛言：「癡人！汝于如來所無有愛念、恭敬、慚愧、隨逐，而更于年少所愛念、恭敬、慚愧、隨逐。」佛告諸比丘：「是闡陀比丘于年少所愛念，僧應與作愛念供給年少折伏羯磨。」羯磨人應作是說：「大德僧聽！是闡陀比丘愛念恭敬給侍年少，三諫不止。若僧時到，僧今與闡陀比丘愛念供給年少作折伏羯磨。白如是。」「大德僧聽！闡陀比丘愛念供給年少，三諫不止。僧今與闡陀比丘愛念供給年少作折伏羯磨。諸大德忍僧與闡陀比丘愛念供給年少比丘作折伏羯磨忍者默然，若不忍者便說。是第一羯磨。」第二、第三亦如

{ "translations": [ "現代漢語譯本：'是持。'後面的四件事也像這樣說。", "", "恭敬年少者，佛陀住在舍衛城，廣泛地講述瞭如上的事情。當時，闡陀比丘度化年少者出家，親自供給他，早晨起來問候，給他準備大小便器、唾壺放在固定的地方，給他洗浴身體，遞給他衣缽，一同進入村落讓他走在前面，到達施主家讓他坐在上座的位置，先接受供養。接受供養后，幫他收缽清洗乾淨放回原處。飯後幫他染衣熏缽，幫他鋪床疊被，天黑后，幫他點燈，放置唾壺和大小便器。眾比丘勸諫說：'長老！不要供給年少者，年少者應該供給長老。'他回答說：'如長老所說，但是這個年少者先前喜歡出家，所以我愛念、恭敬、慚愧，跟隨並供給。'像這樣勸諫一次不聽，勸諫兩次、三次都不聽。眾比丘因為這件事去稟告世尊。佛陀說：'叫闡陀來。'來了之後，佛陀詳細地詢問了上面的事情：'你真的這樣做了嗎？'他回答說：'確實如此。'佛陀說：'愚癡的人！你對於如來我都沒有愛念、恭敬、慚愧、跟隨，反而對年少者愛念、恭敬、慚愧、跟隨。'佛陀告訴眾比丘：'這個闡陀比丘對年少者愛念，僧團應該給予他呵責，制止他供給年少者的折伏羯磨（karma，業力）。'羯磨人應該這樣說：'大德僧團請聽！這個闡陀比丘愛念恭敬地侍奉年少者，勸諫三次都不聽。如果僧團認為時機已到，僧團現在要對闡陀比丘愛念供給年少者進行折伏羯磨。稟告完畢。'『大德僧團請聽！闡陀比丘愛念供給年少者，勸諫三次都不聽。僧團現在要對闡陀比丘愛念供給年少者進行折伏羯磨。諸位大德如果認可僧團對闡陀比丘愛念供給年少比丘進行折伏羯磨，就保持沉默，如果不認可就請說出來。這是第一次羯磨。』第二次、第三次也像這樣。" , "english_translations": [ "English version: 'Is holding.' The following four matters are also spoken of in the same way.", "", "Respecting the young, the Buddha stayed in Shravasti (a major city in ancient India), extensively explaining the above. At that time, the Bhikshu (monk) Chanda (name of a monk) ordained a young person, personally providing for him, greeting him in the morning, preparing small and large utensils for excretion, placing the spittoon in a fixed place, bathing his body, handing him his robes and bowl, entering the village together, having him walk in front, arriving at the donor's house, having him sit in the seat of honor, and receiving offerings first. After receiving offerings, he would help him collect the bowl, wash it clean, and put it back in its place. After the meal, he would help him dye his robes and fumigate his bowl, help him make his bed, and after dark, help him light the lamp, and place the spittoon and small and large utensils for excretion. The Bhikshus (monks) advised, 'Elder! Do not provide for the young person, the young person should provide for the elder.' He replied, 'As the elders say, but this young person previously liked to become a monk, so I love, respect, feel ashamed, follow and provide for him.' He did not listen to the advice once, nor twice, nor three times. The Bhikshus (monks) reported this matter to the World Honored One (Buddha). The Buddha said, 'Call Chanda (name of a monk) here.' After he came, the Buddha asked him in detail about the above matter, 'Did you really do this?' He replied, 'Indeed.' The Buddha said, 'Foolish person! You have no love, respect, shame, or following for the Tathagata (Buddha), but instead you love, respect, feel ashamed, and follow the young person.' The Buddha told the Bhikshus (monks), 'This Bhikshu (monk) Chanda (name of a monk) loves the young person, the Sangha (monastic community) should rebuke him and stop him from providing for the young person with a Tsaub Karma (a formal act of the Sangha).' The Karma (a formal act of the Sangha) person should say, 'Venerable Sangha (monastic community), please listen! This Bhikshu (monk) Chanda (name of a monk) lovingly and respectfully serves the young person, and does not listen to the advice after three times. If the Sangha (monastic community) thinks the time has come, the Sangha (monastic community) will now perform a Tsaub Karma (a formal act of the Sangha) to stop Bhikshu (monk) Chanda (name of a monk) from lovingly providing for the young person. Report completed.' 'Venerable Sangha (monastic community), please listen! Bhikshu (monk) Chanda (name of a monk) lovingly provides for the young person, and does not listen to the advice after three times. The Sangha (monastic community) will now perform a Tsaub Karma (a formal act of the Sangha) to stop Bhikshu (monk) Chanda (name of a monk) from lovingly providing for the young person. If the venerable ones approve of the Sangha (monastic community) performing a Tsaub Karma (a formal act of the Sangha) to stop Bhikshu (monk) Chanda (name of a monk) from lovingly providing for the young Bhikshu (monk), remain silent, if you do not approve, please speak. This is the first Karma (a formal act of the Sangha).' The second and third times are also like this." ] }

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是說。「僧已與闡陀比丘愛念供給年少作折伏羯磨竟，僧忍默然故，是事如是持。」恭敬、慚愧、隨逐亦如是說，是名折伏羯磨。

不共語羯磨者，佛住舍衛城，爾時馬宿比丘作折伏羯磨已，不隨順行，所應行事而不行，所應舍事而不捨。諸比丘以是因緣往白世尊。佛言：「是馬宿比丘作折伏羯磨已，不隨順行，所應行事而不行，所應舍事而不捨，僧應與作不共語羯磨。」羯磨人應作是說：「大德僧聽！是馬宿比丘作折伏羯磨已，不隨順行，所應行事而不行，所應舍事而不捨。若僧時到，僧與馬宿比丘作不共語羯磨。白如是。」白三羯磨，乃至「僧忍默然故，是事如是持。」

複次佛住舍衛城，爾時有摩訶羅出家，數犯小戒，別眾食、處處食、停食食、共器食、女人同室宿、過三宿、共床眠、共床坐、不凈果食、受生肉、受生谷、受金銀。諸比丘諫言：「長老不應作是事。」答言：「長老當語我，我當受行。」諸比丘言：「是摩訶羅有修學意。」后複數數犯小小戒，別眾食乃至受金銀。諸比丘復諫言：「摩訶羅不應作是事。」答言：「長老應語我，我當受行。」后複數數犯。諸比丘言：「是摩訶羅出家，不知恩教、不順教誨、諂曲不實、不欲修學。」諸比丘以是因緣往白世尊。佛言：「是摩訶羅出家，不

【現代漢語翻譯】 現代漢語譯本： 世尊說：『僧團已經對闡陀比丘（Chanda Bhikkhu，人名）因為愛戀和供給年少者而作了折伏羯磨（Tajjaniya-kamma，懲罰性行為）。僧團容忍並保持沉默，所以此事就這樣決定了。』恭敬、慚愧、隨從等也應如此宣告。這叫做折伏羯磨。 不共語羯磨（Nissarana-kamma，逐出僧團的羯磨）是這樣進行的：佛陀住在舍衛城（Savatthi，古印度城市）時，馬宿比丘（Assaji Bhikkhu，人名）在被執行折伏羯磨后，不遵守規定，該做的行為不做，該捨棄的事情不捨棄。眾比丘因此事稟告世尊。佛陀說：『這位馬宿比丘在被執行折伏羯磨后，不遵守規定，該做的行為不做，該捨棄的事情不捨棄，僧團應該對他執行不共語羯磨。』羯磨執行者應該這樣宣告：『尊敬的僧團請聽！這位馬宿比丘在被執行折伏羯磨后，不遵守規定，該做的行為不做，該捨棄的事情不捨棄。如果僧團認為時機已到，僧團將對馬宿比丘執行不共語羯磨。』如此宣告三次，直到『僧團容忍並保持沉默，所以此事就這樣決定了。』 再者，佛陀住在舍衛城時，有一位名叫摩訶羅（Mahala，人名）的出家人，屢次犯小戒，包括別眾食（單獨用餐）、處處食（在不適當的地方用餐）、停食食（停止供養後繼續用餐）、共器食（使用共同的餐具用餐）、與女人同室住宿、超過三夜、同牀眠、同牀坐、食用不凈果、接受生肉、接受生谷、接受金銀。眾比丘勸誡說：『長老不應該做這些事。』摩訶羅回答說：『長老應該告訴我，我將會遵守。』眾比丘認為：『這位摩訶羅有修學的意願。』之後，他又屢次犯小小戒，從別眾食到接受金銀。眾比丘再次勸誡說：『摩訶羅不應該做這些事。』摩訶羅回答說：『長老應該告訴我，我將會遵守。』之後，他又屢次犯戒。眾比丘說：『這位摩訶羅出家，不知感恩教誨、不順從教誨、諂媚虛偽、不願修學。』眾比丘因此事稟告世尊。佛陀說：『這位摩訶羅出家，不』

【English Translation】 English version: The Buddha said, 'The Sangha has already performed the Tajjaniya-kamma (act of censure) against Chanda Bhikkhu (a person's name) because of his attachment and providing for young individuals. The Sangha has tolerated and remained silent, so the matter is thus decided.' Respect, shame, following, etc., should also be declared in this way. This is called Tajjaniya-kamma. The Nissarana-kamma (act of expulsion) is performed as follows: When the Buddha was residing in Savatthi (an ancient Indian city), Assaji Bhikkhu (a person's name), after being subjected to Tajjaniya-kamma, did not comply with the rules, failing to do what should be done and failing to abandon what should be abandoned. The bhikkhus reported this matter to the Buddha. The Buddha said, 'This Assaji Bhikkhu, after being subjected to Tajjaniya-kamma, does not comply with the rules, failing to do what should be done and failing to abandon what should be abandoned. The Sangha should perform Nissarana-kamma against him.' The person performing the kamma should declare thus: 'Venerable Sangha, listen! This Assaji Bhikkhu, after being subjected to Tajjaniya-kamma, does not comply with the rules, failing to do what should be done and failing to abandon what should be abandoned. If the Sangha deems it timely, the Sangha will perform Nissarana-kamma against Assaji Bhikkhu.' This should be declared three times, until 'The Sangha has tolerated and remained silent, so the matter is thus decided.' Furthermore, when the Buddha was residing in Savatthi, there was a monk named Mahala (a person's name) who repeatedly violated minor precepts, including separate meals, eating in inappropriate places, eating after the offering has stopped, eating from shared utensils, lodging in the same room with a woman for more than three nights, sleeping in the same bed, sitting on the same bed, eating impure fruit, accepting raw meat, accepting raw grain, and accepting gold and silver. The bhikkhus admonished him, saying, 'Elder, you should not do these things.' Mahala replied, 'Elders should tell me, and I will comply.' The bhikkhus thought, 'This Mahala has the intention to learn.' Later, he repeatedly violated minor precepts, from separate meals to accepting gold and silver. The bhikkhus again admonished him, saying, 'Mahala, you should not do these things.' Mahala replied, 'Elders should tell me, and I will comply.' Later, he repeatedly violated the precepts. The bhikkhus said, 'This Mahala, having become a monk, does not know gratitude for the teachings, does not follow the teachings, is deceitful and insincere, and does not wish to learn.' The bhikkhus reported this matter to the Buddha. The Buddha said, 'This Mahala, having become a monk, does not'

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知恩教、不順教誨，僧應與作不共語羯磨。」羯磨人當作是說：「大德僧聽！是摩訶羅出家不知恩教、不隨教誨。若僧時到，僧與摩訶羅作不共語羯磨。白如是。」白三羯磨乃至「僧忍默然故，是事如是持。」是名不共語羯磨。

擯出羯磨者，佛住舍衛城，爾時六群比丘在迦尸邑住，作身非威儀、口非威儀、身口非威儀，作身害、口害、身口害，作身邪命、口邪命、身口邪命，如上僧伽婆尸沙，黑山聚落中廣說，是名擯出羯磨。

發喜羯磨者，喜優婆夷、舍那階、油熬魚子、迦露、摩訶南、六群比丘。

喜優婆夷者，佛住舍衛城，爾時難陀遊行諸國還到舍衛，時難陀著入聚落衣，持缽往至優婆夷家。喜優婆夷見已歡喜，問訊言：「善來阿阇梨！何故希行？」即請令坐，坐已難陀言：「我希行，欲與我何物？」答言：「隨所須與，若前食、若后食、若粥、若餅、若果，隨所須當作。」難陀言：「我須前食，當好作。」答言：「如教，我當好作，唯愿明日早來。」作是語已便去。后優婆夷晨起，作好前食，敷座踟躕而待。難陀多事，遂忘不往。優婆夷待見時過不來故，即於此食中可停者舉，不可停者便食。如是第二日、第三日待不來，便盡取食。到第四日方來，問言：「少病，優婆夷。」優婆夷嫌言：

【現代漢語翻譯】 現代漢語譯本：知恩教（知道感恩的教導），不順教誨（不遵循教導），僧團應當對此僧人進行不共語羯磨（一種僧團的處分方式，即禁止僧團成員與該僧人交談）。羯磨人（執行羯磨的人）應當這樣說：『大德僧眾請聽！這位摩訶羅（Mahāro，人名）出家后不知恩教，不隨教誨。如果僧團認為時機已到，僧團將對摩訶羅進行不共語羯磨。稟白如上。』稟白三次羯磨，乃至『僧眾容忍默然，因此此事就這樣決定。』這稱為不共語羯磨。 擯出羯磨（驅逐出僧團的羯磨）是這樣的：佛陀住在舍衛城（Śrāvastī）時，當時六群比丘（六個行為不端的比丘組成的群體）住在迦尸邑（Kāśī），他們的身行不合威儀，口語不合威儀，身口都不合威儀；他們做出身體上的損害，口語上的損害，身口上的損害；他們做出身體上的邪命（不正當的謀生方式），口語上的邪命，身口上的邪命，如同僧伽婆尸沙（Saṃghāvaśeṣa，一種較重的罪名）中所說，如同黑山聚落（Kṛṣṇagiri）中廣說的那樣，這稱為擯出羯磨。 發喜羯磨（因喜悅而引發的羯磨）與以下人物有關：喜優婆夷（喜悅的女居士，一個信徒的名字），舍那階（Śāṇakhya，人名），油熬魚子，迦露（Kālu，人名），摩訶南（Mahānāman，人名），六群比丘。 關於喜優婆夷：佛陀住在舍衛城時，當時難陀（Nanda，佛陀的堂弟）從諸國返回舍衛城，當時難陀穿著進入村落的衣服，拿著缽前往優婆夷的家。喜優婆夷見到后非常歡喜，問候說：『阿阇梨（Ācārya，老師）您好！為何難得前來？』隨即請他坐下，坐下後難陀說：『我難得前來，你打算給我什麼？』她回答說：『隨您所需，無論是前食（早餐），還是后食（午餐），還是粥，還是餅，還是水果，隨您所需，我都將準備。』難陀說：『我需要前食，請好好準備。』她回答說：『遵照您的教導，我將好好準備，只希望您明天早點來。』說完便離開了。之後，優婆夷早晨起來，準備好前食，鋪好座位，躊躇等待。難陀因為事務繁多，忘記了前往。優婆夷等待，看到時間過了還不來，就把食物中可以存放的留下，不可存放的就自己吃了。像這樣，第二天、第三天等待都不來，就把食物全部取走了。到了第四天才來，問道：『您少病吧，優婆夷？』優婆夷責怪地說：

【English Translation】 English version: 'Knowing the grace of the teachings, but not following the instructions, the Saṃgha should perform an 'incompatible speech' Karma (a formal act of the Saṃgha, in this case, a disciplinary measure involving restricted communication). The Karma officiant should say: 'Venerable Saṃgha, listen! This Mahāro (name of a person), having ordained, does not know the grace of the teachings, nor does he follow the instructions. If the Saṃgha deems it the right time, the Saṃgha will perform an 'incompatible speech' Karma against Mahāro. This is the announcement.' This announcement is made three times, up to 'Because the Saṃgha is tolerant and silent, this matter is thus upheld.' This is called the 'incompatible speech' Karma. The 'expulsion' Karma is as follows: When the Buddha was residing in Śrāvastī (a major city in ancient India), at that time, the group of six monks (a group of six misbehaving monks) were residing in Kāśī (an ancient city in India), engaging in bodily misconduct, verbal misconduct, and both bodily and verbal misconduct; committing bodily harm, verbal harm, and both bodily and verbal harm; engaging in bodily wrong livelihood, verbal wrong livelihood, and both bodily and verbal wrong livelihood, as described above in the Saṃghāvaśeṣa (a category of serious offenses requiring a Saṃgha meeting for resolution), as extensively explained in the Kṛṣṇagiri (Black Mountain) settlement. This is called the 'expulsion' Karma. The 'joyful' Karma (Karma initiated due to joy) is related to the following individuals: Khī Upāsikā (Khī, a female lay devotee), Śāṇakhya (name of a person), fish roe fried in oil, Kālu (name of a person), Mahānāman (name of a person), and the group of six monks. Regarding Khī Upāsikā: When the Buddha was residing in Śrāvastī, at that time, Nanda (Buddha's cousin) returned to Śrāvastī from various countries. Nanda, wearing his robes for entering a village and carrying his bowl, went to the house of the Upāsikā. Khī Upāsikā, seeing him, rejoiced and greeted him, saying: 'Welcome, Ācārya (teacher)! Why such a rare visit?' She invited him to sit down, and after he sat, Nanda said: 'I rarely come here; what will you give me?' She replied: 'Whatever you need, whether it be breakfast, lunch, porridge, cake, or fruit, I will prepare whatever you need.' Nanda said: 'I need breakfast; please prepare it well.' She replied: 'As you instruct, I will prepare it well; I only hope you will come early tomorrow.' Having said this, he left. Later, the Upāsikā arose early in the morning, prepared a good breakfast, laid out a seat, and waited anxiously. Nanda, being busy with many affairs, forgot to go. The Upāsikā waited and, seeing that the time had passed and he had not come, she kept what could be stored and ate what could not be stored. Like this, she waited for the second day and the third day, but he did not come, so she took all the food away. On the fourth day, he finally came and asked: 'Are you well, Upāsikā?' The Upāsikā complained, saying:

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「阿阇梨受我請前食，何故不來？」答言：「優婆夷瞋耶？」彼言：「瞋。」「若爾者，我悔過。」優婆夷言：「向世尊悔過去。」難陀即便向佛悔過。佛言：「何故悔過？」難陀具以上事白佛。佛言：「癡人！此優婆夷于佛比丘僧無所匱惜，汝何故擾亂？」佛告諸比丘：「是優婆夷在家篤信，難陀擾亂令發不喜，僧今應與難陀作發喜羯磨。」羯磨人應作是說：「大德僧聽！是難陀比丘擾亂俗人，生不喜心。若僧時到，僧與難陀作俗人發喜羯磨。白如是。」「大德僧聽！難陀比丘擾亂俗人，發不歡喜。僧今與難陀作俗人發喜羯磨。諸大德忍僧與難陀作俗人發喜羯磨，忍者僧默然，若不忍者便說。是第一羯磨。」第二、第三亦如是說。「僧已與難陀作俗人發喜羯磨竟，僧忍默然故，是事如是持。」是名喜優婆夷。

舍那階者，佛住舍衛城，爾時質帝隸居士請僧與藥。時六群比丘聞已，自相謂言：「居士請僧與藥，當往試之。」到時著入聚落衣持缽，往到其家，共相問訊。相問訊已，作是言：「我聞居士請僧與藥。審爾不？」答言：「爾！阿阇梨有所須耶？」答言：「我須舍那階一擔。」居士言：「須我辦，當與。」比丘言：「奇怪，不先辦藥而欲請僧。汝不知耶？一比丘服藥，如雪山一大龍象食等。汝不實施，而

【現代漢語翻譯】 現代漢語譯本： 『阿阇梨（老師）接受了我的邀請前來用餐，為何沒有來？』難陀回答說：『優婆夷（女居士）生氣了嗎？』那人說：『生氣了。』『如果是這樣，我懺悔。』優婆夷說：『向世尊（佛陀）懺悔過去的行為吧。』難陀隨即向佛陀懺悔。佛陀問：『你為何懺悔？』難陀將以上的事情全部告訴了佛陀。佛陀說：『愚癡的人啊！這位優婆夷對於佛、比丘（出家男眾）和僧團（佛教僧侶團體）沒有絲毫吝惜，你為何要擾亂她？』佛陀告訴眾比丘：『這位優婆夷在家虔誠信仰，難陀擾亂她，使她心生不悅，僧團現在應該為難陀舉行『發喜羯磨』（一種儀式，旨在恢復他人的歡喜心）。』羯磨人應該這樣說：『大德僧眾請聽！這位難陀比丘擾亂了在家信徒，使她生起不悅的心。如果僧團認為時機已到，僧團將為難陀舉行令俗人歡喜的羯磨。稟白完畢。』『大德僧眾請聽！難陀比丘擾亂了在家信徒，使她生起不歡喜的心。僧團現在為難陀舉行令俗人歡喜的羯磨。各位大德如果認可僧團為難陀舉行令俗人歡喜的羯磨，就請默然，如果不認可就請說出來。這是第一次羯磨。』第二次、第三次也像這樣說。『僧團已經為難陀舉行了令俗人歡喜的羯磨完畢，僧團認可並保持沉默，因此這件事就這樣成立了。』這叫做使優婆夷歡喜。

舍那階（一種藥物）的故事：佛陀住在舍衛城（古印度城市）時，當時質帝隸居士（在家信徒）邀請僧團給予藥物。當時六群比丘（指行為不端的比丘團體）聽到后，彼此說道：『居士邀請僧團給予藥物，我們應當前去試探一下。』到時間后，穿戴好進入村落的衣服，拿著缽，前往居士的家，互相問候。互相問候完畢后，這樣說道：『我們聽說居士邀請僧團給予藥物。確實是這樣嗎？』居士回答說：『是的！阿阇梨（老師）有什麼需要的嗎？』比丘回答說：『我需要一擔舍那階。』居士說：『如果需要，我來準備，會給你們的。』比丘說：『真奇怪，不先準備好藥物就想要邀請僧團。你不知道嗎？一個比丘服用的藥物，就像雪山（喜馬拉雅山）里的一大龍象（巨大的龍象）的食量一樣。你如果不實際準備，卻……』

【English Translation】 English version: 『Ācārya (teacher), you accepted my invitation for a meal, why didn't you come?』 Nanda replied, 『Upāsikā (female lay follower), are you angry?』 She said, 『I am angry.』 『If that's the case, I repent.』 The Upāsikā said, 『Repent to the Blessed One (Buddha) for your past actions.』 Nanda then repented to the Buddha. The Buddha asked, 『Why are you repenting?』 Nanda told the Buddha everything that had happened. The Buddha said, 『Foolish man! This Upāsikā is not stingy towards the Buddha, the Bhikkhus (ordained male monastics), and the Sangha (Buddhist monastic community). Why did you disturb her?』 The Buddha told the Bhikkhus, 『This Upāsikā is devout at home. Nanda disturbed her, causing her displeasure. The Sangha should now perform a 『making-joyful Karma』 (a ritual to restore someone's joy) for Nanda.』 The Karma performer should say this: 『Venerable Sangha, please listen! This Bhikkhu Nanda has disturbed a layperson, causing her displeasure. If the Sangha deems it the right time, the Sangha will perform a Karma to make the layperson joyful for Nanda. This is announced.』 『Venerable Sangha, please listen! Bhikkhu Nanda has disturbed a layperson, causing her unhappiness. The Sangha is now performing a Karma to make the layperson joyful for Nanda. Venerable ones, if you approve of the Sangha performing a Karma to make the layperson joyful for Nanda, be silent; if you do not approve, then speak. This is the first Karma.』 The second and third times are also said in the same way. 『The Sangha has completed the Karma to make the layperson joyful for Nanda. The Sangha approves and remains silent, therefore this matter is established.』 This is called making the Upāsikā joyful.

The story of Śyonāka (a type of medicine): When the Buddha was staying in Śrāvastī (ancient Indian city), the householder Citralekha invited the Sangha to provide medicine. When the group of six Bhikkhus (referring to a group of ill-behaved monks) heard this, they said to each other, 『The householder is inviting the Sangha to provide medicine, we should go and test him.』 When the time came, they put on their robes for entering the village, took their bowls, and went to the householder's home, greeting each other. After greeting each other, they said, 『We heard that the householder is inviting the Sangha to provide medicine. Is that true?』 The householder replied, 『Yes! Ācārya (teacher), is there anything you need?』 The Bhikkhu replied, 『I need a load of Śyonāka.』 The householder said, 『If you need it, I will prepare it and give it to you.』 The Bhikkhu said, 『It's strange that you want to invite the Sangha without preparing the medicine first. Don't you know that the medicine consumed by one Bhikkhu is like the amount eaten by a large dragon elephant (a huge dragon elephant) in the Himalayas (Snow Mountain)? If you don't actually prepare it, but...』

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但求名。」居士言：「阿阇梨！王家庫中尚無儲藥，況復我家？待辦相與。」比丘言：「與以不與自隨汝意。」言已便出。后居士遣人到拘鄰提國象聚落，得舍那階來，白阿阇梨：「已得舍那階，可來取之。」聞是語已，相看面笑。居士嫌言：「何故相看笑？我未辦時，慇勤苦索，今者已辦而笑不取。我家所有，于佛比丘僧無所愛惜，尊者何故相試？」比丘言：「居士瞋耶？」答言：「瞋。」比丘言：「若瞋者，我悔過。」居士言：「向世尊悔過。」如喜優婆夷中廣說。

油熬魚子者，佛住舍衛城，爾時質帝隸居士作百味食請僧。僧食訖，還精舍。居士敕家中婦兒言：「遺余飲食料理，與諸比舍。我欲往問訊世尊！」爾時六群比丘在祇洹門間俗論言話。居士見已，作是念：「此非毗尼人，設我不往彼或有恨。」即往和南問訊。比丘言：「善來檀越，如大龍象。」居士問言：「尊者！今日我家中食不？」答言：「往食。」復問：「尊者！食適意不？」答言：「善好！但少一種。」問：「少何等？」比丘答言：「若得油鹽熬魚子者，便是名食，施主得好名譽。」居士言：「尊者！我先不知，若當知者應益多作，人與一缽。」居士復言：「尊者！聽我說譬喻。過去世時有群雞依㮈林住，有貍侵食雄雞，唯有雌在後，烏

【現代漢語翻譯】 現代漢語譯本： 『只是爲了求名。』居士說：『阿阇梨（梵語，意為導師）！王家的倉庫中尚且沒有儲備藥物，更何況我家呢？等我準備好了再給您。』比丘說：『給不給隨你的意願。』說完就離開了。後來居士派人到拘鄰提國（地名）象聚落（地名），得到了舍那階（藥物名稱），告訴阿阇梨：『已經得到舍那階了，可以來取了。』聽到這話后，他們互相看著面露微笑。居士責怪道：『為什麼互相看著笑？我還沒準備好時，慇勤地苦苦索要，現在已經準備好了反而笑著不來取。我家所有的一切，對於佛、比丘（佛教出家人）、僧（僧團）沒有絲毫吝惜，尊者（對比丘的尊稱）為何要這樣試探我？』比丘說：『居士生氣了嗎？』回答說：『生氣了。』比丘說：『如果生氣了，我向你懺悔。』居士說：『向世尊（佛陀的尊稱）懺悔。』（具體細節）如喜優婆夷（人名，女居士）中廣說。

『用油熬魚子』這件事是這樣的：佛陀住在舍衛城（地名），當時質帝隸居士（人名，男居士）準備了各種美味食物供養僧眾。僧眾用齋完畢后，返回精舍（僧人居住的場所）。居士囑咐家中的妻兒說：『剩下的食物處理一下，分給比舍（可能是指地位較低的人）。我想要去問候世尊！』當時六群比丘（指行為不端的六位比丘）在祇洹（祇樹給孤獨園的簡稱，佛陀常住的場所）門外閑聊俗事。居士看見后，心想：『這些人不是持守戒律的人，如果我不去拜訪他們，或許會心生怨恨。』於是前去合掌問訊。比丘們說：『善來檀越（施主），您就像大龍象（比喻有力量的人）。』居士問道：『尊者！今天在我家吃過飯了嗎？』回答說：『去吃過了。』又問：『尊者！吃得還滿意嗎？』回答說：『很好！只是少了一種東西。』問：『少了什麼？』比丘回答說：『如果能有油鹽熬魚子，那就是美味佳餚了，施主也能獲得好名聲。』居士說：『尊者！我事先不知道，如果早知道就應該多做一些，每人給一缽。』居士又說：『尊者！請允許我說個譬喻。過去世時有一群雞住在㮈林（樹林名稱）里，有隻狐貍侵擾並吃掉了雄雞，只剩下雌雞在後...

【English Translation】 English version: 'Only seeking fame.' The householder said, 'Ācārya (Sanskrit, meaning teacher)! Even the royal treasury does not have stored medicine, let alone my house? Wait until I have prepared it.' The Bhikṣu (Buddhist monk) said, 'Whether to give or not is up to you.' Having said that, he left. Later, the householder sent someone to the Elephant Village (place name) in the Koliya country (place name) and obtained Śaṇakhala (name of a medicine), and told the Ācārya, 'Śaṇakhala has been obtained, you can come and take it.' Upon hearing these words, they looked at each other and smiled. The householder complained, 'Why are you looking at each other and smiling? When I had not prepared it, you earnestly begged for it, but now that it is prepared, you smile and do not take it. Everything in my house, I do not begrudge to the Buddha, Bhikṣus, and Saṅgha (Buddhist community), why do you test me like this?' The Bhikṣu said, 'Householder, are you angry?' He replied, 'I am angry.' The Bhikṣu said, 'If you are angry, I repent.' The householder said, 'Repent to the Blessed One (honorific title for the Buddha).' (Specific details) are extensively described in the story of Khumā Therī (name of a female lay disciple).

The matter of 'fish roe fried in oil' is as follows: The Buddha was residing in Śrāvastī (place name). At that time, the householder Cittatilekha (name of a male lay disciple) prepared a hundred flavors of food to offer to the Saṅgha. After the Saṅgha had finished their meal, they returned to the vihāra (monk's residence). The householder instructed his wife and children, 'Prepare the remaining food and distribute it to the bhisa (possibly referring to people of lower status). I want to go and greet the Blessed One!' At that time, the group of six Bhikṣus (referring to six Bhikṣus with improper conduct) were gossiping about worldly matters at the gate of Jetavana (short for Jetavana-anāthapiṇḍika-ārāma, the place where the Buddha often resided). The householder saw them and thought, 'These people are not observing the Vinaya (monastic rules), if I do not visit them, they might harbor resentment.' So he went to greet them with palms together. The Bhikṣus said, 'Welcome, Dānapati (donor), you are like a great dragon elephant (metaphor for a powerful person).' The householder asked, 'Venerable ones! Did you eat at my house today?' They replied, 'We went and ate.' He further asked, 'Venerable ones! Were you satisfied with the meal?' They replied, 'Very good! But one thing was missing.' He asked, 'What was missing?' The Bhikṣu replied, 'If there were fish roe fried in oil and salt, it would be a delicious dish, and the donor would gain a good reputation.' The householder said, 'Venerable ones! I did not know beforehand, if I had known, I should have made more, giving each person a bowl.' The householder further said, 'Venerable ones! Allow me to tell a parable. In the past, there was a flock of chickens living in the Naralata forest (name of a forest), a fox invaded and ate the roosters, leaving only the hens behind...

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來覆之，共生一子。子作聲時，翁說偈言：

「『此兒非我有，　　野父聚落母， 　　共合生兒子，　　非烏復非雞。 　　若欲學翁聲，　　復是雞所生， 　　若欲學母鳴，　　其父復是烏。 　　學烏似雞鳴，　　學雞作烏聲， 　　烏雞二兼學，　　是二俱不成。』

「如是尊者，非是俗人，復非出家。」比丘言：「居士瞋耶？」答言：「瞋。」比丘言：「瞋者，我悔過。」居士言：「向世尊悔過。」六群比丘即往佛所，向佛悔過。佛言：「何故悔過？」六群比丘以其上事具白世尊。佛言：「癡人！是質帝隸居士家中所有，于佛比丘僧無所匱惜，何故擾亂？」佛告諸比丘：「是居士以宿命通，見六群比丘本昔時曾作雞烏子，是故作如是說。」佛言：「僧應與六群比丘作俗人發喜羯磨。」如喜優婆夷中廣說。

迦露者，佛住舍衛城，爾時有乞食比丘，時到著衣持缽入城乞食，次到一家門。時夫在中庭坐，語婦言：「汝施出家人食。」婦言：「何道出家？」夫言：「釋種出家。」婦言：「不與。」夫言：「何故不與？」婦言：「是人非梵行。」比丘言：「姊妹！我非是非梵行。」婦人言：「尊者迦露尚不能修梵行，況汝能修梵行耶？」比丘聞是語已，惆悵不樂，遂不乞食，於是而還坐禪。晡時禪

【現代漢語翻譯】 現代漢語譯本 來覆之，共同生了一個兒子。兒子發出聲音時，老翁說了這樣一段偈語： 『這個孩子不是我生的，野合的父親是村落里的人，母親也是， 共同結合生下了這個兒子，既不像烏鴉也不像雞。 如果想學老翁的聲音，那又像是雞所生， 如果想學母親的叫聲，他的父親又是烏鴉。 學烏鴉卻像雞叫，學雞卻發出烏鴉的聲音， 烏鴉和雞的聲音都想學，結果兩樣都學不成。』 『像這樣的人，既不是世俗之人，也不是出家之人。』比丘問：『居士生氣了嗎？』回答說：『生氣了。』比丘說：『生氣了，我向你懺悔。』居士說：『向世尊（Bhagavan）懺悔去吧。』六群比丘（Six monks）就去到佛陀（Buddha）那裡，向佛陀懺悔。佛陀問：『因為什麼懺悔？』六群比丘把上面的事情全部告訴了世尊。佛陀說：『愚癡的人啊！這位質帝隸（Citi）居士家裡什麼都有，對於佛陀、比丘僧團（Sangha）沒有什麼吝惜的，為什麼要擾亂他呢？』佛陀告訴眾比丘：『這位居士以宿命通（knowledge of former lives），看到六群比丘過去世曾經做過雞和烏鴉的後代，所以才這樣說。』佛陀說：『僧團應該給六群比丘做發喜羯磨（karma of rejoicing），讓他們還俗。』就像喜優婆夷（Nanda, the female lay disciple）中廣泛說的那樣。 迦露（Kalu），佛陀住在舍衛城（Sravasti）時，當時有一位乞食比丘，當時穿著衣服拿著缽進入城中乞食，依次到了一戶人家門口。當時丈夫在中庭坐著，對妻子說：『你佈施給這位出家人食物。』妻子說：『是什麼道的出家人？』丈夫說：『是釋迦族（Sakya）出家。』妻子說：『不給。』丈夫說：『為什麼不給？』妻子說：『這個人不是修梵行（brahmacharya）的。』比丘說：『姊妹！我不是不修梵行。』婦人說：『尊者迦露尚且不能修梵行，何況你能修梵行呢？』比丘聽到這些話后，惆悵不樂，於是沒有乞食，就回到了住處坐禪。傍晚時分禪

【English Translation】 English version He came back to her, and together they had a son. When the son made a sound, the old man spoke this verse: 'This child is not mine, The wild father and the village mother, Together they gave birth to this son, Neither crow nor chicken. If you want to learn the old man's voice, Then he is born of a chicken, If you want to learn the mother's cry, Then his father is a crow. Learning the crow sounds like a chicken, Learning the chicken makes a crow's sound, Learning both crow and chicken, Neither of the two will succeed.' 'Such a person is neither a layman nor a renunciate.' The monk asked, 'Layman, are you angry?' He replied, 'I am angry.' The monk said, 'If I am angry, I repent.' The layman said, 'Repent to the Bhagavan (Buddha).' The six monks (Six monks) then went to the Buddha (Buddha) and repented to him. The Buddha asked, 'Why do you repent?' The six monks told the Buddha everything that had happened. The Buddha said, 'Foolish people! This Citi (Citi) householder has everything in his home and is not stingy with the Buddha, the monks (Sangha), why disturb him?' The Buddha told the monks, 'This householder, with his knowledge of former lives, saw that the six monks were once the offspring of chickens and crows in their past lives, and that is why he said such things.' The Buddha said, 'The Sangha should perform the karma of rejoicing (karma of rejoicing) for the six monks, allowing them to return to lay life.' This is extensively discussed in the story of Nanda, the female lay disciple. Kalu, the Buddha was staying in Sravasti (Sravasti). At that time, there was a monk begging for food. He put on his robes, carried his bowl, and entered the city to beg for food, going to the door of a house. The husband was sitting in the courtyard and said to his wife, 'Give food to this renunciate.' The wife said, 'What kind of renunciate is he?' The husband said, 'He is a renunciate of the Sakya (Sakya) clan.' The wife said, 'I will not give.' The husband said, 'Why will you not give?' The wife said, 'This person does not practice brahmacharya (brahmacharya).' The monk said, 'Sister! I am not one who does not practice brahmacharya.' The woman said, 'The venerable Kalu cannot even practice brahmacharya, how can you practice brahmacharya?' Upon hearing these words, the monk was sad and unhappy, and did not beg for food, but returned to his dwelling and meditated. In the evening, while meditating

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覺已，身極饑乏，往世尊所，頭面禮足卻住一面。佛知而故問：「比丘何故飢色？」白言：「失食。世尊！」佛言：「汝不能乞食耶？」即以上事具白世尊。佛告諸比丘：「是迦露比丘于俗人間令發不喜，僧應與作俗人發喜羯磨。」如喜優婆夷中廣說，是名迦露。

摩訶南者，佛住舍衛城，爾時摩訶南釋種請僧施藥，時難陀優婆難陀聞已，自相謂言：「當往試之。」到時著入聚落衣往到其家，共相問訊言：「我聞檀越請僧與藥。審爾不？」答言：「爾！尊者欲須藥耶？」答言：「須爾許𤬪酥、爾許𤬪油、爾許𤬪蜜、爾許石蜜，爾許根藥、葉藥、華藥、果藥。」答言：「尊者！即日無爾許藥，須辨相與。」六群比丘言：「異事！檀越先不儲藥而請比丘僧。汝不知耶？一比丘服藥，如雪山一大龍象食等。汝不欲施，但求名譽。」彼言：「尊者！王家庫中尚無爾許藥，何況我家？須辦當與。」難陀言：「與以不與，自任汝意。」作是語已，便出。居士后辦藥已，白言：「尊者！今可來取。」彼聞已相視而笑。檀越嫌言：「何故試我，相視而笑？未辦之時，慇勤來索，今辦而不取。」難陀言：「檀越瞋耶？」答言：「瞋。」「若瞋者，我悔過。」答言：「向世尊悔過。」難陀即往佛所悔過。佛言：「何故悔過？」即以上

【現代漢語翻譯】 現代漢語譯本 覺已（醒來），身體非常飢餓，（迦露比丘）前往世尊（佛陀）處，頭面頂禮佛足後站立在一旁。佛陀明知故問：『比丘，你為何面帶飢色？』（迦露比丘）回答說：『我錯過了乞食的機會，世尊！』佛陀說：『你不能去乞食嗎？』（迦露比丘）隨即把之前的事情詳細地告訴了世尊。佛陀告訴眾比丘：『這位迦露比丘在俗人（在家信徒）中引起了不悅，僧團應該為他舉行令俗人歡喜的羯磨（一種佛教儀式）。』（具體儀式）如《喜優婆夷經》中所廣說，這就是迦露（的故事）。

摩訶南（Mahānāma，人名）的故事：佛陀住在舍衛城（Śrāvastī）時，當時摩訶南釋種（釋迦族人摩訶南）請僧眾施藥。難陀（Nanda）和優波難陀（Upananda）聽到后，互相說道：『我們去試探他一下。』到時，他們穿著進入村落的衣服來到他家，互相問候說：『我們聽說檀越（dānapati，施主）您請僧眾施藥，是真的嗎？』（摩訶南）回答說：『是的！尊者您需要藥嗎？』他們回答說：『需要這麼多𤬪酥（ghṛta，澄清的奶油）、這麼多𤬪油（taila，油）、這麼多𤬪蜜（madhu，蜂蜜）、這麼多石蜜（śarkarā，冰糖），這麼多根藥（mūla-bhaiṣajya，草藥的根）、葉藥（parṇa-bhaiṣajya，草藥的葉）、華藥（puṣpa-bhaiṣajya，草藥的花）、果藥（phala-bhaiṣajya，草藥的果實）。』（摩訶南）回答說：『尊者！今天沒有這麼多藥，需要準備一下才能給您。』六群比丘（指行為不端的比丘）說：『真是奇怪！檀越您事先沒有儲備藥就請比丘僧。您不知道嗎？一個比丘服用的藥，就像雪山上的一頭大龍象的食量一樣。您不想施捨，只是爲了求名譽。』他（摩訶南）說：『尊者！即使是王家的倉庫里也沒有這麼多藥，更何況我家？需要準備才能給您。』難陀說：『給不給，你自己決定。』說完這些話，他們就離開了。居士（摩訶南）後來準備好藥后，（派人）告知說：『尊者！現在可以來取藥了。』他們聽到后，互相看著笑著。檀越（摩訶南）責怪說：『為何試探我，互相看著笑？沒準備好時，慇勤地來索要，現在準備好了卻不來取。』難陀說：『檀越您生氣了嗎？』（摩訶南）回答說：『生氣了。』『如果生氣了，我懺悔。』（摩訶南）回答說：『向世尊懺悔。』難陀隨即前往佛陀處懺悔。佛陀問：『為何懺悔？』（難陀）隨即把以上

【English Translation】 English version Having awakened and feeling extremely hungry, (the bhikkhu Kālu) went to the Blessed One (the Buddha), bowed his head to his feet, and stood to one side. Knowing this, the Buddha deliberately asked, 'Bhikkhu, why do you look so hungry?' (The bhikkhu Kālu) replied, 'I missed the opportunity to beg for food, Blessed One!' The Buddha said, 'Are you unable to beg for food?' (The bhikkhu Kālu) then explained the whole situation to the Blessed One in detail. The Buddha told the bhikkhus, 'This bhikkhu Kālu has caused displeasure among the laypeople (householders); the Sangha should perform a karma (a Buddhist ritual) to make the laypeople happy.' (The specific ritual) is described in detail in the Sukhā Upāsikā Sūtra (The Sutra of the Happy Female Lay Disciple), this is the story of Kālu.

The story of Mahānāma: When the Buddha was staying in Śrāvastī (Savatthi), at that time, Mahānāma of the Sakyas (Mahānāma, a member of the Sakya clan) invited the Sangha to receive medicine. Nanda and Upananda, upon hearing this, said to each other, 'Let's go and test him.' When the time came, they put on their robes for entering the village and went to his house, greeting each other and saying, 'We heard that you, dānapati (donor), have invited the Sangha to receive medicine, is that true?' (Mahānāma) replied, 'Yes! Venerable ones, do you need medicine?' They replied, 'We need so much ghṛta (clarified butter), so much taila (oil), so much madhu (honey), so much śarkarā (rock candy), so many mūla-bhaiṣajya (root medicine), parṇa-bhaiṣajya (leaf medicine), puṣpa-bhaiṣajya (flower medicine), phala-bhaiṣajya (fruit medicine).' (Mahānāma) replied, 'Venerable ones! There is not so much medicine available today; I need to prepare it to give to you.' The group of six bhikkhus (referring to bhikkhus with misconduct) said, 'How strange! You, dānapati, invited the Sangha without storing medicine beforehand. Don't you know? The amount of medicine one bhikkhu takes is like the amount eaten by a large dragon elephant on a snow mountain. You don't want to give, you just seek fame.' He (Mahānāma) said, 'Venerable ones! Even the royal treasury does not have so much medicine, let alone my house? I need to prepare it before I can give it to you.' Nanda said, 'Whether you give it or not, it's up to you.' After saying these words, they left. Later, after the householder (Mahānāma) had prepared the medicine, (he sent someone) to inform them, saying, 'Venerable ones! Now you can come and take the medicine.' Upon hearing this, they looked at each other and laughed. The dānapati (Mahānāma) complained, 'Why are you testing me, looking at each other and laughing? When it wasn't prepared, you eagerly came to ask for it, but now that it's prepared, you don't come to take it.' Nanda said, 'Dānapati, are you angry?' (Mahānāma) replied, 'I am angry.' 'If you are angry, I will confess.' (Mahānāma) replied, 'Confess to the Blessed One.' Nanda then went to the Buddha to confess. The Buddha asked, 'Why are you confessing?' (Nanda) then explained the above

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事具白世尊。佛言：「癡人！是釋摩南家中所有，于佛比丘僧無所匱惜，何故擾亂？」佛告諸比丘：「僧應與難陀作俗人發喜羯磨。」如喜優婆夷中廣說，是名摩訶南。

六群比丘者，佛住舍衛城，爾時六群比丘在迦尸邑，身非威儀、口非威儀、身口非威儀，身害、口害、身口害，身邪命、口邪命、身口邪命，乃至發俗人不歡喜。佛告諸比丘僧：「應與六群比丘作俗人發喜羯磨。」如喜優婆夷中廣說，是名六群比丘。是謂發喜羯磨。

具足不名受，　　支滿不清凈， 　羯磨及與事，　　折伏不共語， 　擯出發歡喜。　　初跋渠說竟。

舉羯磨者，佛住舍衛城，廣說如上。爾時闡陀比丘五眾罪中犯一一罪，諸比丘言：「長老！見此罪不？」答言：「不見！汝用問我見不見為？」諸比丘以是因緣往白世尊。佛告諸比丘：「是闡陀比丘五眾罪中犯一一罪，自言不見者，僧應與作不見罪舉羯磨。」羯磨人應作是說：「大德僧聽！是闡陀比丘五眾罪中犯一一罪，而自言不見。若僧時到，僧與闡陀比丘作不見罪舉羯磨。白如是。」「大德僧聽！是闡陀比丘五眾罪中犯一一罪，而自言不見。僧今與闡陀比丘作不見罪舉羯磨。諸大德忍僧與闡陀比丘作不見罪舉羯磨，忍者僧默然，若不忍者便說。是第一羯磨。」第

【現代漢語翻譯】 現代漢語譯本 將此事詳細稟告了世尊（Bhagavan）。佛說：『愚癡的人啊！這些東西都是釋摩南（釋迦族人，摩訶男，Mahanama）家裡的，他們對於佛、比丘（bhiksu，出家男子）、僧團（samgha，佛教僧團）沒有任何吝惜，你為什麼要擾亂呢？』佛告訴眾比丘：『僧團應該為難陀（Nanda）作令俗人歡喜的羯磨（karma，行動，儀式），讓他還俗。』就像《喜優婆夷經》中詳細描述的那樣，這就是摩訶南（Mahanama）。

六群比丘的事情是這樣的：佛住在舍衛城（Sravasti）時，當時六群比丘在迦尸邑（Kasi），他們的身行不莊嚴，言語不莊嚴，身口都不莊嚴；他們的身業有害，口業有害，身口業都有害；他們的身邪命，口邪命，身口邪命，乃至令在家俗人不歡喜。佛告訴眾比丘僧團：『應該為六群比丘作令俗人歡喜的羯磨，讓他們還俗。』就像《喜優婆夷經》中詳細描述的那樣，這就是六群比丘。這就是所謂的發喜羯磨。

『具足』不稱為『受』，『支滿』不清凈，羯磨以及相關事宜，折伏時不共同談論，擯出后令（俗人）歡喜。初跋渠（Bakkula）說完。

舉羯磨的事情是這樣的：佛住在舍衛城，詳細情況如上所述。當時，闡陀（Chanda）比丘在五眾罪（panca apattis，五種罪行）中犯了其中之一，眾比丘問他說：『長老！你看到這個罪行了嗎？』他回答說：『我沒看到！你們問我看到沒看到幹什麼？』眾比丘因為這件事去稟告世尊。佛告訴眾比丘：『這個闡陀比丘在五眾罪中犯了其中之一，卻說自己沒看到，僧團應該為他作不見罪的舉羯磨。』羯磨人應該這樣說：『大德僧團請聽！這個闡陀比丘在五眾罪中犯了其中之一，卻說自己沒看到。如果僧團認為時機已到，僧團就為闡陀比丘作不見罪的舉羯磨。稟告完畢。』『大德僧團請聽！這個闡陀比丘在五眾罪中犯了其中之一，卻說自己沒看到。僧團現在為闡陀比丘作不見罪的舉羯磨。各位大德如果容忍僧團為闡陀比丘作不見罪的舉羯磨，就保持沉默；如果不容忍，就請說出來。這是第一次羯磨。』

【English Translation】 English version The matter was fully reported to the Blessed One (Bhagavan). The Buddha said, 'Foolish man! These things all belong to the family of Mahanama (a Sakyan, Mahanama), and they have no reservations towards the Buddha, the monks (bhiksu), and the Sangha (Buddhist monastic community). Why are you disturbing them?' The Buddha told the monks, 'The Sangha should perform a karma (action, ritual) of making the laity happy for Nanda (Nanda), so that he can return to lay life.' As described in detail in the 'Delighting the Laywoman' (喜優婆夷) section, this is Mahanama.

The matter of the group-of-six monks is as follows: When the Buddha was staying in Sravasti (舍衛城), the group-of-six monks were in Kasi (迦尸邑). Their bodily conduct was not dignified, their speech was not dignified, and their bodily and verbal conduct were not dignified. Their bodily actions were harmful, their verbal actions were harmful, and their bodily and verbal actions were harmful. Their bodily livelihood was wrong, their verbal livelihood was wrong, and their bodily and verbal livelihood was wrong, even to the point of displeasing the laypeople. The Buddha told the Sangha of monks, 'A karma of making the laity happy should be performed for the group-of-six monks, so that they can return to lay life.' As described in detail in the 'Delighting the Laywoman' section, this is the group-of-six monks. This is what is called the karma of generating joy.

'Complete' is not called 'acceptance,' 'full support' is not pure, the karma and related matters, when subduing, are not discussed together, and after expulsion, (the laity) are made happy. The first Bakkula (跋渠) is finished.

The matter of the 'raising karma' is as follows: The Buddha was staying in Sravasti, and the details are as described above. At that time, the monk Chanda (闡陀) committed one of the five offenses (panca apattis) among the five groups of offenses. The monks asked him, 'Elder! Do you see this offense?' He replied, 'I do not see it! Why do you ask me whether I see it or not?' The monks, because of this matter, went and reported it to the Blessed One. The Buddha told the monks, 'This monk Chanda has committed one of the five offenses, yet he says he does not see it. The Sangha should perform a 'raising karma' for him for the offense of not seeing.' The one performing the karma should say this: 'Venerable Sangha, please listen! This monk Chanda has committed one of the five offenses, yet he says he does not see it. If the Sangha deems it the right time, the Sangha will perform a 'raising karma' for the monk Chanda for the offense of not seeing. This is the announcement.' 'Venerable Sangha, please listen! This monk Chanda has committed one of the five offenses, yet he says he does not see it. The Sangha is now performing a 'raising karma' for the monk Chanda for the offense of not seeing. Those venerable ones who approve of the Sangha performing a 'raising karma' for the monk Chanda for the offense of not seeing, let them remain silent; if anyone does not approve, let them speak. This is the first karma.'

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二、第三亦如是說。「僧已與闡陀比丘作不見罪舉羯磨竟，僧忍默然故，是事如是持。」作舉羯磨已，語諸比丘言：「長老！我見是罪，所應行事我隨順行，哀愍我故，與我舍不見罪舉羯磨。」諸比丘以是因緣往白世尊。佛告諸比丘：「是闡陀比丘五眾罪中犯一一罪而言不見，僧欲饒益故作舉羯磨。彼所應行事已隨順行，自言見罪，僧應作舍不見罪舉羯磨。」羯磨人應作是說：「大德僧聽！是闡陀比丘五眾罪中犯一一罪，而言不見。僧欲饒益故作不見罪舉羯磨。所應行事，彼隨順行，今自見罪。若僧時到，僧與闡陀比丘欲于僧中乞舍不見罪舉羯磨。」「諸大德僧聽！闡陀比丘欲于僧中乞舍不見罪舉羯磨竟，僧忍默然故，是事如是持。」此人應從僧中乞，作是言：「大德僧聽！我闡陀比丘，五眾罪中犯一一罪，而言不見。僧欲饒益故作不見罪舉羯磨。所應行事已隨順行，自說見罪。今從僧乞舍不見罪舉羯磨，惟愿大德僧哀愍故，與我舍不見罪舉羯磨。」如是三乞。羯磨人應作是說：「大德僧聽！是闡陀比丘，五眾罪中犯一一罪，自言不見。僧欲饒益故，作不見罪舉羯磨。所應行事已隨順行，今自見罪已。從僧中乞舍不見罪舉羯磨。若僧時到，僧今與闡陀比丘舍不見罪舉羯磨。白如是。」「大德僧聽！是闡陀比丘五眾罪中

【現代漢語翻譯】 現代漢語譯本： 二、第三種情況也像這樣說。『僧團已經對闡陀比丘（Chanda Bhikkhu）作了「不見罪」的舉罪羯磨（Upekka-kamma，舉罪羯磨），僧團認可並保持沉默，所以這件事就這樣成立了。』在做了舉罪羯磨之後，（闡陀比丘）告訴眾比丘說：『長老們！我承認自己犯了罪，該做的我已經順從地做了，請你們憐憫我，為我解除「不見罪」的舉罪羯磨。』眾比丘因為這件事去稟告世尊（Buddha）。佛陀告訴眾比丘：『這位闡陀比丘在五眾罪（Pancha apattikkhandha，五種罪聚）中犯了其中一種罪，卻說自己沒看見。僧團爲了饒益他，才做了舉罪羯磨。現在他已經順從地做了該做的事，自己也承認看見了罪，僧團應該為他解除「不見罪」的舉罪羯磨。』 羯磨人（Kammakaraka，執行羯磨的人）應該這樣說：『大德僧團請聽！這位闡陀比丘在五眾罪中犯了其中一種罪，卻說自己沒看見。僧團爲了饒益他，才做了「不見罪」的舉罪羯磨。該做的事，他已經順從地做了，現在他自己承認看見了罪。如果僧團認為時機已到，僧團將允許闡陀比丘在僧團中請求解除「不見罪」的舉罪羯磨。』『諸位大德僧團請聽！闡陀比丘想要在僧團中請求解除「不見罪」的舉罪羯磨，僧團認可並保持沉默，所以這件事就這樣成立了。』 這個人應該從僧團中請求，這樣說：『大德僧團請聽！我，闡陀比丘，在五眾罪中犯了其中一種罪，卻說自己沒看見。僧團爲了饒益我，才做了舉罪羯磨。該做的事我已經順從地做了，自己也說看見了罪。現在我從僧團請求解除「不見罪」的舉罪羯磨，惟愿大德僧團憐憫我，為我解除「不見罪」的舉罪羯磨。』這樣請求三次。 羯磨人應該這樣說：『大德僧團請聽！這位闡陀比丘，在五眾罪中犯了其中一種罪，自己說沒看見。僧團爲了饒益他，才做了「不見罪」的舉罪羯磨。該做的事已經順從地做了，現在自己承認看見了罪。從僧團中請求解除「不見罪」的舉罪羯磨。如果僧團認為時機已到，僧團現在為闡陀比丘解除「不見罪」的舉罪羯磨。稟白如上。』『大德僧團請聽！這位闡陀比丘在五眾罪中

【English Translation】 English version: II. The third case is also stated thus: 'The Sangha has completed the Upekka-kamma (censure karma) against Chanda Bhikkhu (Chanda Bhikkhu) for the offense of 'not seeing' (aditthivada, not seeing a fault). The Sangha approves and remains silent, therefore this matter is thus established.' After performing the Upekka-kamma, (Chanda Bhikkhu) tells the bhikkhus: 'Venerable elders! I acknowledge that I have committed an offense, and I have obediently done what should be done. Please have compassion on me and remove the Upekka-kamma for 'not seeing' for me.' The bhikkhus, because of this matter, go and report to the Buddha (Buddha). The Buddha tells the bhikkhus: 'This Chanda Bhikkhu has committed one of the Pancha apattikkhandha (five aggregates of offenses), yet he says he did not see it. The Sangha, in order to benefit him, performed the Upekka-kamma. Now he has obediently done what should be done, and he himself admits to seeing the offense. The Sangha should remove the Upekka-kamma for 'not seeing' for him.' The Kammakaraka (Kammakaraka, the one who performs the karma) should say thus: 'Venerable Sangha, please listen! This Chanda Bhikkhu has committed one of the five aggregates of offenses, yet he says he did not see it. The Sangha, in order to benefit him, performed the Upekka-kamma for 'not seeing'. He has obediently done what should be done, and now he himself admits to seeing the offense. If the Sangha deems it the right time, the Sangha will allow Chanda Bhikkhu to request the removal of the Upekka-kamma for 'not seeing' in the Sangha.' 'Venerable Sangha, please listen! Chanda Bhikkhu wishes to request the removal of the Upekka-kamma for 'not seeing' in the Sangha. The Sangha approves and remains silent, therefore this matter is thus established.' This person should request from the Sangha, saying thus: 'Venerable Sangha, please listen! I, Chanda Bhikkhu, have committed one of the five aggregates of offenses, yet I said I did not see it. The Sangha, in order to benefit me, performed the Upekka-kamma. I have obediently done what should be done, and I myself say that I have seen the offense. Now I request the removal of the Upekka-kamma for 'not seeing' from the Sangha. May the Venerable Sangha have compassion on me and remove the Upekka-kamma for 'not seeing' for me.' Request thus three times. The Kammakaraka should say thus: 'Venerable Sangha, please listen! This Chanda Bhikkhu has committed one of the five aggregates of offenses, and he himself said he did not see it. The Sangha, in order to benefit him, performed the Upekka-kamma for 'not seeing'. He has obediently done what should be done, and now he himself admits to seeing the offense. He requests the removal of the Upekka-kamma for 'not seeing' from the Sangha. If the Sangha deems it the right time, the Sangha now removes the Upekka-kamma for 'not seeing' for Chanda Bhikkhu. Reporting as such.' 'Venerable Sangha, please listen! This Chanda Bhikkhu in the five aggregates of offenses

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犯一一罪，自言不見。僧欲饒益故與作不見罪舉羯磨。所應行事已隨順行。今自見罪。已從僧中乞舍不見罪舉羯磨。僧今與舍不見罪舉羯磨。諸大德忍僧與闡陀比丘舍不見罪舉羯磨，忍者僧默然，若不忍者便說。是第一羯磨。」第二、第三亦如是說。「僧已與闡陀比丘舍不見罪舉羯磨竟，僧忍默然故，是事如是持。」僧已與舍不見罪舉羯磨竟，諸比丘語言：「長老！此罪應如法作。」答言：「汝用教我如法作為？我不能作。」諸比丘以是因緣往白世尊。佛告諸比丘：「是闡陀比丘五眾罪中犯一一罪，不能如法作者，僧應與犯罪不能作舉羯磨。」羯磨人應作是說：「大德僧聽！是闡陀比丘五眾罪中犯一一罪，不肯如法作。若僧時到，僧今與闡陀比丘犯罪不肯如法作舉羯磨。白如是。」「大德僧聽！是闡陀比丘五眾罪中犯一一罪，不肯如法作。僧今與闡陀比丘犯一一罪不肯如法作舉羯磨。諸大德忍僧今與闡陀比丘犯罪不肯如法作舉羯磨，忍者僧默然，若不忍者便說。是第一羯磨。」第二、第三亦如是說。「僧已與闡陀比丘犯罪不肯如法作舉羯磨竟，僧忍默然故，是事如是持。」

摩訶僧祇律卷第二十四 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第二十五

東晉天竺三藏佛

【現代漢語翻譯】 現代漢語譯本 犯下任何一種罪行，卻聲稱自己沒有看見（罪行）。僧團想要饒益他，所以為他做了『不見罪舉羯磨』（對犯了罪卻不承認的比丘進行的羯磨）。應該做的程式已經依照規定完成。現在他自己承認看見了罪行。已經從僧團中請求捨棄『不見罪舉羯磨』。僧團現在要為他捨棄『不見罪舉羯磨』。諸位大德請聽，如果僧團同意為闡陀（Chandaka）比丘捨棄『不見罪舉羯磨』，就請默然；如果不同意，就請說出來。這是第一次羯磨。」第二次、第三次也像這樣說。「僧團已經為闡陀比丘捨棄『不見罪舉羯磨』完畢，僧團默然認可，所以這件事就這樣決定了。」 僧團已經為他捨棄『不見罪舉羯磨』完畢，諸位比丘說：「長老！這個罪行應該如法處理。」他回答說：「你們要教我如何如法處理嗎？我不能處理。」諸位比丘因為這個緣故去稟告世尊（Buddha）。佛（Buddha）告訴諸位比丘：「如果闡陀比丘在五眾罪（Panca Apattikkhandha）中犯下任何一種罪行，卻不能如法處理，僧團應該對他進行『犯罪不能作舉羯磨』（對犯了罪卻不懺悔的比丘進行的羯磨）。」 羯磨人應該這樣說：「諸位大德請聽！這位闡陀比丘在五眾罪中犯下任何一種罪行，卻不肯如法處理。如果僧團時機已到，僧團現在要對闡陀比丘進行『犯罪不肯如法作舉羯磨』。稟白完畢。」「諸位大德請聽！這位闡陀比丘在五眾罪中犯下任何一種罪行，卻不肯如法處理。僧團現在要對闡陀比丘進行『犯任何一種罪行不肯如法作舉羯磨』。諸位大德請聽，如果僧團同意現在對闡陀比丘進行『犯罪不肯如法作舉羯磨』，就請默然；如果不同意，就請說出來。這是第一次羯磨。」第二次、第三次也像這樣說。「僧團已經為闡陀比丘進行『犯罪不肯如法作舉羯磨』完畢，僧團默然認可，所以這件事就這樣決定了。」 《摩訶僧祇律》卷第二十四 大正藏第22冊No.1425《摩訶僧祇律》 《摩訶僧祇律》卷第二十五 東晉天竺三藏佛陀跋陀羅（Buddhabhadra）譯

【English Translation】 English version Having committed any offense, he claims not to have seen it. The Sangha, wishing to benefit him, performs the 'Ukkhittakakamma for Not Seeing an Offense' (a kamma performed on a bhikkhu who commits an offense but does not admit it). The procedures that should be followed have been duly carried out. Now he himself admits to having seen the offense. He has requested from the Sangha the abandonment of the 'Ukkhittakakamma for Not Seeing an Offense'. The Sangha now abandons the 'Ukkhittakakamma for Not Seeing an Offense' for him. Venerable ones, if the Sangha agrees to abandon the 'Ukkhittakakamma for Not Seeing an Offense' for the bhikkhu Chandaka, let it be silent; if not, let it speak. This is the first kamma.' The second and third times are also spoken in this way. 'The Sangha has completed the abandonment of the 'Ukkhittakakamma for Not Seeing an Offense' for the bhikkhu Chandaka, and the Sangha approves in silence, so this matter is thus decided.' The Sangha has completed the abandonment of the 'Ukkhittakakamma for Not Seeing an Offense' for him, and the bhikkhus say: 'Elder! This offense should be dealt with according to the Dharma.' He replies: 'Are you going to teach me how to deal with it according to the Dharma? I cannot do it.' Because of this reason, the bhikkhus go and report to the Buddha. The Buddha tells the bhikkhus: 'If the bhikkhu Chandaka commits any offense among the five groups of offenses (Panca Apattikkhandha), and cannot deal with it according to the Dharma, the Sangha should perform the 'Ukkhittakakamma for Not Acting According to the Offense' (a kamma performed on a bhikkhu who commits an offense but does not repent).' The kamma performer should say this: 'Venerable Sangha, listen! This bhikkhu Chandaka has committed any offense among the five groups of offenses, but refuses to deal with it according to the Dharma. If the Sangha is ready, the Sangha now performs the 'Ukkhittakakamma for Not Acting According to the Offense' on the bhikkhu Chandaka. This is the announcement.' 'Venerable Sangha, listen! This bhikkhu Chandaka has committed any offense among the five groups of offenses, but refuses to deal with it according to the Dharma. The Sangha now performs the 'Ukkhittakakamma for Not Acting According to the Offense' on the bhikkhu Chandaka. Venerable ones, if the Sangha agrees to now perform the 'Ukkhittakakamma for Not Acting According to the Offense' on the bhikkhu Chandaka, let it be silent; if not, let it speak. This is the first kamma.' The second and third times are also spoken in this way. 'The Sangha has completed the performance of the 'Ukkhittakakamma for Not Acting According to the Offense' on the bhikkhu Chandaka, and the Sangha approves in silence, so this matter is thus decided.' Mahāsaṃghika Vinaya, Scroll 24 Taishō Tripiṭaka, Volume 22, No. 1425, Mahāsaṃghika Vinaya Mahāsaṃghika Vinaya, Scroll 25 Translated by Buddhabhadra of Eastern Jin

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陀跋陀羅共法顯譯明雜誦跋渠法之三

複次佛住舍衛城，爾時阿梨吒比丘謗契經，作是說言：「長老！世尊說法我解知，行障道法不能障道。」諸比丘語言：「長老！莫謗契經，謗契經者是惡邪見，墮惡道入泥犁中。」答言：「此是好見、善見，父母、先師相承已來作如是見。」諸比丘以是因緣往白世尊。佛告諸比丘：「是阿梨吒比丘作是說：『世尊說法我解知，行障道法不能障道。』應屏處三諫、多人中三諫、眾僧中三諫。」屏處諫者，應先問：「長老阿梨吒！汝實謗契經，作是說：『世尊說法我解知，行障道法不能障道。』耶？」答言：「實爾。」爾時屏處應諫，作是言：「長老！莫謗契經，謗契經者，此是惡邪見，墮惡道入泥犁。我慈心饒益故諫汝，汝當舍此事。一諫已過二諫在，舍此事不？」答言：「此是好見、善見，父母、先師相承已來作如是見，我不能捨。」如是二諫、三諫不止。如是眾多人中三諫。若不捨者，僧中應作羯磨。羯磨人應作如是說：「大德僧聽！是阿梨吒比丘謗契經，作是說：『世尊說法我解知，行障道法不能障道。』已屏處三諫、眾多人中三諫不捨。若僧時到，僧亦應三諫。」僧中應問：「長老！汝實謗契經，作是說：『世尊說法我解知，行障道法不能障道。』已屏處三諫、眾多

【現代漢語翻譯】 現代漢語譯本 再有，佛陀住在舍衛城（Śrāvastī），當時阿梨吒（Ariṣṭa）比丘誹謗契經（sūtra），這樣說：『諸位長老！世尊（Śākyamuni）所說的法我理解了，那些被認為是障礙修行之法，實際上並不能障礙修行。』眾比丘對他說：『長老！不要誹謗契經，誹謗契經是邪惡的見解，會墮入惡道，進入泥犁（naraka）之中。』阿梨吒回答說：『這是好的見解、正確的見解，我的父母和先輩老師們一直以來都是這樣認為的。』眾比丘因為這件事去稟告世尊。佛陀告訴眾比丘：『這個阿梨吒比丘這樣說：「世尊所說的法我理解了，那些被認為是障礙修行之法，實際上並不能障礙修行。」應當在私下裡勸誡他三次，在眾人面前勸誡他三次，在大眾僧團中勸誡他三次。』私下裡勸誡的方法是，應該先問：『長老阿梨吒！你確實誹謗契經，這樣說：「世尊所說的法我理解了，那些被認為是障礙修行之法，實際上並不能障礙修行。」嗎？』如果他回答說：『確實如此。』這時就應該在私下裡勸誡他，這樣說：『長老！不要誹謗契經，誹謗契經是邪惡的見解，會墮入惡道，進入泥犁之中。我是以慈悲心來幫助你，勸誡你，你應該放棄這種想法。』勸誡一次之後，還有兩次機會，你放棄這種想法嗎？』如果他回答說：『這是好的見解、正確的見解，我的父母和先輩老師們一直以來都是這樣認為的，我不能放棄。』就這樣勸誡兩次、三次都不停止。像這樣在眾多人面前勸誡三次。如果他不放棄，僧團中就應該舉行羯磨（karma，儀式）。主持羯磨的人應該這樣說：『大德僧眾請聽！這個阿梨吒比丘誹謗契經，這樣說：「世尊所說的法我理解了，那些被認為是障礙修行之法，實際上並不能障礙修行。」已經在私下裡勸誡三次、在眾多人面前勸誡三次，但他仍然不放棄。如果僧團認為時機已到，僧團也應該勸誡他三次。』僧團中應該問：『長老！你確實誹謗契經，這樣說：「世尊所說的法我理解了，那些被認為是障礙修行之法，實際上並不能障礙修行。」已經在私下裡勸誡三次、在眾多

【English Translation】 English version Furthermore, the Buddha was residing in Śrāvastī (舍衛城), at that time, the Bhikṣu Ariṣṭa (阿梨吒) slandered the sūtras (契經), saying: 'Venerable elders! I understand the Dharma taught by the World-Honored One (Śākyamuni 世尊). Practices that are considered to obstruct the path do not actually obstruct the path.' The Bhikṣus said to him: 'Venerable elder! Do not slander the sūtras. Slandering the sūtras is an evil and wrong view, and it leads to falling into evil realms and entering Naraka (泥犁, hell).' Ariṣṭa replied: 'This is a good view, a correct view. My parents and previous teachers have held this view from generation to generation.' The Bhikṣus, because of this matter, went to inform the World-Honored One. The Buddha told the Bhikṣus: 'This Bhikṣu Ariṣṭa is saying: 「I understand the Dharma taught by the World-Honored One. Practices that are considered to obstruct the path do not actually obstruct the path.」 He should be admonished three times in private, three times in the presence of many people, and three times in the Saṅgha (眾僧, monastic community).' The method of admonishing in private is that one should first ask: 'Venerable elder Ariṣṭa! Is it true that you are slandering the sūtras, saying: 「I understand the Dharma taught by the World-Honored One. Practices that are considered to obstruct the path do not actually obstruct the path」?' If he replies: 'It is true,' then one should admonish him in private, saying: 'Venerable elder! Do not slander the sūtras. Slandering the sūtras is an evil and wrong view, and it leads to falling into evil realms and entering Naraka. I am admonishing you out of compassion and for your benefit. You should abandon this view.' After one admonishment, there are still two opportunities. Will you abandon this view?' If he replies: 'This is a good view, a correct view. My parents and previous teachers have held this view from generation to generation, and I cannot abandon it,' then admonish him in this way two or three times without stopping. Admonish him three times in the presence of many people in the same way. If he does not abandon it, then the Saṅgha should perform a Karma (羯磨, formal act). The person conducting the Karma should say: 'Venerable Saṅgha, please listen! This Bhikṣu Ariṣṭa is slandering the sūtras, saying: 「I understand the Dharma taught by the World-Honored One. Practices that are considered to obstruct the path do not actually obstruct the path.」 He has already been admonished three times in private and three times in the presence of many people, but he still does not abandon it. If the Saṅgha deems it the right time, the Saṅgha should also admonish him three times.' The Saṅgha should ask: 'Venerable elder! Is it true that you are slandering the sūtras, saying: 「I understand the Dharma taught by the World-Honored One. Practices that are considered to obstruct the path do not actually obstruct the path.」 You have already been admonished three times in private and three times in the presence of many'

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人中三諫，不捨此事耶？」答言：「爾。」僧中應諫：「長老！汝莫謗契經。謗契經者，此是惡邪見，墮惡道入泥犁。僧今慈心饒益故諫汝。一諫已過二諫在，舍此事不？」答言：「此是好見、善見，父母、先師相承已來作如是見，我不能捨。」如是第二、第三諫不止。諸比丘以是因緣往白世尊。佛告諸比丘：「是阿梨吒比丘謗契經，已屏處三諫、眾多人中三諫，不捨者，僧應作謗契經不捨舉羯磨。」羯磨人應作是說：「大德僧聽！是阿梨吒比丘謗契經，作是說：『世尊說法我解知，行障道法不能障道。』已屏處三諫、眾多人中三諫、眾僧中三諫而不捨。若僧時到，僧今與阿梨吒比丘作謗契經不捨舉羯磨。白如是。」如是白三羯磨。

複次佛住舍衛城，爾時尸利耶婆惡邪見起，作是說：「殺生、自殺、教人殺，乃至作惡無殃，為善無福，無今世後世善惡果報。」諸比丘言：「長老！尸利耶婆莫起惡見，起惡見者，是不善，墮惡道入泥犁。」答言：「此是好見，善見，我父母、先師相承已來作如是見。」諸比丘以是因緣往白世尊。佛言：「是尸利耶婆起惡邪見，乃至無善惡果報應。」屏處三諫、眾多人中三諫、僧中三諫。屏處三諫者，應先問：「長老尸利耶婆！汝實起惡邪見，作是說：『殺生、自殺、教人殺，乃

【現代漢語翻譯】 現代漢語譯本： 『如果有人在人群中勸諫你三次，你也不放棄這種觀點嗎？』阿梨吒比丘回答：『是的。』僧團中應該這樣勸諫：『長老！你不要誹謗契經（佛教經典）。誹謗契經是邪惡的見解，會墮入惡道，進入泥犁（地獄）。僧團現在以慈悲心勸諫你。已經勸諫你一次，還有兩次機會，你放棄這種觀點嗎？』阿梨吒比丘回答：『這是好的見解、正確的見解，我的父母和先師一直以來都是這樣認為的，我不能放棄。』就這樣，第二次、第三次勸諫他也不停止。眾比丘因為這件事去稟告世尊（釋迦牟尼佛）。佛陀告訴眾比丘：『阿梨吒比丘誹謗契經，已經在私下勸諫他三次，在眾人面前勸諫他三次，他都不放棄，僧團應該對他進行「誹謗契經不捨舉羯磨（一種僧團的懲罰）」。』羯磨人應該這樣說：『大德僧團請聽！阿梨吒比丘誹謗契經，這樣說：「世尊所說的法，我理解為，阻礙修行的法不能阻礙修行。」已經在私下勸諫他三次，在眾人面前勸諫他三次，在僧團中勸諫他三次，他都不放棄。如果僧團認為時機已到，僧團現在要對阿梨吒比丘進行「誹謗契經不捨舉羯磨」。稟告完畢。』這樣稟告三次。

再次，佛陀住在舍衛城（古印度城市）。當時，尸利耶婆（人名）生起邪惡的見解，這樣說：『殺生、自殺、教唆他人殺生，乃至作惡都沒有災禍，行善也沒有福報，沒有今生來世的善惡果報。』眾比丘說：『長老！尸利耶婆不要生起邪惡的見解，生起邪惡的見解是不好的，會墮入惡道，進入泥犁（地獄）。』尸利耶婆回答：『這是好的見解，正確的見解，我的父母和先師一直以來都是這樣認為的。』眾比丘因為這件事去稟告世尊。佛陀說：『尸利耶婆生起邪惡的見解，認為沒有善惡果報。』應該私下勸諫他三次，在眾人面前勸諫他三次，在僧團中勸諫他三次。私下勸諫三次，應該先問：『長老尸利耶婆！你確實生起了邪惡的見解，這樣說：「殺生、自殺、教唆他人殺生，乃至…』

【English Translation】 English version: 『If someone admonishes you three times in public, will you not abandon this view?』 The Bhikkhu (monk) Ariṭṭha (name) replied: 『Yes.』 The Sangha (monastic community) should admonish him thus: 『Venerable Sir, do not slander the Suttas (Buddhist scriptures). Slandering the Suttas is an evil view, leading to the evil realms and entering Naraka (hell). The Sangha now admonishes you with a compassionate heart. One admonition has passed, two remain. Will you abandon this view?』 The Bhikkhu Ariṭṭha replied: 『This is a good view, a correct view. My parents and teachers have held this view since generations, and I cannot abandon it.』 Thus, he did not stop even after the second and third admonitions. The Bhikkhus, because of this matter, went and reported to the Blessed One (Buddha). The Buddha told the Bhikkhus: 『The Bhikkhu Ariṭṭha slanders the Suttas. Having been admonished three times in private and three times in public, if he does not abandon it, the Sangha should perform the 『Excommunication for Slandering the Suttas and Not Abandoning』 Kamma (formal act).』 The one performing the Kamma should say: 『Venerable Sangha, listen! The Bhikkhu Ariṭṭha slanders the Suttas, saying: 『As I understand the Dhamma (teachings) taught by the Blessed One, obstructive Dharmas (principles) cannot obstruct the path.』 He has been admonished three times in private, three times in public, and three times in the Sangha, and he does not abandon it. If the Sangha deems it the right time, the Sangha will now perform the 『Excommunication for Slandering the Suttas and Not Abandoning』 Kamma on the Bhikkhu Ariṭṭha. This is the announcement.』 Such an announcement should be made three times.

Furthermore, the Buddha was residing in Savatthi (ancient Indian city). At that time, Sīliyabhava (name) arose with an evil view, saying: 『Killing, suicide, instructing others to kill, even doing evil has no misfortune, doing good has no merit, there are no good or bad consequences in this life or the next.』 The Bhikkhus said: 『Venerable Sir, Sīliyabhava, do not arise with evil views. Arising with evil views is not good, it leads to the evil realms and enters Naraka (hell).』 Sīliyabhava replied: 『This is a good view, a correct view. My parents and teachers have held this view since generations.』 The Bhikkhus, because of this matter, went and reported to the Blessed One. The Buddha said: 『Sīliyabhava has arisen with an evil view, believing that there are no good or bad consequences.』 He should be admonished three times in private, three times in public, and three times in the Sangha. To admonish him three times in private, one should first ask: 『Venerable Sir Sīliyabhava! Have you indeed arisen with an evil view, saying: 『Killing, suicide, instructing others to kill, even…』

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至作惡無殃為善無福、無今世後世善惡果報。』耶？」答言：「爾。」是時應諫言：「長老！莫起惡邪見。起惡邪見者，是不善，墮惡道入泥梨。我今慈心饒益汝故諫汝。一諫已過二諫在，舍是見不？」答言：「此是好見、善見，父母、先師相承已來作如是見，我不能捨。」如是第二、第三諫不止、眾多人中三諫。如是不止者，僧中應作舉羯磨。羯磨人應作是說：「大德僧聽！是尸利耶婆起惡邪見，作是說：『殺生、自殺、教人殺，乃至作惡無殃為善無福，無今世後世善惡果報。』已屏處三諫、眾多人中三諫而不捨。若僧時到，僧今應三諫。」是時僧中應問：「長老尸利耶婆！汝實作是說：『殺生、自殺、教人殺，乃至作惡無殃、為善無福，無今世後世善惡果報。』已屏處三諫、眾多人中三諫，不捨此事耶？」答言：「實爾！」僧中應諫：「長老！汝莫起惡邪見，此是不善，墮惡道入泥犁中。眾僧慈心欲饒益故諫汝。一諫已過二諫在，舍此見不？」答言：「此是好見、善見，父母、先師相承已來作如是見，我不能捨。」如是一諫不止，乃至三諫不止。諸比丘以是因緣往白世尊。佛告諸比丘：「是尸利耶婆起惡邪見，三諫不止，僧應與作不捨惡邪見舉羯磨。」羯磨人應作是說：「大德僧聽！是尸利耶婆比丘起惡邪見，已

【現代漢語翻譯】 現代漢語譯本 『以至於作惡沒有災殃，為善沒有福報，沒有今生來世善惡的果報。』是這樣嗎？」回答說：「是的。」這時應該勸諫說：「長老！不要產生邪惡的見解。產生邪惡見解，是不好的，會墮入惡道進入泥梨（Niraya，地獄）。我現在以慈悲心饒益你的緣故勸諫你。一次勸諫已經過去，還有兩次勸諫的機會，捨棄這種見解嗎？」回答說：「這是好的見解、正確的見解，父母、先輩老師相傳以來都是這樣的見解，我不能捨棄。」像這樣第二次、第三次勸諫都不停止，在眾人之中三次勸諫。像這樣不停止的，僧團中應該進行舉羯磨（舉罪儀式）。羯磨人應該這樣說：「大德僧眾聽著！這位尸利耶婆（Siriya婆）產生了邪惡的見解，這樣說：『殺生、自殺、教唆他人殺生，以至於作惡沒有災殃，為善沒有福報，沒有今生來世善惡的果報。』已經在私下裡勸諫了三次，在眾人之中勸諫了三次，但是他不肯捨棄這種見解。如果僧團認為時機已到，僧團現在應該進行三次勸諫。」這時僧團中應該問：「長老尸利耶婆！你確實這樣說：『殺生、自殺、教唆他人殺生，以至於作惡沒有災殃，為善沒有福報，沒有今生來世善惡的果報。』已經在私下裡勸諫了三次，在眾人之中勸諫了三次，不捨棄這件事嗎？」回答說：「確實如此！」僧團中應該勸諫：「長老！你不要產生邪惡的見解，這是不好的，會墮入惡道進入泥犁（Niraya，地獄）中。眾僧以慈悲心想要饒益你的緣故勸諫你。一次勸諫已經過去，還有兩次勸諫的機會，捨棄這種見解嗎？」回答說：「這是好的見解、正確的見解，父母、先輩老師相傳以來都是這樣的見解，我不能捨棄。」像這樣一次勸諫不停止，乃至三次勸諫都不停止。諸位比丘因為這件事去稟告世尊（Bhagavan）。佛（Buddha）告訴諸位比丘：「這位尸利耶婆（Siriya婆）產生了邪惡的見解，三次勸諫都不停止，僧團應該對他進行不捨棄邪惡見解的舉羯磨（舉罪儀式）。」羯磨人應該這樣說：「大德僧眾聽著！這位尸利耶婆（Siriya婆）比丘產生了邪惡的見解，已經

【English Translation】 English version 『Even to the point that doing evil has no consequences, doing good has no reward, and there are no karmic retributions for good and evil in this life or the next.』 Is that so?' He replies, 'Yes.' At that time, he should be advised, saying, 'Elder! Do not give rise to evil views. Giving rise to evil views is unwholesome, leading to the evil realms and entering Niraya (hell). I am now advising you out of compassion and for your benefit. One admonition has passed, and two remain. Will you abandon this view?' He replies, 'This is a good view, a correct view. It has been passed down from my parents and teachers. I cannot abandon it.' Thus, a second and third admonition are given without ceasing, three admonitions among many people. If he does not cease in this way, the Sangha (community) should perform an Ukshepa-karma (act of censure). The one performing the karma should say, 'Venerable Sangha, listen! This Siriya婆 has arisen with evil views, saying, 'Killing, suicide, instructing others to kill, even to the point that doing evil has no consequences, doing good has no reward, and there are no karmic retributions for good and evil in this life or the next.' He has been admonished three times in private and three times among many people, but he does not abandon it. If the Sangha deems it the right time, the Sangha should now give three admonitions.' At that time, the Sangha should ask, 'Elder Siriya婆! Is it true that you have said, 'Killing, suicide, instructing others to kill, even to the point that doing evil has no consequences, doing good has no reward, and there are no karmic retributions for good and evil in this life or the next.' You have been admonished three times in private and three times among many people, and you do not abandon this matter?' He replies, 'It is true!' The Sangha should admonish, 'Elder! Do not give rise to evil views. This is unwholesome, leading to the evil realms and entering Niraya (hell). The Sangha advises you out of compassion and for your benefit. One admonition has passed, and two remain. Will you abandon this view?' He replies, 'This is a good view, a correct view. It has been passed down from my parents and teachers. I cannot abandon it.' Thus, one admonition does not cease, even up to three admonitions not ceasing. The Bhikkhus (monks) reported this matter to the Bhagavan (Blessed One). The Buddha (Enlightened One) told the Bhikkhus, 'This Siriya婆 has arisen with evil views, and he does not cease after three admonitions. The Sangha should perform an Ukshepa-karma (act of censure) against him for not abandoning his evil views.' The one performing the karma should say, 'Venerable Sangha, listen! This Bhikkhu Siriya婆 has arisen with evil views, and he has'

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屏處三諫、眾多人中三諫，眾僧中三諫不止。若僧時到，僧今與尸利耶婆作不捨惡邪見舉羯磨。白如是。」白三羯磨，乃至僧忍默然故，是事如是持。

複次佛住舍衛城，爾時摩樓伽子比丘起邊見，作是說：「世界有邊、世界無邊。」諸比丘言：「長老！莫起邊見，此是惡見，墮惡道入泥犁。」答言：「此是好見、善見，父母、先師相承已來作如是見，我不能捨。」諸比丘以是因緣往白世尊。佛告諸比丘：「是摩樓伽子比丘起邊見，作是說：『世界有邊、世界無邊。』應屏處三諫、眾多人中三諫、眾僧中三諫。」屏處諫者，應問：「長老！汝實起邊見，作是說：『世界有邊、世界無邊。』耶？」答言：「實爾。」爾時應諫言：「長老！此是惡見，墮惡道入泥犁。我今慈心饒益故諫汝。一諫已過二諫在，舍此見不？」答言：「此是好見、善見，父母、先師相承已來作如是見，我不能捨。」如是第二、第三諫不止。眾多人中亦如是三諫。若不止者，僧中應作舉羯磨。羯磨人應作是說：「大德僧聽！是摩樓伽子比丘起邊見，說世界有邊、世界無邊。已屏處三諫、眾多人中三諫不止。若僧時到，僧亦應三諫。」僧中應先問：「長老！汝實起邊見，說世界有邊世界無邊。已屏處三諫、眾多人中三諫，不捨此見耶？」答言：

【現代漢語翻譯】 現代漢語譯本： 在隱蔽處三次勸諫，在眾人中三次勸諫，在眾僧中三次勸諫仍然不停止。如果僧團認為時機已到，現在僧團將對尸利耶婆（Śrīyava，人名）進行不捨棄邪惡見解的舉罪羯磨（舉罪儀式）。宣佈如上。經過三次宣佈羯磨，乃至僧團默然認可，此事就這樣執行。

再有一次，佛陀住在舍衛城（Śrāvastī）。當時，摩樓伽子（Māluṅkya，人名）比丘生起了邊見，這樣說：『世界有邊，世界無邊。』眾比丘說：『長老！不要生起邊見，這是邪惡的見解，會墮入惡道，進入泥犁（naraka，地獄）。』他回答說：『這是好的見解，善的見解，是父母、先師相傳下來的見解，我不能捨棄。』眾比丘因為這件事去稟告世尊。佛陀告訴眾比丘：『這位摩樓伽子比丘生起了邊見，這樣說：「世界有邊，世界無邊。」應該在隱蔽處三次勸諫，在眾人中三次勸諫，在眾僧中三次勸諫。』在隱蔽處勸諫時，應該問：『長老！你確實生起了邊見，這樣說：「世界有邊，世界無邊。」嗎？』他回答說：『確實如此。』這時應該勸諫說：『長老！這是邪惡的見解，會墮入惡道，進入泥犁。我現在以慈悲心饒益你的緣故勸諫你。一次勸諫已經過去，還有兩次勸諫，捨棄這個見解嗎？』他回答說：『這是好的見解，善的見解，是父母、先師相傳下來的見解，我不能捨棄。』這樣第二次、第三次勸諫仍然不停止。在眾人中也像這樣三次勸諫。如果仍然不停止，僧團中應該進行舉罪羯磨。羯磨主持人應該這樣說：『大德僧團請聽！這位摩樓伽子比丘生起了邊見，說世界有邊，世界無邊。已經在隱蔽處三次勸諫，在眾人中三次勸諫仍然不停止。如果僧團認為時機已到，僧團也應該三次勸諫。』在僧團中應該先問：『長老！你確實生起了邊見，說世界有邊，世界無邊。已經在隱蔽處三次勸諫，在眾人中三次勸諫，不捨棄這個見解嗎？』他回答說：

【English Translation】 English version: Three admonishments in private, three admonishments among many people, and three admonishments among the Sangha (community of monks) without ceasing. If the Sangha deems it the right time, the Sangha will now perform the Ukshepa-karman (act of censure) against Śrīyava (name of a person) for not abandoning his evil views. Let it be announced as such.' The announcement of the Karman is repeated three times, and if the Sangha remains silent in agreement, the matter is thus upheld.

Furthermore, the Buddha was residing in Śrāvastī (name of a city). At that time, the Bhikshu (monk) Māluṅkya (name of a person) arose with extreme views, saying: 'The world has an end, the world has no end.' The Bhikshus said: 'Elder! Do not arise with extreme views, this is an evil view, it will lead to the evil path and enter Naraka (hell).' He replied: 'This is a good view, a virtuous view, it is the view passed down from my parents and former teachers, I cannot abandon it.' The Bhikshus, because of this matter, went to inform the World-Honored One. The Buddha told the Bhikshus: 'This Bhikshu Māluṅkya has arisen with extreme views, saying: "The world has an end, the world has no end." He should be admonished three times in private, three times among many people, and three times among the Sangha.' When admonishing in private, one should ask: 'Elder! Do you truly hold extreme views, saying: "The world has an end, the world has no end"?' He replies: 'Indeed, it is so.' At this time, one should admonish him, saying: 'Elder! This is an evil view, it will lead to the evil path and enter Naraka. I am now admonishing you out of compassion and for your benefit. One admonishment has passed, two remain. Will you abandon this view?' He replies: 'This is a good view, a virtuous view, it is the view passed down from my parents and former teachers, I cannot abandon it.' Thus, the second and third admonishments are given without ceasing. The same three admonishments are given among many people. If he still does not cease, the Ukshepa-karman should be performed in the Sangha. The one performing the Karman should say: 'Venerable Sangha, listen! This Bhikshu Māluṅkya has arisen with extreme views, saying the world has an end, the world has no end. He has already been admonished three times in private, three times among many people, and has not ceased. If the Sangha deems it the right time, the Sangha should also admonish him three times.' In the Sangha, one should first ask: 'Elder! Do you truly hold extreme views, saying the world has an end, the world has no end. You have already been admonished three times in private, three times among many people, and you do not abandon this view?' He replies:

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「實爾。」爾時應僧中諫：「長老！莫起邊見，此是惡見，墮惡道入泥犁。僧慈心饒益故諫汝。一諫已過二諫在，舍此見不？」答言：「此是好見、善見，父母、先師相承已來作如是見，我不能捨。」如是第二、第三諫不止。諸比丘以是因緣往白世尊。佛告諸比丘：「以是摩樓伽子比丘起邊見，已屏處、眾多人中三諫不止者，僧應與作不捨邊見舉羯磨。」如上說，是名舉羯磨。

佛住舍衛城，爾時尸利耶婆比丘數數犯僧伽婆尸沙罪，語諸比丘言：「長老！與我摩那埵。」諸比丘問言：「長老！何故索摩那埵？」答言：「我犯僧伽婆尸沙罪。」諸比丘先知數數犯僧伽婆尸沙罪，語言：「長老尸利耶婆！僧和合集作羯磨難，長老所犯一切盡說，當一時作羯磨。」如是第二、第三，答言：「我正犯是罪。」作羯磨已，作是念：「我何故再作羯磨？應一切盡說、一時作羯磨。」語諸比丘言：「長老！與我摩那埵。」諸比丘問言：「何故復索摩那埵？」答言：「我犯僧伽婆尸沙罪。」諸比丘問：「長老！何時犯？」答言：「爾時犯。」諸比丘言：「我先已語長老，僧和合集作羯磨難，長老所犯一切盡說，當一時作羯磨。爾時何故不說？」答言：「我慚愧故，不盡說。」諸比丘以是因緣往白世尊。佛言：「呼尸利耶婆來。」

【現代漢語翻譯】 現代漢語譯本 『確實如此。』當時，僧團中有人勸諫說：『長老！不要生起邊見（極端錯誤的觀點），這是惡見，會墮入惡道，進入泥犁（地獄）。僧團因為慈悲心，爲了饒益你才勸諫你。一次勸諫已經過去，還有兩次勸諫的機會，捨棄這種見解嗎？』回答說：『這是好的見解、善的見解，是父母、先師相傳下來的，我不能捨棄。』這樣第二次、第三次勸諫，他仍然不停止堅持錯誤見解。諸位比丘因為這件事去稟告世尊（釋迦牟尼佛）。佛告訴諸位比丘：『因為這位摩樓伽子（Māluvya-putra）比丘生起邊見，已經在私下或眾多人中被勸諫三次仍然不停止，僧團應該對他進行不捨邊見的舉羯磨（一種僧團的懲罰措施）。』如上面所說，這叫做舉羯磨。

佛陀住在舍衛城（Śrāvastī）。當時，尸利耶婆（Śrīyava）比丘屢次觸犯僧伽婆尸沙（Saṃghāvaśeṣa）罪，對比丘們說：『長老！請給我摩那埵（Mānatva，一種懺悔期）。』諸位比丘問他說：『長老！為什麼要求摩那埵？』回答說：『我犯了僧伽婆尸沙罪。』諸位比丘先前就知道他屢次觸犯僧伽婆尸沙罪，就說：『長老尸利耶婆！僧團和合集會作羯磨很難，長老所犯的罪全部說出來，應當一次性地作羯磨。』這樣第二次、第三次勸說，他回答說：『我確實犯了這些罪。』作完羯磨后，他心想：『我為什麼又要再作羯磨呢？應該把一切都說出來，一次性地作羯磨。』於是對比丘們說：『長老！請給我摩那埵。』諸位比丘問他說：『為什麼又要求摩那埵？』回答說：『我犯了僧伽婆尸沙罪。』諸位比丘問：『長老！什麼時候犯的？』回答說：『那時犯的。』諸位比丘說：『我們先前已經告訴過長老，僧團和合集會作羯磨很難，長老所犯的罪全部說出來，應當一次性地作羯磨。那時為什麼不說？』回答說：『因為我慚愧，所以沒有全部說出來。』諸位比丘因為這件事去稟告世尊。佛說：『叫尸利耶婆來。』

【English Translation】 English version 『Indeed.』 At that time, a monk in the Saṃgha (monastic community) admonished: 『Elder! Do not give rise to biased views (extreme and incorrect opinions). This is an evil view, which will lead to evil paths and entry into Naraka (hell). The Saṃgha admonishes you out of compassion and for your benefit. One admonition has passed, and there are two more opportunities for admonition. Will you abandon this view?』 He replied: 『This is a good view, a virtuous view, passed down from my parents and teachers. I cannot abandon it.』 Thus, he did not stop even after the second and third admonitions. The Bhikṣus (monks) reported this matter to the Blessed One (Buddha). The Buddha told the Bhikṣus: 『Because this Bhikṣu Māluvya-putra (name of a monk) has given rise to biased views and has not stopped after being admonished three times, either in private or in public, the Saṃgha should perform an Ukṣipta-karma (a type of monastic punishment) for not abandoning biased views.』 As mentioned above, this is called Ukṣipta-karma.

The Buddha was residing in Śrāvastī (name of a city). At that time, the Bhikṣu Śrīyava (name of a monk) repeatedly committed Saṃghāvaśeṣa (a type of monastic offense), and said to the Bhikṣus: 『Elder! Grant me Mānatva (a period of probation).』 The Bhikṣus asked him: 『Elder! Why do you request Mānatva?』 He replied: 『I have committed a Saṃghāvaśeṣa offense.』 The Bhikṣus already knew that he had repeatedly committed Saṃghāvaśeṣa offenses, and said: 『Elder Śrīyava! It is difficult for the Saṃgha to assemble in harmony to perform a Karma (monastic procedure). You should confess all the offenses you have committed, and we will perform the Karma all at once.』 He replied in the same way for the second and third time: 『I have indeed committed these offenses.』 After the Karma was performed, he thought: 『Why did I have to perform the Karma again? I should have confessed everything and had the Karma performed all at once.』 Then he said to the Bhikṣus: 『Elder! Grant me Mānatva.』 The Bhikṣus asked him: 『Why do you request Mānatva again?』 He replied: 『I have committed a Saṃghāvaśeṣa offense.』 The Bhikṣus asked: 『Elder! When did you commit it?』 He replied: 『I committed it at that time.』 The Bhikṣus said: 『We already told you, Elder, that it is difficult for the Saṃgha to assemble in harmony to perform a Karma. You should confess all the offenses you have committed, and we will perform the Karma all at once. Why didn't you say so at that time?』 He replied: 『Because I was ashamed, I did not confess everything.』 The Bhikṣus reported this matter to the Blessed One. The Buddha said: 『Summon Śrīyava.』

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來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛言：「癡人！犯時不知羞慚，求清凈時何以羞慚？此是惡事，非法非律、非如佛教，不可以是長養善法。」

佛告諸比丘：「持律比丘與他出罪時，他語有罪亦知、無罪亦知、覆亦知、不覆亦知、發露亦知、不發露亦知；應與別住亦知、不應與別住亦知、如法與別住亦知、不如法與別住亦知、如法行波利婆沙亦知、不如法行波利婆沙亦知、中間有罪亦知、中間無罪亦知、夜斷亦知、夜不斷亦知、隨順行亦知、不隨順行亦知；應與摩那埵亦知、不應與摩那埵亦知、如法與摩那埵亦知、不如法與摩那埵亦知、究竟摩那埵亦知、不究竟摩那埵亦知、中間有罪亦知、中間無罪亦知、夜斷亦知、夜不斷亦知、隨順行亦知、不隨順行亦知；應與阿浮呵那亦知、不應與亦知、如法與阿浮呵那亦知、不如法與亦知、共覆亦知、不共覆亦知、無量覆亦知、比舍遮腳亦知、或有罪合非夜合、或有夜合非罪合、或有罪合夜亦合、或有非罪合非夜合本罪中間罪。比丘成就四法，名為持律。何等四？知罪、知無罪、知重、知輕，是名四法。覆成就四法，名為持律：知罪、知無罪、不以重罪作輕、不以輕罪作重，是名四法。覆成就四法：知罪、知無罪、無罪人不言有罪、有罪人不言無罪

【現代漢語翻譯】 現代漢語譯本：

那人來了之後，佛陀詳細地詢問了之前發生的事情：『你真的做了那樣的事嗎？』那人回答說：『確實做了。』佛陀說：『愚癡的人啊！做惡事的時候不知羞恥，現在想要清凈的時候又羞恥什麼呢？這是惡事，不符合佛法戒律，不能用這種方式來增長善法。』 佛陀告訴各位比丘：『持戒的比丘在為他人進行懺悔出罪時，對於對方所說的情況，應該知道哪些是有罪的，哪些是無罪的；知道對方是否隱瞞，是否坦白；知道對方是否已經發露懺悔，是否沒有發露懺悔；應該給予別住（一種懲罰措施）的知道，不應該給予別住的也知道；如法地給予別住的知道，不如法地給予別住的也知道；如法地進行波利婆沙（一種懺悔儀式）的知道，不如法地進行波利婆沙的也知道；中間是否有犯罪的知道，中間沒有犯罪的也知道；夜晚是否中斷（懺悔）的知道，夜晚沒有中斷的也知道；是否隨順戒律而行的知道，不隨順戒律而行的也知道；應該給予摩那埵（一種更重的懲罰措施）的知道，不應該給予摩那埵的也知道；如法地給予摩那埵的知道，不如法地給予摩那埵的也知道；究竟完成摩那埵的知道，沒有究竟完成摩那埵的也知道；中間是否有犯罪的知道，中間沒有犯罪的也知道；夜晚是否中斷的知道，夜晚沒有中斷的也知道；是否隨順戒律而行的知道，不隨順戒律而行的也知道；應該給予阿浮呵那（恢復清凈的儀式）的知道，不應該給予阿浮呵那的也知道；如法地給予阿浮呵那的知道，不如法地給予阿浮呵那的也知道；共同隱瞞的知道，不共同隱瞞的也知道；無量隱瞞的知道，比舍遮腳（一種罪名）的也知道；或者有罪符合，但不是夜晚符合；或者夜晚符合，但不是罪符合；或者罪符合，夜晚也符合；或者不是罪符合，也不是夜晚符合；本罪、中間罪都要清楚。比丘成就四種法，才能稱為持律。是哪四種呢？知道什麼是罪，知道什麼不是罪，知道什麼是重罪，知道什麼是輕罪，這稱為四種法。又成就四種法，才能稱為持律：知道什麼是罪，知道什麼不是罪，不把重罪當作輕罪，不把輕罪當作重罪，這稱為四種法。又成就四種法：知道什麼是罪，知道什麼不是罪，不把無罪的人說成有罪，不把有罪的人說成無罪。』

【English Translation】 English version:

Having arrived, the Buddha inquired in detail about the previous matter: 'Did you really do such a thing?' The person replied, 'Indeed, I did.' The Buddha said, 'Foolish person! You did not feel shame when committing the evil deed, so why do you feel shame now when seeking purity? This is an evil thing, not in accordance with the Dharma and the Vinaya (discipline), and cannot be used to cultivate good Dharma.' The Buddha told the Bhikkhus (monks): 'When a Vinaya-holding Bhikkhu is granting absolution to another, regarding what the other says, he should know what is sinful and what is not sinful; know whether the person is concealing or confessing; know whether the person has revealed and repented or has not revealed and repented; know when 'separate dwelling' (a form of punishment) should be given and when it should not be given; know when 'separate dwelling' is given lawfully and when it is given unlawfully; know when Parivasa (a repentance ritual) is performed lawfully and when it is performed unlawfully; know whether there is sin in between, and whether there is no sin in between; know whether the night is interrupted (during repentance) and whether the night is not interrupted; know whether one is acting in accordance with the Vinaya and whether one is not acting in accordance with the Vinaya; know when Manatta (a more severe form of punishment) should be given and when it should not be given; know when Manatta is given lawfully and when it is given unlawfully; know when Manatta is completely fulfilled and when Manatta is not completely fulfilled; know whether there is sin in between, and whether there is no sin in between; know whether the night is interrupted and whether the night is not interrupted; know whether one is acting in accordance with the Vinaya and whether one is not acting in accordance with the Vinaya; know when Abbhāna (a ritual of restoring purity) should be given and when it should not be given; know when Abbhāna is given lawfully and when it is given unlawfully; know about concealing together and not concealing together; know about concealing immeasurably, and know about Pisacha-foot (a type of offense); or there is a combination of offense but not a combination of night; or there is a combination of night but not a combination of offense; or there is a combination of offense and a combination of night; or there is neither a combination of offense nor a combination of night; the original offense, the intermediate offense, all must be clear. A Bhikkhu who achieves four qualities is called a Vinaya-holder. What are the four? Knowing what is a sin, knowing what is not a sin, knowing what is a grave offense, knowing what is a light offense, these are called the four qualities. Again, achieving four qualities is called a Vinaya-holder: knowing what is a sin, knowing what is not a sin, not treating a grave offense as a light offense, not treating a light offense as a grave offense, these are called the four qualities. Again, achieving four qualities: knowing what is a sin, knowing what is not a sin, not saying that a sinless person is sinful, not saying that a sinful person is sinless.'

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，是名四法。覆成就四法：不以重作輕、不以輕作重、不以不犯罪人作犯罪、不以犯罪人作不犯罪，是名四。覆成就五法，名為持律：善知諍、善知諍緣起處、善知斷諍事、善知斷諍分別、善知斷諍滅止，是名五。覆成就六法，即上五事更增善斷諍結集，是名六。覆成就七法：知罪、知無罪、知重、知輕、不以重罪作輕、不以輕罪作重、善知羯磨，是名七。覆成就八法，即上七事更增善誦波羅提木叉、廣略毗尼識知緣起，是名八。覆成就九法。何等九？即上八事更增善誦毗尼、善知義不妄見徹、善知羯磨，是名九。覆成就十法，即上九事更增善調伏諸根梵行滿足，深知羯磨是名十。覆成就五法，名為持律。何等五？持戒、知罪、知無罪、誦波羅提木叉、略廣義知其緣起、善知羯磨，是名五。覆成就四法。何等四？持戒、善知罪、知無罪、善知羯磨，是名四。覆成就三法：知罪、知無罪、知羯磨，是名三。覆成就二法。何等二？知罪、知無罪，是名二。覆成就一法。何等一？善知羯磨，是名持律。乃至成就十四法，是名持律最第一，除如來、應供、正遍知。何等十四？知罪、知無罪、知重、知輕、知覆、知不覆、知可治、知不可治、知得清凈、知不得清凈、得四禪功德住現法樂、得天眼天耳宿命通、盡有漏、得無漏，是

【現代漢語翻譯】 現代漢語譯本： 這被稱為四法。進一步成就四法：不將重罪說成輕罪，不將輕罪說成重罪，不將無罪之人說成有罪，不將有罪之人說成無罪，這被稱為四法。進一步成就五法，被稱為持律：善於瞭解爭端，善於瞭解爭端緣起之處，善於裁斷爭端之事，善於分辨裁斷爭端，善於使爭端止息，這被稱為五法。進一步成就六法，即在上述五事的基礎上，增加善於裁斷爭端結集，這被稱為六法。進一步成就七法：知罪、知無罪、知重罪、知輕罪、不將重罪當成輕罪，不將輕罪當成重罪，善於瞭解羯磨（karma，業），這被稱為七法。進一步成就八法，即在上述七事的基礎上，增加善於誦讀波羅提木叉（Pratimoksha，戒律），廣略通達毗尼（Vinaya，戒律）並知曉其緣起，這被稱為八法。進一步成就九法。哪九法？即在上述八事的基礎上，增加善於誦讀毗尼，善於瞭解義理而不妄見，通徹明瞭，善於瞭解羯磨，這被稱為九法。進一步成就十法，即在上述九事的基礎上，增加善於調伏諸根，梵行圓滿，深入瞭解羯磨，這被稱為十法。進一步成就五法，被稱為持律。哪五法？持戒、知罪、知無罪、誦讀波羅提木叉、廣略通達義理並知曉其緣起、善於瞭解羯磨，這被稱為五法。進一步成就四法。哪四法？持戒、善於知罪、知無罪、善於瞭解羯磨，這被稱為四法。進一步成就三法：知罪、知無罪、知羯磨，這被稱為三法。進一步成就二法。哪二法？知罪、知無罪，這被稱為二法。進一步成就一法。哪一法？善於瞭解羯磨，這被稱為持律。乃至成就十四法，這被稱為持律最第一，除了如來（Tathagata，佛的稱號之一）、應供（Arhat，阿羅漢）、正遍知（Samyaksambuddha，正等覺者）。哪十四法？知罪、知無罪、知重罪、知輕罪、知覆藏、知不覆藏、知可治療、知不可治療、知得清凈、知不得清凈、獲得四禪功德並安住于現法之樂、獲得天眼、天耳、宿命通、斷盡有漏、獲得無漏，這就是

【English Translation】 English version: These are called the four dharmas. Furthermore, accomplishing four dharmas: not considering a heavy offense as light, not considering a light offense as heavy, not considering an innocent person as guilty, not considering a guilty person as innocent, these are called the four. Furthermore, accomplishing five dharmas, called upholding the Vinaya (discipline): being skilled in knowing disputes, being skilled in knowing the origin of disputes, being skilled in judging disputes, being skilled in discerning judgments of disputes, being skilled in ceasing disputes, these are called the five. Furthermore, accomplishing six dharmas, which is adding being skilled in settling disputes and compiling them to the above five matters, these are called the six. Furthermore, accomplishing seven dharmas: knowing offenses, knowing non-offenses, knowing heavy offenses, knowing light offenses, not treating a heavy offense as light, not treating a light offense as heavy, being skilled in knowing karma (action), these are called the seven. Furthermore, accomplishing eight dharmas, which is adding being skilled in reciting the Pratimoksha (code of monastic rules), broadly and concisely understanding the Vinaya and knowing its origins to the above seven matters, these are called the eight. Furthermore, accomplishing nine dharmas. What are the nine? Which is adding being skilled in reciting the Vinaya, being skilled in understanding the meaning without deluded views, being thoroughly clear, being skilled in knowing karma to the above eight matters, these are called the nine. Furthermore, accomplishing ten dharmas, which is adding being skilled in subduing the senses, fulfilling pure conduct, deeply understanding karma to the above nine matters, these are called the ten. Furthermore, accomplishing five dharmas, called upholding the Vinaya. What are the five? Upholding the precepts, knowing offenses, knowing non-offenses, reciting the Pratimoksha, broadly and concisely understanding the meaning and knowing its origins, being skilled in knowing karma, these are called the five. Furthermore, accomplishing four dharmas. What are the four? Upholding the precepts, being skilled in knowing offenses, knowing non-offenses, being skilled in knowing karma, these are called the four. Furthermore, accomplishing three dharmas: knowing offenses, knowing non-offenses, knowing karma, these are called the three. Furthermore, accomplishing two dharmas. What are the two? Knowing offenses, knowing non-offenses, these are called the two. Furthermore, accomplishing one dharma. What is the one? Being skilled in knowing karma, this is called upholding the Vinaya. Even accomplishing fourteen dharmas, this is called the foremost in upholding the Vinaya, except for the Tathagata (one of the Buddha's titles), Arhat (worthy one), Samyaksambuddha (perfectly enlightened one). What are the fourteen? Knowing offenses, knowing non-offenses, knowing heavy offenses, knowing light offenses, knowing concealment, knowing non-concealment, knowing curable, knowing incurable, knowing attaining purity, knowing not attaining purity, attaining the merits of the four Dhyanas (meditative states) and abiding in the bliss of the present life, attaining the divine eye, divine ear, knowledge of past lives, exhausting the outflows, attaining the non-outflows, these are

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名十四法，一切持律中最第一，除如來、應供、正遍知。」

佛告諸比丘：「優波離比丘成就是十四法，持律第一，有罪亦知，無罪亦知，乃至盡有漏得無漏慧解脫。」有罪亦知者，知五眾罪：波羅夷、僧伽婆尸沙、波夜提、波羅提提舍尼、越毗尼。

波羅夷者，淫、盜、斷人命、自稱過人法。

僧伽婆尸沙者，故出精、相觸、惡口語，乃至聚落中污他家。

波夜提者，三十尼薩耆、九十二純波夜提波羅提。

提舍尼者，阿練若處無病比丘尼邊取食、比丘尼指示食、拜學家。

越毗尼者，有十三事：阿遮與、偷蘭遮、丑偷蘭、不作、不語、突吉羅、惡聲、威儀、非威儀、惡威儀、惡邪命、惡見、心生悔毗尼。

阿遮與者，如外道須深摩、如尊者跋陀梨、如王舍城比丘尼，如是比向佛悔過，是名阿遮與。

偷蘭遮者，盜減五錢、動五錢物不離地，是名偷蘭遮。

丑偷蘭者，染污心弄身生，是名丑偷蘭。

不作者，和上、阿阇梨語作是事，共法中應作，若不作者，越毗尼罪。若語：「喚婦人來、取酒來。」應語和上、阿阇梨：「我聞法中不得作。」是名不作。

不語者，和上、阿阇梨共語，聞而不報者，越毗尼罪。若口中有食，若能使聲不異者，應

【現代漢語翻譯】 現代漢語譯本 '名十四法，在一切持戒律中是最第一的，除了如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟的人）。'

佛陀告訴眾比丘：'優波離（Upali）比丘成就這十四法，持戒律第一，有罪也知道，無罪也知道，乃至盡了有漏，得到無漏的智慧解脫。' 有罪也知道，是指知道五種罪：波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghavasesa，僧殘罪）、波夜提（Payattika，單墮罪）、波羅提提舍尼（Patidesaniya，悔過罪）、越毗尼（Vyatikrama，違越戒律）。

波羅夷是指：淫慾、偷盜、殺人、自稱超過常人的能力。

僧伽婆尸沙是指：故意遺精、身體接觸、惡語，乃至在村落中玷污他人家庭。

波夜提是指：三十尼薩耆（Nissaggiya，捨墮罪）、九十二純波夜提波羅提（Suddha Payattika Patimokkha，純粹的單墮罪）。

提舍尼是指：在阿練若（Aranya，寂靜處）沒有生病的比丘尼處取食物、比丘尼指示食物、拜訪在家女信徒。

越毗尼是指：有十三件事：阿遮與（Achchaya，可責備的）、偷蘭遮（Thullaccaya，粗罪）、丑偷蘭（Asucithullaccaya，不凈粗罪）、不作、不語、突吉羅（Dukkata，惡作罪）、惡聲、威儀、非威儀、惡威儀、惡邪命、惡見、心中生悔的違越戒律。

阿遮與是指：像外道須深摩（Susima）、像尊者跋陀梨（Bhaddali）、像王舍城（Rajagaha）的比丘尼，像這樣面向佛陀懺悔過錯，這叫做阿遮與。

偷蘭遮是指：偷盜少於五錢的財物、移動價值五錢的物品但沒有離開原地，這叫做偷蘭遮。

丑偷蘭是指：以染污的心玩弄身體，這叫做丑偷蘭。

不作是指：和尚（Upajjhaya，親教師）、阿阇梨（Acariya，導師）讓你做某事，在僧團的共同事務中應該做，如果不做，就犯了越毗尼罪。如果說：'叫女人來、拿酒來。' 應該告訴和尚、阿阇梨：'我聽聞佛法中不得做這些事。' 這叫做不作。

不語是指：和尚、阿阇梨共同說話，聽到了卻不迴應，就犯了越毗尼罪。如果口中有食物，如果能發出不一樣的聲音，應該 English version 'These fourteen Dharmas are the foremost among all who uphold the Vinaya (rules of monastic discipline), except for the Tathagata (the Thus-Gone One, an epithet of the Buddha), the Arhat (Worthy One, deserving of offerings), the Samyaksambuddha (Perfectly Enlightened One).'

The Buddha told the Bhikkhus (monks): 'Bhikkhu Upali (Upali) is accomplished in these fourteen Dharmas, foremost in upholding the Vinaya, knowing what is an offense and what is not, and even exhausting the outflows (asavas) to attain undefiled wisdom and liberation.' Knowing what is an offense means knowing the five kinds of offenses: Parajika (defeat, expulsion), Sanghavasesa (formal meeting), Payattika (expiation), Patidesaniya (confession), and Vyatikrama (transgression).

Parajika refers to: sexual intercourse, stealing, killing a human being, and falsely claiming to possess extraordinary abilities.

Sanghavasesa refers to: intentional emission of semen, physical contact, harsh speech, and even defiling another's family in a village.

Payattika refers to: thirty Nissaggiya (involving forfeiture), and ninety-two Suddha Payattika Patimokkha (pure expiation).

Patidesaniya refers to: taking food from a Bhikkhuni (nun) in a secluded Aranya (forest dwelling) when not ill, a Bhikkhuni indicating food, and visiting a female lay disciple's home.

Vyatikrama refers to: thirteen matters: Achchaya (blameworthy), Thullaccaya (grave offense), Asucithullaccaya (impure grave offense), non-performance, non-speaking, Dukkata (wrongdoing), harsh voice, proper conduct, improper conduct, bad conduct, wrong livelihood, wrong view, and regretful transgression.

Achchaya refers to: like the non-Buddhist Susima (Susima), like the venerable Bhaddali (Bhaddali), like the Bhikkhuni of Rajagaha (Rajagaha), in this way, facing the Buddha to confess faults, this is called Achchaya.

Thullaccaya refers to: stealing less than five coins' worth of goods, moving goods worth five coins without taking them away, this is called Thullaccaya.

Asucithullaccaya refers to: playing with the body with a defiled mind, this is called Asucithullaccaya.

Non-performance refers to: the Upajjhaya (preceptor) or Acariya (teacher) tells you to do something that should be done in the common affairs of the Sangha (monastic community), if you do not do it, you commit the offense of Vyatikrama. If they say: 'Call a woman here, bring wine here,' you should tell the Upajjhaya or Acariya: 'I have heard that I am not allowed to do these things in the Dharma.' This is called non-performance.

Non-speaking refers to: the Upajjhaya or Acariya are speaking together, and you hear but do not respond, you commit the offense of Vyatikrama. If there is food in your mouth, if you can make a different sound, you should

【English Translation】 'These fourteen Dharmas are the foremost among all who uphold the Vinaya (rules of monastic discipline), except for the Tathagata (the Thus-Gone One, an epithet of the Buddha), the Arhat (Worthy One, deserving of offerings), the Samyaksambuddha (Perfectly Enlightened One).' The Buddha told the Bhikkhus (monks): 'Bhikkhu Upali (Upali) is accomplished in these fourteen Dharmas, foremost in upholding the Vinaya, knowing what is an offense and what is not, and even exhausting the outflows (asavas) to attain undefiled wisdom and liberation.' Knowing what is an offense means knowing the five kinds of offenses: Parajika (defeat, expulsion), Sanghavasesa (formal meeting), Payattika (expiation), Patidesaniya (confession), and Vyatikrama (transgression). Parajika refers to: sexual intercourse, stealing, killing a human being, and falsely claiming to possess extraordinary abilities. Sanghavasesa refers to: intentional emission of semen, physical contact, harsh speech, and even defiling another's family in a village. Payattika refers to: thirty Nissaggiya (involving forfeiture), and ninety-two Suddha Payattika Patimokkha (pure expiation). Patidesaniya refers to: taking food from a Bhikkhuni (nun) in a secluded Aranya (forest dwelling) when not ill, a Bhikkhuni indicating food, and visiting a female lay disciple's home. Vyatikrama refers to: thirteen matters: Achchaya (blameworthy), Thullaccaya (grave offense), Asucithullaccaya (impure grave offense), non-performance, non-speaking, Dukkata (wrongdoing), harsh voice, proper conduct, improper conduct, bad conduct, wrong livelihood, wrong view, and regretful transgression. Achchaya refers to: like the non-Buddhist Susima (Susima), like the venerable Bhaddali (Bhaddali), like the Bhikkhuni of Rajagaha (Rajagaha), in this way, facing the Buddha to confess faults, this is called Achchaya. Thullaccaya refers to: stealing less than five coins' worth of goods, moving goods worth five coins without taking them away, this is called Thullaccaya. Asucithullaccaya refers to: playing with the body with a defiled mind, this is called Asucithullaccaya. Non-performance refers to: the Upajjhaya (preceptor) or Acariya (teacher) tells you to do something that should be done in the common affairs of the Sangha (monastic community), if you do not do it, you commit the offense of Vyatikrama. If they say: 'Call a woman here, bring wine here,' you should tell the Upajjhaya or Acariya: 'I have heard that I am not allowed to do these things in the Dharma.' This is called non-performance. Non-speaking refers to: the Upajjhaya or Acariya are speaking together, and you hear but do not respond, you commit the offense of Vyatikrama. If there is food in your mouth, if you can make a different sound, you should

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答；若不能者，咽已然後答。若和上、阿阇梨作是語：「何以聞我語而不應？」應語和上、阿阇梨：「我口中有食，是故不得答。」是名不語。

突吉羅者，如世尊語優陀夷、六群比丘，及余比丘等：「作是事不好。」是名突吉羅。

惡聲者，作象聲、馬聲、牛驢、駱駝，如是等一切畜生聲；長引促斷、促引長斷，是名惡聲。

威儀者，晨起當除洗大小便行處，當益大小行處甕水，應當掃塔院僧坊院，若取與作事，乃至紐一線不白和上、依止阿阇梨者，越毗尼罪，是名威儀。

非威儀者，治發莊眼，作好色搗衣，光生帛帶繫腰，熏缽光現以鏡照面，是名非威儀。

惡威儀者，身惡威儀、口惡威儀、身口惡威儀，身害、口害、身口害，身邪命、口邪命、身口邪命，是名惡威儀。

惡邪命者，身曲、口曲、心曲、現親愛希望供養，是名惡邪命。

惡見者，斷、常等一切諸見，是名惡見。

心生悔毗尼者，眾學威儀心念惡、不故觸女人，如是比皆名心悔，是名心生悔毗尼。

複次或有罪從欲生、或有罪從瞋恚生、或有罪從愚癡生，或有罪不從欲、瞋恚、愚癡生，或有罪是身行非口行、或是口行非身行、或是身口行、或非身口行，或有罪從自身生非他身、或從他身生

【現代漢語翻譯】 現代漢語譯本：答：如果不能立即回答，應該在吞嚥食物之後再回答。如果和上（Upadhyaya，親教師）、阿阇梨（Acharya，軌範師）這樣說：『為什麼聽到我的話不回答？』應該告訴和上、阿阇梨：『我口中有食物，所以不能回答。』這叫做不語。

突吉羅（Dukkata，惡作罪）是指，如世尊（Bhagavan，佛）告訴優陀夷（Udayi）、六群比丘（Chabbaggiya bhikkhus），以及其他比丘等：『做這件事不好。』這叫做突吉羅。

惡聲是指，發出象聲、馬聲、牛驢、駱駝等一切畜生的聲音；或者聲音長短不協調，長音短促，短音拉長，這叫做惡聲。

威儀是指，早晨起來應當清除洗滌大小便的地方，應當新增大小便處的甕中之水，應當打掃塔院、僧坊院。如果未經稟告和上、依止阿阇梨而私自取用或給予物品，乃至捻斷一根線，都屬於違越毗尼（Vinaya，戒律）的罪過，這叫做威儀。

非威儀是指，修飾頭髮，打扮眼睛，製作好看的顏色，搗洗衣物，用光亮的絲帶繫腰，用熏過的缽使之發光，用鏡子照臉，這叫做非威儀。

惡威儀是指，身體的惡威儀、口頭的惡威儀、身口兩方面的惡威儀，身體的傷害、口頭的傷害、身口兩方面的傷害，身體的邪命、口頭的邪命、身口兩方面的邪命，這叫做惡威儀。

惡邪命是指，身體的諂曲、口頭的諂曲、內心的諂曲、表現出親愛以希望得到供養，這叫做惡邪命。

惡見是指，斷見、常見等一切諸見，這叫做惡見。

心生悔毗尼是指，眾學威儀時心中產生惡念、無意中觸碰女人，像這些都叫做心生悔，這叫做心生悔毗尼。

再次，或者有罪是從慾望產生的，或者有罪是從嗔恚產生的，或者有罪是從愚癡產生的，或者有罪不是從慾望、嗔恚、愚癡產生的，或者有罪是身體的行為而不是口頭的行為，或者是口頭的行為而不是身體的行為，或者是身口的行為，或者不是身口的行為，或者有罪是從自身產生的而不是從他人身產生的，或者從他人身產生。

【English Translation】 English version: Answer: If one cannot answer immediately, one should answer after swallowing the food. If the Upadhyaya (preceptor) or Acharya (teacher) says, 'Why do you not answer when you hear me?', one should tell the Upadhyaya or Acharya, 'I have food in my mouth, therefore I cannot answer.' This is called not speaking.

Dukkata (wrongdoing) refers to, as the Bhagavan (the Blessed One) told Udayi, the Chabbaggiya bhikkhus (group of six monks), and other bhikkhus, 'Doing this is not good.' This is called Dukkata.

Bad sound refers to making the sound of elephants, horses, cows, donkeys, camels, and all such animal sounds; or making sounds that are uncoordinated in length, with long sounds being short and short sounds being long, this is called a bad sound.

Demeanor refers to, in the morning, one should clean and wash the places for urination and defecation, one should add water to the urns in the places for urination and defecation, one should sweep the stupa courtyard and the monastery courtyard. If one takes or gives things without informing the Upadhyaya or the Acharya upon whom one relies, even to the extent of breaking a thread, it is a transgression of the Vinaya (monastic discipline), this is called demeanor.

Non-demeanor refers to styling the hair, adorning the eyes, making beautiful colors, pounding clothes, wearing shiny silk belts around the waist, smoking the alms bowl to make it shine, and using a mirror to look at the face, this is called non-demeanor.

Bad demeanor refers to bad bodily demeanor, bad verbal demeanor, bad bodily and verbal demeanor, bodily harm, verbal harm, bodily and verbal harm, bodily wrong livelihood, verbal wrong livelihood, bodily and verbal wrong livelihood, this is called bad demeanor.

Bad wrong livelihood refers to bodily crookedness, verbal crookedness, mental crookedness, showing affection in the hope of receiving offerings, this is called bad wrong livelihood.

Bad view refers to all views such as annihilationism and eternalism, this is called a bad view.

Vinaya of mental regret refers to having evil thoughts in mind while learning demeanor, unintentionally touching a woman, all such things are called mental regret, this is called Vinaya of mental regret.

Furthermore, some sins arise from desire, some sins arise from anger, some sins arise from ignorance, some sins do not arise from desire, anger, or ignorance, some sins are bodily actions and not verbal actions, or are verbal actions and not bodily actions, or are bodily and verbal actions, or are neither bodily nor verbal actions, some sins arise from one's own body and not from another's body, or arise from another's body.

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非自身、或從自身他身生、或非自身非他身生，或有罪從自口生非他口、或有從他口非自口、或從自口亦從他口、或非自口非他口，或有罪取心不取事、或有罪取事不取心，或有罪事重非心重、或有心重非事重、或有事重心亦重、或有非事重非心重，或有罪自物非他物、或有他物非自物、或自物亦他物、或有非自物非他物，或有罪是一處犯眾多、或有眾多處犯一罪、或有眾多處犯眾多罪、或有一處犯一罪，或緣無罪至有罪、或緣有罪至無罪、或緣有罪至有罪、或緣無罪至無罪，或有罪重而緣輕、或有罪輕而緣重、或有罪重緣亦重、或有罪輕緣亦輕，有受時罪、有食時罪、事成罪、不受得罪、受無罪、不與得罪、與無罪，或有罪是聚落非阿練若、或有是阿練若非聚落、或有是聚落亦阿練若、或有非聚落亦非阿練若，或有罪是時非非時、或是非時非是時、或是時亦非時、或有罪亦非是時亦非非時，或有罪是夜非晝、或有罪是晝非夜、或有罪是夜亦是晝、或有罪亦非夜亦非晝，或有罪是覆處非露處、或有罪是露處非覆處、或有罪亦是覆處亦是露處、或有罪亦非覆處亦非露處，或有罪是行非住、或有罪是住非行、或有罪亦是行亦是住、或有罪亦非行亦非住，或有罪是住非坐、或是坐非住、或是坐是住、或非坐非住，或有罪是坐

【現代漢語翻譯】 現代漢語譯本： 或者罪行不是自身所為，或者從自身或他人所為，或者不是自身也不是他人所為；或者有罪過是從自己口中說出而不是從他人之口，或者有罪過是從他人之口說出而不是從自己口中，或者從自己口中也從他人之口，或者不是從自己口中也不是從他人之口；或者有罪過在於用心而不在於行為，或者有罪過在於行為而不在於用心；或者有罪過是行為嚴重而不是用心嚴重，或者有罪過是用心嚴重而不是行為嚴重，或者有罪過是行為和用心都嚴重，或者有罪過是行為和用心都不嚴重；或者有罪過是自己的東西而不是他人的東西，或者有罪過是他人的東西而不是自己的東西，或者有罪過是自己的東西也是他人的東西，或者有罪過不是自己的東西也不是他人的東西；或者有罪過是在一個地方犯下許多罪行，或者在許多地方犯下一個罪行，或者在許多地方犯下許多罪行，或者在一個地方犯下一個罪行；或者因為沒有罪過而導致有罪過，或者因為有罪過而導致沒有罪過，或者因為有罪過而導致有罪過，或者因為沒有罪過而導致沒有罪過；或者有罪過本身很重而緣由很輕，或者有罪過本身很輕而緣由很重，或者有罪過本身和緣由都很重，或者有罪過本身和緣由都很輕；有接受供養時的罪過，有食用供養時的罪過，有事情完成後的罪過，有不接受供養而得到的罪過，有接受供養而沒有罪過，有不給予供養而得到的罪過，有給予供養而沒有罪過；或者有的罪過是在聚落（juluo，村落）而不是在阿練若（alianruo，寂靜處），或者有的罪過是在阿練若而不是在聚落，或者有的罪過既在聚落也在阿練若，或者有的罪過既不在聚落也不在阿練若；或者有的罪過是適當時機而不是不適當時機，或者有的罪過是不適當時機而不是適當時機，或者有的罪過既是適當時機也是不適當時機，或者有的罪過既不是適當時機也不是不適當時機；或者有的罪過是在夜晚而不是在白天，或者有的罪過是在白天而不是在夜晚，或者有的罪過既在夜晚也在白天，或者有的罪過既不在夜晚也不在白天；或者有的罪過是在隱蔽處而不是在暴露處，或者有的罪過是在暴露處而不是在隱蔽處，或者有的罪過既在隱蔽處也在暴露處，或者有的罪過既不在隱蔽處也不在暴露處；或者有的罪過是在行走時而不是在靜止時，或者有的罪過是在靜止時而不是在行走時，或者有的罪過既在行走時也在靜止時，或者有的罪過既不在行走時也不在靜止時；或者有的罪過是在靜止時而不是在坐著時，或者有的罪過是在坐著時而不是在靜止時，或者有的罪過既在坐著時也在靜止時，或者有的罪過既不在坐著時也不在靜止時；或者有的罪過是在坐著時...

【English Translation】 English version: Or a transgression is not of oneself, or arises from oneself or another, or is neither of oneself nor of another; or there is a transgression that arises from one's own mouth and not from another's mouth, or there is one that arises from another's mouth and not from one's own, or from one's own mouth and also from another's mouth, or neither from one's own mouth nor from another's mouth; or there is a transgression that takes the mind but not the deed, or there is a transgression that takes the deed but not the mind; or there is a transgression where the deed is heavy and not the mind, or there is one where the mind is heavy and not the deed, or there is one where the deed and the mind are both heavy, or there is one where neither the deed nor the mind is heavy; or there is a transgression that involves one's own property and not another's property, or there is one that involves another's property and not one's own, or one's own property and also another's property, or there is one that involves neither one's own property nor another's property; or there is a transgression where many are committed in one place, or there are many places where one transgression is committed, or there are many places where many transgressions are committed, or there is one place where one transgression is committed; or from no transgression arises transgression, or from transgression arises no transgression, or from transgression arises transgression, or from no transgression arises no transgression; or there is a transgression that is heavy and the cause is light, or there is a transgression that is light and the cause is heavy, or there is a transgression where the transgression and the cause are both heavy, or there is a transgression where the transgression and the cause are both light; there is a transgression at the time of receiving, there is a transgression at the time of eating, there is a transgression when the matter is accomplished, there is a transgression for not receiving, there is no transgression for receiving, there is a transgression for not giving, there is no transgression for giving; or there is a transgression that is in a 'juluo' (聚落, village) and not in an 'alianruo' (阿練若, quiet place), or there is one that is in an 'alianruo' and not in a 'juluo', or there is one that is in both a 'juluo' and an 'alianruo', or there is one that is neither in a 'juluo' nor in an 'alianruo'; or there is a transgression that is at the right time and not at the wrong time, or there is one that is at the wrong time and not at the right time, or there is one that is at both the right time and the wrong time, or there is a transgression that is neither at the right time nor at the wrong time; or there is a transgression that is at night and not during the day, or there is a transgression that is during the day and not at night, or there is a transgression that is both at night and during the day, or there is a transgression that is neither at night nor during the day; or there is a transgression that is in a covered place and not in an exposed place, or there is a transgression that is in an exposed place and not in a covered place, or there is a transgression that is in both a covered place and an exposed place, or there is a transgression that is neither in a covered place nor in an exposed place; or there is a transgression that is while walking and not while standing, or there is a transgression that is while standing and not while walking, or there is a transgression that is both while walking and while standing, or there is a transgression that is neither while walking nor while standing; or there is a transgression that is while standing and not while sitting, or there is one that is while sitting and not while standing, or there is one that is both while sitting and while standing, or there is one that is neither while sitting nor while standing; or there is a transgression that is while sitting...

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非眠、或是眠非坐、或是坐是眠、或非坐非眠，或有罪是眠非行、或是行非眠、或亦是行亦是眠、或非眠非行，或有罪是屏處非眾多、或是眾多非屏處、或亦是屏處亦是眾多、或非屏處亦非眾多，或有罪是眾多非僧中、或是僧中非眾多、或亦是眾多亦是僧中、或非眾多亦非僧中，或有罪是僧中非屏處、或是屏處非僧中、或是僧中亦是屏處、或非僧中非屏處，或有罪是冬非春、或是春非冬、或亦是冬亦是春、或亦非冬亦非春，或有罪是春非夏、或是夏非春、或亦是春亦是夏、或有亦非春亦非夏，或有罪是夏非冬、或是冬非夏、或亦是夏亦是冬、或亦非夏亦非冬。

有罪從欲生者，故弄身生、摩觸、惡口、自稱、媒嫁、一切染污心語，是名從欲生。

有罪從瞋恚生者，無根謗、毀呰、兩舌、斗亂、驅出、知食已足故惱、聚落驅出、拳打、手擬、屏處聽等，是名從瞋恚生。

有罪從愚癡生者，愚癡心謂真實世界有常、世界無常，如是一切見，是名從愚癡生。

有罪非欲瞋恚愚癡生者，阿羅漢犯，是名非欲瞋恚愚癡生。

有罪是身非口者，女人同室、未受具足人過三宿、同牀眠、同牀坐、處處食、別眾食、同器食，是名身非口。

有罪是口非身者，一切口跋渠，是名口非身。

有

【現代漢語翻譯】 現代漢語譯本： 非睡眠狀態，或是睡眠狀態而非禪坐狀態，或是禪坐狀態即是睡眠狀態，或既非禪坐也非睡眠狀態；或是有罪過的是睡眠狀態而非行走狀態，或是行走狀態而非睡眠狀態，或是既行走又是睡眠狀態，或既非睡眠也非行走狀態；或是有罪過的是在隱蔽處而非大眾聚集處，或是在大眾聚集處而非隱蔽處，或既在隱蔽處又在大眾聚集處，或既非隱蔽處也非大眾聚集處；或是有罪過的是在大眾聚集處而非僧團中，或是在僧團中而非大眾聚集處，或既在大眾聚集處又在僧團中，或既非大眾聚集處也非僧團中；或是有罪過的是在僧團中而非隱蔽處，或是在隱蔽處而非僧團中，或既在僧團中又在隱蔽處，或既非僧團中也非隱蔽處；或是有罪過的是在冬季而非春季，或是在春季而非冬季，或既在冬季又在春季，或既非冬季也非春季；或是有罪過的是在春季而非夏季，或是在夏季而非春季，或既在春季又在夏季，或既非春季也非夏季；或是有罪過的是在夏季而非冬季，或是在冬季而非夏季，或既在夏季又在冬季，或既非夏季也非冬季。

有罪過是從慾望產生的，如玩弄身體、按摩觸控、惡語謾罵、自我吹噓、做媒說親、一切染污之心的言語，這些都叫做從慾望產生。

有罪過是從嗔恚產生的，如無根據的誹謗、詆譭、兩舌挑撥、爭鬥擾亂、驅逐他人、明知吃飽了還惱怒、從聚落中驅逐他人、拳打腳踢、以手比劃威脅、在隱蔽處偷聽等等，這些都叫做從嗔恚產生。

有罪過是從愚癡產生的，如愚癡之心認為真實世界是常存的，或者認為世界是無常的，像這樣的一切見解，都叫做從愚癡產生。

有罪過不是從慾望、嗔恚、愚癡產生的，如阿羅漢（Arhat）所犯的罪過，就叫做不是從慾望、嗔恚、愚癡產生。

有罪過是身體行為而非口頭言語的，如與女人同處一室、未受具足戒的人過夜超過三晚、同牀而眠、同牀而坐、到處吃東西、離開大眾獨自吃、用同一個器皿吃東西，這些叫做身體行為而非口頭言語的罪過。

有罪過是口頭言語而非身體行為的，如一切口頭上的惡行，都叫做口頭言語而非身體行為的罪過。

【English Translation】 English version: Not being asleep, or being asleep and not sitting, or sitting and being asleep, or neither sitting nor being asleep; or being guilty of being asleep and not walking, or walking and not being asleep, or both walking and being asleep, or neither being asleep nor walking; or being guilty of being in a secluded place and not among the many, or being among the many and not in a secluded place, or being both in a secluded place and among the many, or neither in a secluded place nor among the many; or being guilty of being among the many and not in the Sangha (community of monks), or being in the Sangha and not among the many, or being both among the many and in the Sangha, or neither among the many nor in the Sangha; or being guilty of being in the Sangha and not in a secluded place, or being in a secluded place and not in the Sangha, or being both in the Sangha and in a secluded place, or neither in the Sangha nor in a secluded place; or being guilty of being in winter and not in spring, or being in spring and not in winter, or being both in winter and in spring, or neither in winter nor in spring; or being guilty of being in spring and not in summer, or being in summer and not in spring, or being both in spring and in summer, or neither in spring nor in summer; or being guilty of being in summer and not in winter, or being in winter and not in summer, or being both in summer and in winter, or neither in summer nor in winter.

Sins arising from desire include playing with the body, massaging and touching, using abusive language, boasting, acting as a matchmaker, and all speech with defiled intentions. These are called arising from desire.

Sins arising from anger include unfounded slander, disparagement, divisive speech, causing strife, expelling others, being annoyed despite knowing one is full, expelling from villages, punching, threatening with hands, eavesdropping in secluded places, and so on. These are called arising from anger.

Sins arising from ignorance include the ignorant mind believing that the real world is permanent, or that the world is impermanent. All such views are called arising from ignorance.

Sins not arising from desire, anger, or ignorance are those committed by an Arhat (enlightened being). These are called not arising from desire, anger, or ignorance.

Sins that are bodily actions and not verbal include being in the same room with a woman, allowing someone who has not received full ordination to stay overnight for more than three nights, sleeping in the same bed, sitting on the same bed, eating everywhere, eating separately from the group, and eating from the same vessel. These are called bodily actions and not verbal.

Sins that are verbal and not bodily include all verbal misdeeds. These are called verbal and not bodily.

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罪是身口者，無根謗、毀呰、兩舌、斗亂、驅出、知食已足故惱、聚落驅出、拳打、手擬、屏處聽等，是名身口有罪。

非身口者，從心生，是名非身口。

有罪從自身非他身者，瞋恚自打身，是名從自身非他身。

有罪從他身非自身者，見他淫盜殺人覆藏，是名從他身非自身。

有罪從自身他身生者，共女人同室宿、未受具足人過三宿、同牀眠、同牀坐、處處食、別眾食、同器食，是名從自身他身生。

有罪非自身非他身者，一切口跋渠，除未受具足人說句法，是名非自身非他身。

有罪從自口非他口者，一切口罪，除未受具足人說句法，是名從自口非他口。

有罪從他口非自口者，若比丘僧中非法斷事、不與欲、復不與見不欲，默然聽過，是名從他口非自口。

有罪從自口從他口者，與未受具足人說句法，是名從自口從他口。

有罪非自口非他口者，從身心生，是名非自口非他口。

有罪取心不取事者，應當問：「以何心盜？何心殺人？何心觸女人？何心斷生草？何心掘地？」是名取心不取事。

有罪取事不取心者，不應問：「以何心淫？何心非時食？何心飲酒？何心與女人同室宿、未受具足人過三宿？」若犯者當如法治，是名取事不取心

【現代漢語翻譯】 現代漢語譯本 罪業由身口所造，包括無根誹謗、詆譭、辱罵、兩舌、挑撥離間、驅逐（僧人）、明知已足夠還故意惱亂（他人）、從聚落中驅逐（僧人）、拳打、手勢威脅、在隱蔽處偷聽等，這些被稱為身口所造的罪業。 並非由身口所造的罪業，是從內心生起的，這被稱為非身口所造的罪業。 有罪業是從自身而起，而非從他人而起的，例如因嗔恚而毆打自己，這被稱為從自身而非他身所生的罪業。 有罪業是從他人而起，而非從自身而起的，例如見到他人行淫、偷盜、殺人而隱瞞不報，這被稱為從他身而非自身所生的罪業。 有罪業是從自身和他人共同生起的，例如與女人同室而宿、與未受具足戒的人同宿超過三夜、同牀而眠、同牀而坐、到處接受供養的食物、離開大眾獨自食用、用同一個器皿飲食，這被稱為從自身和他人共同生起的罪業。 有罪業既非從自身而起，也非從他人而起的，例如一切口頭上的爭論，除了未受具足戒的人講述佛法語句之外，這被稱為非自身非他身所生的罪業。 有罪業是從自己口中說出，而非從他人之口說出的，例如一切口頭上的罪業，除了未受具足戒的人講述佛法語句之外，這被稱為從自己口中而非他人之口所生的罪業。 有罪業是從他人之口說出，而非從自己口中說出的，例如比丘在僧團中非法裁決事務、不給予同意、又不給予表達意見的機會，只是沉默地聽任事情過去，這被稱為從他人之口而非自己之口所生的罪業。 有罪業是從自己口中和他人之口共同說出的，例如與未受具足戒的人講述佛法語句，這被稱為從自己口中和他人之口共同生起的罪業。 有罪業既非從自己口中說出，也非從他人之口說出的，而是從身心生起的，這被稱為非自己口非他人口所生的罪業。 有罪業只追究其用心，而不追究其行為的，應當問：『以什麼樣的心去偷盜？以什麼樣的心去殺人？以什麼樣的心去觸控女人？以什麼樣的心去割斷生長的草木？以什麼樣的心去挖掘土地？』這被稱為追究其用心而不追究其行為。 有罪業只追究其行為，而不追究其用心的，不應該問：『以什麼樣的心去行淫？以什麼樣的心去非時而食？以什麼樣的心去飲酒？以什麼樣的心與女人同室而宿、與未受具足戒的人同宿超過三夜？』如果犯戒者，應當依法懲治，這被稱為追究其行為而不追究其用心。

【English Translation】 English version Sins arising from body and speech include unfounded slander, disparagement, abuse, divisive speech, stirring up conflict, expulsion (of monks), knowingly causing distress despite having enough food, expulsion from villages (of monks), punching, threatening gestures, eavesdropping in secluded places, etc. These are called sins arising from body and speech. Sins not arising from body and speech originate from the mind; these are called sins not arising from body and speech. Sins arising from oneself but not from others include striking oneself out of anger; these are called sins arising from oneself but not from others. Sins arising from others but not from oneself include seeing others engage in sexual misconduct, theft, or murder and concealing it; these are called sins arising from others but not from oneself. Sins arising from both oneself and others include lodging in the same room with a woman, staying more than three nights with someone who has not received full ordination (Bhikkhu ordination), sleeping in the same bed, sitting on the same bed, accepting food offered everywhere, eating separately from the community, eating from the same vessel; these are called sins arising from both oneself and others. Sins arising neither from oneself nor from others include all verbal disputes, except for someone who has not received full ordination speaking phrases of the Dharma; these are called sins arising neither from oneself nor from others. Sins arising from one's own speech but not from the speech of others include all verbal offenses, except for someone who has not received full ordination speaking phrases of the Dharma; these are called sins arising from one's own speech but not from the speech of others. Sins arising from the speech of others but not from one's own speech occur when a Bhikkhu (fully ordained monk) in the Sangha (monastic community) unlawfully judges a matter, does not give consent, nor does he allow others to express their opinions, but silently allows the matter to pass; these are called sins arising from the speech of others but not from one's own speech. Sins arising from both one's own speech and the speech of others include speaking phrases of the Dharma to someone who has not received full ordination; these are called sins arising from both one's own speech and the speech of others. Sins arising neither from one's own speech nor from the speech of others originate from the body and mind; these are called sins arising neither from one's own speech nor from the speech of others. For sins where the intention is considered but not the action, one should ask: 'With what intention did you steal? With what intention did you kill? With what intention did you touch the woman? With what intention did you cut living plants? With what intention did you dig the earth?' This is called considering the intention but not the action. For sins where the action is considered but not the intention, one should not ask: 'With what intention did you engage in sexual misconduct? With what intention did you eat at an improper time? With what intention did you drink alcohol? With what intention did you lodge in the same room with a woman, or stay more than three nights with someone who has not received full ordination?' If the offender has violated the precepts, they should be punished according to the Dharma; this is called considering the action but not the intention.

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有罪事重非心重者，比丘非時謂是時食者，波夜提，是名事重非心重。

有罪心重非事重者，比丘時謂非時食者，越毗尼罪，是名心重非事重。

有罪事重心亦重者，非時謂非時食者，波夜提，是名事重心亦重。

有罪事輕心亦輕者，眾學及威儀，是名事輕心亦輕。

有罪從自物生非他物者，比丘自財物盜心取犯偷蘭遮，是名自物生非他物生。

有罪從他物非自物者，比丘盜心偷他物，減五錢偷蘭遮，滿五錢波羅夷，是名他物生非自物。

有罪從自物他物生者，比丘共他物盜心取，減五錢偷蘭遮，滿者波羅夷，是名從自物他物生。

有罪非自物非他物者，比丘盜心取無主物，越毗尼罪，是名非自物非他物。

有罪是一處犯眾多者，比丘一處並乞得八種好食，各各別食者，得八波夜提，是名一處犯眾多。

有眾多處犯一罪者，比丘眾多處乞，得八種美食，一坐食者得一波夜提，是名眾多處犯一罪。

有眾多處犯眾多者，比丘八處乞得八種美食，各各食者，得八波夜提，是名眾多處犯眾多罪。

一處犯一罪者，一處乞得八種美食，一坐食，是名一處犯一罪。

緣無罪得有罪者，比丘無罪，作罪悔過，得越毗尼罪，是名緣無罪而得罪

【現代漢語翻譯】 現代漢語譯本： 有罪過是行為嚴重但內心不重的，例如比丘在非進食時間認為是進食時間而食用，犯波夜提（Pāyattika，一種戒律名稱），這稱為行為嚴重但內心不重。 有罪過是內心嚴重但行為不重的，例如比丘在進食時間認為是非進食時間而食用，犯越毗尼罪（Dukkata，一種輕罪），這稱為內心嚴重但行為不重。 有罪過是行為和內心都嚴重的，例如在非進食時間認為是非進食時間而食用，犯波夜提，這稱為行為和內心都嚴重。 有罪過是行為和內心都輕微的，例如關於眾學（Sekhiya，指有關行為舉止的戒條）和威儀（Iriyapatha，指行住坐臥的規範），這稱為行為和內心都輕微。 有罪過是從自己的東西產生而不是從他人的東西產生的，例如比丘用盜心拿取自己的財物，犯偷蘭遮（Thullaccaya，一種較重的罪），這稱為從自己的東西產生而不是從他人的東西產生。 有罪過是從他人的東西產生而不是從自己的東西產生的，例如比丘用盜心偷取他人的東西，價值少於五錢犯偷蘭遮，滿五錢犯波羅夷（Pārājika，一種極重的罪），這稱為從他人的東西產生而不是從自己的東西產生。 有罪過是從自己的東西和他人的東西共同產生的，例如比丘和他人共同擁有的東西，用盜心拿取，價值少於五錢犯偷蘭遮，滿五錢犯波羅夷，這稱為從自己的東西和他人的東西共同產生。 有罪過不是從自己的東西也不是從他人的東西產生的，例如比丘用盜心拿取無主的東西，犯越毗尼罪，這稱為不是從自己的東西也不是從他人的東西產生。 有罪過是在一個地方犯下多種罪行的，例如比丘在一個地方乞食，得到八種美味的食物，分別食用，得到八個波夜提，這稱為一個地方犯下多種罪行。 有罪過是在多個地方犯下一種罪行的，例如比丘在多個地方乞食，得到八種美味的食物，一次性食用，得到一個波夜提，這稱為多個地方犯下一種罪行。 有罪過是在多個地方犯下多種罪行的，例如比丘在八個地方乞食，得到八種美味的食物，分別食用，得到八個波夜提，這稱為多個地方犯下多種罪行。 在一個地方犯下一種罪行的，例如在一個地方乞食，得到八種美味的食物，一次性食用，這稱為一個地方犯下一種罪行。 因為沒有罪過而導致有罪過的，例如比丘本來沒有罪過，因為做了懺悔，反而得到越毗尼罪，這稱為因為沒有罪過而導致有罪過。

【English Translation】 English version: A transgression where the offense is serious but the intention is not: for example, if a bhikkhu (Buddhist monk) considers it the right time to eat when it is not, he commits a Pāyattika (an offense requiring confession). This is called an offense serious in act but not in intention. A transgression where the intention is serious but the offense is not: for example, if a bhikkhu considers it the wrong time to eat when it is the right time, he commits a Dukkata (a minor offense). This is called an offense serious in intention but not in act. A transgression where both the offense and the intention are serious: for example, considering it the wrong time to eat when it is the wrong time, he commits a Pāyattika. This is called an offense serious in both act and intention. A transgression where both the offense and the intention are minor: for example, concerning the Sekhiya (rules of training) and Iriyapatha (proper conduct). This is called an offense minor in both act and intention. A transgression arising from one's own property and not from another's: for example, if a bhikkhu takes his own property with the intention of stealing, he commits a Thullaccaya (a grave offense). This is called an offense arising from one's own property and not from another's. A transgression arising from another's property and not from one's own: for example, if a bhikkhu steals another's property with the intention of stealing, less than five coins incurs a Thullaccaya, and five coins or more incurs a Pārājika (an offense resulting in expulsion). This is called an offense arising from another's property and not from one's own. A transgression arising from both one's own and another's property: for example, if a bhikkhu takes property shared with another with the intention of stealing, less than five coins incurs a Thullaccaya, and five coins or more incurs a Pārājika. This is called an offense arising from both one's own and another's property. A transgression arising from neither one's own nor another's property: for example, if a bhikkhu takes ownerless property with the intention of stealing, he commits a Dukkata. This is called an offense arising from neither one's own nor another's property. A transgression where many offenses are committed in one place: for example, if a bhikkhu begs in one place and obtains eight kinds of delicious food, and eats them separately, he incurs eight Pāyattikas. This is called committing many offenses in one place. A transgression where one offense is committed in many places: for example, if a bhikkhu begs in many places and obtains eight kinds of delicious food, and eats them in one sitting, he incurs one Pāyattika. This is called committing one offense in many places. A transgression where many offenses are committed in many places: for example, if a bhikkhu begs in eight places and obtains eight kinds of delicious food, and eats them separately, he incurs eight Pāyattikas. This is called committing many offenses in many places. Committing one offense in one place: for example, begging in one place and obtaining eight kinds of delicious food, and eating them in one sitting. This is called committing one offense in one place. Incurring an offense due to the absence of an offense: for example, if a bhikkhu is without offense, but performs repentance, he incurs a Dukkata. This is called incurring an offense due to the absence of an offense.

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緣。

有罪得無罪者，作小房大房氈一切，乃至三諫，是名緣有罪得無罪。

緣有罪至有罪者，僧中說波羅提木叉時，乃至三問，有罪者如法作，無罪者默然。爾時有罪不如法作，復不語人，又不作念：「我待清凈同意人當如法作。」默然者，得越毗尼罪，是名緣有罪至有罪。

緣無罪得無罪者，不作不犯，是名緣無罪至無罪。

緣重至輕者，比丘犯波夜提，向惡邪邊見被舉人悔過，是名緣重至輕。

罪緣輕至重者，比丘犯越毗尼罪，向謗線經被舉人悔過，得波夜提，是名緣輕至重。

緣重至重者，比丘犯波夜提，向謗線經被舉人悔過，得波夜提，是名緣重至重。

緣輕至輕者，比丘犯越毗尼罪，向未受具足人悔過，不名作，更得越毗尼罪，是名緣輕至輕。

受時罪者，受生肉、生谷、金銀、象馬、駝驢、牛羊、奴婢、婦女、田宅、屋舍，是名受時罪。

有食時罪者，別眾食、處處食、同器食、不凈果食，是名食時罪。

事成罪者，作小房大房一切二諫，是名事成罪。

有不受得罪受無罪者，受迦絺那衣，得舍五戒：別眾食、處處食、離同食、不白長衣、離衣宿，是名不受得罪受無罪。

不與得罪與無罪者，比丘得新衣，不三種壞色，若

【現代漢語翻譯】 現代漢語譯本 緣。

有罪而得以無罪的情況是：建造小房、大房，使用氈製品等，經過三次勸諫，這被稱為因緣而有罪轉為無罪。

因緣而有罪變為更有罪的情況是：僧團在宣說波羅提木叉（Pratimoksha，戒律）時，經過三次提問，有罪的人應當如法懺悔，無罪的人保持沉默。此時，有罪的人不如法懺悔，又不告訴他人，也不想：『我等待清凈且意見相同的人來如法處理。』保持沉默的人，會犯越毗尼罪（Veyyākaraṇa，違犯戒律的罪），這被稱為因緣而有罪變為更有罪。

因緣而無罪仍然無罪的情況是：沒有做錯事，也沒有違犯戒律，這被稱為因緣而無罪仍然無罪。

因緣而重罪轉為輕罪的情況是：比丘（Bhiksu，男性出家人）犯了波夜提罪（Pācittiya，一種較輕的罪），向持有邪見而被僧團舉罪的人懺悔，這被稱為因緣而重罪轉為輕罪。

因緣而輕罪轉為重罪的情況是：比丘犯了越毗尼罪，向誹謗經律而被僧團舉罪的人懺悔，結果反而犯了波夜提罪，這被稱為因緣而輕罪轉為重罪。

因緣而重罪仍然是重罪的情況是：比丘犯了波夜提罪，向誹謗經律而被僧團舉罪的人懺悔，結果還是犯了波夜提罪，這被稱為因緣而重罪仍然是重罪。

因緣而輕罪仍然是輕罪的情況是：比丘犯了越毗尼罪，向沒有受具足戒的人懺悔，這不算是懺悔，反而又犯了越毗尼罪，這被稱為因緣而輕罪仍然是輕罪。

受時罪是指：接受生肉、生谷、金銀、象馬、駱駝、驢、牛羊、奴婢、婦女、田地、住宅等，這被稱為受時罪。

有食時罪是指：別眾食（單獨接受供養）、處處食（在不同地方接受供養）、同器食（用同一個容器進食）、不凈果食（食用不潔凈的果實），這被稱為食時罪。

事成罪是指：建造小房、大房，經過兩次勸諫，這被稱為事成罪。

有不受反而得罪，接受反而無罪的情況是：接受迦絺那衣（Kathina，一種特殊的袈裟），可以捨棄五種戒律：別眾食、處處食、離同食（離開僧團一起進食）、不白長衣（未經告知而保留過長的衣服）、離衣宿（離開袈裟過夜），這被稱為不受得罪，接受反而無罪。

不給予反而得罪，給予反而無罪的情況是：比丘得到新衣服，不進行三種染色破壞，如果

【English Translation】 English version Conditions.

When a guilty person becomes innocent: building small houses, large houses, using felt items, etc., after three admonishments, this is called being absolved of guilt due to conditions.

When a guilty person becomes more guilty due to conditions: when the Sangha (community) recites the Pratimoksha (code of monastic discipline), after three questions, the guilty should confess according to the Dharma (teachings), and the innocent should remain silent. At this time, the guilty person does not confess according to the Dharma, nor does he tell others, nor does he think: 'I will wait for pure and like-minded people to handle it according to the Dharma.' The one who remains silent commits a Veyyākaraṇa (transgression of discipline), this is called becoming more guilty due to conditions.

When an innocent person remains innocent due to conditions: not doing wrong, nor violating the precepts, this is called remaining innocent due to conditions.

When a heavy offense becomes a light offense due to conditions: a Bhiksu (monk) commits a Pācittiya (minor offense), and confesses to someone who has been censured by the Sangha for holding wrong views, this is called a heavy offense becoming a light offense due to conditions.

When a light offense becomes a heavy offense due to conditions: a Bhiksu commits a Veyyākaraṇa offense, and confesses to someone who has been censured by the Sangha for slandering the scriptures, and as a result, commits a Pācittiya offense, this is called a light offense becoming a heavy offense due to conditions.

When a heavy offense remains a heavy offense due to conditions: a Bhiksu commits a Pācittiya offense, and confesses to someone who has been censured by the Sangha for slandering the scriptures, and as a result, still commits a Pācittiya offense, this is called a heavy offense remaining a heavy offense due to conditions.

When a light offense remains a light offense due to conditions: a Bhiksu commits a Veyyākaraṇa offense, and confesses to someone who has not received full ordination, this is not considered confession, and he commits another Veyyākaraṇa offense, this is called a light offense remaining a light offense due to conditions.

Offenses at the time of receiving refer to: receiving raw meat, raw grain, gold and silver, elephants and horses, camels, donkeys, cattle and sheep, slaves, women, fields, houses, etc., this is called offenses at the time of receiving.

Offenses at the time of eating refer to: eating separately from the community, eating in various places, eating from the same container, eating impure fruit, this is called offenses at the time of eating.

Offenses of accomplishment refer to: building small houses, large houses, after two admonishments, this is called offenses of accomplishment.

There are cases where not receiving results in offense, and receiving results in innocence: receiving the Kathina (a special robe), one can relinquish five precepts: eating separately from the community, eating in various places, eating apart from the community, keeping extra long robes without permission, and sleeping away from one's robe, this is called not receiving resulting in offense, and receiving resulting in innocence.

Not giving results in offense, and giving results in innocence: if a Bhiksu obtains new clothes and does not perform the three types of discoloration, if

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一一壞色作凈受用者，波夜提，是名不與得罪與無罪。

或有罪是聚落非阿練若者，不著僧伽梨入聚落、不著紐入聚落、不著繫腰繩、不持缽、不白離同食、非時入聚落，是名聚落非阿練若。

阿練若非聚落者，比丘與賊伴、與女人、比丘尼共期道行，是名阿練若非聚落。

亦阿練若亦聚落者，拳打掌刀擬，是名亦阿練若亦聚落。

有罪非阿練若非聚落者，王門側，是名非阿練若非聚落。

有罪是時非非時者，別眾食、處處食、同器食、挑食八種美食、不作凈果食，是名時非非時。

有罪是非時非是時者，不白非時入聚落、非時食、日暮教誡比丘尼，是名非時非是時。

有罪亦是時亦非時者，拳打、掌刀擬，是名亦時亦非時。

有罪非時非非時者，正中時是名非時亦非非時。

有罪是夜非晝者，若女人同室宿、未受具足人過三宿、日沒教誡比丘尼，是名夜非晝。

有罪是晝而非夜者，別眾食乃至不凈果食，是名晝而非夜有罪。

亦是晝亦是夜者，拳打、掌刀擬，是名亦是晝亦是夜。

有罪亦非晝亦非夜者，明相出時，是名亦非晝亦非夜。

有罪是覆處非露處者，女人同室宿、未受具足人過三夜、內敷置淫處坐、屏處坐，是名覆處非

【現代漢語翻譯】 現代漢語譯本： 將不凈之物視為清凈而受用，犯波逸提罪（Pācittiya，一種戒律名稱），這被稱為不與取罪與無罪的情況。

有些罪過發生在聚落（Grama，村落）而非阿練若（Araṇya，寂靜處）的情況：不穿著僧伽梨（Saṃghāti，一種袈裟）進入聚落、不繫紐（帶子）進入聚落、不繫腰繩、不持缽、不告知就離開同食之處、非時進入聚落，這些被稱為聚落而非阿練若的情況。

有些罪過發生在阿練若而非聚落的情況：比丘（Bhikṣu，男性出家人）與盜賊同行、與女人、比丘尼（Bhikṣuṇī，女性出家人）約定一同行走，這些被稱為阿練若而非聚落的情況。

有些罪過既發生在阿練若也發生在聚落的情況：用拳頭打、用手掌打、用刀威脅，這些被稱為既是阿練若也是聚落的情況。

有些罪過既非發生在阿練若也非發生在聚落的情況：王宮門側，這被稱為既非阿練若也非聚落的情況。

有些罪過發生在適當時而非不適當時的情況：別眾食（分開的僧團用餐）、處處食（在不同的地方用餐）、同器食（用同一個容器用餐）、挑食八種美食、不作凈果食（沒有經過凈化處理的水果），這些被稱為適當時而非不適當時的情況。

有些罪過發生在不適當時而非適當時的情況：不告知就在非時進入聚落、非時食用、日落後教誡比丘尼，這些被稱為不適當時而非適當時的情況。

有些罪過既發生在適當時也發生在不適當時的情況：用拳頭打、用手掌打、用刀威脅，這些被稱為既是適當時也是不適當時的情況。

有些罪過既非發生在適當時也非發生不適當時的情況：正中午時，這被稱為既非適當時也非不適當時的情況。

有些罪過發生在夜晚而非白天的情況：與女人同室而宿、未受具足戒的人過三夜同宿、日落後教誡比丘尼，這些被稱為夜晚而非白天的情況。

有些罪過發生在白天而非夜晚的情況：別眾食乃至不凈果食，這些被稱為白天而非夜晚的情況。

有些罪過既發生在白天也發生在夜晚的情況：用拳頭打、用手掌打、用刀威脅，這些被稱為既是白天也是夜晚的情況。

有些罪過既非發生在白天也非發生在夜晚的情況：黎明時分，這被稱為既非白天也非夜晚的情況。

有些罪過發生在隱蔽處而非暴露處的情況：與女人同室而宿、未受具足戒的人過三夜同宿、在室內鋪設淫處而坐、在隱蔽處坐，這些被稱為隱蔽處而非暴露處的情況。

【English Translation】 English version: Regarding taking impure things and using them as if they were pure, it is a Pācittiya (a type of monastic offense), this is called the offense of taking what is not given, and what is not an offense.

Some offenses occur in a Grama (village) and not in an Araṇya (secluded place): entering a village without wearing the Saṃghāti (outer robe), entering a village without a belt, without a waist cord, without carrying a bowl, leaving a shared meal without informing others, entering a village at an improper time, these are called Grama and not Araṇya.

Some offenses occur in an Araṇya and not in a Grama: a Bhikṣu (monk) associating with thieves, with a woman, or a Bhikṣuṇī (nun) agreeing to travel together, these are called Araṇya and not Grama.

Some offenses occur in both Araṇya and Grama: striking with a fist, striking with the palm, threatening with a knife, these are called both Araṇya and Grama.

Some offenses occur neither in an Araṇya nor in a Grama: at the side of the royal gate, this is called neither Araṇya nor Grama.

Some offenses occur at a proper time and not at an improper time: separate group meals, eating in various places, eating from the same container, picking out the eight delicacies, eating fruit that has not been purified, these are called proper time and not improper time.

Some offenses occur at an improper time and not at a proper time: entering a village at an improper time without informing others, eating at an improper time, instructing Bhikṣuṇīs after sunset, these are called improper time and not proper time.

Some offenses occur at both a proper time and an improper time: striking with a fist, striking with the palm, threatening with a knife, these are called both proper time and improper time.

Some offenses occur neither at a proper time nor at an improper time: at midday, this is called neither proper time nor improper time.

Some offenses occur at night and not during the day: sleeping in the same room with a woman, allowing someone who has not received full ordination to stay for more than three nights, instructing Bhikṣuṇīs after sunset, these are called night and not day.

Some offenses occur during the day and not at night: separate group meals up to eating impure fruit, these are called day and not night.

Some offenses occur both during the day and at night: striking with a fist, striking with the palm, threatening with a knife, these are called both day and night.

Some offenses occur neither during the day nor at night: at the time when the light of dawn appears, this is called neither day nor night.

Some offenses occur in a covered place and not in an open place: sleeping in the same room with a woman, allowing someone who has not received full ordination to stay for more than three nights, sitting on a seat prepared for sexual activity indoors, sitting in a secluded place, these are called covered place and not open place.

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露處。

有罪是露處非覆處者，眾僧床褥露地自敷、若教人敷，不白去，離二十五肘，波夜提，是名露處非覆處。

有罪亦覆處亦露處者，拳打、掌刀擬。

云何罪非覆處非露處者，屋檐下。

云何罪是行非住？比丘與女人、賊伴、比丘尼共期道行，僧和上、阿阇梨語「莫去」而去者，得罪，是名行非住。

云何罪是住非行？淫女邊住、沽酒邊住、摴蒱邊住、獄囚邊住、當門立住，僧和上、阿阇梨語「莫住」而住，得罪，是名住非行。

云何罪亦行亦住？拳打、掌刀擬。

云何罪非行非住？坐時眠時。

云何罪是立非坐？淫女邊立，乃至和上、阿阇梨語「莫立」而立者，得罪。

云何罪是坐非立坐？過量床、兜羅綿貯褥、皮坐具，及淫女邊坐、沽酒家、摴蒲邊、獄囚邊坐，僧和上、阿阇梨語「莫坐」而坐者，得罪。

云何罪亦立亦坐？拳打、掌刀擬。

云何罪非立非坐？若行、若眠時。

云何罪是坐非眠？坐過量床，乃至僧和上、阿阇梨語「莫坐」而坐者，得罪。云何罪是眠非坐？女人同室宿、未受具足人過三夜、過量床、兜羅貯褥、坐皮坐具。

云何罪亦是坐亦是眠？拳打、掌刀擬。

云何罪非坐非眠？行時、立時。

【現代漢語翻譯】 現代漢語譯本 露處。

有罪是露處非覆處的情況：眾僧的床褥在露天的地方自己鋪設，或者教別人鋪設，沒有稟告就離開，距離二十五肘（約合十二米），犯波夜提（一種罪名），這叫做露處非覆處。

有罪既是覆處又是露處的情況：用拳頭打人、用手掌或刀比劃。

什麼罪是非覆處非露處的情況？屋檐下。

什麼罪是行非住？比丘（佛教出家人）與女人、盜賊同伴、比丘尼（女性佛教出家人）約定一同行走，僧團的和尚（Upaadhyaya，親教師）、阿阇梨（Aacharya，軌範師）告訴『不要去』而仍然去，就犯了罪，這叫做行非住。

什麼罪是住非行？在淫女（指妓女）旁邊停留、在賣酒的地方停留、在賭博的地方停留、在監獄囚犯旁邊停留、在門口站立，僧團的和尚、阿阇梨告訴『不要停留』而仍然停留，就犯了罪，這叫做住非行。

什麼罪既是行又是住？用拳頭打人、用手掌或刀比劃。

什麼罪既非行又非住？坐著的時候、睡覺的時候。

什麼罪是立非坐？在淫女旁邊站立，乃至和尚、阿阇梨告訴『不要站立』而仍然站立，就犯了罪。

什麼罪是坐非立？坐過大的床、坐用兜羅綿（一種柔軟的棉）填充的褥子、坐皮革坐具，以及在淫女旁邊坐、在賣酒的地方坐、在賭博的地方坐、在監獄囚犯旁邊坐，僧團的和尚、阿阇梨告訴『不要坐』而仍然坐，就犯了罪。

什麼罪既是立又是坐？用拳頭打人、用手掌或刀比劃。

什麼罪既非立又非坐？行走的時候、睡覺的時候。

什麼罪是坐非眠？坐過大的床，乃至僧團的和尚、阿阇梨告訴『不要坐』而仍然坐，就犯了罪。什麼罪是眠非坐？與女人在同一個房間睡覺、未受具足戒的人過夜超過三晚、使用過大的床、使用兜羅綿填充的褥子、使用皮革坐具。

什麼罪既是坐又是眠？用拳頭打人、用手掌或刀比劃。

什麼罪既非坐又非眠？行走的時候、站立的時候。

【English Translation】 English version Exposed places.

The offense of being an exposed place but not a covered place: Monks spreading their bedding in an open area themselves, or instructing others to spread it, leaving without informing, and being more than twenty-five cubits (approximately twelve meters) away, incurs a Payattika (a type of offense). This is called an exposed place but not a covered place.

The offense of being both a covered place and an exposed place: Punching, gesturing with a palm or knife.

What offense is neither a covered place nor an exposed place? Under the eaves of a house.

What offense is walking but not staying? A Bhikkhu (Buddhist monk) agreeing to walk together with a woman, a thief, or a Bhikkhuni (Buddhist nun), and the Sangha's (monastic community) Upaadhyaya (preceptor), or Aacharya (teacher) saying 'Do not go' but still going, incurs an offense. This is called walking but not staying.

What offense is staying but not walking? Staying near a prostitute, staying near a place selling alcohol, staying near a gambling place, staying near prisoners in jail, standing at the door, and the Sangha's Upaadhyaya or Aacharya saying 'Do not stay' but still staying, incurs an offense. This is called staying but not walking.

What offense is both walking and staying? Punching, gesturing with a palm or knife.

What offense is neither walking nor staying? When sitting, when sleeping.

What offense is standing but not sitting? Standing near a prostitute, and even if the Upaadhyaya or Aacharya says 'Do not stand' but still standing, incurs an offense.

What offense is sitting but not standing? Sitting on an oversized bed, sitting on a mattress stuffed with Tula cotton (a soft cotton), sitting on a leather seat, as well as sitting near a prostitute, sitting at a place selling alcohol, sitting at a gambling place, sitting near prisoners in jail, and the Sangha's Upaadhyaya or Aacharya saying 'Do not sit' but still sitting, incurs an offense.

What offense is both standing and sitting? Punching, gesturing with a palm or knife.

What offense is neither standing nor sitting? When walking, when sleeping.

What offense is sitting but not sleeping? Sitting on an oversized bed, and even if the Sangha's Upaadhyaya or Aacharya says 'Do not sit' but still sitting, incurs an offense. What offense is sleeping but not sitting? Sleeping in the same room with a woman, a person who has not received full ordination staying overnight for more than three nights, using an oversized bed, using a mattress stuffed with Tula cotton, using a leather seat.

What offense is both sitting and sleeping? Punching, gesturing with a palm or knife.

What offense is neither sitting nor sleeping? When walking, when standing.

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云何罪是眠非行？女人同室宿乃至皮褥上眠。

云何罪是行非眠？比丘與女人、賊伴，乃至和上、阿阇梨語「莫去」而去者，得罪。

云何罪亦眠亦行？拳打、掌刀擬。

云何罪非眠亦非行？坐、立時。

云何罪是屏處非眾多？屏處三諫不捨。

云何罪是眾多非屏處？眾多人中三諫不捨。

云何罪亦屏處亦眾多？拳打、掌刀擬。

云何罪非屏處非眾多？眾僧中。

云何罪是眾多非僧中？眾多人中三諫不捨。

云何罪是僧中非眾多僧中？三諫不捨。

云何罪亦眾多亦僧中？拳打、掌刀擬。

云何罪非眾多非僧中？屏處三諫不捨。

云何罪是僧中非屏處？僧中三諫不捨。

云何罪是屏處非僧中？屏處三諫不捨。

云何罪亦僧中亦屏處？拳打、掌刀擬。

云何罪非僧中非屏處？眾多人中三諫不捨。

云何罪是冬非春？比丘到八月十五日不捨雨浴衣，至十六日舍，得越毗尼罪。

云何罪是春非冬？比丘受迦絺那衣，至臘月十五日應舍，若不捨，至十六日者越毗尼罪。

云何罪亦冬亦春！拳打、掌刀擬。

云何罪非冬非春？安居時。

云何罪是春非夏？比丘受迦絺那衣不捨，至臘月十六日越

【現代漢語翻譯】 現代漢語譯本 問：什麼罪是睡眠而非行動？答：與女人同處一室睡覺，甚至在皮製褥墊上睡覺。 問：什麼罪是行動而非睡眠？答：比丘與女人、盜賊為伴，甚至和尚、阿阇梨（Acharya，導師）說『不要去』而仍然離去，即犯戒。 問：什麼罪既是睡眠又是行動？答：用拳頭打人、用手掌或刀威脅。 問：什麼罪既非睡眠也非行動？答：坐著、站立的時候。 問：什麼罪是在隱蔽處而非在眾人面前？答：在隱蔽處勸誡三次而不停止。 問：什麼罪是在眾人面前而非在隱蔽處？答：在眾人面前勸誡三次而不停止。 問：什麼罪既在隱蔽處又在眾人面前？答：用拳頭打人、用手掌或刀威脅。 問：什麼罪既非在隱蔽處也非在眾人面前？答：在僧團中。 問：什麼罪是在眾人面前而非在僧團中？答：在眾多人中勸誡三次而不停止。 問：什麼罪是在僧團中而非在眾多人中？答：在僧團中勸誡三次而不停止。 問：什麼罪既在眾多人中又在僧團中？答：用拳頭打人、用手掌或刀威脅。 問：什麼罪既非在眾多人中也非在僧團中？答：在隱蔽處勸誡三次而不停止。 問：什麼罪是在僧團中而非在隱蔽處？答：在僧團中勸誡三次而不停止。 問：什麼罪是在隱蔽處而非在僧團中？答：在隱蔽處勸誡三次而不停止。 問：什麼罪既在僧團中又在隱蔽處？答：用拳頭打人、用手掌或刀威脅。 問：什麼罪既非在僧團中也非在隱蔽處？答：在眾多人中勸誡三次而不停止。 問：什麼罪是在冬天而非在春天？答：比丘到了八月十五日還不捨棄雨浴衣，到十六日才捨棄，犯越毗尼罪（Viniaya offence，違越戒律的罪）。 問：什麼罪是在春天而非在冬天？答：比丘接受迦絺那衣（Kathina robe，一種特殊的袈裟），到了臘月十五日應該捨棄，如果不捨棄，到十六日就犯越毗尼罪。 問：什麼罪既在冬天又在春天？答：用拳頭打人、用手掌或刀威脅。 問：什麼罪既非冬天也非春天？答：安居的時候。 問：什麼罪是在春天而非在夏天？答：比丘接受迦絺那衣（Kathina robe，一種特殊的袈裟）不捨棄，到了臘月十六日犯越毗尼罪。

【English Translation】 English version Question: What offense is 'sleeping' but not 'acting'? Answer: Sleeping in the same room with a woman, even sleeping on a leather mattress. Question: What offense is 'acting' but not 'sleeping'? Answer: A Bhikkhu (monk) associating with a woman or a thief, or even if the preceptor or Acharya (teacher) says 'Do not go,' but he still leaves, commits an offense. Question: What offense is both 'sleeping' and 'acting'? Answer: Punching, threatening with a palm or knife. Question: What offense is neither 'sleeping' nor 'acting'? Answer: When sitting or standing. Question: What offense is in a secluded place but not in a crowd? Answer: Admonishing three times in a secluded place without stopping. Question: What offense is in a crowd but not in a secluded place? Answer: Admonishing three times in a crowd without stopping. Question: What offense is both in a secluded place and in a crowd? Answer: Punching, threatening with a palm or knife. Question: What offense is neither in a secluded place nor in a crowd? Answer: In the Sangha (monastic community). Question: What offense is in a crowd but not in the Sangha? Answer: Admonishing three times in a crowd without stopping. Question: What offense is in the Sangha but not in a crowd? Answer: Admonishing three times in the Sangha without stopping. Question: What offense is both in a crowd and in the Sangha? Answer: Punching, threatening with a palm or knife. Question: What offense is neither in a crowd nor in the Sangha? Answer: Admonishing three times in a secluded place without stopping. Question: What offense is in the Sangha but not in a secluded place? Answer: Admonishing three times in the Sangha without stopping. Question: What offense is in a secluded place but not in the Sangha? Answer: Admonishing three times in a secluded place without stopping. Question: What offense is both in the Sangha and in a secluded place? Answer: Punching, threatening with a palm or knife. Question: What offense is neither in the Sangha nor in a secluded place? Answer: Admonishing three times in a crowd without stopping. Question: What offense is in winter but not in spring? Answer: If a Bhikkhu (monk) does not discard the rain-bathing cloth by the fifteenth day of the eighth month, and only discards it on the sixteenth day, he commits a Viniaya offence (offense against the monastic rules). Question: What offense is in spring but not in winter? Answer: If a Bhikkhu (monk) receives the Kathina robe (a special robe) and should discard it by the fifteenth day of the twelfth month, but does not discard it, he commits a Viniaya offence on the sixteenth day. Question: What offense is both in winter and in spring? Answer: Punching, threatening with a palm or knife. Question: What offense is neither in winter nor in spring? Answer: During the retreat period. Question: What offense is in spring but not in summer? Answer: If a Bhikkhu (monk) receives the Kathina robe (a special robe) and does not discard it, he commits a Viniaya offence on the sixteenth day of the twelfth month.

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毗尼罪。

云何罪是夏非春？比丘至四月十六日應安居，不安居者，越毗尼罪。到后安居復不安居者，得二越毗尼罪。

云何罪亦是春亦是夏？拳打、掌刀擬。

云何罪非春非夏？是冬時。

云何罪是夏非冬者？於二安居時而不安居，得二越毗尼罪。

云何罪是冬非夏？八月十五日應舍雨浴衣而不捨，至十六日得罪。

云何罪亦是夏亦是冬？拳打、掌刀擬。

云何罪非夏非冬？是春時，是名罪非夏非冬。

復有罪名，不攝身、不攝口、不攝身口，身犯、口犯、身口犯，身惡行、口惡行、身口惡行，是名罪。

無罪者，攝身、攝口、攝身口，身不犯、口不犯、身口不犯，身不惡行、口不惡行、身口不惡行，是名無罪。

佛告諸比丘：「持律比丘與他出罪時，有罪亦知、無罪亦知。覆亦知。不覆亦知。」覆亦知者，比丘明相出時犯僧伽婆尸沙，知是罪，不作覆藏心；至日出時作覆藏心，至明相出時，是名一夜覆。復有覆名，比丘明相出時犯僧伽婆尸沙，知是罪，不作覆藏心；至食時作覆藏心，至明相出時，是名一夜覆。如是中時、晡時、日沒、初夜、中夜時亦如是。

比丘至明相出時犯僧伽婆尸沙，知是罪，不作覆藏心；乃至后夜知是罪，作覆藏心

【現代漢語翻譯】 現代漢語譯本 毗尼罪（Vinaya offense，戒律上的罪過）。

什麼是屬於夏季而非春季的罪？比丘（bhiksu，佛教出家男眾）應在四月十六日開始安居（varsa，雨季期間的閉關修行），不安居者，犯越毗尼罪（atikrama-vinaya offense，違越戒律的罪過）。到了后安居（pacchimika varsa，雨季後期的安居）仍然不安居者，得兩次越毗尼罪。

什麼是既屬於春季又屬於夏季的罪？拳打、掌擊、刀威脅。

什麼是不屬於春季也不屬於夏季的罪？是冬季。

什麼是屬於夏季而非冬季的罪？在兩次安居期間不安居，得兩次越毗尼罪。

什麼是屬於冬季而非夏季的罪？八月十五日應捨棄雨浴衣（varsa-satika，雨季期間使用的浴衣）而不捨棄，到十六日便得罪。

什麼是既屬於夏季又屬於冬季的罪？拳打、掌擊、刀威脅。

什麼是不屬於夏季也不屬於冬季的罪？是春季，這被稱為不屬於夏季也不屬於冬季的罪。

還有一種罪的名稱，即不攝身（kaya-asamvara，不約束身體）、不攝口（vak-asamvara，不約束口語）、不攝身口（kaya-vak-asamvara，不約束身語），身犯（kaya-duccarita，身體的惡行）、口犯（vak-duccarita，口語的惡行）、身口犯（kaya-vak-duccarita，身語的惡行），身惡行（kaya-duccarita，身體的惡行）、口惡行（vak-duccarita，口語的惡行）、身口惡行（kaya-vak-duccarita，身語的惡行），這些都稱為罪。

沒有罪的情況是：攝身（kaya-samvara，約束身體）、攝口（vak-samvara，約束口語）、攝身口（kaya-vak-samvara，約束身語），身不犯（kaya-sucarita，身體的善行）、口不犯（vak-sucarita，口語的善行）、身口不犯（kaya-vak-sucarita，身語的善行），身不惡行（kaya-sucarita，身體的善行）、口不惡行（vak-sucarita，口語的善行）、身口不惡行（kaya-vak-sucarita，身語的善行），這些都稱為無罪。

佛陀告訴諸比丘（bhiksu，佛教出家男眾）: 『持律比丘（vinayadhara bhiksu，精通戒律的比丘）為他人出罪時，對於有罪的情況也知道，對於無罪的情況也知道，對於覆藏（patichanna，隱瞞罪行）的情況也知道，對於不覆藏（appatichanna，不隱瞞罪行）的情況也知道。』 覆藏的情況是：比丘（bhiksu，佛教出家男眾）在明相出現時犯了僧伽婆尸沙（sanghavasesa，僧殘罪），知道這是罪，但不產生覆藏的心；到日出時才產生覆藏的心，直到下一個明相出現時，這稱為一夜覆藏。還有一種覆藏的情況是：比丘（bhiksu，佛教出家男眾）在明相出現時犯了僧伽婆尸沙（sanghavasesa，僧殘罪），知道這是罪，但不產生覆藏的心；到用餐時才產生覆藏的心，直到下一個明相出現時，這稱為一夜覆藏。中午、下午、日落、初夜、中夜時的情況也是如此。

比丘（bhiksu，佛教出家男眾）在明相出現時犯了僧伽婆尸沙（sanghavasesa，僧殘罪），知道這是罪，但不產生覆藏的心；直到后夜才知道這是罪，才產生覆藏的心。

【English Translation】 English version Vinaya offense (an offense according to the monastic rules).

What offense belongs to summer but not to spring? A bhiksu (Buddhist monk) should enter into retreat (varsa) on the sixteenth day of the fourth month; one who does not enter into retreat commits a Vinaya offense (atikrama-vinaya offense). If one does not enter into the later retreat (pacchimika varsa), one incurs two Vinaya offenses.

What offense belongs to both spring and summer? Striking with a fist, slapping with a palm, threatening with a knife.

What offense belongs neither to spring nor to summer? It is winter.

What offense belongs to summer but not to winter? Not entering into retreat during the two retreats incurs two Vinaya offenses.

What offense belongs to winter but not to summer? One should relinquish the rain-bathing cloth (varsa-satika) on the fifteenth day of the eighth month, but if one does not relinquish it, one incurs an offense on the sixteenth day.

What offense belongs to both summer and winter? Striking with a fist, slapping with a palm, threatening with a knife.

What offense belongs neither to summer nor to winter? It is spring; this is called an offense that belongs neither to summer nor to winter.

Furthermore, there is an offense called not restraining the body (kaya-asamvara), not restraining speech (vak-asamvara), not restraining body and speech (kaya-vak-asamvara), bodily misconduct (kaya-duccarita), verbal misconduct (vak-duccarita), bodily and verbal misconduct (kaya-vak-duccarita), evil bodily conduct (kaya-duccarita), evil verbal conduct (vak-duccarita), evil bodily and verbal conduct (kaya-vak-duccarita); these are called offenses.

The absence of offense is: restraining the body (kaya-samvara), restraining speech (vak-samvara), restraining body and speech (kaya-vak-samvara), no bodily misconduct (kaya-sucarita), no verbal misconduct (vak-sucarita), no bodily and verbal misconduct (kaya-vak-sucarita), no evil bodily conduct (kaya-sucarita), no evil verbal conduct (vak-sucarita), no evil bodily and verbal conduct (kaya-vak-sucarita); these are called absence of offenses.

The Buddha told the bhiksus (Buddhist monks): 『When a Vinaya-holding bhiksu (vinayadhara bhiksu) helps another to confess an offense, he knows what is an offense and what is not an offense. He also knows what is concealed (patichanna) and what is not concealed (appatichanna).』 What is concealed is: a bhiksu (Buddhist monk) commits a sanghavasesa (offense requiring initial and subsequent meetings of the Sangha) at the appearance of dawn, knows it is an offense, but does not have the intention to conceal it; only at sunrise does he have the intention to conceal it, until the next appearance of dawn; this is called concealing for one night. Another case of concealing is: a bhiksu (Buddhist monk) commits a sanghavasesa (offense requiring initial and subsequent meetings of the Sangha) at the appearance of dawn, knows it is an offense, but does not have the intention to conceal it; only at mealtime does he have the intention to conceal it, until the next appearance of dawn; this is called concealing for one night. The same applies to midday, afternoon, sunset, the first watch of the night, and the middle watch of the night.

A bhiksu (Buddhist monk) commits a sanghavasesa (offense requiring initial and subsequent meetings of the Sangha) at the appearance of dawn, knows it is an offense, but does not have the intention to conceal it; only in the last watch of the night does he know it is an offense and have the intention to conceal it.

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，至明相出時，是名二時一夜覆。

復有覆名，比丘明相出時犯僧伽婆尸沙，不知是罪，至日出時知是罪，不作覆藏心；到食時作覆藏心，乃至明相出時，是名一夜覆。中時、晡時、日沒、初夜時亦如是。

比丘明相出時犯僧伽婆尸沙，不知是罪，乃至中夜知是罪，不作覆藏心；至后夜作覆藏心，至明相出時，是名三時一夜覆。

復有覆名，比丘明相出時犯僧伽婆尸沙，不知是罪，到食時知是罪，不作覆藏心；至日中作覆藏心，至明相出時，是名一夜覆晡時。日沒、初夜亦如是。

比丘明相出時犯僧伽婆尸沙，不知是罪，乃至中夜知是罪，不作覆藏心，到后夜作覆藏心，至明相出時，是名四時一夜覆。

復有覆名，比丘明相出時，犯僧伽婆尸沙，知是罪，覆不覆猶豫；至日出時作覆藏心，乃至明相出時，是名一夜覆。如是食時、中時、晡時、日沒時、初夜、中夜乃至后夜作覆藏心，至明相出，是名二時一夜覆。

復有覆名，比丘明相出時犯僧伽婆尸沙，不知是罪，至日出時知是罪，覆不覆猶豫；到食時作覆藏心，至明相出時，是名一夜覆。如是中時、晡時、日沒、初夜亦如是。

比丘明相出時犯僧伽婆尸沙，不知是罪，乃至中夜知是罪，覆不覆猶豫；到后夜作覆藏心，至

【現代漢語翻譯】 現代漢語譯本：當黎明出現時，這被稱為兩時一夜的覆藏（指隱瞞罪行的時間）。 還有一種覆藏的情況是，比丘在黎明出現時犯了僧伽婆尸沙（Sanghavasesa，一種僅次於波羅夷的重罪），當時不知道這是罪，直到日出時才知道是罪，但沒有產生覆藏的心；到了用餐時才產生覆藏的心，直到下一個黎明出現時，這被稱為一夜的覆藏。中午、下午、日落、初夜時也是如此。 比丘在黎明出現時犯了僧伽婆尸沙，當時不知道這是罪，直到半夜才知道是罪，但沒有產生覆藏的心；直到後半夜才產生覆藏的心，直到下一個黎明出現時，這被稱為三時一夜的覆藏。 還有一種覆藏的情況是，比丘在黎明出現時犯了僧伽婆尸沙，當時不知道這是罪，到用餐時才知道是罪，但沒有產生覆藏的心；直到中午才產生覆藏的心，直到下一個黎明出現時，這被稱為一夜的覆藏（從下午開始計算）。日落、初夜也是如此。 比丘在黎明出現時犯了僧伽婆尸沙，當時不知道這是罪，直到半夜才知道是罪，但沒有產生覆藏的心，到後半夜才產生覆藏的心，直到下一個黎明出現時，這被稱為四時一夜的覆藏。 還有一種覆藏的情況是，比丘在黎明出現時，犯了僧伽婆尸沙，知道這是罪，但對於是否覆藏猶豫不決；直到日出時才產生覆藏的心，直到下一個黎明出現時，這被稱為一夜的覆藏。像這樣，在用餐時、中午、下午、日落時、初夜、半夜甚至後半夜才產生覆藏的心，直到黎明出現，這被稱為兩時一夜的覆藏。 還有一種覆藏的情況是，比丘在黎明出現時犯了僧伽婆尸沙，當時不知道這是罪，直到日出時才知道是罪，對於是否覆藏猶豫不決；到用餐時才產生覆藏的心，直到下一個黎明出現時，這被稱為一夜的覆藏。像這樣，中午、下午、日落、初夜也是如此。 比丘在黎明出現時犯了僧伽婆尸沙，當時不知道這是罪，直到半夜才知道是罪，對於是否覆藏猶豫不決；到後半夜才產生覆藏的心，直到

【English Translation】 English version: When the dawn appears, this is called 'covering for two periods of one night' (referring to the time of concealing the offense). There is another type of covering. If a Bhikkhu (Buddhist monk) commits a Sanghavasesa (a serious offense second only to Parajika) at dawn, not knowing it is an offense, and only realizes it at sunrise, without initially intending to conceal it; but then develops the intention to conceal it at mealtime, and continues until the next dawn, this is called 'covering for one night'. The same applies to midday, afternoon, sunset, and the first watch of the night. If a Bhikkhu commits a Sanghavasesa at dawn, not knowing it is an offense, and only realizes it at midnight, without initially intending to conceal it; but then develops the intention to conceal it in the last watch of the night, and continues until the next dawn, this is called 'covering for three periods of one night'. There is another type of covering. If a Bhikkhu commits a Sanghavasesa at dawn, not knowing it is an offense, and only realizes it at mealtime, without initially intending to conceal it; but then develops the intention to conceal it at noon, and continues until the next dawn, this is called 'covering for one night' (counting from the afternoon). The same applies to sunset and the first watch of the night. If a Bhikkhu commits a Sanghavasesa at dawn, not knowing it is an offense, and only realizes it at midnight, without initially intending to conceal it; but then develops the intention to conceal it in the last watch of the night, and continues until the next dawn, this is called 'covering for four periods of one night'. There is another type of covering. If a Bhikkhu commits a Sanghavasesa at dawn, knowing it is an offense, but hesitates about whether to conceal it or not; and then develops the intention to conceal it at sunrise, and continues until the next dawn, this is called 'covering for one night'. Similarly, if the intention to conceal arises at mealtime, noon, afternoon, sunset, the first watch of the night, midnight, or even the last watch of the night, and continues until dawn, this is called 'covering for two periods of one night'. There is another type of covering. If a Bhikkhu commits a Sanghavasesa at dawn, not knowing it is an offense, and only realizes it at sunrise, hesitating about whether to conceal it or not; and then develops the intention to conceal it at mealtime, and continues until the next dawn, this is called 'covering for one night'. The same applies to noon, afternoon, sunset, and the first watch of the night. If a Bhikkhu commits a Sanghavasesa at dawn, not knowing it is an offense, and only realizes it at midnight, hesitating about whether to conceal it or not; and then develops the intention to conceal it in the last watch of the night, and continues until

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明相出時，是名三時一夜覆。

復有覆名，比丘明相出時犯僧伽婆尸沙，不知是罪，乃至食時知是罪，覆不覆猶豫；到中時作覆藏心，至明相出時，是名一夜覆。如是晡時、日沒、初夜亦如是。

比丘明相出時犯僧伽婆尸沙，不知是罪，乃至中夜知是罪，覆不覆猶豫

到后夜作覆藏心，至明相出時，是名四時一夜覆。

復有覆名，比丘明相出時犯僧伽婆尸沙，知是罪，作覆藏心；至日出時作不覆藏心，乃至后夜作覆藏心，至明相出時，是名一夜覆。

復有覆名，比丘犯僧伽婆尸沙，若隔壁、若隔塹、若闇中小聲說他名，某甲比丘犯僧伽婆尸沙，是不名發露，知而妄語，得波夜提，是名覆。

復有不覆名，若隔障、若隔塹、若闇中小聲自稱說他名犯僧伽婆尸沙，得名發露。但諂曲作，得越毗尼罪。

復有不覆名，比丘犯僧伽婆尸沙，不隔壁、不隔塹、不闇中，不小聲，不說他自說名字犯，是名不覆。

復有不覆名，非罪想罪疑、覆不覆疑、夜疑，若發露，是名不覆。

復有不覆，不作覆藏心、未得發露、若忘、若罷道、若入定、若命終，是名不覆。

佛告諸比丘：「持律比丘與他出罪時，有罪應知、無罪應知、覆應知、不覆應知、發露應知、不發露應知

【現代漢語翻譯】 現代漢語譯本： 明相出現的時候，這稱為三時一夜的覆藏。

又有一種覆藏，比丘在明相出現時犯了僧伽婆尸沙（Sanghabasesa，僧殘罪），不知道這是罪，直到吃飯時才知道這是罪，對於覆藏與否猶豫不決；到中午時才產生覆藏的心，直到明相出現時，這稱為一夜的覆藏。像這樣，晡時、日沒、初夜也是如此。

比丘在明相出現時犯了僧伽婆尸沙（Sanghabasesa，僧殘罪），不知道這是罪，直到半夜才知道這是罪，對於覆藏與否猶豫不決，到後半夜才產生覆藏的心，直到明相出現時，這稱為四時一夜的覆藏。

又有一種覆藏，比丘在明相出現時犯了僧伽婆尸沙（Sanghabasesa，僧殘罪），知道這是罪，併產生覆藏的心；直到日出時才產生不覆藏的心，乃至後半夜又產生覆藏的心，直到明相出現時，這稱為一夜的覆藏。

又有一種覆藏，比丘犯了僧伽婆尸沙（Sanghabasesa，僧殘罪），如果隔著墻壁、隔著壕溝、或者在黑暗中用小聲說別人的名字，說某甲比丘犯了僧伽婆尸沙（Sanghabasesa，僧殘罪），這不稱為發露，明知而說妄語，會得到波夜提（Payattika，墮罪），這稱為覆藏。

又有一種不覆藏，如果隔著屏障、隔著壕溝、或者在黑暗中用小聲自稱說自己的名字犯了僧伽婆尸沙（Sanghabasesa，僧殘罪），這可以稱為發露。但如果虛偽諂媚地去做，會得到越毗尼罪（Veyyākaraṇa，違越戒律罪）。

又有一種不覆藏，比丘犯了僧伽婆尸沙（Sanghabasesa，僧殘罪），不隔著墻壁、不隔著壕溝、不在黑暗中、不用小聲，不說別人的名字而說自己的名字犯了罪，這稱為不覆藏。

又有一種不覆藏，對於非罪的事情認為是罪而產生懷疑，對於覆藏與否產生懷疑，對於夜晚產生懷疑，如果發露出來，這稱為不覆藏。

又有一種不覆藏，沒有產生覆藏的心、還沒有來得及發露、或者忘記了、或者還俗了、或者入定了、或者命終了，這稱為不覆藏。

佛告訴各位比丘：『持律的比丘在幫助他人出罪時，有罪應該知道、無罪應該知道、覆藏應該知道、不覆藏應該知道、發露應該知道、不發露應該知道。』

【English Translation】 English version: When the light of dawn appears, this is called covering for three periods of one night.

Again, there is a type of covering: when a Bhikkhu (monk) commits a Sanghabasesa (an offense requiring initial and subsequent meetings of the Sangha) as the light of dawn appears, and is unaware that it is an offense until mealtime, and is uncertain whether to conceal it or not; then, at noon, develops the intention to conceal it, and this continues until the light of dawn appears, this is called covering for one night. The same applies to late afternoon, sunset, and the first watch of the night.

When a Bhikkhu (monk) commits a Sanghabasesa (an offense requiring initial and subsequent meetings of the Sangha) as the light of dawn appears, and is unaware that it is an offense until midnight, and is uncertain whether to conceal it or not; then, in the last watch of the night, develops the intention to conceal it, and this continues until the light of dawn appears, this is called covering for four periods of one night.

Again, there is a type of covering: when a Bhikkhu (monk) commits a Sanghabasesa (an offense requiring initial and subsequent meetings of the Sangha) as the light of dawn appears, knows that it is an offense, and develops the intention to conceal it; then, at sunrise, develops the intention not to conceal it, but then in the last watch of the night develops the intention to conceal it again, and this continues until the light of dawn appears, this is called covering for one night.

Again, there is a type of covering: when a Bhikkhu (monk) commits a Sanghabasesa (an offense requiring initial and subsequent meetings of the Sangha), and, whether separated by a wall, a moat, or in darkness, whispers the name of another, saying that so-and-so Bhikkhu (monk) has committed a Sanghabasesa (an offense requiring initial and subsequent meetings of the Sangha), this is not called confession. Knowing it and speaking falsely incurs a Payattika (an offense of expiation), this is called covering.

Again, there is a type of non-covering: if separated by a barrier, a moat, or in darkness, one whispers one's own name, saying that one has committed a Sanghabasesa (an offense requiring initial and subsequent meetings of the Sangha), this can be called confession. But if done with deceit and flattery, it incurs a Veyyākaraṇa (transgression of discipline) offense.

Again, there is a type of non-covering: when a Bhikkhu (monk) commits a Sanghabasesa (an offense requiring initial and subsequent meetings of the Sangha), not separated by a wall, not separated by a moat, not in darkness, not whispering, and speaks his own name, saying that he has committed the offense, this is called non-covering.

Again, there is a type of non-covering: if one suspects a non-offense to be an offense, doubts whether to cover it or not, or doubts about the night, and then confesses, this is called non-covering.

Again, there is a type of non-covering: if one does not develop the intention to conceal it, has not had the opportunity to confess, or forgets, or disrobes, or enters into meditation, or dies, this is called non-covering.

The Buddha told the Bhikkhus (monks): 'When a Bhikkhu (monk) who upholds the Vinaya (monastic discipline) helps another to emerge from an offense, he should know what is an offense, should know what is not an offense, should know what is covering, should know what is not covering, should know what is confession, should know what is not confession.'

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。或有覆非發露、或有發露非覆、或有覆亦發露、或有非覆非發露。」

云何覆非發露？比丘犯僧伽婆尸沙，知是罪，作覆藏心，不向他說，是名覆非發露。

云何是發露非覆藏？比丘犯僧伽婆尸沙，知是罪，不作覆藏心，向他說，是名發露非覆。

云何是覆亦發露？比丘犯僧伽婆尸沙，知是罪，覆藏已後向他說，是名覆亦發露。

云何非覆非發露？比丘犯僧伽婆尸沙，知是罪，不作覆藏心，作是念：「待時待方待人，當如法作。」是名非覆非發露。

佛告諸比丘：「持律比丘與他出罪時，有罪應知、無罪應知、覆應知、不覆應知、發露應知、不發露應知、與別住應知、不與別住應知。」者，云何不應與？無罪不應與、不覆不應與，罪不決定、覆不決定、夜不決定，前人不索不問，不應與。

云何應與？有罪應與、覆應與，罪決定、覆決定、夜決定、前人索問，應與。

如法與不如法與。云何不如法與？無罪、罪不決定、覆不決定、夜不決定、前人不索不問、眾不成就、白不成就、羯磨不成就，是名不如法與。

云何如法與？有罪、罪決定、覆決定、夜決定、前人索問、眾成就、白成就、羯磨成就，若一一成就，是名如法與。

不如法行婆利婆沙、如法行婆

【現代漢語翻譯】 現代漢語譯本：『或者有隱瞞而不坦白的，或者有坦白而不隱瞞的，或者有隱瞞也坦白的，或者有不隱瞞也不坦白的。』

什麼是隱瞞而不坦白呢？比丘（bhikkhu，佛教僧侶）犯了僧伽婆尸沙（saṃghāvaśeṣa，一種較重的罪），知道這是罪，生起隱瞞的心，不向他人說，這叫做隱瞞而不坦白。

什麼是坦白而不隱瞞呢？比丘犯了僧伽婆尸沙，知道這是罪，不生起隱瞞的心，向他人說，這叫做坦白而不隱瞞。

什麼是隱瞞也坦白呢？比丘犯了僧伽婆尸沙，知道這是罪，隱瞞之後又向他人說，這叫做隱瞞也坦白。

什麼是不隱瞞也不坦白呢？比丘犯了僧伽婆尸沙，知道這是罪，不生起隱瞞的心，心中想：『等待時機、等待地點、等待合適的人，應當如法處理。』這叫做不隱瞞也不坦白。

佛告訴眾比丘：『持戒的比丘為他人出罪時，有罪應當知道、無罪應當知道、隱瞞應當知道、不隱瞞應當知道、坦白應當知道、不坦白應當知道、給予別住（parivāsa，一種懺悔期）應當知道、不給予別住應當知道。』什麼情況下不應當給予別住呢？無罪不應當給予、不隱瞞不應當給予，罪不確定、隱瞞不確定、夜晚不確定，之前的人不請求不詢問，不應當給予。

什麼情況下應當給予別住呢？有罪應當給予、隱瞞應當給予，罪確定、隱瞞確定、夜晚確定、之前的人請求詢問，應當給予。

如法給予和不如法給予。什麼是不如法給予呢？無罪、罪不確定、隱瞞不確定、夜晚不確定、之前的人不請求不詢問、僧眾不成就、白（jñapti，一種宣告）不成就、羯磨（kamma，一種儀式）不成就，這叫做不如法給予。

什麼是如法給予呢？有罪、罪確定、隱瞞確定、夜晚確定、之前的人請求詢問、僧眾成就、白成就、羯磨成就，如果一一成就，這叫做如法給予。

不如法行婆利婆沙（parivāsa，一種懺悔期）、如法行婆

【English Translation】 English version: 『Or there is concealing without disclosure, or there is disclosure without concealing, or there is both concealing and disclosure, or there is neither concealing nor disclosure.』

What is concealing without disclosure? A bhikkhu (Buddhist monk) commits a saṃghāvaśeṣa (a serious offense), knows it is a sin, has the intention of concealing it, and does not tell it to others. This is called concealing without disclosure.

What is disclosure without concealing? A bhikkhu commits a saṃghāvaśeṣa, knows it is a sin, does not have the intention of concealing it, and tells it to others. This is called disclosure without concealing.

What is both concealing and disclosure? A bhikkhu commits a saṃghāvaśeṣa, knows it is a sin, conceals it and then tells it to others. This is called both concealing and disclosure.

What is neither concealing nor disclosure? A bhikkhu commits a saṃghāvaśeṣa, knows it is a sin, does not have the intention of concealing it, and thinks: 『Waiting for the time, waiting for the place, waiting for the right person, I should act according to the Dharma.』 This is called neither concealing nor disclosure.

The Buddha told the bhikkhus: 『When a Vinaya-holding bhikkhu grants absolution to others, he should know whether there is a sin, he should know whether there is no sin, he should know whether there is concealing, he should know whether there is no concealing, he should know whether there is disclosure, he should know whether there is no disclosure, he should know whether to grant parivāsa (a period of probation), he should know whether not to grant parivāsa.』 Under what circumstances should parivāsa not be granted? Parivāsa should not be granted when there is no sin, parivāsa should not be granted when there is no concealing, the sin is uncertain, the concealing is uncertain, the night is uncertain, and the person does not request or ask. Parivāsa should not be granted.

Under what circumstances should parivāsa be granted? Parivāsa should be granted when there is a sin, parivāsa should be granted when there is concealing, the sin is certain, the concealing is certain, the night is certain, and the person requests and asks. Parivāsa should be granted.

Granting according to the Dharma and granting not according to the Dharma. What is granting not according to the Dharma? There is no sin, the sin is uncertain, the concealing is uncertain, the night is uncertain, the person does not request or ask, the Sangha (Buddhist monastic community) is not complete, the jñapti (formal announcement) is not complete, the kamma (formal act) is not complete. This is called granting not according to the Dharma.

What is granting according to the Dharma? There is a sin, the sin is certain, the concealing is certain, the night is certain, the person requests and asks, the Sangha is complete, the jñapti is complete, the kamma is complete. If each is complete, this is called granting according to the Dharma.

Parivāsa (a period of probation) practiced not according to the Dharma, parivāsa practiced according to the Dharma.

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利婆沙。云何不如法行？僧伽藍無比丘，中間有罪更舉，與比丘同房同障住，客比丘來不白，時集、非時集不白，是名不如法行。

云何如法行？僧伽藍有比丘住，行婆利婆沙中間不犯不舉，與比丘別房別障住，客比丘來白，時集、非時集白，是名如法行。

夜斷、夜不斷。云何夜不斷？僧伽藍中有比丘住，乃至時集、非時集白，是名夜不斷。

云何夜斷？僧伽藍中無比丘住，乃至時集、非時集不白，是名夜斷。

中間有罪、中間無罪。云何中間有罪？發露已，僧未與波利婆沙，更犯；行波利婆沙中間犯，是名中間罪。

云何中間無罪？中間不犯，是名無罪。

行波利婆沙比丘，應隨順行七事。何等七？一、比丘事；二、比丘尼事；三、眷屬事；四、入聚落事；五、執眾苦事；六、受拜事；七、王事。

云何比丘事？不得受比丘禮、不得說比丘罪、不得與比丘語論，不得說沙彌罪、不得福罰沙彌、不得與沙彌語論，不得作比丘使、不得在比丘前後行入聚落、眾集時不得為眾作說法人除別處，是名比丘事。

云何比丘尼事？不得受比丘尼禮、不得說比丘尼罪、不得與比丘尼語論，不得說式叉摩尼罪、沙彌尼罪，不得福罰式叉摩尼、沙彌尼，不得與式叉摩尼、沙彌尼語

【現代漢語翻譯】 現代漢語譯本： 利婆沙（Parivasa，一種懺悔儀式）。什麼是不如法行？在僧伽藍（Sangharama，寺院）里，有比丘（bhiksu，和尚）在中間犯了罪，卻被舉報，與比丘同房同障居住，有客比丘來不告知，該集會時集會、不該集會時集會也不告知，這叫做不如法行。

什麼是如法行？在僧伽藍里，有比丘居住，行波利婆沙（Parivasa）期間沒有犯戒也不被舉報，與比丘分房分障居住，有客比丘來告知，該集會時集會、不該集會時集會都告知，這叫做如法行。

夜斷、夜不斷。什麼是夜不斷？在僧伽藍中，有比丘居住，乃至該集會時集會、不該集會時集會都告知，這叫做夜不斷。

什麼是夜斷？在僧伽藍中，沒有比丘居住，乃至該集會時集會、不該集會時集會都不告知，這叫做夜斷。

中間有罪、中間無罪。什麼是中間有罪？已經發露懺悔后，僧團還沒有給予波利婆沙（Parivasa），又再犯戒；行波利婆沙（Parivasa）期間犯戒，這叫做中間有罪。

什麼是中間無罪？中間沒有犯戒，這叫做中間無罪。

行波利婆沙（Parivasa）的比丘，應該隨順奉行七件事。是哪七件？一、比丘事；二、比丘尼（bhiksuni，比丘尼）事；三、眷屬事；四、入聚落事；五、執眾苦事；六、受拜事；七、王事。

什麼是比丘事？不得接受比丘的禮拜、不得說比丘的罪過、不得與比丘交談，不得說沙彌（sramanera，沙彌）的罪過、不得獎懲沙彌、不得與沙彌交談，不得使喚比丘、不得在比丘前後進入村落、大眾集會時不得為大眾說法，除非有特別安排的地方，這叫做比丘事。

什麼是比丘尼事？不得接受比丘尼的禮拜、不得說比丘尼的罪過、不得與比丘尼交談，不得說式叉摩尼（siksamana，式叉摩尼）的罪過、沙彌尼（sramanerika，沙彌尼）的罪過，不得獎懲式叉摩尼、沙彌尼，不得與式叉摩尼、沙彌尼交談

【English Translation】 English version: Parivasa (Parivasa, a penance ritual). What is unrighteous conduct? In a Sangharama (Sangharama, monastery), if a bhiksu (bhiksu, monk) commits an offense in between, but is reported, lives in the same room and behind the same screen as other bhiksus, does not inform when guest bhiksus arrive, and assembles when it is time to assemble and assembles when it is not time to assemble without informing, this is called unrighteous conduct.

What is righteous conduct? In a Sangharama, if a bhiksu resides, does not commit offenses during the period of Parivasa (Parivasa) and is not reported, lives in separate rooms and behind separate screens from other bhiksus, informs when guest bhiksus arrive, and informs when it is time to assemble and when it is not time to assemble, this is called righteous conduct.

Night unbroken, night broken. What is night unbroken? In a Sangharama, if a bhiksu resides, and informs when it is time to assemble and when it is not time to assemble, this is called night unbroken.

What is night broken? In a Sangharama, if no bhiksu resides, and does not inform when it is time to assemble and when it is not time to assemble, this is called night broken.

Offense in between, no offense in between. What is offense in between? After confession, the Sangha has not yet granted Parivasa (Parivasa), and then one commits another offense; committing an offense during the period of Parivasa (Parivasa), this is called offense in between.

What is no offense in between? Not committing an offense in between, this is called no offense in between.

A bhiksu undergoing Parivasa (Parivasa) should follow seven things. What are the seven? One, matters concerning bhiksus; two, matters concerning bhiksunis (bhiksuni, nun); three, matters concerning relatives; four, matters concerning entering villages; five, matters concerning enduring hardships; six, matters concerning receiving salutations; seven, matters concerning the king.

What are matters concerning bhiksus? Not receiving salutations from bhiksus, not speaking of the offenses of bhiksus, not conversing with bhiksus, not speaking of the offenses of sramaneras (sramanera, novice monk), not rewarding or punishing sramaneras, not conversing with sramaneras, not using bhiksus as servants, not entering villages before or after bhiksus, and not preaching to the assembly when the assembly gathers, unless in a specially arranged place, this is called matters concerning bhiksus.

What are matters concerning bhiksunis? Not receiving salutations from bhiksunis, not speaking of the offenses of bhiksunis, not conversing with bhiksunis, not speaking of the offenses of siksamana (siksamana, female trainee novice), or sramanerikas (sramanerika, female novice), not rewarding or punishing siksamana or sramanerikas, not conversing with siksamana or sramanerikas

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論，不得遮比丘尼布薩自恣、不得遮比丘尼齊門止、不得往教誡比丘尼、若已受者不得往，是名比丘尼事。

云何眷屬事？不得度人、不得與人受具足、不得受人依止及畜沙彌、不得受比丘供給、不得授人經、不得從他受經、本所誦經當細聲誦，若先有依止弟子、教令依止他，當斷眷屬，是名眷屬事。

云何入聚落事？不得太早入聚落太晚出、不得在前後行，沙門入聚落不得到知識檀越家、不得無比丘僧伽藍中住、坐時食時在比丘下。不得使人迎食、不得與人迎食，除次到，是名入聚落事。

云何執眾苦事？晨起掃塔院僧院、授僧水、洗僧大小行處、如是一切可作事應隨力作、不得與欲、不得受他欲，除次到，是名執眾苦事。

云何受拜事？不得受一切拜，白一羯磨、白三羯磨盡不得受，是名受拜事。

云何王事？不得恃王大臣居士兇人力勢、不得嫌佛嫌法嫌僧嫌羯磨人，但自責不得嫌他，是名王事。

波利婆沙比丘行此七事，是名隨順行。不行者是名不隨順行。

不應與摩那埵、應與摩那埵。云何不應與？無罪不應與，覆藏、未與別住不應與，半覆半不覆不應與，罪不決定、覆不決定、夜不決定不應與，波利婆沙不決定不應與，不索不問不應與。云何應與？有罪、覆、

【現代漢語翻譯】 現代漢語譯本：論：不得阻止比丘尼（Bhikkhuni，女性出家人）舉行布薩（Posadha，佛教節日，通常指每月兩次的誦戒儀式）和自恣（Pavarana，僧團在雨季結束時舉行的自我批評儀式），不得阻止比丘尼齊門止（Qimenzhi，比丘尼停止活動的場所），不得前去教誡比丘尼，如果已經接受教誡，則不得前往，這叫做比丘尼事。

云何眷屬事？不得度人（Duren，度化他人出家），不得與人受具足戒（Juzujie，佛教中的高級戒律），不得接受他人依止及畜養沙彌（Shami，佛教中的見習僧侶），不得接受比丘（Bhikkhu，男性出家人）的供給，不得授予他人經文，不得從他人處接受經文，原本所誦的經文應當小聲誦讀，如果先前有依止的弟子，教令其依止他人，應當斷絕眷屬關係，這叫做眷屬事。

云何入聚落事？不得太早進入聚落（Juluo，村莊或城鎮）太晚出來，不得在前後行走，沙門（Shamen，出家人）進入聚落不得前往熟悉的施主家，不得在沒有比丘僧伽藍（Sangharama，僧侶居住的寺院）的地方居住，坐著或吃飯時要在比丘之下。不得使人迎接食物，不得與人一起迎接食物，除非輪到自己，這叫做進入聚落事。

云何執眾苦事？早晨起來打掃塔院（Tayuan，佛塔所在的院落）和僧院（Sengyuan，僧侶居住的院落），給僧人提供飲用水，清洗僧人大小便的地方，像這樣一切可以做的事情都應當盡力去做，不得參與表決，不得接受他人的表決，除非輪到自己，這叫做執眾苦事。

云何受拜事？不得接受一切禮拜，通過一次羯磨（Karma，僧團會議）或三次羯磨都不得接受，這叫做受拜事。

云何王事？不得依仗國王、大臣、居士（Jushi，在家佛教信徒）的兇狠力量，不得嫌棄佛、嫌棄法、嫌棄僧、嫌棄羯磨人，只能自我反省不得嫌棄他人，這叫做王事。

波利婆沙（Parivasa，一種懺悔期）比丘（Bhikkhu，男性出家人）行持這七件事，這叫做隨順行。不這樣做就叫做不隨順行。

不應給予摩那埵（Manatta，一種懺悔期），應該給予摩那埵。什麼情況下不應給予？沒有罪不應給予，隱瞞罪過、未給予別住（Biezhu，一種隔離懺悔期）不應給予，一半隱瞞一半不隱瞞不應給予，罪過不確定、隱瞞不確定、夜晚不確定不應給予，波利婆沙（Parivasa，一種懺悔期）不確定不應給予，不索求不詢問不應給予。什麼情況下應該給予？有罪、隱瞞、

【English Translation】 English version: On: One must not prevent Bhikkhunis (Bhikkhuni, female monastic) from holding Posadha (Posadha, a Buddhist holiday, usually referring to the twice-monthly recitation of precepts) and Pavarana (Pavarana, a self-criticism ceremony held by the Sangha at the end of the rainy season), must not prevent Bhikkhunis from Qimenzhi (Qimenzhi, the place where Bhikkhunis cease activities), must not go to instruct Bhikkhunis, and if one has already received instruction, one must not go, this is called Bhikkhuni matters.

What are family matters? One must not ordain people (Duren, to help others to become monks), must not give people full ordination (Juzujie, advanced precepts in Buddhism), must not accept people's reliance and raise Shramanas (Shami, Buddhist novice monks), must not accept the offerings of Bhikkhus (Bhikkhu, male monastic), must not teach scriptures to others, must not receive scriptures from others, and the scriptures that were originally recited should be recited in a low voice. If there were previously dependent disciples, instruct them to rely on others, and one should sever family ties, this is called family matters.

What are matters of entering villages? One must not enter villages (Juluo, villages or towns) too early and leave too late, one must not walk in front or behind, a Shramana (Shamen, monastic) entering a village must not go to the homes of familiar benefactors, one must not live in a Sangharama (Sangharama, a monastery where monks live) without Bhikkhus, and one must be below the Bhikkhus when sitting or eating. One must not have people welcome food, and one must not welcome food with others, unless it is one's turn, this is called matters of entering villages.

What are matters of undertaking communal hardships? One should get up early in the morning to sweep the stupa courtyard (Tayuan, the courtyard where the stupa is located) and the monastery (Sengyuan, the courtyard where monks live), provide drinking water to the monks, and wash the places where the monks urinate and defecate. All things that can be done like this should be done to the best of one's ability. One must not participate in voting, and one must not accept the voting of others, unless it is one's turn, this is called matters of undertaking communal hardships.

What are matters of receiving worship? One must not accept all worship, and one must not accept it through one Karma (Karma, Sangha meeting) or three Karmas, this is called matters of receiving worship.

What are royal matters? One must not rely on the fierce power of kings, ministers, and laypeople (Jushi, Buddhist lay followers), one must not dislike the Buddha, dislike the Dharma, dislike the Sangha, or dislike the Karma people, one can only reflect on oneself and must not dislike others, this is called royal matters.

A Parivasa (Parivasa, a period of penance) Bhikkhu (Bhikkhu, male monastic) who practices these seven things is called following the practice. Not doing so is called not following the practice.

One should not give Manatta (Manatta, a period of penance), one should give Manatta. Under what circumstances should one not give it? One should not give it if there is no offense, one should not give it if one conceals an offense, one should not give it if one has not given Biezhu (Biezhu, a period of isolated penance), one should not give it if one conceals half and does not conceal half, one should not give it if the offense is uncertain, the concealment is uncertain, or the night is uncertain, one should not give it if the Parivasa (Parivasa, a period of penance) is uncertain, and one should not give it if one does not ask or inquire. Under what circumstances should one give it? There is an offense, concealment,

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行波利婆沙竟、罪決定、覆決定、夜決定、波利婆沙決定、前人索問應與。

不如法與、如法與。云何不如法與？無罪，乃至不索不問、眾不成就、白不成就、羯磨不成就，若一一不成就，是名不如法與。

云何如法與？有罪，乃至索問眾成就、白成就、羯磨一一成就，是名如法與。

不究竟行摩那埵、究竟行摩那埵。云何不究竟行摩那埵？眾不滿不名行摩那埵、中間犯更舉、與比丘一房一障住、不白客比丘、時集非時集不白、不日日白界內僧，是名不究竟行。

云何究竟行？眾滿是名究竟。中間不犯不舉、不共比丘一房一障住、客比丘來白、時集非時集白、日日白界內僧，是名究竟行。

夜斷、夜不斷。云何夜斷？夜中間眾不滿，乃至不日日白界內僧，是名夜斷。

云何夜不斷？中間眾滿，乃至日日白界內僧，是名夜不斷。

中間有罪、中間無罪。云何中間有罪？未與摩那埵中間犯、與摩那埵中間犯、究竟中間犯，是名中間罪。

云何中間無罪？無上諸事，是名中間無罪。

行摩那埵比丘，應隨順行七事，如上說，是名摩那埵比丘隨順行；不行者，是名不隨順。

應與阿浮呵那、不應與。不應與者，無罪不應與，覆、未與別住不應與，摩那埵不究竟

【現代漢語翻譯】 現代漢語譯本 行波利婆沙竟（行波利婆沙結束）、罪決定（罪行的判定）、覆決定（覆蓋罪行的判定）、夜決定（夜晚的判定）、波利婆沙決定（波利婆沙的判定）、前人索問應與（之前的人請求詢問應該允許）。

不如法與（不如法地給予）、如法與（如法地給予）。云何不如法與（什麼是不如法地給予）？無罪（沒有罪過），乃至不索不問（甚至不請求不詢問）、眾不成就（僧團不具足）、白不成就（稟告不具足）、羯磨不成就（羯磨不具足），若一一不成就（如果其中任何一個不具足），是名不如法與（這稱為不如法地給予）。

云何如法與（什麼是如法地給予）？有罪（有罪過），乃至索問眾成就（甚至請求詢問僧團具足）、白成就（稟告具足）、羯磨一一成就（羯磨一一具足），是名如法與（這稱為如法地給予）。

不究竟行摩那埵（不究竟地進行摩那埵）、究竟行摩那埵（究竟地進行摩那埵）。云何不究竟行摩那埵（什麼是不究竟地進行摩那埵）？眾不滿不名行摩那埵（僧團不滿不能稱為進行摩那埵）、中間犯更舉（中間犯戒再次被舉罪）、與比丘一房一障住（與比丘同住一房或有障礙的地方）、不白客比丘（不告知來訪的比丘）、時集非時集不白（按時集會或非時集會不告知）、不日日白界內僧（不每天稟告界內的僧眾），是名不究竟行（這稱為不究竟地進行）。

云何究竟行（什麼是究竟地進行）？眾滿是名究竟（僧團圓滿稱為究竟）。中間不犯不舉（中間不犯戒不被舉罪）、不共比丘一房一障住（不與比丘同住一房或有障礙的地方）、客比丘來白（來訪的比丘告知）、時集非時集白（按時集會或非時集會告知）、日日白界內僧（每天稟告界內的僧眾），是名究竟行（這稱為究竟地進行）。

夜斷（夜晚中斷）、夜不斷（夜晚不中斷）。云何夜斷（什麼是夜晚中斷）？夜中間眾不滿（夜晚中間僧團不滿），乃至不日日白界內僧（甚至不每天稟告界內的僧眾），是名夜斷（這稱為夜晚中斷）。

云何夜不斷（什麼是夜晚不中斷）？中間眾滿（中間僧團圓滿），乃至日日白界內僧（甚至每天稟告界內的僧眾），是名夜不斷（這稱為夜晚不中斷）。

中間有罪（中間有罪）、中間無罪（中間無罪）。云何中間有罪（什麼是中間有罪）？未與摩那埵中間犯（未給予摩那埵中間犯戒）、與摩那埵中間犯（給予摩那埵中間犯戒）、究竟中間犯（究竟中間犯戒），是名中間罪（這稱為中間罪）。

云何中間無罪（什麼是中間無罪）？無上諸事（沒有比這更重要的事），是名中間無罪（這稱為中間無罪）。

行摩那埵比丘（進行摩那埵的比丘），應隨順行七事（應該隨順進行七件事），如上說（如上面所說），是名摩那埵比丘隨順行（這稱為摩那埵比丘隨順進行）；不行者（不進行的人），是名不隨順（這稱為不隨順）。

應與阿浮呵那（應該給予阿浮呵那）、不應與（不應該給予）。不應與者（不應該給予的人），無罪不應與（沒有罪不應該給予），覆（覆蓋罪行），未與別住不應與（未給予別住不應該給予），摩那埵不究竟（摩那埵不究竟）。

【English Translation】 English version The end of the going Parivasa (行波利婆沙竟, The end of the going Parivasa), the decision of offense (罪決定, the decision of offense), the decision of covering (覆決定, the decision of covering), the decision of night (夜決定, the decision of night), the decision of Parivasa (波利婆沙決定, the decision of Parivasa), the previous person's request for inquiry should be granted (前人索問應與, the previous person's request for inquiry should be granted).

Giving unlawfully (不如法與, Giving unlawfully), giving lawfully (如法與, giving lawfully). What is giving unlawfully (云何不如法與, What is giving unlawfully)? Without offense (無罪, Without offense), even without requesting or asking (乃至不索不問, even without requesting or asking), the Sangha is not complete (眾不成就, the Sangha is not complete), the announcement is not complete (白不成就, the announcement is not complete), the Karma is not complete (羯磨不成就, the Karma is not complete), if any one of these is not complete (若一一不成就, if any one of these is not complete), this is called giving unlawfully (是名不如法與, this is called giving unlawfully).

What is giving lawfully (云何如法與, What is giving lawfully)? With offense (有罪, With offense), even with requesting and asking the Sangha is complete (乃至索問眾成就, even with requesting and asking the Sangha is complete), the announcement is complete (白成就, the announcement is complete), each Karma is complete (羯磨一一成就, each Karma is complete), this is called giving lawfully (是名如法與, this is called giving lawfully).

Not completely practicing Manatva (不究竟行摩那埵, Not completely practicing Manatva), completely practicing Manatva (究竟行摩那埵, completely practicing Manatva). What is not completely practicing Manatva (云何不究竟行摩那埵, What is not completely practicing Manatva)? The Sangha is not full, it is not called practicing Manatva (眾不滿不名行摩那埵, The Sangha is not full, it is not called practicing Manatva), committing an offense in the middle and being accused again (中間犯更舉, committing an offense in the middle and being accused again), living in the same room or with an obstacle with a Bhikkhu (與比丘一房一障住, living in the same room or with an obstacle with a Bhikkhu), not informing the visiting Bhikkhu (不白客比丘, not informing the visiting Bhikkhu), not informing about timely or untimely gatherings (時集非時集不白, not informing about timely or untimely gatherings), not informing the Sangha within the boundary every day (不日日白界內僧, not informing the Sangha within the boundary every day), this is called not completely practicing (是名不究竟行, this is called not completely practicing).

What is completely practicing (云何究竟行, What is completely practicing)? The Sangha is full, this is called complete (眾滿是名究竟, The Sangha is full, this is called complete). Not committing an offense in the middle and not being accused (中間不犯不舉, Not committing an offense in the middle and not being accused), not living in the same room or with an obstacle with a Bhikkhu (不共比丘一房一障住, not living in the same room or with an obstacle with a Bhikkhu), informing when a visiting Bhikkhu comes (客比丘來白, informing when a visiting Bhikkhu comes), informing about timely or untimely gatherings (時集非時集白, informing about timely or untimely gatherings), informing the Sangha within the boundary every day (日日白界內僧, informing the Sangha within the boundary every day), this is called completely practicing (是名究竟行, this is called completely practicing).

Night interruption (夜斷, Night interruption), night not interrupted (夜不斷, night not interrupted). What is night interruption (云何夜斷, What is night interruption)? The Sangha is not full in the middle of the night (夜中間眾不滿, The Sangha is not full in the middle of the night), even not informing the Sangha within the boundary every day (乃至不日日白界內僧, even not informing the Sangha within the boundary every day), this is called night interruption (是名夜斷, this is called night interruption).

What is night not interrupted (云何夜不斷, What is night not interrupted)? The Sangha is full in the middle (中間眾滿, The Sangha is full in the middle), even informing the Sangha within the boundary every day (乃至日日白界內僧, even informing the Sangha within the boundary every day), this is called night not interrupted (是名夜不斷, this is called night not interrupted).

Offense in the middle (中間有罪, Offense in the middle), no offense in the middle (中間無罪, no offense in the middle). What is offense in the middle (云何中間有罪, What is offense in the middle)? Committing an offense in the middle before giving Manatva (未與摩那埵中間犯, Committing an offense in the middle before giving Manatva), committing an offense in the middle after giving Manatva (與摩那埵中間犯, committing an offense in the middle after giving Manatva), committing an offense in the middle completely (究竟中間犯, committing an offense in the middle completely), this is called offense in the middle (是名中間罪, this is called offense in the middle).

What is no offense in the middle (云何中間無罪, What is no offense in the middle)? Supreme matters (無上諸事, Supreme matters), this is called no offense in the middle (是名中間無罪, this is called no offense in the middle).

A Bhikkhu practicing Manatva (行摩那埵比丘, A Bhikkhu practicing Manatva), should follow and practice seven things (應隨順行七事, should follow and practice seven things), as said above (如上說, as said above), this is called a Bhikkhu practicing Manatva following (是名摩那埵比丘隨順行, this is called a Bhikkhu practicing Manatva following); one who does not practice (不行者, one who does not practice), this is called not following (是名不隨順, this is called not following).

Should give Abbhāna (應與阿浮呵那, Should give Abbhāna), should not give (不應與, should not give). One who should not give (不應與者, One who should not give), should not give to one without offense (無罪不應與, should not give to one without offense), covering (覆, covering), should not give to one who has not been given separate residence (未與別住不應與, should not give to one who has not been given separate residence), Manatva is not complete (摩那埵不究竟, Manatva is not complete).

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不應與，不覆、未行摩那埵不應與，覆不覆不應與，罪不決定、覆不決定、夜不決定、別住不決定、摩那埵不決定、不索不問，是名不應與阿浮呵那。

應與者，有罪應與、覆罪應與、別住摩那埵究竟應與、不覆摩那埵究竟應與，罪決定、覆決定、夜決定、別住決定、摩那埵決定、前人索問，是名應與阿浮呵那。

如法與阿浮呵那、不如法與阿浮呵那。不如法與者，無罪不應與，乃至眾不成就、白不成就、羯磨不成就，若一一不成就，是名不如法與。

如法與者，有罪應與，乃至眾成就、白成就、羯磨成就，若一一成就，是名如法與。

阿浮呵那共覆者，比丘月一日犯一僧伽婆尸沙，知是罪，不作覆藏心，如是二日、三日乃至十日，一切知是罪，作覆藏心，至明相出時，是十罪一切共一夜覆，應作十別住羯磨、十摩那埵、十阿浮呵那，亦得作一別住羯磨、一摩那埵、一阿浮呵那，是名共覆。

復有共覆名，比丘月一日犯一僧伽婆尸沙，知是罪，不作覆藏心，如是二日犯二、三日犯三，乃至十日犯十僧伽婆尸沙，一切知是罪，一切作覆藏心，至明相出時，是五十五僧伽婆尸沙罪，一切共一夜覆，應作五十五別住羯磨、五十五摩那埵、五十五阿浮呵那，亦得作一別住羯磨、一摩那埵、一阿

【現代漢語翻譯】 現代漢語譯本： 不應給予『阿浮呵那』（Afuhana，驅擯），對於不遮蓋罪行、未實行『摩那埵』（Manatva，行法）的人，不應給予；對於遮蓋與不遮蓋罪行不確定的人，不應給予；對於罪行不確定、遮蓋罪行不確定、夜晚不確定、『別住』（Parivasa，別住）不確定、『摩那埵』不確定，以及未經請求或詢問的人，這稱為不應給予『阿浮呵那』。

應給予『阿浮呵那』的情況是：有罪應當給予、遮蓋罪行應當給予、『別住』和『摩那埵』圓滿完成應當給予、不遮蓋罪行但『摩那埵』圓滿完成應當給予，罪行確定、遮蓋罪行確定、夜晚確定、『別住』確定、『摩那埵』確定，以及之前有人請求或詢問，這稱為應給予『阿浮呵那』。

如法地給予『阿浮呵那』，不如法地給予『阿浮呵那』。不如法地給予是指，沒有罪不應給予，乃至僧團不成就、白法不成就、羯磨（Karma，業）不成就，如果其中任何一項不成就，這稱為不如法地給予。

如法地給予是指，有罪應當給予，乃至僧團成就、白法成就、羯磨成就，如果其中任何一項成就，這稱為如法地給予。

『阿浮呵那』共同遮蓋的情況是：比丘在某月一日犯了一個『僧伽婆尸沙』（Sanghavasesa，僧殘罪），知道這是罪，但不生起遮蓋的心，這樣過了二日、三日乃至十日，完全知道這是罪，生起遮蓋的心，直到天亮時，這十個罪一切共同一夜遮蓋，應當做十個『別住羯磨』、十個『摩那埵』、十個『阿浮呵那』，也可以做一個『別住羯磨』、一個『摩那埵』、一個『阿浮呵那』，這稱為共同遮蓋。

還有一種共同遮蓋的情況是：比丘在某月一日犯了一個『僧伽婆尸沙』，知道這是罪，但不生起遮蓋的心，這樣第二天犯了兩個，第三天犯了三個，乃至第十天犯了十個『僧伽婆尸沙』，完全知道這是罪，完全生起遮蓋的心，直到天亮時，這五十五個『僧伽婆尸沙』罪，一切共同一夜遮蓋，應當做五十五個『別住羯磨』、五十五個『摩那埵』、五十五個『阿浮呵那』，也可以做一個『別住羯磨』、一個『摩那埵』、一個『阿

【English Translation】 English version: 『Afuhana』 (expulsion) should not be given to someone who does not conceal their offense and has not undergone 『Manatva』 (penance). It should not be given to someone for whom it is uncertain whether they conceal their offense or not. It should not be given when the offense is uncertain, the concealment is uncertain, the night is uncertain, the 『Parivasa』 (probation) is uncertain, the 『Manatva』 is uncertain, or without being requested or asked. This is called not giving 『Afuhana』.

『Afuhana』 should be given when there is an offense, when the offense is concealed, when 『Parivasa』 and 『Manatva』 are fully completed, when 『Manatva』 is fully completed without concealing the offense, when the offense is certain, the concealment is certain, the night is certain, the 『Parivasa』 is certain, the 『Manatva』 is certain, and when someone has previously requested or asked. This is called giving 『Afuhana』.

Giving 『Afuhana』 lawfully, and giving 『Afuhana』 unlawfully. Giving unlawfully means that it should not be given when there is no offense, even if the Sangha (community) is not complete, the announcement is not complete, the Karma (action) is not complete. If any one of these is not complete, this is called giving unlawfully.

Giving lawfully means that it should be given when there is an offense, even if the Sangha is complete, the announcement is complete, the Karma is complete. If any one of these is complete, this is called giving lawfully.

『Afuhana』 with joint concealment: A Bhikkhu (monk) commits one 『Sanghavasesa』 (offense requiring initial and subsequent meetings of the Sangha) on the first day of the month, knows it is an offense, but does not have the intention to conceal it. In this way, for two days, three days, up to ten days, he fully knows it is an offense, and has the intention to conceal it. When dawn breaks, these ten offenses are all concealed together in one night. Ten 『Parivasa Karma』, ten 『Manatva』, and ten 『Afuhana』 should be performed. It is also possible to perform one 『Parivasa Karma』, one 『Manatva』, and one 『Afuhana』. This is called joint concealment.

There is also a case of joint concealment: A Bhikkhu commits one 『Sanghavasesa』 on the first day of the month, knows it is an offense, but does not have the intention to conceal it. In this way, on the second day he commits two, on the third day he commits three, up to the tenth day he commits ten 『Sanghavasesa』. He fully knows all of these are offenses, and fully has the intention to conceal them. When dawn breaks, these fifty-five 『Sanghavasesa』 offenses are all concealed together in one night. Fifty-five 『Parivasa Karma』, fifty-five 『Manatva』, and fifty-five 『Afuhana』 should be performed. It is also possible to perform one 『Parivasa Karma』, one 『Manatva』, and one 『Afu

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浮呵那，是名共覆。

復有共覆名，比丘月一日犯一僧伽婆尸沙，不知是罪，如是二日、三日乃至十日，一切知是罪、一切作覆藏心，至明相出時，是十罪共一夜覆，乃至亦得作一別住羯磨、一摩那埵、一阿浮呵那，是名共覆。

復有共覆名，比丘月一日犯一僧伽婆尸沙，不知是罪，不作覆藏心，乃至十日犯十僧伽婆尸沙，一切知是罪，作覆藏心，至明相出時，是五十五罪共一夜覆，乃至亦得作一別住羯磨、一摩那埵、一阿浮呵那，是名共覆。

參差覆者，比丘月一日犯一僧伽婆尸沙，知是罪，作覆藏心，至二日向他說已，復犯僧伽婆尸沙，乃至十日向他說已，復犯，知是罪，作覆藏心，至十一日向他說，是十僧伽婆尸沙，如是一切各一夜共參差覆，應作十別住羯磨、十摩那埵、十阿浮呵那，亦得作一別住、一摩那埵、一阿浮呵那，是名參差覆。

復有參差覆名，比丘月一日犯一僧伽婆尸沙，知是罪，作覆藏心，至二日向人說已，復更犯，如是乃至十日犯十僧伽婆尸沙，知是罪，作覆藏心，至十一日向人說，是五十五僧伽婆尸沙，如是一切各一夜參差覆，應作五十五別住羯磨、五十五摩那埵、五十五阿浮呵那，亦得作一別住羯磨、一摩那埵、一阿浮呵那，是名參差覆。

無量覆者，或

【現代漢語翻譯】 現代漢語譯本 阿浮呵那（Abbhana），這被稱為共同覆藏。

還有一種共同覆藏的情況：一位比丘在一個月的第一天犯了一個僧伽婆尸沙（Sanghavasesa，僧殘罪），不知道這是罪，這樣第二天、第三天乃至第十天，完全知道這是罪，並且都存有覆藏的心，直到天亮時，這十個罪共同被一夜覆藏，乃至也可以只作一次別住羯磨（Parivasa，別住），一次摩那埵（Manatta，行悔），一次阿浮呵那（Abbhana，除罪），這被稱為共同覆藏。

還有一種共同覆藏的情況：一位比丘在一個月的第一天犯了一個僧伽婆尸沙（Sanghavasesa，僧殘罪），不知道這是罪，沒有覆藏的心，乃至第十天犯了十個僧伽婆尸沙（Sanghavasesa，僧殘罪），完全知道這是罪，並且存有覆藏的心，直到天亮時，這五十五個罪共同被一夜覆藏，乃至也可以只作一次別住羯磨（Parivasa，別住），一次摩那埵（Manatta，行悔），一次阿浮呵那（Abbhana，除罪），這被稱為共同覆藏。

參差覆藏的情況：一位比丘在一個月的第一天犯了一個僧伽婆尸沙（Sanghavasesa，僧殘罪），知道這是罪，並且存有覆藏的心，到第二天向他人坦白后，又犯了僧伽婆尸沙（Sanghavasesa，僧殘罪），乃至第十天向他人坦白后，又犯了罪，知道這是罪，並且存有覆藏的心，到第十一天向他人坦白，這是十個僧伽婆尸沙（Sanghavasesa，僧殘罪），像這樣一切各自一夜共同參差覆藏，應該作十次別住羯磨（Parivasa，別住），十次摩那埵（Manatta，行悔），十次阿浮呵那（Abbhana，除罪），也可以只作一次別住（Parivasa，別住），一次摩那埵（Manatta，行悔），一次阿浮呵那（Abbhana，除罪），這被稱為參差覆藏。

還有一種參差覆藏的情況：一位比丘在一個月的第一天犯了一個僧伽婆尸沙（Sanghavasesa，僧殘罪），知道這是罪，並且存有覆藏的心，到第二天向人坦白后，又再犯，像這樣乃至第十天犯了十個僧伽婆尸沙（Sanghavasesa，僧殘罪），知道這是罪，並且存有覆藏的心，到第十一天向人坦白，這是五十五個僧伽婆尸沙（Sanghavasesa，僧殘罪），像這樣一切各自一夜參差覆藏，應該作五十五次別住羯磨（Parivasa，別住），五十五次摩那埵（Manatta，行悔），五十五次阿浮呵那（Abbhana，除罪），也可以只作一次別住羯磨（Parivasa，別住），一次摩那埵（Manatta，行悔），一次阿浮呵那（Abbhana，除罪），這被稱為參差覆藏。

無量覆藏的情況：或者

【English Translation】 English version Abbhana, this is called 'covered together'.

Furthermore, there is a 'covered together' called: A bhikkhu commits one Sanghavasesa (Sanghavasesa, formal meeting of the Sangha) on the first day of the month, not knowing it is an offense. Likewise, on the second day, the third day, up to the tenth day, he knows all are offenses, and he has the intention to conceal them all. When the light of dawn appears, these ten offenses are covered together for one night. Even so, he may perform one Parivasa (Parivasa, probation), one Manatta (Manatta, penance), and one Abbhana (Abbhana, reinstatement). This is called 'covered together'.

Furthermore, there is a 'covered together' called: A bhikkhu commits one Sanghavasesa (Sanghavasesa, formal meeting of the Sangha) on the first day of the month, not knowing it is an offense, and does not have the intention to conceal it. Up to the tenth day, he commits ten Sanghavasesas (Sanghavasesa, formal meeting of the Sangha), knowing all are offenses, and has the intention to conceal them. When the light of dawn appears, these fifty-five offenses are covered together for one night. Even so, he may perform one Parivasa (Parivasa, probation), one Manatta (Manatta, penance), and one Abbhana (Abbhana, reinstatement). This is called 'covered together'.

'Covered intermittently': A bhikkhu commits one Sanghavasesa (Sanghavasesa, formal meeting of the Sangha) on the first day of the month, knowing it is an offense, and has the intention to conceal it. On the second day, after telling it to another person, he commits another Sanghavasesa (Sanghavasesa, formal meeting of the Sangha). Likewise, on the tenth day, after telling it to another person, he commits another offense, knowing it is an offense, and has the intention to conceal it. On the eleventh day, he tells it to another person. These are ten Sanghavasesas (Sanghavasesa, formal meeting of the Sangha). In this way, all are covered intermittently, each for one night. He should perform ten Parivasas (Parivasa, probation), ten Manattas (Manatta, penance), and ten Abbhanas (Abbhana, reinstatement). He may also perform one Parivasa (Parivasa, probation), one Manatta (Manatta, penance), and one Abbhana (Abbhana, reinstatement). This is called 'covered intermittently'.

Furthermore, there is a 'covered intermittently' called: A bhikkhu commits one Sanghavasesa (Sanghavasesa, formal meeting of the Sangha) on the first day of the month, knowing it is an offense, and has the intention to conceal it. On the second day, after telling it to another person, he commits it again. Likewise, up to the tenth day, he commits ten Sanghavasesas (Sanghavasesa, formal meeting of the Sangha), knowing it is an offense, and has the intention to conceal it. On the eleventh day, he tells it to another person. These are fifty-five Sanghavasesas (Sanghavasesa, formal meeting of the Sangha). In this way, all are covered intermittently, each for one night. He should perform fifty-five Parivasas (Parivasa, probation), fifty-five Manattas (Manatta, penance), and fifty-five Abbhanas (Abbhana, reinstatement). He may also perform one Parivasa (Parivasa, probation), one Manatta (Manatta, penance), and one Abbhana (Abbhana, reinstatement). This is called 'covered intermittently'.

'Covered without measure': Or

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憶罪不憶夜、或憶夜不憶罪、或憶罪亦憶夜、或不憶罪亦不憶夜。憶罪不憶夜者，憶知犯罪多少、不憶若干夜。憶夜不憶罪者，憶知爾許夜、不憶罪多少。亦憶罪亦憶夜者，憶知罪多少、憶知若干夜。不憶罪不憶夜者，不憶犯罪多少、亦不憶若干夜。

是中憶罪不憶夜者，應當問：「汝何時犯？未有歲時耶？」若前人默然者，應隨年與別住。若言：「不爾。」更問：「一歲耶？二歲耶？五歲耶？」可隨默然處與別住，是名憶罪不憶夜。

憶夜不憶罪者，隨夜多少，應與作無量罪別住，是名憶夜不憶罪。

憶罪亦憶夜者，憶罪多少隨所憶夜與別住，是名憶罪亦憶夜。

不憶罪不憶夜者，應當問：「無歲時犯耶？」若默然者，隨年與作無量罪別住。若言：「不爾。」更問：「未有歲耶？一歲、二、三、四、五歲耶？」隨默然處與作無量罪別住，是名無量覆。

共覆、參差覆、無量覆，是三俱名為覆。

別覆者，比丘月一日犯一僧伽婆尸沙，知是罪，作覆藏心，不向他說；二日復犯，知是罪，作覆藏心，不向他說；乃至十日復犯，知是罪，作覆藏心，不向他說，是十罪各別覆，最後罪一夜覆，如是二夜三夜，乃至初罪有十夜覆，應與作十別住羯磨、十摩那埵、十阿浮呵那，亦得作一別

【現代漢語翻譯】 現代漢語譯本 憶罪不憶夜，或者憶夜不憶罪，或者既憶罪也憶夜，或者不憶罪也不憶夜。憶罪不憶夜，是指記得犯了多少罪，但不記得過了多少個夜晚。憶夜不憶罪，是指記得過了多少個夜晚，但不記得犯了多少罪。既憶罪也憶夜，是指記得犯了多少罪，也記得過了多少個夜晚。不憶罪也不憶夜，是指不記得犯了多少罪，也不記得過了多少個夜晚。

對於憶罪不憶夜的情況，應當問：『你是什麼時候犯的罪？有沒有具體的年份？』如果對方沉默不語，就應該按照年份給予別住（Parivasa，一種僧侶的懺悔期）。如果對方說：『不是。』就進一步問：『是一年？兩年？五年？』可以根據對方沉默的地方給予別住，這叫做憶罪不憶夜。

對於憶夜不憶罪的情況，根據夜晚的多少，應該給予無量罪別住，這叫做憶夜不憶罪。

對於既憶罪也憶夜的情況，根據記得的罪的數量，按照所記得的夜晚數給予別住，這叫做憶罪亦憶夜。

對於不憶罪也不憶夜的情況，應當問：『有沒有具體的年份？』如果對方沉默不語，就應該按照年份給予無量罪別住。如果對方說：『不是。』就進一步問：『有沒有年份？一年、兩年、三年、四年、五年？』根據對方沉默的地方給予無量罪別住，這叫做無量覆。

共覆、參差覆、無量覆，這三種都叫做覆。

別覆是指，一位比丘（Bhikkhu，佛教僧侶）在每月初一犯了一個僧伽婆尸沙（Sanghavasesa，一種較重的罪），知道這是罪，併產生覆藏的心，不向他人說；初二又犯了同樣的罪，知道這是罪，併產生覆藏的心，不向他人說；乃至初十又犯了同樣的罪，知道這是罪，併產生覆藏的心，不向他人說，這十個罪各自單獨覆藏，最後一個罪覆藏了一夜，像這樣兩天、三天，乃至最初的罪覆藏了十夜，應該給予十個別住羯磨（Kamma，佛教儀式）、十個摩那埵（Manatta，一種懺悔期）、十個阿浮呵那（Abbuhana，解除懺悔期），也可以只做一次別住。

【English Translation】 English version Remembering the offense but not the night, or remembering the night but not the offense, or remembering both the offense and the night, or remembering neither the offense nor the night. Remembering the offense but not the night means remembering how many offenses were committed but not remembering how many nights passed. Remembering the night but not the offense means remembering how many nights passed but not remembering how many offenses were committed. Remembering both the offense and the night means remembering how many offenses were committed and remembering how many nights passed. Remembering neither the offense nor the night means remembering neither how many offenses were committed nor how many nights passed.

In the case of remembering the offense but not the night, one should ask: 'When did you commit the offense? Is there a specific year?' If the person remains silent, one should give Parivasa (a period of penance for monks) according to the year. If he says, 'No,' then ask further: 'Is it one year? Two years? Five years?' One can give Parivasa according to where he remains silent. This is called remembering the offense but not the night.

In the case of remembering the night but not the offense, according to the number of nights, one should give Parivasa for immeasurable offenses. This is called remembering the night but not the offense.

In the case of remembering both the offense and the night, according to the number of offenses remembered, one should give Parivasa according to the number of nights remembered. This is called remembering both the offense and the night.

In the case of remembering neither the offense nor the night, one should ask: 'Was there a specific year when the offense was committed?' If he remains silent, one should give Parivasa for immeasurable offenses according to the year. If he says, 'No,' then ask further: 'Is there no year? One year, two, three, four, five years?' One should give Parivasa for immeasurable offenses according to where he remains silent. This is called immeasurable covering.

Common covering, staggered covering, and immeasurable covering, these three are all called covering.

Separate covering refers to a Bhikkhu (Buddhist monk) who commits a Sanghavasesa (a serious offense) on the first day of the month, knows it is an offense, and conceals it, not telling anyone; on the second day, he commits the same offense again, knows it is an offense, and conceals it, not telling anyone; and so on until the tenth day, he commits the same offense again, knows it is an offense, and conceals it, not telling anyone. These ten offenses are each separately covered, the last offense being covered for one night, like this for two nights, three nights, until the first offense is covered for ten nights. One should give ten separate Kamma (Buddhist ritual) for Parivasa, ten Manatta (a period of penance), and ten Abbuhana (lifting of penance), or one can perform one Parivasa.

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住、一摩那埵、一阿浮呵那。

復有別覆名，比丘月一日犯一僧伽婆尸沙，知是罪，作覆藏心，不向他人說，乃至十日犯十僧伽婆尸沙，知是罪，作覆藏心，不向他說，是五十五罪各別覆，最後罪一夜覆，如是二夜三夜，乃至初罪有五十五夜覆，應與五十五夜別住羯磨、五十五摩那埵、五十五阿浮呵那，亦得作一別住、一摩那埵、一阿浮呵那，是名別覆。同覆別覆，是二俱名覆。

比舍遮腳者，或有罪長非夜長、或有夜長非罪長、或有罪長夜亦長、或有非罪長非夜長。

罪長非夜長者，比丘竟日犯僧伽婆尸沙，知是罪，向人說，是名罪長非夜長。

有夜長非罪長者，比丘犯一僧伽婆尸沙，知是罪，作覆藏心，不向他人說，是名夜長非罪長。

有罪長夜亦長者，比丘日日犯僧伽婆尸沙，知是罪，覆半說半，是名罪長夜亦長。

有非罪長亦非夜長者，比丘犯僧伽婆尸沙，知是罪，不作覆藏心，向他人說，更不犯，是名非罪長亦非夜長。

是中罪長夜不長、罪亦長夜亦長者，行波利婆沙時，當少與食、多與作務。若故不止者，當使凈人縛手腳著床，應語言：「若更犯者，僧復重治汝。」是名比舍遮腳。

或有罪合非夜合、或有夜合非罪合、或有罪合夜亦合、或有非罪合亦

【現代漢語翻譯】 現代漢語譯本 住、一摩那埵（懺悔期）、一阿浮呵那（解除懺悔期）。

又有別覆的名稱，比丘在每月一日犯了一項僧伽婆尸沙（僧殘罪），明知是罪，卻心懷覆藏，不向他人坦白，乃至十日犯了十項僧伽婆尸沙（僧殘罪），明知是罪，卻心懷覆藏，不向他人坦白，這是五十五項罪各自別覆的情況。最後犯的罪覆藏一夜，如此二夜三夜，乃至最初犯的罪覆藏了五十五夜，應當給予五十五夜的別住羯磨（隔離期）、五十五摩那埵（懺悔期）、五十五阿浮呵那（解除懺悔期），也可以只作一次別住、一次摩那埵、一次阿浮呵那，這叫做別覆。同覆和別覆，這兩種都叫做覆。

比舍遮腳（鬼腳）是指，有的罪長但覆藏的夜晚不長，有的夜晚長但罪不長，有的罪長夜晚也長，有的既非罪長也非夜晚長。

罪長但覆藏的夜晚不長是指，比丘整日都在犯僧伽婆尸沙（僧殘罪），明知是罪，並向人坦白，這叫做罪長但覆藏的夜晚不長。

夜晚長但罪不長是指，比丘犯了一項僧伽婆尸沙（僧殘罪），明知是罪，卻心懷覆藏，不向他人坦白，這叫做夜晚長但罪不長。

罪長夜晚也長是指，比丘每日都在犯僧伽婆尸沙（僧殘罪），明知是罪，覆藏一半坦白一半，這叫做罪長夜晚也長。

既非罪長也非夜晚長是指，比丘犯了僧伽婆尸沙（僧殘罪），明知是罪，不心懷覆藏，向他人坦白，並且不再犯，這叫做既非罪長也非夜晚長。

在罪長夜晚不長、罪也長夜晚也長的情況下，在行波利婆沙（重罪懺悔期）時，應當少給他食物，多給他作務。如果仍然不停止犯罪，應當讓凈人捆綁他的手腳放在床上，並應告訴他：『如果再犯，僧團會加重懲罰你。』這叫做比舍遮腳（鬼腳）。

有的罪合但覆藏的夜晚不合，有的夜晚合但罪不合，有的罪合夜晚也合，有的既非罪合也非

【English Translation】 English version Residence, one Manatva (period of repentance), one Abhyuhana (lifting of repentance).

Furthermore, there is a separate covering called 'Bie Fu'. If a Bhikshu commits one Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha) on the first day of the month, knowing it is an offense, he conceals it in his mind and does not tell others. Even if he commits ten Sanghavasesas (offenses requiring initial and subsequent meetings of the Sangha) in ten days, knowing they are offenses, he conceals them in his mind and does not tell others. These are fifty-five offenses each separately covered. The last offense is covered for one night, and so on for two nights, three nights, until the first offense is covered for fifty-five nights. He should be given fifty-five nights of separate residence Karma (formal act of the Sangha), fifty-five Manatvas (periods of repentance), and fifty-five Abhyuhanas (lifting of repentance). It is also possible to perform one separate residence, one Manatva, and one Abhyuhana. This is called 'Bie Fu' (separate covering). 'Tong Fu' (same covering) and 'Bie Fu' (separate covering) are both called 'Fu' (covering).

'Bishezhajiao' (ghost foot) refers to situations where the length of the offense is long but the length of the night of concealment is not long, or the length of the night is long but the length of the offense is not long, or the length of the offense is long and the length of the night is also long, or neither the length of the offense nor the length of the night is long.

'The length of the offense is long but the length of the night is not long' means that a Bhikshu commits Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha) all day long, knows it is an offense, and tells others. This is called 'the length of the offense is long but the length of the night is not long'.

'The length of the night is long but the length of the offense is not long' means that a Bhikshu commits one Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha), knows it is an offense, conceals it in his mind, and does not tell others. This is called 'the length of the night is long but the length of the offense is not long'.

'The length of the offense is long and the length of the night is also long' means that a Bhikshu commits Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha) every day, knows it is an offense, and conceals half and confesses half. This is called 'the length of the offense is long and the length of the night is also long'.

'Neither the length of the offense nor the length of the night is long' means that a Bhikshu commits Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha), knows it is an offense, does not conceal it in his mind, tells others, and does not commit it again. This is called 'neither the length of the offense nor the length of the night is long'.

In the cases where 'the length of the offense is long but the night is not long' and 'the offense is long and the night is also long', when practicing Parivasa (period of penance), one should give him less food and more work. If he still does not stop, one should have a layperson tie his hands and feet to the bed and say to him: 'If you commit it again, the Sangha will punish you more severely.' This is called 'Bishezhajiao' (ghost foot).

Sometimes the offenses are combined but the nights are not, sometimes the nights are combined but the offenses are not, sometimes the offenses and the nights are combined, and sometimes neither the offenses nor

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非夜合。

罪合非夜合者，比丘犯十僧伽婆尸沙，一切十夜覆，僧合與百夜別住羯磨。比丘言：「長老！我羸病不堪，得與略行波利婆沙。」不應語言：「得百夜羯磨合作十夜別住。」是名罪合非夜合。

夜合非罪合者，比丘犯十僧伽婆尸沙，一切十夜覆，僧合與十夜別住。比丘言：「長老！我慚愧，我欲廣行波利婆沙。」應語言：「得。」是名夜合非罪合。

罪合夜亦合者，比丘犯十僧伽婆尸沙，十夜覆藏，僧合與作十夜別住，是名罪合夜亦合。

非罪合非夜合者，各各別作波利婆沙羯磨，是名非罪合非夜合。

摩訶僧祇律卷第二十五 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第二十六

東晉天竺三藏佛陀跋陀羅共法顯譯明雜誦跋渠法之四

本罪者，比丘覆藏罪乞別住已，復語比丘言：「長老！我更有僧伽婆尸沙。」比丘問言：「是本罪？中間罪？」答言：「是本罪。」復問：「覆不覆？」答言：「覆。」比丘語言：「長老！先別住者已如法行，今所說覆者，當更乞別住已，是兩罪合行波利婆沙、共行摩那埵、共阿浮呵那。」是名別乞共行波利婆沙、共行摩那埵、共阿浮呵那。

比丘覆藏罪索別住行至半，復語比丘言：「長

【現代漢語翻譯】 現代漢語譯本 非夜合。

罪合非夜合者，比丘犯十僧伽婆尸沙（僧團所制定的戒律，犯者需懺悔），一切罪行隱瞞十夜，僧團同意給予百夜別住羯磨（一種懺悔儀式）。比丘說：『長老！我身體虛弱多病，不能承受，可以允許我略行波利婆沙（一種懺悔方法）。』不應該說：『可以把百夜羯磨合併爲十夜別住。』這叫做罪合非夜合。

夜合非罪合者，比丘犯十僧伽婆尸沙，一切罪行隱瞞十夜，僧團同意給予十夜別住。比丘說：『長老！我感到慚愧，我想要廣行波利婆沙。』應該說：『可以。』這叫做夜合非罪合。

罪合夜亦合者，比丘犯十僧伽婆尸沙，隱瞞罪行十夜，僧團同意給予作十夜別住，這叫做罪合夜亦合。

非罪合非夜合者，各自單獨進行波利婆沙羯磨，這叫做非罪合非夜合。

《摩訶僧祇律》卷第二十五 《大正藏》第 22 冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第二十六

東晉天竺三藏佛陀跋陀羅共法顯譯明雜誦跋渠法之四

本罪者，比丘隱瞞罪行，請求別住之後，又對比丘說：『長老！我還有僧伽婆尸沙罪。』比丘問：『是最初的罪，還是中間犯的罪？』回答說：『是最初的罪。』又問：『隱瞞了沒有？』回答說：『隱瞞了。』比丘說：『長老！先前的別住已經如法進行，現在所說的隱瞞罪行，應當重新請求別住，這兩項罪行合併進行波利婆沙，共同進行摩那埵（一種懺悔方法），共同進行阿浮呵那（一種懺悔方法）。』這叫做分別請求但共同進行波利婆沙、共同進行摩那埵、共同進行阿浮呵那。

比丘隱瞞罪行，請求別住進行到一半，又對比丘說：『長老！我...

【English Translation】 English version Not coinciding with the night.

』Sin coinciding, not coinciding with the night』 refers to a Bhikshu (Buddhist monk) who has committed ten Sanghavasesa (a set of rules for monks requiring confession), concealing all offenses for ten nights, and the Sangha (Buddhist community) agrees to grant him a hundred nights of separate dwelling Karma (ritual act). If the Bhikshu says, 『Venerable Elder! I am weak and ill and cannot bear it; may I be allowed to perform Parivasa (a form of penance) in brief?』 It should not be said, 『The Karma of a hundred nights can be combined into ten nights of separate dwelling.』 This is called 『sin coinciding, not coinciding with the night.』

』Night coinciding, not sin coinciding』 refers to a Bhikshu who has committed ten Sanghavasesa, concealing all offenses for ten nights, and the Sangha agrees to grant him ten nights of separate dwelling. If the Bhikshu says, 『Venerable Elder! I am ashamed; I wish to perform Parivasa extensively.』 It should be said, 『You may.』 This is called 『night coinciding, not sin coinciding.』

』Sin coinciding, and night also coinciding』 refers to a Bhikshu who has committed ten Sanghavasesa, concealing the offenses for ten nights, and the Sangha agrees to grant him ten nights of separate dwelling. This is called 『sin coinciding, and night also coinciding.』

』Neither sin coinciding nor night coinciding』 refers to each individually performing Parivasa Karma. This is called 『neither sin coinciding nor night coinciding.』

《Mahāsaṃghika Vinaya》 Volume 25 《Taishō Tripiṭaka》 Volume 22 No. 1425 《Mahāsaṃghika Vinaya》

《Mahāsaṃghika Vinaya》 Volume 26

Translated by Buddhabhadra and Faxian of the Eastern Jin Dynasty, clarifying the fourth of the miscellaneous recitation Bhāṇavāra.

』Original offense』 refers to a Bhikshu who, having concealed an offense and requested separate dwelling, then says to another Bhikshu, 『Venerable Elder! I have another Sanghavasesa offense.』 The Bhikshu asks, 『Is it the original offense or an intermediate offense?』 He replies, 『It is the original offense.』 He is further asked, 『Was it concealed or not?』 He replies, 『It was concealed.』 The Bhikshu says, 『Venerable Elder! The previous separate dwelling has been performed according to the Dharma; regarding the concealed offense now mentioned, you should request separate dwelling again. These two offenses should be combined to perform Parivasa, jointly perform Manatta (a form of penance), and jointly perform Abbhāna (a form of reinstatement).』 This is called 『requesting separately but jointly performing Parivasa, jointly performing Manatta, and jointly performing Abbhāna.』

A Bhikshu, having concealed an offense and requested separate dwelling, is halfway through the process when he says to another Bhikshu, 『Venerable Elder! I...

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老！我更有僧伽婆尸沙。」比丘問言：「是本罪、中間罪？」答言：「是本罪。」復問：「覆不覆？」答言：「覆。」比丘應語：「汝先別住者已如法行，今所覆者應更乞別住已，是兩罪合行波利婆沙、共行摩那埵、共阿浮呵那。」是名別乞共行波利婆沙、共行摩那埵、共阿浮呵那。

比丘覆藏罪乞別住行竟，復語比丘言：「長老！我更有僧伽婆尸沙。」比丘問言：「本罪、中間罪？」答言：「本罪。」復問：「覆不覆？」答言：「覆。」應語言：「先別住者已如法行，今所覆者應更乞別住行已，是二罪合乞摩那埵、共阿浮呵那。」是名別乞別行波利婆沙、共行摩那埵、共阿浮呵那。

比丘覆藏罪行波利婆沙竟，乞摩那埵已，復言：「長老！我更有僧伽婆尸沙。」應問：「是本罪、中間罪？」答言：「是本罪。」問：「覆不覆？」答言：「覆。」應語：「先波利婆沙摩那埵已如法行，今所覆者，應更乞波利婆沙行竟，更乞摩那埵，是二罪合行已共阿浮呵那。」是名別乞別行波利婆沙、別乞合行摩那埵、共阿浮呵那。

比丘覆藏罪行波利婆沙竟，乞摩那埵行至半，復語比丘言：「長老！我更有僧伽婆尸沙。」乃至應語：「先摩那埵已如法行，今所覆者應更乞波利婆沙，行已更乞摩那埵，是二罪合行摩

【現代漢語翻譯】 現代漢語譯本： 老！我還有僧伽婆尸沙（僧殘罪）』。比丘問：『這是最初犯的罪，還是中間犯的罪？』答：『這是最初犯的罪。』又問：『隱瞞了嗎？』答：『隱瞞了。』比丘應該說：『你先前別住的已經如法進行，現在所隱瞞的應該重新請求別住，進行之後，這兩項罪合併進行波利婆沙（別住悔過）、共同進行摩那埵（減罪）、共同進行阿浮呵那（除罪）。』這叫做分別請求，共同進行波利婆沙、共同進行摩那埵、共同進行阿浮呵那。 比丘隱瞞罪行，請求別住進行完畢后，又對比丘說：『長老！我還有僧伽婆尸沙（僧殘罪）。』比丘問：『是最初犯的罪，還是中間犯的罪？』答：『是最初犯的罪。』又問：『隱瞞了嗎？』答：『隱瞞了。』應該說：『先前別住的已經如法進行，現在所隱瞞的應該重新請求別住進行之後，這兩項罪合併請求摩那埵、共同進行阿浮呵那。』這叫做分別請求別住悔過，共同進行摩那埵、共同進行阿浮呵那。 比丘隱瞞罪行，進行波利婆沙（別住悔過）完畢后，請求摩那埵（減罪）之後，又說：『長老！我還有僧伽婆尸沙（僧殘罪）。』應該問：『這是最初犯的罪，還是中間犯的罪？』答：『這是最初犯的罪。』問：『隱瞞了嗎？』答：『隱瞞了。』應該說：『先前波利婆沙（別住悔過）、摩那埵（減罪）已經如法進行，現在所隱瞞的，應該重新請求波利婆沙（別住悔過）進行完畢，再請求摩那埵（減罪），這兩項罪合併進行之後，共同進行阿浮呵那（除罪）。』這叫做分別請求別住悔過，分別請求合併進行摩那埵（減罪）、共同進行阿浮呵那。 比丘隱瞞罪行，進行波利婆沙（別住悔過）完畢后，請求摩那埵（減罪）進行到一半，又對比丘說：『長老！我還有僧伽婆尸沙（僧殘罪）。』乃至應該說：『先前摩那埵（減罪）已經如法進行，現在所隱瞞的應該重新請求波利婆沙（別住悔過），進行完畢后再請求摩那埵（減罪），這兩項罪合併進行摩那埵（減罪）。』

【English Translation】 English version: 'Venerable, I have another Sanghavasesa (a type of serious offense requiring a meeting of the Sangha).' The Bhikkhu asks: 'Is this an original offense or an intermediate offense?' He replies: 'This is an original offense.' He asks again: 'Was it concealed?' He replies: 'It was concealed.' The Bhikkhu should say: 'Your previous separate dwelling has been properly conducted. For what is now concealed, you should request another separate dwelling. These two offenses should be combined for Parivasa (penance of dwelling apart), together for Manatta (probation), and together for Abbhāna (reinstatement).' This is called requesting separately and performing Parivasa together, performing Manatta together, and performing Abbhāna together. After a Bhikkhu has concealed an offense and completed the separate dwelling, he says to the Bhikkhus: 'Venerable, I have another Sanghavasesa (a type of serious offense requiring a meeting of the Sangha).' The Bhikkhu asks: 'Is this an original offense or an intermediate offense?' He replies: 'This is an original offense.' He asks again: 'Was it concealed?' He replies: 'It was concealed.' He should say: 'Your previous separate dwelling has been properly conducted. For what is now concealed, you should request another separate dwelling. These two offenses should be combined to request Manatta and perform Abbhāna together.' This is called requesting separate Parivasa and performing Manatta together, and performing Abbhāna together. After a Bhikkhu has concealed an offense and completed Parivasa (penance of dwelling apart), and has requested Manatta (probation), he says: 'Venerable, I have another Sanghavasesa (a type of serious offense requiring a meeting of the Sangha).' He should ask: 'Is this an original offense or an intermediate offense?' He replies: 'This is an original offense.' He asks: 'Was it concealed?' He replies: 'It was concealed.' He should say: 'Your previous Parivasa and Manatta have been properly conducted. For what is now concealed, you should request Parivasa again and complete it, then request Manatta again. These two offenses should be combined and Abbhāna performed together.' This is called requesting separate Parivasa, requesting separately and performing Manatta together, and performing Abbhāna together. After a Bhikkhu has concealed an offense and completed Parivasa (penance of dwelling apart), and has requested Manatta (probation) and is halfway through it, he says to the Bhikkhus: 'Venerable, I have another Sanghavasesa (a type of serious offense requiring a meeting of the Sangha).' He should say: 'Your previous Manatta has been properly conducted. For what is now concealed, you should request Parivasa again, complete it, and then request Manatta again. These two offenses should be combined to perform Manatta.'

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那埵共阿浮呵那。」是名別乞別行波利婆沙，別乞共行摩那埵共阿浮呵那。

比丘覆藏罪行波利婆沙摩那埵竟，復語比丘言：「長老！我更有僧伽婆尸沙。」乃至應語：「先波利婆沙摩那埵已如法行，今所覆者應更乞波利婆沙摩那埵行已，是二罪合乞阿浮呵那。」是名別乞別行波利婆沙、摩那埵、共阿浮呵那。

比丘覆藏罪行波利婆沙摩那埵阿浮呵那竟，復語比丘言：「長老！我更有僧伽婆尸沙。」乃至應語言：「先波利婆沙、摩那埵、阿浮呵那已如法行，今所覆者應更乞波利婆沙、摩那埵、阿浮呵那。」是名別乞別行波利婆沙、摩那埵、阿浮呵那。

比丘覆藏罪與波利婆沙已，語比丘言：「長老！我更有二僧伽婆尸沙。」應問：「是本罪、中間罪？」答言：「是本罪。」問言：「覆不覆？」答言：「一覆、一不覆。」應語言：「先波利婆沙已如法行，今不覆者停，覆者更乞波利婆沙合行已，共行摩那埵、共阿浮呵那。」如是別住中別住竟、摩那埵初中竟、阿浮呵那竟，亦如上說。

比丘覆藏罪與波利婆沙已，復語諸比丘言：「長老！我更有三僧伽婆尸沙。」應問言：「是本罪、中間罪？」答言：「是本罪。」復問：「覆不覆？」答言：「一覆、一不覆、一疑。」應語言：「先波利婆沙已如

【現代漢語翻譯】 現代漢語譯本：『那埵共阿浮呵那（Manatta共Abbhana）。』這稱為分別請求別行波利婆沙（Parivasa），別乞共行摩那埵（Manatta）共阿浮呵那（Abbhana）。

比丘覆藏罪行，波利婆沙（Parivasa）摩那埵（Manatta）結束后，又對比丘說：『長老！我還有僧伽婆尸沙（Sanghavasesa）。』乃至應該說：『先前的波利婆沙（Parivasa）摩那埵（Manatta）已經如法進行，現在所覆藏的罪行應該重新請求波利婆沙（Parivasa）摩那埵（Manatta）進行，這兩個罪行合併請求阿浮呵那（Abbhana）。』這稱為分別請求別行波利婆沙（Parivasa）、摩那埵（Manatta）、共阿浮呵那（Abbhana）。

比丘覆藏罪行，波利婆沙（Parivasa）摩那埵（Manatta）阿浮呵那（Abbhana）結束后，又對比丘說：『長老！我還有僧伽婆尸沙（Sanghavasesa）。』乃至應該說：『先前的波利婆沙（Parivasa）、摩那埵（Manatta）、阿浮呵那（Abbhana）已經如法進行，現在所覆藏的罪行應該重新請求波利婆沙（Parivasa）、摩那埵（Manatta）、阿浮呵那（Abbhana）。』這稱為分別請求別行波利婆沙（Parivasa）、摩那埵（Manatta）、阿浮呵那（Abbhana）。

比丘覆藏罪行並已進行波利婆沙（Parivasa）后，對比丘說：『長老！我還有兩個僧伽婆尸沙（Sanghavasesa）。』應該問：『這是最初的罪行，還是中間的罪行？』回答說：『這是最初的罪行。』問：『覆藏還是沒有覆藏？』回答說：『一個覆藏，一個沒有覆藏。』應該說：『先前的波利婆沙（Parivasa）已經如法進行，現在沒有覆藏的罪行暫停，覆藏的罪行重新請求波利婆沙（Parivasa）合併進行后，共同進行摩那埵（Manatta）、共同進行阿浮呵那（Abbhana）。』像這樣，別住中的別住結束、摩那埵（Manatta）初中結束、阿浮呵那（Abbhana）結束，也如上面所說。

比丘覆藏罪行並已進行波利婆沙（Parivasa）后，又對諸比丘說：『長老！我還有三個僧伽婆尸沙（Sanghavasesa）。』應該問：『這是最初的罪行，還是中間的罪行？』回答說：『這是最初的罪行。』又問：『覆藏還是沒有覆藏？』回答說：『一個覆藏，一個沒有覆藏，一個疑惑。』應該說：『先前的波利婆沙（Parivasa）已如

【English Translation】 English version: 『Natthuṅgho Abbhānaṃ.』 This is called separate request separate conduct Parivāsa (penance), separate request together conduct Manatta (probation), together Abbhāna (reinstatement).

After a bhikkhu has completed Parivāsa (penance) and Manatta (probation) for concealing an offense, he says to the bhikkhus: 『Venerables! I have another Sanghādisesa (offense requiring a meeting of the Sangha).』 He should be told: 『The previous Parivāsa (penance) and Manatta (probation) have been properly carried out. For the offense now concealed, you should again request Parivāsa (penance) and Manatta (probation). After that is carried out, request Abbhāna (reinstatement) for both offenses together.』 This is called separate request separate conduct Parivāsa (penance), Manatta (probation), together Abbhāna (reinstatement).

After a bhikkhu has completed Parivāsa (penance), Manatta (probation), and Abbhāna (reinstatement) for concealing an offense, he says to the bhikkhus: 『Venerables! I have another Sanghādisesa (offense requiring a meeting of the Sangha).』 He should be told: 『The previous Parivāsa (penance), Manatta (probation), and Abbhāna (reinstatement) have been properly carried out. For the offense now concealed, you should again request Parivāsa (penance), Manatta (probation), and Abbhāna (reinstatement).』 This is called separate request separate conduct Parivāsa (penance), Manatta (probation), Abbhāna (reinstatement).

After a bhikkhu has concealed an offense and completed Parivāsa (penance), he says to the bhikkhus: 『Venerables! I have two more Sanghādisesa (offenses requiring a meeting of the Sangha).』 He should be asked: 『Are these original offenses or intermediate offenses?』 He replies: 『These are original offenses.』 He is asked: 『Concealed or not concealed?』 He replies: 『One concealed, one not concealed.』 He should be told: 『The previous Parivāsa (penance) has been properly carried out. The offense now not concealed is suspended. For the concealed offense, request Parivāsa (penance) again and carry it out together. Then together conduct Manatta (probation), together conduct Abbhāna (reinstatement).』 Thus, the separate dwelling within the separate dwelling is completed, the beginning and middle of Manatta (probation) are completed, and Abbhāna (reinstatement) is completed, as described above.

After a bhikkhu has concealed an offense and completed Parivāsa (penance), he says to the bhikkhus: 『Venerables! I have three more Sanghādisesa (offenses requiring a meeting of the Sangha).』 He should be asked: 『Are these original offenses or intermediate offenses?』 He replies: 『These are original offenses.』 He is asked: 『Concealed or not concealed?』 He replies: 『One concealed, one not concealed, one doubtful.』 He should be told: 『The previous Parivāsa (penance) has been properly carried out.

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法行，今不覆者停，疑者當決定，覆者當乞波利婆沙、共行摩那埵、共阿浮呵那。」如是別住中別住竟、摩那埵初中竟、阿浮呵那竟，亦如上說，是名本罪。

中間罪者，比丘覆藏罪行別住竟，語比丘言：「長老！我更有僧伽婆尸沙。」應問言：「是本罪、中間罪？」答言：「是中間罪。」問言：「何時犯？」答言：「別住中犯。」問言：「覆不覆？」答言：「覆。」應語言：「長老！先別住者已如法行，但少一夜。今覆者應更乞別住、合行共行摩那埵、共阿浮呵那。」是名別乞共行別住、共行摩那埵、共阿浮呵那。

比丘覆藏罪行別住已，行摩那埵語比丘言：「長老！我更有僧伽婆尸沙。」應問言：「是本罪、中間罪？」答言：「中間罪。」問言：「何時犯？」答言：「摩那埵中。」問言：「覆不覆？」答言：「覆。」應語：「長老！先別住摩那埵已如法行，但摩那埵中少一夜。今覆者應更乞別住行已，更乞摩那埵合行，共阿浮呵那。」是名別乞別行別住、別乞摩那埵、共行摩那埵、共阿浮呵那。

比丘覆藏罪行別住、摩那埵、阿浮呵那竟，復語比丘言：「長老！我更有僧伽婆尸沙。」應問：「是本罪、中間罪？」答言：「中間罪。」問言：「何時犯？」答言：「別住中間犯。」問言：「覆不覆

【現代漢語翻譯】 現代漢語譯本： 『法行，現在不隱瞞的就停止（懲罰），有疑問的應當決定，隱瞞的應當請求波利婆沙（Parivasa，別住）、共同進行摩那埵（Manatta，行懺）、共同進行阿浮呵那（Abbhana，除罪）。』像這樣，別住中的別住結束、摩那埵初期的結束、阿浮呵那結束，也如上面所說，這叫做本罪。 中間罪是指，比丘隱瞞罪行，別住結束后，對比丘說：『長老！我還有僧伽婆尸沙（Sanghavasesa，僧殘罪）。』應當問：『是本罪還是中間罪？』回答說：『是中間罪。』問：『什麼時候犯的？』回答說：『在別住期間犯的。』問：『隱瞞了沒有？』回答說：『隱瞞了。』應當說：『長老！先前的別住已經如法進行，只是少了一個夜晚。現在隱瞞的應當重新請求別住，合併進行共同的摩那埵，共同進行阿浮呵那。』這叫做分別請求共同進行的別住、共同進行的摩那埵、共同進行的阿浮呵那。 比丘隱瞞罪行，別住結束后，進行摩那埵時，對比丘說：『長老！我還有僧伽婆尸沙。』應當問：『是本罪還是中間罪？』回答說：『是中間罪。』問：『什麼時候犯的？』回答說：『在摩那埵期間。』問：『隱瞞了沒有？』回答說：『隱瞞了。』應當說：『長老！先前的別住和摩那埵已經如法進行，只是摩那埵中少了一個夜晚。現在隱瞞的應當重新請求別住進行后，重新請求摩那埵合併進行，共同進行阿浮呵那。』這叫做分別請求分別進行的別住、分別請求摩那埵、共同進行摩那埵、共同進行阿浮呵那。 比丘隱瞞罪行，別住、摩那埵、阿浮呵那結束后，又對比丘說：『長老！我還有僧伽婆尸沙。』應當問：『是本罪還是中間罪？』回答說：『是中間罪。』問：『什麼時候犯的？』回答說：『在別住期間犯的。』問：『隱瞞了沒有？』

【English Translation】 English version: 'The legal procedure should be followed. Those who do not conceal now should stop (the punishment). Those who have doubts should have them resolved. Those who concealed should request Parivasa (probation), undertake Manatta (penance) together, and undertake Abbhana (reinstatement) together.' Thus, the probation within probation is completed, the initial stage of Manatta is completed, and Abbhana is completed, as described above. This is called the original offense. An intermediate offense refers to a bhikkhu who, after concealing a transgression and completing probation, says to a bhikkhu, 'Venerable sir, I have another Sanghavasesa (offense requiring a meeting of the Sangha).' He should be asked, 'Is it an original offense or an intermediate offense?' He replies, 'It is an intermediate offense.' He is asked, 'When was it committed?' He replies, 'It was committed during probation.' He is asked, 'Was it concealed?' He replies, 'It was concealed.' He should be told, 'Venerable sir, the previous probation has been properly carried out, but it is short one night. Now, for the concealed offense, you should request probation again, undertake Manatta together, and undertake Abbhana together.' This is called separately requesting probation to be undertaken together, Manatta to be undertaken together, and Abbhana to be undertaken together. A bhikkhu who, after concealing a transgression and completing probation, while undertaking Manatta, says to a bhikkhu, 'Venerable sir, I have another Sanghavasesa.' He should be asked, 'Is it an original offense or an intermediate offense?' He replies, 'It is an intermediate offense.' He is asked, 'When was it committed?' He replies, 'It was committed during Manatta.' He is asked, 'Was it concealed?' He replies, 'It was concealed.' He should be told, 'Venerable sir, the previous probation and Manatta have been properly carried out, but the Manatta is short one night. Now, for the concealed offense, you should request probation again, and after undertaking it, request Manatta again to be undertaken together, and undertake Abbhana together.' This is called separately requesting probation to be undertaken separately, separately requesting Manatta, undertaking Manatta together, and undertaking Abbhana together. A bhikkhu who, after concealing a transgression and completing probation, Manatta, and Abbhana, again says to a bhikkhu, 'Venerable sir, I have another Sanghavasesa.' He should be asked, 'Is it an original offense or an intermediate offense?' He replies, 'It is an intermediate offense.' He is asked, 'When was it committed?' He replies, 'It was committed during probation.' He is asked, 'Was it concealed?'

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？」答言：「覆。」應語言：「長老！先別住已如法行，但少一夜摩那埵，阿浮呵那不成就。今覆罪應更乞別住合行已，更合乞摩那埵、共阿浮呵那。」是名別乞共行別住、合乞摩那埵。共阿浮呵那。

比丘覆藏罪行波利婆沙、摩那埵、阿浮呵那竟，復語比丘言：「長老！我更有僧伽婆尸沙。」應問：「是本罪、中間罪？」答言：「中間罪。」問言：「何時犯？」答言：「摩那埵中。」問言：「覆不覆？」答言：「覆。」應語言：「先別住摩那埵者已如法行，但摩那埵中少一夜，阿浮呵那不成就。今所覆者應更乞別住，行已更乞摩那埵、合行共阿浮呵那。」是名別乞別行別住、別乞合行摩那埵、共阿浮呵那。

比丘覆藏罪行別住中，語比丘言：「長老！我更有二僧伽婆尸沙。」問言：「是本罪、中間罪？」答言：「中間罪。」問：「何時犯？」答言：「別住中。」問：「覆不覆？」答言：「一覆、一不覆。」應語：「先別住者已如法行，但少一夜，不覆者停。覆者更乞別住、合行共行摩那埵、共阿浮呵那。」是名別乞合行別住、共行摩那埵、共阿浮呵那。

比丘覆藏罪行別住已，行摩那埵中語比丘言：「長老！我更有二僧伽婆尸沙。」應問言：「是本罪、中間罪？」答言：「中間。」問：「何時犯

{ "translations": [ "現代漢語譯本：", '」回答說：「承認。」應該這樣說：「長老！先前單獨居住已經如法進行，但少了一個夜晚的摩那埵（Mānatta，懺悔期），阿浮呵那（Abbhāna，出罪）不能成就。現在承認的罪應該重新請求單獨居住，進行完畢後重新請求摩那埵，共同進行阿浮呵那。」這叫做分別請求共同進行單獨居住，共同進行阿浮呵那。', '', '比丘覆藏罪行，波利婆沙（Parivāsa，別住）、摩那埵、阿浮呵那結束后，又對比丘說：「長老！我還有僧伽婆尸沙（Saṃghādisesa，僧殘罪）。」應該問：「是最初的罪，還是中間的罪？」回答說：「中間的罪。」問：「什麼時候犯的？」回答說：「摩那埵期間。」問：「隱瞞了沒有？」回答說：「隱瞞了。」應該這樣說：「先前單獨居住的摩那埵已經如法進行，但摩那埵中少了一個夜晚，阿浮呵那不能成就。現在所隱瞞的罪應該重新請求單獨居住，進行完畢後重新請求摩那埵，共同進行阿浮呵那。」這叫做分別請求分別進行單獨居住，分別請求共同進行摩那埵，共同進行阿浮呵那。', '', '比丘覆藏罪行，在別住期間，對比丘說：「長老！我還有兩個僧伽婆尸沙。」問：「是最初的罪，還是中間的罪？」回答說：「中間的罪。」問：「什麼時候犯的？」回答說：「別住期間。」問：「隱瞞了沒有？」回答說：「一個隱瞞了，一個沒有隱瞞。」應該說：「先前單獨居住已經如法進行，但少了一個夜晚，沒有隱瞞的罪暫停。隱瞞的罪重新請求單獨居住，共同進行摩那埵，共同進行阿浮呵那。」這叫做分別請求共同進行單獨居住，共同進行摩那埵，共同進行阿浮呵那。', '', '比丘覆藏罪行，別住結束后，在進行摩那埵期間，對比丘說：「長老！我還有兩個僧伽婆尸沙。」應該問：「是最初的罪，還是中間的罪？」回答說：「中間的罪。」問：「什麼時候犯' ], "english_translations": [ "English version:", '」 He answers, 「I confess.」 He should say, 「Venerable sir! The prior separate dwelling has been properly carried out, but it lacks one night of Mānatta (penance period), and the Abbhāna (absolution) is not accomplished. Now, the confessed offense should be requested again for separate dwelling, and after it is completed, Mānatta should be requested again, and Abbhāna should be carried out together.」 This is called separately requesting and jointly carrying out separate dwelling, and jointly carrying out Abbhāna.', '', 'After a bhikkhu has concealed an offense and completed Parivāsa (separate dwelling), Mānatta, and Abbhāna, he says again to the bhikkhu, 「Venerable sir! I have another Saṃghādisesa (offense requiring community penance).」 He should ask, 「Is it the original offense or an intermediate offense?」 He answers, 「An intermediate offense.」 He asks, 「When was it committed?」 He answers, 「During Mānatta.」 He asks, 「Was it concealed or not?」 He answers, 「It was concealed.」 He should say, 「The prior separate dwelling and Mānatta have been properly carried out, but it lacks one night of Mānatta, and the Abbhāna is not accomplished. Now, the concealed offense should be requested again for separate dwelling, and after it is completed, Mānatta should be requested again, and Abbhāna should be carried out together.」 This is called separately requesting and separately carrying out separate dwelling, separately requesting and jointly carrying out Mānatta, and jointly carrying out Abbhāna.', '', 'A bhikkhu, having concealed an offense, during the period of separate dwelling, says to the bhikkhu, 「Venerable sir! I have two more Saṃghādisesa.」 He asks, 「Are they the original offenses or intermediate offenses?」 He answers, 「Intermediate offenses.」 He asks, 「When were they committed?」 He answers, 「During separate dwelling.」 He asks, 「Were they concealed or not?」 He answers, 「One was concealed, and one was not concealed.」 He should say, 「The prior separate dwelling has been properly carried out, but it lacks one night, and the one not concealed is suspended. The concealed one should be requested again for separate dwelling, and Mānatta should be carried out together, and Abbhāna should be carried out together.」 This is called separately requesting and jointly carrying out separate dwelling, jointly carrying out Mānatta, and jointly carrying out Abbhāna.', '', 'A bhikkhu, having concealed an offense and completed separate dwelling, during the period of carrying out Mānatta, says to the bhikkhu, 「Venerable sir! I have two more Saṃghādisesa.」 He should ask, 「Are they the original offenses or intermediate offenses?」 He answers, 「Intermediate offenses.」 He asks, 「When were they committed?' ] }

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？」答言：「摩那埵中。」問：「覆不覆？」答言：「一覆、一不覆。」應語：「先別住摩那埵已如法行，但摩那埵中少一夜，今不覆者停，覆者應更乞別住行已，更合乞摩那埵、共阿浮呵那。」是名別乞別行別住，合乞共行摩那埵、共阿浮呵那。

比丘覆藏罪行別住、摩那埵、阿浮呵那竟，語比丘言：「長老！我更有二僧伽婆尸沙。」應問言：「是本罪、中間罪？」答言：「中間。」問：「何時犯？」答言：「別住中。」問言：「覆不覆？」答言：「一覆、一不覆。」應語：「先別住已如法行，但少一夜摩那埵，阿浮呵那不成就。今不覆者停，覆者應更乞別住合行行已，合乞摩那埵、共阿浮呵那。」

比丘覆藏罪行別住、摩那埵、阿浮呵那竟，語比丘言：「長老！我更有二僧伽婆尸沙。」應問：「是本罪、中間罪？」答言：「中間。」問：「何時犯？」答言：「摩那埵中。」問：「覆不覆？」答言：「一覆、一不覆。」應語：「先別住摩那埵已如法行，但摩那埵中少一夜，阿浮呵那不成就。今不覆者停，覆者應更乞別住行已，合乞摩那埵、共阿浮呵那。」

復有比丘覆藏罪行別住中，語比丘言：「長老！我更有三僧伽婆尸沙。」應問言：「是本罪、中間罪？」答言：「中間。」問言：「何時犯？

【現代漢語翻譯】 現代漢語譯本： 問：『在摩那埵（Manatta，一種懺悔期）中犯的？』答：『在摩那埵中。』問：『是否隱瞞？』答：『一部分隱瞞，一部分沒有隱瞞。』應該這樣說：『你之前的別住（Parivasa，一種隔離期）已經如法進行，只是摩那埵中少了一個夜晚，現在沒有隱瞞的部分就停止，隱瞞的部分應該重新請求別住，如法進行后，再一起請求摩那埵，共同進行阿浮呵那（abbhana，一種恢復戒臘的儀式）。』這叫做分別請求別住、分別進行，分別居住，一起請求，共同進行摩那埵，共同進行阿浮呵那。

比丘隱瞞罪行，別住、摩那埵、阿浮呵那結束后，對比丘說：『長老！我還有兩個僧伽婆尸沙（Sanghavasesa，僧殘罪）。』應該問：『是最初的罪，還是中間犯的罪？』答：『是中間犯的。』問：『什麼時候犯的？』答：『在別住期間。』問：『是否隱瞞？』答：『一部分隱瞞，一部分沒有隱瞞。』應該這樣說：『你之前的別住已經如法進行，只是少了一個夜晚的摩那埵，阿浮呵那沒有成就。現在沒有隱瞞的部分就停止，隱瞞的部分應該重新請求別住，一起進行，進行完畢后，一起請求摩那埵，共同進行阿浮呵那。』

比丘隱瞞罪行，別住、摩那埵、阿浮呵那結束后，對比丘說：『長老！我還有兩個僧伽婆尸沙。』應該問：『是最初的罪，還是中間犯的罪？』答：『是中間犯的。』問：『什麼時候犯的？』答：『在摩那埵期間。』問：『是否隱瞞？』答：『一部分隱瞞，一部分沒有隱瞞。』應該這樣說：『你之前的別住和摩那埵已經如法進行，只是摩那埵中少了一個夜晚，阿浮呵那沒有成就。現在沒有隱瞞的部分就停止，隱瞞的部分應該重新請求別住，如法進行后，一起請求摩那埵，共同進行阿浮呵那。』

又有比丘隱瞞罪行，在別住期間，對比丘說：『長老！我還有三個僧伽婆尸沙。』應該問：『是最初的罪，還是中間犯的罪？』答：『是中間犯的。』問：『什麼時候犯的？

【English Translation】 English version: Question: 'Was it committed during Manatta (a period of probation)?' Answer: 'During Manatta.' Question: 'Was it concealed?' Answer: 'Partially concealed, partially not concealed.' One should say: 'Your previous Parivasa (a period of separation) was properly conducted, but it lacks one night of Manatta. Now, the part that was not concealed should stop, and the part that was concealed should request Parivasa again, conduct it properly, and then together request Manatta and jointly perform Abbhana (reinstatement).』 This is called separately requesting Parivasa, separately conducting it, separately dwelling, together requesting, jointly conducting Manatta, and jointly performing Abbhana.

After a bhikkhu (monk) has concealed offenses and completed Parivasa, Manatta, and Abbhana, he says to a bhikkhu: 'Venerable sir! I have two more Sanghavasesa (offenses requiring a meeting of the Sangha).' One should ask: 'Are they original offenses or offenses committed in between?' He answers: 'Committed in between.' Question: 'When were they committed?' Answer: 'During Parivasa.' Question: 'Was it concealed?' Answer: 'Partially concealed, partially not concealed.' One should say: 'Your previous Parivasa was properly conducted, but it lacks one night of Manatta, and Abbhana was not achieved. Now, the part that was not concealed should stop, and the part that was concealed should request Parivasa again, conduct it together, and after completion, together request Manatta and jointly perform Abbhana.』

After a bhikkhu has concealed offenses and completed Parivasa, Manatta, and Abbhana, he says to a bhikkhu: 'Venerable sir! I have two more Sanghavasesa.' One should ask: 'Are they original offenses or offenses committed in between?' He answers: 'Committed in between.' Question: 'When were they committed?' Answer: 'During Manatta.' Question: 'Was it concealed?' Answer: 'Partially concealed, partially not concealed.' One should say: 'Your previous Parivasa and Manatta were properly conducted, but it lacks one night of Manatta, and Abbhana was not achieved. Now, the part that was not concealed should stop, and the part that was concealed should request Parivasa again, conduct it properly, and together request Manatta and jointly perform Abbhana.』

Again, a bhikkhu concealing offenses, during Parivasa, says to a bhikkhu: 'Venerable sir! I have three more Sanghavasesa.' One should ask: 'Are they original offenses or offenses committed in between?' He answers: 'Committed in between.' Question: 'When were they committed?'

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」答：「別住中。」問言：「覆不覆？」答言：「一覆、一不覆、一疑。」應語：「先別住者已如法行，但少一夜。今不覆者停，疑者當決定，覆者應更乞別住合行，共行摩那埵、共阿浮呵那。」至摩那埵中更說亦如是。

比丘覆藏罪行別住摩那埵、阿浮呵那竟，語比丘言：「長老！我更有三僧伽婆尸沙。」應問言：「是本罪、中間罪？」答言：「中間。」問：「何時犯？」答言：「別住中。」問：「覆不覆？」答言：「一覆、一不覆、一疑。」應語：「先別住者已如法行，但少一夜摩那埵，阿浮呵那不成就。不覆者停，疑者當決定，覆者應更乞別住、合行共行摩那埵、共阿浮呵那。」摩那埵中更犯三罪，亦如上說，是名別乞別行別住、別行摩那埵、共阿浮呵那。是名中間罪。

比丘故出精，犯僧伽婆尸沙，覆藏罪欲行別住，應請善知羯磨比丘，作是言：「長老！與我作波利婆沙羯磨。」將得意比丘至戒場上，作求聽羯磨，羯磨人應作是說：「大德僧聽！某甲比丘故出精，犯一僧伽婆尸沙罪，十夜覆藏。若僧時到，僧某甲比丘故出精，犯一僧伽婆尸沙罪，十夜覆藏，欲從僧乞十夜別住法者。」「諸大德聽！某甲比丘故出精，犯一僧伽婆尸沙罪，十夜覆藏，欲從僧乞十夜別住。僧忍默然故，是事如是持。」

【現代漢語翻譯】 現代漢語譯本： 答：『在別住期間。』問：『是否覆藏？』答：『一次覆藏，一次不覆藏，一次存疑。』應說：『先前的別住已經如法進行，只是少了一夜。現在不覆藏的先暫停，存疑的應當確定，覆藏的應當重新請求別住，合併進行，共同進行摩那埵（Manatta，懺悔期）、共同阿浮呵那（abbhāna，恢復戒臘）。』到了摩那埵期間再次陳述也是如此。

比丘覆藏罪行，別住、摩那埵、阿浮呵那結束后，對比丘說：『長老！我還有三個僧伽婆尸沙（Sanghādisesa，僧殘罪）。』應問：『是最初的罪，還是中間的罪？』答：『中間的。』問：『何時犯的？』答：『在別住期間。』問：『是否覆藏？』答：『一次覆藏，一次不覆藏，一次存疑。』應說：『先前的別住已經如法進行，只是少了一夜摩那埵，阿浮呵那沒有成就。不覆藏的先暫停，存疑的應當確定，覆藏的應當重新請求別住，合併進行，共同進行摩那埵、共同阿浮呵那。』在摩那埵期間再次犯三個罪，也如上面所說，這叫做分別請求別住、分別進行別住、分別進行摩那埵、共同阿浮呵那。這叫做中間罪。

比丘故意遺精，犯僧伽婆尸沙罪，覆藏罪行想要進行別住，應當請求善於羯磨（kamma，僧團事務）的比丘，這樣說：『長老！請為我作波利婆沙（parivāsa，別住）羯磨。』將如意的比丘帶到戒場上，作求聽羯磨，羯磨人應當這樣說：『大德僧眾聽！某甲比丘故意遺精，犯一個僧伽婆尸沙罪，覆藏十夜。如果僧眾時間到了，僧眾允許某甲比丘故意遺精，犯一個僧伽婆尸沙罪，覆藏十夜，想要從僧眾請求十夜別住法。』『諸位大德聽！某甲比丘故意遺精，犯一個僧伽婆尸沙罪，覆藏十夜，想要從僧眾請求十夜別住。僧眾容忍默然，所以這件事就這樣決定。』

【English Translation】 English version: Answer: 'During the period of separate dwelling (別住, parivāsa).' Question: 'Was it concealed?' Answer: 'Concealed once, not concealed once, and doubtful once.' It should be said: 'The previous separate dwelling has been properly conducted, but it is short one night. Those not concealed should be paused, those in doubt should be determined, and those concealed should request separate dwelling again, combine to conduct, jointly conduct Manatta (摩那埵, penance period), and jointly conduct Abbhāna (阿浮呵那, reinstatement).' The same applies when stating it again during the Manatta period.

After a bhikkhu (比丘, monk) has concealed his offenses and completed separate dwelling, Manatta, and Abbhāna, he says to the bhikkhu: 'Elder! I have three more Sanghādisesa (僧伽婆尸沙, offenses requiring initial and subsequent meetings of the Sangha).' He should be asked: 'Is it the original offense or an intermediate offense?' He answers: 'Intermediate.' Question: 'When was it committed?' Answer: 'During the separate dwelling period.' Question: 'Was it concealed?' Answer: 'Concealed once, not concealed once, and doubtful once.' It should be said: 'The previous separate dwelling has been properly conducted, but it is short one night of Manatta, and Abbhāna has not been achieved. Those not concealed should be paused, those in doubt should be determined, and those concealed should request separate dwelling again, combine to conduct, jointly conduct Manatta, and jointly conduct Abbhāna.' If three more offenses are committed during the Manatta period, it is also as described above. This is called separately requesting separate dwelling, separately conducting separate dwelling, separately conducting Manatta, and jointly conducting Abbhāna. This is called an intermediate offense.

If a bhikkhu intentionally emits semen, commits a Sanghādisesa offense, and conceals the offense, wanting to undergo separate dwelling, he should request a bhikkhu who is skilled in Kamma (羯磨, monastic procedures), saying: 'Elder! Please perform the Parivāsa (波利婆沙, probation) Kamma for me.' Bring the agreeable bhikkhu to the ordination hall and perform the request for hearing Kamma. The Kamma performer should say: 'May the Sangha (僧, monastic community) listen! Bhikkhu So-and-so intentionally emitted semen, committed a Sanghādisesa offense, and concealed it for ten nights. If the Sangha is ready, the Sangha allows Bhikkhu So-and-so, who intentionally emitted semen, committed a Sanghādisesa offense, and concealed it for ten nights, to request the ten-night separate dwelling practice from the Sangha.' 'Listen, venerable ones! Bhikkhu So-and-so intentionally emitted semen, committed a Sanghādisesa offense, and concealed it for ten nights, wanting to request the ten-night separate dwelling from the Sangha. The Sangha tolerates in silence, so this matter is thus decided.'

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此人應偏袒右肩胡跪合掌，作是言：「大德僧聽！我某甲比丘故出精，犯一僧伽婆尸沙罪，十夜覆藏。今從僧乞十夜別住，哀愍故，唯愿僧與我十夜別住法。」如是三乞。羯磨人應作是說：「大德僧聽！某甲比丘故出精，犯一僧伽婆尸沙罪，十夜覆藏，已從僧乞十夜別住。若僧時到，僧某甲比丘故出精，犯一僧伽婆尸沙罪，十夜覆藏，與十夜別住。白如是。」「大德僧聽！某甲比丘故出精，犯一僧伽婆尸沙罪，十夜覆藏，已從僧乞十夜別住法。僧今與某甲比丘故出精，犯一僧伽婆尸沙罪，十夜覆藏，與十夜別住。諸大德忍某甲比丘故出精，犯一僧伽婆尸沙，十夜覆藏，與十夜別住者默然，若不忍者便說。是第一羯磨。」第二、第三亦如上說。「僧已與某甲比丘故出精，犯一僧伽婆尸沙罪，十夜覆藏，與十夜別住竟，僧忍默然故，是事如是持。」羯磨已此人即入界內，應白僧，偏袒右肩胡跪合掌，作是言：「大德僧聽！我某甲比丘故出精，犯一僧伽婆尸沙罪，十夜覆藏，我已從僧乞十夜別住，僧已哀愍故，與我十夜別住法。大德僧！我某甲比丘故出精，犯一僧伽婆尸沙罪，十夜覆藏。我今行別住法，僧憶念持。」如是三說，白言：「我隨順行七事。」如是若二、若三乃至犯十罪者，應合乞別住。羯磨羯磨人應作是說：「

【現代漢語翻譯】 現代漢語譯本： 此人應當袒露右肩，以胡跪的姿勢合掌，這樣說：『尊敬的僧團請聽！我某甲（比丘的名字）比丘，因為故意遺精，犯了僧伽婆尸沙（僧殘罪，僅次於波羅夷的重罪）罪，隱瞞了十個夜晚。現在向僧團請求十個夜晚的別住（一種懺悔方式），因為哀憐我的緣故，唯愿僧團給予我十個夜晚的別住法。』這樣請求三次。 羯磨人（執行僧事的僧人）應當這樣說：『尊敬的僧團請聽！某甲比丘因為故意遺精，犯了僧伽婆尸沙罪，隱瞞了十個夜晚，已經向僧團請求十個夜晚的別住。如果僧團認為時機已到，僧團就給予某甲比丘因為故意遺精，犯了僧伽婆尸沙罪，隱瞞了十個夜晚，給予十個夜晚的別住。稟白如上。』 『尊敬的僧團請聽！某甲比丘因為故意遺精，犯了僧伽婆尸沙罪，隱瞞了十個夜晚，已經向僧團請求十個夜晚的別住法。僧團現在給予某甲比丘因為故意遺精，犯了僧伽婆尸沙罪，隱瞞了十個夜晚，給予十個夜晚的別住。諸位大德如果認可僧團給予某甲比丘因為故意遺精，犯了僧伽婆尸沙罪，隱瞞了十個夜晚，給予十個夜晚的別住，就請默然，如果不認可就請說出來。這是第一次羯磨。』 第二次、第三次也如上面所說。 『僧團已經給予某甲比丘因為故意遺精，犯了僧伽婆尸沙罪，隱瞞了十個夜晚，給予十個夜晚的別住完畢，僧團認可，因為默然的緣故，這件事就這樣成立。』 羯磨完畢后，此人立即進入界內（結界區域），應當稟白僧團，袒露右肩，以胡跪的姿勢合掌，這樣說：『尊敬的僧團請聽！我某甲比丘因為故意遺精，犯了僧伽婆尸沙罪，隱瞞了十個夜晚，我已經向僧團請求十個夜晚的別住，僧團已經因為哀憐我的緣故，給予我十個夜晚的別住法。尊敬的僧團！我某甲比丘因為故意遺精，犯了僧伽婆尸沙罪，隱瞞了十個夜晚。我現在實行別住法，僧團憶念並持守。』這樣說三次，稟白說：『我隨順奉行七事（別住期間需要遵守的七件事項）。』 像這樣，如果犯了兩個、三個乃至十個罪的人，應當合併請求別住。羯磨人應當這樣說：

【English Translation】 English version: This person should expose their right shoulder, kneel on their right knee, and join their palms, saying: 'Venerable Sangha, please listen! I, Bhikshu (monk's name) so-and-so, have deliberately emitted semen, committing a Sanghabasesa (a serious offense second only to Parajika) offense, and concealed it for ten nights. Now I request the Sangha for a ten-night separation (a form of repentance), out of compassion for me. I beseech the Sangha to grant me the ten-night separation procedure.' This should be requested three times. The Kamma person (the monk performing the Sangha's affairs) should say: 'Venerable Sangha, please listen! Bhikshu so-and-so has deliberately emitted semen, committing a Sanghabasesa offense, and concealed it for ten nights, and has already requested the Sangha for a ten-night separation. If the Sangha deems the time appropriate, the Sangha will grant Bhikshu so-and-so, who has deliberately emitted semen, committing a Sanghabasesa offense, and concealed it for ten nights, a ten-night separation. This is announced as such.' 'Venerable Sangha, please listen! Bhikshu so-and-so has deliberately emitted semen, committing a Sanghabasesa offense, and concealed it for ten nights, and has already requested the Sangha for a ten-night separation procedure. The Sangha now grants Bhikshu so-and-so, who has deliberately emitted semen, committing a Sanghabasesa offense, and concealed it for ten nights, a ten-night separation. Those venerable ones who approve of the Sangha granting Bhikshu so-and-so, who has deliberately emitted semen, committing a Sanghabasesa offense, and concealed it for ten nights, a ten-night separation, please remain silent. Those who do not approve, please speak. This is the first Kamma.' The second and third times are also as described above. 'The Sangha has completed granting Bhikshu so-and-so, who has deliberately emitted semen, committing a Sanghabasesa offense, and concealed it for ten nights, a ten-night separation. The Sangha approves, because of the silence, this matter is thus established.' After the Kamma is completed, this person immediately enters the boundary (consecrated area), and should inform the Sangha, exposing their right shoulder, kneeling on their right knee, and joining their palms, saying: 'Venerable Sangha, please listen! I, Bhikshu so-and-so, have deliberately emitted semen, committing a Sanghabasesa offense, and concealed it for ten nights. I have already requested the Sangha for a ten-night separation, and the Sangha, out of compassion for me, has granted me the ten-night separation procedure. Venerable Sangha! I, Bhikshu so-and-so, have deliberately emitted semen, committing a Sanghabasesa offense, and concealed it for ten nights. I am now practicing the separation procedure. May the Sangha remember and uphold this.' This should be said three times, informing them: 'I will follow and practice the seven things (seven things to be observed during the separation period).' Like this, if someone has committed two, three, or even ten offenses, they should combine the requests for separation. The Kamma person should say:

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大德僧聽！某甲比丘犯十僧伽婆尸沙罪，故出精乃至十罪，一切十夜覆藏。若僧時到，僧某甲比丘犯十僧伽婆尸沙罪，故出精乃至十罪，一切十夜覆藏，欲從僧乞一切通合十夜別住。諸大德聽！某甲比丘犯十僧伽婆尸沙罪，十夜覆藏，欲從僧乞一切通合十夜別住，僧忍默然故，是事如是持。」此人應從僧乞，偏袒右肩胡跪合掌作是言：「大德僧憶念！我某甲比丘犯十僧伽婆尸沙罪，故出精乃至十，一切十夜覆藏。今從僧乞一切通合十夜別住。哀愍故！唯愿僧與我一切通合十夜別住法。」如是三乞。羯磨人應作是說：「大德僧聽！某甲比丘犯十僧伽婆尸沙罪，故出精乃至十，一切十夜覆藏，已從僧乞一切通合十夜別住法。若僧時到，僧某甲比丘犯十僧伽婆尸沙罪，十夜覆藏，一切通合與十夜別住法。白如是。」「大德僧聽！某甲比丘犯十僧伽婆尸沙罪，故出精乃至十，一切十夜覆藏，已從僧乞一切通合十夜別住法。僧今與某甲比丘犯十僧伽婆尸沙罪，一切通合十夜別住。諸大德忍某甲比丘犯十僧伽婆尸沙罪、十夜覆藏，一切通合與十夜別住者默然，若不忍者便說。是第一羯磨。」第二、第三亦如是說。「僧已與某甲比丘犯十僧伽婆尸沙罪、十夜覆藏，一切通合與十夜別住竟。僧忍默然故，是事如是持。」若欲此中行者，

【現代漢語翻譯】 現代漢語譯本： 大德僧眾請聽！我某甲（姓名）比丘，犯了十條僧伽婆尸沙（僧殘罪，僅次於波羅夷的重罪）罪，因為故意遺精乃至犯了十條罪，全部隱瞞了十個夜晚。如果僧團認為時機已到，我某甲比丘犯了十條僧伽婆尸沙罪，因為故意遺精乃至犯了十條罪，全部隱瞞了十個夜晚，想要向僧團請求一切罪行合併計算，給予十個夜晚的別住（一種懺悔形式）。諸位大德請聽！我某甲比丘犯了十條僧伽婆尸沙罪，隱瞞了十個夜晚，想要向僧團請求一切罪行合併計算，給予十個夜晚的別住，希望僧團能夠慈悲應允。僧團默然，此事就這樣決定。』 此人應當向僧團請求，袒露右肩，右膝跪地，合掌說道：『大德僧眾憶念！我某甲比丘犯了十條僧伽婆尸沙罪，因為故意遺精乃至犯了十條罪，全部隱瞞了十個夜晚。現在向僧團請求一切罪行合併計算，給予十個夜晚的別住。因為憐憫的緣故！唯愿僧團給予我一切罪行合併計算的十個夜晚別住之法。』這樣請求三次。 羯磨（僧團議事）人應當這樣說：『大德僧眾請聽！某甲比丘犯了十條僧伽婆尸沙罪，因為故意遺精乃至犯了十條罪，全部隱瞞了十個夜晚，已經向僧團請求一切罪行合併計算，給予十個夜晚的別住之法。如果僧團認為時機已到，僧團就給予某甲比丘犯的十條僧伽婆尸沙罪，一切罪行合併計算的十個夜晚別住之法。稟白如上。』 『大德僧眾請聽！某甲比丘犯了十條僧伽婆尸沙罪，因為故意遺精乃至犯了十條罪，全部隱瞞了十個夜晚，已經向僧團請求一切罪行合併計算，給予十個夜晚的別住之法。僧團現在給予某甲比丘犯的十條僧伽婆尸沙罪，一切罪行合併計算的十個夜晚別住。諸位大德，如果哪位能夠容忍給予某甲比丘犯的十條僧伽婆尸沙罪、隱瞞十個夜晚，一切罪行合併計算的十個夜晚別住，就請默然，如果不容忍的就請說出來。這是第一次羯磨。』 第二次、第三次也像這樣說。 『僧團已經給予某甲比丘犯的十條僧伽婆尸沙罪、隱瞞十個夜晚，一切罪行合併計算的十個夜晚別住完畢。僧團默然，此事就這樣決定。』如果想要在此中修行的人，

【English Translation】 English version: Venerable Sangha, please listen! I, Bhikshu (name), have committed ten Sanghavasesa (a type of serious offense in monastic discipline, second only to Parajika) offenses, due to intentional emission of semen and even ten offenses, all concealed for ten nights. If the Sangha deems it the right time, I, Bhikshu (name), having committed ten Sanghavasesa offenses, due to intentional emission of semen and even ten offenses, all concealed for ten nights, wish to request from the Sangha that all offenses be combined and given ten nights of Parivasa (a form of penance). Venerable ones, please listen! I, Bhikshu (name), having committed ten Sanghavasesa offenses, concealed for ten nights, wish to request from the Sangha that all offenses be combined and given ten nights of Parivasa, hoping that the Sangha will compassionately grant it. The Sangha is silent, so this matter is decided.' This person should request from the Sangha, baring the right shoulder, kneeling on the right knee, and joining palms, saying: 'Venerable Sangha, remember! I, Bhikshu (name), have committed ten Sanghavasesa offenses, due to intentional emission of semen and even ten offenses, all concealed for ten nights. Now I request from the Sangha that all offenses be combined and given ten nights of Parivasa. Out of compassion! May the Sangha grant me the method of ten nights of Parivasa for all combined offenses.' Request this three times. The Kamma (Sangha proceedings) person should say: 'Venerable Sangha, please listen! Bhikshu (name) has committed ten Sanghavasesa offenses, due to intentional emission of semen and even ten offenses, all concealed for ten nights, and has requested from the Sangha the method of ten nights of Parivasa for all combined offenses. If the Sangha deems it the right time, the Sangha will grant Bhikshu (name) the ten Sanghavasesa offenses he committed, the ten nights of Parivasa for all combined offenses. Reporting as above.' 'Venerable Sangha, please listen! Bhikshu (name) has committed ten Sanghavasesa offenses, due to intentional emission of semen and even ten offenses, all concealed for ten nights, and has requested from the Sangha the method of ten nights of Parivasa for all combined offenses. The Sangha now grants Bhikshu (name) the ten Sanghavasesa offenses he committed, the ten nights of Parivasa for all combined offenses. Venerable ones, if anyone can tolerate granting Bhikshu (name) the ten Sanghavasesa offenses he committed, concealed for ten nights, the ten nights of Parivasa for all combined offenses, please remain silent; if not, please speak. This is the first Kamma.' The second and third times are also said in this way. 'The Sangha has completed granting Bhikshu (name) the ten Sanghavasesa offenses he committed, concealed for ten nights, the ten nights of Parivasa for all combined offenses. The Sangha is silent, so this matter is decided.' If someone wants to practice in this way,

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即日應白僧，偏袒右肩胡跪合掌，作是言：「大德僧聽！我某甲比丘犯十僧伽婆尸沙罪，故出精乃至十，一切十夜覆藏，已從僧乞一切通合乞十夜別住法，僧已哀愍故，與我一切通合十夜別住法。」「大德僧聽！我某甲比丘犯十僧伽婆尸沙罪，故出精乃至十，一切十夜覆藏，我今合行別住法。僧憶念持。」如是三說。白言：「我隨順行七事。」此人當日日憶，數滿應如是白：「大德僧聽！我某甲比丘犯十僧伽婆尸沙罪，故出精乃至十，一切十夜覆藏，我已從僧乞一切通合十夜別住法。僧已與我十夜別住法，我已行十夜別住法竟，僧憶念持。」如是三說。若此間眾滿者，應行摩那埵。若不滿者應求眾滿處，應請善知羯磨比丘得意人，將至戒場上。若無戒場者，不羯磨地，不得作僧事。羯磨地如上說。羯磨人應問：「行別住滿不？不空僧伽藍行別住不？無本罪、中間罪不？不共比丘同一房一障住不？客比丘來白不？時集非時集白不？」如是撿挍如法已，若犯一、若二、若三乃至十罪，應合乞摩那埵。羯磨人應作是說：「大德僧聽！某甲比丘犯十僧伽婆尸沙罪，故出精乃至十，一切十夜覆藏，已從僧乞十夜別住，某甲比丘行十夜別住竟。若僧時到，僧某甲比丘犯十僧伽婆尸沙罪，十夜覆藏，行別住竟，欲從僧乞通合六夜摩那

【現代漢語翻譯】 現代漢語譯本：即日起，應當向僧團稟告，偏袒右肩，胡跪合掌，這樣說：『尊敬的僧團請聽！我某甲（比丘名）比丘犯了十條僧伽婆尸沙罪（僧團所制定的僅次於波羅夷的重罪），因此精液遺失乃至十次，一切都隱瞞了十個夜晚，已經向僧團請求一切合並的十夜別住法（一種懺悔儀式），僧團已經慈悲地允許了我一切合並的十夜別住法。』 『尊敬的僧團請聽！我某甲（比丘名）比丘犯了十條僧伽婆尸沙罪，因此精液遺失乃至十次，一切都隱瞞了十個夜晚，我現在合併進行別住法。請僧團憶念並接受。』 這樣說三次。稟告說：『我隨順地奉行七件事。』 此人應當每日憶念，數滿之後應當這樣稟告：『尊敬的僧團請聽！我某甲（比丘名）比丘犯了十條僧伽婆尸沙罪，因此精液遺失乃至十次，一切都隱瞞了十個夜晚，我已經向僧團請求一切合並的十夜別住法。僧團已經給予了我十夜別住法，我已經完成了十夜別住法，請僧團憶念並接受。』 這樣說三次。 如果這裡的僧眾人數已滿，應當進行摩那埵（一種懺悔儀式）。如果人數未滿，應當尋找僧眾人數已滿的地方，應當邀請善於羯磨（僧團議事）的比丘和值得信任的人，帶到戒場上。如果沒有戒場，在非羯磨地，不得進行僧事。羯磨地的規定如上所述。羯磨人應當詢問：『別住法是否圓滿完成？是否在不空曠的僧伽藍（寺院）中進行別住法？有無新犯的罪行、中間犯的罪行？是否與比丘在同一房間、同一屏障內居住？是否有訪客比丘前來稟告？是否在規定的時間或不規定的時間前來稟告？』 像這樣如法地檢查完畢后，如果犯了一條、兩條、三條乃至十條罪，應當合併請求摩那埵。羯磨人應當這樣說：『尊敬的僧團請聽！某甲（比丘名）比丘犯了十條僧伽婆尸沙罪，因此精液遺失乃至十次，一切都隱瞞了十個夜晚，已經向僧團請求十夜別住法，某甲（比丘名）比丘已經完成了十夜別住法。如果僧團認為時機已到，僧團允許某甲（比丘名）比丘犯了十條僧伽婆尸沙罪，隱瞞了十個夜晚，完成了別住法，想要向僧團請求合併的六夜摩那埵。』

【English Translation】 English version: Forthwith, he should inform the Sangha (monastic community), exposing his right shoulder, kneeling on both knees, and joining his palms, saying thus: 'Venerable Sangha, listen! I, Bhikshu (monk) So-and-so (name of the monk), have committed ten Sanghavasesa offenses (a class of serious offenses in monastic discipline, second only to Parajika), therefore, seminal emission even up to ten times, all concealed for ten nights. I have already requested from the Sangha the ten-night Parivasa (probation) combined for all offenses, and the Sangha has compassionately granted me the ten-night Parivasa combined for all offenses.' 'Venerable Sangha, listen! I, Bhikshu So-and-so, have committed ten Sanghavasesa offenses, therefore, seminal emission even up to ten times, all concealed for ten nights. I am now undergoing the Parivasa combined for all offenses. May the Sangha remember and acknowledge.' He should say this three times. He should report: 'I am obediently observing the seven rules.' This person should remember this daily, and when the number of days is complete, he should report thus: 'Venerable Sangha, listen! I, Bhikshu So-and-so, have committed ten Sanghavasesa offenses, therefore, seminal emission even up to ten times, all concealed for ten nights. I have already requested from the Sangha the ten-night Parivasa combined for all offenses. The Sangha has granted me the ten-night Parivasa, and I have completed the ten-night Parivasa. May the Sangha remember and acknowledge.' He should say this three times. If the number of monks here is complete, he should undergo Manatta (a period of penance). If the number is not complete, he should seek a place where the number of monks is complete. He should invite a Bhikshu who is skilled in Karma (monastic procedures) and a trustworthy person, and bring them to the ordination ground. If there is no ordination ground, monastic affairs cannot be conducted on non-Karma ground. The rules for Karma ground are as described above. The Karma officiant should ask: 'Is the Parivasa completed? Is the Parivasa being performed in a Sangharama (monastery) that is not empty? Are there any new offenses or intermediate offenses? Is he not residing in the same room or behind the same screen with another Bhikshu? Are visiting Bhikshus reporting their arrival? Are they reporting at the proper time or at an improper time?' After examining in this way according to the Dharma (teachings), if he has committed one, two, three, or even ten offenses, he should request Manatta combined for all offenses. The Karma officiant should say thus: 'Venerable Sangha, listen! Bhikshu So-and-so has committed ten Sanghavasesa offenses, therefore, seminal emission even up to ten times, all concealed for ten nights. He has already requested ten-night Parivasa from the Sangha, and Bhikshu So-and-so has completed the ten-night Parivasa. If the Sangha deems it the right time, may the Sangha grant Bhikshu So-and-so, who has committed ten Sanghavasesa offenses, concealed them for ten nights, and completed Parivasa, the combined six-night Manatta from the Sangha.'

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埵。諸大德聽！某甲比丘犯十僧伽婆尸沙罪，十夜覆藏，行別住竟，欲從僧乞通合六夜摩那埵。僧忍默然故，是事如是持。」此人應從僧中乞，偏袒右肩胡跪合掌，作是言：「大德僧聽！我某甲比丘犯十僧伽婆尸沙罪，故出精乃至十，一切十夜覆藏，我已從僧乞十夜別住，我已行十夜別住竟。今從僧乞通合六夜摩那埵，哀愍故，唯愿僧與我通合六夜摩那埵。」如是三乞。羯磨人應作是說：「大德僧聽！某甲比丘犯十僧伽婆尸沙罪，故出精乃至十，一切十夜覆藏，已從僧乞十夜別住。某甲比丘行十夜別住竟，已從僧乞通合六夜摩那埵。若僧時到，僧某甲比丘犯十僧伽婆尸沙罪，故出精乃至十，一切十夜覆藏，行別住竟，一切通合與六夜摩那埵。白如是。」「大德僧聽！某甲比丘犯十僧伽婆尸沙罪，故出精乃至十，一切十夜覆藏，已從僧乞一切通合十夜別住。某甲比丘已行十夜別住竟，已從僧乞一切通合與六夜摩那埵。僧今與某甲比丘犯十僧伽婆尸沙罪，十夜覆藏，行別住竟，通合與六夜摩那埵。諸大德忍某甲比丘犯十僧伽婆尸沙罪，十夜覆藏，行別住竟，通合與六夜摩那埵者默然，若不忍者便說。是第一羯磨。」第二第三亦如是說。「僧與某甲比丘犯十僧伽婆尸沙罪，十夜覆藏，行別住竟，通合與六夜摩那埵竟。僧忍默

【現代漢語翻譯】 現代漢語譯本： 埵（摩那埵的縮寫）。諸位大德請聽！某甲比丘犯了十條僧伽婆尸沙罪（僧團所制定的僅次於波羅夷的重罪），隱瞞了十個夜晚，別住（一種懺悔形式）已經結束，現在想向僧團請求給予通合六夜摩那埵（一種懺悔階段）。如果僧團默許，此事就這樣執行。』 這個人應該從僧團中請求，偏袒右肩，右膝跪地，合掌，這樣說：『大德僧團請聽！我某甲比丘犯了十條僧伽婆尸沙罪，故意遺精乃至十次，總共隱瞞了十個夜晚，我已經向僧團請求了十個夜晚的別住，我已經完成了十個夜晚的別住。現在向僧團請求給予通合六夜摩那埵，因為憐憫的緣故，希望僧團能給予我通合六夜摩那埵。』這樣請求三次。 羯磨人（執行僧事的僧人）應該這樣說：『大德僧團請聽！某甲比丘犯了十條僧伽婆尸沙罪，故意遺精乃至十次，總共隱瞞了十個夜晚，已經向僧團請求了十個夜晚的別住。某甲比丘已經完成了十個夜晚的別住，已經向僧團請求給予通合六夜摩那埵。如果僧團認為時機已到，僧團就給予某甲比丘犯十條僧伽婆尸沙罪，故意遺精乃至十次，總共隱瞞了十個夜晚，別住結束后，給予通合六夜摩那埵。稟告完畢。』 『大德僧團請聽！某甲比丘犯了十條僧伽婆尸沙罪，故意遺精乃至十次，總共隱瞞了十個夜晚，已經向僧團請求給予通合十夜別住。某甲比丘已經完成了十個夜晚的別住，已經向僧團請求給予通合六夜摩那埵。僧團現在給予某甲比丘犯十條僧伽婆尸沙罪，隱瞞了十個夜晚，別住結束后，給予通合六夜摩那埵。諸位大德如果認可僧團給予某甲比丘犯十條僧伽婆尸沙罪，隱瞞了十個夜晚，別住結束后，給予通合六夜摩那埵，就保持沉默，如果不認可就請說出來。這是第一次羯磨。』 第二次和第三次也像這樣說。 『僧團已經給予某甲比丘犯十條僧伽婆尸沙罪，隱瞞了十個夜晚，別住結束后，給予通合六夜摩那埵完畢。僧團認可，保持沉默。

【English Translation】 English version: 『Tva (short for Manatva). Listen, venerable monks! Monk 'So-and-so' has committed ten Sanghavasesa offenses (serious offenses second only to Parajika in the monastic code), concealed them for ten nights, and has completed the period of separate dwelling (a form of repentance). Now he wishes to request from the Sangha the granting of a combined six nights of Manatva (a stage of repentance). If the Sangha approves by remaining silent, then this matter shall be carried out accordingly.』 This person should request from the Sangha, baring his right shoulder, kneeling on his right knee, and joining his palms, saying: 『Venerable Sangha, listen! I, monk 'So-and-so,' have committed ten Sanghavasesa offenses, deliberately emitted semen even up to ten times, concealing it for a total of ten nights. I have already requested ten nights of separate dwelling from the Sangha, and I have completed the ten nights of separate dwelling. Now I request from the Sangha the granting of a combined six nights of Manatva, out of compassion. I hope that the Sangha will grant me a combined six nights of Manatva.』 He should request this three times. The Kamma person (the monk performing the Sangha's affairs) should say: 『Venerable Sangha, listen! Monk 'So-and-so' has committed ten Sanghavasesa offenses, deliberately emitted semen even up to ten times, concealing it for a total of ten nights. He has already requested ten nights of separate dwelling from the Sangha. Monk 'So-and-so' has completed the ten nights of separate dwelling and has requested the granting of a combined six nights of Manatva. If the Sangha deems it the right time, the Sangha will grant monk 'So-and-so,' who has committed ten Sanghavasesa offenses, deliberately emitted semen even up to ten times, concealing it for a total of ten nights, after completing the separate dwelling, a combined six nights of Manatva. This is the announcement.』 『Venerable Sangha, listen! Monk 'So-and-so' has committed ten Sanghavasesa offenses, deliberately emitted semen even up to ten times, concealing it for a total of ten nights. He has already requested the granting of a combined ten nights of separate dwelling from the Sangha. Monk 'So-and-so' has completed the ten nights of separate dwelling and has requested the granting of a combined six nights of Manatva. The Sangha now grants monk 'So-and-so,' who has committed ten Sanghavasesa offenses, concealed them for ten nights, after completing the separate dwelling, a combined six nights of Manatva. Venerable monks, if you approve of the Sangha granting monk 'So-and-so,' who has committed ten Sanghavasesa offenses, concealed them for ten nights, after completing the separate dwelling, a combined six nights of Manatva, remain silent. If you do not approve, then speak. This is the first Kamma.』 The second and third times should be said in the same way. 『The Sangha has granted monk 'So-and-so,' who has committed ten Sanghavasesa offenses, concealed them for ten nights, after completing the separate dwelling, a combined six nights of Manatva. The Sangha approves and remains silent.』

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然故，是事如是持。」羯磨已，應即日入僧中白，作如是說：「大德僧聽！我某甲比丘犯十僧伽婆尸沙罪，故出精乃至十，一切十夜覆藏，已從僧乞十夜別住法。我已行十夜別住竟，已從僧乞通合六夜摩那埵。僧已與我六夜摩那埵。」「大德僧聽！我某甲比丘犯十僧伽婆尸沙罪，十夜覆藏，行別住竟，一切通合行六夜摩那埵。僧憶念持。」如是三說。白言：「我隨順行七事。」如是三說。第二日應白，作是說：「大德僧聽！我某甲比丘犯十僧伽婆尸沙罪，故出精乃至十，一切十夜覆藏，我已從僧乞十夜別住，僧已與我十夜別住。我已行十夜別住竟，已從僧乞通合六夜摩那埵，僧已與我六夜摩那埵。我行摩那埵一夜已過，五夜在。僧憶念持。」如是三說。如是日日應白，乃至六夜應白，作是說：「大德僧聽！我某甲比丘犯十僧伽婆尸沙罪，故出精乃至十，一切十夜覆藏，我已從僧乞十夜別住，僧已與我十夜別住。我已行十夜別住竟，已通合乞六夜摩那埵。僧已與我六夜摩那埵，我已行六夜摩那埵竟，至阿浮呵那。僧憶念持。」若此間眾滿者，應請善知羯磨人作如是言：「長老！與我作羯磨。」羯磨人應問：「不減眾行摩那埵不？究竟摩那埵不？無本罪、中間罪不？不共比丘一房一障住不？客比丘來白不？時集非時集白不

【現代漢語翻譯】 現代漢語譯本：因此，這件事應當這樣堅持執行。羯磨（Karma，業）完成後，應當立即當日進入僧團中稟告，這樣說：『尊敬的僧團請聽！我某甲（姓名）比丘犯了十條僧伽婆尸沙（Sanghavasesa，僧殘）罪，因此遺精乃至十次，一共隱瞞了十個夜晚，已經向僧團請求了十個夜晚的別住法（Parivasa，別住）。我已經完成了十個夜晚的別住，已經向僧團請求了總共六個夜晚的摩那埵（Manatta，意恕）。僧團已經給予了我六個夜晚的摩那埵。』 『尊敬的僧團請聽！我某甲比丘犯了十條僧伽婆尸沙罪，隱瞞了十個夜晚，完成了別住，總共進行了六個夜晚的摩那埵。請僧團憶念並記住。』這樣說三次。稟告說：『我隨順地執行七件事。』這樣說三次。第二天應當稟告，這樣說：『尊敬的僧團請聽！我某甲比丘犯了十條僧伽婆尸沙罪，因此遺精乃至十次，一共隱瞞了十個夜晚，我已經向僧團請求了十個夜晚的別住，僧團已經給予了我十個夜晚的別住。我已經完成了十個夜晚的別住，已經向僧團請求了總共六個夜晚的摩那埵，僧團已經給予了我六個夜晚的摩那埵。我已經進行摩那埵一個夜晚過去了，還有五個夜晚。請僧團憶念並記住。』這樣說三次。 像這樣每天都應當稟告，直到六個夜晚都應當稟告，這樣說：『尊敬的僧團請聽！我某甲比丘犯了十條僧伽婆尸沙罪，因此遺精乃至十次，一共隱瞞了十個夜晚，我已經向僧團請求了十個夜晚的別住，僧團已經給予了我十個夜晚的別住。我已經完成了十個夜晚的別住，已經總共請求了六個夜晚的摩那埵。僧團已經給予了我六個夜晚的摩那埵，我已經完成了六個夜晚的摩那埵，到達了阿浮呵那（abbhāna，拔罪）。請僧團憶念並記住。』如果這裡僧眾人數足夠，應當請求善於羯磨的人這樣說：『長老！請為我做羯磨。』做羯磨的人應當問：『沒有減少僧眾而進行摩那埵嗎？究竟完成了摩那埵嗎？沒有根本罪、中間罪嗎？沒有和比丘同住一個房間或有阻礙的地方嗎？有客比丘來稟告嗎？按時集合，不是非時集合稟告嗎？』

【English Translation】 English version: 'Therefore, this matter should be upheld in this way.' After the Karma (Karma, action) is completed, one should immediately enter the Sangha (Sangha, monastic community) on the same day and report, saying as follows: 'Venerable Sangha, please listen! I, Bhikkhu (Bhikkhu, monk) So-and-so, have committed ten Sanghavasesa (Sanghavasesa, formal meeting to confess a serious transgression) offenses, therefore emitted semen up to ten times, and concealed it for a total of ten nights. I have already requested the Sangha for the Parivasa (Parivasa, probation) of ten nights. I have completed the Parivasa of ten nights, and have requested the Sangha for a combined six nights of Manatta (Manatta, penance). The Sangha has granted me six nights of Manatta.' 'Venerable Sangha, please listen! I, Bhikkhu So-and-so, have committed ten Sanghavasesa offenses, concealed it for ten nights, completed the Parivasa, and have performed a combined six nights of Manatta. May the Sangha remember and hold this.' Say this three times. Report, saying: 'I am complying with the seven matters.' Say this three times. On the second day, one should report, saying: 'Venerable Sangha, please listen! I, Bhikkhu So-and-so, have committed ten Sanghavasesa offenses, therefore emitted semen up to ten times, and concealed it for a total of ten nights. I have already requested the Sangha for the Parivasa of ten nights, and the Sangha has granted me the Parivasa of ten nights. I have completed the Parivasa of ten nights, and have requested the Sangha for a combined six nights of Manatta, and the Sangha has granted me six nights of Manatta. I have performed Manatta for one night, and five nights remain. May the Sangha remember and hold this.' Say this three times. In this way, one should report every day, until six nights have been reported, saying: 'Venerable Sangha, please listen! I, Bhikkhu So-and-so, have committed ten Sanghavasesa offenses, therefore emitted semen up to ten times, and concealed it for a total of ten nights. I have already requested the Sangha for the Parivasa of ten nights, and the Sangha has granted me the Parivasa of ten nights. I have completed the Parivasa of ten nights, and have requested a combined six nights of Manatta. The Sangha has granted me six nights of Manatta, and I have completed six nights of Manatta, and have reached the Abbhāna (abbhāna, reinstatement). May the Sangha remember and hold this.' If the Sangha here is complete in number, one should request someone skilled in Karma to say: 'Elder! Please perform the Karma for me.' The one performing the Karma should ask: 'Was the Manatta performed without reducing the Sangha? Was the Manatta completed? Are there no root offenses or intermediate offenses? Did you not live in the same room or with an obstruction with another Bhikkhu? Did visiting Bhikkhus report? Was the assembly gathered on time, and not at an untimely gathering to report?'

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？日日白界內僧不？」若一一如法者，羯磨人應作是說：「大德僧聽！某甲比丘犯十僧伽婆尸沙罪，故出精乃至十，一切十夜覆藏，已從僧乞十夜別住，僧已與十夜別住。某甲已行十夜別住竟，已從僧乞通合六夜摩那埵。僧已與六夜摩那埵，某甲比丘已六夜行摩那埵竟。若僧時到，僧某甲比丘犯十僧伽婆尸沙罪，十夜覆藏，行十夜別住摩那埵竟，欲從僧乞通合阿浮呵那。」「諸大德聽！某甲比丘犯十僧伽婆尸沙罪，十夜覆藏通合行別住摩那埵竟，欲從僧乞通合阿浮呵那。僧忍默然故，是事如是持。」此人應從僧中乞，偏袒右肩胡跪合掌作是言：「大德僧聽！我某甲比丘犯十僧伽婆尸沙罪，故出精乃至十，一切十夜覆藏，已從僧乞通合十夜別住。僧已與我十夜別住，我已行十夜別住竟，已從僧中乞通合六夜摩那埵。僧已與我六夜摩那埵，我已行六夜摩那埵竟，今從僧乞十夜覆藏罪，通合阿浮呵那。哀愍故，唯愿僧與我十夜覆藏罪，通合阿浮呵那。」如是三乞。羯磨人應作是說：「大德僧聽！某甲比丘犯十僧伽婆尸沙罪，故出精乃至十，一切十夜覆藏，已從僧乞通合十夜別住，僧已與十夜別住法。某甲比丘已行十夜別住法竟，已從僧乞通合六夜摩那埵，僧已與六夜摩那埵。某甲比丘已行六夜摩那埵竟，已從僧乞十夜覆藏罪

【現代漢語翻譯】 現代漢語譯本： 『日日白界內僧不？』（是否每天都在僧團的界限之內？）如果每一項都如法，羯磨人（羯磨，佛教儀式）應該這樣說：『大德僧眾聽！某甲比丘（比丘，佛教出家男眾）犯了十僧伽婆尸沙罪（僧伽婆尸沙罪，僅次於波羅夷罪的重罪），故意遺精乃至十次，一共隱瞞了十個夜晚，已經向僧團請求了十個夜晚的別住（別住，一種懺悔形式），僧團已經給予了十個夜晚的別住。某甲已經完成了十個夜晚的別住，已經向僧團請求了六個夜晚的摩那埵（摩那埵，一種懺悔形式）。僧團已經給予了六個夜晚的摩那埵，某甲比丘已經完成了六個夜晚的摩那埵。如果僧團認為時機已到，僧團允許某甲比丘犯下的十僧伽婆尸沙罪，隱瞞十個夜晚，在完成了十個夜晚的別住和摩那埵之後，可以向僧團請求阿浮呵那（阿浮呵那，一種懺悔形式）。』 『諸位大德聽！某甲比丘犯了十僧伽婆尸沙罪，隱瞞了十個夜晚，完成了別住和摩那埵，現在想向僧團請求阿浮呵那。如果僧團同意，請保持沉默，此事就這樣決定。』這個人應該從僧團中請求，袒露右肩，右膝跪地，合掌說道：『大德僧眾聽！我某甲比丘犯了十僧伽婆尸沙罪，故意遺精乃至十次，一共隱瞞了十個夜晚，已經向僧團請求了十個夜晚的別住。僧團已經給予了我十個夜晚的別住，我已經完成了十個夜晚的別住，已經向僧團請求了六個夜晚的摩那埵。僧團已經給予了我六個夜晚的摩那埵，我已經完成了六個夜晚的摩那埵，現在向僧團請求對隱瞞十個夜晚的罪行進行阿浮呵那。出於憐憫，唯愿僧團允許我對隱瞞十個夜晚的罪行進行阿浮呵那。』這樣請求三次。羯磨人應該這樣說：『大德僧眾聽！某甲比丘犯了十僧伽婆尸沙罪，故意遺精乃至十次，一共隱瞞了十個夜晚，已經向僧團請求了十個夜晚的別住，僧團已經給予了十個夜晚的別住。某甲比丘已經完成了十個夜晚的別住，已經向僧團請求了六個夜晚的摩那埵，僧團已經給予了六個夜晚的摩那埵。某甲比丘已經完成了六個夜晚的摩那埵，已經向僧團請求對隱瞞十個夜晚的罪行

【English Translation】 English version: 『Are the monks within the boundary of the Sangha (Sangha, the Buddhist monastic community) every day?』 If each item is in accordance with the Dharma (Dharma, the teachings of Buddha), the Karman (Karman, Buddhist ritual) performer should say: 『Listen, venerable Sangha! Bhikshu (Bhikshu, a Buddhist monk) so-and-so has committed the ten Sanghavasesa offenses (Sanghavasesa, a type of serious offense in Buddhism, second only to Parajika), intentionally emitted semen up to ten times, and concealed it for a total of ten nights. He has already requested ten nights of Parivasa (Parivasa, a form of penance) from the Sangha, and the Sangha has granted him ten nights of Parivasa. So-and-so has completed the ten nights of Parivasa and has requested six nights of Manatva (Manatva, a form of penance) from the Sangha. The Sangha has granted him six nights of Manatva, and Bhikshu so-and-so has completed the six nights of Manatva. If the Sangha deems it is the right time, the Sangha may allow Bhikshu so-and-so, who has committed the ten Sanghavasesa offenses, concealed them for ten nights, and completed ten nights of Parivasa and Manatva, to request Abbhāna (Abbhāna, a form of penance) from the Sangha.』 『Listen, venerable ones! Bhikshu so-and-so has committed the ten Sanghavasesa offenses, concealed them for ten nights, and completed Parivasa and Manatva. Now he wishes to request Abbhāna from the Sangha. If the Sangha agrees, please remain silent; let the matter be decided thus.』 This person should request from the Sangha, baring his right shoulder, kneeling on his right knee, and joining his palms, saying: 『Listen, venerable Sangha! I, Bhikshu so-and-so, have committed the ten Sanghavasesa offenses, intentionally emitted semen up to ten times, and concealed it for a total of ten nights. I have already requested ten nights of Parivasa from the Sangha. The Sangha has granted me ten nights of Parivasa, and I have completed the ten nights of Parivasa. I have requested six nights of Manatva from the Sangha. The Sangha has granted me six nights of Manatva, and I have completed the six nights of Manatva. Now I request Abbhāna from the Sangha for the offense of concealing it for ten nights. Out of compassion, may the Sangha grant me Abbhāna for the offense of concealing it for ten nights.』 He should request this three times. The Karman performer should say: 『Listen, venerable Sangha! Bhikshu so-and-so has committed the ten Sanghavasesa offenses, intentionally emitted semen up to ten times, and concealed it for a total of ten nights. He has already requested ten nights of Parivasa from the Sangha, and the Sangha has granted him ten nights of Parivasa. Bhikshu so-and-so has completed the ten nights of Parivasa and has requested six nights of Manatva from the Sangha. The Sangha has granted him six nights of Manatva. Bhikshu so-and-so has completed the six nights of Manatva and has requested Abbhāna for the offense of concealing it for ten nights.

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，通合阿浮呵那。若僧時到，僧某甲比丘犯十僧伽婆尸沙罪，故出精乃至十，一切十夜覆藏，通合行別住摩那埵竟，通合與阿浮呵那。白如是。」「大德僧聽！某甲比丘犯十僧伽婆尸沙罪，故出精乃至十，一切十夜覆藏，已從僧乞通合十夜別住，僧已與十夜別住。某甲比丘已行十夜別住竟，已從僧乞通合六夜摩那埵，僧已與六夜摩那埵。某甲比丘已行六夜摩那埵竟，已從僧乞十夜覆藏罪，通合阿浮呵那。僧今與某甲比丘犯十僧伽婆尸沙罪，故出精乃至十，一切十夜覆藏，通合行十夜別住、六夜摩那埵竟，通合與阿浮呵那。」「諸大德忍某甲比丘犯十僧伽婆尸沙罪，十夜覆藏，通合行十夜別住摩那埵竟，通合與阿浮呵那者默然，若不忍者便說。是第一羯磨。」第二、第三亦如是說。「僧已與某甲比丘十夜覆藏，一切通合十夜別住摩那埵，阿浮呵那竟。僧忍默然故，是事如是持。」「善男子聽！汝已如法出罪，一白三羯磨，眾僧和合滿二十眾，集僧作羯磨事難。汝當謹慎，莫復更犯！」是名別住摩那埵、阿浮呵那。比丘攝竟。

應羯磨不應羯磨者，佛住舍衛城，廣說如上。瞻波比丘相言諍訟、不和合住，一人舉一人、二人舉二人、眾多人舉眾多人。諸比丘以是因緣往白世尊：「瞻波比丘非法生，一比丘舉一比丘、二

【現代漢語翻譯】 現代漢語譯本： 『通合阿浮呵那（Abbhana，恢復清凈）。』如果僧團時間到了，某甲比丘犯了十僧伽婆尸沙罪（Sanghavasesa，僧殘罪），因為故意遺精乃至十次，一切都隱瞞了十個夜晚，通合進行別住（Parivasa，別住）和摩那埵（Manatta，行悔）之後，通合給予阿浮呵那。稟白如上。 『大德僧眾請聽！某甲比丘犯了十僧伽婆尸沙罪，因為故意遺精乃至十次，一切都隱瞞了十個夜晚，已經向僧團請求通合進行十個夜晚的別住，僧團已經給予了十個夜晚的別住。某甲比丘已經完成了十個夜晚的別住，已經向僧團請求通合進行六個夜晚的摩那埵，僧團已經給予了六個夜晚的摩那埵。某甲比丘已經完成了六個夜晚的摩那埵，已經向僧團請求對隱瞞十個夜晚的罪行，通合給予阿浮呵那。僧團現在給予某甲比丘犯十僧伽婆尸沙罪，因為故意遺精乃至十次，一切都隱瞞了十個夜晚，通合進行十個夜晚的別住、六個夜晚的摩那埵之後，通合給予阿浮呵那。』 『諸位大德容忍某甲比丘犯十僧伽婆尸沙罪，隱瞞十個夜晚，通合進行十個夜晚的別住和摩那埵之後，通合給予阿浮呵那的，請默然，如果不容忍的請說出來。這是第一次羯磨（Kamma，作業）。』第二次、第三次也像這樣說。 『僧團已經給予某甲比丘隱瞞十個夜晚的罪行，一切通合進行十個夜晚的別住和摩那埵，阿浮呵那完畢。僧團容忍默然，所以這件事就這樣決定了。』 『善男子請聽！你已經如法地懺悔了罪行，經過一白三羯磨，大眾僧團和合，滿二十眾，集合僧眾進行羯磨是很困難的。你應當謹慎，不要再犯！』這叫做別住、摩那埵、阿浮呵那。比丘戒的攝持完畢。 關於應作羯磨和不應作羯磨的事情，佛陀住在舍衛城（Savatthi），廣泛地像上面所說的那樣。瞻波（Campa）的比丘們互相爭吵、不和睦地居住，一個人舉發一個人、兩個人舉發兩個人、許多人舉發許多人。諸位比丘因為這個因緣去稟告世尊（Buddha）：『瞻波的比丘們非法地生活，一個比丘舉發一個比丘、二

【English Translation】 English version: 'Granting Abbhana (restoration to purity).' If the Sangha is ready, the Sangha grants to Bhikkhu (monk) So-and-so, who has committed a Sanghavasesa offense (an offense requiring formal meeting of the Sangha), namely, intentional ejaculation up to ten times, all concealed for ten nights, having completed Parivasa (probation) and Manatta (penance), Abbhana. 'Listen, venerable Sangha! Bhikkhu So-and-so has committed a Sanghavasesa offense, namely, intentional ejaculation up to ten times, all concealed for ten nights, and has requested the Sangha for Parivasa for ten nights, which the Sangha has granted. Bhikkhu So-and-so has completed Parivasa for ten nights and has requested the Sangha for Manatta for six nights, which the Sangha has granted. Bhikkhu So-and-so has completed Manatta for six nights and has requested the Sangha for Abbhana for the offense of concealing for ten nights. The Sangha now grants to Bhikkhu So-and-so, who has committed a Sanghavasesa offense, namely, intentional ejaculation up to ten times, all concealed for ten nights, having completed Parivasa for ten nights and Manatta for six nights, Abbhana.' 'Venerable ones, if the Sangha is in agreement to grant Abbhana to Bhikkhu So-and-so, who has committed a Sanghavasesa offense, concealed for ten nights, having completed Parivasa and Manatta, let them be silent; if not, let them speak. This is the first Kamma (formal act).』 The second and third times are also spoken in the same way. 'The Sangha has granted to Bhikkhu So-and-so Abbhana for the offense of concealing for ten nights, having completed Parivasa and Manatta. The Sangha is in agreement and remains silent, so this matter is thus carried out.' 'Listen, good man! You have been purified of your offense according to the Dharma (teachings), through one announcement and three Kammas, with the Sangha being in harmony and consisting of twenty members, it is difficult to assemble the Sangha to perform Kamma. You should be careful not to commit the offense again!' This is called Parivasa, Manatta, and Abbhana. The precepts for Bhikkhus are complete. Regarding what should be done with Kamma and what should not be done with Kamma, the Buddha (enlightened one) was staying in Savatthi (city in ancient India), extensively as described above. The Bhikkhus in Campa (city in ancient India) were arguing and dwelling together disharmoniously, one person accusing one person, two persons accusing two persons, many persons accusing many persons. The Bhikkhus, because of this reason, went to inform the World Honored One (Buddha): 'The Bhikkhus in Campa are living unlawfully, one Bhikkhu accusing one Bhikkhu, two

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比丘舉二比丘、眾多比丘舉眾多比丘。」佛告諸比丘：「有四羯磨。何等四？有非法不和合羯磨、有非法和合羯磨、有如法不和合羯磨、有如法和合羯磨。」

非法不和合羯磨者，比丘無事，僧與作折伏羯磨，諸比丘知非法故遮不來。比丘不與欲，持欲來不說；比丘無事，僧與作折伏羯磨，不行隨順與舍，諸比丘知非法故，遮不來，比丘不與欲，持欲來者不說，是二俱名非法不和合羯磨。

非法和合羯磨者，比丘無事，僧與作折伏羯磨，諸比丘不知非法故不遮不來，諸比丘與欲，持欲來者說；比丘無事，僧與作折伏羯磨，不行隨順與舍，諸比丘不知非法故不遮不來，諸比丘與欲，持欲來者說，是二俱名非法和合羯磨。

如法不和合羯磨者，比丘有事，僧與作折伏羯磨，諸比丘不知如法故遮不來，諸比丘不與欲，持欲來者不說；比丘有事，僧與作折伏羯磨，行隨順與舍，諸比丘不知如法故遮不來，諸比丘不與欲，持欲來者不說，是二俱名如法不和合羯磨。

如法和合羯磨者，比丘有事，僧與作折伏羯磨，諸比丘知如法故不遮不來，諸比丘與欲，持欲來者說；比丘有事，僧與作折伏羯磨，行隨順法與舍，諸比丘知如法故不遮不來，諸比丘與欲，持欲來者說，是二俱名如法和合羯磨。

是中

【現代漢語翻譯】 現代漢語譯本： 『有比丘指責兩個比丘，眾多比丘指責眾多比丘。』佛陀告訴眾比丘：『有四種羯磨（Karma，業）。是哪四種？有非法不和合羯磨、有非法和合羯磨、有如法不和合羯磨、有如法和合羯磨。』

『非法不和合羯磨』是指，比丘沒有犯事，僧團卻對他進行折伏羯磨（羯磨，佛教僧團中的一種儀式，此處指懲罰性的儀式），眾比丘因為知道這是非法的，所以阻止而不來參加。比丘不給予同意，即使拿著同意票來也不說出來；比丘沒有犯事，僧團對他進行折伏羯磨，不按照規定行事，不順從並放棄，眾比丘因為知道這是非法的，所以阻止而不來參加，比丘不給予同意，即使拿著同意票來也不說出來，這兩種情況都叫做『非法不和合羯磨』。

『非法和合羯磨』是指，比丘沒有犯事，僧團卻對他進行折伏羯磨，眾比丘因為不知道這是非法的，所以不阻止而前來參加。眾比丘給予同意，拿著同意票來的人也說出來；比丘沒有犯事，僧團對他進行折伏羯磨，不按照規定行事，不順從並放棄，眾比丘因為不知道這是非法的，所以不阻止而前來參加，眾比丘給予同意，拿著同意票來的人也說出來，這兩種情況都叫做『非法和合羯磨』。

『如法不和合羯磨』是指，比丘確實犯事了，僧團對他進行折伏羯磨，眾比丘因為不知道這是如法的，所以阻止而不來參加。眾比丘不給予同意，即使拿著同意票來也不說出來；比丘確實犯事了，僧團對他進行折伏羯磨，按照規定行事，順從並放棄，眾比丘因為不知道這是如法的，所以阻止而不來參加，眾比丘不給予同意，即使拿著同意票來也不說出來，這兩種情況都叫做『如法不和合羯磨』。

『如法和合羯磨』是指，比丘確實犯事了，僧團對他進行折伏羯磨，眾比丘因為知道這是如法的，所以不阻止而前來參加。眾比丘給予同意，拿著同意票來的人也說出來；比丘確實犯事了，僧團對他進行折伏羯磨，按照規定行事，順從佛法並放棄，眾比丘因為知道這是如法的，所以不阻止而前來參加，眾比丘給予同意，拿著同意票來的人也說出來，這兩種情況都叫做『如法和合羯磨』。

這裡面……

【English Translation】 English version: 『A Bhikkhu (monk) accuses two Bhikkhus (monks), many Bhikkhus (monks) accuse many Bhikkhus (monks).』 The Buddha told the Bhikkhus (monks): 『There are four Karmas (actions, deeds). What are the four? There is an unlawful and discordant Karma, there is an unlawful and concordant Karma, there is a lawful and discordant Karma, there is a lawful and concordant Karma.』

『An unlawful and discordant Karma』 refers to a case where a Bhikkhu (monk) has not committed any offense, but the Sangha (monastic community) performs a Takkakamma (act of censure) against him. The Bhikkhus (monks), knowing that this is unlawful, prevent it and do not attend. The Bhikkhus (monks) do not give their consent, and even if they bring a consent vote, they do not declare it. A Bhikkhu (monk) has not committed any offense, but the Sangha (monastic community) performs a Takkakamma (act of censure) against him, not acting in accordance with the rules, not complying and abandoning the act. The Bhikkhus (monks), knowing that this is unlawful, prevent it and do not attend. The Bhikkhus (monks) do not give their consent, and even if they bring a consent vote, they do not declare it. Both of these situations are called 『an unlawful and discordant Karma.』

『An unlawful and concordant Karma』 refers to a case where a Bhikkhu (monk) has not committed any offense, but the Sangha (monastic community) performs a Takkakamma (act of censure) against him. The Bhikkhus (monks), not knowing that this is unlawful, do not prevent it and attend. The Bhikkhus (monks) give their consent, and those who bring a consent vote also declare it. A Bhikkhu (monk) has not committed any offense, but the Sangha (monastic community) performs a Takkakamma (act of censure) against him, not acting in accordance with the rules, not complying and abandoning the act. The Bhikkhus (monks), not knowing that this is unlawful, do not prevent it and attend. The Bhikkhus (monks) give their consent, and those who bring a consent vote also declare it. Both of these situations are called 『an unlawful and concordant Karma.』

『A lawful and discordant Karma』 refers to a case where a Bhikkhu (monk) has indeed committed an offense, and the Sangha (monastic community) performs a Takkakamma (act of censure) against him. The Bhikkhus (monks), not knowing that this is lawful, prevent it and do not attend. The Bhikkhus (monks) do not give their consent, and even if they bring a consent vote, they do not declare it. A Bhikkhu (monk) has indeed committed an offense, and the Sangha (monastic community) performs a Takkakamma (act of censure) against him, acting in accordance with the rules, complying and abandoning the act. The Bhikkhus (monks), not knowing that this is lawful, prevent it and do not attend. The Bhikkhus (monks) do not give their consent, and even if they bring a consent vote, they do not declare it. Both of these situations are called 『a lawful and discordant Karma.』

『A lawful and concordant Karma』 refers to a case where a Bhikkhu (monk) has indeed committed an offense, and the Sangha (monastic community) performs a Takkakamma (act of censure) against him. The Bhikkhus (monks), knowing that this is lawful, do not prevent it and attend. The Bhikkhus (monks) give their consent, and those who bring a consent vote also declare it. A Bhikkhu (monk) has indeed committed an offense, and the Sangha (monastic community) performs a Takkakamma (act of censure) against him, acting in accordance with the Dharma (Buddhist teachings) and abandoning the act. The Bhikkhus (monks), knowing that this is lawful, do not prevent it and attend. The Bhikkhus (monks) give their consent, and those who bring a consent vote also declare it. Both of these situations are called 『a lawful and concordant Karma.』

In this…

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如法和合羯磨，是名應羯磨；餘者不應。復有不應羯磨，比丘非折伏事作折伏羯磨，諸比丘知非法故遮，人不現前、不問、不引過，非法不和合、眾不成就、白不成就、羯磨不成就。若一一不成就，是名不應羯磨。

行隨順已應舍，舍者有六：作折伏羯磨、作不語羯磨、作擯出羯磨、作發喜羯磨、作舉羯磨、作別住摩那埵羯磨。

作折伏羯磨者應隨順行五事：比丘事、比丘尼事、眷屬事、羯磨事、王事。作折伏羯磨已，應語言：「長老！汝莫復更犯，犯者僧更重治汝。」是五事應一一隨順行，行已折伏下意。僧應與作舍羯磨，是名舍作。

不語羯磨者應隨順行五事：比丘事、比丘尼事、眷屬事、羯磨事、王事。作羯磨已，應隨順行五事，雖復百歲應驅依止持戒，下至知二部律、十歲比丘、晨起應問訊、與出大小行器唾壺舉置常處、與齒木、與掃地迎食、浣衣熏缽，一切盡供給，唯除禮拜按摩。若病時得令按摩，應教二部律。若不能者，教一部律。若復不能者，應廣教五眾戒。應教善知陰、界、入、十二因緣。應教善知罪相、非罪相。威儀應教、非威儀應遮。若學已，即名為舍。

作擯出羯磨者應隨順行五事：比丘事、乃至王事。羯磨已，應安著僧伽藍邊住，隨順行五事，一一如法已應與舍，

【現代漢語翻譯】 現代漢語譯本：如法且和合的羯磨（Karma，業），稱為應作羯磨；其餘則不應作。又有不應作的羯磨，即比丘在非折伏之事上作折伏羯磨，諸比丘因知其非法而遮止，此人未現前、未詢問、未指出過失，屬於非法不和合，大眾不成就，白（通知）不成就，羯磨不成就。若其中任何一項不成就，都稱為不應作的羯磨。

行事隨順之後就應捨棄，可捨棄的有六種：作折伏羯磨、作不語羯磨、作擯出羯磨、作發喜羯磨、作舉羯磨、作別住摩那埵（Manatva，一種懺悔期）羯磨。

作折伏羯磨者應隨順五件事：比丘之事、比丘尼之事、眷屬之事、羯磨之事、王事。作折伏羯磨后，應告誡說：『長老！你不要再犯，再犯僧團將加重懲治你。』這五件事應一一隨順而行，行事後使其折伏下意。僧團應為其作舍羯磨，這稱為舍作。

作不語羯磨者應隨順五件事：比丘之事、比丘尼之事、眷屬之事、羯磨之事、王事。作羯磨后，應隨順五件事而行，即使已過百歲，也應驅使其依止持戒者，甚至對於知曉二部律、年僅十歲的比丘，也應早晨問訊，給予並放置大小便器和唾壺于常處，給予齒木，給予掃地迎食，浣洗衣物，熏缽，一切都應供給，唯獨不應禮拜。若生病時可允許禮拜，應教導二部律。若不能，則教導一部律。若仍不能，則應廣泛教導五眾戒。應教導其善知陰（Skandha，蘊）、界（Ayatana，處）、入（Dhatu，界）、十二因緣。應教導其善知罪相、非罪相。威儀應教導，非威儀應禁止。若已學會，即稱為捨棄（不語羯磨）。

作擯出羯磨者應隨順五件事：比丘之事、乃至王事。作羯磨后，應安置在僧伽藍（Samgharamas，僧院）旁邊居住，隨順五件事而行，一一如法后應允許捨棄（擯出羯磨）。

【English Translation】 English version: A Karma (Karma, action) that is lawful and harmonious is called an appropriate Karma; others are not appropriate. Furthermore, there are inappropriate Karmas, such as when a Bhikshu (Bhikshu, monk) performs a subjugation Karma on a matter that is not subject to subjugation. If the Bhikshus (Bhikshus, monks) know that it is unlawful, they should prevent it. If the person is not present, not questioned, and the faults are not pointed out, it is considered unlawful, not harmonious, the assembly is not complete, the announcement is not complete, and the Karma is not complete. If any one of these is incomplete, it is called an inappropriate Karma.

After acting in accordance, one should abandon (certain Karmas). There are six that can be abandoned: performing a subjugation Karma, performing a silence Karma, performing an expulsion Karma, performing a rejoicing Karma, performing a raising Karma, and performing a separate dwelling Manatva (Manatva, a period of repentance) Karma.

One who performs a subjugation Karma should act in accordance with five matters: matters concerning Bhikshus (Bhikshus, monks), matters concerning Bhikshunis (Bhikshunis, nuns), matters concerning relatives, matters concerning Karma, and matters concerning the king. After performing a subjugation Karma, one should say: 'Elder! You must not commit the offense again, or the Sangha (Sangha, monastic community) will punish you more severely.' These five matters should be followed one by one, and after acting, one should subdue their mind. The Sangha (Sangha, monastic community) should perform an abandonment Karma for them; this is called abandoning the action.

One who performs a silence Karma should act in accordance with five matters: matters concerning Bhikshus (Bhikshus, monks), matters concerning Bhikshunis (Bhikshunis, nuns), matters concerning relatives, matters concerning Karma, and matters concerning the king. After performing the Karma, one should act in accordance with five matters. Even if they are a hundred years old, they should be driven to rely on those who uphold the precepts. Even for a Bhikshu (Bhikshu, monk) who knows the two parts of the Vinaya (Vinaya, monastic rules), is only ten years old, one should greet them in the morning, give and place the large and small toilet utensils and spittoon in their usual place, give them a toothpick, give them sweeping for welcoming food, wash their clothes, and fumigate their bowl. Everything should be provided, except for bowing. If they are sick, bowing may be allowed. They should be taught the two parts of the Vinaya (Vinaya, monastic rules). If they cannot, then teach them one part of the Vinaya (Vinaya, monastic rules). If they still cannot, then they should be widely taught the five groups of precepts. They should be taught to know well the Skandhas (Skandha, aggregates), Ayatanas (Ayatana, sense bases), Dhatus (Dhatu, elements), and the twelve links of dependent origination. They should be taught to know well the characteristics of offenses and non-offenses. Proper conduct should be taught, and improper conduct should be prohibited. If they have learned, it is called abandoning (the silence Karma).

One who performs an expulsion Karma should act in accordance with five matters: matters concerning Bhikshus (Bhikshus, monks), and even matters concerning the king. After performing the Karma, they should be placed to live near the Samgharamas (Samgharamas, monasteries), and act in accordance with five matters. After each matter is lawful, they should be allowed to abandon (the expulsion Karma).

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是名舍。

擯出、作發喜羯磨者，應隨順行五事：比丘事，乃至王事。羯磨已，應遣到所犯俗人家悔過。若俗人言：「尊者！故在精舍中住耶？若故在彼住者，我當斷彼食及衣錢物。」僧應語言：「此非僧過，汝應更往向彼下意，令其歡喜。」若彼喜者，即名為舍。

作舉羯磨者應隨順行五事，比丘事乃至王事。羯磨已，應安著僧伽藍外邊門向阿練若處，若來入塔院僧院中掃地者，比丘應逆掃其跡。若來益洗腳處水、大小行處水者，應還瀉棄。若共行弟子、依止弟子者，不得喚作和上、阿阇梨弟子，不應語言：「被舉。」餘人應語：「隨順行，應舍惡邪。」惡邪比丘不應共語、不應共住、不應共法食、不共佛、不共法、不共僧、不共布薩、不共自恣、不共羯磨，得語外道：「欲坐便坐。」不得語：「被舉。」令坐。若病者不應看病，得語彼檀越、若親裡言：「被舉人病，汝往看。」若無常者，不應與華香供養尸，不應為作飲食非時漿，供養僧不應分衣缽，不應與燒身，取其所眠床以尸著上，衣缽系咽曳床而出，作是言：「眾僧事凈！眾僧事凈！」于惡邪比丘不應起噁心。何以故？乃至燋柱不應起惡。應作是念：「莫令後人習此邪見。」若放牧人、取薪草人持衣缽來施者得取，即彼為施主。若被舉人隨順行

【現代漢語翻譯】 現代漢語譯本： 這叫做捨棄。

對於被擯出、作發喜羯磨（Karma，佛教術語，指行動、行為）的人，應該順應五件事：比丘（Bhiksu，佛教術語，指男性出家人）的事，乃至王事。羯磨完畢后，應該派遣他到所冒犯的俗人家中懺悔過錯。如果俗人說：『尊者！還要繼續住在精舍（Vihara，佛教術語，指僧侶居住的場所）中嗎？如果還要住在那裡，我就要斷絕他的食物、衣服和財物。』僧團應該對他說：『這不是僧團的過錯，你應該再去向他表示謙卑，讓他高興。』如果他高興了，就叫做捨棄。

對於被作舉羯磨（Ukshepaniya-karma，佛教術語，指一種懲罰措施）的人，應該順應五件事：比丘的事，乃至王事。羯磨完畢后，應該安置在僧伽藍（Samgharama，佛教術語，指僧院）外邊，門朝向阿練若（Aranya，佛教術語，指寂靜處，適合修行的地方）。如果他來進入塔院、僧院中掃地，比丘應該反過來掃掉他的足跡。如果他來增加洗腳處的水、大小便處的水，應該倒掉。如果和他一起行走的弟子、依止的弟子，不得稱呼他為和上（Upadhyaya，佛教術語，指親教師）、阿阇梨（Acarya，佛教術語，指教授師）的弟子，不應該說：『他被舉了。』其他人應該說：『隨順修行，應該捨棄惡邪。』不應該和惡邪比丘交談、不應該和他同住、不應該和他一起法食（Dharma-bhojana，佛教術語，指一起聽法和用餐）、不共佛、不共法、不共僧、不共布薩（Posadha，佛教術語，指每半月舉行的誦戒儀式）、不共自恣（Pravarana，佛教術語，指僧眾在雨季安居結束時互相檢舉過失的儀式）、不共羯磨，可以對外道（Tirthika，佛教術語，指佛教以外的修行者）說：『想坐就坐。』不得說：『他被舉了。』讓他坐。如果他生病了，不應該照顧他，可以對施主、親屬說：『被舉的人病了，你去看看他。』如果他去世了，不應該用鮮花香供養他的屍體，不應該為他做飲食和非時漿（Yamakalika，佛教術語，指在非正餐時間飲用的飲料），供養僧團的物品不應該分給他衣缽，不應該為他火化，取他所睡的床，把屍體放在上面，用衣缽繫住他的喉嚨，拖著床出去，說：『眾僧的事清凈了！眾僧的事清凈了！』對於惡邪比丘不應該生起噁心。為什麼呢？乃至對於燒焦的柱子也不應該生起噁心。應該這樣想：『不要讓後人學習這種邪見。』如果放牧人、砍柴人拿著衣缽來佈施，可以接受，就把他們當作施主。如果被舉的人隨順修行

【English Translation】 English version: This is called abandonment.

For one who is expelled or subject to a 'making joyful Karma' (Karma, Buddhist term, referring to action, deed), one should comply with five matters: the affairs of a Bhiksu (Bhiksu, Buddhist term, referring to a male monastic), and even the affairs of the king. After the Karma is completed, he should be sent to the home of the layperson he offended to repent his faults. If the layperson says: 'Venerable one! Do you still intend to live in the Vihara (Vihara, Buddhist term, referring to a dwelling place for monks)? If you still live there, I will cut off his food, clothing, and possessions.' The Sangha should say to him: 'This is not the fault of the Sangha, you should go to him again with humility and make him happy.' If he is happy, it is called abandonment.

For one who is subject to an 'Ukshepaniya-karma' (Ukshepaniya-karma, Buddhist term, referring to a type of disciplinary action), one should comply with five matters: the affairs of a Bhiksu, and even the affairs of the king. After the Karma is completed, he should be placed outside the Samgharama (Samgharama, Buddhist term, referring to a monastery), with the door facing the Aranya (Aranya, Buddhist term, referring to a quiet place suitable for practice). If he comes to sweep the ground in the Stupa courtyard or monastery, the Bhiksu should sweep away his footprints. If he comes to add water to the foot-washing place or the toilet, it should be poured away. If he has disciples who walk with him or rely on him, they should not call him the disciple of the Upadhyaya (Upadhyaya, Buddhist term, referring to a preceptor) or Acarya (Acarya, Buddhist term, referring to a teacher), and should not say: 'He has been suspended.' Others should say: 'Practice accordingly, you should abandon evil views.' One should not talk to an evil Bhiksu, should not live with him, should not share Dharma-bhojana (Dharma-bhojana, Buddhist term, referring to sharing teachings and meals), not share the Buddha, not share the Dharma, not share the Sangha, not share the Posadha (Posadha, Buddhist term, referring to the fortnightly recitation of precepts), not share the Pravarana (Pravarana, Buddhist term, referring to the ceremony at the end of the rainy season retreat where monks confess their faults), not share the Karma, one can say to a Tirthika (Tirthika, Buddhist term, referring to non-Buddhists): 'Sit if you want to sit.' One should not say: 'He has been suspended.' and let him sit. If he is sick, one should not take care of him, one can say to the donor or relative: 'The suspended person is sick, go and see him.' If he dies, one should not offer flowers and incense to his corpse, one should not make food and Yamakalika (Yamakalika, Buddhist term, referring to drinks consumed outside of meal times) for him, one should not distribute robes and bowls from the offerings to the Sangha to him, one should not cremate him, take the bed he slept on, put the corpse on it, tie his throat with robes and bowls, drag the bed out, and say: 'The affairs of the Sangha are purified! The affairs of the Sangha are purified!' One should not have evil thoughts towards an evil Bhiksu. Why? Even towards a burnt pillar one should not have evil thoughts. One should think: 'Do not let future generations learn this evil view.' If a herdsman or woodcutter brings robes and bowls to offer, one can accept them, and regard them as the donors. If the suspended person practices accordingly

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五事，得正見心意調軟者，得與舍行。

波利婆沙摩那埵比丘應隨順行七事，比丘事乃至王事，廣解如上說，是名舍作。

他邏咃者，佛住舍衛城，廣說如上。爾時須達居士語姊言：「姊！住是聚落中為我料理客僧。」時瞻波比丘眾來，見已歡喜，共相問訊：「善來大德。」與敷置床褥，請令就座。坐已與洗腳水、涂足油、非時漿、夜與燈火已，頭面禮足胡跪合掌，作是言：「大德僧！為我故明日受我食。」即受請已，須臾第二眾來，復為敷床褥，請令就坐、與洗腳水、涂足油、非時漿已，頭面禮足胡跪合掌，作是言：「大德僧！明日為我故受我食。」此眾言：「我不共彼食。」問言：「何故？」答言：「是被舉人。」彼言：「我非被舉。」復言：「汝是被舉人，何故言非？」如是被舉、不被舉竟夜共諍，鄰比俗人發不喜心。居士姊聞已嫌言：「云何沙門竟夜共諍被舉、不被舉？」生不喜心，晨起竟不與前食后食，駕草馬車還舍衛城，詣須達居士所，具說上事，乃至竟不料理。居士聞已，心懷不樂，語姊言：「此是惡事。應與何故不與？是法非法事在沙門。」爾時須達往世尊所，頭面禮足卻坐一面，具以上事乃至被舉不被舉具白世尊：「被舉人我等當云何恭敬供養？唯愿世尊具分別說。」佛告居士：「有

【現代漢語翻譯】 現代漢語譯本 五件事能使獲得正見，心意調和柔順的人，能夠給予和行舍（dana，佈施）。

波利婆沙摩那埵（Parivasamana，別住）比丘應當隨順七件事而行，比丘的事乃至國王的事，詳細解釋如上所說，這叫做舍作（捨棄作為）。

他邏咃（Tarata，爭論）這件事是這樣的：佛陀住在舍衛城（Sravasti），詳細經過如上所說。當時，須達居士（Sudatta，給孤獨長者）告訴他的姐姐說：『姐姐！你住在這個村落中，為我照料來訪的僧人。』當時，瞻波（Champa）的比丘眾來了，（須達的姐姐）見到他們后非常歡喜，互相問候說：『善來大德（Bhadanta，尊者）！』為他們鋪設床褥，請他們就座。坐下後，給他們洗腳水、涂腳油、非時漿（果汁），晚上給他們燈火。然後頭面禮足，胡跪合掌，這樣說道：『大德僧！爲了我的緣故，明天接受我的齋飯。』他們接受邀請后，不久第二批僧眾來了，（須達的姐姐）又為他們鋪設床褥，請他們就座，給他們洗腳水、涂腳油、非時漿。然後頭面禮足，胡跪合掌，這樣說道：『大德僧！明天爲了我的緣故，接受我的齋飯。』這批僧眾說：『我不和他們一起吃飯。』（須達的姐姐）問道：『為什麼？』回答說：『他們是被舉人（Ukkhittaka，被僧團驅擯者）。』（第一批僧眾）說：『我不是被舉人。』（第二批僧眾）又說：『你就是被舉人，為什麼說不是？』就這樣，被舉和不被舉的人整夜都在爭論，鄰近的俗人因此生起不歡喜的心。居士的姐姐聽到后，嫌惡地說：『為什麼這些沙門整夜都在爭論被舉和不被舉？』生起不歡喜的心，早晨起來，最終沒有給（兩批僧眾）提供前食和后食，駕著草馬車返回舍衛城，去到須達居士那裡，詳細地說了上面的事情，乃至最終沒有照料僧眾。居士聽了之後，心中不悅，告訴他的姐姐說：『這是不好的事情。應該給卻不給，這是否合法的事情應該由沙門來決定。』當時，須達前往世尊（Bhagavan，佛陀）那裡，頭面禮足，退坐到一邊，詳細地說了上面的事情，乃至被舉和不被舉的事情，全部稟告世尊：『被舉的人，我們應當如何恭敬供養？唯愿世尊詳細地分別解說。』佛陀告訴居士說：『有

【English Translation】 English version Five things, those who obtain right view and have a mind that is harmonious and gentle, are able to give and practice relinquishment (dana).

A Parivasamana (probationary) Bhikkhu should act in accordance with seven things, the affairs of a Bhikkhu up to the affairs of a king, explained in detail as mentioned above. This is called relinquishing action.

The matter of Tarata (dispute) is as follows: The Buddha was residing in Sravasti. The detailed account is as mentioned above. At that time, the householder Sudatta said to his sister: 'Sister! Residing in this village, please take care of the visiting monks for me.' At that time, the Sangha of Bhikkhus from Champa arrived. Upon seeing them, (Sudatta's sister) rejoiced and greeted each other, saying: 'Welcome, Venerable Ones (Bhadanta)!' She prepared beds and seats for them, inviting them to sit down. After they were seated, she provided them with water for washing their feet, oil for anointing their feet, and non-seasonal juice. At night, she provided them with lamps. Then, she bowed her head to their feet, knelt with folded hands, and said: 'Venerable Sangha! For my sake, please accept my meal tomorrow.' After they accepted the invitation, a second group of monks arrived shortly after. (Sudatta's sister) again prepared beds and seats for them, inviting them to sit down, and provided them with water for washing their feet, oil for anointing their feet, and non-seasonal juice. Then, she bowed her head to their feet, knelt with folded hands, and said: 'Venerable Sangha! For my sake, please accept my meal tomorrow.' This group of monks said: 'I will not eat with them.' (Sudatta's sister) asked: 'Why?' They replied: 'They are Ukkhittaka (those who have been expelled by the Sangha).' (The first group of monks) said: 'I have not been expelled.' (The second group of monks) again said: 'You have been expelled, why do you say you have not?' Thus, those who were expelled and those who were not argued throughout the night, causing the neighboring laypeople to become displeased. The householder's sister, upon hearing this, disliked it and said: 'Why are these Sramanas arguing about being expelled and not being expelled throughout the night?' She became displeased. In the morning, she ultimately did not provide (both groups of monks) with morning and afternoon meals, and drove the grass horse cart back to Sravasti, going to Sudatta's residence, and explained the above matters in detail, even to the point of not taking care of the Sangha. The householder, upon hearing this, was displeased and said to his sister: 'This is not good. If it should be given, it should be given. Whether it is lawful or unlawful should be decided by the Sramanas.' At that time, Sudatta went to the Blessed One (Bhagavan, Buddha), bowed his head to his feet, and sat down to one side, explaining the above matters in detail, even the matters of being expelled and not being expelled, and reported everything to the Blessed One: 'Those who have been expelled, how should we respectfully offer to them? May the Blessed One explain in detail.' The Buddha told the householder: 'There are'

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義應知，無義亦應知。是法非法、是律非律皆悉應知。是中有義如法如律，行者應供給無有方便被舉比丘，得共從事。」佛告居士：「但當行施作諸功德，是法、非法沙門自知。」時大愛道比丘尼往世尊所，頭面禮足卻住一面，白佛言：「世尊！我等當云何？」乃至「無有方便被舉比丘，得共從事。」爾時尊者阿難、優波離往世尊所，亦復如是。

爾時尊者舍利弗白佛言：「世尊！被舉比丘我等云何得知？」乃至「無有方便被舉比丘，得共從事。」爾時舍利弗白佛言：「世尊！云何名他邏咃。」佛語舍利弗：「有七事非他邏咃、似他邏咃，二他邏咃。何等七？或有狂故不著此眾、不著彼眾，謂是他邏咃，是最初非他邏咃、似他邏咃。如是心亂、鈍、癡、病、病故不著此眾、不著彼眾。複次舍利弗！或有人為利故，作是念：『若我著此眾失彼利，若著彼眾失此利，是二俱不著。』複次或有人得二眾利故，作是念：『我為得二邊利故，不著此眾、不著彼眾。』舍利弗！是名七事非他邏咃、似他邏咃。二他邏咃者，自護心、待時。自護心者，見他是非，作是念：『業行作者自知，譬如失火，但自救身，焉知他事。』是名自護心。待時者，或有人見他諍訟相言，作是念：『此諍訟相言，時到自當判斷。』是名二他邏咃。

【現代漢語翻譯】 現代漢語譯本：應該知曉何為有意義，也應該知曉何為無意義。對於什麼是佛法、什麼不是佛法，什麼是戒律、什麼不是戒律，都應當完全知曉。在這些之中，如果存在符合意義、符合佛法、符合戒律的行為，修行者應該供養那些沒有方便、被僧團舉罪的比丘，並且可以一起共事。』佛陀告訴居士：『你們只需行佈施，做各種功德，至於什麼是佛法、什麼不是佛法，沙門（shā mén，出家修行者）自己會知道。』當時，大愛道比丘尼（Dà ài dào bǐqiūní，Mahapajapati Gotami，佛陀的姨母及首位比丘尼）前往世尊（shìzūn，對佛陀的尊稱）處，以頭面禮拜佛足後站在一旁，對佛陀說：『世尊！我們應當如何做？』乃至『沒有方便、被僧團舉罪的比丘，可以一起共事。』當時，尊者阿難（Ānán，Ananda，佛陀的十大弟子之一，以記憶力強著稱）、優波離（Yōubōlí，Upali，佛陀的十大弟子之一，持戒第一）前往世尊處，也同樣如此。 當時，尊者舍利弗（Shèlìfú，Sariputta，佛陀的十大弟子之一，智慧第一）對佛陀說：『世尊！被僧團舉罪的比丘，我們應當如何得知？』乃至『沒有方便、被僧團舉罪的比丘，可以一起共事。』當時，舍利弗對佛陀說：『世尊！什麼叫做「他邏咃（tā luó tuō）」？』佛陀告訴舍利弗：『有七種情況不是他邏咃，而是類似他邏咃，有兩種情況才是真正的他邏咃。哪七種呢？或者有人因為瘋狂，不依附這個僧團，也不依附那個僧團，（人們）認為他是他邏咃，這是最初的非他邏咃、類似他邏咃。像這樣，心神錯亂、遲鈍、愚癡、生病，因為疾病而不依附這個僧團，也不依附那個僧團。再次，舍利弗！或者有人爲了利益的緣故，這樣想：『如果我依附這個僧團就會失去那個僧團的利益，如果依附那個僧團就會失去這個僧團的利益，所以兩個僧團都不依附。』再次，或者有人爲了獲得兩個僧團的利益，這樣想：『爲了獲得兩邊的利益，我不依附這個僧團，也不依附那個僧團。』舍利弗！這叫做七種情況不是他邏咃，而是類似他邏咃。兩種真正的他邏咃是：自護心、等待時機。自護心是指，看到他人的是非，這樣想：『造作業的人自己知道，譬如失火，只顧自己救身，哪裡知道其他的事情。』這叫做自護心。等待時機是指，或者有人看到他人爭訟相言，這樣想：『這種爭訟相言，時機到了自然會判斷。』這叫做兩種他邏咃。

【English Translation】 English version: 'Righteousness should be known, and unrighteousness should also be known. What is Dharma and what is not Dharma, what is Vinaya and what is not Vinaya, all should be fully known. Among these, if there is conduct that is meaningful, in accordance with the Dharma, and in accordance with the Vinaya, practitioners should provide for those Bhikkhus (Bǐqiū, monks) who have no means and have been censured by the Sangha (sēngqié, monastic community), and may work together with them.' The Buddha (fótuó, enlightened one) told the householder: 'You should only practice giving and perform various meritorious deeds; the Samanas (shāmén, wandering ascetics) themselves will know what is Dharma and what is not Dharma.' At that time, Mahapajapati Gotami Bhikkhuni (Dà ài dào bǐqiūní, Buddha's aunt and the first bhikkhuni) went to the World Honored One (shìzūn, epithet for the Buddha), bowed her head to his feet, stood to one side, and said to the Buddha: 'World Honored One! What should we do?' Even to 'Bhikkhus who have no means and have been censured by the Sangha, may work together with them.' At that time, Venerable Ananda (Ānán, one of the ten principal disciples of the Buddha, known for his memory), and Upali (Yōubōlí, one of the ten principal disciples of the Buddha, foremost in upholding the Vinaya) went to the World Honored One, and it was the same. At that time, Venerable Sariputta (Shèlìfú, one of the ten principal disciples of the Buddha, foremost in wisdom) said to the Buddha: 'World Honored One! How should we know which Bhikkhus have been censured by the Sangha?' Even to 'Bhikkhus who have no means and have been censured by the Sangha, may work together with them.' At that time, Sariputta said to the Buddha: 'World Honored One! What is called 'Tā luó tuō' (他邏咃)?' The Buddha told Sariputta: 'There are seven cases that are not 'Tā luó tuō', but are similar to 'Tā luó tuō', and two cases that are true 'Tā luó tuō'. What are the seven? Perhaps someone, because of madness, does not adhere to this Sangha, nor does he adhere to that Sangha, (people) think he is 'Tā luó tuō', this is the first non-'Tā luó tuō', similar to 'Tā luó tuō'. Like this, being mentally disturbed, dull, foolish, sick, because of sickness he does not adhere to this Sangha, nor does he adhere to that Sangha. Furthermore, Sariputta! Perhaps someone, for the sake of profit, thinks: 'If I adhere to this Sangha, I will lose the profit of that Sangha, if I adhere to that Sangha, I will lose the profit of this Sangha, so I do not adhere to either Sangha.' Furthermore, perhaps someone, in order to obtain the profit of both Sanghas, thinks: 'In order to obtain the profit of both sides, I do not adhere to this Sangha, nor do I adhere to that Sangha.' Sariputta! These are called seven cases that are not 'Tā luó tuō', but are similar to 'Tā luó tuō'. The two true 'Tā luó tuō' are: self-protection and waiting for the opportune time. Self-protection means seeing the rights and wrongs of others, thinking: 'The one who creates karma knows it himself, like a fire, only care about saving oneself, how would one know about other things.' This is called self-protection. Waiting for the opportune time means, perhaps someone sees others arguing and quarreling, thinking: 'This arguing and quarreling, when the time comes, it will naturally be judged.' These are called two 'Tā luó tuō'.

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」爾時舍利弗白佛言：「世尊！云何名中他邏咃？」佛告舍利弗：「有一人共此眾法食味食，亦共彼眾法食味食、請斷當事。複次舍利弗！中他邏咃亦共此眾法食味食，亦共彼眾法食味食，人不請而斷當事。」時舍利弗白佛言：「世尊！他邏咃比丘欲料理被舉比丘，當云何？」佛告舍利弗：「被舉人行隨順法、心柔軟，欲料理者不得時集非時集。為料理，當先于房、若溫室、若講堂上、若眾多人集處，應往誘問年少比丘：『長老！頗聞汝和上、阿阇梨語，若中間有人料理被舉人，當聽不？』若言：『我聞和上、阿阇梨語：「若被舉人行隨順法、心柔軟，設有人為語者，合此人治。」』若聞是語，默然而止。若言：『我聞和上、阿阇梨語：「被舉人行隨順法、心柔軟，可憐無人為其料理。」』聞是語者，不得故集眾，當因時集非時集。如是舍利弗！被舉人到布薩自恣日，應至僧中作是言：『我被舉比丘行隨順法、心柔軟，與我舍。』如是三說已，應還出，出時不得默然而去，應偏袒右肩合掌卻行。若眾中有人語者，他邏咃比丘應問：『長老！此人本何事故被舉？』復有人嫌言：『此人被舉，何故不知應當合治？』若聞是語，應默然止。若言：『長老！此人被舉，行隨順法、心柔軟，無人料理，可與舍。』他邏咃比丘應語

言：『長老！世尊說有二人，剛強未治者應治，已治柔軟者應舍。』若如是得眾人意者，應作求聽羯磨已聽乞。」羯磨人應作是說：「大德僧聽！某甲比丘有是事，僧欲饒益故，作舉羯磨。彼行隨順法、心柔軟。若僧時到，僧某甲比丘欲從僧乞舍舉羯磨。諸大德聽某甲比丘欲從僧乞舍舉羯磨，僧忍默然故，是事如是持。」此人應乞，偏袒右肩胡跪合掌，作是言：「大德僧聽！我某甲比丘有是事，僧欲饒益故，作舉羯磨。我已行隨順法、心柔軟，捨本惡見。今從僧乞舍舉羯磨，哀慜故，唯愿僧與我舍舉羯磨。」如是三乞。羯磨人應作是說：「大德僧聽！某甲比丘有是事，僧欲饒益故，作舉羯磨。彼行隨順法、心柔軟，捨本惡見，已從僧中乞舍舉羯磨。若僧時到，僧與某甲比丘舍舉羯磨。白如是。」「大德僧聽！某甲比丘有是事，僧欲饒益故，作舉羯磨。彼行隨順法、心柔軟，捨本惡見，已從僧中乞舍舉羯磨。僧今與某甲比丘舍舉羯磨。諸大德忍僧與某甲比丘舍舉羯磨者默然，若不忍者便說。是第一羯磨。」第二、第三亦如是說。「僧已與某甲比丘舍舉羯磨竟，僧忍默然故，是事如是持。」是名他邏咃。

異住者，

佛住舍衛城，廣說如上。爾時須達居士語姊言：「住是聚落中，有客僧來，為我供給。」時瞻

【現代漢語翻譯】 現代漢語譯本： 他說：『長老！世尊（Bhagavan，通常指釋迦牟尼佛）說過，對於那些剛強難以教化的人，應該加以懲治；對於那些已經被調伏而變得柔順的人，應該寬恕。』如果這樣做能夠得到大眾的認可，就應該舉行求聽羯磨（Kamma，佛教術語，指僧團的議事和決議程式），請求允許。主持羯磨的人應該這樣說：『各位大德僧眾請聽！某甲比丘（Bhiksu，佛教術語，指男性出家人）有這樣的事情，僧團爲了利益他，對他進行了舉羯磨（一種懲罰措施）。現在他行為符合正法，內心柔順。如果僧團認為時機已到，某甲比丘想要從僧團請求解除舉羯磨。各位大德請聽，某甲比丘想要從僧團請求解除舉羯磨，僧團如果同意就保持沉默，這件事就這樣決定。』這個人應該請求，袒露右肩，右膝跪地，合掌，這樣說：『大德僧眾請聽！我某甲比丘有這樣的事情，僧團爲了利益我，對我進行了舉羯磨。我已經行為符合正法，內心柔順，捨棄了原本的錯誤見解。現在我從僧團請求解除舉羯磨，因為憐憫我的緣故，希望僧團能夠解除我的舉羯磨。』這樣請求三次。主持羯磨的人應該這樣說：『大德僧眾請聽！某甲比丘有這樣的事情，僧團爲了利益他，對他進行了舉羯磨。現在他行為符合正法，內心柔順，捨棄了原本的錯誤見解，已經從僧團中請求解除舉羯磨。如果僧團認為時機已到，僧團就為某甲比丘解除舉羯磨。現在宣佈。』『大德僧眾請聽！某甲比丘有這樣的事情，僧團爲了利益他，對他進行了舉羯磨。現在他行為符合正法，內心柔順，捨棄了原本的錯誤見解，已經從僧團中請求解除舉羯磨。僧團現在為某甲比丘解除舉羯磨。各位大德，如果同意僧團為某甲比丘解除舉羯磨的請保持沉默，如果不同意的請說出來。這是第一次羯磨。』第二次、第三次也像這樣說。『僧團已經為某甲比丘解除了舉羯磨，僧團因為同意而保持沉默，這件事就這樣決定。』這叫做他邏咃（Tāraka，意義不明）。

關於異住者（Vihāra，佛教術語，指僧侶居住的場所）：

佛陀住在舍衛城（Śrāvastī，古印度城市），詳細情況如前所述。當時，須達居士（Sudatta，給孤獨長者的名字）告訴他的姐姐說：『如果住在村落中的有客比丘來，請你為我供養他們。』當時瞻（意義不明）

【English Translation】 English version: He said: 'Venerable elders! The World-Honored One (Bhagavan, usually refers to Shakyamuni Buddha) has said that those who are stubborn and untamed should be disciplined, and those who have been tamed and become gentle should be forgiven.' If this is acceptable to the assembly, then a request for a hearing should be made (Kamma, a Buddhist term referring to the procedures for deliberation and resolution in the Sangha), requesting permission. The person conducting the Kamma should say: 'Venerable Sangha, listen! Bhiksu (Bhiksu, a Buddhist term referring to a male monastic) so-and-so has such a matter, and the Sangha, for his benefit, has performed an act of suspension (a disciplinary measure). Now he behaves in accordance with the Dharma and is gentle in heart. If the Sangha deems it timely, Bhiksu so-and-so wishes to request the Sangha to lift the suspension. Venerable elders, listen, Bhiksu so-and-so wishes to request the Sangha to lift the suspension; if the Sangha agrees, remain silent; this matter is thus decided.' This person should request, baring his right shoulder, kneeling on his right knee, joining his palms, and saying: 'Venerable Sangha, listen! I, Bhiksu so-and-so, have such a matter, and the Sangha, for my benefit, has performed an act of suspension. I have behaved in accordance with the Dharma, am gentle in heart, and have abandoned my original wrong views. Now I request the Sangha to lift the suspension, out of compassion for me; may the Sangha lift my suspension.' He should request this three times. The person conducting the Kamma should say: 'Venerable Sangha, listen! Bhiksu so-and-so has such a matter, and the Sangha, for his benefit, has performed an act of suspension. Now he behaves in accordance with the Dharma, is gentle in heart, has abandoned his original wrong views, and has requested the Sangha to lift the suspension. If the Sangha deems it timely, the Sangha will lift the suspension for Bhiksu so-and-so. Let it be announced.' 'Venerable Sangha, listen! Bhiksu so-and-so has such a matter, and the Sangha, for his benefit, has performed an act of suspension. Now he behaves in accordance with the Dharma, is gentle in heart, has abandoned his original wrong views, and has requested the Sangha to lift the suspension. The Sangha now lifts the suspension for Bhiksu so-and-so. Venerable elders, if you agree to the Sangha lifting the suspension for Bhiksu so-and-so, remain silent; if you disagree, speak up. This is the first Kamma.' The second and third times are also said in the same way. 'The Sangha has lifted the suspension for Bhiksu so-and-so, and the Sangha remains silent in agreement; this matter is thus decided.' This is called Tāraka (meaning unclear).

Concerning different dwellings (Vihāra, a Buddhist term referring to the dwelling place of monks):

The Buddha was staying in Śrāvastī (an ancient Indian city), and the details are as described above. At that time, the householder Sudatta (Sudatta, the name of Anathapindika) told his sister: 'If visiting Bhiksus come to stay in the village, please provide for them on my behalf.' At that time, Zhan (meaning unclear)

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波比丘眾來，見已歡喜，請令就座，隨宜供給已，胡跪合掌作是言：「唯愿大德！明日受我施食。」須臾第二眾來，即請就座，種種供給已，請明日食。此眾言：「我不共彼眾食。」問言：「何故？」答言：「彼眾破僧。」彼言：「我不破僧。」復言：「汝實破僧，何故言不如是？」竟夜共諍，鄰比俗人聞已發不喜心。居士姊不悅，遂不供給，早起駕草馬車還舍衛城，向須達具說上事。居士聞已，往世尊所，頭面禮足卻住一面，即以上事，具白世尊：「世尊！此破僧人，我等得恭敬供養不？唯愿世尊具分別說。」佛告居士：「有義應知，無義亦應知，是法非法、是律非律，皆悉應知。此中有義如法如律，應供給；無有方便破僧人，應與共住。」佛語居士：「但當行施，作諸功德，是法非法事在沙門。」爾時大愛道比丘尼白佛言：「世尊！此破僧人，我等云何得知？」如上廣說。爾時尊者阿難、舍利弗、優波離往世尊所，頭面禮足卻住一面，白佛言：「世尊！破僧人我等云何得知？」佛語優波離：「有義應知，無義亦應知，是法非法、是律非律，此中有義如法如律當行，無一方便破僧人應共住。」爾時尊者優波離白佛言：「世尊！云何名破僧？」佛告優波離：「有二事名破僧。何等二？一者增惡法，二者增惡人。」復問

【現代漢語翻譯】 現代漢語譯本 比丘眾來了，見到他們后（居士）非常高興，請他們入座，按照他們的需求供養。供養完畢后，比丘們胡跪合掌說道：『希望大德！明天接受我們的齋飯供養。』 過了一會兒，第二批比丘眾來了，（居士）也請他們入座，用各種物品供養后，也邀請他們明天接受齋飯供養。這批比丘眾說：『我們不和那批比丘眾一起吃飯。』 （居士）問道：『為什麼？』 （比丘眾）回答說：『那批比丘眾是破僧（sangha-bheda，分裂僧團）者。』 另一批比丘眾說：『我們不是破僧者。』 （第一批比丘眾）又說：『你們確實是破僧者，為什麼說不是這樣？』 他們整夜都在爭論，鄰居俗人聽到後心生不悅。居士的姐姐也不高興，於是停止了供養，一大早駕著草馬車返回舍衛城（Śrāvastī），將上述事情詳細地告訴了須達（Sudatta）。 須達居士聽后，前往世尊（Bhagavan，佛陀）處，頭面禮足後站在一旁，將上述事情詳細地稟告世尊：『世尊！這些破僧的人，我們是否可以恭敬供養他們呢？希望世尊詳細地為我們分別解說。』 佛陀告訴居士：『有些道理應該知道，有些道理不應該知道，什麼是法（dharma，佛法），什麼是非法，什麼是律（vinaya，戒律），什麼是非律，都應該知道。這裡面有些道理是如法如律的，應該供養；沒有方便破僧的人，應該和他們一起居住。』 佛陀告訴居士：『你們只需行佈施，做各種功德，什麼是法什麼是非法，這些事情由沙門（śrāmaṇa，出家修行者）來判斷。』 這時，大愛道比丘尼（Mahāprajāpatī Gautamī，佛陀的姨母）問佛陀說：『世尊！這些破僧的人，我們該如何辨別呢？』（內容）如上文廣泛所說。 這時，尊者阿難（Ānanda）、舍利弗（Śāriputra）、優波離（Upāli）前往世尊處，頭面禮足後站在一旁，問佛陀說：『世尊！破僧的人我們該如何辨別呢？』 佛陀告訴優波離：『有些道理應該知道，有些道理不應該知道，什麼是法什麼是非法，什麼是律什麼是非律，這裡面有些道理是如法如律的應該奉行，沒有方便破僧的人應該一起居住。』 這時，尊者優波離問佛陀說：『世尊！什麼叫做破僧呢？』 佛陀告訴優波離：『有兩種情況叫做破僧。哪兩種呢？一是增長惡法，二是增長惡人。』 （優波離）又問

【English Translation】 English version The Bhikshu (monk) assembly came, and seeing them, he (the householder) was delighted. He invited them to be seated and provided them with offerings according to their needs. After the offerings, the Bhikshus knelt with their palms together and said: 'Venerable Sir, please accept our alms offering tomorrow.' After a while, a second group of Bhikshus came, and he invited them to be seated as well, providing them with various offerings. He also invited them to accept alms offering the next day. This group of Bhikshus said: 'We will not eat with that group of Bhikshus.' He (the householder) asked: 'Why?' The (Bhikshu) assembly replied: 'That group of Bhikshus are those who cause sangha-bheda (division of the Sangha, the monastic community).' The other group of Bhikshus said: 'We are not those who cause sangha-bheda.' The (first group of Bhikshus) further said: 'You are indeed those who cause sangha-bheda, why do you say it is not so?' They argued throughout the night, and the neighboring laypeople, hearing this, became displeased. The householder's sister was also unhappy, so she stopped the offerings and early in the morning drove the grass cart back to Śrāvastī (city), and told Sudatta (name of a wealthy merchant) the above matter in detail. After hearing this, the householder Sudatta went to the Bhagavan (the Buddha), bowed his head to his feet, stood aside, and reported the above matter to the Bhagavan in detail: 'Bhagavan! These people who cause sangha-bheda, are we allowed to respectfully make offerings to them? May the Bhagavan explain and differentiate this for us in detail.' The Buddha told the householder: 'Some principles should be known, and some principles should not be known. What is dharma (the teachings of the Buddha), and what is not dharma, what is vinaya (the monastic rules), and what is not vinaya, all should be known. Among these, some principles are in accordance with the dharma and the vinaya, and should be offered to. Those who do not have the means to cause sangha-bheda, should live with them.' The Buddha told the householder: 'You should only give alms and perform various merits. What is dharma and what is not dharma, these matters are for the śrāmaṇa (ascetic, renunciate) to judge.' At this time, Mahāprajāpatī Gautamī (Buddha's foster mother) Bhikshuni asked the Buddha: 'Bhagavan! How can we know these people who cause sangha-bheda?' (The content) is as widely described above. At this time, Venerable Ānanda, Śāriputra, and Upāli went to the Bhagavan, bowed their heads to his feet, stood aside, and asked the Buddha: 'Bhagavan! How can we know the people who cause sangha-bheda?' The Buddha told Upāli: 'Some principles should be known, and some principles should not be known. What is dharma and what is not dharma, what is vinaya and what is not vinaya, among these, some principles are in accordance with the dharma and the vinaya and should be followed. Those who do not have the means to cause sangha-bheda should live together.' At this time, Venerable Upāli asked the Buddha: 'Bhagavan! What is called sangha-bheda?' The Buddha told Upāli: 'There are two things called sangha-bheda. What are the two? One is increasing evil dharmas, and the other is increasing evil people.' (Upāli) further asked

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：「非法眾滿、如法眾減，名破僧不？」「不也。」復問：「非法眾減、如法眾滿，名破僧不？」「不也。」復問：「非法眾滿、如法眾若減十、若十五，名破僧不？」「不也。」復問：「非法眾滿，如法眾滿，若減十若十五，是中若一一法語人坐，名破僧不？」「不也。」復問：「若非法眾滿，如法眾滿，若減十、若十五，是中若一一法語人不坐、不與欲、不與見不欲，名破僧不？」「不也。」復問：「若非法眾滿，如法眾滿，若減十、若十五，若一一法語人，不坐、不與欲、不與見不欲、強牽未受具足人足數，名破僧不？」「不也。」復問：「若非法眾滿，如法眾滿，若減十、若十五，若一一法語人，不坐、不與欲、不與見不欲、不強牽未受具足人足數，一切盡欲破僧，名破僧不？」「不也。」佛告優波離：「非法眾滿，如法眾滿，若減十、若十五，若一一法語人不坐、不與欲、不與見不欲、不強牽未受具足人足數，復不一切欲破僧，但一住處、共一界，別眾布薩、別自恣、別作僧事，是名破僧。若知是欲破僧人者，諸比丘應語：『長老！莫破僧。破僧罪重，墮惡道、入泥犁。我當與汝衣缽、授經誦經、問事教誡。』若故不止者，應語有力勢優婆塞言：『長壽！此人慾破僧，當往諫曉語令止。』優婆塞應語尊者：

【現代漢語翻譯】 現代漢語譯本： 問：『如果非法比丘人數眾多，如法比丘人數減少，這算是破僧嗎？』 答：『不算。』 又問：『如果非法比丘人數減少，如法比丘人數眾多，這算是破僧嗎？』 答：『不算。』 又問：『如果非法比丘人數眾多，如法比丘人數減少十人或十五人，這算是破僧嗎？』 答：『不算。』 又問：『如果非法比丘人數眾多，如法比丘人數也眾多，但減少了十人或十五人，其中如果有一位精通佛法的比丘坐于其中，這算是破僧嗎？』 答：『不算。』 又問：『如果非法比丘人數眾多，如法比丘人數也眾多，但減少了十人或十五人，其中如果有一位精通佛法的比丘不參與集會，不表達贊同或反對的意見，這算是破僧嗎？』 答：『不算。』 又問：『如果非法比丘人數眾多，如法比丘人數也眾多，但減少了十人或十五人，其中如果有一位精通佛法的比丘不參與集會，不表達贊同或反對的意見，還強行拉來沒有受具足戒的人來湊數，這算是破僧嗎？』 答：『不算。』 又問：『如果非法比丘人數眾多，如法比丘人數也眾多，但減少了十人或十五人，其中如果有一位精通佛法的比丘不參與集會，不表達贊同或反對的意見，也不強行拉來沒有受具足戒的人來湊數，但所有人都想破壞僧團，這算是破僧嗎？』 答：『不算。』 佛陀告訴優波離（Upali，佛陀十大弟子之一，持戒第一）說：『如果非法比丘人數眾多，如法比丘人數也眾多，但減少了十人或十五人，其中如果有一位精通佛法的比丘不參與集會，不表達贊同或反對的意見，也不強行拉來沒有受具足戒的人來湊數，而且並非所有人都想破壞僧團，但他們在同一住處、同一結界範圍內，分別舉行布薩（Posadha，每半月誦戒儀式）、分別進行自恣（Pavarana，雨季安居結束時的自我檢討儀式）、分別進行僧團事務，這才是破僧。如果知道有人想要破壞僧團，各位比丘應該勸告他說：「長老！不要破壞僧團。破壞僧團的罪過非常嚴重，會墮入惡道、進入泥犁（Naraka，地獄）。我們可以給你衣缽，教你誦經，解答你的疑問，教導你。」如果他仍然不停止，就應該告訴有權勢的優婆塞（Upasaka，在家男居士）說：「長者！這個人想要破壞僧團，你應該去勸說他停止。」』優婆塞應該對這位尊者說：

【English Translation】 English version: Question: 'If the number of unlawful monks is full and the number of lawful monks is reduced, is this considered Sangha-break?' Answer: 'No.' Question: 'If the number of unlawful monks is reduced and the number of lawful monks is full, is this considered Sangha-break?' Answer: 'No.' Question: 'If the number of unlawful monks is full and the number of lawful monks is reduced by ten or fifteen, is this considered Sangha-break?' Answer: 'No.' Question: 'If the number of unlawful monks is full and the number of lawful monks is also full, but reduced by ten or fifteen, and if one Dharma-speaking person sits among them, is this considered Sangha-break?' Answer: 'No.' Question: 'If the number of unlawful monks is full and the number of lawful monks is also full, but reduced by ten or fifteen, and if one Dharma-speaking person does not sit, does not give consent, and does not give dissenting consent, is this considered Sangha-break?' Answer: 'No.' Question: 'If the number of unlawful monks is full and the number of lawful monks is also full, but reduced by ten or fifteen, and if one Dharma-speaking person does not sit, does not give consent, does not give dissenting consent, and forcibly pulls in those who have not received full ordination to make up the number, is this considered Sangha-break?' Answer: 'No.' Question: 'If the number of unlawful monks is full and the number of lawful monks is also full, but reduced by ten or fifteen, and if one Dharma-speaking person does not sit, does not give consent, does not give dissenting consent, does not forcibly pull in those who have not received full ordination to make up the number, and everyone intends to break the Sangha, is this considered Sangha-break?' Answer: 'No.' The Buddha told Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts): 'If the number of unlawful monks is full and the number of lawful monks is also full, but reduced by ten or fifteen, and if one Dharma-speaking person does not sit, does not give consent, does not give dissenting consent, does not forcibly pull in those who have not received full ordination to make up the number, and not everyone intends to break the Sangha, but they are in the same dwelling place, within the same boundary, holding separate Posadha (Posadha, bimonthly recitation of precepts), separate Pavarana (Pavarana, self-examination ceremony at the end of the rainy season retreat), and conducting Sangha affairs separately, this is considered Sangha-break. If it is known that someone intends to break the Sangha, the monks should advise him, saying: 「Elder! Do not break the Sangha. The sin of breaking the Sangha is very heavy, leading to falling into evil realms and entering Naraka (Naraka, hell). We will give you robes and bowls, teach you to recite the scriptures, answer your questions, and instruct you.」 If he still does not stop, you should tell a powerful Upasaka (Upasaka, lay male devotee), saying: 「Elder! This person intends to break the Sangha, you should go and persuade him to stop.」』 The Upasaka should say to the venerable one:

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『莫破僧，破僧罪重，墮惡道、入泥犁中。我當與尊者衣缽病瘦湯藥，若不樂修梵行者，可還俗，我當與汝婦，供給所須。』若故不止者，應拔舍羅籌驅出。出已，應當唱令作是言：『諸大德！有破僧人來，宜當自知。』若如是備，猶故破僧者，是名破僧。若於中佈施故，名良福田。于中受具足故，名善受具足。若覺已應去，若不去者，是名破僧伴。是破僧伴黨，盡壽不應共語、共住、共食、不共佛法僧、不共布薩安居自恣、不共羯磨。得語餘外道出家人：『有床座，欲坐便坐。』不得語彼坐。」是名異住。

與波羅夷學悔者，佛住舍衛城，廣說如上。爾時舍衛城中有難提，不樂在家，舍家出家，行亦禪、住亦禪、坐亦禪、臥亦禪。時亦有眾多難提，即名此禪難提，如波羅夷中廣說，諸比丘即驅出。出已在祇桓門間立啼，作是言：「長老！我犯波羅夷，無一念覆藏心。我樂袈裟，不欲舍離佛法。」時難提母來複啼，作是言：「我兒樂出家而世尊驅出。」難提姊復來亦啼，作是言：「我弟樂作沙門，而世尊驅出。」諸比丘以是因緣，往白世尊。佛告諸比丘：「是難提犯波羅夷，無一念覆藏心，僧應與波羅夷學悔羯磨。」此人應從僧乞，偏袒右肩胡跪合掌，作是言：「大德僧聽！我難提犯波羅夷，無一念覆藏心，今

【現代漢語翻譯】 現代漢語譯本： 『不要破壞僧團，破壞僧團的罪過很重，會墮入惡道、進入泥犁（naraka，地獄）之中。我應當供給尊者們衣服、缽、醫藥，如果不想繼續修行梵行，可以還俗，我應當給你妻子，供給你的所需。』如果仍然不停止破壞僧團的行為，應當拔出舍羅籌（śalākā，用於表決的籌）驅逐出去。驅逐出去後，應當宣告說：『各位大德！有破壞僧團的人來了，應當自己知道。』如果這樣防備，仍然破壞僧團，這就是破壞僧團的行為。如果有人在這種情況下佈施，就是良田福田。如果有人在這種情況下受具足戒，就是善受具足戒。如果覺察到自己是破僧的同夥，就應當離開，如果不離開，就是破僧的同伴。這些破僧的同伴，終身不應當與他們說話、同住、同食，不與他們共同進行佛法僧的活動，不與他們共同舉行布薩（poṣadha，每半月誦戒儀式）、安居（varṣa，雨季的三個月閉關修行）、自恣（pravāraṇā，安居結束時的儀式），不與他們共同進行羯磨（karma，僧團的議事程式）。可以對外道出家人說：『有床座，想坐就坐。』但不得對破僧者說讓他坐。」這叫做異住。 關於給予犯波羅夷（pārājika，斷頭罪）者學悔的機會：佛陀住在舍衛城（Śrāvastī），廣泛地講述瞭如上面的情況。當時舍衛城中有一個難提（Nandī），不喜歡在家生活，捨棄家庭出家，行走也禪修、站立也禪修、坐著也禪修、躺著也禪修。當時也有很多其他的難提，人們就稱呼這個難提為禪難提，就像波羅夷中所廣泛講述的那樣，眾比丘就把他驅逐了出去。被驅逐出去後，他站在祇桓（Jetavana，祇樹給孤獨園）的門間哭泣，說道：『長老！我犯了波羅夷罪，沒有一念的覆藏之心。我喜歡袈裟，不想舍離佛法。』當時難提的母親來了也哭泣，說道：『我的兒子喜歡出家，但是世尊卻把他驅逐了出去。』難提的姐姐也來了哭泣，說道：『我的弟弟喜歡做沙門（śrāmaṇa，出家修行者），但是世尊卻把他驅逐了出去。』眾比丘因為這件事，去稟告世尊。佛陀告訴眾比丘：『這個難提犯了波羅夷罪，沒有一念的覆藏之心，僧團應當給予他波羅夷學悔羯磨。』這個人應當從僧團乞求，袒露右肩，右膝跪地，合掌，說道：『大德僧團請聽！我難提犯了波羅夷罪，沒有一念的覆藏之心，現在

【English Translation】 English version: 'Do not break the Sangha (saṃgha, monastic community), breaking the Sangha is a grave offense, leading to falling into evil realms and entering Naraka (naraka, hell). I shall provide the venerable ones with robes, bowls, and medicine for illness. If one does not wish to continue practicing the Brahmacharya (brahmacarya, holy life), one may return to lay life, and I shall provide you with a wife and supply your needs.' If one still does not cease the act of breaking the Sangha, one should draw a Śalākā (śalākā, voting token) to expel him. After expulsion, one should announce, saying: 'Venerable ones! A person who breaks the Sangha has come, let everyone be aware.' If, despite such precautions, one still breaks the Sangha, this is called breaking the Sangha. If one makes offerings in this situation, it is called a field of good fortune. If one receives full ordination in this situation, it is called receiving full ordination well. If one realizes that he is an accomplice to breaking the Sangha, he should leave. If he does not leave, he is an accomplice to breaking the Sangha. These accomplices to breaking the Sangha should not speak, live, or eat together with them for the rest of their lives, nor participate in the activities of the Buddha, Dharma, and Sangha, nor participate in the Poṣadha (poṣadha, bi-monthly recitation of precepts), Varṣa (varṣa, rainy season retreat), or Pravāraṇā (pravāraṇā, end of retreat ceremony), nor participate in Karma (karma, monastic procedures). One may say to non-Buddhist renunciants: 'There is a seat, sit if you wish.' But one must not tell the breaker of the Sangha to sit.' This is called living separately. Regarding giving a Pārājika (pārājika, expulsion offense) offender a chance to learn repentance: The Buddha was residing in Śrāvastī (Śrāvastī), extensively explaining as above. At that time, there was a Nandī (Nandī) in Śrāvastī who did not enjoy the household life, abandoned his family, and became a renunciant. He practiced meditation while walking, standing, sitting, and lying down. At that time, there were many other Nandīs, and people called this Nandī 'Zen Nandī,' as extensively described in the Pārājika section. The Bhikṣus (bhikṣu, monks) expelled him. After being expelled, he stood crying at the gate of Jetavana (Jetavana, Jeta Grove), saying: 'Venerable ones! I have committed a Pārājika offense, without a moment of concealing my mind. I love the monastic robe and do not wish to abandon the Buddha's teachings.' At that time, Nandī's mother came and cried, saying: 'My son loves to become a renunciant, but the World Honored One has expelled him.' Nandī's sister also came and cried, saying: 'My brother loves to be a Śrāmaṇa (śrāmaṇa, wandering ascetic), but the World Honored One has expelled him.' The Bhikṣus, because of this matter, went to report to the World Honored One. The Buddha told the Bhikṣus: 'This Nandī has committed a Pārājika offense, without a moment of concealing his mind, the Sangha should give him the Karma of learning repentance for the Pārājika offense.' This person should request from the Sangha, baring his right shoulder, kneeling on his right knee, joining his palms, and saying: 'Venerable Sangha, please listen! I, Nandī, have committed a Pārājika offense, without a moment of concealing my mind, now'

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從僧乞波羅夷學悔。哀愍故！唯愿僧與我波羅夷學悔羯磨。」如是三乞。羯磨人應作是說：「大德僧聽！難提比丘犯波羅夷，無一念覆藏心，已從僧乞波羅夷學悔羯磨。若僧時到，僧與難提波羅夷學悔羯磨。白如是。」「大德僧聽！難提比丘犯波羅夷，無一念覆藏心，已從僧乞波羅夷學悔羯磨。僧今與難提比丘波羅夷學悔羯磨。諸大德忍，僧與難提比丘波羅夷學悔羯磨者默然，若不忍者便說。是第一羯磨。」第二、第三亦如是說。「僧已與難提比丘波羅夷學悔羯磨竟，僧忍默然故，是事如是持。」此人應在一切比丘下坐、一切沙彌上，不得與比丘同屋過三宿，復不得與沙彌過三宿，比丘不凈食彼亦不凈，彼不凈食比丘亦不凈，得與比丘授食，除火凈五生種及金銀，彼應從沙彌受食，比丘不得向說波羅提木叉、波羅夷罪、僧伽婆尸沙乃至越毗尼罪。得語言：「不得作非梵行、不得盜、不得殺、不得妄語、不得飲酒。」如是一一得教授。若本誦波羅提木叉者，不得高聲誦。若敬法者，得心誦。不得聽布薩、受自恣布薩。受自恣日，到僧中作如是言：「我清凈，僧憶持。」如是三說已，應還。四波羅夷中若有犯者，應驅出。十三僧伽婆尸沙已下，一切作突吉羅悔。是名與波羅夷學悔羯磨隨順行。

覓罪相者，佛住舍衛

【現代漢語翻譯】 現代漢語譯本：從僧團請求波羅夷罪（Parajika，斷頭罪）的學悔。因為哀憫的緣故！唯愿僧團允許我進行波羅夷罪的學悔羯磨（Karma，業）。』像這樣請求三次。羯磨者應該這樣說：『大德僧眾請聽！難提比丘（Nandi Bhikkhu）犯了波羅夷罪，沒有一念覆藏的心，已經從僧團請求波羅夷罪的學悔羯磨。如果僧團認為時機已到，僧團就給予難提波羅夷罪的學悔羯磨。稟白如上。』 『大德僧眾請聽！難提比丘犯了波羅夷罪，沒有一念覆藏的心，已經從僧團請求波羅夷罪的學悔羯磨。僧團現在給予難提比丘波羅夷罪的學悔羯磨。諸位大德如果認可僧團給予難提比丘波羅夷罪的學悔羯磨，就請默然，如果不認可就請說出來。這是第一次羯磨。』第二次、第三次也像這樣說。 『僧團已經給予難提比丘波羅夷罪的學悔羯磨完畢，僧團認可，因為默然的緣故，這件事就這樣成立。』此人應該在一切比丘之下坐，在一切沙彌之上，不得與比丘同屋超過三宿，也不得與沙彌超過三宿，比丘不凈的食物他也不得食用，他不凈的食物比丘也不得食用，可以與比丘互相授食，除了火凈、五生種以及金銀，他應該從沙彌處接受食物，比丘不得向他說波羅提木叉（Pratimoksha，戒經）、波羅夷罪、僧伽婆尸沙（Sanghavasesa，僧殘罪）乃至越毗尼罪。可以這樣說：『不得作非梵行、不得盜、不得殺、不得妄語、不得飲酒。』像這樣一一可以教授。如果原本能背誦波羅提木叉的人，不得高聲誦讀。如果敬重佛法的人，可以心中默誦。不得聽布薩（Posadha，齋戒）、受自恣布薩（Pravāraṇā，解夏）。受自恣日，到僧團中這樣說：『我清凈，僧團憶持。』像這樣說了三次之後，就應該離開。四波羅夷罪中如果有人觸犯，就應該驅逐出去。十三僧伽婆尸沙罪以下，一切都作突吉羅（Dukkata，惡作罪）悔。這叫做與波羅夷罪學悔羯磨相應的行為。 尋找罪相的人，佛陀住在舍衛城（Śrāvastī）。

【English Translation】 English version: He requests Parajika (Parajika, expulsion offense) rehabilitation from the Sangha. Out of compassion! I beseech the Sangha to grant me the Karma (Karma, action) for Parajika rehabilitation.' He requests this three times. The one conducting the Karma should say: 'Venerable Sangha, listen! Bhikkhu Nandi (Nandi Bhikkhu) has committed a Parajika offense, without any intention of concealment, and has requested Parajika rehabilitation Karma from the Sangha. If the Sangha deems it the right time, the Sangha will grant Nandi Parajika rehabilitation Karma. This is the announcement.' 'Venerable Sangha, listen! Bhikkhu Nandi has committed a Parajika offense, without any intention of concealment, and has requested Parajika rehabilitation Karma from the Sangha. The Sangha now grants Bhikkhu Nandi Parajika rehabilitation Karma. Those venerable ones who approve of the Sangha granting Bhikkhu Nandi Parajika rehabilitation Karma, please remain silent; those who do not approve, please speak. This is the first Karma.' The second and third times are also spoken in the same way. 'The Sangha has completed granting Bhikkhu Nandi Parajika rehabilitation Karma. The Sangha approves, because of the silence, this matter is thus established.' This person should sit below all bhikkhus and above all novices (samaneras), he must not stay in the same dwelling with bhikkhus for more than three nights, nor with novices for more than three nights. Food that is impure for bhikkhus is also impure for him, and food that is impure for him is also impure for bhikkhus. He may exchange food with bhikkhus, except for fire-purified items, five kinds of produce, and gold and silver. He should receive food from novices. Bhikkhus must not recite the Pratimoksha (Pratimoksha, monastic code), Parajika offenses, Sanghavasesa (Sanghavasesa, formal meeting offense) offenses, or even offenses against the Vinaya to him. They may say: 'Do not engage in non-celibate conduct, do not steal, do not kill, do not lie, do not drink alcohol.' Each of these may be taught. If he was previously able to recite the Pratimoksha, he must not recite it aloud. If he respects the Dharma, he may recite it silently in his mind. He must not listen to the Posadha (Posadha, observance day) or participate in the Pravāraṇā (Pravāraṇā, invitation) ceremony. On the day of the Pravāraṇā, he should go to the Sangha and say: 'I am pure, may the Sangha remember this.' After saying this three times, he should leave. If anyone has committed any of the four Parajika offenses, they should be expelled. For the thirteen Sanghavasesa offenses and below, all should be confessed as Dukkata (Dukkata, offense of wrong doing). This is called conduct in accordance with the Parajika rehabilitation Karma. For those seeking the characteristics of offenses, the Buddha was residing in Śrāvastī (Śrāvastī).

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城，廣說如上。爾時尸利耶婆比丘數數犯僧伽婆尸沙罪，僧集欲作羯磨，尸利耶婆不來，即遣使往喚，作是言：「長老！眾僧集欲作羯磨，何故不來？」尸利耶婆言：「僧必為我故作羯磨耳！」即心生恐怖而來。諸比丘問：「長老！犯僧伽婆尸沙罪耶？」答言：「犯。」彼心生歡喜，作是念：「諸梵行人於我起慈心，舉可悔過罪，非不可悔。」即白：「聽我小出。」出已，諸比丘於後作是言：「此比丘輕躁不定出去，須臾當作妄語，應當三過定實，然後作羯磨。」是尸利耶婆出外作是念：「我何故而受是罪？諸比丘數數治我罪，我不應受。」諸比丘喚尸利耶婆入，入已問言：「汝實犯僧伽婆尸沙罪不？」答言：「不犯。」復問：「汝何故僧中說有是罪，而言不犯？」答言：「我不憶是事。」諸比丘以是因緣往白世尊，佛言：「呼尸利耶婆來。」來已佛廣問上事：「汝實爾不？」答言：「實爾。」佛告諸比丘：「是尸利耶婆于眾僧中，言見罪復言不見、不見覆言見，作是語言：『不憶。』僧應與作覓罪相羯磨。」羯磨人應作是說：「大德僧聽！尸利耶婆比丘僧中，見罪言不見、不見覆言見，自言『不憶』。若僧時到，僧與尸利耶婆覓罪相羯磨。白如是。」「大德僧聽！尸利耶婆比丘僧中，見罪言不見、不見言見，自言『

不憶』。僧今與作覓罪相羯磨。諸大德忍僧與尸利耶婆覓罪相羯磨者默然，若不忍者便說。是第一羯磨。」第二、第三亦如是說。「僧已與尸利耶婆覓罪相羯磨竟，僧忍默然故，是事如是持。」此人盡壽應行八事。何等八？不得度人、不得與人受具足、不得與人依止、不得受比丘按摩供給、不得作比丘使、不得受次第差會、不得為僧作說法人、盡壽不與舍。僧和合作覓罪相羯磨已，行此八事，盡壽不應與舍。是名覓罪相隨順行。

舉羯磨、別住、　　摩那埵、出罪、 　應不應隨順、　　他邏咃、異住、 　學悔、覓罪相。　　第二跋渠竟。

舉事者，佛住舍衛城，廣說如上。爾時瞻波比丘斗諍相言不和合住，一比丘舉一比丘、二比丘舉二比丘、眾多比丘舉眾多比丘，作是言：「我舉長老！我舉長老！」爾時尊者優波離以是因緣具白世尊：「瞻波比丘非法生，一比丘舉一比丘，乃至眾多比丘舉眾多比丘。世尊！有幾事比丘得舉他人？」佛告優波離：「有三事、三因緣，比丘得舉他人。何等三事？戒不凈、見不凈、命不凈。何等三因緣？見、聞、疑是名三。複次比丘自身成就五法得舉他人。何等五？是實非虛、是時非非時、是饒益非不饒益、是軟語非粗獷、是慈心非瞋恚，是名五法得舉他人。又覆成就五法得

【現代漢語翻譯】 現代漢語譯本：『不憶』。僧團現在為尸利耶婆（Śrīyava，人名）作覓罪相羯磨（karma，業，此處指宗教儀式）。諸位大德如果認可僧團為尸利耶婆作覓罪相羯磨，請保持沉默；如果不認可，請說出來。這是第一次羯磨。」第二次、第三次也這樣說。「僧團已經為尸利耶婆作覓罪相羯磨完畢，僧團認可並保持沉默，因此此事就這樣成立。」此人終身應當遵守八件事。哪八件？不得為人剃度、不得為人授具足戒、不得為人作依止師、不得接受比丘的供給、不得做比丘的使者、不得接受次第差會、不得為僧團作說法者、終身不得給予住所。僧團和合共同作覓罪相羯磨后，此人遵守這八件事，終身不應給予住所。這叫做覓罪相隨順行。

舉羯磨（karma，業，此處指宗教儀式）、別住、摩那埵（mānatta，一種懺悔期）、出罪、應不應隨順、他邏咃（tāraka，救護者）、異住、學悔、覓罪相。第二跋渠（varga，品）結束。

關於『舉事』，佛陀住在舍衛城（Śrāvastī），詳細情況如前所述。當時，瞻波（Campā，古印度城市）的比丘們爭鬥，互相指責，不能和合共住。一個比丘檢舉一個比丘，兩個比丘檢舉兩個比丘，眾多比丘檢舉眾多比丘，並說：『我檢舉長老！我檢舉長老！』當時，尊者優波離（Upāli，佛陀十大弟子之一）因為這件事稟告世尊：『瞻波的比丘們不如法，一個比丘檢舉一個比丘，乃至眾多比丘檢舉眾多比丘。世尊！比丘在什麼情況下可以檢舉他人？』佛陀告訴優波離：『有三件事、三種因緣，比丘可以檢舉他人。哪三件事？戒律不清凈、見解不清凈、生活不清凈。哪三種因緣？見、聞、疑，這叫做三種因緣。』其次，比丘自身成就五種法，才可以檢舉他人。哪五種？真實不虛假、是時候而非不適時、有饒益而非無饒益、用柔和的語言而非粗暴的語言、是慈悲心而非嗔恚心，這叫做成就五法才可以檢舉他人。又成就五法得

【English Translation】 English version: 『Does not remember.』 The Sangha (community of monks) is now performing the Mikkhiyāpana-kamma (act of seeking absolution) for Śrīyava (name of a person). Venerable ones, if the Sangha approves of performing the Mikkhiyāpana-kamma for Śrīyava, let them remain silent; if not, let them speak. This is the first Kamma.』 The second and third times are also spoken in the same way. 『The Sangha has completed the Mikkhiyāpana-kamma for Śrīyava, and the Sangha approves and remains silent, therefore this matter is thus established.』 This person should observe eight things for the rest of his life. What are the eight? He must not ordain others, must not confer full ordination on others, must not be a preceptor for others, must not receive provisions from monks, must not be a messenger for monks, must not receive sequential assignments, must not be a preacher for the Sangha, and must not be given lodging for life. After the Sangha has harmoniously performed the Mikkhiyāpana-kamma, this person observes these eight things, and should not be given lodging for life. This is called Mikkhiyāpana-kamma-anuvattana (acting in accordance with the Mikkhiyāpana-kamma).

Expulsion Kamma (act of expulsion), Separate Residence, Mānatta (period of probation), Exoneration, Whether or not to comply, Tāraka (savior), Different Residence, Learning Repentance, Seeking Absolution. The second Varga (chapter) ends.

Regarding 『Accusation,』 the Buddha was residing in Śrāvastī (ancient Indian city), as described in detail above. At that time, the monks of Campā (ancient Indian city) were fighting, accusing each other, and could not live together harmoniously. One monk accused one monk, two monks accused two monks, many monks accused many monks, saying: 『I accuse the Elder! I accuse the Elder!』 At that time, Venerable Upāli (one of the ten great disciples of the Buddha) reported this matter to the World-Honored One: 『The monks of Campā are acting unlawfully, one monk accuses one monk, and so on, many monks accuse many monks. World-Honored One! Under what circumstances can a monk accuse another?』 The Buddha told Upāli: 『There are three things, three causes, for which a monk can accuse another. What are the three things? Impurity of precepts, impurity of views, impurity of livelihood. What are the three causes? Seeing, hearing, doubting, these are called the three causes.』 Furthermore, a monk who has perfected five qualities can accuse another. What are the five? Truthful and not false, timely and not untimely, beneficial and not unbeneficial, using gentle language and not harsh language, with a compassionate heart and not an angry heart, these are called the five qualities for accusing another. Also, having perfected five qualities, one can

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舉他人。何等五？凈身業、凈口業、正命、多聞阿毗曇、多聞毗尼。優波離！若身業不凈舉他者，前人應語：『長老！自身業不凈，何故舉他？應先自凈身業，然後舉他。』是故優波離！欲舉他者先當凈身業、凈口業，正命亦如是。若少聞阿毗曇舉他者，前人應語：『長老！何故少聞阿毗曇而舉他罪？善哉長老！先當多聞阿毗曇，然後舉他。』是故優波離！欲舉他者，先當多聞阿毗曇。若少聞毗尼欲舉他者，前人應語：『長老！何故少聞毗尼而舉他罪？長老亦不知因何事制此戒？在何國聚落城邑制此戒？善哉長老！欲舉他者先當多聞毗尼，然後舉他。』是故優波離！欲舉他者應先多聞比尼，是名自身成就五法得舉他人。複次優波離！有五非法舉他。何等五？有罵而後舉、有舉而後罵、有即舉而罵、有罵而不舉、有舉而不罵。罵而後舉者，先惡罵已，后五眾罪中若舉一一罪，是名罵而後舉。舉而後罵者，先五眾罪中若舉一一罪已，后惡罵，是名舉而後罵。即舉而罵者，惡罵已『汝犯波羅夷』、惡罵已『汝犯僧伽婆尸沙罪乃至越毗尼罪』，是名即舉而罵。舉而不罵者，五眾罪中若一一罪舉而不惡罵，是名舉而不罵。罵而不舉者，作種種惡罵而不舉罪，是名罵而不舉。是中先罵后舉、舉已后罵、即舉而罵者，僧不應問、不應

【現代漢語翻譯】 現代漢語譯本： 『舉他人。何等五？凈身業（行為的凈化）、凈口業（語言的凈化）、正命（如法的生活）、多聞阿毗曇（廣泛學習論藏）、多聞毗尼（廣泛學習戒律）。優波離（佛陀的弟子）！若身業不凈舉他者，前人應語：『長老！自身業不凈，何故舉他？應先自凈身業，然後舉他。』是故優波離！欲舉他者先當凈身業、凈口業，正命亦如是。若少聞阿毗曇舉他者，前人應語：『長老！何故少聞阿毗曇而舉他罪？善哉長老！先當多聞阿毗曇，然後舉他。』是故優波離！欲舉他者，先當多聞阿毗曇。若少聞毗尼欲舉他者，前人應語：『長老！何故少聞毗尼而舉他罪？長老亦不知因何事制此戒？在何國聚落城邑制此戒？善哉長老！欲舉他者先當多聞毗尼，然後舉他。』是故優波離！欲舉他者應先多聞比尼，是名自身成就五法得舉他人。 複次優波離！有五非法舉他。何等五？有罵而後舉、有舉而後罵、有即舉而罵、有罵而不舉、有舉而不罵。罵而後舉者，先惡罵已，后五眾罪中若舉一一罪，是名罵而後舉。舉而後罵者，先五眾罪中若舉一一罪已，后惡罵，是名舉而後罵。即舉而罵者，惡罵已『汝犯波羅夷（斷頭罪）』、惡罵已『汝犯僧伽婆尸沙罪（僧殘罪）乃至越毗尼罪（違犯戒律的罪）』，是名即舉而罵。舉而不罵者，五眾罪中若一一罪舉而不惡罵，是名舉而不罵。罵而不舉者，作種種惡罵而不舉罪，是名罵而不舉。是中先罵后舉、舉已后罵、即舉而罵者，僧不應問、不應』

【English Translation】 English version: 『Accusing others. What are the five? Purity of bodily actions (purification of behavior), purity of verbal actions (purification of speech), right livelihood (righteous living), extensive learning of Abhidhamma (extensive study of the Abhidhamma Pitaka), and extensive learning of Vinaya (extensive study of the Vinaya Pitaka). Upali (a disciple of the Buddha)! If one whose bodily actions are impure accuses another, the other person should say: 『Elder! Why do you accuse others when your own bodily actions are impure? You should first purify your own bodily actions, and then accuse others.』 Therefore, Upali! One who wishes to accuse others should first purify their bodily actions and verbal actions, and right livelihood is also the same. If one with little knowledge of Abhidhamma accuses another, the other person should say: 『Elder! Why do you accuse others of offenses when you have little knowledge of Abhidhamma? Good Elder! You should first extensively learn Abhidhamma, and then accuse others.』 Therefore, Upali! One who wishes to accuse others should first extensively learn Abhidhamma. If one with little knowledge of Vinaya accuses another, the other person should say: 『Elder! Why do you accuse others of offenses when you have little knowledge of Vinaya? Elder, do you not even know why this precept was established? In what country, village, or city was this precept established? Good Elder! One who wishes to accuse others should first extensively learn Vinaya, and then accuse others.』 Therefore, Upali! One who wishes to accuse others should first extensively learn Vinaya. This is called having accomplished five qualities oneself and then being able to accuse others. Furthermore, Upali! There are five unlawful ways of accusing others. What are the five? Accusing after reviling, reviling after accusing, accusing and reviling simultaneously, reviling without accusing, and accusing without reviling. Accusing after reviling means first reviling with harsh words, and then accusing of any one of the five categories of offenses. This is called accusing after reviling. Reviling after accusing means first accusing of any one of the five categories of offenses, and then reviling with harsh words. This is called reviling after accusing. Accusing and reviling simultaneously means reviling with harsh words and then saying, 『You have committed a Parajika (defeat),』 or reviling with harsh words and then saying, 『You have committed a Sanghavasesa offense (formal meeting offense) or even an offense against the Vinaya (violation of precepts).』 This is called accusing and reviling simultaneously. Accusing without reviling means accusing of any one of the five categories of offenses without reviling with harsh words. This is called accusing without reviling. Reviling without accusing means making various harsh revilings without accusing of any offense. This is called reviling without accusing. Among these, accusing after reviling, reviling after accusing, and accusing and reviling simultaneously, the Sangha should not question, should not』

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受。是中舉而不罵者，僧應檢校。若欲舉他時，應先語：『長老！我欲舉事，聽舉不？』前人言：『欲舉者可爾。』若不問聽而舉者，越毗尼罪。優波離！他戒不凈，不見、不實、非時非饒益、粗獷非軟語、瞋恚非慈心舉人者，越毗尼罪；聞、疑亦如是。他見不凈，不見、非實、非時非饒益、粗獷非軟語、瞋恚非慈心舉他者，越毗尼罪；聞、疑亦如是。他命不凈，不見、不實、非時非饒益、粗獷非軟語、瞋恚非慈心舉他者，越毗尼罪；聞、疑亦如是。優波離！他戒不凈，見、實、時、是饒益、是軟語非粗獷、是慈心非瞋恚，不語前人、前人不印可舉者，越毗尼罪；聞、疑亦如是。他見不凈，見、實、時、見饒益、是軟語非粗獷、是慈心非瞋恚，不語前人、前人不印可舉者，越毗尼罪；聞、疑亦如是。他命不凈，見、實、時、是饒益、是軟語非粗獷、是慈心非瞋恚，不語前人、前人不印可舉者，越毗尼罪；聞、疑亦如是。復有五法成就，眾僧中不應舉他。何等五？隨愛、隨瞋、隨怖、隨癡、為利故。若成就此五事舉他者，身壞命終，墮惡道、入泥犁。復有五法成就得舉他。何等五？不隨愛、不隨瞋、不隨怖、不隨癡、不為利故。若成就此五法得舉他，身壞命終得生善道，梵行人所讚歎。」是名舉。

治事者，云何

【現代漢語翻譯】 現代漢語譯本：受（指接受指控）。如果有人被指控但沒有反駁，僧團應該進行審查。如果想要指控他人時，應該先說：『長老！我想要提出指控，允許我提出嗎？』如果對方說：『想要提出指控的人可以這樣做。』如果沒有詢問允許就提出指控，就違反了毗尼（Vinaya，戒律）罪。優波離（Upali，佛陀十大弟子之一，持戒第一）！如果因為他人戒律不清凈，在沒有親眼見到、不真實、不合時宜、沒有利益、言語粗暴而非柔和、懷著嗔恨而非慈悲的情況下指控他人，就違反了毗尼罪；聽到傳聞或心存懷疑也一樣。如果因為他人見解不清凈，在沒有親眼見到、不真實、不合時宜、沒有利益、言語粗暴而非柔和、懷著嗔恨而非慈悲的情況下指控他人，就違反了毗尼罪；聽到傳聞或心存懷疑也一樣。如果因為他人生活不清凈，在沒有親眼見到、不真實、不合時宜、沒有利益、言語粗暴而非柔和、懷著嗔恨而非慈悲的情況下指控他人，就違反了毗尼罪；聽到傳聞或心存懷疑也一樣。優波離！如果因為他人戒律不清凈，親眼見到、真實、合時宜、有利益、言語柔和而非粗暴、懷著慈悲而非嗔恨，但沒有告知當事人、當事人沒有認可就提出指控，就違反了毗尼罪；聽到傳聞或心存懷疑也一樣。如果因為他人見解不清凈，親眼見到、真實、合時宜、有利益、言語柔和而非粗暴、懷著慈悲而非嗔恨，但沒有告知當事人、當事人沒有認可就提出指控，就違反了毗尼罪；聽到傳聞或心存懷疑也一樣。如果因為他人生活不清凈，親眼見到、真實、合時宜、有利益、言語柔和而非粗暴、懷著慈悲而非嗔恨，但沒有告知當事人、當事人沒有認可就提出指控，就違反了毗尼罪；聽到傳聞或心存懷疑也一樣。還有五種情況，僧團中不應該指控他人。是哪五種？因為喜愛、因為嗔恨、因為恐懼、因為愚癡、爲了利益。如果因為這五種原因指控他人，身死命終后，會墮入惡道、進入地獄。還有五種情況，可以指控他人。是哪五種？不因為喜愛、不因為嗔恨、不因為恐懼、不因為愚癡、不爲了利益。如果因為這五種原因指控他人，身死命終後會轉生善道，受到梵行人的讚歎。這叫做指控。 治理事務的人，是怎樣做的？

【English Translation】 English version: 'Acceptance' (referring to accepting accusations). If someone is accused and does not refute it, the Sangha (monastic community) should investigate. If one wishes to accuse another, one should first say: 'Elder! I wish to make an accusation, may I do so?' If the other person says: 'Whoever wishes to accuse may do so.' If one accuses without asking for permission, it is a violation of the Vinaya (monastic code) offense. Upali (one of the ten principal disciples of the Buddha, known for his strict adherence to the Vinaya)! If one accuses another because of their impure precepts, without having seen it oneself, untruthfully, untimely, without benefit, with harsh rather than gentle words, with anger rather than loving-kindness, it is a violation of the Vinaya offense; the same applies to hearing rumors or having doubts. If one accuses another because of their impure views, without having seen it oneself, untruthfully, untimely, without benefit, with harsh rather than gentle words, with anger rather than loving-kindness, it is a violation of the Vinaya offense; the same applies to hearing rumors or having doubts. If one accuses another because of their impure livelihood, without having seen it oneself, untruthfully, untimely, without benefit, with harsh rather than gentle words, with anger rather than loving-kindness, it is a violation of the Vinaya offense; the same applies to hearing rumors or having doubts. Upali! If one accuses another because of their impure precepts, having seen it oneself, truthfully, timely, with benefit, with gentle rather than harsh words, with loving-kindness rather than anger, but without informing the person beforehand, and the person does not approve of the accusation, it is a violation of the Vinaya offense; the same applies to hearing rumors or having doubts. If one accuses another because of their impure views, having seen it oneself, truthfully, timely, with benefit, with gentle rather than harsh words, with loving-kindness rather than anger, but without informing the person beforehand, and the person does not approve of the accusation, it is a violation of the Vinaya offense; the same applies to hearing rumors or having doubts. If one accuses another because of their impure livelihood, having seen it oneself, truthfully, timely, with benefit, with gentle rather than harsh words, with loving-kindness rather than anger, but without informing the person beforehand, and the person does not approve of the accusation, it is a violation of the Vinaya offense; the same applies to hearing rumors or having doubts. Furthermore, there are five conditions under which one should not accuse another in the Sangha. What are the five? Because of love, because of anger, because of fear, because of delusion, and for the sake of gain. If one accuses another because of these five reasons, after the body breaks and life ends, one will fall into evil destinies and enter hell. Furthermore, there are five conditions under which one may accuse another. What are the five? Not because of love, not because of anger, not because of fear, not because of delusion, and not for the sake of gain. If one accuses another because of these five reasons, after the body breaks and life ends, one will be reborn in good destinies, praised by those who practice the holy life.' This is called accusation. How does one who manages affairs do so?

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治犯波羅夷罪？應還俗人、作沙彌，僧應驅出。犯僧伽婆尸沙罪，若覆者與波利婆沙、摩那埵、阿浮呵那。不覆者行摩那埵、阿浮呵那。犯尼薩耆波夜提罪者，此長物應僧中舍已，在長老比丘前，偏袒右肩胡跪合掌，作是言：「我長衣過十日，已眾僧中舍。犯波夜提罪悔過。」前人問言：「汝見此罪不？」答言：「見。」語言：「莫更作。」答言：「我頂戴持。」乃至羯磨衣與一人，后應還。犯波夜提，乃至越毗尼罪亦如是悔

驅出者，有七事：壞尼凈行、盜住、越濟、五逆、不能男、犯四波羅夷、沙彌惡見，是名七事應驅出。

異住者，佛住王舍城，如提婆達多因緣中廣說，乃至提婆達多走向伽耶城。佛於後向伽耶城，其日應布薩，佛語阿難：「汝去語提婆達多來，今日僧作布薩羯磨事。」阿難即往，作是言：「長老！今日僧作布薩羯磨，世尊喚提婆達多。」答言：「我不去，從今日後不共佛法僧、不共布薩自恣羯磨，從今日後波羅提木叉，欲學、不學自從我意。」阿難聞是語已作是念：「此是奇事！出是惡聲，將無壞僧耶？」阿難還以上事具白世尊。佛語阿難：「汝更往提婆達多所。」乃至阿難作是念：「奇事！出是惡聲，將無壞僧？」阿難還后，六群比丘自相謂言：「沙門瞿曇必當三遣使來，我等

【現代漢語翻譯】 現代漢語譯本 如何處理觸犯波羅夷罪（Pārājika，斷頭罪）的比丘？應當讓他還俗成為普通人或沙彌（Śrāmaṇera，小沙彌），僧團應當將其驅逐。觸犯僧伽婆尸沙罪（Saṃghādisesa，僧殘罪）的比丘，如果之前隱瞞罪行，則要給予波利婆沙（Parivāsa，別住）、摩那埵（Mānatta，行罰）、阿浮呵那（Abbhāna，除罪）的處分。如果沒有隱瞞罪行，則直接進行摩那埵、阿浮呵那的處分。觸犯尼薩耆波夜提罪（Nissaggiya Pācittiya，捨墮罪）的比丘，應當在僧團中捨棄因此罪而獲得的長物，然後在長老比丘面前，袒露右肩，右膝跪地，合掌，這樣說：『我的長衣超過十日，現在於眾僧中捨棄。我懺悔觸犯波夜提罪（Pācittiya，單墮罪）』。長老比丘會問：『你是否見到此罪？』回答說：『見到。』長老比丘說：『不要再犯。』回答說：『我謹遵教誨。』乃至通過羯磨（Karma，作業）將衣服給予一人，之後應當歸還。觸犯波夜提罪，乃至越毗尼罪（Dukkata，惡作罪）也應如此懺悔。

被驅逐的情況有七種：破壞比丘的清凈梵行、偷盜僧團財物、越過救濟線、犯五逆罪（matricide, patricide, Arhat-slaying, wounding a Buddha, and creating schism in the Sangha）、不能男、觸犯四波羅夷罪、沙彌持有邪見，這七種情況應當被驅逐。

關於異住（separate residence）的例子：佛陀住在王舍城（Rājagṛha），如同提婆達多（Devadatta）的因緣故事中詳細描述的那樣，乃至提婆達多走向伽耶城（Gayā）。之後佛陀也前往伽耶城，那天應該舉行布薩（Poṣadha，齋戒）。佛陀告訴阿難（Ānanda）：『你去告訴提婆達多來，今天僧團要做布薩羯磨。』阿難就去了，這樣說：『長老！今天僧團要做布薩羯磨，世尊叫你過去。』提婆達多回答說：『我不去，從今天以後不與佛法僧（Buddha, Dharma, Sangha）共住，不一起進行布薩自恣羯磨（Pravāraṇā，自恣），從今天以後，是否遵守波羅提木叉（Prātimokṣa，戒律）隨我的意願。』阿難聽到這些話後心想：『這是奇怪的事情！發出這樣的惡聲，難道是要破壞僧團嗎？』阿難回來后將以上的事情全部稟告世尊。佛陀告訴阿難：『你再去提婆達多那裡。』乃至阿難心想：『奇怪的事情！發出這樣的惡聲，難道是要破壞僧團嗎？』阿難回來后，六群比丘（group of six monks）互相說道：『沙門瞿曇（Śramaṇa Gautama，喬達摩沙門）必定會三次派使者來，我們...

【English Translation】 English version How should one deal with a Bhikkhu (monk) who has committed a Pārājika (defeat) offense? He should be made to return to lay life as a layman or become a Śrāmaṇera (novice monk), and the Sangha (monastic community) should expel him. If a Bhikkhu commits a Saṃghādisesa (formal meeting) offense, if he concealed it, he should be given Parivāsa (probation), Mānatta (penance), and Abbhāna (reinstatement). If he did not conceal it, he should undergo Mānatta and Abbhāna. If a Bhikkhu commits a Nissaggiya Pācittiya (forfeiture and expiation) offense, the item acquired through the offense should be forfeited in the Sangha, and in front of senior Bhikkhus, he should expose his right shoulder, kneel on his right knee, join his palms, and say: 'My long robe has exceeded ten days, and I now forfeit it to the Sangha. I confess to committing a Pācittiya (expiation) offense.' The senior Bhikkhu will ask: 'Do you see this offense?' He should answer: 'I see it.' The senior Bhikkhu will say: 'Do not do it again.' He should answer: 'I will uphold it respectfully.' Then, through Karma (act), the robe should be given to one person and later returned. If one commits a Pācittiya offense, or even a Dukkata (wrongdoing) offense, the repentance should be done in the same way.

There are seven reasons for expulsion: violating the Bhikkhu's pure conduct, stealing Sangha property, crossing the line of rescue, committing the five heinous crimes (matricide, patricide, Arhat-slaying, wounding a Buddha, and creating schism in the Sangha), being impotent, committing the four Pārājika offenses, and a Śrāmaṇera holding wrong views. These seven reasons warrant expulsion.

An example of separate residence: The Buddha was residing in Rājagṛha (Rajgir), as described in detail in the story of Devadatta. Devadatta went to Gayā (Gaya). Later, the Buddha also went to Gayā. On that day, Poṣadha (observance day) was to be held. The Buddha told Ānanda (Ananda): 'Go and tell Devadatta to come, as the Sangha is doing the Poṣadha Karma today.' Ānanda went and said: 'Venerable Sir, the Sangha is doing the Poṣadha Karma today, and the Blessed One is calling for Devadatta.' Devadatta replied: 'I will not go. From today onwards, I will not associate with the Buddha, Dharma, and Sangha, nor will I participate in the Poṣadha and Pravāraṇā (invitation) Karma. From today onwards, whether I follow the Prātimokṣa (code of monastic discipline) is up to my own will.' Upon hearing these words, Ānanda thought: 'This is strange! Such evil words are being uttered. Could this be the destruction of the Sangha?' Ānanda returned and reported all the above matters to the Blessed One. The Buddha told Ānanda: 'Go to Devadatta again.' Ānanda thought: 'Strange! Such evil words are being uttered. Could this be the destruction of the Sangha?' After Ānanda returned, the group of six monks said to each other: 'Śramaṇa Gautama (ascetic Gautama) will surely send messengers three times, we...

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各各正意先作布薩事，我等作後世名譽。」佛在世時，提婆達多、六群比丘共破僧，即布薩竟。阿難以是因緣具白世尊。佛言：「汝更第三往語提婆達多來，今日僧作布薩羯磨。」阿難即往，作是言：「世尊喚！今日僧作布薩羯磨。」答言：「我不去，自今日後不共佛法僧、不共布薩自恣羯磨。從今日後波羅提木叉毗尼，欲學、不學自從我意，但我等已作布薩竟。」阿難聞已，作是念：「奇哉！已壞僧竟。」即還以上因緣具白世尊。世尊聞已，即說此偈：

「清凈如月滿，　　清凈得布薩； 　身口業清凈，　　是乃應布薩。」

佛告阿難：「非法人已作布薩竟，如法人應作布薩。」爾時提婆達多破僧，六群比丘破僧伴黨，是名異住。

摩訶僧祇律卷第二十六 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第二十七

東晉天竺三藏佛陀跋陀羅共法顯譯明雜誦跋渠法之五

羯磨法者，佛住舍衛城，廣說如上。爾時瞻波比丘諍訟相言不和合住。諸比丘以是因緣往白世尊。佛語諸比丘：「從今日僧應羯磨，優波離為瞻波比丘斷當事。」羯磨人應作是說：「大德僧聽！長老優波離五法成就。若僧時到，僧拜長老優波離為瞻波比丘斷當事。白如是。」「大德僧聽！長

【現代漢語翻譯】 現代漢語譯本： 『各自以正確的意圖先進行布薩（Upavasatha，佛教僧團每半月舉行的集會誦戒儀式），我們做的是爲了後世的名譽。』佛陀在世時，提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛教）和六群比丘（Chabbaggiya，行為不端的六位比丘）一起破壞僧團，並且已經完成了布薩。阿難（Ananda，佛陀的十大弟子之一）因為這個緣故，詳細地稟告了世尊（Bhagavan，對佛陀的尊稱）。佛陀說：『你再去第三次告訴提婆達多來，今天僧團要做布薩羯磨（Kamma，僧團的議事和決事）。』阿難就去了，這樣說：『世尊召喚！今天僧團要做布薩羯磨。』提婆達多回答說：『我不去，從今天以後不與佛法僧（Buddha-Dharma-Sangha，佛教的三寶）在一起，不一起進行布薩自恣羯磨（Pravāraṇā，僧團于解夏時舉行的自恣儀式）。從今天以後，波羅提木叉（Pratimoksha，戒律）毗尼（Vinaya，戒律），想學或不想學都隨我的意思，但是我們已經做完布薩了。』阿難聽了之後，這樣想：『奇怪啊！已經破壞僧團了。』就回去把以上因緣詳細地稟告了世尊。世尊聽了之後，就說了這個偈頌： 『清凈如月滿， 清凈得布薩；身口業清凈， 是乃應布薩。』 佛告訴阿難：『不如法的人已經做完布薩了，如法的人應該做布薩。』當時提婆達多破壞僧團，六群比丘破壞僧團的同伴黨羽，這叫做異住（不同的居住方式）。 《摩訶僧祇律》卷第二十六 大正藏第 22 冊 No. 1425 《摩訶僧祇律》 《摩訶僧祇律》卷第二十七 東晉天竺三藏佛陀跋陀羅（Buddhabhadra）共法顯（Faxian）譯明雜誦跋渠法之五 羯磨法（Kamma，僧團的議事和決事）是這樣的：佛陀住在舍衛城（Śrāvastī），廣泛地講述如上所述。當時瞻波（Campā）的比丘們爭論訴訟，互相說不和合的話。諸位比丘因為這個因緣去稟告世尊。佛陀告訴諸位比丘：『從今天起僧團應該進行羯磨，優波離（Upali，佛陀的十大弟子之一，持戒第一）為瞻波的比丘們裁決當下的事情。』羯磨人應該這樣說：『大德僧（Bhikkhu Sangha，比丘僧團）聽著！長老優波離五法成就。如果僧團時間到了，僧團推舉長老優波離為瞻波比丘們裁決當下的事情。稟白如是。』『大德僧聽著！長

【English Translation】 English version: 『Each with correct intention first performs the Upavasatha (Buddhist monastic bi-monthly ceremony of reciting precepts), we do it for the sake of future reputation.』 When the Buddha was alive, Devadatta (Buddha's cousin who later betrayed Buddhism) and the Chabbaggiya (group of six misbehaving monks) together broke the Sangha (Buddhist monastic community) and had already completed the Upavasatha. Ananda (one of the ten principal disciples of the Buddha) because of this reason, reported in detail to the Bhagavan (the Blessed One, a title for the Buddha). The Buddha said: 『You go a third time and tell Devadatta to come, today the Sangha will perform the Upavasatha Kamma (monastic procedures and resolutions).』 Ananda then went and said: 『The Bhagavan summons! Today the Sangha will perform the Upavasatha Kamma.』 Devadatta replied: 『I will not go, from today onwards I will not be with the Buddha-Dharma-Sangha (the Three Jewels of Buddhism), nor will I participate in the Upavasatha Pravāraṇā Kamma (monastic ceremony held at the end of the rainy season retreat). From today onwards, the Pratimoksha (code of monastic discipline) Vinaya (monastic rules), whether to learn or not learn is up to my own will, but we have already completed the Upavasatha.』 Upon hearing this, Ananda thought: 『Strange! He has already broken the Sangha.』 He then returned and reported the above circumstances in detail to the Bhagavan. Upon hearing this, the Bhagavan spoke this verse: 『Pure like the full moon, Pure one obtains Upavasatha; Body, speech, and mind are pure, This is how one should perform Upavasatha.』 The Buddha told Ananda: 『Those who are not in accordance with the Dharma have already completed the Upavasatha, those who are in accordance with the Dharma should perform the Upavasatha.』 At that time, Devadatta broke the Sangha, and the Chabbaggiya broke the Sangha's companions and factions, this is called different dwelling (living separately). Mahāsaṃghika Vinaya, Scroll 26 Taishō Tripiṭaka Volume 22, No. 1425, Mahāsaṃghika Vinaya Mahāsaṃghika Vinaya, Scroll 27 Translated by Buddhabhadra (an Indian translator) and Faxian (a Chinese monk), Eastern Jin Dynasty, Miscellaneous Recitations, Bhāṇavāra 5 The Kamma (monastic procedures and resolutions) is as follows: The Buddha was residing in Śrāvastī, extensively explaining as mentioned above. At that time, the monks of Campā were arguing and litigating, speaking words of discord. The monks, because of this reason, went to report to the Bhagavan. The Buddha told the monks: 『From today onwards, the Sangha should perform the Kamma, Upali (one of the ten principal disciples of the Buddha, foremost in upholding the precepts) will adjudicate the matters at hand for the monks of Campā.』 The Kamma performer should say this: 『Venerable Sangha (community of monks), listen! Elder Upali is accomplished in five qualities. If the Sangha's time has come, the Sangha appoints Elder Upali to adjudicate the matters at hand for the monks of Campā. Report thus.』 『Venerable Sangha, listen! Elder

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老優波離五法成就，僧今拜優波離為瞻波比丘斷當事。諸大德忍僧拜優波離為瞻波比丘斷當事忍者默然，若不忍者便說。是第一羯磨。」第二、第三亦如是。「僧已拜優波離為瞻波比丘斷當事竟，僧忍默然故，是事如是持。」羯磨法者有二十八白一羯磨，如前說。八白三羯磨：拜斷事人、拜教誡比丘尼人、拜一月羯磨、[袖-由+(旃-方)]羯磨、癡羯磨、發露羯磨、覆缽羯磨、拜學家羯磨，是名八白三羯磨。是中拜斷事人、拜教誡比丘尼人，眾僧應求不離衣宿羯磨，一月、[袖-由+(旃-方)]羯磨，前人應從僧乞癡羯磨。說他罪羯磨，是羯磨應內界僧現前作羯磨，非外界。學家羯磨、覆缽羯磨，應界內僧現前作羯磨，非外界。斷事人受拜已不得停住，若晨起受拜晡時應發，晡時受拜晨起應發。去時不得從檀越迂迴道，應從直道；若直道有難者回道無罪。到彼已不得停住，待客比丘食。若晡時到者晨起應斷，晨起到者晡時應斷，不得染衣、熏缽、坐禪、誦經。若事難斷，中間閑者作無罪。斷事竟還亦如是，是名羯磨法。

園田法者，佛住舍衛城，廣說如上。爾時諸比丘，以僧田地或借人、或賣、或自私受用。諸比丘以是因緣往白世尊。佛告諸比丘：「從今日後眾僧田地不得借人、不得賣、不得私受用，正

【現代漢語翻譯】 現代漢語譯本 老優波離（Upali，佛陀十大弟子之一，持戒第一）以五種方法成就，僧團現在推舉優波離為瞻波（Champa）的比丘處理相關事務。各位大德如果認可僧團推舉優波離為瞻波比丘處理相關事務，就保持沉默；如果不認可，請提出異議。這是第一次羯磨（Karma，業，行動）。第二次、第三次也一樣。僧團已經推舉優波離為瞻波比丘處理相關事務完畢，僧團認可並保持沉默，所以此事就這樣確定了。羯磨法有二十八種白一羯磨，如前所述。八種白三羯磨：推舉斷事人、推舉教誡比丘尼的人、推舉一月羯磨、[袖-由+(旃-方)]羯磨、癡羯磨、發露羯磨、覆缽羯磨、推舉學家羯磨，這被稱為八種白三羯磨。其中，推舉斷事人、推舉教誡比丘尼的人，眾僧應該尋求不離衣宿羯磨。一月、[袖-由+(旃-方)]羯磨，先前的人應該向僧團請求癡羯磨。說他人罪的羯磨，這個羯磨應該在界內僧團面前進行，不能在界外。學家羯磨、覆缽羯磨，應該在界內僧團面前進行，不能在界外。斷事人接受推舉后不得停留，如果是早上接受推舉，傍晚就應該出發；如果是傍晚接受推舉，早上就應該出發。去的時候不得從施主那裡繞道，應該走直道；如果直道有困難，繞道沒有罪過。到達后不得停留，等待客比丘吃飯。如果是傍晚到達，早上就應該處理；如果是早上到達，傍晚就應該處理，不得染色衣服、熏缽、坐禪、誦經。如果事情難以處理，中間空閑時處理沒有罪過。處理完事情回來也一樣，這被稱為羯磨法。

園田法方面，佛陀住在舍衛城（Shravasti），詳細情況如上所述。當時，各位比丘將僧團的田地或借給他人、或賣掉、或私自接受使用。各位比丘因為這件事去稟告世尊。佛陀告訴各位比丘：『從今以後，眾僧的田地不得借給他人、不得賣掉、不得私自接受使用，應該...

【English Translation】 English version The elder Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts) is accomplished in five ways. The Sangha now appoints Upali to handle the affairs concerning the monks of Champa (Champa). Venerable ones, if you approve of the Sangha appointing Upali to handle the affairs concerning the monks of Champa, remain silent; if you do not approve, then speak. This is the first Karma (Karma, action). The second and third times are the same. The Sangha has completed the appointment of Upali to handle the affairs concerning the monks of Champa. The Sangha approves and remains silent, therefore this matter is thus established. There are twenty-eight single-announcement Karmas, as previously mentioned. Eight double-announcement Karmas: appointing a judge, appointing someone to admonish the nuns, appointing a one-month Karma, [袖-由+(旃-方)] Karma, insanity Karma, confession Karma, overturning-the-bowl Karma, appointing a student monk Karma. These are called the eight double-announcement Karmas. Among these, for appointing a judge and appointing someone to admonish the nuns, the Sangha should seek a Karma that does not involve separation from robes and lodging. For the one-month Karma and [袖-由+(旃-方)] Karma, the previous person should request the insanity Karma from the Sangha. The Karma of speaking of others' offenses should be performed within the boundary of the Sangha, not outside. The student monk Karma and the overturning-the-bowl Karma should be performed within the boundary of the Sangha, not outside. The appointed judge should not stay after accepting the appointment. If the appointment is accepted in the morning, they should depart in the evening; if the appointment is accepted in the evening, they should depart in the morning. When departing, they should not take a roundabout route through the patrons' places, but should take the direct route; if there are difficulties on the direct route, taking a roundabout route is not a fault. Upon arrival, they should not stay and wait for the guest monks to eat. If they arrive in the evening, they should handle the matter in the morning; if they arrive in the morning, they should handle the matter in the evening. They should not dye their robes, smoke their bowls, meditate, or recite scriptures. If the matter is difficult to handle, handling it during idle time is not a fault. Returning after handling the matter is also the same. This is called the Karma method.

Regarding the garden and field method, the Buddha was residing in Shravasti (Shravasti), as described in detail above. At that time, the monks were either lending, selling, or privately using the Sangha's fields. The monks reported this matter to the World Honored One. The Buddha told the monks: 'From this day forward, the Sangha's fields must not be lent, sold, or privately used. They should be...'

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使一切集僧亦不得借人、不得賣、不得私受用。若集僧借人、賣、私受用者，越毗尼罪。」若園田地好，惡人欲侵者，得語檀越：「知是地。」若檀越言：「此是好園田，何故知？」應答言：「此園田雖好，惡人欲侵，任檀越轉易。」

複次佛住舍衛城，廣說如上。爾時僧地、王地、並王地入僧地中。時王波斯匿語尊者阿難言：「王地入僧地中，可持繩來共分地。」阿難答言：「須我白佛。」阿難以是事往白世尊。佛語阿難：「汝往語王：『王是地主，沙門釋子依王而住，不應共王分地。』」阿難受教，即詣王所作是言：「佛語大王：『王是地主，沙門釋子依王而住，不得與王分地。』」王言：「若然者，一切並施與僧。」今日故名王園，後人得知。

複次佛住舍衛城，廣說如上。爾時僧有空地，時有長者來問：「是誰空地？」答言：「是僧地。」長者言：「若僧地者可與我，我欲為僧作房。」僧即與，經久不作。復有一居士問言：「是誰空地？」答言：「僧地。」居士言：「可與我，我欲為僧作房。」比丘答言：「本已有長者索，但不作。」居士言：「尊者但與我，何憂不作？」比丘即與。居士為功德，傾家財寶作好房舍，辦種種飲食供養眾僧，即以房舍施僧。復請前長者來共隨喜，長者見已問言：「

【現代漢語翻譯】 現代漢語譯本：如果僧團共同擁有的物品，任何人都不得私自借給他人、不得出售、不得私自享用。如果有人將僧團共同擁有的物品借給他人、出售、或私自享用，就犯了違越毗尼的罪過。如果園地田產很好，有惡人想要侵佔，可以告訴施主（檀越，dānyuè，施主）說：『你知道這塊地的情況。』如果施主說：『這塊園地田產很好，為什麼要告訴我？』應該回答說：『這塊園地田產雖然好，但有惡人想要侵佔，由施主您來決定是否轉讓。』

再次，佛陀住在舍衛城（Shèwèi chéng），廣泛地宣說如上的教義。當時，王室的土地和僧團的土地，王室的土地進入了僧團的土地中。當時，波斯匿王（Bōsì nì wáng）對尊者阿難（Ānán）說：『王室的土地進入了僧團的土地中，可以拿繩子來一起劃分土地。』阿難回答說：『需要我稟告佛陀。』阿難將這件事稟告了世尊。佛陀告訴阿難：『你告訴國王：『國王是土地的主人，沙門釋子（Shāmén shìzǐ，釋迦牟尼的出家弟子）依靠國王而住，不應該與國王劃分土地。』』阿難接受了教誨，立即前往國王那裡，這樣說道：『佛陀告訴大王：『國王是土地的主人，沙門釋子依靠國王而住，不得與國王劃分土地。』』國王說：『如果這樣的話，一切都佈施給僧團。』今天這裡還被稱為王園，後人得知了這件事。

再次，佛陀住在舍衛城，廣泛地宣說如上的教義。當時，僧團有一塊空地，當時有一位長者（zhǎngzhě，富人）來問：『這是誰的空地？』回答說：『是僧團的土地。』長者說：『如果是僧團的土地，可以給我嗎？我想為僧團建造房屋。』僧團就給了他，但很久都沒有建造。後來有一位居士（jūshì，在家信徒）問：『這是誰的空地？』回答說：『是僧團的土地。』居士說：『可以給我嗎？我想為僧團建造房屋。』比丘（bǐqiū，出家男眾）回答說：『本來已經有長者要了，但是沒有建造。』居士說：『尊者您給我吧，何必擔心不建造呢？』比丘就給了他。居士爲了功德，傾盡家財建造了好的房舍，準備了各種飲食供養眾僧，然後將房舍佈施給僧團。又請之前的長者來一起隨喜，長者見到后問道：

【English Translation】 English version: 'The Sangha's (sēng, monastic community) collective property must not be lent to others, sold, or privately used by anyone. If anyone lends, sells, or privately uses the Sangha's collective property, they commit an offense against the Vinaya (píní, monastic code). If the garden land is good and evil people want to invade it, one can tell the donor (檀越, dānyuè, donor) 'You know the situation of this land.' If the donor says, 'This garden land is good, why tell me?' One should answer, 'Although this garden land is good, evil people want to invade it, it is up to the donor to decide whether to transfer it.'

Again, the Buddha stayed in Shravasti (Shèwèi chéng), extensively expounding the above teachings. At that time, the royal land and the Sangha's land, the royal land entered the Sangha's land. At that time, King Prasenajit (Bōsì nì wáng) said to Venerable Ananda (Ānán), 'The royal land has entered the Sangha's land, we can take a rope to divide the land together.' Ananda replied, 'I need to report to the Buddha.' Ananda reported this matter to the World Honored One. The Buddha told Ananda, 'You tell the king: 'The king is the owner of the land, the Shramana Shakya's disciples (沙門釋子, Shāmén shìzǐ, monastic disciples of Shakyamuni) rely on the king to live, and should not divide the land with the king.'' Ananda accepted the teaching and immediately went to the king and said, 'The Buddha told the great king: 'The king is the owner of the land, the Shramana Shakya's disciples rely on the king to live, and must not divide the land with the king.'' The king said, 'If that is the case, then everything is given to the Sangha.' Today this place is still called the King's Garden, and later people learned about this matter.

Again, the Buddha stayed in Shravasti, extensively expounding the above teachings. At that time, the Sangha had a vacant land, and at that time an elder (長者, zhǎngzhě, wealthy person) came and asked, 'Whose vacant land is this?' The answer was, 'It is the Sangha's land.' The elder said, 'If it is the Sangha's land, can you give it to me? I want to build a house for the Sangha.' The Sangha gave it to him, but he did not build it for a long time. Later, a layman (居士, jūshì, lay devotee) asked, 'Whose vacant land is this?' The answer was, 'It is the Sangha's land.' The layman said, 'Can you give it to me? I want to build a house for the Sangha.' The Bhikshu (比丘, bǐqiū, ordained male monastic) replied, 'Originally, an elder had already asked for it, but he did not build it.' The layman said, 'Venerable, just give it to me, why worry about not building it?' The Bhikshu gave it to him. The layman, for the sake of merit, exhausted his family wealth to build good houses, prepared various foods to offer to the Sangha, and then donated the houses to the Sangha. He also invited the previous elder to come and rejoice together. The elder saw it and asked:

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尊者！是誰作房？」答言：「某甲居士。」長者言：「此地已先與我，何故復與居士？」諸比丘以是因緣往白世尊。佛言：「何故不先作要持地與他？從今日後不聽應不先作要持地與人。僧有空地，若人來索與僧作房者，應先與要齊幾時得作？若前人言：『齊爾許時作。』應語言：『若爾許時不作者，當更與餘人。』若二人俱索，一人言：『我為眾僧作一重閣。』一人言：『我作二重閣。』僧應與二重者。如是三、四重乃至七重。若俱言作七重者，爾時當相望其人，應與能成辦者。若二人俱能成辦，應與眷屬多者。若不先作要與地者，越毗尼罪。」

複次佛住舍衛城，廣說如上。爾時比丘于僧地中作草屋，時上座來次第付房，此比丘不與。諸比丘以是因緣往白世尊。佛告諸比丘：「若僧地中作房，上座來次第不與者，應持草木更余處去。若僧地中作房，上座來不次第與者，越毗尼罪。」

田宅法者，若眾僧有好田宅貴價，與惡人鄰接，欲侵欺者，得語檀越：「知是田宅。」若檀越言：「此貴價田宅，何故欲知？」應語言：「此田宅雖好，惡人鄰接，常欲侵奪。」若言：「欲轉易耶？」答言：「任檀越知。」若檀越轉易者無罪。是名田宅法。

僧伽藍法者，佛住舍衛城，廣說如上。爾時比丘逼僧伽藍

【現代漢語翻譯】 現代漢語譯本： 『尊者！是誰建造房屋？』回答說：『某甲（某人的名字）居士。』長者說：『這塊地已經事先答應給我了，為什麼又給居士呢？』眾比丘因為這件事去稟告世尊。佛說：『為什麼不事先約定好，把地給他呢？從今以後，不允許不事先約定好就把地給人。僧團有空地，如果有人來請求給僧團建造房屋，應該先約定好，限定多長時間完成？如果先前的人說：『在某個時間之前完成。』應該告訴他：『如果在那個時間之前沒有完成，就給其他人。』如果兩個人同時請求，一個人說：『我為眾僧建造一層樓閣。』一個人說：『我建造兩層樓閣。』僧團應該給建造兩層樓閣的人。像這樣，三層、四層乃至七層。如果都說建造七層樓閣，那時應當觀察他們的情況，應該給能夠完成的人。如果兩個人都能完成，應該給眷屬多的人。如果不事先約定好就把地給人，就犯了違越毗尼的罪。』

再次，佛住在舍衛城（Śrāvastī），廣泛地講述瞭如上的事情。當時，比丘在僧團的土地上建造草屋，當時上座（長老）來按順序分配房屋，這位比丘不給。眾比丘因為這件事去稟告世尊。佛告訴眾比丘：『如果在僧團的土地上建造房屋，上座來按順序分配房屋而不給的，應該把草木搬到其他地方去。如果在僧團的土地上建造房屋，上座來不按順序分配房屋的，就犯了違越毗尼的罪。』

關於田宅的規定是，如果眾僧有好的、貴重的田宅，與惡人相鄰，想要侵佔欺騙的，可以告訴檀越（施主）：『知道這些田宅。』如果檀越說：『這些貴重的田宅，為什麼要讓我知道？』應該告訴他：『這些田宅雖然好，但是與惡人相鄰，常常想要侵佔奪取。』如果（檀越）說：『想要轉讓變賣嗎？』回答說：『聽憑檀越決定。』如果檀越轉讓變賣，就沒有罪。這叫做田宅的規定。

關於僧伽藍（saṃghārāma，僧園）的規定是，佛住在舍衛城，廣泛地講述瞭如上的事情。當時，比丘逼迫僧伽藍。

【English Translation】 English version: 『Venerable, who is building the house?』 The answer was: 『So-and-so (name of a person) Upāsaka (lay follower).』 The elder said: 『This land was promised to me earlier, why is it given to the Upāsaka again?』 The Bhikṣus (monks) reported this matter to the Bhagavan (World-Honored One). The Buddha said: 『Why didn't you make an agreement beforehand and give the land to him? From today onwards, it is not allowed to give land to someone without making an agreement beforehand. If the Saṃgha (monastic community) has vacant land, and someone comes to ask to build a house for the Saṃgha, you should first make an agreement, setting a time limit for completion. If the person says: 『I will complete it before a certain time,』 you should tell him: 『If you do not complete it before that time, it will be given to someone else.』 If two people ask at the same time, and one says: 『I will build a single-story pavilion for the Saṃgha,』 and the other says: 『I will build a two-story pavilion,』 the Saṃgha should give it to the one who builds the two-story pavilion. Likewise, three, four, up to seven stories. If both say they will build seven stories, then you should observe their circumstances and give it to the one who can accomplish it. If both can accomplish it, give it to the one with more relatives. If you give the land without making an agreement beforehand, you commit a Vinaya (monastic discipline) offense.』

Again, the Buddha was staying in Śrāvastī (舍衛城), and extensively explained the above matter. At that time, a Bhikṣu built a grass hut on the Saṃgha's land. When the senior monk (elder) came to allocate the rooms in order, this Bhikṣu did not give it to him. The Bhikṣus reported this matter to the Bhagavan. The Buddha told the Bhikṣus: 『If a house is built on the Saṃgha's land, and the senior monk comes to allocate the rooms in order, and it is not given to him, the grass and wood should be moved elsewhere. If a house is built on the Saṃgha's land, and the senior monk comes and does not allocate the rooms in order, he commits a Vinaya offense.』

Regarding the rules for fields and residences, if the Saṃgha has good and valuable fields and residences, and is adjacent to wicked people who want to encroach and deceive, you can tell the Dānapati (donor): 『Be aware of these fields and residences.』 If the Dānapati says: 『Why do you want me to know about these valuable fields and residences?』 you should tell him: 『Although these fields and residences are good, they are adjacent to wicked people who constantly want to encroach and seize them.』 If (the Dānapati) says: 『Do you want to transfer and sell them?』 answer: 『It is up to the Dānapati to decide.』 If the Dānapati transfers and sells them, there is no offense. This is called the rule for fields and residences.

Regarding the rules for Saṃghārāma (僧伽藍, monastic garden), the Buddha was staying in Śrāvastī, and extensively explained the above matter. At that time, the Bhikṣus were oppressing the Saṃghārāma.

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作房，舊知事人語言：「長老！莫逼僧住處起房。」此比丘言：「長老！我為僧作房，莫于中作障礙。」二人共諍不解，遂至佛所，以上事具白世尊。佛言：「從今日後不得逼僧舊住處為僧作房，舊比丘亦不得於中作障礙。若二知事比丘意相得者，得共一覆別障、別覆共障、共覆共障、別覆別障。若二人不相喜者，別覆別障作。若逼舊房為僧作屋者，越毗尼罪。為僧作房于中障礙者，亦越毗尼罪」

複次佛住舍衛城，廣說如上。爾時比丘多人行處起聲聞塔，諸居士來欲禮拜世尊，見已嫌言：「來欲禮拜世尊足，未見世尊先見死人冢。」諸比丘以是因緣往白世尊。佛告諸比丘：「汝云何多人行處先不羯磨地而起聲聞塔？從今日後不聽多人行處先不羯磨地而起聲聞塔，應當先作求聽羯磨。」羯磨人應作是說：「大德僧聽！某甲比丘無常若般泥洹，若僧時到，僧某甲比丘無常若般泥洹，於此處起聲聞塔。諸大德僧聽若甲比丘於此處起聲聞塔，僧忍默然故，是事如是持。」若不和合者應語：「長老！世尊說四人應起塔起相輪懸施幡蓋，如來、聲聞、辟支佛、轉輪聖王是。無常比丘若是須陀洹應語須陀洹、斯陀含、阿那含、阿羅漢應語阿羅漢。」若言：「持律。」若言：「法師。」若言：「營事。」德望比丘應語：「長老

【現代漢語翻譯】 現代漢語譯本 有位負責僧房建設的比丘，聽到以前負責僧務的人說：『長老！不要強行在僧眾居住的地方建造房屋。』 這位比丘說：『長老！我這是為僧眾建造房屋，請不要從中作梗。』 兩人爭執不下，於是去佛陀那裡，將事情的始末都告訴了世尊。佛陀說：『從今以後，不允許強行在僧眾原先居住的地方為僧眾建造房屋，原先居住的比丘也不得從中作梗。如果兩位負責僧務的比丘意見一致，可以共同建造一個覆蓋物，或者分別設定屏障，或者共同設定屏障，或者分別設定覆蓋物和屏障。如果兩人意見不合，就各自設定覆蓋物和屏障。如果強行佔用原有的房屋為僧眾建造房屋，就犯了違越戒律的罪過。為僧眾建造房屋卻從中作梗的，也犯了違越戒律的罪過。』

後來，佛陀住在舍衛城，（情況）和上面所說的一樣。當時，很多比丘在人來人往的地方建造聲聞塔（為紀念佛陀弟子而建的塔），一些在家居士前來禮拜世尊，看到后抱怨說：『我們是來禮拜世尊的，還沒見到世尊，先看到了死人的墳墓。』 眾比丘因為這件事去稟告世尊。佛陀告訴眾比丘：『你們為什麼在人來人往的地方，沒有經過羯磨（一種僧團會議）就建造聲聞塔？從今以後，不允許在人來人往的地方，沒有經過羯磨就建造聲聞塔，應當先進行請求允許的羯磨。』 羯磨的主持人應該這樣說：『大德僧眾請聽！某甲比丘已經去世或者般涅槃（佛教術語，指圓寂），如果僧團認為時機已到，僧團允許某甲比丘去世或者般涅槃，在此處建造聲聞塔。諸位大德僧眾請聽，如果甲比丘在此處建造聲聞塔，僧團認可，保持沉默，此事就這樣決定。』 如果有人不同意，應該說：『長老！世尊說過，四種人應該建造塔：如來（佛陀的稱號）、聲聞（聽聞佛陀教誨而證悟的人）、辟支佛（無師自通的覺悟者）、轉輪聖王（以正法統治世界的君王）。』 如果去世的比丘是須陀洹（佛教修行 प्रथम果位），就應該說是須陀洹，如果是斯陀含（佛教修行第二果位）、阿那含（佛教修行第三果位）、阿羅漢（佛教修行第四果位），就應該說是阿羅漢。如果有人精通戒律，就說是『持律』。如果有人精通佛法，就說是『法師』。如果有人擅長管理事務，就說是『營事』。對於有德望的比丘，應該說：『長老！』

【English Translation】 English version A Bhikshu (Buddhist monk) in charge of building residences heard the language of the former administrator: 'Elder! Do not force the construction of residences in the monks' dwelling places.' This Bhikshu said: 'Elder! I am building residences for the Sangha (Buddhist monastic community), do not obstruct it.' The two argued without resolution, and then went to the Buddha, reporting the matter in detail to the World Honored One. The Buddha said: 'From today onwards, it is not permitted to force the construction of residences for the Sangha in the old dwelling places of the monks, and the original Bhikshus must not obstruct it. If the two administrators agree, they may jointly construct a covering, or separately set up barriers, or jointly set up barriers, or separately set up coverings and barriers. If the two do not agree, they should separately set up coverings and barriers. If one forces the occupation of the original residences to build houses for the Sangha, one commits an offense against the Vinaya (monastic code). One who obstructs the construction of residences for the Sangha also commits an offense against the Vinaya.'

Furthermore, the Buddha was residing in Shravasti (ancient Indian city), and spoke extensively as above. At that time, many Bhikshus were building Stupas (Buddhist monuments) for Sravakas (disciples of the Buddha) in places where many people walked. Some laypeople came to pay homage to the World Honored One, and upon seeing this, complained: 'We came to pay homage to the feet of the World Honored One, but before seeing the World Honored One, we first saw the tombs of dead people.' The Bhikshus, because of this matter, went to report to the World Honored One. The Buddha told the Bhikshus: 'Why did you build Stupas for Sravakas in places where many people walk without first performing Karma (formal act of the Sangha)? From today onwards, it is not permitted to build Stupas for Sravakas in places where many people walk without first performing Karma; one should first perform the Karma of requesting permission.' The person conducting the Karma should say: 'May the Sangha listen! Bhikshu so-and-so has passed away or entered Parinirvana (final liberation), if the Sangha deems the time appropriate, the Sangha permits Bhikshu so-and-so to pass away or enter Parinirvana, and to build a Stupa in this place. May the virtuous Sangha listen, if Bhikshu so-and-so builds a Stupa in this place, the Sangha approves, remaining silent, let this matter be so held.' If someone disagrees, they should say: 'Elder! The World Honored One said that four types of people should have Stupas built for them: Tathagata (title of the Buddha), Sravaka, Pratyekabuddha (solitary Buddha), and Chakravartin (universal monarch).' If the deceased Bhikshu was a Srotapanna (stream-enterer, first stage of enlightenment), one should say Srotapanna, if they were a Sakradagamin (once-returner, second stage of enlightenment), Anagamin (non-returner, third stage of enlightenment), or Arhat (fully enlightened being, fourth stage of enlightenment), one should say Arhat. If someone is well-versed in the Vinaya, one should say 'Vinayadhara (holder of the Vinaya)'. If someone is well-versed in the Dharma (Buddhist teachings), one should say 'Dharma teacher'. If someone is skilled in managing affairs, one should say 'Administrator'. To a Bhikshu of virtue and reputation, one should say: 'Elder!'

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！是人持戒賢善，多供養僧，執事有勞應與起塔。」如是語已當爲起塔。作聲聞塔，不得先見塔后見世尊，當令先見世尊后見塔，不得在多人行處當在屏處，不得在比丘經行處。若多人行處起聲聞塔者，越毗尼罪。

複次佛住舍衛城，廣說如上。爾時尊者迦露，在迦尸耆梨大邑住。時有上座比丘來次第付房而不肯與，瞋恚捉钁自斫房破。諸比丘以是因緣往白世尊：「此比丘犯何等罪？」佛言：「破六種得偷蘭遮。何等六？破缽、破衣、破塔、破房、破僧、破界。」破缽者，缽有三種上、中、下。若一一瞋恚破者，得偷蘭罪。若缽破欲綴，誤鉆破者無罪。若拘缽多羅鍵镃，瞋破者，得越毗尼罪。破衣者，三衣中若一一衣瞋裂者，得偷蘭罪。若欲易邊著中、中著邊、若補作兩重，無罪。若尼師壇及餘種種衣瞋裂破，越毗尼罪。破塔者，若瞋恚破世尊塔者，得偷蘭罪，業行罪報多。若欲治更作好者，無罪。若尼揵塔及餘外道塔瞋恚破者，越毗尼罪。破房者，瞋恚破僧房者，偷蘭罪。若欲更好作者無罪。若瞋恚破外道僧房者，越毗尼罪。破僧者，瞋恚破和合僧，偷蘭罪，業行果報一劫泥梨中。破界者，若瞋恚過界作不名作，偷蘭罪。得舍界已更羯磨界，是名破六種偷蘭罪。

複次佛住舍衛城，廣說如上。爾時尊者

【現代漢語翻譯】 現代漢語譯本：『如果有人持戒賢善，多次供養僧眾，操持事務辛勞，應當為他建造佛塔。』這樣說了之後，就應當為他建造佛塔。建造聲聞塔，不得先看到塔后看到世尊（釋迦牟尼佛），應當先看到世尊后看到塔，不得在眾人行走的地方，應當在僻靜之處，不得在比丘經行的地方。如果有人在眾人行走的地方建造聲聞塔，就犯了違越毗尼的罪過。

再次，佛陀住在舍衛城（Śrāvastī），廣說如上。當時，尊者迦露（Kālaruci），住在迦尸耆梨（Kāśīgirī）大城。當時有一位上座比丘前來，依次分配房間，但不肯給他房間，（迦露）瞋恚地拿起鋤頭自己砍壞了房間。眾比丘因為這件事稟告世尊：『這位比丘犯了什麼罪？』佛陀說：『他破壞了六種東西，犯了偷蘭遮（sthūlātyaya）罪。哪六種呢？破壞缽、破壞衣、破壞塔、破壞房、破壞僧、破壞界。』破壞缽，缽有三種：上等、中等、下等。如果因為瞋恚破壞其中任何一種，就犯了偷蘭罪。如果缽破了想要修補，不小心鉆破了，沒有罪。如果拘缽多羅鍵镃（kuṇḍikā-patra-granthi），因為瞋恚破壞了，就犯了違越毗尼罪。破壞衣，三衣中如果因為瞋恚撕裂任何一件，就犯了偷蘭罪。如果想要換邊穿，或者補作成兩層，沒有罪。如果尼師壇（niṣīdana）以及其他各種衣物因為瞋恚撕裂破壞，就犯了違越毗尼罪。破壞塔，如果因為瞋恚破壞世尊塔，就犯了偷蘭罪，業行罪報很多。如果想要修理，重新做好，沒有罪。如果尼揵塔（nirgrantha-stūpa）以及其他外道塔，因為瞋恚破壞了，就犯了違越毗尼罪。破壞房，因為瞋恚破壞僧房，犯偷蘭罪。如果想要更好，重新建造，沒有罪。如果因為瞋恚破壞外道僧房，就犯了違越毗尼罪。破壞僧，因為瞋恚破壞和合僧，犯偷蘭罪，業行果報會在一劫（kalpa）泥梨（naraka）中。破壞界，如果因為瞋恚越界，作法不如法，犯偷蘭罪。捨棄原來的界限后，重新羯磨（karma）劃定界限，這叫做破壞六種東西，犯偷蘭罪。

再次，佛陀住在舍衛城（Śrāvastī），廣說如上。當時，尊者

【English Translation】 English version: 'If someone upholds the precepts virtuously and kindly, makes many offerings to the Sangha, and is diligent in their duties, a stupa should be built for them.' Having said this, a stupa should be built for them. When building a Śrāvaka (disciple) stupa, one should not see the stupa before seeing the World-Honored One (Śākyamuni Buddha); one should see the World-Honored One first and then the stupa. It should not be in a place where many people walk, but in a secluded place; it should not be in a place where Bhikṣus (monks) walk. If someone builds a Śrāvaka stupa in a place where many people walk, they commit a transgression of the Vinaya (monastic discipline).

Furthermore, the Buddha was dwelling in Śrāvastī (舍衛城), expounding extensively as above. At that time, Venerable Kālaruci (迦露) was residing in the great city of Kāśīgirī (迦尸耆梨). There was a senior Bhikṣu (比丘) who came to allocate rooms in order, but he refused to give him a room. Out of anger, (Kālaruci) took a hoe and chopped the room, destroying it himself. The Bhikṣus, because of this incident, reported to the World-Honored One: 'What offense has this Bhikṣu committed?' The Buddha said: 'He has destroyed six things and committed a sthūlātyaya (偷蘭遮) offense. What are the six? Destroying a bowl, destroying a robe, destroying a stupa, destroying a room, destroying the Sangha, destroying a boundary.' Destroying a bowl: there are three types of bowls: superior, medium, and inferior. If one destroys any one of them out of anger, one commits a sthūlātyaya offense. If the bowl is broken and one wants to repair it, and accidentally drills through it, there is no offense. If one destroys a kuṇḍikā-patra-granthi (拘缽多羅鍵镃) out of anger, one commits a transgression of the Vinaya. Destroying a robe: if one tears any one of the three robes out of anger, one commits a sthūlātyaya offense. If one wants to change the sides of the robe, or make it two layers by patching, there is no offense. If one tears and destroys a niṣīdana (尼師壇) or other various garments out of anger, one commits a transgression of the Vinaya. Destroying a stupa: if one destroys the World-Honored One's stupa out of anger, one commits a sthūlātyaya offense; the karmic consequences are great. If one wants to repair it and make it better, there is no offense. If one destroys a nirgrantha-stūpa (尼揵塔) or other heretical stupas out of anger, one commits a transgression of the Vinaya. Destroying a room: if one destroys a Sangha's room out of anger, one commits a sthūlātyaya offense. If one wants to make it better and rebuild it, there is no offense. If one destroys a heretical Sangha's room out of anger, one commits a transgression of the Vinaya. Destroying the Sangha: if one destroys the harmonious Sangha out of anger, one commits a sthūlātyaya offense; the karmic consequences will be in Naraka (泥梨) for one kalpa (劫). Destroying a boundary: if one transgresses the boundary out of anger and performs an unlawful act, one commits a sthūlātyaya offense. After abandoning the original boundary, one performs karma (羯磨) to define the boundary again. This is called destroying six things and committing a sthūlātyaya offense.

Furthermore, the Buddha was dwelling in Śrāvastī (舍衛城), expounding extensively as above. At that time, Venerable

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羅睺羅跋耆國遊行，漸漸至波羅柰林聚落。此聚落中有一居士，為羅睺羅起房。羅睺羅受已復遊行，是居士以此房更施余比丘。羅睺羅還，如線經中廣說。乃至羅睺羅白佛言：「世尊！此房誰應得？」佛語羅睺羅：「若居士居士兒信心歡喜作房施僧，施僧已還轉施眾多人，是非法施、非法受用。若施眾多人已還轉與一人，是非法施、非法受用。若施一人已轉與眾多人、若施眾多人已轉與眾僧，是非法施、非法受用。施僧已不轉與眾多人、施眾多人已不轉與一人，是名如法施、如法受用。」佛語羅睺羅：「前與者是施，后與者非施。是王地依止住是中前，作前施，功德日夜增長。羅睺羅！汝應得房，後者不應得。」是名僧伽藍法。

營事法者，佛住王舍城，廣說如上。如尊者達膩迦瓦師子作房，如第二波羅夷中說，乃至作是嫌言：「我辛苦作房，不避寒暑作房才成，上座已奪，如貓伺鼠。」諸比丘以是因緣往白世尊。佛告諸比丘：「是營事比丘作房甚苦，應羯磨與營事比丘五年住。」羯磨人應作是說：「大德僧聽！某甲比丘欲為僧作房。若僧時到，僧某甲營事比丘為僧作房，欲從僧中乞五年住。」「諸大德聽某甲營事比丘欲從僧乞五年住，僧忍默然故，是事如是持。」是比丘應乞，偏袒右肩胡跪合掌，作是言：「

【現代漢語翻譯】 現代漢語譯本 羅睺羅（Rahula，佛陀之子）在跋耆國（Vajjī，古代印度的一個共和國）游化，漸漸到達波羅奈（Varanasi）的林聚落。這個聚落中有一位居士，為羅睺羅建造了一間房舍。羅睺羅接受后離開，這位居士又將這間房舍佈施給其他的比丘。羅睺羅回來后，情況如同《線經》中詳細描述的那樣。直到羅睺羅稟告佛陀說：『世尊！這間房舍應該歸誰所有？』佛陀告訴羅睺羅：『如果居士或居士的兒子，因為信心歡喜而建造房舍佈施給僧團，佈施給僧團后又轉而佈施給許多人，這不是如法的佈施，也不是如法的受用。如果佈施給許多人後又轉而給一個人，這不是如法的佈施，也不是如法的受用。如果佈施給一個人後又轉而給許多人，或者佈施給許多人後又轉而給僧團，這不是如法的佈施，也不是如法的受用。佈施給僧團后不轉而給許多人，佈施給許多人後不轉而給一個人，這才是如法的佈施，如法的受用。』 佛陀告訴羅睺羅：『先前給予的人是佈施，後來給予的人不是佈施。這是依止王土而住，在其中先作佈施，功德日夜增長。羅睺羅！你應該得到這間房舍，後來的人不應該得到。』這叫做僧伽藍（Sangharama，僧院）的法規。 關於營事法，佛陀住在王舍城（Rajagriha），詳細情況如上所述。如同尊者達膩迦瓦師子（Dānicavāsiṣṭha）建造房舍，如同《第二波羅夷》中所說，甚至產生這樣的抱怨：『我辛苦地建造房舍，不避寒暑，房舍才剛建成，上座（長老比丘）就奪走了，如同貓伺候老鼠一樣。』眾比丘因為這件事去稟告世尊。佛陀告訴眾比丘：『這位營事比丘建造房舍非常辛苦，應該羯磨（Karma，僧團的決議）給予營事比丘五年的居住權。』羯磨的人應該這樣說：『大德僧眾請聽！某甲比丘想要為僧團建造房舍。如果僧團認為時機已到，僧團允許某甲營事比丘為僧團建造房舍，想要從僧團中請求五年的居住權。』『諸位大德請聽，某甲營事比丘想要從僧團請求五年的居住權，僧團容忍，因為默然的緣故，這件事就這樣決定。』這位比丘應該請求，袒露右肩，右膝跪地，合掌，這樣說：

【English Translation】 English version Rahula (Rahula, son of the Buddha) was traveling in the Vajjī country (Vajjī, an ancient Indian republic), gradually reaching the forest settlement of Varanasi (Varanasi). In this settlement, there was a householder who built a dwelling for Rahula. After Rahula accepted it and departed, the householder then donated the dwelling to other monks. When Rahula returned, the situation unfolded as described in detail in the 'Thread Sutra'. Eventually, Rahula reported to the Buddha, saying, 'Venerable One! Who should rightfully possess this dwelling?' The Buddha told Rahula, 'If a householder or a householder's son, with faith and joy, builds a dwelling and donates it to the Sangha (monastic community), and then transfers it to many people, this is not a lawful donation, nor is it a lawful use. If it is donated to many people and then transferred to one person, this is not a lawful donation, nor is it a lawful use. If it is donated to one person and then transferred to many people, or if it is donated to many people and then transferred to the Sangha, this is not a lawful donation, nor is it a lawful use. If it is donated to the Sangha and not transferred to many people, and if it is donated to many people and not transferred to one person, this is called a lawful donation and a lawful use.' The Buddha told Rahula, 'The one who gave it first is the donor, and the one who gave it later is not the donor. This is relying on the king's land to reside, and making the first donation within it, so the merit increases day and night. Rahula! You should receive this dwelling; the latter one should not receive it.' This is called the rule of the Sangharama (Sangharama, monastery). Regarding the rules for managing affairs, the Buddha was residing in Rajagriha (Rajagriha), and the details are as described above. Just as the Venerable Dānicavāsiṣṭha built a dwelling, as mentioned in the 'Second Parajika', even to the point of uttering such complaints: 'I painstakingly built this dwelling, braving the cold and heat, and as soon as the dwelling was completed, the senior monk (elder monk) seized it, like a cat watching a mouse.' The monks, because of this matter, went to report to the World-Honored One. The Buddha told the monks, 'This managing monk worked very hard to build the dwelling; the Sangha should give a Karma (Karma, resolution of the Sangha) granting the managing monk the right to reside there for five years.' The one performing the Karma should say this: 'Venerable Sangha, please listen! Monk A wants to build a dwelling for the Sangha. If the Sangha deems it the right time, the Sangha allows Monk A, the managing monk, to build a dwelling for the Sangha, and wishes to request the right to reside there for five years from the Sangha.' 'Venerable ones, please listen, Monk A, the managing monk, wants to request the right to reside there for five years from the Sangha; the Sangha consents, because of the silence, this matter is thus decided.' This monk should request, baring his right shoulder, kneeling on his right knee, joining his palms, and saying this:

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大德僧聽！我某甲比丘為僧作房，今從僧乞營事五年住。哀愍故！惟愿僧與我營事五年住。」如是三乞。羯磨人應作是說：「大德僧聽！某甲比丘為僧作房，已從僧乞五年營事住。若僧時到，僧與某甲比丘五年營事住。白如是。」「大德僧聽！某甲比丘為僧作房，已從僧乞五年營事住。僧今與某甲比丘營事五年住。諸大德忍僧與某甲比丘營事五年住者默然，若不忍者便說。是第一羯磨。」第二、第三亦如是說。「僧已與某甲比丘五年營事住竟，僧忍默然故，是事如是持。」僧已羯磨與五年住，還得自所作房，復應次第得僧房。若有上座來，次第得者應與，羯磨得者不應與。若欲遊行者，是二房應付僧隨次第住：「我來時當還取。」後來時從前日令滿。若先是僧房破壞，更易戶向二年、三年，隨功夫多少，應羯磨與住。若空房不任住，治事者應與一時住。若床機、枕褥垢膩破更浣染補治事者，應與一時住。若中間比丘嫌者，越毗尼罪，是名營事法。

床褥法者，佛住舍衛城，廣說如上。爾時比丘安居中間，上座來隨次第取房，比丘運輦出房。佛知而故問比丘：「是客比丘耶？」「非也。世尊！」「是去比丘耶？」「非也。世尊！」「是何等比丘運輦？」答言：「世尊！隨次第取房，是故運徙。」佛告諸比丘：「汝

【現代漢語翻譯】 現代漢語譯本： 大德僧眾請聽！我某甲（比丘的名字）比丘為僧眾建造房屋，現在向僧眾請求管理房屋五年。爲了憐憫的緣故！希望僧眾允許我管理房屋五年。』這樣請求三次。羯磨人（主持僧事的人）應該這樣說：『大德僧眾請聽！某甲比丘為僧眾建造房屋，已經向僧眾請求管理房屋五年。如果僧眾認為時機已到，僧眾就允許某甲比丘管理房屋五年。稟白完畢。』 『大德僧眾請聽！某甲比丘為僧眾建造房屋，已經向僧眾請求管理房屋五年。僧眾現在允許某甲比丘管理房屋五年。各位大德如果認可僧眾允許某甲比丘管理房屋五年就保持沉默，如果不認可就請發言。這是第一次羯磨。』第二次、第三次也像這樣說。 『僧眾已經允許某甲比丘管理房屋五年完畢，僧眾認可並保持沉默，這件事就這樣決定了。』僧眾已經通過羯磨允許管理五年，（某甲比丘）可以得到自己建造的房屋，還應該依次得到僧眾的房屋。如果有上座（資歷高的僧人）到來，依次得到房屋的人應該讓給他，通過羯磨得到房屋的人不必讓給他。如果想要（離開），這兩間房屋應該交給僧眾，按照順序居住：『我回來的時候會來取回。』後來的時候從之前的日期算起補滿。如果先前是僧眾的房屋破損，更改了門的方向，二年、三年，根據工程量的大小，應該通過羯磨允許居住。如果是空房不能居住，修繕的人應該允許暫時居住。如果是床、桌子、枕頭、被褥髒污破損，清洗染色修補的人，應該允許暫時居住。如果中間有比丘不滿，就犯了越毗尼罪，這叫做管理房屋的法規。

床褥法：佛陀住在舍衛城，詳細情況如上所述。當時比丘們在安居期間，上座到來按照順序取用房間，比丘們搬運東西離開房間。佛陀知道這件事，故意問比丘：『這是客人比丘嗎？』『不是的，世尊！』『這是要離開的比丘嗎？』『不是的，世尊！』『這是什麼比丘在搬運東西？』回答說：『世尊！因為（上座）按照順序取用房間，所以（他們）搬運東西。』佛陀告訴眾比丘：『你們……』

【English Translation】 English version: Venerable Sangha, please listen! I, Bhikkhu (name of the Bhikkhu) on behalf of the Sangha, am building a dwelling, and now request from the Sangha to manage the dwelling for five years. Out of compassion! May the Sangha grant me to manage the dwelling for five years.' Thus, he requests three times. The Kammavācā reciter (the one who presides over the Sangha affairs) should say: 'Venerable Sangha, please listen! Bhikkhu (name of the Bhikkhu) on behalf of the Sangha, is building a dwelling, and has requested from the Sangha to manage the dwelling for five years. If the Sangha deems it the right time, the Sangha will grant Bhikkhu (name of the Bhikkhu) to manage the dwelling for five years. This is announced.' 'Venerable Sangha, please listen! Bhikkhu (name of the Bhikkhu) on behalf of the Sangha, is building a dwelling, and has requested from the Sangha to manage the dwelling for five years. The Sangha now grants Bhikkhu (name of the Bhikkhu) to manage the dwelling for five years. Those venerable ones who approve of the Sangha granting Bhikkhu (name of the Bhikkhu) to manage the dwelling for five years, remain silent; if anyone disapproves, let him speak. This is the first Kamma.' The second and third times are also spoken in the same way. 'The Sangha has granted Bhikkhu (name of the Bhikkhu) to manage the dwelling for five years, the Sangha approves and remains silent, so this matter is thus decided.' The Sangha has, through Kamma, granted the five-year management, (Bhikkhu (name of the Bhikkhu)) can obtain the dwelling he built himself, and should also obtain the Sangha's dwellings in order. If a senior monk (Upajjhaya) arrives, those who obtain dwellings in order should give way to him; those who obtain dwellings through Kamma need not give way to him. If one wishes to (leave), these two dwellings should be handed over to the Sangha, to be occupied in order: 'When I return, I will come to take them back.' Upon returning, the time will be made up from the previous date. If the Sangha's dwelling was previously damaged, and the direction of the door was changed, for two or three years, depending on the amount of work, it should be granted to reside through Kamma. If an empty dwelling is uninhabitable, the one who repairs it should be granted temporary residence. If the beds, tables, pillows, and bedding are dirty, worn, and in need of washing, dyeing, and repair, the one who repairs them should be granted temporary residence. If a Bhikkhu in between is dissatisfied, he commits a transgression of the Vinaya; this is called the regulations for managing dwellings.

Regulations for Bedding: The Buddha resided in Shravasti, as described in detail above. At that time, during the Vassa (rainy season retreat), senior monks arrived and took rooms in order, and the Bhikkhus moved their belongings out of the rooms. The Buddha knew about this and deliberately asked the Bhikkhus: 'Are these guest Bhikkhus?' 'No, Venerable One!' 'Are these Bhikkhus leaving?' 'No, Venerable One!' 'What Bhikkhus are moving things?' They replied: 'Venerable One! Because (the senior monks) are taking rooms in order, (they) are moving things.' The Buddha told the Bhikkhus: 'You...'

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等云何一切時隨上座次第起？從今日後不聽一切時隨上座次第起。僧應拜成就五法人知付房舍床褥。何等五法？不隨愛、不隨瞋、不隨怖、不隨癡、知得不得，是名五。」羯磨人應作是說：「大德僧聽！某甲比丘五法成就。若僧時到，僧拜某甲比丘典知付房舍床褥。白如是。」「大德僧聽！某甲比丘五法成就，僧今拜典知付房舍床褥。諸大德忍僧拜某甲比丘典知付房舍床褥忍者默然。若不忍者便說。」「僧已忍拜某甲比丘典知付房舍床褥竟，僧忍默然故，是事如是持。」羯磨已，從三月十六日已去，應語檀越浣治床褥、房舍、治禪坊、講堂、溫室、廁屋、治門屋、井屋、僧伽藍所有及齋日飲食，安居衣應一一條疏。若城邑聚落僧住處遠者，至四月十三日應付房。若不相容受者得余處去。若住處相近者，十五日應付房，應眾僧中讀此疏：「某甲僧伽藍，有爾許房舍、爾許床褥、爾許齋日飲食、爾許衣。」上座應語：「付房舍共一安居施。」作是語已應付房舍，不得與沙彌房。若和上、阿阇梨言：「但與房舍，我自料理。」得與。若房舍多者，一人與兩房。若不肯取兩：「我正得一房足。」爾時應語：「是不為受用故與，為治事故與。」若比丘多、房舍少者，應兩人三人共與一房。若故不足，應五人、十人共與一房。若正

【現代漢語翻譯】 現代漢語譯本 『為何要一直按照上座的次序起身？』從今以後，不允許一直按照上座的次序起身。僧團應該推舉成就五法的人來管理房舍床褥。什麼是五法？不隨順愛慾、不隨順嗔恚、不隨順恐懼、不隨順愚癡、知道（什麼）該得（什麼）不該得，這叫做五法。羯磨人應該這樣說：『大德僧眾聽著！某甲比丘成就五法。如果僧團認為時機已到，僧團就推舉某甲比丘來管理房舍床褥。稟白完畢。』『大德僧眾聽著！某甲比丘成就五法，僧團現在推舉他來管理房舍床褥。諸位大德如果認可僧團推舉某甲比丘管理房舍床褥，就保持沉默。如果不認可，就請發言。』『僧團已經認可推舉某甲比丘管理房舍床褥完畢，僧團認可並保持沉默，此事就這樣決定。』羯磨完畢后，從三月十六日開始，應該告訴檀越清洗床褥、房舍，修繕禪房、講堂、溫室、廁所，修繕門屋、井屋、僧伽藍（saṃghārāma，僧院）所有以及齋日的飲食，安居的衣服應該一條一條地記錄清楚。如果城邑聚落的僧人住處偏遠，到四月十三日應該交付房舍。如果不互相容納，可以到其他地方去。如果住處相近，十五日應該交付房舍，應該在眾僧中宣讀這份清單：『某甲僧伽藍，有多少房舍、多少床褥、多少齋日飲食、多少衣服。』上座應該說：『交付房舍是爲了共同安居。』說完這些話后，應該交付房舍，不得給沙彌房。如果和尚（Upadhyaya，親教師）、阿阇梨（ācārya，軌範師）說：『只給我房舍，我自己料理。』可以給。如果房舍多，一個人可以給兩間房。如果不肯要兩間：『我只要一間房就夠了。』這時應該說：『這不是爲了受用才給你的，是爲了管理事務才給你的。』如果比丘多、房舍少，應該兩人三人共用一間房。如果實在不夠，應該五人、十人共用一間房。如果正好

【English Translation】 English version 'Why do you always rise according to the seniority of the elders?' From today onwards, it is not permitted to always rise according to the seniority of the elders. The Sangha should appoint someone who has achieved the five qualities to manage the rooms and bedding. What are the five qualities? Not following love, not following anger, not following fear, not following delusion, knowing what is obtainable and what is not, these are called the five. The Karmadana (the one who conducts the procedures) should say this: 'Venerable Sangha, listen! Bhikshu (bhikkhu, monk) so-and-so has achieved the five qualities. If the Sangha deems it is the right time, the Sangha will appoint Bhikshu so-and-so to manage the rooms and bedding. This is announced.' 'Venerable Sangha, listen! Bhikshu so-and-so has achieved the five qualities, and the Sangha now appoints him to manage the rooms and bedding. Those of you who approve of the Sangha appointing Bhikshu so-and-so to manage the rooms and bedding, remain silent. If you do not approve, then speak.' 'The Sangha has approved the appointment of Bhikshu so-and-so to manage the rooms and bedding, and the Sangha approves by remaining silent, so this matter is thus decided.' After the Karma (kamma, action) is completed, starting from the sixteenth day of the third month, the donors should be told to wash the bedding and rooms, repair the meditation halls, lecture halls, warm rooms, toilets, repair the gatehouses, well houses, all of the Sangharama (saṃghārāma, monastery) and the food for the alms days, and the robes for the rainy season retreat should be recorded one by one. If the monks' residences in towns and villages are far away, the rooms should be handed over by the thirteenth day of the fourth month. If they cannot accommodate each other, they may go elsewhere. If the residences are close by, the rooms should be handed over on the fifteenth day, and this list should be read out in the Sangha: 'The Sangharama of so-and-so has so many rooms, so many bedding, so much food for the alms days, and so many robes.' The senior monk should say: 'The handing over of the rooms is for the common rainy season retreat.' After saying these words, the rooms should be handed over, and no rooms should be given to novices. If the Upadhyaya (Upadhyaya, preceptor) or Acharya (ācārya, teacher) says: 'Just give me the room, I will take care of it myself,' it may be given. If there are many rooms, one person may be given two rooms. If they are unwilling to take two: 'One room is enough for me,' then it should be said: 'This is not given for enjoyment, but for management.' If there are many Bhikshus and few rooms, two or three people should share one room. If it is still not enough, five or ten people should share one room. If it is just

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有一大堂者，一切比丘應入中住。上座應與臥床，餘者與坐床。若故不足者，上座與坐床，餘者敷草蓐。若故不足者，上座敷草蓐，餘者跏趺坐。若復不足者，上座跏趺坐，餘者立住。若復不足者，上座立，餘者出外樹下、若空地。若冬時付房舍，治事故與，受用故與，若上座來隨次第住。春時付房舍，治事故與、受用故與，若上座來隨次第住。安居時付房舍，治事故與、受用故與，上座來不應次第住。若比丘不知法，安居中索次第房，不得即嫌，應語：「住！須我問知房舍人。」應語知房人言：「長老！有客比丘上座來語我起。」知房人應呵責言：「長老！汝不善知戒相。云何安居中起他？汝不知耶？不得一切時驅他起。」若冬春上座來次第應起，不起者，越毗尼罪。若比丘不善知戒相，安居時驅他起者，越毗尼罪。是名床褥法。

恭敬法者，佛拘薩羅國遊行。世尊初夜為聲聞說法，中夜自還房。爾時諸比丘，有供給人先為取房，聽法已各到房眠。爾時尊者舍利弗、目連無供給人。初夜聽法已，中夜到房撓戶。問言：「是誰？」答言：「是舍利弗。」「房已滿。大智！」復有撓戶，問言：「是誰？」答言：「我是大目連。」「房已滿。大神足！」二人不得房已，一人在屋檐下坐、一人在樹下坐。時天夜雨，檐

【現代漢語翻譯】 現代漢語譯本 如果有一個大殿，所有的比丘都應該進入其中居住。上座（資歷高的比丘）應該優先安排臥床，其餘的比丘安排坐床。如果仍然不夠，上座安排坐床，其餘的比丘鋪草墊。如果仍然不夠，上座鋪草墊，其餘的比丘跏趺而坐。如果仍然不夠，上座跏趺而坐，其餘的比丘站立。如果仍然不夠，上座站立，其餘的比丘到外面的樹下或者空地上。冬天分配房舍時，爲了修繕事故而給予，爲了受用而給予，如果有上座來，就按照次序安排居住。春天分配房舍時，爲了修繕事故而給予，爲了受用而給予，如果有上座來，就按照次序安排居住。安居（雨季的集中修行）期間分配房舍時，爲了修繕事故而給予，爲了受用而給予，上座來了不應該按照次序安排居住。如果比丘不瞭解戒律，在安居期間要求按次序分配房間，不能立刻抱怨，應該說：『請稍等！我需要問一下管理房舍的人。』應該告訴管理房舍的人說：『長老！有客人比丘，而且是上座，來告訴我離開房間。』管理房舍的人應該呵斥說：『長老！您不善於瞭解戒律。怎麼能在安居期間讓別人離開房間呢？您不知道嗎？不能在任何時候驅趕別人離開房間。』如果在冬天或春天，有上座來，應該按照次序讓出房間，不讓出房間的，就犯了違越毗尼（戒律）的罪。如果比丘不善於瞭解戒律，在安居期間驅趕別人離開房間的，就犯了違越毗尼的罪。這叫做床褥法。

恭敬法是這樣的：佛陀在拘薩羅國（Kosala，古印度十六雄國之一）。世尊在初夜為聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）說法，中夜自己回到房間。當時，一些比丘有侍者，侍者事先為他們佔據房間，聽法結束后各自回到房間睡覺。當時，尊者舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）、目連（Mahāmaudgalyāyana，神通第一的佛陀十大弟子之一）沒有侍者。初夜聽法結束后，中夜到達房間敲門。問道：『是誰？』回答說：『是舍利弗。』『房間已經滿了。大智者！』又有敲門的聲音，問道：『是誰？』回答說：『我是大目連。』『房間已經滿了。大神足！』二人沒有得到房間，一人在屋檐下坐著，一人在樹下坐著。當時天下著夜雨，屋檐

【English Translation】 English version If there is a large hall, all the Bhikshus (monks) should enter and reside in it. The senior monk (Upadhyaya) should be given a bed, and the others should be given a seat. If there are still not enough, the senior monk should be given a seat, and the others should spread grass mats. If there are still not enough, the senior monk should spread a grass mat, and the others should sit in the lotus position (Padmasana). If there are still not enough, the senior monk should sit in the lotus position, and the others should stand. If there are still not enough, the senior monk should stand, and the others should go outside under the trees or in open spaces. When allocating rooms in winter, they are given for repairs and for use. If a senior monk arrives, they should be accommodated in order. When allocating rooms in spring, they are given for repairs and for use. If a senior monk arrives, they should be accommodated in order. When allocating rooms during the rainy season retreat (Varshavasa), they are given for repairs and for use. If a senior monk arrives, they should not be accommodated in order. If a Bhikshu does not know the Dharma (teachings) and demands a room in order during the rainy season retreat, he should not immediately complain but should say, 'Wait! I need to ask the person in charge of the rooms.' He should tell the person in charge of the rooms, 'Elder! A guest Bhikshu, and a senior one, has come and told me to leave the room.' The person in charge of the rooms should rebuke him, saying, 'Elder! You do not understand the precepts (Vinaya) well. How can you ask someone to leave their room during the rainy season retreat? Don't you know? You cannot drive someone out of their room at any time.' If a senior monk arrives in winter or spring, the room should be yielded in order. If it is not yielded, it is a transgression of the Vinaya. If a Bhikshu does not understand the precepts and drives someone out of their room during the rainy season retreat, it is a transgression of the Vinaya. This is called the law of beds and mats.

The law of reverence is as follows: The Buddha was in the country of Kosala (Kosala, one of the sixteen Mahajanapadas in ancient India). The World Honored One (Bhagavan) preached the Dharma to the Sravakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings) in the first part of the night and returned to his room in the middle of the night. At that time, some Bhikshus had attendants who secured rooms for them in advance. After listening to the Dharma, they each returned to their rooms to sleep. At that time, the Venerable Sariputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) and Maudgalyayana (Mahāmaudgalyāyana, one of the ten great disciples of the Buddha, known for his supernatural powers) had no attendants. After listening to the Dharma in the first part of the night, they arrived at the rooms in the middle of the night and knocked on the doors. They asked, 'Who is it?' The answer was, 'It is Sariputra.' 'The room is full. Great Wisdom!' There was another knock on the door, and they asked, 'Who is it?' The answer was, 'I am the Great Maudgalyayana.' 'The room is full. Great Supernatural Power!' The two did not get rooms. One sat under the eaves, and the other sat under a tree. At that time, it was raining at night, and the eaves

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下坐者說是偈言：

「檐下跏趺坐，　　屋漏兩膝頭； 　已得安樂住，　　當斷後邊身。」

樹下坐者，說是偈言：

「樹下知止足，　　乞食草蓐坐， 　是二不貪著，　　當斷後邊身。」

時有優婆塞，晨起來欲禮覲世尊，見已嫌言：「云何沙門釋子無恭敬法，如是大德人而不與房住？」諸比丘以是因緣往白世尊。佛言：「是正應為世人所嫌。」佛告諸比丘：「待我拘薩羅國遊行還舍衛城，語我：『當爲諸比丘制恭敬法。』」還已，諸比丘以是因緣往白世尊。佛告諸比丘：「誰應最上坐、先取水、先受食？誰應受禮？誰應起迎？誰應合掌低頭恭敬？」或有比丘言：「世尊子應受。」有比丘言：「世尊親里應受。」復有言：「世尊侍者應受。」復有言：「阿羅漢應受。」剎利出家者言：「剎利應受。」婆羅門出家者言：「婆羅門應受。」毗捨出家者言：「毗舍應受。」首陀羅出家者言：「首陀羅應受。」佛告諸比丘：「汝等各各長慢故作是語，與世尊子乃至首陀羅，非是人法。如來、應供、正遍知當爲汝等說人法。」如線經中廣說。乃至佛告諸比丘：「從今日後制戒，先出家者應受禮起迎合掌低頭恭敬，先出家者應作上座，應先受請、先坐、先取水、先受食。」諸比丘嘆言：「世尊能贊說應恭敬

【現代漢語翻譯】 現代漢語譯本 下座的比丘說了這首偈： 『在屋檐下結跏趺坐，屋頂漏雨打濕了膝蓋； 已經得到了安樂的住處，應當斷絕未來的生死之身。』

在樹下坐的比丘，說了這首偈： 『在樹下知道滿足，乞食為生，以草為席而坐； 對於這兩者都不貪戀執著，應當斷絕未來的生死之身。』

當時有一位優婆塞（Upasaka，在家男居士），早晨起來想要禮拜世尊（Bhagavan，佛），看見這些比丘后嫌棄地說：『為何這些沙門（Sramana，出家修行者）釋子（釋迦牟尼佛的弟子）沒有恭敬之法，對於這樣的大德之人，卻不提供房舍居住？』眾比丘因為這件事去稟告世尊。佛說：『這確實應該被世人所嫌棄。』佛告訴眾比丘：『等我從拘薩羅國（Kosala）返回舍衛城（Sravasti），告訴我，『應當為眾比丘制定恭敬之法。』』返回后，眾比丘因為這件事去稟告世尊。佛告訴眾比丘：『誰應該坐最上座、先取水、先受食？誰應該接受禮敬？誰應該起身迎接？誰應該合掌低頭恭敬？』有的比丘說：『世尊的兒子應該接受。』有的比丘說：『世尊的親屬應該接受。』還有的說：『世尊的侍者應該接受。』還有的說：『阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）應該接受。』剎利（Ksatriya，古印度社會中的武士階層）種姓出家的人說：『剎利種姓的人應該接受。』婆羅門（Brahmana，古印度社會中的祭司階層）種姓出家的人說：『婆羅門種姓的人應該接受。』毗舍（Vaisya，古印度社會中的商人階層）種姓出家的人說：『毗舍種姓的人應該接受。』首陀羅（Sudra，古印度社會中的奴隸階層）種姓出家的人說：『首陀羅種姓的人應該接受。』佛告訴眾比丘：『你們各自因為自己的傲慢才說這樣的話，從世尊的兒子乃至首陀羅，都不是佛法所允許的。如來（Tathagata，佛的稱號之一）、應供（Arhat，佛的稱號之一）、正遍知（Samyaksambuddha，佛的稱號之一）應當為你們說佛法。』如同《線經》中所詳細說明的那樣。乃至佛告訴眾比丘：『從今天以後制定戒律，先出家的人應該接受禮敬、起身迎接、合掌低頭恭敬，先出家的人應該坐在上座，應該先接受邀請、先坐下、先取水、先接受食物。』眾比丘讚歎說：『世尊能夠讚揚和宣說應當恭敬的法。』

【English Translation】 English version The bhikkhu (monk) who had descended from his seat spoke this verse: 'Sitting in the lotus position under the eaves, with the leaking roof dripping on both knees; Having attained a peaceful dwelling, one should cut off the future body of rebirth.'

The bhikkhu sitting under the tree spoke this verse: 'Knowing contentment under the tree, begging for food, sitting on a grass mat; Not being attached to either of these two, one should cut off the future body of rebirth.'

At that time, there was a Upasaka (lay male devotee) who arose early in the morning to pay respects to the Bhagavan (World-Honored One, the Buddha). Upon seeing the bhikkhus, he complained, 'Why do these Sramanas (ascetics) who are disciples of the Sakyas (followers of Shakyamuni Buddha) lack the proper respect? They do not offer lodging to such virtuous individuals!' The bhikkhus, because of this matter, went to inform the Bhagavan. The Buddha said, 'This is indeed something that should be criticized by the world.' The Buddha told the bhikkhus, 'Wait until I return from Kosala (kingdom) to Sravasti (city), and then remind me, 'You should establish rules of respect for the bhikkhus.'' Upon returning, the bhikkhus, because of this matter, went to inform the Bhagavan. The Buddha told the bhikkhus, 'Who should sit in the highest seat, take water first, and receive food first? Who should receive salutations? Who should rise to greet? Who should join their palms and bow their heads in reverence?' Some bhikkhus said, 'The son of the Bhagavan should receive.' Some bhikkhus said, 'The relatives of the Bhagavan should receive.' Others said, 'The attendant of the Bhagavan should receive.' Still others said, 'The Arhat (one who has attained enlightenment) should receive.' Those who had renounced from the Ksatriya (warrior caste) said, 'The Ksatriya should receive.' Those who had renounced from the Brahmana (priest caste) said, 'The Brahmana should receive.' Those who had renounced from the Vaisya (merchant caste) said, 'The Vaisya should receive.' Those who had renounced from the Sudra (laborer caste) said, 'The Sudra should receive.' The Buddha told the bhikkhus, 'Each of you speaks in this way because of your own pride. From the son of the Bhagavan to the Sudra, this is not in accordance with the Dharma (teachings). The Tathagata (Thus Gone One, an epithet of the Buddha), the Arhat (Worthy One, an epithet of the Buddha), the Samyaksambuddha (Perfectly Enlightened One, an epithet of the Buddha) shall explain the Dharma to you.' As explained in detail in the Sutra of the Thread. Furthermore, the Buddha told the bhikkhus, 'From today onwards, I establish this rule: the one who ordained first should receive salutations, rising to greet, joining palms, and bowing the head in reverence. The one who ordained first should sit in the highest seat, should receive invitations first, sit down first, take water first, and receive food first.' The bhikkhus exclaimed, 'The Bhagavan is able to praise and expound the Dharma of proper respect!'

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長老。」佛言：「不但今日能贊說恭敬長老，過去世時已曾如是。」諸比丘白佛言：「愿欲聞之。」佛告諸比丘：「乃往過去久遠世時，有三獸巔多鳥、獼猴、象，共在尼拘類樹下。像言：『我等三類共在一處，此中誰大？誰應受恭敬？』象言：『我曾騎此樹過。』獼猴言：『我本曾尿此樹上。』鳥言：『我本雪山下啖此果來，于糞於此，遂生此樹。』爾時鳥最大，二獸恭敬鳥故，命終皆生善處。爾時象者我身是。汝等應恭敬上座，如是毗尼得增長。」是名恭敬法。

初受請者，有人來請，應先請上座。若檀越未曾為福，請年少比丘者，應語上座處，是名初受請。

在上座坐者，敷座時不得使年少座高、上座座卑，應當上座座高、年少座卑。當令齊整正直坐具，好者應與上座，不好者與下座。若檀越家請為知識比丘敷好床褥者，不得諍，從施主意。若五年大會時，眾人猥多，下至上座八人應當如法敷座，下座隨宜，是名上座坐法。

先受食者，行食時，應先與上座。若檀越未曾設福，先與年少者，應當語上座處：「行飯時應取好者與上座。」如是行一切飲食時，應教好者與上座。若檀越家請食時，差別與者，從施家意，不得與諍。若五年大會時，眾人猥多，從上座下至八人應與好者，下座隨宜與之

【現代漢語翻譯】 現代漢語譯本 長老。』佛說：『不只是今天你們能讚揚恭敬長老，過去世時也曾這樣。』眾比丘對佛說：『希望聽聞此事。』佛告訴眾比丘：『在過去很久遠的時代，有三種動物，分別是巔多鳥（Dian duo bird）、獼猴（Mihou，macaque）、象（Xiang，elephant），共同在一棵尼拘類樹（Nijulei shu，banyan tree）下。像說：『我們三類共同生活在這裡，誰最大？誰應該受到恭敬？』象說：『我曾經騎著這棵樹過去。』獼猴說：『我曾經在這棵樹上撒尿。』鳥說：『我從雪山（Xueshan，snow mountain）下吃這種果實而來，排泄糞便在這裡，才生長出這棵樹。』當時鳥最大，兩隻獸恭敬鳥，因此命終后都生到好的地方。當時的象就是我的前身。你們應當恭敬上座（Shangzuo，senior monk），這樣毗尼（Pini，discipline）才能增長。』這叫做恭敬法。

初次接受邀請的人，如果有人來邀請，應該先請上座。如果施主（Dan yue，donor）沒有做過供養，邀請年輕的比丘，應該告知上座所在之處，這叫做初次接受邀請。

在上座的座位上就坐時，鋪設座位時，不能讓年輕的比丘座位高，上座的座位低，應當讓上座的座位高，年輕的比丘座位低。應當使坐具整齊正直，好的坐具應該給上座，不好的給下座。如果施主家邀請熟悉的比丘，鋪設好的床褥，不得爭搶，聽從施主的意思。如果在五年一次的大會上，人很多，從下座到上座至少八個人應當如法鋪設座位，下座的座位隨意安排，這叫做上座的坐法。

先接受食物的人，在分發食物時，應該先給上座。如果施主沒有做過供養，先給年輕的比丘，應當告知上座所在之處：『分發食物時應該拿好的給上座。』像這樣分發一切飲食時，應該教導拿好的給上座。如果施主家請吃飯時，區別對待，聽從施主家的意思，不得爭搶。如果在五年一次的大會上，人很多，從上座到下座至少八個人應該給好的食物，下座的食物隨意給與。

【English Translation】 English version 『Venerable.』 The Buddha said, 『It is not only today that you can praise and respect the elders; in past lives, you have done so.』 The Bhikkhus (Biqiu, monks) said to the Buddha, 『We wish to hear about it.』 The Buddha told the Bhikkhus, 『In the distant past, there were three animals: the Dendata bird (Dian duo bird), the macaque (Mihou), and the elephant (Xiang). They lived together under a banyan tree (Nijulei shu). The elephant said, 『We three kinds live together in this place. Who is the greatest? Who should receive respect?』 The elephant said, 『I once rode past this tree.』 The macaque said, 『I once urinated on this tree.』 The bird said, 『I came from under the snow mountain (Xueshan), ate this fruit, and excreted the seeds here, which grew into this tree.』 At that time, the bird was the greatest, and the two beasts respected the bird, so they were reborn in good places after death. The elephant at that time was my past self. You should respect the senior monks (Shangzuo), so that the Vinaya (Pini, discipline) can grow.』 This is called the law of respect.

For those who are first invited, if someone comes to invite, they should first invite the senior monk. If the donor (Dan yue) has not made offerings before and invites a young Bhikkhu, they should be told where the senior monk is. This is called the first invitation.

When sitting in the seat of the senior monk, when laying out the seats, the seat of the young monk should not be higher than the seat of the senior monk; the seat of the senior monk should be higher than the seat of the young monk. The sitting mats should be neat and straight. The good ones should be given to the senior monk, and the bad ones to the junior monk. If the donor's family invites familiar Bhikkhus and lays out good bedding, there should be no contention; follow the donor's wishes. If there is a five-year assembly and there are many people, at least eight people from the junior seat to the senior seat should lay out the seats according to the law, and the seats of the junior monks should be arranged as appropriate. This is called the method of sitting for senior monks.

For those who receive food first, when distributing food, it should be given to the senior monk first. If the donor has not made offerings before and gives it to the young monk first, they should be told where the senior monk is: 『When distributing food, you should take the good ones and give them to the senior monk.』 When distributing all food and drink, you should teach them to give the good ones to the senior monk. If the donor's family invites you to eat and treats you differently, follow the donor's family's wishes and do not contend. If there is a five-year assembly and there are many people, at least eight people from the senior seat to the junior seat should be given good food, and the food for the junior seat should be given as appropriate.

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。是名先受食。

禮拜恭敬起迎低頭合掌者，爾時禮膝禮脛，諸比丘以是因緣往白世尊。佛言：「從今日後應當禮足。」時諸比丘從他索足作禮，擾亂修行者。諸比丘以是因緣往白世尊。佛言：「從今日後當口說和南。」時比丘調戲故作是言：「和南尊者。和南尊者！」復擾亂他。諸比丘以是因緣往白世尊。佛言：「從今日後和南有三種：身、口、心。身者，前人若坐、若立住，頭面禮足，是名身。口者，若前人遠遙，合掌低頭作是言『和南』，是名口。心者，若以背去，應合掌作敬，是名心恭敬。若見上座來，不起迎和南恭敬者，越毗尼罪。」是名恭敬上座法。

舉他及治罪、　　驅出並異住、 　僧斷事田地，　　僧房拜五年、 　床褥恭敬法。　　是名三跋渠。

布薩法者，佛住王舍城，廣說如上。爾時九十六種出家人皆作布薩，時比丘不作布薩，為世人所嫌：「云何九十六種出家人皆作布薩，而沙門釋子不作布薩？」諸比丘以是因緣往白世尊。佛告諸比丘：「正應為世人所嫌。從今日後應作布薩。」

所謂偈、十四日十五日、示布薩、晝日布薩、堂、賊、王、阿那律、二種數、不利、不一切利、順逆、欲聞初、未受具足人，太早說、一住處、二眾、二已說二未說、與欲、取欲、與欲多

【現代漢語翻譯】 現代漢語譯本：這被稱為先接受食物。

禮拜、恭敬、起身迎接、低頭合掌的人，當時禮拜他們的膝蓋和小腿。眾比丘因為這件事去稟告世尊。佛說：『從今以後應當禮拜他們的腳。』當時眾比丘向他人索要腳來禮拜，擾亂了修行人。眾比丘因為這件事去稟告世尊。佛說：『從今以後應當口說「和南（Namo，皈敬）」。』當時比丘戲弄，故意說：『和南尊者！和南尊者！』又擾亂他人。眾比丘因為這件事去稟告世尊。佛說：『從今以後「和南」有三種：身、口、心。身是指，如果對方是坐著、站著或行走，就以頭面禮拜他們的腳，這稱為身。口是指，如果對方在遠處，就合掌低頭說「和南」，這稱為口。心是指，如果背對著對方離開，應當合掌表示尊敬，這稱為心的恭敬。如果見到上座來，不起身迎接和「和南」恭敬，就犯了違越毗尼（Vinaya，戒律）的罪。』這稱為恭敬上座的方法。

舉發他人及懲治罪過、驅逐出去以及異處居住、僧團裁決事務和田地，僧房拜五年、床褥恭敬法。這稱為三跋渠（Sambandha）。

關於布薩（Posadha，齋戒）法，佛住在王舍城（Rajagrha），廣說如上。當時九十六種外道出家人都做布薩，當時比丘不做布薩，被世人嫌棄：『為什麼九十六種外道出家人都做布薩，而沙門釋子（釋迦牟尼佛的弟子）不做布薩？』眾比丘因為這件事去稟告世尊。佛告訴眾比丘：『確實應該被世人嫌棄。從今以後應當做布薩。』

所謂偈（Gatha，頌）、十四日十五日、指示布薩、晝日布薩、堂、賊、王、阿那律（Anuruddha，佛陀弟子名）、二種數、不利、不一切利、順逆、欲聞初、未受具足戒人，太早說、一住處、二眾、二已說二未說、與欲、取欲、與欲多

【English Translation】 English version: This is called receiving food first.

Those who bow, revere, rise to greet, lower their heads and join their palms, at that time, bow to their knees and shins. The bhikkhus (monks) reported this matter to the World Honored One (世尊，Śākyamuni Buddha). The Buddha said, 'From today onwards, you should bow to their feet.' At that time, the bhikkhus asked others for their feet to bow to, disturbing the practitioners. The bhikkhus reported this matter to the World Honored One. The Buddha said, 'From today onwards, you should verbally say 'Namo (和南，homage).' At that time, the bhikkhus joked and deliberately said, 'Namo Venerable! Namo Venerable!' Again, they disturbed others. The bhikkhus reported this matter to the World Honored One. The Buddha said, 'From today onwards, 'Namo' has three aspects: body, speech, and mind. Body refers to, if the person is sitting, standing, or walking, bowing to their feet with your head and face, this is called body. Speech refers to, if the person is far away, joining your palms and lowering your head, saying 'Namo,' this is called speech. Mind refers to, if you are leaving with your back to the person, you should join your palms to show respect, this is called mental reverence. If you see a senior monk coming and do not rise to greet and show 'Namo' reverence, you have committed a transgression of the Vinaya (毗尼，rules of conduct).' This is called the method of revering senior monks.

Accusing others and punishing offenses, expelling and living in different places, the Sangha (僧團，monastic community) adjudicating affairs and land, paying respects in the Sangha residence for five years, the method of revering beds and bedding. This is called Sambandha (三跋渠).

Regarding the Posadha (布薩，observance day) practice, the Buddha stayed in Rajagrha (王舍城), as extensively explained above. At that time, the ninety-six kinds of non-Buddhist ascetics all performed Posadha. At that time, the bhikkhus did not perform Posadha, and were criticized by the world: 'Why do the ninety-six kinds of non-Buddhist ascetics all perform Posadha, while the Śramana (沙門，ascetic) disciples of Śākya (釋迦牟尼佛) do not perform Posadha?' The bhikkhus reported this matter to the World Honored One. The Buddha told the bhikkhus, 'Indeed, you should be criticized by the world. From today onwards, you should perform Posadha.'

So-called Gatha (偈，verse), the fourteenth and fifteenth days, indicating Posadha, daytime Posadha, hall, thief, king, Anuruddha (阿那律，one of the Buddha's disciples), two kinds of counting, unfavorable, not entirely favorable, direct and reverse, wanting to hear the beginning, those who have not received full ordination, speaking too early, one dwelling place, two assemblies, two already spoken and two not yet spoken, giving consent, taking consent, giving much consent

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、等欲、瞿師羅、大愛道、闡陀、病、阿練若、不應與而與、阿脂羅河、十一事不名與欲轉欲、宿、界外、比丘尼、未受具足、持欲出、與欲出、取欲已還戒、與欲已還戒、失欲、壞眾、四布薩、四說、七事應語遮、二事應語遮。

偈者，佛告比丘：「毗婆尸佛、如來、應供、正遍知，為寂靜僧最初說波羅提木叉：『忍辱第一道，涅槃佛稱最，出家惱他人，不名為沙門。』第二尸棄佛、如來、應供、正遍知，為寂靜僧最初說波羅提木叉：『譬如明眼人，能避險惡道；世有聰明人，能遠離諸惡。』第三毗缽施佛、如來、應供、正遍知，為寂靜僧最初說波羅提木叉：『不惱不說過，如戒所說行；飯食知節量，常樂在閑處，心凈樂精進，是名諸佛教。』第四拘留孫佛、如來、應供、正遍知，為寂靜僧最初說波羅提木叉：『譬如蜂採花，不壞色與香，但取其味去。比丘入聚落，不破壞他事，不觀作不作，但自觀身行，諦視善不善。』第五拘那含牟尼佛、如來、應供、正遍知，為寂靜僧最初說波羅提木叉：『欲得好心莫放逸，聖人善法當勤學；若有智寂一心人，爾乃無復憂愁患。』第六迦葉佛、如來、應供、正遍知，為寂靜僧最初說波羅提木叉：『一切惡莫作，當具足善法，自凈其志意，是則諸佛教。』第七釋迦牟尼佛、

【現代漢語翻譯】 現代漢語譯本：等欲（表示同意的意願）、瞿師羅（人名）、大愛道（Mahaprajapati，佛陀的姨母）、闡陀（Chanda，佛陀的侍者）、病（生病）、阿練若（Aranya，寂靜處，適合修行的場所）、不應與而與（不應該給予同意卻給予了）、阿脂羅河（Ajiravati River，一條河流）、十一事不名與欲轉欲（十一種情況不被認為是給予同意或改變同意）、宿（過夜）、界外（結界之外）、比丘尼（Bhikkhuni，女性出家人）、未受具足（未受具足戒）、持欲出（持有同意離開）、與欲出（給予同意后離開）、取欲已還戒（取得同意后又放棄戒律）、與欲已還戒（給予同意后又放棄戒律）、失欲（失去同意）、壞眾（破壞僧團和諧）、四布薩（四個布薩日，即每月四次的誦戒日）、四說（四種說法）、七事應語遮（七種情況應該用言語制止）、二事應語遮（兩種情況應該用言語制止）。

偈者，佛告比丘：『毗婆尸佛（Vipassi Buddha）、如來（Tathagata，佛的稱號之一）、應供（Arhat，阿羅漢，應受供養者）、正遍知（Samyaksambuddha，正等覺者），為寂靜僧最初說波羅提木叉（Pratimoksha，戒律）：『忍辱第一道，涅槃（Nirvana，寂滅）佛稱最，出家惱他人，不名為沙門（Sramana，修行者）。』第二尸棄佛（Sikhi Buddha）、如來、應供、正遍知，為寂靜僧最初說波羅提木叉：『譬如明眼人，能避險惡道；世有聰明人，能遠離諸惡。』第三毗缽施佛（Vessabhu Buddha）、如來、應供、正遍知，為寂靜僧最初說波羅提木叉：『不惱不說過，如戒所說行；飯食知節量，常樂在閑處，心凈樂精進，是名諸佛教。』第四拘留孫佛（Kakusandha Buddha）、如來、應供、正遍知，為寂靜僧最初說波羅提木叉：『譬如蜂採花，不壞色與香，但取其味去。比丘（Bhikkhu，男性出家人）入聚落，不破壞他事，不觀作不作，但自觀身行，諦視善不善。』第五拘那含牟尼佛（Konagamana Buddha）、如來、應供、正遍知，為寂靜僧最初說波羅提木叉：『欲得好心莫放逸，聖人善法當勤學；若有智寂一心人，爾乃無復憂愁患。』第六迦葉佛（Kassapa Buddha）、如來、應供、正遍知，為寂靜僧最初說波羅提木叉：『一切惡莫作，當具足善法，自凈其志意，是則諸佛教。』第七釋迦牟尼佛（Sakyamuni Buddha）、

【English Translation】 English version: 等欲 (desire for consent),瞿師羅 (Goshira, a name), 大愛道 (Mahaprajapati, Buddha's aunt), 闡陀 (Chanda, Buddha's attendant), 病 (illness), 阿練若 (Aranya, a quiet place, suitable for practice), 不應與而與 (giving consent when it should not be given), 阿脂羅河 (Ajiravati River, a river), 十一事不名與欲轉欲 (eleven cases not considered giving consent or changing consent), 宿 (overnight stay), 界外 (outside the boundary), 比丘尼 (Bhikkhuni, female monastic), 未受具足 (not fully ordained), 持欲出 (leaving with consent), 與欲出 (leaving after giving consent), 取欲已還戒 (taking consent and then renouncing the precepts), 與欲已還戒 (giving consent and then renouncing the precepts), 失欲 (losing consent), 壞眾 (disrupting the Sangha), 四布薩 (four Uposatha days, the days of reciting the precepts four times a month), 四說 (four kinds of speech), 七事應語遮 (seven things that should be verbally prohibited), 二事應語遮 (two things that should be verbally prohibited).

In verse, the Buddha told the monks: 'Vipassi Buddha (Vipassi Buddha), the Tathagata (Tathagata, one of the titles of the Buddha), the Arhat (Arhat, worthy of offerings), the Samyaksambuddha (Samyaksambuddha, perfectly enlightened one), first spoke the Pratimoksha (Pratimoksha, precepts) for the peaceful Sangha: 『Patience is the highest path, Nirvana (Nirvana, extinction) is said to be the best by the Buddhas. One who leaves home and harms others is not called a Sramana (Sramana, practitioner).』 The second, Sikhi Buddha (Sikhi Buddha), the Tathagata, the Arhat, the Samyaksambuddha, first spoke the Pratimoksha for the peaceful Sangha: 『Just as a clear-eyed person can avoid dangerous paths, so too, a wise person can stay away from all evils.』 The third, Vessabhu Buddha (Vessabhu Buddha), the Tathagata, the Arhat, the Samyaksambuddha, first spoke the Pratimoksha for the peaceful Sangha: 『Not harming, not speaking ill, acting according to the precepts; knowing moderation in food, always delighting in secluded places, with a pure mind delighting in diligence, this is called the teaching of all Buddhas.』 The fourth, Kakusandha Buddha (Kakusandha Buddha), the Tathagata, the Arhat, the Samyaksambuddha, first spoke the Pratimoksha for the peaceful Sangha: 『Just as a bee collects honey from a flower without harming its color or fragrance, but only takes its taste away, so too, a Bhikkhu (Bhikkhu, male monastic) entering a village does not disrupt others' affairs, does not observe what is done or not done, but only observes his own actions, carefully examining what is good and not good.』 The fifth, Konagamana Buddha (Konagamana Buddha), the Tathagata, the Arhat, the Samyaksambuddha, first spoke the Pratimoksha for the peaceful Sangha: 『If you wish to have a good mind, do not be negligent; diligently study the good Dharma of the noble ones; if there is a wise person who is peaceful and of one mind, then there will be no more worries or suffering.』 The sixth, Kassapa Buddha (Kassapa Buddha), the Tathagata, the Arhat, the Samyaksambuddha, first spoke the Pratimoksha for the peaceful Sangha: 『Do not do any evil, fully cultivate good deeds, purify your own mind; this is the teaching of all Buddhas.』 The seventh, Sakyamuni Buddha (Sakyamuni Buddha),

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如來、應供、正遍知，為寂靜僧最初說波羅提木叉：『護身為善哉，能護口亦善，護意為善哉，護一切亦善。比丘護一切，便得離眾苦，比丘守口意，身不犯諸惡，是三業道凈，得聖所得道。』」是名偈布薩。

十四日十五日者，佛住舍衛城，廣說如上。爾時尊者阿難共行弟子欲行摩那埵，白佛言：「世尊！我共行弟子，欲詣聚落中小住處行摩那埵，時是十四日。」佛語阿難：「此十四日星宿隨順、時隨順、眾隨順，應作布薩竟然後去。」十四日者，冬第三布薩第七布薩、春第三第七、夏第三第七。十五日者，十八布薩。一歲中二十四布薩，六、十四日、十八、十五日，是名十四日、十五日布薩。

示布薩者，佛住王舍城耆阇崛山中，爾時諸比丘不知布薩處，或得布薩、或不得布薩。諸比丘以是因緣往白世尊。佛告諸比丘：「耆阇崛山應羯磨，示作布薩處。」羯磨人應作是說：「大德僧聽！於是處，若僧時到，僧從今日耆阇崛山某處常作布薩。白如是。」「大德僧聽！於是處，僧今耆阇崛山某處常作布薩。諸大德忍某處常作布薩，忍者默然，若不忍便說。」「僧已忍某處常作布薩竟，僧忍默然故，是事如是持。」是名示作布薩處。

晝日布薩者，佛住王舍城耆阇崛山中，爾時諸比丘夜作布薩，道險

【現代漢語翻譯】 現代漢語譯本：如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟的人），為寂靜僧團最初宣說了波羅提木叉（Pratimoksha，戒律）：『守護身體是好的，能夠守護口也是好的，守護意念是好的，守護一切也是好的。比丘守護一切，便能脫離所有痛苦，比丘守護口和意念，身體不犯各種惡行，這三種行為清凈，就能得到聖人所證之道。』這叫做偈布薩（Gatha Uposatha，以偈頌形式進行的布薩）。 十四日和十五日布薩：佛陀住在舍衛城（Sravasti），廣泛地宣說了如上的內容。當時，尊者阿難（Ananda）和隨行的弟子想要進行摩那埵（Manatva，一種懺悔儀式），稟告佛陀說：『世尊！我和隨行的弟子，想要前往聚落中的小住所進行摩那埵，時間是十四日。』佛陀告訴阿難：『這個十四日，星宿順應、時間順應、僧眾順應，應該先做完布薩再去。』十四日指的是，冬季的第三個布薩和第七個布薩、春季的第三個和第七個、夏季的第三個和第七個。十五日指的是，第十八個布薩。一年中有二十四個布薩，六個十四日和十八個十五日，這叫做十四日和十五日布薩。 指示布薩地點：佛陀住在王舍城（Rajagrha）的耆阇崛山（Grdhrakuta）中，當時各位比丘不知道布薩的地點，有的得到了布薩，有的沒有得到布薩。各位比丘因為這個緣故去稟告世尊。佛陀告訴各位比丘：『耆阇崛山應該舉行羯磨（Karma，僧團會議），指示作為布薩的地點。』舉行羯磨的人應該這樣說：『大德僧眾請聽！在這個地方，如果僧眾時間到了，僧眾從今天開始在耆阇崛山的某個地方經常舉行布薩。稟告完畢。』『大德僧眾請聽！在這個地方，僧眾現在在耆阇崛山的某個地方經常舉行布薩。各位大德如果認可在這個地方經常舉行布薩，認可的就默然，如果不認可就說出來。』『僧眾已經認可在這個地方經常舉行布薩完畢，僧眾因為認可而默然，這件事就這樣決定了。』這叫做指示作為布薩地點。 白天布薩：佛陀住在王舍城（Rajagrha）的耆阇崛山（Grdhrakuta）中，當時各位比丘晚上舉行布薩，道路危險。

【English Translation】 English version: The Tathagata (Tathagata, one of the titles of the Buddha), the Arhat (Arhat, one who is worthy of offerings), the Samyaksambuddha (Samyaksambuddha, the perfectly enlightened one), initially proclaimed the Pratimoksha (Pratimoksha, the code of monastic discipline) to the peaceful Sangha: 'Guarding the body is good, being able to guard the mouth is also good, guarding the mind is good, guarding everything is also good. A Bhikkhu (Bhikkhu, Buddhist monk) who guards everything will be able to escape all suffering, a Bhikkhu who guards the mouth and mind, the body will not commit any evil deeds, these three actions are pure, and one will attain the path attained by the saints.' This is called Gatha Uposatha (Gatha Uposatha, Uposatha performed in the form of verses). The Fourteenth and Fifteenth Day Uposatha: The Buddha resided in Sravasti (Sravasti), and extensively expounded the above content. At that time, the Venerable Ananda (Ananda) and his accompanying disciples wanted to perform Manatva (Manatva, a form of repentance), and reported to the Buddha, saying: 'World Honored One! My accompanying disciples and I want to go to a small dwelling in the village to perform Manatva, and the time is the fourteenth day.' The Buddha told Ananda: 'This fourteenth day, the constellations are favorable, the time is favorable, and the Sangha is favorable, you should complete the Uposatha before leaving.' The fourteenth day refers to the third and seventh Uposatha of winter, the third and seventh of spring, and the third and seventh of summer. The fifteenth day refers to the eighteenth Uposatha. There are twenty-four Uposathas in a year, six fourteenth days and eighteen fifteenth days, this is called the fourteenth and fifteenth day Uposatha. Indicating the Uposatha Location: The Buddha resided in Rajagrha (Rajagrha) on Grdhrakuta Mountain (Grdhrakuta), at that time the Bhikkhus did not know the location of the Uposatha, some obtained the Uposatha, and some did not obtain the Uposatha. The Bhikkhus reported to the World Honored One because of this reason. The Buddha told the Bhikkhus: 'Grdhrakuta Mountain should hold a Karma (Karma, Sangha meeting), indicating it as the location for the Uposatha.' The person conducting the Karma should say this: 'Venerable Sangha, please listen! In this place, if the time is right for the Sangha, from today onwards, the Sangha will regularly hold the Uposatha at a certain place on Grdhrakuta Mountain. Report completed.' 'Venerable Sangha, please listen! In this place, the Sangha now regularly holds the Uposatha at a certain place on Grdhrakuta Mountain. Venerable ones, if you approve of regularly holding the Uposatha in this place, those who approve remain silent, and those who do not approve should speak up.' 'The Sangha has completed approving of regularly holding the Uposatha in this place, the Sangha remains silent because of approval, this matter is thus decided.' This is called indicating the location for the Uposatha. Daytime Uposatha: The Buddha resided in Rajagrha (Rajagrha) on Grdhrakuta Mountain (Grdhrakuta), at that time the Bhikkhus held the Uposatha at night, and the road was dangerous.

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倒地劣極而來。以是因緣往白世尊：「得晝日布薩不？」佛言：「得。」若晝日布薩、若僧遠住者，應唱：「諸長老！今日僧十四日、若十五日，若食前、若食后，爾許人影應集某處，若講堂、禪坊、溫室、樹下。若不唱者，越毗尼罪。」是名晝日布薩。

堂者，佛住王舍城，爾時阿阇貰王耆阇崛山作布薩堂，種種嚴飾作金蓮葉鍱，僧坐後世尊已坐。諸比丘悉入欲作布薩，有金華鍱墮地，有惡比丘盜心取挾腋下。佛比丘僧坐久不作布薩，時尊者阿難從坐起偏袒右肩胡跪合掌，白佛言：「世尊！初夜已過，僧坐疲久，唯愿世尊為諸比丘說波羅提木叉作布薩。」時世尊默然。如是中夜乃至后夜，復白佛言：「世尊！明相已出，眾僧坐久，唯愿世尊說波羅提木叉作布薩。」佛告阿難：「眾不清凈。」爾時尊者大目連作是念：「為誰故世尊說眾不清凈？」目連即入定，觀見是惡比丘斂身眾中而坐。見已即從坐起，往到其所，左手擒牽至戶，右手推出，說是言：「惡比丘！從今日汝非沙門、非比丘，不復得在眾中。」驅出已，佛言：「自今已后不聽曳人。」佛語阿難：「從今日後汝等當自說波羅提木叉。何以故？如來、應供、正遍知，眾不清凈不得為說。」佛告阿難：「如來法律中猶如大海，有八未曾有，如線經中廣說，

【現代漢語翻譯】 現代漢語譯本： 倒地劣極而來。因此因緣去稟告世尊：『可以進行晝日布薩嗎？』佛說：『可以。』如果進行晝日布薩，或者僧眾居住遙遠，應當宣告：『諸位長老！今日是僧團的十四日或十五日，無論在飯前或飯後，請各位在某處集合，比如講堂、禪房、溫室、樹下。』如果不宣告，就犯了違越毗尼的罪過。這叫做晝日布薩。

關於布薩堂的緣起：佛陀住在王舍城時，阿阇世王（Ajatasattu，印度摩揭陀國國王）在耆阇崛山（Gijjhakuta，又名靈鷲山）建造布薩堂，用各種珍寶裝飾，用金蓮花葉覆蓋。僧眾坐定后，世尊也入座。眾比丘進入布薩堂準備進行布薩時，有一片金蓮花葉掉在地上，一個心懷惡念的比丘生起盜心，偷偷地夾在腋下。佛陀和比丘僧團坐了很久，卻遲遲沒有開始布薩。這時，尊者阿難（Ananda，佛陀的十大弟子之一）從座位上起身，偏袒右肩，右膝著地，合掌向佛稟告說：『世尊！初夜已經過去，僧眾坐了很久已經疲憊，懇請世尊為諸位比丘宣說波羅提木叉（Pratimoksha，戒經），進行布薩。』當時世尊保持沉默。這樣到了中夜乃至后夜，阿難又稟告佛說：『世尊！明相已經出現，眾僧坐了很久，懇請世尊宣說波羅提木叉，進行布薩。』佛陀告訴阿難：『僧眾不清凈。』當時尊者大目犍連（Mahamoggallana，佛陀的十大弟子之一，以神通著稱）心想：『因為誰的緣故，世尊說僧眾不清凈呢？』目犍連立即入定，觀察到那個心懷惡念的比丘隱藏在僧眾之中。看到后，他立即從座位上起身，走到那個比丘那裡，用左手抓住他，拉到門口，用右手將他推出，並說道：『惡比丘！從今天起，你不再是沙門（Sramana，出家修行者）、不再是比丘（Bhikkhu，佛教出家男眾），不得再待在僧眾之中。』驅逐出去後，佛陀說：『從今以後，不允許拖拽他人。』佛陀告訴阿難：『從今以後，你們應當自己宣說波羅提木叉。為什麼呢？如來（Tathagata，佛的稱號之一）、應供（Arhat，阿羅漢的稱號之一）、正遍知（Samyaksambuddha，佛的稱號之一），因為僧眾不清凈，不能為他們宣說。』佛陀告訴阿難：『如來的法律中猶如大海，有八種未曾有，如《線經》中廣說，』

【English Translation】 English version: He fell to the ground, utterly wretched. Because of this, he went to inform the World Honored One (Bhagavan): 'Is it permissible to perform the daytime Uposatha (布薩, a ceremony of confession and restoration of vows)?' The Buddha (Buddha) said: 'It is permissible.' If performing the daytime Uposatha, or if the Sangha (僧伽, monastic community) dwells far away, it should be announced: 'Venerable elders! Today is the fourteenth or fifteenth day of the Sangha, whether before or after the meal, let such and such number of people gather at such and such place, whether it be the lecture hall, meditation chamber, warm room, or under a tree.' If this is not announced, it is a transgression of the Vinaya (毗尼, monastic rules). This is called the daytime Uposatha.

Regarding the origin of the hall: When the Buddha was residing in Rajagriha (王舍城, city in ancient India), King Ajatasattu (阿阇貰王, king of Magadha) built an Uposatha hall on Gijjhakuta Mountain (耆阇崛山, Vulture Peak), decorating it with various treasures and covering it with golden lotus leaves. After the Sangha was seated, the World Honored One also took his seat. When the Bhikkhus (比丘, Buddhist monks) entered the Uposatha hall, preparing to perform the Uposatha, a golden lotus leaf fell to the ground. An evil Bhikkhu, with a thieving mind, secretly tucked it under his arm. The Buddha and the Bhikkhu Sangha sat for a long time, but the Uposatha was not begun. At this time, the Venerable Ananda (阿難, one of the Buddha's ten principal disciples) rose from his seat, bared his right shoulder, knelt on his right knee, and with palms together, said to the Buddha: 'World Honored One! The first watch of the night has passed, and the Sangha has been sitting for a long time and is weary. I beseech the World Honored One to recite the Pratimoksha (波羅提木叉, code of monastic rules) for the Bhikkhus and perform the Uposatha.' At that time, the World Honored One remained silent. Thus, through the middle watch and even the last watch of the night, Ananda again said to the Buddha: 'World Honored One! The light of dawn has appeared, and the Sangha has been sitting for a long time. I beseech the World Honored One to recite the Pratimoksha and perform the Uposatha.' The Buddha said to Ananda: 'The Sangha is not pure.' At that time, the Venerable Maha Moggallana (大目連, one of the Buddha's ten principal disciples, known for his psychic powers) thought: 'For whose sake does the World Honored One say the Sangha is not pure?' Maha Moggallana immediately entered into Samadhi (定, meditative state) and saw that evil Bhikkhu hiding among the Sangha. Having seen him, he immediately rose from his seat, went to that Bhikkhu, grabbed him with his left hand, dragged him to the door, and pushed him out with his right hand, saying: 'Evil Bhikkhu! From this day forth, you are no longer a Sramana (沙門, ascetic), no longer a Bhikkhu, and you may no longer remain in the Sangha.' After he was driven out, the Buddha said: 'From now on, it is not permitted to drag people.' The Buddha told Ananda: 'From this day forth, you should recite the Pratimoksha yourselves. Why? The Tathagata (如來, one of the titles of the Buddha), Arhat (應供, one of the titles of the Buddha), Samyaksambuddha (正遍知, one of the titles of the Buddha), because the Sangha is not pure, cannot recite it for them.' The Buddha told Ananda: 'The Dharma (法律, teachings) of the Tathagata is like the great ocean, having eight unprecedented qualities, as explained in detail in the Sutra of the Thread.'

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我諸弟子見已生愛樂心。」是名堂。

賊者，

佛住王舍城耆阇崛山，爾時諸比丘作布薩，說波羅提木叉，至波夜提，后跋渠截已、波夜提破已、波夜提挽出已，波夜提當誦時賊來，誦人默然，賊立須臾便出，復重誦，如是至三。賊作是念：「此是惡沙門，作是說：『截已、破已、挽已，波夜提。』正當截我、破我、挽我等耳！」即便入打諸比丘。諸比丘心生疑惑：「賊前得說戒不？」以是因緣往白世尊。佛言：「賊是林中王，能作不饒益事，得說。汝等云何重誦本語？從今日後不聽若比丘布薩說波羅提木叉時，賊入者即應更誦余經，若《波羅延》、若《八跋耆經》、若《牟尼偈》、若《法句》。若賊知比丘法，作是言：『沙門我已知，但說先所誦。』者，爾時比丘應急誦，使章句不辨，令彼不知初中后。若更誦本語，越毗尼罪。」是名賊。

王者，佛住王舍城，耆舊庵婆羅園，如《沙門果線經》中廣說。乃至比丘生疑：「得王前說戒不？」以是因緣往白世尊。佛言：「王者能作不饒益事。」如上賊中廣說，是名王。

阿那律者，佛住王舍城耆阇崛山，諸比丘作布薩羯磨時，尊者阿那律不來。諸比丘遣使往喚長老阿那律：「比丘僧集欲作布薩羯磨事。」答言：「世尊說清凈是布薩，世間清凈

【現代漢語翻譯】 現代漢語譯本： 『我的弟子們看到后都生起愛慕歡喜之心。』這叫做堂。

賊的情況：

佛陀住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa），當時眾比丘舉行布薩（Poṣadha），誦說波羅提木叉（Prātimokṣa），當誦到波夜提（Pāyattika）時，說到『截已、破已、挽出已』，正當誦波夜提時，有賊人來了，誦戒人就默然不語。賊人站了一會兒就出去了，比丘們又重新誦戒，這樣重複了三次。賊人心中想：『這些是惡沙門（Śrāmaṇa），這樣說：『截已、破已、挽已，波夜提。』一定是想要截斷我、破開我、拉出我等！』於是就衝進去毆打眾比丘。眾比丘心中生起疑惑：『在賊人面前可以誦戒嗎？』因為這個緣故去稟告世尊。佛陀說：『賊是林中之王，能夠做出不利於人的事情，可以誦戒。你們為什麼還要重複原來的話語？從今天以後不允許比丘在布薩誦說波羅提木叉時，如果賊人來了，就應該改誦其他的經典，如果是《波羅延》（Pārāyaṇa）、《八跋耆經》（Aṣṭabhāgīya）、《牟尼偈》（Munigāthā）、《法句》（Dharmapada）。如果賊人知道比丘的規矩，這樣說：『沙門我知道了，但說先前所誦的。』這時比丘就應該趕緊誦讀，使得章節語句不清晰，讓賊人不知道初中后。如果再誦讀原來的話語，就犯了違越毗尼（Vinaya）的罪。』這叫做賊。

王的情況：

佛陀住在王舍城耆舊庵婆羅園（Jīvakāmbavana），如同《沙門果線經》（Śrāmaṇyaphala Sūtra）中所詳細敘述的那樣。乃至比丘生起疑惑：『在國王面前可以誦戒嗎？』因為這個緣故去稟告世尊。佛陀說：『國王能夠做出不利於人的事情。』如同上面賊的情況中詳細敘述的那樣，這叫做王。

阿那律的情況：

佛陀住在王舍城耆阇崛山，眾比丘舉行布薩羯磨（Poṣadha Karma）時，尊者阿那律（Anuruddha）沒有來。眾比丘派使者去叫長老阿那律：『比丘僧眾聚集想要舉行布薩羯磨。』阿那律回答說：『世尊說清凈是布薩，世間清凈

【English Translation】 English version: 『My disciples, having seen it, gave rise to loving and joyful hearts.』 This is called a hall.

The case of the thief:

The Buddha was dwelling in Rājagṛha (王舍城), at Gṛdhrakūṭa Mountain (耆阇崛山). At that time, the bhikkhus were performing the Poṣadha (布薩), reciting the Prātimokṣa (波羅提木叉). When they reached the Pāyattika (波夜提), after saying 『cut off, broken, pulled out,』 as they were reciting the Pāyattika, a thief came. The reciter remained silent. The thief stood for a moment and then left. The bhikkhus then resumed reciting. This happened three times. The thief thought: 『These are evil Śrāmaṇas (沙門), saying: 『cut off, broken, pulled out, Pāyattika.』 They must be intending to cut me off, break me open, pull me out!』 He then rushed in and beat the bhikkhus. The bhikkhus became doubtful: 『Is it permissible to recite the precepts in front of a thief?』 Because of this, they went and reported to the World-Honored One. The Buddha said: 『A thief is a king in the forest, capable of causing harm. It is permissible to recite. Why did you repeat the original words? From today onwards, it is not permitted for bhikkhus, when reciting the Prātimokṣa during the Poṣadha, if a thief enters, to recite other sūtras, such as the Pārāyaṇa (波羅延), the Aṣṭabhāgīya (八跋耆經), the Munigāthā (牟尼偈), or the Dharmapada (法句). If the thief knows the bhikkhus' rules and says: 『Śrāmaṇas, I know, just recite what you were reciting before,』 then the bhikkhus should quickly recite, making the chapters and verses unclear, so that the thief does not know the beginning, middle, and end. If they recite the original words again, they commit a transgression of the Vinaya (毗尼).』 This is called a thief.

The case of the king:

The Buddha was dwelling in Rājagṛha, at Jīvakāmbavana (耆舊庵婆羅園), as described in detail in the Śrāmaṇyaphala Sūtra (沙門果線經). The bhikkhus became doubtful: 『Is it permissible to recite the precepts in front of a king?』 Because of this, they went and reported to the World-Honored One. The Buddha said: 『A king is capable of causing harm.』 As described in detail in the case of the thief above, this is called a king.

The case of Anuruddha:

The Buddha was dwelling in Rājagṛha, at Gṛdhrakūṭa Mountain. When the bhikkhus were performing the Poṣadha Karma (布薩羯磨), Venerable Anuruddha (阿那律) did not come. The bhikkhus sent a messenger to call Elder Anuruddha: 『The Sangha (僧) has gathered to perform the Poṣadha Karma.』 Anuruddha replied: 『The World-Honored One said that purity is Poṣadha, and worldly purity

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者我即是，我不去。」諸比丘以是因緣往白世尊。佛言：「汝往喚來，莫用天眼來。」是長老失肉眼故，涉山險道極苦乃到。佛語阿那律：「汝不恭敬布薩，誰當恭敬？」佛言：「從今日後布薩時盡應來，若不來、若病不與欲，越毗尼罪。」是名阿那律。

二種數者，佛語優波離：「汝誦毗尼不？」答言：「誦，但雜碎句難持。」佛言：「當作籌數誦。」時優波離即作籌數誦。佛復問優波離：「汝作籌數誦毗尼不？」答言：「雜碎句籌數誦猶故難持。」佛言：「從今日後作二種數：一者五百，二者七百。若欲誦時應先凈洗手已，捉籌下至數齊五，猶當洗手，若有者應作香汁浴籌，餘人欲捉籌者亦復如是。」是名二種數。

不利者，佛住舍衛城，爾時聚落中有比丘住，僧集欲作布薩羯磨，語上座言：「說波羅提木叉。」答言：「我不利。」如是第二、第三，乃至下座亦復如是。諸比丘心生疑惑，以是因緣往白世尊。佛言：「從今日後受具足已，應誦二部毗尼。若不能誦二部者，應誦一部；若復不能者，應誦五線經；若復不能者，應誦四、三、二、一。布薩時，應廣誦五綖經，若有因緣不得者，應誦四、三、二、一，乃至四波羅夷及偈餘者僧常聞。若不誦作布薩者，越毗尼罪。若如是比舉眾不利者，應遣上座

【現代漢語翻譯】 現代漢語譯本： 『我就是這樣，我不去。』眾比丘因為這個緣故去稟告世尊。佛說：『你們去叫他來，不要用天眼來。』這位長老因為失去了肉眼，跋涉艱險的山路，非常辛苦才到達。佛對阿那律（Anuruddha，佛陀的弟子，以天眼第一著稱）說：『你不恭敬布薩（Posadha，佛教的齋戒儀式），誰會恭敬呢？』佛說：『從今以後，布薩的時候都應該來，如果不來，或者生病不能來又不表達意願，就犯了違越毗尼（Vinaya，佛教戒律）的罪。』這叫做阿那律。

兩種計數方法，佛對優波離（Upali，佛陀的弟子，以持戒第一著稱）說：『你背誦毗尼嗎？』回答說：『背誦，但是雜亂的句子難以記住。』佛說：『應當用籌碼計數來背誦。』當時優波離就用籌碼計數來背誦。佛又問優波離：『你用籌碼計數背誦毗尼了嗎？』回答說：『雜亂的句子用籌碼計數背誦仍然難以記住。』佛說：『從今以後採用兩種計數方法：一種是五百，一種是七百。如果想要背誦的時候，應該先洗乾淨手，然後拿起籌碼，放下直到數到五，仍然應當洗手，如果有條件，應當用香汁沐浴籌碼，其他人想要拿籌碼也是這樣。』這叫做兩種計數方法。

不利於背誦的人，佛住在舍衛城（Śrāvastī，古印度城市，是佛陀傳法的重要地點），當時聚落中有比丘居住，僧團聚集想要舉行布薩羯磨（布薩羯磨，僧團的共住議事），對比丘上座（長老比丘）說：『請說波羅提木叉（Prātimokṣa，戒律的綱要）。』回答說：『我不利於背誦。』這樣第二、第三次，乃至下座的比丘也是這樣。眾比丘心中產生疑惑，因為這個緣故去稟告世尊。佛說：『從今以後，受過具足戒（Upasampadā，佛教中的正式出家儀式）后，應當背誦兩部毗尼。如果不能背誦兩部，應當背誦一部；如果還是不能，應當背誦五線經；如果還是不能，應當背誦四、三、二、一。布薩的時候，應當廣泛背誦五綖經，如果有因緣不能背誦，應當背誦四、三、二、一，乃至四波羅夷（catvāri pārājikā dharmāḥ，四種根本戒律）以及偈頌，其餘的內容僧團經常聽聞。如果不背誦就舉行布薩，就犯了違越毗尼的罪。如果像這樣，大家都說不利於背誦，應當派遣上座比丘。

【English Translation】 English version: 'That is who I am, I am not going.' The Bhikshus (monks) reported this to the World-Honored One (Buddha) because of this reason. The Buddha said, 'You go and call him, do not use your divine eye.' Because this elder had lost his physical eyes, he traveled through dangerous mountain paths with great difficulty before arriving. The Buddha said to Anuruddha (Buddha's disciple, known for his divine eye), 'If you do not respect the Posadha (Buddhist observance day), who will?' The Buddha said, 'From today onwards, everyone should come to the Posadha. If they do not come, or if they are sick and do not express their intention, they commit an offense against the Vinaya (Buddhist monastic rules).' This is called Anuruddha.

Two kinds of counting methods, the Buddha said to Upali (Buddha's disciple, known for his strict adherence to the precepts), 'Do you recite the Vinaya?' He replied, 'I recite, but the fragmented sentences are difficult to remember.' The Buddha said, 'You should recite using counting sticks.' At that time, Upali recited using counting sticks. The Buddha then asked Upali, 'Have you recited the Vinaya using counting sticks?' He replied, 'The fragmented sentences are still difficult to remember even when reciting with counting sticks.' The Buddha said, 'From today onwards, adopt two kinds of counting methods: one is five hundred, and the other is seven hundred. If you want to recite, you should first wash your hands, then pick up the counting sticks, and put them down until you count to five, you should still wash your hands. If possible, you should bathe the counting sticks with fragrant water, and others who want to pick up the counting sticks should do the same.' This is called two kinds of counting methods.

Those who are not good at reciting, the Buddha was staying in Śrāvastī (ancient Indian city, an important place for the Buddha to preach the Dharma). At that time, there were Bhikshus living in a village, and the Sangha (monastic community) gathered to perform the Posadha Karma (Sangha's communal affairs). They said to the senior Bhikshu (elder monk), 'Please recite the Prātimokṣa (summary of precepts).' He replied, 'I am not good at reciting.' This happened a second and third time, and even the junior Bhikshus said the same. The Bhikshus became doubtful and reported this to the World-Honored One. The Buddha said, 'From today onwards, after receiving full ordination (Upasampadā, formal Buddhist ordination), you should recite the two parts of the Vinaya. If you cannot recite the two parts, you should recite one part; if you still cannot, you should recite the Five-Line Sutra; if you still cannot, you should recite four, three, two, or one. During the Posadha, you should widely recite the Five-Line Sutra, and if there is a reason why you cannot, you should recite four, three, two, or one, even the four pārājikās (catvāri pārājikā dharmāḥ, four root precepts) and verses, and the rest the Sangha often hears. If you perform the Posadha without reciting, you commit an offense against the Vinaya. If everyone says they are not good at reciting, you should send the senior Bhikshu.'

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出界外，心念口言：『作布薩。』餘三人界內作，三語：『布薩。』即是罰上座。」是名不利。

不一切利者，

佛住舍衛城，爾時聚落中有比丘住，僧集欲作布薩，語上座：「誦波羅提木叉。」答言：「我一篇利。」復語第二上座，答言：「我二篇利。」如是次第各誦一篇利，即便遞誦。共作布薩已心生疑惑，諸比丘以是因緣具白世尊。佛言：「從今日後不聽合誦作布薩。若有如是比者，應共授一聰明者使利已令誦。若誦時忘者，餘人得授，若合誦作布薩者，越毗尼罪。」是名不一切利。

順逆者，佛住舍衛城，爾時有比丘聚落中住，僧集作布薩。有一比丘誦波羅提木叉利，順逆誦，從戒序乃至法隨順法，從法隨順法乃至戒序。布薩已心生疑悔，諸比丘以是因緣具白世尊。佛言：「從今日後不聽逆誦，應順誦。若誦時有忘失者，得還補誦。順逆誦作布薩者，越毗尼罪。」是名順逆。

欲聞初者，佛住舍衛城，爾時諸比丘僧集作布薩，誦波羅提木叉，乃至法隨順法。時客比丘來言：「長老！我在聚落中住，未曾聞廣誦波羅提木叉，愿長老為我廣誦。」誦者即為更從戒序，乃至法隨順法。諸比丘心生疑惑，以是因緣，具白世尊。佛言：「汝等云何為欲從初聞者更誦？從今日後不聽。若比丘僧集

【現代漢語翻譯】 現代漢語譯本：出界外，心中想著口中說著：『作布薩（uposatha，一種佛教儀式）。』其餘三人在界內進行，口中說著：『布薩（uposatha）。』這就是處罰上座的原因。」這叫做不利。

不一切利者，

佛陀住在舍衛城（Śrāvastī），當時聚落中有一群比丘居住，僧團聚集想要作布薩（uposatha），對上座說：「誦波羅提木叉（prātimokṣa，戒律）。」上座回答說：「我只利於一篇。」又對第二位上座說，回答說：「我只利於二篇。」像這樣依次各自誦一篇，然後就輪流誦。共同作完布薩（uposatha）後心生疑惑，眾比丘因此緣由稟告世尊。佛陀說：「從今以後不允許合誦作布薩（uposatha）。如果有這樣的情況，應該共同推舉一位聰明的比丘，讓他利於誦讀，然後讓他誦讀。如果誦讀時忘記了，其他人可以接替，如果合誦作布薩（uposatha）的，就犯了違越毗尼（vinaya，戒律）的罪。」這叫做不一切利。

順逆者，佛陀住在舍衛城（Śrāvastī），當時有一群比丘在聚落中居住，僧團聚集作布薩（uposatha）。有一位比丘誦波羅提木叉（prātimokṣa，戒律）時，順序和逆序誦讀，從戒序乃至法隨順法，又從法隨順法乃至戒序。作完布薩（uposatha）後心生疑悔，眾比丘因此緣由稟告世尊。佛陀說：「從今以後不允許逆序誦讀，應該順序誦讀。如果誦讀時有遺忘的，可以返回補誦。如果順序和逆序誦讀作布薩（uposatha）的，就犯了違越毗尼（vinaya，戒律）的罪。」這叫做順逆。

欲聞初者，佛陀住在舍衛城（Śrāvastī），當時眾比丘僧團聚集作布薩（uposatha），誦波羅提木叉（prātimokṣa，戒律），乃至法隨順法。這時有客比丘來，說：「長老！我住在聚落中，未曾聽聞廣誦波羅提木叉（prātimokṣa，戒律），希望長老為我廣誦。」誦讀者就為他重新從戒序開始，乃至法隨順法。眾比丘心生疑惑，因此緣由，稟告世尊。佛陀說：「你們為何爲了想要從頭聽聞的人重新誦讀？從今以後不允許。如果比丘僧團聚集

【English Translation】 English version: Being outside the boundary, with the mind thinking and the mouth speaking: 'Performing the Uposatha (uposatha, a Buddhist ceremony).' The other three are within the boundary, speaking three times: 'Uposatha (uposatha).' This is the reason for punishing the senior monk.' This is called disadvantageous.

Not advantageous in all aspects:

The Buddha was residing in Śrāvastī (Śrāvastī), at that time there were monks living in a village. The Sangha gathered wanting to perform the Uposatha (uposatha), and said to the senior monk: 'Recite the Prātimokṣa (prātimokṣa, code of discipline).' The senior monk replied: 'I am only proficient in one section.' They then said to the second senior monk, who replied: 'I am only proficient in two sections.' In this way, they each recited one section in turn, and then recited in rotation. After jointly performing the Uposatha (uposatha), doubts arose in their minds. The monks reported this matter to the World Honored One. The Buddha said: 'From today onwards, it is not permitted to recite together to perform the Uposatha (uposatha). If there is such a case, they should jointly appoint a clever monk, let him become proficient in reciting, and then let him recite. If he forgets while reciting, others may take over. If they jointly recite to perform the Uposatha (uposatha), they commit an offense against the Vinaya (vinaya, monastic rules).' This is called not advantageous in all aspects.

Forward and backward: The Buddha was residing in Śrāvastī (Śrāvastī), at that time there were monks living in a village. The Sangha gathered to perform the Uposatha (uposatha). One monk recited the Prātimokṣa (prātimokṣa, code of discipline), reciting it forward and backward, from the introduction to the precepts to the Dharma following the Dharma, and from the Dharma following the Dharma back to the introduction to the precepts. After performing the Uposatha (uposatha), doubt and remorse arose in their minds. The monks reported this matter to the World Honored One. The Buddha said: 'From today onwards, it is not permitted to recite in reverse order, one should recite in forward order. If there is any forgetting while reciting, one may return to supplement the recitation. If one recites forward and backward to perform the Uposatha (uposatha), one commits an offense against the Vinaya (vinaya, monastic rules).' This is called forward and backward.

Desiring to hear from the beginning: The Buddha was residing in Śrāvastī (Śrāvastī), at that time the Sangha of monks gathered to perform the Uposatha (uposatha), reciting the Prātimokṣa (prātimokṣa, code of discipline), up to the Dharma following the Dharma. At this time, a guest monk came and said: 'Venerable elders! I live in a village and have never heard the Prātimokṣa (prātimokṣa, code of discipline) recited extensively. I wish the elders would recite it extensively for me.' The reciter then recited it again from the introduction to the precepts, up to the Dharma following the Dharma. The monks became doubtful, and for this reason, reported it to the World Honored One. The Buddha said: 'Why do you recite again for those who want to hear from the beginning? From today onwards, it is not permitted. If the Sangha of monks gathers'

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作布薩，誦波羅提木叉，乃至法隨順法，有客比丘來及坐者，即名得布薩。若客比丘言：『我聚落中住，未曾聞廣誦波羅提木叉，愿為我廣誦。』待僧罷已然後與誦。若僧未罷為誦者，越毗尼罪。」是名欲聞初。

未受具足者，

佛住舍衛城，爾時比丘為未受具足人說五眾罪，波羅夷乃至越毗尼罪。后比丘入聚落中，俗人言：「長老！汝犯波羅夷罪乃至越毗尼罪。」諸比丘聞已慚愧，以是因緣具白世尊。佛言：「汝等云何為未受具足人說波羅提木叉五篇罪？從今日後不聽向未受具足人說，得教語：『汝不得作非梵行、不得盜、不得殺生、不得妄語。』如是比得為說。若為未受具足人說波羅提木叉五篇名者，越毗尼罪。」是名未受具足人。

太早者，佛住舍衛城，爾時有一比丘在聚落中住，晨起作布薩竟，有客比丘來語舊比丘言：「長老！來共作布薩。」答言：「我已布薩竟。」客比丘言：「長老！作布薩乃太早。」比丘以是因緣具白世尊。佛言：「從今日後不應早作布薩。若一比丘聚落中住者，布薩日應掃塔及僧坊，中若有者，香汁灑地散華然燈，待客比丘來共作布薩。若無客比丘來，有罪者應作是念：『若得清凈比丘，此罪當如法除。』作是念已，應心念口言：『今十五日僧作布薩，我某甲比丘

【現代漢語翻譯】 現代漢語譯本： 作布薩（Uposatha，佛教一種懺悔儀式），誦波羅提木叉（Pratimoksha，戒律），乃至行法隨順於法，有客比丘（Bhikkhu，出家男眾）來以及在座的比丘，這樣就叫做得了布薩。如果客比丘說：『我住在聚落中，未曾聽聞廣誦波羅提木叉，希望您能為我廣誦。』應當等待僧眾儀式完畢之後再為他誦讀。如果僧眾儀式未完畢就為他誦讀，就犯了越毗尼罪（Dukkata，一種輕罪）。』這叫做欲聞初。 未受具足戒者， 佛陀住在舍衛城（Sravasti），當時有比丘為未受具足戒的人說五眾罪，即波羅夷（Parajika，斷頭罪）乃至越毗尼罪。後來比丘進入聚落中，俗人說：『長老！您犯了波羅夷罪乃至越毗尼罪。』眾比丘聽了之後感到慚愧，因此將此事詳細稟告世尊。佛陀說：『你們怎麼能為未受具足戒的人說波羅提木叉的五篇罪呢？從今以後不允許向未受具足戒的人說，可以教導他們說：『你不得行非梵行（Brahmacharya，清凈行）、不得偷盜、不得殺生、不得妄語。』這樣才可以為他們說。如果為未受具足戒的人說波羅提木叉五篇罪名，就犯了越毗尼罪。』這叫做未受具足人。 太早者，佛陀住在舍衛城，當時有一位比丘住在聚落中，早晨起來做了布薩之後，有客比丘來對舊比丘說：『長老！一起來作布薩。』舊比丘回答說：『我已經作過布薩了。』客比丘說：『長老！您作布薩太早了。』比丘因此將此事詳細稟告世尊。佛陀說：『從今以後不應該太早作布薩。如果一位比丘住在聚落中，在布薩日應當打掃佛塔以及僧房，如果僧房中有香，就用香汁灑地、散花、點燈，等待客比丘來一起作布薩。如果沒有客比丘來，有罪的比丘應當這樣想：『如果得到清凈的比丘，這個罪應當如法去除。』這樣想了之後，應當心念口言：『今天是十五日，僧眾作布薩，我某甲比丘』

【English Translation】 English version: Performing Uposatha (a Buddhist ceremony of repentance), reciting the Pratimoksha (code of monastic rules), and acting in accordance with the Dharma, if a visiting Bhikkhu (monk) arrives and joins those present, it is considered that the Uposatha has been properly observed. If the visiting Bhikkhu says, 'I live in a village and have never heard the full recitation of the Pratimoksha; I wish you would recite it in full for me,' one should wait until the Sangha (monastic community) has finished its proceedings before reciting it for him. If one recites it for him while the Sangha's proceedings are still underway, one commits a Dukkata (a minor offense). This is called the first instance of desiring to hear. Those who have not received full ordination, The Buddha was residing in Sravasti. At that time, Bhikkhus were explaining the five categories of offenses in the Pratimoksha, from Parajika (defeat) to Dukkata, to those who had not received full ordination. Later, a Bhikkhu entered a village, and a layman said, 'Elder! You have committed a Parajika offense, even a Dukkata offense.' The Bhikkhus, upon hearing this, felt ashamed and reported the matter in detail to the World-Honored One. The Buddha said, 'How could you explain the five categories of offenses in the Pratimoksha to those who have not received full ordination? From now on, it is not permitted to explain it to those who have not received full ordination. You may teach them, 'You must not engage in non-celibate conduct (Brahmacharya), you must not steal, you must not kill, you must not lie.' In this way, you may speak to them. If one explains the names of the five categories of offenses in the Pratimoksha to those who have not received full ordination, one commits a Dukkata offense.' This is called those who have not received full ordination. Too early, the Buddha was residing in Sravasti. At that time, a Bhikkhu was living in a village. After performing the Uposatha early in the morning, a visiting Bhikkhu came and said to the resident Bhikkhu, 'Elder! Let us perform the Uposatha together.' The resident Bhikkhu replied, 'I have already performed the Uposatha.' The visiting Bhikkhu said, 'Elder! You performed the Uposatha too early.' The Bhikkhu therefore reported the matter in detail to the World-Honored One. The Buddha said, 'From now on, one should not perform the Uposatha too early. If a Bhikkhu is living in a village, on the day of the Uposatha, he should sweep the stupa and the monastery. If there is incense in the monastery, he should sprinkle the ground with scented water, scatter flowers, and light lamps, waiting for the visiting Bhikkhus to come and perform the Uposatha together. If no visiting Bhikkhus come, a Bhikkhu who has committed an offense should think, 'If I can find a pure Bhikkhu, this offense should be removed according to the Dharma.' After thinking this, he should recite in his mind and with his mouth, 'Today is the fifteenth day, the Sangha is performing the Uposatha, I, Bhikkhu so-and-so'

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清凈受布薩。』如是三說。若布薩竟，有客比丘來者，應隨喜言：『長老！已作布薩，我某甲隨喜。』若不隨喜，應出界外作布薩。若晨朝作布薩，越毗尼罪。」是名太早。

一住處者，佛住舍衛城，爾時諸比丘道路行，天陰闇謂日暮，入聚落至比丘住處作布薩。布薩已天晴，日故早，諸比丘作是念：「我應前行。」去已，須臾第二眾來，復於此處作布薩。即于中宿，明日去，與前布薩比丘相見。見已謂言：「長老！汝昨何處宿？」答言：「某處。」「何處布薩？」答言：「某處。」「我亦彼處作布薩。」諸比丘心生疑惑，以是因緣具白世尊。佛言：「從今日後一住處不得再作布薩。若比丘遠行，布薩日入聚落至比丘住處，作布薩已不得默然去，應囑沙彌、若園民、若放牧者：『若有比丘來語令知，此中已作布薩。』若無人者，應書桂戶扇、若散華作相，若後來者應問、應求相，不得輒作布薩。若前人不囑不作相，後人不問不求相，俱得越毗尼罪。」是名一住處。

二眾者，二眾客比丘來，一眾十四日布薩，一眾十五日布薩，應從誰？從前入者。二眾同時入，應從上座。若無大小，應從持律。若俱持律，應從先發聲者。若十四日、若十五日，應從布薩。是名二眾。

二已說、二未說者，客比丘來，

【現代漢語翻譯】 現代漢語譯本：『清凈受布薩。』像這樣說三遍。如果布薩完畢，有新來的比丘，應該隨喜說：『長老！已經做了布薩，我某甲隨喜。』如果不隨喜，應該到界外去做布薩。如果在早晨做布薩，就犯了違越毗尼的罪過。」這叫做太早。

一個住處：佛陀住在舍衛城（Śrāvastī），當時有比丘在路上行走，天色陰暗，以為是傍晚，就進入村落，到比丘的住處做布薩。布薩完畢後天晴了，太陽還早，這些比丘心想：『我應該繼續趕路。』離開后，不久第二批僧眾來了，又在這個地方做布薩。他們就在那裡住宿，第二天離開，與之前做布薩的比丘相遇。相遇后問道：『長老！你昨天在哪裡住宿？』回答說：『在某處。』『在哪裡做布薩？』回答說：『在某處。』『我也是在那裡做布薩。』比丘們心中產生疑惑，因此將此事詳細稟告世尊（Buddha）。佛陀說：『從今以後，一個住處不得再次做布薩。如果比丘遠行，在布薩日進入村落，到達比丘住處，做完布薩后不得默默離開，應該囑咐沙彌（śrāmaṇera）、或者園民、或者放牧者：『如果有比丘來，告訴他們這裡已經做了布薩。』如果沒有人，應該在門板上寫字、或者散花作為標記，如果後來的人應該詢問、應該尋找標記，不得擅自做布薩。如果前面的人沒有囑咐，也沒有做標記，後面的人沒有詢問，也沒有尋找標記，雙方都犯了違越毗尼的罪過。』這叫做一個住處。

兩個僧團：兩個僧團的客比丘來了，一個僧團是十四日布薩，一個僧團是十五日布薩，應該聽從哪一個？聽從先進入的。兩個僧團同時進入，應該聽從上座（長老）。如果沒有大小之分，應該聽從持律者。如果都持律，應該聽從先發聲者。無論是十四日還是十五日，都應該聽從布薩。這叫做兩個僧團。

兩個已說、兩個未說：客比丘來了，

【English Translation】 English version: 『I purely receive the Posadha.』 Thus, say it three times. If, after the Posadha is completed, a guest Bhikṣu (monk) arrives, he should rejoice and say: 『Elder! The Posadha has been performed, I, so-and-so, rejoice in it.』 If he does not rejoice, he should go outside the boundary to perform the Posadha. If the Posadha is performed in the early morning, it is a transgression of the Vinaya (monastic rules).』 This is called too early.

One dwelling place: The Buddha was residing in Śrāvastī (a major city in ancient India), at that time, Bhikṣus were traveling on the road, the sky was dark and gloomy, and they thought it was dusk. They entered a village and went to a Bhikṣu's dwelling place to perform the Posadha. After the Posadha was completed, the sky cleared up, and the sun was still early. The Bhikṣus thought: 『I should continue on my way.』 After they left, a second group of Sangha (monastic community) arrived shortly after and performed the Posadha at the same place. They stayed there overnight, and the next day they left and met the Bhikṣus who had performed the Posadha earlier. Upon meeting, they asked: 『Elder! Where did you stay last night?』 They replied: 『At such-and-such place.』 『Where did you perform the Posadha?』 They replied: 『At such-and-such place.』 『I also performed the Posadha at that place.』 The Bhikṣus became doubtful and reported the matter in detail to the Buddha. The Buddha said: 『From today onwards, the Posadha should not be performed twice in one dwelling place. If a Bhikṣu is traveling far and enters a village on the Posadha day, arriving at a Bhikṣu's dwelling place, he should not leave silently after performing the Posadha. He should instruct a Śrāmaṇera (novice monk), or a villager, or a herdsman: 『If any Bhikṣu comes, tell them that the Posadha has already been performed here.』 If there is no one, he should write on the door panel, or scatter flowers as a sign. If someone comes later, he should inquire and look for the sign, and should not perform the Posadha without authorization. If the former person does not instruct or make a sign, and the latter person does not inquire or look for a sign, both commit a transgression of the Vinaya.』 This is called one dwelling place.

Two Sanghas: If guest Bhikṣus from two Sanghas arrive, one Sangha observes the Posadha on the fourteenth day, and the other on the fifteenth day, which one should be followed? Follow the one that entered first. If the two Sanghas enter at the same time, follow the senior monk (Elder). If there is no distinction in seniority, follow the one who upholds the Vinaya. If both uphold the Vinaya, follow the one who speaks first. Whether it is the fourteenth or fifteenth day, follow the Posadha. This is called two Sanghas.

Two have spoken, two have not spoken: If guest Bhikṣus arrive,

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客比丘十四日布薩，舊比丘十五日。舊比丘語客比丘：「長老！共作布薩來。」客比丘不得言：「我已作布薩。」與和合、若出界外。若舊比丘十四日，客比丘十五日。客比丘言：「長老！作布薩來。」舊比丘應言：「我已作布薩。」是客比丘應隨喜言：「長老！已作布薩，我隨喜。」若不隨喜，應出界外作布薩。是名二已說、二未說。

與欲者，眾僧集布薩，時有比丘為衣缽事不得往。諸比丘以是因緣具白世尊。佛言：「從今已后聽與欲。與欲法者，應作是言：『長老聽！今日僧布薩，若十四日、十五日，我比丘某甲與清凈布薩欲，為我說。』如是三說。與欲時不得趣與人，應與能持欲入僧中說者。若作衣缽事布薩時不與欲者，越毗尼罪。」是名與欲。

取欲者，佛住舍衛城，爾時比丘僧集作布薩羯磨，比丘病，為衣缽事與欲，比丘不受。諸比丘以是因緣具白世尊。佛言：「從今已后應取欲，若取欲時應自思惟能傳欲不？不得取眾欲，得至三人。與欲時，應作是說：『長老憶念！今日僧作布薩，某甲比丘與布薩清凈欲。』若忘字者憶歲數，應言：『爾所歲比丘。』若客言客、若病言病，比丘與布薩清凈欲。若病為衣缽事與欲，不取者，越毗尼罪。」是名取欲。

欲多者，佛住舍衛城，爾時比丘僧

【現代漢語翻譯】 現代漢語譯本：客比丘在十四日舉行布薩（Uposatha，佛教的齋戒日），舊比丘在十五日舉行。舊比丘對比丘說：『長老！一起來作布薩吧。』客比丘不得說：『我已經作過布薩了。』應當一起和合，或者離開結界之外。如果舊比丘在十四日舉行，客比丘在十五日舉行，客比丘說：『長老！一起來作布薩吧。』舊比丘應該說：『我已經作過布薩了。』這位客比丘應當隨喜說：『長老！您已經作過布薩了，我隨喜。』如果不隨喜，就應該離開結界之外去作布薩。這叫做二已說、二未說。 與欲者，眾僧聚集舉行布薩時，有比丘因為衣缽的事情不能前往。諸位比丘因為這件事稟告世尊（Buddha，佛教創始人）。佛說：『從今以後允許給予欲。給予欲的方法是，應當這樣說：『長老請聽！今天僧團舉行布薩，無論是十四日還是十五日，我比丘某甲給予清凈布薩的欲，請為我說。』這樣說三次。給予欲的時候，不得直接給予那個人，應當給予能夠把欲帶入僧團中宣說的人。如果因為製作衣缽的事情在布薩時不給予欲，就犯越毗尼罪（breaking the monastic rules）。』這叫做與欲。 取欲者，佛住在舍衛城（Shravasti，古印度城市），當時比丘僧團聚集舉行布薩羯磨（kamma，業，行動），有比丘生病，或者因為衣缽的事情給予欲，比丘不接受。諸位比丘因為這件事稟告世尊。佛說：『從今以後應當取欲，如果取欲的時候，應當自己思惟能否傳遞這個欲？不得取眾多的欲，可以取最多三個人的欲。給予欲的時候，應當這樣說：『長老憶念！今天僧團作布薩，某甲比丘給予布薩清凈欲。』如果忘記字，就記住歲數，應當說：『某歲數的比丘。』如果是客比丘就說是客比丘，如果是生病的比丘就說是生病的比丘，比丘給予布薩清凈欲。如果生病或者爲了衣缽的事情給予欲，不接受的，就犯越毗尼罪。』這叫做取欲。 欲多者，佛住在舍衛城，當時比丘僧團

【English Translation】 English version: When a visiting Bhikkhu (monk) observes Uposatha (Buddhist day of observance) on the fourteenth day, and a resident Bhikkhu on the fifteenth day, the resident Bhikkhu should say to the visiting Bhikkhu, 'Venerable, let us perform the Uposatha together.' The visiting Bhikkhu must not say, 'I have already performed the Uposatha.' They should either unite in harmony or leave the boundary. If the resident Bhikkhu observes it on the fourteenth day and the visiting Bhikkhu on the fifteenth day, the visiting Bhikkhu should say, 'Venerable, let us perform the Uposatha together.' The resident Bhikkhu should say, 'I have already performed the Uposatha.' The visiting Bhikkhu should then rejoice, saying, 'Venerable, you have already performed the Uposatha; I rejoice with you.' If he does not rejoice, he should leave the boundary to perform the Uposatha. This is called two having spoken, two not having spoken. Regarding giving consent: When the Sangha (monastic community) gathers for the Uposatha, if a Bhikkhu is unable to attend due to matters concerning robes and bowls, the Bhikkhus reported this to the Buddha (the enlightened one). The Buddha said, 'From now on, I allow the giving of consent. The method for giving consent is as follows: One should say, 'Venerable, listen! Today the Sangha is performing the Uposatha, whether on the fourteenth or fifteenth day. I, Bhikkhu so-and-so, give my consent for a pure Uposatha; please speak on my behalf.' This should be said three times. When giving consent, one should not give it directly to the person, but to someone who can carry the consent into the Sangha and declare it. If one does not give consent during the Uposatha when occupied with robe and bowl matters, it is a transgression of the Vinaya (monastic rules).』 This is called giving consent. Regarding taking consent: The Buddha was residing in Shravasti (an ancient Indian city). At that time, the Bhikkhu Sangha gathered to perform the Uposatha Kamma (action, deed), and a Bhikkhu was ill or gave consent due to robe and bowl matters, but the Bhikkhu did not accept it. The Bhikkhus reported this to the Buddha. The Buddha said, 'From now on, consent should be taken. When taking consent, one should consider whether one can transmit the consent. One should not take many consents, but up to three consents are allowed. When giving consent, one should say, 'Venerable, remember! Today the Sangha is performing the Uposatha, and Bhikkhu so-and-so gives his consent for a pure Uposatha.' If one forgets the name, one should remember the age and say, 'The Bhikkhu of such-and-such age.' If it is a visiting Bhikkhu, say 'visiting Bhikkhu,' if it is a sick Bhikkhu, say 'sick Bhikkhu,' and the Bhikkhu gives his consent for a pure Uposatha. If one is ill or gives consent for robe and bowl matters and it is not taken, it is a transgression of the Vinaya.』 This is called taking consent. When there are many consents: The Buddha was residing in Shravasti, at that time the Bhikkhu Sangha

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布薩，時與欲者多、集者少。諸比丘以是因緣具白世尊。佛言：「從今已后不聽與欲者多、集者少作布薩，作者越毗尼罪。」是名與欲多。

欲等者，佛住舍衛城，爾時比丘僧布薩。時與欲比丘與集者等作布薩。諸比丘以是因緣具白世尊，佛言：「從今已后不聽欲等作布薩，應集者多。若等欲作布薩者，越毗尼罪。」是名欲等。

瞿師羅者，佛住俱睒彌瞿師羅園，爾時比丘僧集作布薩，斷事羯磨語聲高。時瞿師羅居士來入，僧默然，須臾還出，僧復斷事高聲如前，如是至三。居士作是念：「我入便默，我出便高聲。我今當入更不復出。」如瞿師羅問尊者阿難，如《六入線經》中廣說。爾時諸比丘心生疑惑，以是因緣具白世尊。佛言：「如是大德勝人慾聽眾僧斷事者，得聞斷事，若眾中有辯才能語使事相分明者說。若凡庶人前斷事者，越毗尼罪。」是名瞿師羅居士。

大愛道者，佛住舍衛城，爾時大愛道瞿曇彌與欲，比丘不受。時大愛道瞿曇彌往到世尊所，頭面禮足卻住一面，以是因緣具白世尊：「比丘不受我欲，誰當受？」爾時世尊為大愛道瞿曇彌隨順說法，發歡喜心已頭面禮足而退。佛言：「喚彼比丘來。」來已，佛問言：「汝實爾不？」答言：「實爾。」佛言：「從今已后比丘尼與欲應受。」

【現代漢語翻譯】 現代漢語譯本 布薩（梵文：Uposatha，佛教的齋戒日），有時給予表決權的人多，實際參加集會的人少。眾比丘因此緣故稟告世尊。佛說：『從今以後不允許給予表決權的人多，實際參加集會的人少的情況下舉行布薩，違者犯越毗尼罪。』這叫做給予表決權的人多。 表決權人數相等的情況：佛住在舍衛城，當時比丘僧團舉行布薩。當時給予表決權的比丘人數與實際參加集會的人數相等的情況下舉行布薩。眾比丘因此緣故稟告世尊，佛說：『從今以後不允許表決權人數相等的情況下舉行布薩，應該實際參加集會的人多。如果表決權人數相等的情況下舉行布薩，違者犯越毗尼罪。』這叫做表決權人數相等。 瞿師羅（Ghosila，人名）的情況：佛住在俱睒彌（Kaushambi）的瞿師羅園（Ghosila Park），當時比丘僧團集會舉行布薩，處理事務的羯磨（Karma，佛教儀式）聲音很大。當時瞿師羅居士（Ghosila，在家信徒）進來，僧團默然，一會兒又出去，僧團又像之前一樣高聲處理事務，如此反覆三次。居士心想：『我進來他們就沉默，我出去他們就高聲。我今天進去就不再出來了。』正如瞿師羅問尊者阿難（Ananda，佛陀的十大弟子之一）一樣，如《六入線經》（Shasayatana Sutta）中詳細所說。當時眾比丘心生疑惑，因此緣故稟告世尊。佛說：『像這樣的大德勝人想要聽眾僧處理事務，可以聽處理事務，如果眾僧中有辯才善於表達，能使事情清楚明白的人來說。如果在凡夫俗子面前處理事務，違者犯越毗尼罪。』這叫做瞿師羅居士。 大愛道（Mahapajapati，佛陀的姨母）的情況：佛住在舍衛城，當時大愛道瞿曇彌（Mahapajapati Gotami）給予表決權，比丘不接受。當時大愛道瞿曇彌前往世尊處，頂禮佛足後站在一旁，因此緣故稟告世尊：『比丘不接受我的表決權，誰應該接受呢？』當時世尊為大愛道瞿曇彌隨順說法，使她生起歡喜心后，頂禮佛足而退。佛說：『叫那些比丘來。』來后，佛問：『你們確實這樣做了嗎？』回答說：『確實如此。』佛說：『從今以後比丘尼給予的表決權應該接受。』

【English Translation】 English version Regarding Uposatha (Sanskrit: Uposatha, Buddhist day of observance), sometimes those who give consent are many, but those who actually gather are few. The bhikkhus (monks) reported this matter to the World-Honored One (Buddha). The Buddha said, 'From now on, it is not permitted to hold Uposatha when those who give consent are many and those who actually gather are few. Those who violate this commit an offense against the Vinaya (monastic rules).' This is called 'many giving consent'. Regarding equality of consent: The Buddha was residing in Shravasti (Savatthi). At that time, the Sangha (monastic community) of bhikkhus was holding Uposatha. At that time, the bhikkhus who gave consent were equal in number to those who actually gathered to hold Uposatha. The bhikkhus reported this matter to the World-Honored One. The Buddha said, 'From now on, it is not permitted to hold Uposatha when the number of those giving consent is equal. Those who actually gather should be more. If Uposatha is held when the number of those giving consent is equal, those who violate this commit an offense against the Vinaya.' This is called 'equality of consent'. Regarding Ghosila (Ghosila, a person's name): The Buddha was residing in Ghosila Park (Ghosila Park) in Kaushambi (Kaushambi). At that time, the Sangha of bhikkhus gathered to hold Uposatha, and the sound of the Karma (Karma, Buddhist ritual) for handling affairs was loud. At that time, the layman Ghosila (Ghosila, a lay devotee) entered, and the Sangha became silent. After a while, he left, and the Sangha again handled affairs loudly as before, repeating this three times. The layman thought, 'When I enter, they are silent; when I leave, they are loud. Today, I will enter and not come out again.' Just as Ghosila asked the Venerable Ananda (Ananda, one of the Buddha's ten great disciples), as described in detail in the Shasayatana Sutta (Shasayatana Sutta). At that time, the bhikkhus had doubts and reported this matter to the World-Honored One. The Buddha said, 'If such a great virtuous person wants to listen to the Sangha handling affairs, they may listen. If there are those in the Sangha who are eloquent and able to express themselves clearly, they should speak. If affairs are handled in front of ordinary people, those who violate this commit an offense against the Vinaya.' This is called 'Ghosila the layman'. Regarding Mahapajapati (Mahapajapati, the Buddha's aunt): The Buddha was residing in Shravasti. At that time, Mahapajapati Gotami (Mahapajapati Gotami) gave consent, but the bhikkhus did not accept it. At that time, Mahapajapati Gotami went to the World-Honored One, bowed her head to the Buddha's feet, and stood to one side. She reported this matter to the World-Honored One, saying, 'The bhikkhus do not accept my consent. Who should accept it?' At that time, the World-Honored One taught the Dharma (teachings) to Mahapajapati Gotami in accordance with her understanding, causing her to rejoice. After rejoicing, she bowed her head to the Buddha's feet and withdrew. The Buddha said, 'Summon those bhikkhus.' After they came, the Buddha asked, 'Did you really do this?' They replied, 'Indeed, we did.' The Buddha said, 'From now on, the consent given by bhikkhunis (nuns) should be accepted.'

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若上坐應言：「我是僧上座，不應受。」若教誡尼人、若誦波羅提木叉人，應各自說：「不應受。」若守房人、若病人應言：「我不至僧中，更與餘人。」若言：「我是乞食、我是阿練若、我是糞掃衣、我是大德人。」不取欲者，越毗尼罪。若言：「我是上座、是教誡尼人、是誦戒人。」者，不取無罪。是名瞿曇彌。

闡陀者，佛住俱睒彌瞿師羅園。爾時僧集作布薩，時闡陀比丘不肯來，諸比丘以是因緣具白世尊：「是犯何等罪？」佛言：「得偷蘭罪。」如是比丘布薩不肯來者，得偷蘭罪。若為衣缽事不來不與欲者，越毗尼罪。

病者，佛住舍衛城，爾時比丘僧集欲布薩，有一比丘風病動，語比房言：「長老！我風病動，與清凈欲。」比丘不受。即往至上座前，脫革屣胡跪合掌，作如是言：「我某甲清凈，僧憶念持。」如是三說已便去。諸比丘心生疑惑，以是因緣具白世尊：「得爾不？」佛言：「善！已如法作竟。但不受欲者，越毗尼罪。」是名病。

阿練若者，佛住舍衛城阿練若聚落中，比丘常共作布薩。時阿練若入聚落作布薩已去。去不久有客比丘來，復於此處布薩，即于中宿。明日共相見，問：「長老！昨何處宿？」答：「此處。」「何處布薩？」答言：「此處。」聞已心生疑惑，以是因緣

【現代漢語翻譯】 現代漢語譯本：如果上座比丘應該說：『我是僧團中的上座，不應該接受（這種請求）。』如果負責教誡比丘尼的人，或者背誦波羅提木叉（Patimokkha，戒律）的人，應該各自說：『不應該接受（這種請求）。』如果守房人，或者病人應該說：『我不能到僧團中去，請給其他人。』如果（有人）說：『我是乞食者、我是住在阿練若（Arannaka，森林）中的人、我是穿糞掃衣的人、我是有德之人。』不接受（他人）的意願，就犯越毗尼罪。如果（有人）說：『我是上座、是教誡比丘尼的人、是背誦戒律的人。』不接受（他人意願），就沒有罪。這叫做瞿曇彌（Gotami）。

闡陀（Chanda）的情況是這樣的：佛陀住在俱睒彌（Kosambi）的瞿師羅園（Ghoshira Park）。當時僧團聚集在一起舉行布薩（Uposatha，齋戒），闡陀比丘不肯來。眾比丘因為這件事稟告世尊：『這是犯了什麼罪？』佛陀說：『犯偷蘭罪（Thullana，粗罪）。』像這樣，比丘舉行布薩不肯來，就犯偷蘭罪。如果因為衣缽的事情不來，又不給（他人）意願，就犯越毗尼罪。

病人的情況是這樣的：佛陀住在舍衛城（Savatthi），當時比丘僧團聚集想要舉行布薩，有一位比丘風病發作，告訴同房的人說：『長老！我的風病發作了，請代我表達清凈的意願。』那位比丘不接受。他就前往上座面前，脫掉革屣（鞋子），胡跪合掌，這樣說：『我某甲是清凈的，僧團憶念並持有（我的意願）。』像這樣說了三遍就離開了。眾比丘心中產生疑惑，因為這件事稟告世尊：『這樣做可以嗎？』佛陀說：『很好！已經如法做完了。但是不接受（他人）意願的，就犯越毗尼罪。』這叫做病人。

阿練若（Arannaka，森林）的情況是這樣的：佛陀住在舍衛城阿練若聚落中，比丘們經常一起舉行布薩。當時住在阿練若的比丘進入聚落舉行布薩后離開了。離開不久，有客比丘來，又在這裡舉行布薩，就在這裡住宿。第二天互相見面，（客比丘）問：『長老！昨天在哪裡住宿？』（先前的比丘）回答：『在這裡。』（客比丘問：）『在哪裡舉行布薩？』（先前的比丘）回答說：『在這裡。』（客比丘）聽了之後心中產生疑惑，因為這件事

【English Translation】 English version: If a senior monk (Upajjhaya) should say: 'I am a senior monk in the Sangha, I should not accept (this request).' If someone who instructs nuns or someone who recites the Patimokkha (Patimokkha, code of discipline) should each say: 'I should not accept (this request).' If a room caretaker or a sick person should say: 'I cannot go to the Sangha, please give it to someone else.' If (someone) says: 'I am an alms seeker, I live in the Arannaka (Arannaka, forest), I wear rags collected from the trash, I am a virtuous person.' Not accepting (someone's) intention is a transgression of the Vinaya (rules). If (someone) says: 'I am a senior monk, I instruct nuns, I recite the precepts,' not accepting (someone's intention) is not a transgression. This is called Gotami (Gotami).

The case of Chanda (Chanda) is as follows: The Buddha was staying in Ghoshira Park (Ghoshira Park) in Kosambi (Kosambi). At that time, the Sangha gathered to hold the Uposatha (Uposatha, day of fasting), and the monk Chanda refused to come. The monks reported this matter to the World Honored One: 'What kind of offense is this?' The Buddha said: 'It is an offense of Thullana (Thullana, serious offense).' Like this, if a monk refuses to come to the Uposatha, he commits the offense of Thullana. If he does not come because of matters concerning robes and bowls, and does not give (others) his consent, he commits a transgression of the Vinaya.

The case of a sick person is as follows: The Buddha was staying in Savatthi (Savatthi). At that time, the Sangha of monks gathered to hold the Uposatha. A monk had a wind disease and told his roommate: 'Elder! My wind disease has flared up, please express my intention of purity on my behalf.' That monk did not accept it. He then went before the senior monk, took off his sandals, knelt on one knee, and said with his palms together: 'I, so-and-so, am pure, may the Sangha remember and hold (my intention).' After saying this three times, he left. The monks had doubts in their minds and reported this matter to the World Honored One: 'Is this permissible?' The Buddha said: 'Good! It has been done according to the Dharma. But not accepting (someone's) intention is a transgression of the Vinaya.' This is called a sick person.

The case of Arannaka (Arannaka, forest) is as follows: The Buddha was staying in the Arannaka village in Savatthi. The monks often held the Uposatha together. At that time, the monk living in the Arannaka entered the village, held the Uposatha, and left. Not long after he left, a guest monk came and held the Uposatha here, and stayed here. The next day, they met each other, and (the guest monk) asked: 'Elder! Where did you stay last night?' (The previous monk) replied: 'Here.' (The guest monk asked:) 'Where did you hold the Uposatha?' (The previous monk) replied: 'Here.' (The guest monk) had doubts in his mind after hearing this, because of this matter

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具白世尊。佛言：「從今日後不聽一住處再布薩。若阿練、若入聚落中布薩者，不得默然去，應囑沙彌、若園民、若放牧人：『若後有比丘來者，語令知此中已作布薩。』若無人者，應書柱戶扇作字、若散花作相。後來者應問應求相。若去不囑、不作相，後來者不問不求相，俱越毗尼罪。」是名阿練若。

不應與而與者，佛住舍衛城爾，時諸比丘時集與羯磨欲，非時集與清凈欲。諸比丘以是因緣具白世尊。佛言：「從今日後不聽時集與羯磨欲、非時集與清凈欲。非時集應與羯磨欲、時集應與清凈欲，時集亦得與兩欲：『長老憶念！今僧若十四日、十五日作布薩，我某甲比丘與布薩清凈欲，與我說。』如是三說。與羯磨欲亦三說。若非時集與清凈欲、時集與羯磨欲，越毗尼罪。」是名不應與而與。

阿脂羅河者，佛住舍衛城，爾時諸比丘到阿脂羅河邊，敷尼師壇坐誦波羅提木叉。時水泛漲漸漸齊膝，如是轉上齊口，極苦乃竟，還至佛所。以是因緣具白世尊：「得立作布薩不？」佛言：「得，得行、住、坐、臥作布薩。」行者，若比丘共商人行，至布薩日，有恐怖難，商人行不待，得行作布薩。先應籌量齊幾許得誦戒竟，若山、若石作幖幟，伸手相及羯磨作布薩界。羯磨已然後作布薩，是名行布薩。住者，比

【現代漢語翻譯】 現代漢語譯本：具白世尊（Bhagavat，受尊敬者）。佛言：『從今以後，不允許在一個住處重複布薩（Posadha，齋戒）。如果阿練若（Aranyaka，森林修行者）或進入村落中布薩者，不得默然離開，應囑咐沙彌（Sramanera，沙彌）、或園民、或放牧人：『如果之後有比丘（Bhikkhu，出家人）來，告訴他們這裡已經作過布薩。』如果沒有人，應在柱子、門扇上寫字、或散花作為標記。後來者應詢問、應尋找標記。如果離開時不囑咐、不作標記，後來者不詢問、不尋找標記，雙方都犯毗尼（Vinaya，戒律）罪。』這叫做阿練若。

不應該給而給了，佛陀住在舍衛城（Sravasti）時，當時的比丘們有時在規定的時間聚集給予羯磨（Karma，業）欲，有時在非規定的時間聚集給予清凈欲。比丘們因為這件事稟告世尊。佛言：『從今以後，不允許在規定的時間聚集給予羯磨欲、在非規定的時間聚集給予清凈欲。應該在非規定的時間聚集給予羯磨欲、在規定的時間聚集給予清凈欲，在規定的時間也可以給予兩種欲：『長老們憶念！現在僧團如果十四日、十五日作布薩，我某甲比丘給予布薩清凈欲，告訴我。』這樣說三次。給予羯磨欲也說三次。如果在非規定的時間聚集給予清凈欲、在規定的時間聚集給予羯磨欲，就犯毗尼罪。』這叫做不應該給而給了。

阿脂羅河（Ajira River）的事情是這樣的：佛陀住在舍衛城，當時比丘們到了阿脂羅河邊，鋪開尼師壇（Nisidana，坐具）坐下誦波羅提木叉（Pratimoksha，戒經）。當時河水氾濫上漲，漸漸齊膝，這樣不斷上漲齊到口邊，非常痛苦才結束，然後回到佛陀那裡。因為這件事稟告世尊：『可以站立著作布薩嗎？』佛言：『可以，可以行走、站立、坐著、躺著作布薩。』行走作布薩是這樣的：如果有比丘和商人一起行走，到了布薩日，有恐怖的災難，商人行走不等候，可以行走著作布薩。應該事先衡量大概需要多少時間才能誦完戒經，用山或石頭作為標記，伸手能夠相及的範圍作為羯磨作布薩的界限。羯磨完畢之後再作布薩，這叫做行走作布薩。站立作布薩是這樣的：

【English Translation】 English version: Venerable ones reported to the Blessed One (Bhagavat, the fortunate one). The Buddha said, 'From today onwards, it is not permitted to perform the Posadha (Posadha, day of fasting and confession) twice in the same dwelling place. If an Aranyaka (Aranyaka, forest dweller) or someone entering a village performs the Posadha, they must not leave silently. They should instruct a Sramanera (Sramanera, novice monk), a gardener, or a herdsman: 'If any Bhikkhu (Bhikkhu, monk) comes later, tell them that the Posadha has already been performed here.' If there is no one, they should write on a pillar or door panel, or scatter flowers as a sign. Those who come later should inquire and look for the sign. If they leave without instructing or making a sign, and those who come later do not inquire or look for a sign, both parties commit a Vinaya (Vinaya, monastic discipline) offense.' This is called Aranyaka.

Giving what should not be given: When the Buddha was dwelling in Sravasti, the Bhikkhus sometimes gathered at the proper time to give Karma (Karma, action) consent, and sometimes gathered at the improper time to give purification consent. The Bhikkhus reported this matter to the Blessed One. The Buddha said, 'From today onwards, it is not permitted to gather at the proper time to give Karma consent, or to gather at the improper time to give purification consent. One should gather at the improper time to give Karma consent, and gather at the proper time to give purification consent. At the proper time, one may also give both consents: 'Venerable elders, remember! If the Sangha (Sangha, monastic community) performs the Posadha on the fourteenth or fifteenth day, I, Bhikkhu so-and-so, give my purification consent for the Posadha; tell me.' This should be said three times. Giving Karma consent should also be said three times. If one gathers at the improper time to give purification consent, or gathers at the proper time to give Karma consent, one commits a Vinaya offense.' This is called giving what should not be given.

The matter of the Ajira River (Ajira River) is as follows: When the Buddha was dwelling in Sravasti, the Bhikkhus went to the bank of the Ajira River, spread out their Nisidana (Nisidana, sitting cloth) and sat down to recite the Pratimoksha (Pratimoksha, code of monastic rules). At that time, the river flooded and rose gradually to their knees, and then continued to rise to their mouths. They endured great suffering before finishing, and then returned to the Buddha. Because of this matter, they reported to the Blessed One: 'Is it permissible to perform the Posadha while standing?' The Buddha said, 'Yes, it is permissible to perform the Posadha while walking, standing, sitting, or lying down.' Performing the Posadha while walking is as follows: If Bhikkhus are traveling with merchants, and the day of the Posadha arrives, and there is a dangerous situation, and the merchants continue to travel without waiting, it is permissible to perform the Posadha while walking. One should first estimate how much time is needed to finish reciting the precepts, and use a mountain or stone as a marker, and use the area within reach as the boundary for performing the Karma for the Posadha. After completing the Karma, then perform the Posadha. This is called performing the Posadha while walking. Performing the Posadha while standing is as follows:

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丘多，無床座，一切伸手相及作布薩，是名住布薩。坐者，有床座作布薩，是名坐布薩。臥者，比丘老病不能久坐，床角相接得臥作布薩，是名臥布薩。是名阿脂羅河。

十一事不名與欲轉欲者，「我與長老欲，我向取某甲欲並與。」是名轉欲。

宿與者，明日當布薩，今日與欲，是名宿與欲。

界外者，出界與欲，是名界外。

比丘尼者，與比丘尼欲，是名比丘尼。

未受具足者，與未受具足人慾，是名未受具足。

持欲出者，取欲已出界外，是名持欲出。

與欲出者，與欲已出界外，是名與欲出。

取欲已還戒者，取欲已還戒受具足，是名取欲已還戒。

與欲已還戒者，與他欲已還戒受具足，是名與欲已還戒。

失欲者，比丘病，與欲已，聞僧中法師說法、持律說毗尼，自力就聽，坐久疲苦已，先與欲默離座去，不名與欲，應更與。是名失欲。

壞眾者，布薩日比丘僧集，不來諸比丘與清凈欲。若暴風雨、若火、若賊，諸比丘盡驚散，不名持欲到僧中；若一人在，是名到僧。是名十一不名與欲。

四布薩者，一人受、二人說、三人說、四人廣誦。一人受者，有一比丘聚落中住，至布薩日應掃塔及僧院，若有者應香汁灑地、然燈散華待

【現代漢語翻譯】 現代漢語譯本 丘多（名字），沒有床座，所有人都伸出手臂能夠觸及的範圍進行布薩（uposatha，佛教的齋戒日），這稱為住布薩（站立布薩）。坐著的人，有床座進行布薩，這稱為坐布薩（坐著布薩）。躺著的人，比丘（bhikkhu，佛教僧侶）年老生病不能久坐，床角相接可以躺著進行布薩，這稱為臥布薩（躺著布薩）。這些被稱為阿脂羅河（Ajira River）。

有十一種情況不算是給予了欲（chanda，同意）：『我給予長老欲，我向某甲（名字）取欲並給予。』這稱為轉欲（轉移同意）。

提前給予欲：明天將要進行布薩，今天給予欲，這稱為宿與欲（提前給予同意）。

在界外：在結界之外給予欲，這稱為界外（在結界外）。

比丘尼：給予比丘尼（bhikkhuni，佛教女尼）欲，這稱為比丘尼（給予比丘尼）。

未受具足者：給予未受具足戒的人慾，這稱為未受具足（給予未受具足戒者）。

持欲出：拿了欲已經出了結界之外，這稱為持欲出（拿著同意離開）。

與欲出：給予欲已經出了結界之外，這稱為與欲出（給予同意離開）。

取欲已還戒：取了欲之後又還俗，之後又重新受具足戒，這稱為取欲已還戒（取同意后還戒）。

與欲已還戒：給予他人慾之後又還俗，之後又重新受具足戒，這稱為與欲已還戒（給同意后還戒）。

失欲：比丘生病，給予了欲之後，聽到僧團中的法師說法、持律者說毗尼（vinaya，戒律），自己努力去聽，坐久了疲憊辛苦，在沒有告知的情況下就離開了座位，這不算是給予了欲，應該重新給予。這稱為失欲（失去同意）。

壞眾：在布薩日，比丘僧團聚集，沒有來的比丘給予清凈欲。如果遇到暴風雨、火災、盜賊，所有比丘都驚慌逃散，這不算是把欲帶到僧團中；如果還有一個人在，這算是帶到僧團。這稱為十一種不算是給予欲的情況。

四種布薩：一人受（獨自受持）、二人說（兩人誦說）、三人說（三人誦說）、四人廣誦（四人廣泛誦讀）。一人受：有一位比丘住在村落中，到了布薩日應該打掃佛塔和僧院，如果條件允許，應該用香水灑地、點燈、散花等待。

【English Translation】 English version Chuda (name), without a bed or seat, everyone within arm's reach performs the Uposatha (uposatha, Buddhist day of observance), this is called a standing Uposatha. Those who are seated, with a bed or seat, perform the Uposatha, this is called a seated Uposatha. Those who are lying down, if a bhikkhu (bhikkhu, Buddhist monk) is old and sick and cannot sit for long, the corners of the beds can be joined together so they can lie down and perform the Uposatha, this is called a lying Uposatha. These are called the Ajira River (Ajira River).

There are eleven instances that do not constitute giving 'chanda' (chanda, consent): 'I give the elder 'chanda', I take 'chanda' from so-and-so (name) and give it.' This is called transferring 'chanda' (transferring consent).

Giving 'chanda' in advance: Tomorrow there will be an Uposatha, today giving 'chanda', this is called giving 'chanda' in advance (giving consent in advance).

Outside the boundary: Giving 'chanda' outside the boundary, this is called outside the boundary (outside the boundary).

Bhikkhuni: Giving 'chanda' to a bhikkhuni (bhikkhuni, Buddhist nun), this is called bhikkhuni (giving to a bhikkhuni).

Not fully ordained: Giving 'chanda' to someone who is not fully ordained, this is called not fully ordained (giving to someone not fully ordained).

Taking 'chanda' out: Taking 'chanda' and already being outside the boundary, this is called taking 'chanda' out (taking consent out).

Giving 'chanda' out: Giving 'chanda' and already being outside the boundary, this is called giving 'chanda' out (giving consent out).

Taking 'chanda' and returning to the precepts: Taking 'chanda' and then returning to lay life, and then receiving full ordination again, this is called taking 'chanda' and returning to the precepts (taking consent and returning to the precepts).

Giving 'chanda' and returning to the precepts: Giving 'chanda' to someone else and then returning to lay life, and then receiving full ordination again, this is called giving 'chanda' and returning to the precepts (giving consent and returning to the precepts).

Losing 'chanda': A bhikkhu is sick, after giving 'chanda', hearing the Dharma teacher in the Sangha (Sangha, monastic community) teaching the Dharma, the Vinaya (vinaya, monastic discipline) master speaking the Vinaya, making an effort to listen, sitting for a long time becoming tired and weary, leaving the seat without informing anyone, this does not constitute giving 'chanda', it should be given again. This is called losing 'chanda' (losing consent).

Breaking the assembly: On the Uposatha day, the bhikkhu Sangha gathers, the bhikkhus who have not come give pure 'chanda'. If there is a storm, fire, or thieves, all the bhikkhus are frightened and scattered, this does not constitute bringing 'chanda' to the Sangha; if there is still one person present, this counts as bringing it to the Sangha. These are called the eleven instances that do not constitute giving 'chanda'.

Four kinds of Uposatha: One person receives (recites alone), two people recite (two people recite), three people recite (three people recite), four people extensively recite (four people extensively recite). One person receives: There is one bhikkhu living in a village, on the Uposatha day they should sweep the stupa and the monastery, if conditions allow, they should sprinkle the ground with scented water, light lamps, and scatter flowers to wait.

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客比丘。若無來者，有罪應作是念：「得清凈比丘者，此罪當如法除。」作是念已，胡跪合掌心念口言：「今僧若十四日、十五日布薩，我某甲比丘清凈受布薩。」如是三說，是名一人受。二人說者，二比丘聚落中住，至布薩日應掃塔及僧院，若有者應香汁灑地散華然燈，若有罪者展轉如法悔已，應胡跪合掌作是說：「長老憶念！今僧若十四日、十五日作布薩，我某甲比丘清凈。長老憶念持。」是名說。三人亦如是。廣誦者，四人應廣誦波羅提木叉，是名廣誦。

四說者，一從戒序盡四波羅夷，餘者僧常聞誦偈。二者盡十三事、二不定法，餘者僧常聞誦偈。三者盡三十尼薩耆，餘者僧常聞誦偈。四者入九十二波夜提，應盡廣誦。是名四說。

布薩有七事應遮：一、不共住人；二者、別住人；三、未受具足人；四、未說欲；五、未行舍羅；六、為和合義故；七、和合未竟，是名七應遮。複次二事應遮布薩：一者若作布薩者僧斗諍；二者僧破。是名二事應遮。是名布薩法、與欲法、受欲法。

安居法者，佛住舍衛城，廣說如上。爾時諸比丘雨時遊行多所踐害，為世人所嫌：「九十六種出家人尚知安居，如鳥隱巢而自守住。沙門釋子自稱善好而不安居。」諸比丘以是因緣具白世尊。佛言：「正應為世人所

【現代漢語翻譯】 現代漢語譯本： 客比丘（來訪的比丘）。如果沒有其他比丘前來，有罪的比丘應當這樣想：『如果能得到清凈的比丘，這個罪過就能如法地消除。』這樣想之後，右膝著地，合起手掌，心中默唸口中說：『現在僧團如果於十四日、十五日舉行布薩（uposatha，佛教的齋戒日），我某甲比丘清凈地接受布薩。』像這樣說三遍，這叫做一人受布薩。如果是二人說布薩，兩個比丘住在聚落中，到了布薩日應當打掃佛塔和僧院，如果條件允許，應當用香水灑地，散花，點燈。如果有罪的比丘，應當依次如法地懺悔，然後右膝著地，合起手掌這樣說：『長老憶念！現在僧團如果於十四日、十五日舉行布薩，我某甲比丘是清凈的。長老憶念並保持。』這叫做說布薩。三人也像這樣。如果是廣誦，四個人應當完整地背誦波羅提木叉（pratimoksha，戒律），這叫做廣誦。

四種說布薩的方式：第一種是從戒序開始，完整地背誦四波羅夷（parajika，四重罪），其餘的部分僧團通常聽誦偈頌。第二種是完整地背誦十三事（sanghadisesa，僧殘罪）、二不定法（aniyata，不定罪），其餘的部分僧團通常聽誦偈頌。第三種是完整地背誦三十尼薩耆（nissaggiya pacittiya，捨墮罪），其餘的部分僧團通常聽誦偈頌。第四種是進入九十二波夜提（pacittiya，單墮罪），應當完整地背誦。這叫做四種說布薩的方式。

布薩有七種情況應當阻止：一、不共同居住的人；二、分別居住的人；三、未受具足戒的人；四、未說出自己的意願；五、未行舍羅（salahaka，一種表決方式）；六、爲了和合的目的；七、和合尚未完成，這叫做七種應當阻止的情況。另外還有兩種情況應當阻止布薩：一是如果舉行布薩的僧團發生爭鬥；二是僧團破裂。這叫做兩種應當阻止的情況。這些是布薩法、與欲法（允許他人代表自己參加僧事活動的法）、受欲法。

安居法（vassa，雨季安居）：佛陀住在舍衛城（sravasti），詳細情況如上所述。當時，比丘們在雨季時經常踩踏傷害生物，被世人所指責：『九十六種外道出家人尚且知道安居，像鳥兒隱藏在巢穴中自我守護。沙門釋子自稱善良美好卻不安居。』比丘們因為這些原因，詳細地稟告了世尊。佛陀說：『確實應該被世人所……』

【English Translation】 English version: If there is no visiting Bhikkhu (guest monk). If there is no one coming, a Bhikkhu who has committed an offense should think: 'If I can obtain a pure Bhikkhu, this offense can be removed according to the Dharma.' After thinking this, he should kneel down on his right knee, join his palms, and mentally recite and verbally say: 'Now, if the Sangha holds the Uposatha (uposatha, day of fasting and observance) on the fourteenth or fifteenth day, I, Bhikkhu so-and-so, purely receive the Uposatha.' Saying this three times is called one person receiving the Uposatha. If two people are reciting the Uposatha, two Bhikkhus living in a village should sweep the stupa and monastery on the Uposatha day. If possible, they should sprinkle the ground with scented water, scatter flowers, and light lamps. If there are Bhikkhus who have committed offenses, they should repent in accordance with the Dharma, and then kneel down on their right knee, join their palms, and say: 'Venerable elders, remember! Now, if the Sangha holds the Uposatha on the fourteenth or fifteenth day, I, Bhikkhu so-and-so, am pure. Venerable elders, remember and uphold.' This is called reciting the Uposatha. Three people should do the same. If it is a full recitation, four people should fully recite the Pratimoksha (pratimoksha, code of monastic rules), which is called a full recitation.

The four ways of reciting the Uposatha: The first is to start from the introduction to the precepts and fully recite the four Parajikas (parajika, the four defeats), with the rest of the Sangha usually listening to the recitation of verses. The second is to fully recite the thirteen Sanghadisesas (sanghadisesa, formal meeting), and the two Aniyatas (aniyata, indefinite rules), with the rest of the Sangha usually listening to the recitation of verses. The third is to fully recite the thirty Nissaggiya Pacittiyas (nissaggiya pacittiya, offenses entailing forfeiture), with the rest of the Sangha usually listening to the recitation of verses. The fourth is to enter the ninety-two Pacittiyas (pacittiya, offenses of expiation), which should be fully recited. These are called the four ways of reciting the Uposatha.

There are seven things that should be prevented during the Uposatha: 1. People who do not live together; 2. People who live separately; 3. People who have not received full ordination; 4. Those who have not expressed their consent; 5. Those who have not performed the Salahaka (salahaka, a method of voting); 6. For the purpose of reconciliation; 7. Reconciliation is not yet complete. These are called the seven things that should be prevented. Furthermore, there are two things that should prevent the Uposatha: 1. If the Sangha holding the Uposatha is in conflict; 2. The Sangha is divided. These are called the two things that should be prevented. These are the Uposatha Dharma, the Giving of Consent Dharma (allowing others to represent oneself in Sangha activities), and the Receiving of Consent Dharma.

The Vassa (vassa, rains retreat) Dharma: The Buddha was staying in Sravasti (sravasti), and the details are as described above. At that time, the Bhikkhus often trampled and harmed living beings during the rainy season, and were criticized by the world: 'The ninety-six types of non-Buddhist ascetics still know to observe the rains retreat, like birds hiding in their nests to protect themselves. The Sramana Sakyaputras (followers of Sakyamuni Buddha) claim to be good and virtuous, but they do not observe the rains retreat.' The Bhikkhus, because of these reasons, reported in detail to the World-Honored One. The Buddha said: 'Indeed, it should be by the world...'

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嫌。從今已后雨時應安居。」安居法者，至四月十六日，應偏袒右肩胡跪合掌，應作是說：「長老憶念！我某甲比丘，於此僧伽藍雨安居前三月。」如是三說。若比丘行道未到住處，安居日至，即于路側，若依樹、若車，應受安居。至明相出趣所住處，到后安居日，應偏袒右肩胡跪合掌，作是言：「長老憶念！我某甲比丘，於此僧伽藍雨安居后三月。」如是三說。比丘行道，前安居日不受安居，一越毗尼罪。到所住處，后安居日不受安居，二越毗尼罪，是人破安居，不得衣施。

複次佛住舍衛城，爾時有比丘依聚落雨安居，有檀越營僧事，須水溉灌，求比丘白王通水。時比丘衣缽隨身，數詣王門不時得見。道路不近，恐失安居。時世尊見已知而故問：「汝是客比丘耶？」「非也。世尊！」「汝是去比丘耶？」「非也。世尊！」「何故持衣缽自隨？」比丘以上因緣具白世尊。佛言：「從今已后雨安居時，若為塔事、為僧事，應作求聽羯磨。『大德僧聽！某甲比丘於此處雨安居，若僧時到，僧某甲比丘於此處雨安居，為塔事、僧事出界行，還此處住。諸大德聽某甲比丘為塔事、僧事出界行，還此處安居，僧忍默然故，是事如是持。』若有如是為塔、為僧所求索者，要有所得。若衣、若缽、若小缽、若鍵镃𨥌、若腰帶

【現代漢語翻譯】 現代漢語譯本：

嫌。從今以後雨季時應當安居。』安居法是，到四月十六日，應當偏袒右肩，胡跪合掌，應當這樣說：『長老憶念！我某甲（比丘名）比丘，於此僧伽藍（寺廟名）雨季安居前三個月。』像這樣說三遍。如果比丘在行道的路上，還沒到達住處，安居日到了，就在路邊，或者依靠樹木、或者車子，應當受安居。到天亮時前往所住之處，到達后安居日，應當偏袒右肩，胡跪合掌，這樣說：『長老憶念！我某甲比丘，於此僧伽藍雨季安居后三個月。』像這樣說三遍。比丘在行道，前安居日不受安居，犯一次越毗尼罪。到達所住之處，后安居日不受安居，犯兩次越毗尼罪，這個人就破了安居，不能得到衣物施捨。

再次，佛陀住在舍衛城（Śrāvastī），當時有比丘依靠聚落雨季安居，有施主經營僧團事務，需要用水灌溉，請求比丘向國王請求疏通水路。當時比丘衣缽隨身，多次前往王宮卻不能及時見到國王。道路不近，擔心錯過安居。當時世尊看見了，明知故問：『你是客比丘嗎？』『不是的，世尊！』『你是要離開的比丘嗎？』『不是的，世尊！』『為什麼帶著衣缽？』比丘將以上因緣詳細地告訴了世尊。佛說：『從今以後雨季安居時，如果爲了佛塔的事、爲了僧團的事，應當作求聽羯磨（karma，一種儀式）。『大德僧眾聽！某甲比丘於此處雨季安居，如果僧團時間到了，僧團允許某甲比丘於此處雨季安居，爲了佛塔的事、僧團的事出界行走，還回此處居住。諸位大德聽，某甲比丘爲了佛塔的事、僧團的事出界行走，還回此處安居，僧團忍可默然，這件事就這樣決定。』如果有人這樣爲了佛塔、爲了僧團有所求索，一定要有所得。無論是衣服、缽、小缽、鑰匙、腰帶。

【English Translation】 English version:

'Dislike. From now on, you should dwell in peace during the rainy season.' The method of dwelling in peace is that on the sixteenth day of the fourth month, one should expose the right shoulder, kneel on the right knee, and join the palms together. One should say: 'Venerable elders, remember! I, Bhikṣu (name of the monk) so-and-so, am dwelling in peace during the three months before the rainy season in this Saṃghārāma (monastery name).' Say this three times. If a Bhikṣu is on the road and has not yet reached his dwelling place when the day of dwelling in peace arrives, he should receive the dwelling in peace by the roadside, leaning against a tree or a cart. At dawn, he should go to his dwelling place. On the day of dwelling in peace after arriving, he should expose his right shoulder, kneel on his right knee, and join his palms together, saying: 'Venerable elders, remember! I, Bhikṣu so-and-so, am dwelling in peace during the three months after the rainy season in this Saṃghārāma.' Say this three times. If a Bhikṣu is on the road and does not receive the dwelling in peace on the first day of dwelling in peace, he commits one transgression of the Vinaya (rules of monastic discipline). If he arrives at his dwelling place and does not receive the dwelling in peace on the last day of dwelling in peace, he commits two transgressions of the Vinaya. This person has broken the dwelling in peace and cannot receive offerings of clothing.

Furthermore, the Buddha was staying in Śrāvastī (city name). At that time, there were Bhikṣus dwelling in peace during the rainy season near a village. A donor was managing the affairs of the Saṃgha (monastic community) and needed water for irrigation. He asked the Bhikṣus to request the king to open the waterways. At that time, the Bhikṣus carried their robes and bowls with them and went to the king's gate many times but could not see him in time. The road was not near, and they were afraid of missing the dwelling in peace. At that time, the World Honored One saw this and deliberately asked: 'Are you guest Bhikṣus?' 'No, World Honored One!' 'Are you Bhikṣus who are leaving?' 'No, World Honored One!' 'Why are you carrying your robes and bowls?' The Bhikṣus told the World Honored One the above reasons in detail. The Buddha said: 'From now on, during the rainy season dwelling in peace, if it is for the sake of the Stūpa (pagoda) or for the sake of the Saṃgha, you should perform a Karma (ritual) of requesting permission. 'Listen, virtuous Saṃgha! Bhikṣu so-and-so is dwelling in peace here during the rainy season. If the time of the Saṃgha arrives, the Saṃgha allows Bhikṣu so-and-so to dwell in peace here during the rainy season, to go outside the boundary for the sake of the Stūpa or the Saṃgha, and to return here to stay. Listen, virtuous ones, Bhikṣu so-and-so is going outside the boundary for the sake of the Stūpa or the Saṃgha, and returning here to dwell in peace. The Saṃgha approves in silence, so this matter is decided in this way.' If someone asks for something for the sake of the Stūpa or the Saṃgha in this way, they must obtain something. Whether it is clothing, a bowl, a small bowl, a key, or a belt.

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等及諸一切，要使得一物。若不得者，越毗尼罪。如是事訖應還，若半月、若一月、若二月，乃至后自恣應還。若不還者，越毗尼罪。若道路恐怖、賊難畏失命者，于彼自恣無罪。」是名安居法。

自恣法者，佛住舍衛城，廣說如上。爾時諸比丘俱薩羅國遊行，見渠磨帝河邊有叢林，林中有一大空中薩羅樹，其蔭厚密，樹下平正寬博，去聚落不遠不近，作是念：「此中好，可安居。」如是前後人人見者，皆作是念。至安居日，一比丘先至，修治空樹，安置衣缽敷草而坐。須臾復有比丘來，問言：「長老！欲此安居耶？」答言：「爾！善好。」如是相續乃至六十人。最初至者語后諸比丘言：「長老！盡欲此中安居耶？」答言：「爾！善好。此樹中可容衣缽，其下左右足以安居。」受安居法已，復作是言：「諸長老！我等當作何法得安樂住？」諸人答言：「所生患惱皆由身口，既得靜處宜共默然，應立不語制。」立不語制竟三月已，還舍衛城往世尊所，頭面禮足卻住一面，佛知而故問：「比丘汝何處安居？」答言：「某處。」佛問比丘：「少病少惱乞食不苦、行道如法安樂住不？」答言：「世尊！少病少惱乞食易得，默然樂住三月不語，已別去。」佛言：「此是惡事，如怨家共住，法應共語。」

複次佛住舍

【現代漢語翻譯】 現代漢語譯本 『等及諸一切，要使得一物。若不得者，越毗尼罪。』意思是說，必須得到所有必需品中的一件。如果得不到，就違反了毗尼（Vinaya，戒律）。 『如是事訖應還，若半月、若一月、若二月，乃至后自恣應還。若不還者，越毗尼罪。』意思是說，事情結束后應該歸還，無論是半個月、一個月、兩個月，甚至在自恣（Pravāraṇa，解夏）之後也應該歸還。如果不歸還，就違反了毗尼。 『若道路恐怖、賊難畏失命者，于彼自恣無罪。』意思是說，如果在路上遇到恐怖事件、盜賊的災難，害怕失去生命，那麼在這種情況下不參加自恣是沒有罪的。 『是名安居法。』這叫做安居（Vassa，雨季安居）的規定。

『自恣法者，佛住舍衛城，廣說如上。』關於自恣的規定，佛陀住在舍衛城（Śrāvastī），（內容）如前所述。 『爾時諸比丘俱薩羅國（Kosala）**，見渠磨帝河（Krumati River）邊有叢林，林中有一大空中薩羅樹（Śāla tree），其蔭厚密，樹下平正寬博，去聚落不遠不近，作是念：「此中好，可安居。」』當時，俱薩羅國的比丘們看到渠磨帝河邊有一片叢林，林中有一棵巨大的薩羅樹，樹蔭濃密，樹下平坦寬闊，距離村落不遠也不近，他們心想：『這裡很好，可以安居。』 『如是前後人人見者，皆作是念。至安居日，一比丘先至，修治空樹，安置衣缽敷草而坐。』像這樣，前後每個人看到的人都這樣想。到了安居日，一位比丘先到，修整了空樹下的地方，安置了衣缽，鋪上草坐下。 『須臾復有比丘來，問言：「長老！欲此安居耶？」答言：「爾！善好。」如是相續乃至六十人。』一會兒又有比丘來，問道：『長老！您想在這裡安居嗎？』回答說：『是的！很好。』就這樣陸續來了六十人。 『最初至者語后諸比丘言：「長老！盡欲此中安居耶？」答言：「爾！善好。此樹中可容衣缽，其下左右足以安居。」』最先到的比丘對後來到的比丘們說：『長老們！你們都想在這裡安居嗎？』回答說：『是的！很好。這棵樹下可以容納衣缽，它的下面和左右足夠安居。』 『受安居法已，復作是言：「諸長老！我等當作何法得安樂住？」諸人答言：「所生患惱皆由身口，既得靜處宜共默然，應立不語制。」』接受安居的規定后，又說：『諸位長老！我們應該做什麼才能安樂地住在這裡呢？』大家回答說：『所產生的煩惱都來自身和口，既然得到了安靜的地方，應該一起保持沉默，應該制定不說話的規定。』 『立不語制竟三月已，還舍衛城往世尊所，頭面禮足卻住一面，佛知而故問：「比丘汝何處安居？」』制定了不說話的規定，過了三個月后，他們回到舍衛城去見世尊，頂禮佛足後站在一旁，佛陀明知故問：『比丘們，你們在哪裡安居？』 『答言：「某處。」佛問比丘：「少病少惱乞食不苦、行道如法安樂住不？」』回答說：『在某處。』佛陀問比丘們：『少病少惱，乞食不困難，修行如法，安樂地住著嗎？』 『答言：「世尊！少病少惱乞食易得，默然樂住三月不語，已別去。」』回答說：『世尊！少病少惱，乞食容易得到，我們默然地快樂地住了三個月，一句話也沒說，然後就離開了。』 『佛言：「此是惡事，如怨家共住，法應共語。」』佛陀說：『這是不好的事情，就像仇人住在一起一樣，按照佛法應該互相交流。』

『複次佛住舍』接下來，佛陀住在...

【English Translation】 English version 'Having obtained all things, it is necessary to obtain one thing. If it is not obtained, it is a transgression of the Vinaya (discipline).' This means that it is necessary to obtain one of all the necessary items. If it is not obtained, it violates the Vinaya. 'After such matters are completed, it should be returned, whether it is half a month, one month, two months, or even after the Pravāraṇa (end of the rainy season retreat). If it is not returned, it is a transgression of the Vinaya.' This means that after the matter is completed, it should be returned, whether it is half a month, a month, two months, or even after the Pravāraṇa. If it is not returned, it violates the Vinaya. 'If there is terror on the road, the calamity of thieves, fear of losing life, there is no fault in not attending the Pravāraṇa.' This means that if one encounters terror on the road, the calamity of thieves, fearing the loss of life, then in this situation there is no fault in not participating in the Pravāraṇa. 'This is called the Vassa (rainy season retreat) regulation.' This is called the regulation of the Vassa.

'The Pravāraṇa regulation, the Buddha stayed in Śrāvastī, as described above.' Regarding the Pravāraṇa regulation, the Buddha stayed in Śrāvastī, (the content) as described above. 'At that time, the bhikkhus of Kosala** saw a grove by the Krumati River, in the grove there was a large Śāla tree, its shade was thick, the ground beneath was flat and wide, not far from the village, they thought: 'This is good, we can observe the Vassa here.' 'Like this, everyone who saw it before and after thought so. On the day of the Vassa, one bhikkhu arrived first, repaired the empty space under the tree, placed his robes and bowl, spread grass and sat down.' Like this, everyone who saw it before and after thought so. On the day of the Vassa, one bhikkhu arrived first, repaired the empty space under the tree, placed his robes and bowl, spread grass and sat down. 'After a while, another bhikkhu came and asked: 'Elder! Do you want to observe the Vassa here?' He replied: 'Yes! Very good.' Like this, successively there were sixty people.' After a while, another bhikkhu came and asked: 'Elder! Do you want to observe the Vassa here?' He replied: 'Yes! Very good.' Like this, successively there were sixty people. 'The first one who arrived said to the bhikkhus who came later: 'Elders! Do you all want to observe the Vassa here?' They replied: 'Yes! Very good. This tree can accommodate robes and bowls, and the space below and to the sides is sufficient for observing the Vassa.' The first one who arrived said to the bhikkhus who came later: 'Elders! Do you all want to observe the Vassa here?' They replied: 'Yes! Very good. This tree can accommodate robes and bowls, and the space below and to the sides is sufficient for observing the Vassa.' 'Having received the Vassa regulation, they further said: 'Elders! What should we do to live here peacefully?' Everyone replied: 'The troubles that arise are all from body and speech, since we have obtained a quiet place, we should all remain silent, we should establish a rule of not speaking.' Having received the Vassa regulation, they further said: 'Elders! What should we do to live here peacefully?' Everyone replied: 'The troubles that arise are all from body and speech, since we have obtained a quiet place, we should all remain silent, we should establish a rule of not speaking.' 'Having established the rule of not speaking, after three months, they returned to Śrāvastī to see the World Honored One, bowed their heads to his feet and stood aside, the Buddha knew and deliberately asked: 'Bhikkhus, where did you observe the Vassa?' Having established the rule of not speaking, after three months, they returned to Śrāvastī to see the World Honored One, bowed their heads to his feet and stood aside, the Buddha knew and deliberately asked: 'Bhikkhus, where did you observe the Vassa?' 'They replied: 'In such and such a place.' The Buddha asked the bhikkhus: 'Are you free from illness and trouble, is it not difficult to beg for food, are you practicing the Dharma and living peacefully?' They replied: 'In such and such a place.' The Buddha asked the bhikkhus: 'Are you free from illness and trouble, is it not difficult to beg for food, are you practicing the Dharma and living peacefully?' 'They replied: 'World Honored One! We are free from illness and trouble, it is easy to beg for food, we lived silently and happily for three months without saying a word, and then we left.' They replied: 'World Honored One! We are free from illness and trouble, it is easy to beg for food, we lived silently and happily for three months without saying a word, and then we left.' 'The Buddha said: 'This is a bad thing, like living with enemies, according to the Dharma you should communicate with each other.' The Buddha said: 'This is a bad thing, like living with enemies, according to the Dharma you should communicate with each other.'

'Furthermore, the Buddha stayed in...' Furthermore, the Buddha stayed in...

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衛城，廣說如上。阿那律、金毗盧跋提預在塔山安居竟還舍衛城，至佛所頭面禮足卻住一面，佛知而故問：「何處安居？」答言：「某處。」復問：「比丘少病少惱、乞食不苦、行道如法安樂住不？」答言：「世尊！少病少惱乞食易得。默然樂住三月不語竟，已別去。」佛言：「此是惡事，如怨家共住。從今日後不聽不共語，欲方便少事不語得半月，至布薩日應共語、共相問訊、問事、答事、咒愿，過布薩日續復如前。若憍慢若瞋恚不共語者，越毗尼罪。」

自恣法者，佛告諸比丘：「從今日為諸弟子制自恣法，三月、三語、安居竟，是處安居、是處自恣，從上座和合。」三月者，從四月十六日，至七月十五日。三語者，見、聞、疑。安居竟者，前安居從四月十六日至七月十五日。后安居從五月十六日至八月十五日。若安居眾中有一人前安居者，至七月十五日，舉眾應同此一人受自恣，自恣訖坐至八月十五日。若一切后安居，一切應八月十五日自恣，是名安居竟。是處安居、是處自恣者，若比丘聚落中安居，聞城中自恣日種種供養竟夜說法，眾欲往者應十四日自恣已得去。若此處安居，余處自恣者，越毗尼罪。從上座者，不得從小逆作次第，應從上座次第下。不得行行置人如益食法，不得超越，不得總唱言：「

【現代漢語翻譯】 現代漢語譯本： 衛城（Vesali），如上文所廣說。阿那律（Anuruddha）、金毗盧跋提（Kimbiḷa）在塔山（Thūpa）預先安居完畢后返回舍衛城（Sāvatthi），到達佛陀處，以頭面禮拜佛足，然後站立在一旁。佛陀明知故問：『你們在何處安居？』他們回答說：『在某處。』佛陀又問：『比丘們少病少惱嗎？乞食容易嗎？修行如法安樂嗎？』他們回答說：『世尊！少病少惱，乞食容易。我們默然安樂地住了三個月，一句話也沒說就離開了。』佛陀說：『這是不好的事情，如同怨家住在一起。從今天以後，不允許不共語。如果爲了方便少事，可以不語半個月，到布薩（Uposatha）日應該共語、互相問候、問事、答事、咒愿，過了布薩日繼續恢復如前。如果因為驕慢或嗔恚而不共語，就犯了違越毗尼（Vinaya）的罪。』

關於自恣法（Pavāraṇā）：佛陀告訴諸比丘：『從今天起，為弟子們制定自恣法。三個月、三語、安居完畢后，在哪裡安居，就在哪裡自恣，從上座開始和合。』三個月是指從四月十六日到七月十五日。三語是指見、聞、疑。安居完畢是指，前安居從四月十六日到七月十五日，后安居從五月十六日到八月十五日。如果在安居的僧團中有一個人是前安居者，到七月十五日，整個僧團應該和這個人一樣接受自恣，自恣完畢後坐到八月十五日。如果所有人都后安居，那麼所有人都應該在八月十五日自恣，這叫做安居完畢。在哪裡安居，就在哪裡自恣是指，如果比丘在聚落中安居，聽到城中自恣日有種種供養，整夜說法，僧團想要前往，應該在十四日自恣后才能去。如果在這裡安居，在其他地方自恣，就犯了違越毗尼的罪。從上座開始是指，不得從小到大逆序進行，應該從上座依次向下。不得像分發食物一樣，一行行地放置人，不得超越，不得總唱說：

【English Translation】 English version: Vesali, as extensively described above. Anuruddha and Kimbiḷa, having completed their pre-retreat at Thūpa Mountain and returned to Sāvatthi, approached the Buddha, bowed their heads to his feet, and stood to one side. The Buddha, knowing this, deliberately asked, 'Where did you observe the retreat?' They replied, 'At such and such a place.' He further asked, 'Are the bhikkhus free from illness and trouble? Is it easy to obtain alms? Do you practice the Dhamma peacefully and happily?' They replied, 'Venerable Sir, we are free from illness and trouble, and it is easy to obtain alms. We dwelt silently and happily for three months, without speaking a word, and then departed.' The Buddha said, 'This is a bad thing, like living with enemies. From today onwards, it is not permitted to abstain from communal speech. If it is for the sake of convenience and to reduce activities, one may abstain from speech for half a month, but on the Uposatha day, one should speak together, greet each other, ask about matters, answer questions, and offer blessings. After the Uposatha day, continue as before. If one abstains from communal speech out of pride or anger, one commits an offense against the Vinaya.'

Regarding the Pavāraṇā (invitation) ceremony: The Buddha told the bhikkhus, 'From today onwards, I prescribe the Pavāraṇā ceremony for my disciples. After three months, three statements, and the completion of the retreat, where one has observed the retreat, there one should perform the Pavāraṇā, in harmony, starting from the senior monk.' The three months refer to the period from the sixteenth day of the fourth month to the fifteenth day of the seventh month. The three statements refer to what is seen, heard, and suspected. The completion of the retreat refers to the period from the sixteenth day of the fourth month to the fifteenth day of the seventh month for the early retreat, and from the sixteenth day of the fifth month to the fifteenth day of the eighth month for the late retreat. If there is one bhikkhu in the Saṅgha observing the early retreat, then on the fifteenth day of the seventh month, the entire Saṅgha should accept the Pavāraṇā together with that bhikkhu, and sit until the fifteenth day of the eighth month. If everyone is observing the late retreat, then everyone should perform the Pavāraṇā on the fifteenth day of the eighth month; this is called the completion of the retreat. 'Where one has observed the retreat, there one should perform the Pavāraṇā' means that if a bhikkhu is observing the retreat in a village and hears that there are various offerings and Dhamma talks throughout the night on the Pavāraṇā day in the city, and the Saṅgha wishes to go, they should perform the Pavāraṇā on the fourteenth day before going. If one observes the retreat in one place and performs the Pavāraṇā in another place, one commits an offense against the Vinaya. 'Starting from the senior monk' means that one should not proceed in reverse order from junior to senior, but should proceed in order from the senior monk downwards. One should not place people in rows like distributing food, one should not skip over anyone, and one should not chant in general, saying:

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一切大德僧見聞疑罪自恣說。」是名從上座。應拜五法成就者作自恣人，若一、若二不得過。羯磨人應作是說：「大德僧聽！某甲某甲比丘五法成就，若僧時到，僧拜某甲某甲比丘作自恣人。諸大德聽某甲某甲比丘作自恣人，僧忍默然故，是事如是持。」受羯磨人應作是說：「大德僧聽！自恣時至，若僧時到，一切僧受自恣。白如是。」是自恣人應從上座為始。上座應偏袒右肩胡跪合掌作是說：「長老憶念！今僧十五日受自恣，我比丘某甲，長老及僧自恣說，若見聞疑罪當語我，憐愍故。我若知若見，當如法除。」如是三說。次至第二人。第二人若是下座，應接足言：「大德。」為異。若二人作自恣人者，一人受上座自恣，一人應下座前立，上座說已下座復說。如是展轉次第下到自坐處應受自恣，不得受僧自恣竟然後自恣。和合者，不得不和合受自恣，不得與欲受自恣。若病者應將來，若將來有危命憂者，僧應往就。若病人多者應舁床來、若床角相接，若床舁來有危命憂者，不病比丘應連座相接。若不周者，不病比丘應出界外作自恣，病比丘即界內自恣。大眾多者，若一萬、二萬，應一切集在一處，若講堂、若食堂、若浴室受自恣，餘人並嚼齒木並大小行並食，如是竟日通夜未離坐不得遠，乃至明相未出于中自恣。若

【現代漢語翻譯】 現代漢語譯本： 『一切大德僧見聞疑罪自恣說。』這稱為從上座開始。應該推舉具備五種功德的人作為自恣人，若一人、若二人，不得超過。羯磨人應該這樣說：『大德僧聽！某甲（比丘的名字）比丘具備五種功德，如果僧團時機成熟，僧團推舉某甲（比丘的名字）比丘作為自恣人。諸位大德聽著，某甲（比丘的名字）比丘作為自恣人，僧團認可，默然故，此事就這樣決定。』接受羯磨的人應該這樣說：『大德僧聽！自恣時機已到，如果僧團時機成熟，一切僧團接受自恣。稟白如是。』這位自恣人應該從上座開始。上座應該偏袒右肩，右膝著地，合掌，這樣說：『長老憶念！今僧團十五日受自恣，我比丘某甲（比丘的名字），向長老及僧團自恣說，若見聞疑罪，請告訴我，出於憐憫的緣故。我若知道若見到，當如法去除。』這樣說三遍。接下來到第二個人。第二個人如果是下座，應該接足說：『大德。』以示區別。如果二人作為自恣人，一人接受上座的自恣，一人應該站在下座前，上座說完後下座再說。這樣輾轉次第向下，到自己座位處應該接受自恣，不得接受僧團自恣完畢然後自己自恣。和合者，不得在不和合的情況下接受自恣，不得委託他人接受自恣。如果病人應該帶來，如果帶來有生命危險的，僧團應該前往就近。如果病人多，應該抬床來，如果床角相接，如果抬床來有生命危險的，不生病的比丘應該連座相接。如果不周全，不生病的比丘應該出界外作自恣，生病的比丘就在界內自恣。大眾多，若一萬、二萬，應該一切聚集在一處，若講堂、若食堂、若浴室接受自恣，其餘人並嚼齒木並大小便並行並食，這樣整日通夜未離開座位不得遠離，乃至明相未出于中自恣。若

【English Translation】 English version: 『All virtuous monks speak freely about what they have seen, heard, or suspected regarding offenses.』 This is called starting from the senior monk. One should nominate someone with five qualities to be the one who receives the confessions (Svayampravāraka), either one or two people, but no more. The Karma master should say: 『Venerable Sangha, listen! Bhikshu (monk's name) so-and-so possesses five qualities. If it is the Sangha's time, the Sangha nominates Bhikshu (monk's name) so-and-so to be the one who receives the confessions. Listen, all venerable ones, Bhikshu (monk's name) so-and-so is the one who receives the confessions. The Sangha approves, because of silence, so this matter is thus held.』 The one who receives the Karma should say: 『Venerable Sangha, listen! The time for Svayampravāraka has arrived. If it is the Sangha's time, the entire Sangha receives Svayampravāraka. I report thus.』 This Svayampravāraka person should start from the senior monk. The senior monk should expose his right shoulder, kneel on his right knee, join his palms, and say: 『Venerable Elder, remember! Today the Sangha observes Svayampravāraka on the fifteenth day. I, Bhikshu (monk's name), confess to the Elder and the Sangha. If you have seen, heard, or suspected any offense, please tell me, out of compassion. If I know or see it, I will remove it according to the Dharma.』 Say this three times. Then proceed to the second person. If the second person is a junior monk, one should greet his feet and say: 『Venerable Sir.』 to show the difference. If two people are the Svayampravāraka persons, one receives the confession from the senior monk, and the other should stand before the junior monk. After the senior monk speaks, the junior monk speaks again. In this way, gradually and sequentially down to one's own seat, one should receive Svayampravāraka. One should not receive the Sangha's Svayampravāraka and then perform one's own Svayampravāraka. Those who are in harmony should not receive Svayampravāraka if they are not in harmony, and should not have someone else receive Svayampravāraka on their behalf. If someone is sick, they should be brought. If bringing them poses a life-threatening risk, the Sangha should go to them. If there are many sick people, beds should be carried, and if the corners of the beds are touching, and if carrying the beds poses a life-threatening risk, the non-sick monks should connect their seats. If it is not sufficient, the non-sick monks should perform Svayampravāraka outside the boundary, and the sick monks perform Svayampravāraka within the boundary. If there is a large crowd, such as ten thousand or twenty thousand, they should all gather in one place, such as a lecture hall, dining hall, or bathroom, to receive Svayampravāraka. The others should be chewing toothpicks, performing minor and major bodily functions, and eating. In this way, all day and all night, without leaving their seats, they should not go far away, until the light of dawn appears, and in the middle of this, they perform Svayampravāraka. If

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大眾多六萬、八萬，畏不竟者，應減出界外作自恣。若一人受自恣，若二人說、若三人、若四人說自恣。五人廣自恣。一人受者，若一比丘聚落中安居，至自恣日應掃塔及僧院，若有者應香汁灑地散花然燈，若有罪者應作是念：「若得清凈比丘來者，此罪當如法除。」作是念已，胡跪合掌心念口言：「今僧十五日自恣，我某甲比丘清凈受自恣。」如是三說。二人說者，有罪展轉如法作已，偏袒右肩胡跪合掌言：「長老憶念！今僧十五日自恣。長老自恣說，若見聞疑罪語我，憐愍故。我若知、若見，當如法除。」如是三說。三人四人亦如是，五人應廣自恣。是名自恣法。

摩訶僧祇律卷第二十七 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第二十八

東晉天竺三藏佛陀跋陀羅共法顯譯明雜誦跋渠法之六

迦絺那衣法者，佛住俱睒彌瞿師羅園，為諸天世人之所供養。爾時俱睒彌王夫人以五百張㲲奉上世尊，佛告阿難：「汝持是㲲與諸比丘。」諸比丘不受，語阿難言：「世尊不聽畜長衣，用是㲲為？浣染未竟已不如法。」阿難以是因緣具白世尊。佛告阿難：「從今已后長衣聽十日畜。」諸比丘長衣滿十日，持是諸衣往白世尊：「此衣已滿十日。」佛言：「從今已后聽受

【現代漢語翻譯】 現代漢語譯本：大眾如果六萬、八萬，害怕不能完成自恣的，應該減少人數到界外進行自恣。如果一個人接受自恣，或者兩個人說、或者三個人、或者四個人說自恣。五個人就可以廣泛地進行自恣。一個人接受自恣的情況是，如果一個比丘在聚落中安居，到了自恣日應該打掃佛塔以及僧院，如果有條件應該用香水灑地、散花、點燈，如果有罪過，應該這樣想：『如果得到清凈的比丘來，這個罪過應當如法去除。』這樣想之後，右膝著地合掌，心中默唸口中說：『現在僧團十五日自恣，我某甲（比丘的名字）比丘清凈地接受自恣。』像這樣說三遍。兩個人說自恣的情況是，有罪過就輾轉如法地懺悔之後，袒露右肩，右膝著地合掌說：『長老憶念！現在僧團十五日自恣。長老自恣說，如果見到、聽到、懷疑我有罪，請告訴我，因為憐憫我的緣故。我如果知道、如果見到，應當如法去除。』像這樣說三遍。三個人四個人也像這樣，五個人就應該廣泛地進行自恣。這叫做自恣法。 《摩訶僧祇律》卷第二十七 大正藏第 22 冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第二十八

東晉天竺三藏佛陀跋陀羅（Buddhabhadra）與法顯（Faxian）共同翻譯的明雜誦跋渠法之六

關於迦絺那衣（Kathina-cīvara，一種特殊的袈裟）的規定是，佛陀住在俱睒彌（Kauśāmbī）的瞿師羅園（Ghosilarama），受到諸天和世人的供養。當時俱睒彌國王的夫人用五百張㲲（一種毛織品）奉獻給世尊，佛陀告訴阿難（Ānanda）：『你把這些㲲分給各位比丘。』各位比丘不接受，對比丘阿難說：『世尊不允許儲存過多的衣服，要這些㲲做什麼？洗染還沒有完成就已經不如法了。』阿難因為這個緣故詳細地稟告世尊。佛陀告訴阿難：『從今以後，允許儲存長衣十天。』各位比丘的長衣滿了十天，拿著這些衣服去稟告世尊：『這些衣服已經滿了十天。』佛陀說：『從今以後允許接受迦絺那衣。』

【English Translation】 English version: If the assembly is sixty thousand or eighty thousand, and they fear not being able to complete the Pravāraṇā (自恣，end of rainy season retreat ceremony), they should reduce the number of people and perform Pravāraṇā outside the boundary. If one person receives Pravāraṇā, or two people speak, or three people, or four people speak Pravāraṇā. Five people can extensively perform Pravāraṇā. The situation where one person receives Pravāraṇā is, if a Bhikṣu (比丘，monk) dwells in a village during the rainy season retreat, on the day of Pravāraṇā, he should sweep the Stūpa (塔，pagoda) and the Saṃghārāma (僧院，monastery), and if possible, he should sprinkle fragrant water on the ground, scatter flowers, and light lamps. If he has offenses, he should think: 'If a pure Bhikṣu comes, this offense should be removed according to the Dharma (法，teachings).' After thinking this, he kneels on his right knee, joins his palms, silently thinks in his heart and speaks with his mouth: 'Now the Saṃgha (僧，community) is performing the fifteen-day Pravāraṇā, I, Bhikṣu (name), purely receive Pravāraṇā.' He says this three times. The situation where two people speak Pravāraṇā is, if there are offenses, they should repent according to the Dharma, then expose the right shoulder, kneel on the right knee, join the palms and say: 'Elder, remember! Now the Saṃgha is performing the fifteen-day Pravāraṇā. Elder, speak Pravāraṇā, if you see, hear, or suspect that I have offenses, please tell me, out of compassion for me. If I know, if I see, I should remove them according to the Dharma.' He says this three times. Three or four people are also like this, five people should extensively perform Pravāraṇā. This is called the Pravāraṇā Dharma. Mahāsaṃghika Vinaya, Scroll 27 Taishō Tripiṭaka, Volume 22, No. 1425, Mahāsaṃghika Vinaya

Mahāsaṃghika Vinaya, Scroll 28

Translated by Buddhabhadra (佛陀跋陀羅), a Tripiṭaka master from India during the Eastern Jin Dynasty, together with Faxian (法顯): Sixth fascicle of the Ming Zasusong Bajiqu Fa

Regarding the Kathina-cīvara (迦絺那衣，Kathina robe) regulations, the Buddha was residing in Ghosilarama (瞿師羅園) in Kauśāmbī (俱睒彌), being honored by gods and humans. At that time, the queen of the king of Kauśāmbī offered five hundred pieces of felt (㲲，woolen fabric) to the World-Honored One. The Buddha told Ānanda (阿難): 'You distribute these felts to the Bhikṣus.' The Bhikṣus did not accept them, and said to Ānanda: 'The World-Honored One does not allow storing excessive robes, what is the use of these felts? If the washing and dyeing are not completed, it is already not in accordance with the Dharma.' Ānanda reported this matter in detail to the World-Honored One. The Buddha told Ānanda: 'From now on, long robes are allowed to be stored for ten days.' When the Bhikṣus' long robes had been stored for ten days, they took these robes and reported to the World-Honored One: 'These robes have been stored for ten days.' The Buddha said: 'From now on, it is allowed to receive the Kathina-cīvara.'

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迦絺那衣。」

迦絺那衣者，時、眾僧、眾多人、一人、五事利、新、未受、不停、截凈、染凈、點凈、刀凈。

時者，從七月十六日至八月十五日，是名時。

眾僧者，僧作迦絺那衣不得與眾多人、不得與一人。眾多人作迦絺那衣，不得與一人。

五事利者，離五罪。何等五？別眾食、處處食、食前食後行、不白畜長衣、離衣宿，是名五事利。

新者，新㲲。

未受者，未曾受作三衣。

不停者，凈施衣舍已，得作迦絺那衣、僧伽梨、郁多羅僧、安陀會、覆瘡衣、雨浴衣，如是等諸衣及鉤刺未曾[隹/(至-土)]用，皆得作迦絺那衣。

截凈者，截縷作凈。

染凈者，染作凈。

點凈者，點角作凈。

刀凈者，離角頭四指，於一處三下刀斷三縷，是名刀凈。

若外人施僧迦絺那衣財，不得默然受。受者應作是說：「我今受僧迦絺那衣財。」受已到僧中豎㲲，手捉長垂高擎，應作是說：「大德僧聽！僧得此時衣財，若僧時到，僧取此迦絺那衣財。白如是。」「大德僧聽！僧得此時衣財，僧今取此迦絺那衣財。諸大德忍取此迦絺那衣財者默然，若不忍者便說。」「僧已取迦絺那衣財竟，僧忍默然故，是事如是持。」僧中有能料理作迦絺那

【現代漢語翻譯】 現代漢語譯本： 『迦絺那衣。』（Kathina-cīvara，一種在特定時期製作並贈予僧團的袈裟）

迦絺那衣的意義在於：時節性、僧團性、多人蔘與性、單人蔘與性、五種利益、新制、未經受用、不停留、截斷清凈、染色清凈、點綴清凈、刀割清凈。

時節性，指的是從七月十六日至八月十五日這段時間，這被稱為時節。

僧團性，指的是僧團製作迦絺那衣，不能只給多數人，也不能只給一個人。多數人制作迦絺那衣，也不能只給一個人。

五種利益，指的是免離五種罪過。是哪五種呢？分別是：別眾食（與大眾分開用餐）、處處食（隨意在各處用餐）、食前食後行（在用餐前後隨意走動）、不稟白私自蓄積長衣、離衣過夜。這被稱為五種利益。

新制，指的是使用新的㲲（一種粗厚的毛織物）。

未經受用，指的是未曾用作縫製三衣（僧伽梨、郁多羅僧、安陀會）的材料。

不停留，指的是已經凈施的衣物，可以用來製作迦絺那衣、僧伽梨（Samghati，重疊袈裟）、郁多羅僧（Uttarāsanga，上衣）、安陀會（Antarvāsa，內衣）、覆瘡衣、雨浴衣等各種衣物，以及未曾使用過的鉤子、刺等工具，都可以用來製作迦絺那衣。

截斷清凈，指的是截斷線縷使其清凈。

染色清凈，指的是染色使其清凈。

點綴清凈，指的是在角落點綴使其清凈。

刀割清凈，指的是離開衣角四指的距離，在一處用刀割斷三下，斷開三根線縷，這被稱為刀割清凈。

如果外人佈施僧團迦絺那衣的財物，不能默然接受。接受者應該這樣說：『我現在接受僧團迦絺那衣的財物。』接受后，到僧團中豎起㲲，用手捉住長邊高高舉起，應該這樣說：『大德僧眾請聽！僧團得到這時的衣物財物，如果僧團時機成熟，僧團就取用這迦絺那衣的財物。稟白完畢。』『大德僧眾請聽！僧團得到這時的衣物財物，僧團現在取用這迦絺那衣的財物。諸位大德如果認可取用這迦絺那衣的財物就默然，如果不認可就請說出來。』『僧團已經取用迦絺那衣的財物完畢，僧團認可，因為默然的緣故，這件事就這樣決定了。』僧團中如果有能料理製作迦絺那衣的

【English Translation】 English version: 『Kathina-cīvara.』 (Kathina-cīvara, a robe made and offered to the Sangha during a specific period)

The Kathina-cīvara signifies: timeliness, belonging to the Sangha, participation of many, participation of one, five benefits, newness, unused, non-stopping, purity by cutting, purity by dyeing, purity by marking, purity by knife.

Timeliness refers to the period from the sixteenth day of the seventh month to the fifteenth day of the eighth month, which is called the season.

Belonging to the Sangha means that when the Sangha makes the Kathina-cīvara, it cannot be given only to the majority or only to one person. When the majority makes the Kathina-cīvara, it cannot be given only to one person.

The five benefits refer to being free from five offenses. What are the five? They are: separate group meals, eating everywhere, walking before and after meals, accumulating long robes without permission, and sleeping away from one's robes. These are called the five benefits.

Newness refers to using new woollen cloth.

Unused refers to materials that have not been used to make the three robes (Samghati, Uttarāsanga, Antarvāsa).

Non-stopping refers to clothing that has already been offered purely, which can be used to make Kathina-cīvara, Samghati (a layered robe), Uttarāsanga (upper robe), Antarvāsa (inner robe), wound-covering cloths, bathing robes, and other such items, as well as hooks and thorns that have never been used, all of which can be used to make Kathina-cīvara.

Purity by cutting refers to purifying by cutting the threads.

Purity by dyeing refers to purifying by dyeing.

Purity by marking refers to purifying by marking the corners.

Purity by knife refers to cutting three threads in one place with a knife three times, four fingers away from the corner of the cloth, which is called purity by knife.

If an outsider donates property for Kathina-cīvara to the Sangha, it cannot be accepted silently. The recipient should say: 『I now accept the property for the Kathina-cīvara of the Sangha.』 After accepting, raise the woollen cloth in the Sangha, hold the long side with your hand and raise it high, and say: 『Venerable Sangha, please listen! The Sangha has received this property for clothing at this time. If the time is right for the Sangha, the Sangha will take this property for the Kathina-cīvara. I report thus.』 『Venerable Sangha, please listen! The Sangha has received this property for clothing at this time. The Sangha now takes this property for the Kathina-cīvara. Those venerable ones who approve of taking this property for the Kathina-cīvara, please remain silent; if you do not approve, please speak.』 『The Sangha has finished taking the property for the Kathina-cīvara. The Sangha approves because of the silence; let this matter be decided thus.』 If there is someone in the Sangha who can manage the making of the Kathina-cīvara

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衣者，若一人、若二人、若三人。羯磨人應作是說：「大德僧聽！僧得此時衣財，若僧時到，僧拜某甲、某甲比丘及餘人，作僧迦絺那衣。白如是。」「大德僧聽！僧得此時衣財，僧今拜某甲某甲比丘及餘人，作迦絺那衣。諸大德忍某甲、某甲比丘及餘人作迦絺那衣者默然，若不忍者便說。」「僧已忍拜某甲、某甲比丘作迦絺那衣竟，僧忍默然故，是事如是持。」羯磨人中一人為主受衣財時，應作是言：「受此迦絺那衣財，僧當受。」如是三說。浣時應作是說：「浣是迦絺那衣，僧當受。」如是截時、縫時、染時、點作凈時，隨所作如上說。刀凈者，離角頭四指，一下刀時作是說：「此迦絺那衣，僧當受。」第二、第三亦如是說。作凈時一一應作是說，不說而作凈，得名迦絺那衣，得越毗尼罪。若一一說而不作凈，不名迦絺那衣，得越毗尼罪。若一一起心而作凈，得名迦絺那衣，無罪。若僧得時，衣作已，一切和合。羯磨人縱疊衣，手捉長垂高擎，應作是說：「大德僧聽！僧得此時衣作竟，若僧時到，僧受此迦絺那衣。白如是。」「大德僧聽！僧得此時衣作竟，僧今受此迦絺那衣。諸大德忍受此迦絺那衣者默然，若不忍者便說。」「僧已受迦絺那衣竟，僧忍默然故，是事如是持。」應襞疊此衣著箱中，眾華散上，應從

【現代漢語翻譯】 現代漢語譯本 關於衣物，無論是給一個人、兩個人還是三個人。羯磨人（Kamma-kara，指負責羯磨事務的人）應該這樣說：『大德僧眾請聽！僧團現在得到這筆衣物財物，如果僧團認為時機已到，僧團將推舉某甲（姓名）、某甲比丘（比丘的姓名）以及其他人，製作迦絺那衣（Kathina-civara，一種特殊的袈裟）。稟白如上。』 『大德僧眾請聽！僧團現在得到這筆衣物財物，僧團現在推舉某甲（姓名）、某甲比丘（比丘的姓名）以及其他人，製作迦絺那衣。諸位大德如果認可某甲（姓名）、某甲比丘（比丘的姓名）以及其他人制作迦絺那衣，請保持沉默；如果不認可，請說出來。』 『僧團已經認可推舉某甲（姓名）、某甲比丘（比丘的姓名）製作迦絺那衣完畢，僧團因為認可而保持沉默，此事就這樣決定。』羯磨人中，以一人為主接受衣物財物時，應該這樣說：『接受這筆迦絺那衣的財物，僧團應當接受。』這樣說三遍。洗滌時應該這樣說：『洗滌這件迦絺那衣，僧團應當接受。』 像這樣，裁剪時、縫紉時、染色時、點綴使之成為凈衣時，隨著所做的事情，都如上面所說。用刀使之成為凈衣時，離開角頭四指，第一刀下去時這樣說：『這件迦絺那衣，僧團應當接受。』第二刀、第三刀也像這樣說。製作凈衣時，每一次都應該這樣說，如果不說而製作凈衣，可以稱之為迦絺那衣，但會犯越毗尼罪（Veyyākaraṇa，違犯戒律的罪過）。 如果每一次都說，但不製作凈衣，就不能稱之為迦絺那衣，也會犯越毗尼罪。如果一起發起心來製作凈衣，可以稱之為迦絺那衣，沒有罪過。如果僧團得到衣物，衣物已經制作完成，一切都和諧一致。羯磨人縱向疊好衣物，手拿住長邊高高舉起，應該這樣說：『大德僧眾請聽！僧團現在得到這件製作完成的衣物，如果僧團認為時機已到，僧團接受這件迦絺那衣。稟白如上。』 『大德僧眾請聽！僧團現在得到這件製作完成的衣物，僧團現在接受這件迦絺那衣。諸位大德如果認可接受這件迦絺那衣，請保持沉默；如果不認可，請說出來。』 『僧團已經接受迦絺那衣完畢，僧團因為認可而保持沉默，此事就這樣決定。』應該摺疊好這件衣物放在箱子中，把眾多的鮮花撒在上面，應該從……

【English Translation】 English version Regarding robes, whether for one person, two people, or three people. The Kamma-kara (one who is in charge of Kamma affairs) should say this: 'Venerable Sangha, please listen! The Sangha has now obtained this robe material. If the Sangha deems it the right time, the Sangha will appoint so-and-so (name), so-and-so Bhikkhu (name of the Bhikkhu), and others to make a Kathina-civara (a special kind of robe). This is the announcement.' 'Venerable Sangha, please listen! The Sangha has now obtained this robe material. The Sangha now appoints so-and-so (name), so-and-so Bhikkhu (name of the Bhikkhu), and others to make a Kathina-civara. Those venerable ones who approve of so-and-so (name), so-and-so Bhikkhu (name of the Bhikkhu), and others making the Kathina-civara, please remain silent; if anyone disapproves, please speak up.' 'The Sangha has completed the appointment of so-and-so (name), so-and-so Bhikkhu (name of the Bhikkhu) to make the Kathina-civara. The Sangha remains silent in approval, so this matter is thus decided.' Among the Kamma-kara, when one person takes the lead in receiving the robe material, they should say this: 'Accept this Kathina-civara material, the Sangha should accept it.' Say this three times. When washing, one should say this: 'Washing this Kathina-civara, the Sangha should accept it.' Likewise, when cutting, when sewing, when dyeing, when marking it to make it a pure robe, whatever is being done, it should be said as above. When purifying it with a knife, leaving four fingers from the corner, when making the first cut, say this: 'This Kathina-civara, the Sangha should accept it.' The second and third cuts should also be said in the same way. When making it a pure robe, each time one should say this. If one makes it a pure robe without saying it, it can be called a Kathina-civara, but one commits a Veyyākaraṇa (an offense against the monastic rules). If one says it each time but does not make it a pure robe, it cannot be called a Kathina-civara, and one also commits a Veyyākaraṇa. If one arises with the intention to make it a pure robe together, it can be called a Kathina-civara, and there is no offense. If the Sangha obtains the robe, and the robe has been made, and everything is in harmony. The Kamma-kara, folding the robe lengthwise, holding the long side high, should say this: 'Venerable Sangha, please listen! The Sangha has now obtained this robe that has been made. If the Sangha deems it the right time, the Sangha accepts this Kathina-civara. This is the announcement.' 'Venerable Sangha, please listen! The Sangha has now obtained this robe that has been made. The Sangha now accepts this Kathina-civara. Those venerable ones who approve of accepting this Kathina-civara, please remain silent; if anyone disapproves, please speak up.' 'The Sangha has completed the acceptance of the Kathina-civara. The Sangha remains silent in approval, so this matter is thus decided.' This robe should be folded and placed in a box, and many flowers should be scattered on it, and it should be from...

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上座次第作隨喜言：「長老憶念！僧於此住處受迦絺那衣，我某甲比丘隨喜受，齊冬四月，隨所住處滿，我當舍。」如是三說。若大眾一萬、二萬，和合難者，眾多人得別作迦絺那衣，一切如大眾，但稱眾多為異。四人以上不得別作。若一人獨作者，取時應言：「此迦絺那衣財我今受。」如是三說。截時、縫時、浣時、染時、點時、刀凈時，截時，應作是言：「此迦絺那衣我當受。」縫時、浣時、染時、點時、刀作凈時如上說。作成已，應心念口言：「我比丘某甲受此迦絺那衣。」如是三說。

受迦絺那衣者，有作時非受時、有受時非作時、有作時受時、有非作時非受時。作時非受時者，是中有值作時受、不值受時受，得名受。受時非作時者，值受時受、非作時受，得名受。有作時受時者，值作時受時受，是名作時受時。非作時非受時者，不值作時受、受時受，應隨喜言：「長老憶念！是住處僧受迦絺那衣，我某甲比丘隨喜受，齊冬四月，隨彼住處滿，我當舍。」是名迦絺那衣法。

非迦絺那衣者，佛住舍衛城，廣說如上。爾時尊者孫陀罹難陀，持頭鳩羅(生疏也)作迦絺那衣，佛言：「不聽頭鳩羅作迦絺那衣。」爾時尊者阿難，持䩸劫貝作迦絺那衣。復有比丘，持小段物作；復有比丘，持故物作；復有

【現代漢語翻譯】 現代漢語譯本：上座按次序表達隨喜之意，說道：『長老憶念！僧團在此住處接受迦絺那衣（kāṣāya-cīvara，一種特殊的袈裟），我某甲比丘隨喜接受，期限為冬季四個月，隨所住之處期滿，我將捨棄。』這樣說三遍。如果大眾有一萬、兩萬人，難以和合，眾多人可以分別製作迦絺那衣，一切都如大眾的做法，只是稱『眾多』以示區別。四人以上不得分別製作。如果一人獨自製作，取衣時應說：『此迦絺那衣財我今接受。』這樣說三遍。截衣時、縫衣時、浣洗衣時、染色時、點綴時、用刀凈治時，截衣時，應這樣說：『此迦絺那衣我當接受。』縫衣時、浣洗衣時、染色時、點綴時、用刀作凈治時，都如上面所說。製作完成後，應心念口言：『我比丘某甲接受此迦絺那衣。』這樣說三遍。 接受迦絺那衣，有製作時不是接受時、有接受時不是製作時、有製作時也是接受時、有不是製作時也不是接受時。製作時不是接受時，是指其中有值得在製作時接受，但不值得在接受時接受，這可以稱為接受。接受時不是製作時，是指值得在接受時接受，但不是在製作時接受，這可以稱為接受。有製作時也是接受時，是指值得在製作時接受，也在接受時接受，這稱為製作時接受時。不是製作時也不是接受時，是指不值得在製作時接受，也不值得在接受時接受，應隨喜說：『長老憶念！此住處的僧團接受迦絺那衣，我某甲比丘隨喜接受，期限為冬季四個月，隨其住處期滿，我將捨棄。』這稱為迦絺那衣法。 不是迦絺那衣的情況：佛陀住在舍衛城（Śrāvastī），廣說如上。當時，尊者孫陀罹難陀（Sundarananda）用頭鳩羅（tóu-jiū-luó，生疏也）製作迦絺那衣，佛陀說：『不允許用頭鳩羅製作迦絺那衣。』當時，尊者阿難（Ānanda），用䩸劫貝（qiān-jié-bèi）製作迦絺那衣。又有比丘，用小段的布料製作；又有比丘，用舊的布料製作；又有...

【English Translation】 English version: The senior monks, in order, express their approval, saying: 'Venerable elders, remember! The Sangha in this dwelling place receives the Kaṭhina robe (kāṣāya-cīvara, a special kind of robe), I, bhikkhu (monk) so-and-so, joyfully receive it, for a period of four months in winter, until the end of my stay here, I shall relinquish it.' Say this three times. If the assembly is ten thousand or twenty thousand, and it is difficult to gather together, many people may separately make the Kaṭhina robe, everything is done as the assembly does, but call it 'many' to distinguish it. More than four people may not make it separately. If one person makes it alone, when taking the cloth, he should say: 'I now receive this Kaṭhina robe material.' Say this three times. When cutting, sewing, washing, dyeing, marking, and cleaning with a knife, when cutting, one should say: 'I shall receive this Kaṭhina robe.' When sewing, washing, dyeing, marking, and cleaning with a knife, do as described above. After it is made, one should mentally and verbally say: 'I, bhikkhu so-and-so, receive this Kaṭhina robe.' Say this three times. Regarding the acceptance of the Kaṭhina robe, there is a time of making but not a time of acceptance, a time of acceptance but not a time of making, a time of making and also a time of acceptance, and a time of neither making nor acceptance. A time of making but not a time of acceptance refers to when it is worthwhile to accept during the making, but not worthwhile to accept during the acceptance; this can be called acceptance. A time of acceptance but not a time of making refers to when it is worthwhile to accept during the acceptance, but not during the making; this can be called acceptance. A time of making and also a time of acceptance refers to when it is worthwhile to accept during both the making and the acceptance; this is called a time of making and acceptance. A time of neither making nor acceptance refers to when it is not worthwhile to accept during either the making or the acceptance; one should joyfully say: 'Venerable elders, remember! The Sangha in this dwelling place receives the Kaṭhina robe, I, bhikkhu so-and-so, joyfully receive it, for a period of four months in winter, until the end of my stay here, I shall relinquish it.' This is called the Kaṭhina robe practice. Cases that are not Kaṭhina robes: The Buddha was staying in Śrāvastī (Śrāvastī), as described extensively above. At that time, Venerable Sundarananda (Sundarananda) made a Kaṭhina robe using tou-jiu-luo (tóu-jiū-luó, unfamiliar). The Buddha said: 'It is not permitted to make a Kaṭhina robe using tou-jiu-luo.' At that time, Venerable Ānanda (Ānanda) made a Kaṭhina robe using qian-jie-bei (qiān-jié-bèi). Furthermore, there were bhikkhus who made it using small pieces of cloth; and there were bhikkhus who made it using old cloth; and there were...

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比丘，持䍧羊毛欽婆羅作；復有比丘，持發欽婆羅作；復有比丘，持草衣作；復有比丘，持韋衣作；復有比丘，持樹皮衣作；復有比丘，持板衣作。佛言：「如是一切不應作。一切非衣，不名迦絺那衣。」復有不名迦絺那衣，非時作，不截縷凈、不染凈、不點凈、不刀凈，是不名迦絺那衣。

舍迦絺那衣法者，佛住舍衛城，廣說如上。爾時有比丘數易衣著，食前著異衣、食后著異衣，佛知而故問：「汝衣數數異，是誰衣？」答言：「世尊！是我衣。」佛言：「何故太多？」答言：「我受迦絺那衣。」佛言：「汝云何一切時受迦絺那衣？從今日後應舍。」舍者有十事。何等十？一、衣竟舍；二、受時舍；三、時竟舍；四、聞舍；五、送舍；六、壞舍；七、失舍；八、出去舍；九、時過舍；十究竟舍。衣竟舍者，受迦絺那衣時作是念：「我作衣竟，當舍迦絺那衣。」作衣成已即名舍，是名衣竟舍。受時舍者，作是念：「受此衣時當舍迦絺那衣。」受衣時即名舍，是名受時舍。時竟舍者，作是念：「爾許時我當舍迦絺那衣。」期滿已即名舍，是名時竟舍。聞舍者，作是念：「我聞和上、阿阇梨舍迦絺那衣時，我當舍。」后聞和上、阿阇梨說：「今日僧舍迦絺那衣。」爾時即名舍，是名聞舍。送舍者，作是念：「我是衣

【現代漢語翻譯】 現代漢語譯本： 比丘們，用羶羊毛製作欽婆羅（一種粗厚的毛織物）是不允許的；同樣，用頭髮製作欽婆羅也是不允許的；用草製作衣服是不允許的；用皮革製作衣服是不允許的；用樹皮製作衣服是不允許的；用木板製作衣服也是不允許的。佛說：『所有這些都不應該做。所有這些非衣之物，都不能稱為迦絺那衣（一種特定的僧衣）。』還有一些不能稱為迦絺那衣的情況，例如不是在適當的時間製作，沒有截斷線頭使之乾淨，沒有染色使之乾淨，沒有點綴使之乾淨，沒有用刀修剪使之乾淨，這些都不能稱為迦絺那衣。

關於捨棄迦絺那衣的方法，佛陀住在舍衛城（Śrāvastī），詳細的說法如前所述。當時，有比丘頻繁地更換衣服，吃飯前穿一件衣服，吃飯後又換一件衣服。佛陀知道這件事，故意問道：『你的衣服為什麼總是換來換去？這些是誰的衣服？』比丘回答說：『世尊！這些都是我的衣服。』佛陀說：『為什麼有這麼多？』比丘回答說：『我接受了迦絺那衣。』佛陀說：『你為什麼總是接受迦絺那衣？從今天以後，你應該捨棄它。』捨棄迦絺那衣有十種情況。是哪十種呢？一、衣服做完后捨棄；二、接受衣服時捨棄；三、時間結束后捨棄；四、聽到訊息后捨棄；五、送給別人后捨棄；六、損壞后捨棄；七、丟失后捨棄；八、離開后捨棄；九、時間過後捨棄；十、究竟捨棄。衣服做完后捨棄，是指接受迦絺那衣時，心中想著：『我做完這件衣服后，就捨棄迦絺那衣。』衣服做成后，就立即算作捨棄，這叫做衣服做完后捨棄。接受衣服時捨棄，是指心中想著：『我接受這件衣服時，就捨棄迦絺那衣。』接受衣服時，就立即算作捨棄，這叫做接受衣服時捨棄。時間結束后捨棄，是指心中想著：『到某個時間我就捨棄迦絺那衣。』時間一到，就立即算作捨棄，這叫做時間結束后捨棄。聽到訊息后捨棄，是指心中想著：『我聽到和尚（Upadhyaya）、阿阇梨（Ācārya）捨棄迦絺那衣時，我就捨棄。』後來聽到和尚、阿阇梨說：『今天僧團捨棄迦絺那衣。』那時就立即算作捨棄，這叫做聽到訊息后捨棄。送給別人后捨棄，是指心中想著：『我把這件衣服

【English Translation】 English version: Bhikkhus, it is not allowed to make a Ciṃbala (a kind of thick woolen cloth) from goat's wool; likewise, it is not allowed to make a Ciṃbala from hair; it is not allowed to make clothes from grass; it is not allowed to make clothes from leather; it is not allowed to make clothes from bark; it is not allowed to make clothes from wooden boards. The Buddha said: 'All these should not be done. All these non-clothing items cannot be called Kathina (a specific type of monastic robe).』 There are also some situations where it cannot be called a Kathina robe, such as when it is not made at the appropriate time, the loose threads are not cut off to make it clean, it is not dyed to make it clean, it is not decorated to make it clean, it is not trimmed with a knife to make it clean; these cannot be called Kathina robes.

Regarding the method of relinquishing the Kathina robe, the Buddha stayed in Śrāvastī (舍衛城), and the detailed explanation is as mentioned above. At that time, there were bhikkhus who frequently changed their robes, wearing one robe before meals and changing to another robe after meals. The Buddha knew about this and deliberately asked: 'Why do you always change your robes? Whose robes are these?' The bhikkhu replied: 'Venerable Sir! These are all my robes.' The Buddha said: 'Why do you have so many?' The bhikkhu replied: 'I have accepted the Kathina robe.' The Buddha said: 'Why do you always accept the Kathina robe? From today onwards, you should relinquish it.' There are ten situations for relinquishing the Kathina robe. What are these ten? 1. Relinquishing after the robe is made; 2. Relinquishing when accepting the robe; 3. Relinquishing after the time period ends; 4. Relinquishing after hearing the news; 5. Relinquishing after giving it away; 6. Relinquishing after it is damaged; 7. Relinquishing after it is lost; 8. Relinquishing after leaving; 9. Relinquishing after the time has passed; 10. Ultimate relinquishing. Relinquishing after the robe is made means that when accepting the Kathina robe, one thinks: 'After I finish making this robe, I will relinquish the Kathina robe.' Once the robe is made, it is immediately counted as relinquished; this is called relinquishing after the robe is made. Relinquishing when accepting the robe means that one thinks: 'When I accept this robe, I will relinquish the Kathina robe.' When accepting the robe, it is immediately counted as relinquished; this is called relinquishing when accepting the robe. Relinquishing after the time period ends means that one thinks: 'I will relinquish the Kathina robe at a certain time.' Once the time arrives, it is immediately counted as relinquished; this is called relinquishing after the time period ends. Relinquishing after hearing the news means that one thinks: 'When I hear the Upadhyaya (和尚), or Ācārya (阿阇梨) relinquish the Kathina robe, I will relinquish it.' Later, one hears the Upadhyaya or Ācārya say: 'Today the Sangha relinquishes the Kathina robe.' At that time, it is immediately counted as relinquished; this is called relinquishing after hearing the news. Relinquishing after giving it away means that one thinks: 'I will give this robe'

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與他已，當舍迦絺那衣。」後送衣已即名舍，是名送舍。壞舍者，受迦絺那衣已，中間自言：「我今舍迦絺那衣。」作是語時即名舍，是名壞舍。失舍者，作是念：「是衣中間壞敗失不現，我當舍。」后衣壞敗若失即名舍，是名失舍。出去舍者，作是念：「我此中住，出去時當舍迦絺那衣。」若出去時即名舍，是名出去舍時。過舍者，臘月十五日不捨，至十六日即名舍，越毗尼罪，是名時過舍。究竟舍者，至臘月十五日應舍，一人僧中應作是唱：「大德僧聽！今日僧舍迦絺那衣。」如是三說，是名究竟舍。是十事名舍迦絺那衣法。

衣法者，安居未竟、安居竟，是中安居、畏失命、畏失梵行、非時衣、時衣、俱睒彌。

安居未竟者，佛住舍衛城，廣說如上。爾時六群比丘聚落中安居未竟，至檀越所作是言：「長壽！與我安居衣施。」答言：「尊者！今非時，待安居竟。修獲訖，人民歡喜念恩故生施心，爾時乃可有施耳。」比丘言：「長壽！汝不知世間無常，或王、或水火、偷劫，如是我則失利，汝便失福。」檀越言：「尊者！但示我無常而自不見。尊者！欲速得安居物，為持余處去？為欲罷道匆匆乃爾？奇哉！可怪！多欲無厭。」發不喜心已而去。諸比丘以是因緣具白世尊。佛問六群比丘：「汝實爾不？

【現代漢語翻譯】 現代漢語譯本：如果已經接受了迦絺那衣（Kathina-robe，一種在雨季安居結束后僧侶接受的特殊佈施），有幾種捨棄迦絺那衣的方法：送舍，即把迦絺那衣送給他人；壞舍，即在接受迦絺那衣后，自己說：『我現在捨棄迦絺那衣。』；失舍，即心中想：『這件衣服可能會損壞或丟失，我應當捨棄它。』之後衣服損壞或丟失了，即為捨棄；出去舍，即心中想：『我住在這裡，離開時應當捨棄迦絺那衣。』如果離開時就視為捨棄；過舍，即在臘月十五日（安居結束的日期）沒有捨棄，到了十六日就視為捨棄，觸犯了毗尼罪（Vinaya，戒律）；究竟舍，即到了臘月十五日應當捨棄，由一位僧人在僧團中宣告：『各位大德僧眾請聽！今天僧團捨棄迦絺那衣。』這樣重複三次，即為究竟舍。以上這十種情況被稱為捨棄迦絺那衣的方法。 關於衣法（關於衣服的規定），包括：安居未結束、安居結束、在安居期間、害怕失去生命、害怕失去梵行（Brahma-conduct，清凈的修行生活）、非時衣（非應時獲得的衣服）、時衣（應時獲得的衣服）、俱睒彌（Kaushambi，古代印度城市，這裡指因僧團分裂而引發的爭端）。 安居未結束的情況是：佛陀住在舍衛城（Shravasti，古代印度城市），詳細情況如前所述。當時，六群比丘（一群行為不端的比丘）在聚落中安居尚未結束，就去檀越（Danapati，施主）那裡說：『長壽者！請佈施給我們安居衣。』檀越回答說：『尊者！現在不是時候，要等到安居結束。收割完畢，人民歡喜感恩，才會生起佈施之心，那時才會有佈施。』比丘說：『長壽者！你不知道世間無常，可能會有國王、水火、偷盜搶劫等災難，這樣我就會失去利益，你也會失去福報。』檀越說：『尊者！你只看到別人的無常，卻看不到自己的無常。尊者！你急著得到安居衣物，是想拿到別處去嗎？還是想匆匆還俗？真是奇怪！可怪！貪得無厭。』（檀越）生起不悅的心情就離開了。眾比丘將此事詳細稟告了世尊。佛陀問六群比丘：『你們真的這樣做了嗎？』

【English Translation】 English version: 'Having already received the Kathina-robe (Kathina-robe, a special offering received by monks after the rainy season retreat), there are several ways to relinquish the Kathina-robe: Giving it away, which means giving the Kathina-robe to someone else; Abandoning it, which means after receiving the Kathina-robe, one says to oneself, 'I now abandon the Kathina-robe.'; Losing it, which means thinking, 'This robe may be damaged or lost, I should abandon it.' If the robe is then damaged or lost, it is considered abandoned; Leaving it, which means thinking, 'I live here, and when I leave, I should abandon the Kathina-robe.' If one leaves, it is considered abandoned; Delaying it, which means not abandoning it on the fifteenth day of the twelfth month (the date of the end of the retreat), and if it reaches the sixteenth day, it is considered abandoned, violating the Vinaya (Vinaya, the code of conduct); Ultimate abandonment, which means that on the fifteenth day of the twelfth month, it should be abandoned, and one monk in the Sangha (Sangha, monastic community) should announce, 'Venerable Sangha, please listen! Today the Sangha abandons the Kathina-robe.' Repeating this three times is considered ultimate abandonment. These ten situations are called the methods of abandoning the Kathina-robe.' 'Regarding the rules for robes (rules concerning clothing), they include: the retreat not yet ended, the retreat ended, during the retreat, fearing loss of life, fearing loss of Brahma-conduct (Brahma-conduct, pure spiritual life), untimely robes (robes obtained at the wrong time), timely robes (robes obtained at the right time), Kaushambi (Kaushambi, an ancient Indian city, here referring to disputes arising from the division of the Sangha).' 'The situation of the retreat not yet ended is: the Buddha was staying in Shravasti (Shravasti, an ancient Indian city), and the details are as described above. At that time, the group of six monks (a group of misbehaving monks) had not yet finished their retreat in the village, and they went to the Danapati (Danapati, benefactor) and said, 'Long-lived one! Please donate retreat robes to us.' The Danapati replied, 'Venerable ones! Now is not the time, we must wait until the retreat is over. After the harvest is complete, the people will be happy and grateful, and then they will have the intention to donate, and then there will be donations.' The monks said, 'Long-lived one! You do not know that the world is impermanent, there may be disasters such as kings, water, fire, theft, and robbery, and then I will lose benefits, and you will lose merit.' The Danapati said, 'Venerable ones! You only see the impermanence of others, but you do not see your own impermanence. Venerable ones! Are you in a hurry to get retreat robes, are you going to take them elsewhere? Or are you in a hurry to return to lay life? How strange! How strange! Greedy and insatiable.' (The Danapati) became displeased and left. The monks reported this matter in detail to the World Honored One. The Buddha asked the group of six monks, 'Did you really do this?'

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」答言：「實爾世尊！」佛言：「比丘！汝云何安居未竟索安居施衣？自今以後，不聽安居未竟索安居施衣者，越毗尼罪。」是名安居未竟。

安居竟者，佛住舍衛城，廣說如上。爾時諸比丘祇桓精舍安居竟分安居衣。時六群比丘余處安居已，來在坐中，作如是言：「長老！世尊制安居竟應得安居衣，我亦安居竟應得安居衣，與我安居衣分。」諸比丘以是因緣具白世尊。佛言：「余處安居，不應得此處衣分，隨安居處受分。」是名安居竟。

是中安居者，佛住舍衛城，廣說如上。爾時六群比丘至安居時，受房舍已，著革屣、染具及余小小物，置房中已作是言：「諸長老！我此中安居，莫復起厭患，我知汝等常不喜我。」即倩人取安居衣分，便余處安居。諸比丘以是因緣具白世尊。佛言：「要是中安居，是處受衣分。」

畏失命者，

佛住舍衛城，廣說如上。爾時毗舍離大饑饉乞食難得，諸比丘趣舍衛城，值祇桓比丘安居竟分衣。毗舍離比丘在座中，祇洹比丘問言：「長老！世尊制要是處安居得是處衣分，汝何處安居？」答言：「長老！我畏失命故來，若不來者便饑死。」諸比丘以是因緣具白世尊。佛言：「若為失命故來，應與衣分。」是名畏失命。

畏失梵行者，爾時王舍城中有外道

【現代漢語翻譯】 現代漢語譯本： 回答說：『確實如此，世尊！』佛說：『比丘！你們怎麼能在安居尚未結束時就索要安居施衣呢？從今以後，不允許安居尚未結束就索要安居施衣的人，違犯毗尼罪。』這叫做安居未竟。

安居已竟的情況是，佛住在舍衛城（Śrāvastī），廣說如上。當時，眾比丘在祇桓精舍（Jetavana-vihāra）安居結束後分安居衣。這時，六群比丘在其他地方安居完畢后，來到座位中，這樣說道：『長老！世尊規定安居結束后應該得到安居衣，我們也安居結束了，應該得到安居衣，請分給我們安居衣。』眾比丘因為這件事稟告世尊。佛說：『在其他地方安居，不應該得到這裡的衣分，應當在安居的地方接受分配。』這叫做安居竟。

所謂『是中安居』的情況是，佛住在舍衛城，廣說如上。當時，六群比丘在安居時，接受了房舍后，將革屣（皮鞋）、染具以及其他小物件，放置在房中后這樣說：『諸位長老！我在此處安居，不要再對我生厭惡，我知道你們常常不喜歡我。』隨即請人取走安居衣分，便到其他地方安居。眾比丘因為這件事稟告世尊。佛說：『一定要在此處安居，才能在此處接受衣分。』

所謂『畏失命者』的情況是，

佛住在舍衛城，廣說如上。當時，毗舍離（Vaiśālī）發生大饑荒，乞食難以得到，眾比丘前往舍衛城，正趕上祇桓（Jetavana）的比丘安居結束後分衣。毗舍離的比丘在座位中，祇洹的比丘問道：『長老！世尊規定一定要在某處安居才能得到該處的衣分，你們在哪裡安居？』回答說：『長老！我們因為害怕失去性命才來，如果不來就會餓死。』眾比丘因為這件事稟告世尊。佛說：『如果因為害怕失去性命而來，應該給予衣分。』這叫做畏失命。

所謂『畏失梵行者』的情況是，當時王舍城（Rājagṛha）中有外道

【English Translation】 English version: He answered: 'Indeed, World-Honored One!' The Buddha said: 'Bhikkhus! How can you ask for the rains-residence robe before the rains-residence is over? From now on, it is not allowed for those whose rains-residence is not over to ask for the rains-residence robe; it is a violation of the Vinaya.' This is called 'rains-residence not completed'.

The case of 'rains-residence completed' is when the Buddha was staying in Śrāvastī, and the details are as described above. At that time, the bhikkhus at Jetavana-vihāra were distributing the rains-residence robes after completing their rains-residence. Then, the group of six bhikkhus, having completed their rains-residence elsewhere, came to the assembly and said: 'Venerable elders! The World-Honored One has prescribed that one should receive the rains-residence robe after completing the rains-residence. We have also completed our rains-residence and should receive the rains-residence robe; please give us our share of the rains-residence robe.' The bhikkhus reported this matter to the World-Honored One. The Buddha said: 'Having completed the rains-residence elsewhere, you should not receive a share of the robes here; you should receive your share at the place where you observed the rains-residence.' This is called 'rains-residence completed'.

The case of 'rains-residence in this place' is when the Buddha was staying in Śrāvastī, and the details are as described above. At that time, when the time for the rains-residence arrived, the group of six bhikkhus, after accepting their dwellings, placed their leather sandals (shoes), dyeing equipment, and other small items in their rooms and said: 'Venerable elders! I am observing the rains-residence here; do not be disgusted with me again. I know that you often dislike me.' Then, they had someone take their share of the rains-residence robes and went to observe the rains-residence elsewhere. The bhikkhus reported this matter to the World-Honored One. The Buddha said: 'One must observe the rains-residence in this place in order to receive a share of the robes in this place.'

The case of 'fearing loss of life' is when

The Buddha was staying in Śrāvastī, and the details are as described above. At that time, there was a great famine in Vaiśālī, and it was difficult to obtain alms. The bhikkhus went to Śrāvastī and happened to arrive when the bhikkhus at Jetavana were distributing the robes after completing their rains-residence. The bhikkhus from Vaiśālī were in the assembly, and the bhikkhus from Jetavana asked: 'Venerable elders! The World-Honored One has prescribed that one must observe the rains-residence in a certain place in order to receive a share of the robes in that place. Where did you observe the rains-residence?' They replied: 'Venerable elders! We came because we feared losing our lives; if we had not come, we would have starved to death.' The bhikkhus reported this matter to the World-Honored One. The Buddha said: 'If you came because you feared losing your lives, you should be given a share of the robes.' This is called 'fearing loss of life'.

The case of 'fearing loss of pure conduct' is when there were non-Buddhists in Rājagṛha

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兒出家，時父母欲罷兒道，餘人言：「沙門重安居，安居中必無東西，爾時可罷。」其姊深信佛法，語弟言：「父母欲罷汝道，可速避去。」弟即趣舍衛，值祇桓比丘安居竟分衣。是比丘在座中，祇桓比丘問言：「長老！世尊制要是處安居，是處受衣分，畏失命來者得分。汝云何答言：『父母欲罷我道，若不來者失梵行。』」諸比丘以是因緣具白世尊。佛言：「畏失梵行來者，應與衣分。」是名畏失梵行。

非時衣者，佛住舍衛城，廣說如上。爾時有比丘在人間遊行，載滿車衣來。佛知而故問：「是誰衣？」答言：「世尊！是我衣。」復問：「此是時衣、為非時衣？」答言：「世尊！非時衣。」「凈施未？」答言：「未。」佛言：「是一切衣應與眾僧。」是名非時衣。

時衣者，佛住舍衛城，廣說如上。爾時有比丘人間遊行，載滿車衣來。佛知而故問：「是誰衣？」答言：「世尊！是我衣。」復問：「此是時衣、非時衣？」答言：「時衣。」佛言：「是衣太多，減半與僧。」是名時衣。

俱睒彌者，佛住舍衛城，廣說如上。俱薩羅國抄俱睒彌聚落至舍衛城，有諸比丘先依此聚落安居，即便隨來。時祇桓比丘到此聚落，索安居施衣。俱睒彌比丘言：「長老！我先依此聚落安居，我應先索。」二人諍已

【現代漢語翻譯】 現代漢語譯本 兒子出家時，父母想要阻止他修行，其他人說：『沙門（Śrāmaṇa，出家修道者）重視安居（Varṣa，雨季的閉關修行），安居期間一定不會離開住所，到那時就可以阻止他了。』他的姐姐深信佛法，告訴弟弟說：『父母想要阻止你修行，你趕快避開。』弟弟立刻前往舍衛城（Śrāvastī），正趕上祇桓（Jetavana）的比丘安居結束分發僧衣。這位比丘在僧眾中，祇桓的比丘問道：『長老！世尊（Buddha）制定規矩，一定要在規定的地點安居，在規定的地點接受僧衣分發，因為害怕失去生命才來的人才能分到。你為什麼回答說：『父母想要阻止我修行，如果我不來就會失去梵行（Brahmacarya，清凈的修行生活）。』』眾比丘因為這件事詳細稟告了世尊。佛說：『因為害怕失去梵行而來的，應該給他僧衣分發。』這叫做畏失梵行。

非時衣，佛住在舍衛城，詳細情況如上所述。當時有比丘在人間游化，用滿車的衣服運來。佛知道卻故意問：『是誰的衣服？』回答說：『世尊！是我的衣服。』又問：『這是時衣，還是非時衣？』回答說：『世尊！是非時衣。』『已經凈施了嗎？』回答說：『沒有。』佛說：『這一車的衣服應該全部施給僧眾。』這叫做非時衣。

時衣，佛住在舍衛城，詳細情況如上所述。當時有比丘在人間游化，用滿車的衣服運來。佛知道卻故意問：『是誰的衣服？』回答說：『世尊！是我的衣服。』又問：『這是時衣，還是非時衣？』回答說：『是時衣。』佛說：『這衣服太多了，分一半給僧眾。』這叫做時衣。

俱睒彌（Kauśāmbī），佛住在舍衛城，詳細情況如上所述。俱薩羅國（Kosala）抄掠俱睒彌聚落到舍衛城，有眾比丘先前依靠這個聚落安居，就跟隨著來到這裡。當時祇桓的比丘來到這個聚落，索要安居施捨的僧衣。俱睒彌的比丘說：『長老！我先前依靠這個聚落安居，我應該先索要。』兩人爭執起來。

【English Translation】 English version When the son became a monk, his parents wanted to stop him from practicing. Others said, 'The Śrāmaṇa (monk) values Varṣa (the rainy season retreat). During the retreat, he will definitely not leave his dwelling. At that time, you can stop him.' His sister deeply believed in the Buddha's teachings and told her brother, 'Our parents want to stop you from practicing. You should quickly avoid them.' The brother immediately went to Śrāvastī, just in time for the Jetavana monks to finish their retreat and distribute robes. This monk was among the assembly. The Jetavana monks asked, 'Elder! The Buddha established the rule that one must observe the retreat in a designated place and receive the robe distribution in a designated place. Only those who come out of fear of losing their lives are eligible to receive it. Why did you answer, 'My parents want to stop me from practicing. If I don't come, I will lose my Brahmacarya (pure practice)?'' The monks reported this matter in detail to the Buddha. The Buddha said, 'Those who come out of fear of losing their Brahmacarya should be given a share of the robes.' This is called fearing the loss of Brahmacarya.

As for untimely robes, the Buddha was staying in Śrāvastī, and the details are as described above. At that time, there was a monk wandering in the human realm, bringing a cart full of robes. The Buddha knew this but deliberately asked, 'Whose robes are these?' He replied, 'World Honored One (Bhagavan)! They are my robes.' He further asked, 'Are these timely robes or untimely robes?' He replied, 'World Honored One! They are untimely robes.' 'Have they been offered purely?' He replied, 'Not yet.' The Buddha said, 'All these robes should be given to the Sangha (monastic community).' This is called untimely robes.

As for timely robes, the Buddha was staying in Śrāvastī, and the details are as described above. At that time, there was a monk wandering in the human realm, bringing a cart full of robes. The Buddha knew this but deliberately asked, 'Whose robes are these?' He replied, 'World Honored One! They are my robes.' He further asked, 'Are these timely robes or untimely robes?' He replied, 'They are timely robes.' The Buddha said, 'There are too many robes. Give half to the Sangha.' This is called timely robes.

Regarding Kauśāmbī, the Buddha was staying in Śrāvastī, and the details are as described above. The Kosala kingdom plundered the Kauśāmbī settlement to Śrāvastī. Some monks who had previously relied on this settlement for their retreat followed them here. At that time, a Jetavana monk came to this settlement and requested the robes offered for the retreat. The Kauśāmbī monk said, 'Elder! I previously relied on this settlement for my retreat. I should request them first.' The two argued.

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共詣佛所，以是因緣具白世尊。佛言：「是中安居應先索，然後餘人索；若二人共索者應共分。若是中安居比丘未索，餘人索者，越毗尼罪。」複次時尊者劫賓那，有二共行弟子，有所嫌故舍戒，不壞梵行還受具足。時祇桓比丘安居竟分衣，不與分，彼作是言：「長老！我有所嫌故舍戒，不壞梵行還受具足，應與我分。」共往白佛。佛言：「有所嫌故舍戒，不壞梵行還受具足，應等與分。」佛言：「有五事不應與。何等五？被舉、罷道、無常、破安居、去不囑。」舉者，三見中若一一見：謗線經、惡邪見、邊見，諫不捨作舉羯磨，是名舉。罷道者，舍戒不應與，若依王力、若依大臣力、若依賊黨力，作是說：「沙門若不與我分，我當作不饒益事。」如是人雖不應得，應與，是名罷道。無常者，死不應得分，安居衣已集雖未分，命垂終時囑與某甲，死已應與，是名無常。破安居者，比丘不前安居、不后安居，不應得；若依王力、大臣力、賊力，若不與我者，當作不饒益事，如是人雖不應得，應與。去不囑者，不囑取衣分而去者，不應與。分物人應問：「誰取某甲分？」若有取者應問：「去時囑取不？」答言：「不囑。」應語言：「汝莫憂是事。」若言：「囑。」者，應相前人。若是可信人者應與，若非是可信人者，應語

【現代漢語翻譯】 現代漢語譯本 一同前往佛陀處所，將這些因緣詳細稟告世尊。佛陀說：『僧團中安居的僧人應該首先請求分衣，然後其餘的人才能請求；如果兩個人共同請求，應該共同分配。如果僧團中安居的比丘還沒有請求，其餘的人就請求，就犯了越毗尼罪。』 再者，當時尊者迦旃延（Katyayana）有兩個一起修行的弟子，因為有所嫌隙而舍戒，但沒有破損梵行，之後又重新受了具足戒。當時祇桓（Jetavana）的比丘們安居結束後分配衣物，沒有分給他們，他們就說：『長老！我因為有所嫌隙而舍戒，但沒有破損梵行，之後又重新受了具足戒，應該分給我一份。』 大家一同去稟告佛陀。佛陀說：『因為有所嫌隙而舍戒，但沒有破損梵行，之後又重新受了具足戒，應該平等地分給他們。』 佛陀說：『有五種情況不應該分給衣物。是哪五種？被舉罪者、罷道者、無常者、破安居者、離去不囑託者。』 被舉罪者，是指犯了三種見解中的任何一種：誹謗經典、惡邪見、邊見，勸諫不聽，因此被執行舉罪羯磨（formal act of censure），這叫做被舉罪。 罷道者，是指舍戒的人不應該分給衣物。如果依靠國王的勢力、或者依靠大臣的勢力、或者依靠盜賊團伙的勢力，這樣說：『沙門如果不分給我衣物，我就要做出不利於你們的事情。』這樣的人雖然不應該得到，也應該給他，這叫做罷道。 無常者，是指已經去世的人不應該得到分配。安居的衣物已經聚集，雖然還沒有分配，如果臨命終時囑咐將自己的那份給某人，去世后應該給他，這叫做無常。 破安居者，是指比丘沒有在前安居、也沒有在後安居，不應該得到分配；如果依靠國王的勢力、大臣的勢力、盜賊的勢力，說：『如果不給我，我就要做出不利於你們的事情』，這樣的人雖然不應該得到，也應該給他。 離去不囑託者，是指沒有囑託就拿走衣物分配份額而離去的人，不應該給他。分配物品的人應該問：『誰拿了某甲（name of a person）的份額？』如果有人拿了，應該問：『他離去時囑託你拿了嗎？』回答說：『沒有囑託。』應該對他說：『你不要為此事憂慮。』如果說：『囑託了。』，應該詢問之前那個人。如果是可信的人，就應該給他，如果不是可信的人，應該告訴他

【English Translation】 English version They went together to the Buddha's place and reported these causes and conditions in detail to the World Honored One. The Buddha said, 'Those who have observed the Vassa (rain retreat) in the Sangha should request for robes first, and then the others can request; if two people request together, they should divide it equally. If the Bhikkhus (monks) who observed the Vassa in the Sangha have not yet requested, and the others request, they commit the offense of violating the Vinaya (monastic discipline).' Furthermore, at that time, Venerable Katyayana (name of a disciple) had two disciples who practiced together. Because of some discord, they renounced the precepts, but did not break their Brahma-conduct (pure conduct), and later re-received the full ordination. At that time, the Bhikkhus of Jetavana (name of a monastery) finished the Vassa and distributed the robes, but did not give them a share. They said, 'Elder! I renounced the precepts because of some discord, but did not break my Brahma-conduct, and later re-received the full ordination, so I should be given a share.' They all went to report to the Buddha. The Buddha said, 'Those who renounced the precepts because of some discord, but did not break their Brahma-conduct, and later re-received the full ordination, should be given an equal share.' The Buddha said, 'There are five cases in which robes should not be given. What are the five? Those who have been censured, those who have abandoned the path, those who are impermanent, those who have broken the Vassa, and those who leave without entrusting.' Those who have been censured refer to those who have committed any of the three views: slandering the Sutras (discourses of the Buddha), having evil and wrong views, or having extreme views. If they are advised but do not abandon these views, and a formal act of censure (Kamma) is performed, this is called being censured. Those who have abandoned the path refer to those who have renounced the precepts and should not be given robes. If they rely on the power of the king, or the power of the ministers, or the power of the thieves, and say, 'If the Shramanas (ascetics) do not give me robes, I will do things that are not beneficial to you,' such people, although they should not receive them, should be given them. This is called abandoning the path. Those who are impermanent refer to those who have died and should not receive a share. If the robes for the Vassa have been collected, but have not yet been distributed, and if, at the time of death, they entrust their share to someone, it should be given to them after their death. This is called impermanence. Those who have broken the Vassa refer to Bhikkhus who did not observe the early Vassa or the late Vassa and should not receive a share. If they rely on the power of the king, the power of the ministers, or the power of the thieves, and say, 'If you do not give it to me, I will do things that are not beneficial to you,' such people, although they should not receive it, should be given it. Those who leave without entrusting refer to those who take their share of the robes and leave without entrusting it to someone, and should not be given it. The person distributing the items should ask, 'Who took so-and-so's (name of a person) share?' If someone took it, they should ask, 'Did he entrust you to take it when he left?' If they answer, 'He did not entrust me,' they should say, 'Do not worry about this matter.' If they say, 'He entrusted me,' they should ask the person who left. If he is a trustworthy person, it should be given to him; if he is not a trustworthy person, they should tell him

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言：「汝莫憂是事。」若二人先是同意，常相為取者應與。是名五事。

佛住舍衛城，廣說如上。爾時有一比丘安居竟，往至本生聚落，諸親里以此比丘來故，廣設供養佈施衣物。此聚落中先住安居僧，以坐后施故，不與是比丘分。諸親里問言：「得衣分不？」答言：「不得。」諸親裡言：「我為汝故設此供養，何故不得？」諸比丘以是因緣具白世尊。佛言：「檀越為此比丘設供，應與分。」佛言：「有五聲施：是衣施安居僧、是衣直施安居僧、是物施安居僧、是物直施安居僧、是處安居者施，是名五。」若施家欲通與余比丘，隨檀越意，應與。復有四種物隨語應屬現前僧。何等四？我施衣、衣直、物、物直，是名四種物屬現前僧。復有十種得應屬現前僧。何等十？時藥、夜分藥、七日藥、盡壽藥、死比丘物、施住處、大會、非時衣、雜物、請食。時藥者，前食、后食、哆波那食，現前僧應得，是名時藥。夜分藥者，十四種漿應廣說，是名夜分藥。七日藥者，酥、油、蜜、石蜜、生酥、膏應廣說，是名七日藥。盡壽藥者，呵梨勒、鞞醯勒、阿摩勒，如第二戒中廣說，是名盡壽藥。死比丘物者，若比丘死時，所有衣缽雜物，現前僧應得，是名死比丘物。施住處者，若檀越作僧房精舍已設大會，以此住處及余雜物施

【現代漢語翻譯】 現代漢語譯本： 說：『你不要為此事憂慮。』如果兩人先前同意，經常互相取用，應當給予。這稱為五事。

佛陀住在舍衛城，廣泛地宣說如上所述。當時有一位比丘結束安居后，前往他出生的村落。他的親戚們因為這位比丘的到來，廣泛地設定供養，佈施衣物。這個村落中先前安居的僧眾，因為是坐在後面才佈施的緣故，不分給這位比丘。親戚們問道：『能分到衣服嗎？』回答說：『不能。』親戚們說：『我是爲了你才設定這些供養，為什麼不能分到？』眾比丘因此事稟告世尊。佛陀說：『施主爲了這位比丘設定供養，應當分給他。』佛陀說：『有五種聲音施：是衣施安居僧（將衣服施與安居的僧眾）、是衣直施安居僧（將購買衣服的錢施與安居的僧眾）、是物施安居僧（將物品施與安居的僧眾）、是物直施安居僧（將購買物品的錢施與安居的僧眾）、是將住處施與安居者，這稱為五種。』如果施主想要普遍地給予其他的比丘，隨施主的心意，應當給予。又有四種物品隨著言語應當屬於現前僧（指在場的僧眾）。哪四種？我施衣、衣直、物、物直，這稱為四種物品屬於現前僧。又有十種所得應當屬於現前僧。哪十種？時藥、夜分藥、七日藥、盡壽藥、死比丘物、施住處、大會、非時衣、雜物、請食。時藥，指前食、后食、哆波那食（飲料），現前僧應當得到，這稱為時藥。夜分藥，指十四種漿應當廣泛地說明，這稱為夜分藥。七日藥，指酥、油、蜜、石蜜、生酥、膏應當廣泛地說明，這稱為七日藥。盡壽藥，指呵梨勒（訶子）、鞞醯勒（毗醯勒）、阿摩勒（庵摩羅果），如第二戒中廣泛地說明，這稱為盡壽藥。死比丘物，指比丘去世時，所有的衣缽雜物，現前僧應當得到，這稱為死比丘物。施住處，指施主建造僧房精舍後設置大會，將這個住處及其他雜物施與

【English Translation】 English version: He said, 'You should not worry about this matter.' If the two had previously agreed and often took from each other, it should be given. This is called the five matters.

The Buddha stayed in Shravasti, extensively explaining as above. At that time, there was a Bhikkhu who, after completing his retreat, went to his native village. His relatives, because of the arrival of this Bhikkhu, extensively set up offerings, giving clothes and goods. The Sangha who had previously stayed in retreat in this village, because the offering was made after they were seated, did not share it with this Bhikkhu. The relatives asked, 'Will he receive a share of the clothes?' They replied, 'No.' The relatives said, 'I set up these offerings for you, why can't he receive a share?' The Bhikkhus reported this matter to the World Honored One. The Buddha said, 'The donor set up the offering for this Bhikkhu, it should be shared with him.' The Buddha said, 'There are five kinds of vocal giving: giving clothes to the Sangha in retreat, giving money for clothes to the Sangha in retreat, giving goods to the Sangha in retreat, giving money for goods to the Sangha in retreat, and giving a dwelling place to those in retreat, these are called the five.' If the donor wants to give universally to other Bhikkhus, according to the donor's intention, it should be given. Furthermore, there are four kinds of things that, according to the words spoken, should belong to the present Sangha (those present). What are the four? 'I give clothes, money for clothes, goods, money for goods,' these are called the four kinds of things that belong to the present Sangha. Furthermore, there are ten kinds of gains that should belong to the present Sangha. What are the ten? Seasonal medicine, medicine for the night, medicine for seven days, medicine for life, the belongings of a dead Bhikkhu, donated dwelling place, great assembly, untimely clothes, miscellaneous items, and invited food. Seasonal medicine refers to pre-meal food, post-meal food, and 'dopana' food (drinks), the present Sangha should receive it, this is called seasonal medicine. Medicine for the night refers to the fourteen kinds of juices that should be extensively explained, this is called medicine for the night. Medicine for seven days refers to ghee, oil, honey, rock candy, fresh ghee, and ointment that should be extensively explained, this is called medicine for seven days. Medicine for life refers to Haritaki (Haritaki fruit), Vibhitaki (Bibhitaki fruit), and Amalaki (Amla fruit), as extensively explained in the second precept, this is called medicine for life. The belongings of a dead Bhikkhu refer to all the robes, bowls, and miscellaneous items of a Bhikkhu at the time of death, the present Sangha should receive it, this is called the belongings of a dead Bhikkhu. Donated dwelling place refers to when a donor builds a monastery and sets up a great assembly, donating this dwelling place and other miscellaneous items to

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，現前僧應得，是名住處施。大會者，佛生大會、菩提大會、轉法輪大會、阿難大會、羅睺羅大會、五年大會，是中施物，現前僧應得。非時衣者，無迦絺那衣十一月，有迦絺那衣七月，于中施物，現前僧應得，是名非時衣。雜物者，缽、缽支𨥌、腰帶、刀子、針筒、革屣、盛油革囊、軍持、澡瓶，如是比雜物施，現前僧應得，是名雜物。請食者。檀越請現前僧食次第往，是名請食。是名十事現前僧應得。

複次佛住王舍城，爾時諸比丘不截縷作衣，廣說如上波夜提三種壞色中說。

複次佛住舍衛城，廣說如上。爾時有一比丘，往至佛所頭面禮足白佛言：「世尊！聽我著一衣，少欲少事。」佛告比丘：「汝持三衣瓶缽，即是少欲少事。」復有比丘言：「聽我著三衣。」復有比丘言：「聽我著䍧羊毛欽婆羅。」復有比丘言：「聽我著發欽婆羅。」復有比丘言：「聽我著馬尾欽婆羅。」復有比丘言：「聽我著草衣。」復有比丘言：「聽我著樹皮衣。」復有比丘言：「聽我著韋衣。」佛言：「如是諸衣盡不應著。」復有比丘言：「聽我裸形，少欲少事。」佛言：「比丘！此是外道法，應持三衣瓶缽，即是少欲少事。」

複次佛住舍衛城，廣說如上。爾時諸比丘著上色衣，為世人所嫌：「云何沙門釋子著上

【現代漢語翻譯】 現代漢語譯本：現在僧眾應當得到的，這被稱為住處施捨。大會指的是，佛陀誕生大會、菩提（bodhi，覺悟）大會、轉法輪（Dharmacakra，佛法之輪）大會、阿難（Ānanda，佛陀的十大弟子之一）大會、羅睺羅（Rāhula，佛陀的兒子）大會、五年大會，這些大會中的施捨物品，現在僧眾應當得到。非時衣指的是，沒有迦絺那衣（Kathina，一種特殊的袈裟）的十一個月，以及有迦絺那衣的七個月，在這期間施捨的物品，現在僧眾應當得到，這被稱為非時衣。雜物指的是，缽、缽支𨥌（缽的支架）、腰帶、刀子、針筒、革屣（鞋子）、盛油革囊、軍持（水瓶）、澡瓶，像這樣的雜物施捨，現在僧眾應當得到，這被稱為雜物。請食指的是，檀越（dānapati，施主）邀請現在僧眾依次前往用餐，這被稱為請食。以上這十種事物，現在僧眾應當得到。 再次，佛陀住在王舍城（Rājagṛha），當時的比丘們不截斷線來製作衣服，詳細情況如上面波夜提（Pāyattika，一種戒律）三種壞色中所說。 再次，佛陀住在舍衛城（Śrāvastī），詳細情況如上面所說。當時有一位比丘，前往佛陀處，頭面禮足，稟告佛陀說：『世尊！請允許我只穿一件衣服，以達到少欲少事。』佛陀告訴比丘：『你持有三衣（tricīvara，比丘的三件袈裟）、瓶（pātra，缽）和缽，就是少欲少事了。』又有比丘說：『請允許我穿三衣。』又有比丘說：『請允許我穿䍧羊毛欽婆羅（kambala，毛織品）。』又有比丘說：『請允許我穿發欽婆羅。』又有比丘說：『請允許我穿馬尾欽婆羅。』又有比丘說：『請允許我穿草衣。』又有比丘說：『請允許我穿樹皮衣。』又有比丘說：『請允許我穿韋衣（獸皮衣）。』佛陀說：『像這樣的各種衣服都不應該穿。』又有比丘說：『請允許我裸形，以達到少欲少事。』佛陀說：『比丘！這是外道（tīrthika，非佛教修行者）的法門，應當持有三衣、瓶和缽，這才是少欲少事。』 再次，佛陀住在舍衛城，詳細情況如上面所說。當時，比丘們穿著上色衣（鮮艷的顏色），被世人所嫌棄：『為什麼沙門（śrāmaṇa，出家修行者）釋子（Śākyaputra，釋迦牟尼佛的弟子）穿著上

【English Translation】 English version: What the present Saṅgha (community of monks) should receive is called the offering of dwelling places. The great assemblies are the Buddha's birth assembly, the Bodhi (enlightenment) assembly, the turning of the Dharma wheel (Dharmacakra) assembly, the Ānanda (one of the Buddha's ten principal disciples) assembly, the Rāhula (the Buddha's son) assembly, and the five-year assembly. The offerings within these assemblies should be received by the present Saṅgha. 'Untimely robes' refers to the eleven months without Kathina (a special robe) robes and the seven months with Kathina robes. Offerings made during this time should be received by the present Saṅgha; this is called 'untimely robes.' 'Miscellaneous items' refers to bowls, bowl stands, belts, knives, needle cases, leather shoes, leather oil containers, kuṇḍikā (water pots), and bathing vessels. Such miscellaneous offerings should be received by the present Saṅgha; this is called 'miscellaneous items.' 'Invited meals' refers to donors inviting the present Saṅgha to meals in turn; this is called 'invited meals.' These ten things should be received by the present Saṅgha. Furthermore, the Buddha was residing in Rājagṛha (Royal Palace City). At that time, the Bhikṣus (monks) were not cutting threads when making robes, as described in detail above in the three impure colors of Pāyattika (a category of monastic rules). Furthermore, the Buddha was residing in Śrāvastī (a major city in ancient India), as described in detail above. At that time, there was a Bhikṣu who went to the Buddha, prostrated at his feet, and said to the Buddha: 'Venerable One! Allow me to wear only one robe, to have few desires and few affairs.' The Buddha told the Bhikṣu: 'Your holding of the three robes (tricīvara), a bowl (pātra), and a begging bowl is already having few desires and few affairs.' Another Bhikṣu said: 'Allow me to wear three robes.' Another Bhikṣu said: 'Allow me to wear a lamb's wool kambala (woolen cloth).' Another Bhikṣu said: 'Allow me to wear a hair kambala.' Another Bhikṣu said: 'Allow me to wear a horsehair kambala.' Another Bhikṣu said: 'Allow me to wear a grass robe.' Another Bhikṣu said: 'Allow me to wear a bark robe.' Another Bhikṣu said: 'Allow me to wear a hide robe.' The Buddha said: 'Such robes should not be worn.' Another Bhikṣu said: 'Allow me to be naked, to have few desires and few affairs.' The Buddha said: 'Bhikṣu! This is the practice of the Tīrthikas (non-Buddhist ascetics). You should hold the three robes, a bowl, and a begging bowl; that is having few desires and few affairs.' Furthermore, the Buddha was residing in Śrāvastī, as described in detail above. At that time, the Bhikṣus were wearing upper-colored robes (bright colors), which were criticized by the people: 'Why do the Śrāmaṇas (ascetics) who are Śākyaputras (disciples of Śākyamuni Buddha) wear upper-

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色衣，如俗人無異。」諸比丘以是因緣具白世尊。佛言：「不聽著上色衣。」上色者，丘佉染、迦彌遮染、俱鞞羅染、勒叉染、盧陀羅染、真緋鬱金染、紅藍染、青染、皂色華色，一切上色不聽。應用根染、葉染、華染、樹皮染，下至巨磨汁染。

複次佛住王舍城，天帝釋石窟前經行，見摩竭提稻田畦畔分明差互得所。見已語諸比丘：「過去諸佛、如來、應供、正遍知衣法，正應如是。從今日後作衣當用是法。」複次爾時尊者大迦葉作僧伽梨，世尊自手捉、尊者阿難為截。復有比丘篸綴、有比丘刺短、有比丘刺長、有比丘刺緣、有比丘安細怗。複次有比丘作衣畫作葉，佛言：「不聽畫作葉。」有比丘疊作葉，佛言：「不聽疊作葉，應割截。」有比丘對頭縫，佛言：「不聽對頭縫，應作葉，極廣齊四指，極狹如𪍿麥。」復有比丘一向作葉，佛言：「不聽，應兩向。」有比丘作衣橫葉相當，佛言：「不聽。五條應一長一短，七條乃至十三條兩長一短，十五條三長一短。」復有比丘作衣縫葉與衣相著，佛言：「不聽。」后衣宣脫，佛言：「應作馬齒。」有比丘衣上下破，佛言：「應作緣。」有比丘作四種色衣，佛言：「不聽，應一種色。」有比丘得上色衣欲浣壞色，佛知而故問：「比丘！欲作何等？」答言：「世尊制

【現代漢語翻譯】 現代漢語譯本： 『穿著彩色的衣服，和普通人沒有什麼區別。』眾比丘因此將此事稟告世尊。佛說：『不允許穿上彩色的衣服。』所謂的彩色，包括丘佉染（一種染料）、迦彌遮染（一種染料）、俱鞞羅染（一種染料）、勒叉染（一種染料）、盧陀羅染（一種染料）、真緋鬱金染（真緋色和鬱金香色染料）、紅藍染、青染、皂色華色（黑色和雜色），所有這些彩色都不允許使用。應該使用根染、葉染、花染、樹皮染，甚至可以用巨磨汁染。

再有一次，佛陀住在王舍城（Rājagṛha），在天帝釋（Śakra devānām Indra）的石窟前經行，看到摩竭提（Magadha）的稻田，田埂畦畔分明，錯落有致，非常得當。看到后，佛陀告訴眾比丘：『過去諸佛、如來（Tathāgata）、應供（Arhat）、正遍知（Samyaksaṃbuddha）的衣法，就應該是這樣的。從今天以後，製作僧衣應當採用這種方法。』

還有一次，尊者大迦葉（Mahākāśyapa）製作僧伽梨（saṃghāṭī，大衣），世尊親自用手拿著，尊者阿難（Ānanda）負責裁剪。有的比丘負責篸綴（縫製），有的比丘刺短（縫短針），有的比丘刺長（縫長針），有的比丘刺緣（縫邊），有的比丘安細怗（縫細小的補丁）。

又有比丘製作僧衣，在上面畫上葉子的圖案，佛說：『不允許畫上葉子的圖案。』有比丘用布疊成葉子的形狀，佛說：『不允許疊成葉子的形狀，應該割截。』有比丘對頭縫（將布的邊緣對在一起縫），佛說：『不允許對頭縫，應該做成葉子的形狀，最寬不能超過四指，最窄要像𪍿麥（一種麥子）。』又有比丘只向一個方向縫葉子，佛說：『不允許，應該兩面都縫。』有比丘製作的僧衣，橫向的葉子對齊，佛說：『不允許。五條的袈裟應該一條長一條短，七條乃至十三條的袈裟應該兩條長一條短，十五條的袈裟應該三條長一條短。』又有比丘製作僧衣，縫葉子時將葉子和衣服縫在一起，佛說：『不允許。』後來僧衣容易脫落，佛說：『應該做成馬齒狀的縫法。』有比丘的僧衣上下破損，佛說：『應該做緣邊。』有比丘製作四種顏色的僧衣，佛說：『不允許，應該只用一種顏色。』有比丘得到彩色的僧衣，想要洗掉顏色，佛陀明知故問：『比丘！你想要做什麼？』回答說：『世尊制定……』

【English Translation】 English version: 『Wearing colored robes, there is no difference from ordinary people.』 The Bhikshus (monks) reported this matter to the World-Honored One (Bhagavan) because of this reason. The Buddha said: 『It is not allowed to wear colored robes.』 The so-called colors include Qiuqie dye (a type of dye), Jiamizhe dye (a type of dye), Jubiluo dye (a type of dye), Lecha dye (a type of dye), Luotuo Luo dye (a type of dye), Zhenfei turmeric dye (crimson and turmeric dyes), red and blue dye, blue dye, Zao Se Hua Se (black and variegated colors), all these colors are not allowed. Root dyes, leaf dyes, flower dyes, bark dyes, and even giant mill juice dyes should be used.

Furthermore, the Buddha stayed in Rājagṛha, walking in front of the stone cave of Śakra devānām Indra (the Lord of the Gods), and saw the rice fields of Magadha, with clear and well-arranged ridges and furrows. After seeing this, the Buddha told the Bhikshus (monks): 『The robe rules of the past Buddhas, Tathāgatas (Thus Come Ones), Arhats (Worthy Ones), and Samyaksaṃbuddhas (Perfectly Enlightened Ones) should be like this. From today onwards, the making of robes should follow this method.』

Also, Venerable Mahākāśyapa (Great Kāśyapa) was making a saṃghāṭī (outer robe), the World-Honored One (Bhagavan) personally held it with his hand, and Venerable Ānanda (Joy) was responsible for cutting it. Some Bhikshus (monks) were responsible for 篸綴 (sewing), some Bhikshus (monks) stitched short stitches, some Bhikshus (monks) stitched long stitches, some Bhikshus (monks) stitched the edges, and some Bhikshus (monks) attached small patches.

Again, some Bhikshus (monks) made robes with leaf patterns drawn on them. The Buddha said: 『It is not allowed to draw leaf patterns.』 Some Bhikshus (monks) folded cloth into the shape of leaves. The Buddha said: 『It is not allowed to fold them into the shape of leaves, they should be cut.』 Some Bhikshus (monks) sewed the edges together. The Buddha said: 『It is not allowed to sew the edges together, they should be made into the shape of leaves, no more than four fingers wide at the widest point, and as narrow as 𪍿麥 (a type of wheat) at the narrowest point.』 Some Bhikshus (monks) sewed the leaves in one direction only. The Buddha said: 『It is not allowed, they should be sewn on both sides.』 Some Bhikshus (monks) made robes with the horizontal leaves aligned. The Buddha said: 『It is not allowed. For a five-strip robe, one should be long and one should be short; for a seven-strip to thirteen-strip robe, two should be long and one should be short; for a fifteen-strip robe, three should be long and one should be short.』 Some Bhikshus (monks) made robes, sewing the leaves together with the robe. The Buddha said: 『It is not allowed.』 Later, the robes easily fell off. The Buddha said: 『They should be sewn in a horse-tooth pattern.』 Some Bhikshus' (monks) robes were torn at the top and bottom. The Buddha said: 『Edges should be made.』 Some Bhikshus (monks) made robes of four colors. The Buddha said: 『It is not allowed, only one color should be used.』 Some Bhikshus (monks) obtained colored robes and wanted to wash off the color. The Buddha knowingly asked: 『Bhikshu (monk)! What do you want to do?』 He replied: 『The World-Honored One (Bhagavan) has prescribed...』

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不聽著上色衣，欲浣壞色。」佛言：「不須浣，聽余染壞色。」衣者有七種：一、欽婆羅衣；二、劫貝衣；三、芻摩衣；四、俱舍耶衣；五、舍那衣；六、麻衣；七、軀牟提衣。是名衣法。

布薩及羯磨、　　與欲說清凈、 　安居並自恣、　　受迦絺那衣、 　非迦絺那衣、　　舍迦絺那衣、 　安居竟施衣。　　第四跋渠竟。

病比丘法者，佛住舍衛城，廣說如上。佛語阿難：「取戶鑰來，如來欲按行僧房。」答言：「善哉！世尊。」即取戶鑰隨世尊后。時世尊到一破房中，見有一病比丘臥糞穢中不能自起。佛問比丘：「氣力何似？所患增損？」答言：「世尊！患但有增無損。」復問比丘：「今日得食不？」「不得。世尊！」「昨日得不？」「不得。世尊！」「先昨得不？」「不得。世尊！我不得食來已經七日。」佛問比丘：「為得已不食？為不得不食？」答言：「不得。世尊！」佛問比丘：「汝此間有和上不？」「無有。世尊！」「有同和上不？」「無有。世尊！」「有阿阇梨不？」「無有。世尊！」「有同阿阇梨不？」「無有。世尊！」「無比房比丘耶？」答言：「世尊！以我臭穢，不喜故徙余處去。我孤苦。世尊！我孤獨。修伽陀！」佛語比丘：「汝莫憂惱，我當伴汝。」佛語比丘：「取衣來，

【現代漢語翻譯】 現代漢語譯本：『不聽穿著染色的衣服，想要洗掉壞的顏色。』佛說：『不需要洗，允許再染壞的顏色。』衣服有七種：一、欽婆羅衣（粗毛織物）；二、劫貝衣（棉布衣）；三、芻摩衣（絲綢衣）；四、俱舍耶衣（細麻布衣）；五、舍那衣（大麻布衣）；六、麻衣（亞麻布衣）；七、軀牟提衣（一種粗糙的麻布衣）。這些叫做衣法。 布薩（每半月舉行的誦戒儀式）以及羯磨（僧團事務的決議）、與欲（表示同意的授權）、說清凈（坦白罪過）、安居（雨季的閉關修行）以及自恣（安居結束時的自我檢討）、受迦絺那衣（接受功德衣）、非迦絺那衣（不接受功德衣）、舍迦絺那衣（捨棄功德衣）、安居結束時施衣。第四跋渠結束。 關於生病比丘的規定，佛陀住在舍衛城（古印度城市），詳細的說法如前所述。佛陀告訴阿難（佛陀的侍者）: 『拿戶鑰來，如來想要巡視僧房。』阿難回答說：『好的，世尊。』隨即拿著戶鑰跟在世尊後面。當時世尊到一個破舊的房間中，看見有一位生病的比丘躺在糞穢中不能自己起來。佛問比丘：『氣力怎麼樣？病情是加重還是減輕？』回答說：『世尊！病情只有加重沒有減輕。』又問比丘：『今天得到食物了嗎？』『沒有，世尊！』『昨天得到嗎？』『沒有，世尊！』『前天得到嗎？』『沒有，世尊！我得不到食物已經七天了。』佛問比丘：『是因為得到了不吃？還是因為得不到而沒得吃？』回答說：『得不到，世尊！』佛問比丘：『你這裡有和上（親教師）嗎？』『沒有，世尊！』『有同和上嗎？』『沒有，世尊！』『有阿阇梨（導師）嗎？』『沒有，世尊！』『有同阿阇梨嗎？』『沒有，世尊！』『沒有同房的比丘嗎？』回答說：『世尊！因為我身上臭穢，他們不喜歡，所以搬到別處去了。我孤苦。世尊！我孤獨。修伽陀（如來）！』佛告訴比丘：『你不要憂愁煩惱，我來陪伴你。』佛告訴比丘：『拿衣服來。』

【English Translation】 English version: 『It is not permissible to wear dyed clothes, wanting to wash away the bad color.』 The Buddha said, 『There is no need to wash, it is permissible to dye the bad color again.』 There are seven types of clothing: 1. Qinpoluo clothes (coarse wool fabric); 2. Jiebei clothes (cotton fabric); 3. Chuma clothes (silk fabric); 4. Jusheye clothes (fine linen fabric); 5. Shana clothes (hemp fabric); 6. Linen clothes (flax fabric); 7. Qumouti clothes (a type of rough hemp fabric). These are called the rules of clothing. Posadha (bi-monthly recitation of precepts) and Karma (decisions of the Sangha), giving consent, declaring purity, the Rainy Season Retreat and Self-Surrender, receiving Kathina robes, not receiving Kathina robes, relinquishing Kathina robes, and giving robes at the end of the Rainy Season Retreat. The fourth Bhikkhu (monk) section ends. Regarding the rules for sick Bhikkhus, the Buddha stayed in Shravasti (ancient Indian city), and the detailed explanation is as above. The Buddha told Ananda (Buddha's attendant): 『Bring the door key, the Tathagata (Buddha) wants to inspect the monks' quarters.』 Ananda replied: 『Good, World Honored One.』 Then he took the door key and followed the World Honored One. At that time, the World Honored One went to a dilapidated room and saw a sick Bhikkhu lying in filth, unable to get up on his own. The Buddha asked the Bhikkhu: 『How is your strength? Is the illness increasing or decreasing?』 He replied: 『World Honored One! The illness is only increasing, not decreasing.』 He further asked the Bhikkhu: 『Did you get food today?』 『No, World Honored One!』 『Did you get it yesterday?』 『No, World Honored One!』 『Did you get it the day before yesterday?』 『No, World Honored One! I have not received food for seven days.』 The Buddha asked the Bhikkhu: 『Is it because you got it and didn't eat it? Or because you couldn't get it and didn't have anything to eat?』 He replied: 『Couldn't get it, World Honored One!』 The Buddha asked the Bhikkhu: 『Do you have an Upadhyaya (preceptor) here?』 『No, World Honored One!』 『Do you have a co-Upadhyaya?』 『No, World Honored One!』 『Do you have an Acharya (teacher)?』 『No, World Honored One!』 『Do you have a co-Acharya?』 『No, World Honored One!』 『Are there no Bhikkhus in the same room?』 He replied: 『World Honored One! Because I am smelly, they don't like it, so they moved elsewhere. I am miserable. World Honored One! I am lonely. Sugata (Tathagata)!』 The Buddha told the Bhikkhu: 『Do not worry, I will accompany you.』 The Buddha told the Bhikkhu: 『Bring the clothes.』

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我為汝浣。」爾時阿難白佛言：「置，世尊！是病比丘衣，我當與浣。」佛語阿難：「汝便浣衣，我當灌水。」阿難即浣，世尊灌水，浣已日曝。時阿難抱病比丘舉著露地，除去糞穢，出床褥諸不凈器，水灑房內，掃除已巨磨塗地，浣曬床褥，更織繩床敷著本處。澡浴病比丘，徐臥床上。爾時世尊以無量功德莊嚴金色柔軟手摩比丘額上，問言：「所患增損？」比丘言：「蒙世尊手至我額上，眾苦悉除。」爾時世尊為病比丘隨順說法發歡喜心已，重為說法，得法眼凈。比丘差已，世尊至眾多比丘所，敷尼師壇而坐，以上事具為諸比丘說，問：「比房比丘是誰？」答言：「我是。世尊！」佛告比丘：「汝等同梵行人，病痛不相看視，誰當看者？汝等各各異姓、異家，信家非家、舍家出家，皆同一姓沙門釋子，同梵行人不相看視，誰當看者？比丘！譬如恒河、遙扶那薩羅摩醯，流入大海，皆失本名合為一味，名為大海。汝等如是，各捨本姓，皆同一姓沙門釋子。汝等不相看視，誰當相看？譬如剎利、婆羅門、鞞舍、首陀羅，各各異姓，共入大海皆名海商人。如是比丘！汝等各各異姓、異家，信家非家、舍家出家，皆同一姓沙門釋子，不相看視誰當看者？若比丘病，和上應看；若無和上，同和上應看；若不看者，越毗尼罪。若

【現代漢語翻譯】 現代漢語譯本： 『我來為你洗。』當時阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）對佛說：『世尊，請放下！這生病比丘的衣服，我來幫他洗。』佛對阿難說：『你便去洗衣服，我來打水。』阿難就去洗衣服，世尊打水，洗完後放在太陽下晾曬。當時阿難抱起生病的比丘，把他放到露天的地方，清除糞便污穢，拿出床鋪等不乾淨的器具，用水灑掃房間內部，打掃乾淨後用巨磨磨過的泥土塗抹地面，清洗晾曬床鋪，重新編織繩床並鋪回原來的地方。給生病的比丘洗澡，慢慢地讓他躺在床上。當時世尊用充滿無量功德、莊嚴的金色柔軟的手，撫摸比丘的額頭，問道：『病情是加重了還是減輕了？』比丘說：『蒙受世尊的手撫摸我的額頭，所有的痛苦都消除了。』當時世尊為生病的比丘隨順他的根器說法，使他生起歡喜心，之後又為他說法，使他獲得了法眼凈（Dharma-cakṣus，證得預流果的智慧）。 比丘的病好了之後，世尊來到眾多比丘所在的地方，鋪上尼師壇（Niṣīdana，坐具）坐下，將以上的事情詳細地告訴了眾比丘，問道：『照顧房間的比丘是誰？』回答說：『我是，世尊！』佛告訴比丘們：『你們是同梵行（sabrahmacārī，一起修行的同伴）的人，生病了不互相照顧看視，誰來照顧呢？你們各自不同的姓氏、不同的家庭，因為信仰捨棄家庭出家，都成為同一個姓氏的沙門釋子（Śrāmaṇa Śākyaputra，釋迦牟尼佛的弟子），同梵行的人不互相照顧看視，誰來照顧呢？比丘們！譬如恒河（Gaṅgā）、耶牟那（Yamunā）、薩羅（Sarasvatī）、摩醯（Mahī），流入大海，都失去原來的名字，合為一種味道，稱為大海。你們也是這樣，各自捨棄原來的姓氏，都成為同一個姓氏的沙門釋子。你們不互相照顧看視，誰來照顧呢？譬如剎帝利（Kṣatriya）、婆羅門（Brāhmaṇa）、吠舍（Vaiśya）、首陀羅（Śūdra），各自不同的姓氏，一起進入大海都稱為海商人。像這樣，比丘們！你們各自不同的姓氏、不同的家庭，因為信仰捨棄家庭出家，都成為同一個姓氏的沙門釋子，不互相照顧看視，誰來照顧呢？如果比丘生病，和尚（Upādhyāya，親教師）應該照顧；如果沒有和尚，同和尚應該照顧；如果不照顧，就犯了越毗尼罪（atikrama vinaya，違犯戒律的罪過）。』

【English Translation】 English version: 'I will wash them for you.' At that time, Ānanda (one of the ten principal disciples of the Buddha, known for his exceptional memory) said to the Buddha: 'Venerable Sir, please put it down! I will wash the clothes of this sick Bhikṣu (monk).' The Buddha said to Ānanda: 'Then you wash the clothes, and I will fetch the water.' Ānanda then washed the clothes, and the World-Honored One fetched the water. After washing, they were put out in the sun to dry. At that time, Ānanda lifted the sick Bhikṣu and placed him in an open space, removed the excrement and filth, took out the bedding and other unclean utensils, sprinkled water inside the room, cleaned it, and plastered the ground with mud ground by a large millstone. He washed and dried the bedding, re-wove the rope bed, and placed it back in its original place. He bathed the sick Bhikṣu and gently laid him on the bed. At that time, the World-Honored One, with his golden and soft hands adorned with immeasurable merits, stroked the Bhikṣu's forehead and asked: 'Is the illness increasing or decreasing?' The Bhikṣu said: 'Having the World-Honored One's hand touch my forehead, all suffering has been removed.' At that time, the World-Honored One preached the Dharma (teachings) in accordance with the Bhikṣu's capacity, causing him to rejoice, and then preached the Dharma again, enabling him to attain the Dharma-cakṣus (Dharma-cakṣus, the wisdom of attaining the stream-entry fruit). After the Bhikṣu recovered, the World-Honored One went to the place where many Bhikṣus were, spread out a Niṣīdana (sitting cloth) and sat down. He told the Bhikṣus in detail about the above matter and asked: 'Who is the Bhikṣu taking care of the room?' He replied: 'I am, World-Honored One!' The Buddha told the Bhikṣus: 'You are sabrahmacārī (fellow practitioners), if you do not look after each other when sick, who will look after you? You each have different surnames and different families, having abandoned your families to leave home because of faith, you have all become Śrāmaṇa Śākyaputra (disciples of Śākyamuni Buddha) of the same surname. If sabrahmacārī do not look after each other, who will look after you? Bhikṣus! For example, the Gaṅgā (Ganges), Yamunā (Yamuna), Sarasvatī (Saraswati), and Mahī (Mahi), flowing into the great sea, all lose their original names and combine into one taste, called the great sea. You are also like this, each abandoning your original surnames, all becoming Śrāmaṇa Śākyaputra of the same surname. If you do not look after each other, who will look after you? For example, Kṣatriya (warrior caste), Brāhmaṇa (priest caste), Vaiśya (merchant caste), and Śūdra (laborer caste), each with different surnames, all entering the great sea are called sea merchants. Like this, Bhikṣus! You each have different surnames and different families, having abandoned your families to leave home because of faith, you have all become Śrāmaṇa Śākyaputra of the same surname. If you do not look after each other, who will look after you? If a Bhikṣu is sick, the Upādhyāya (preceptor) should look after him; if there is no Upādhyāya, the co-Upādhyāya should look after him; if he does not look after him, he commits an atikrama vinaya (offense against the monastic rules).'

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有阿阇梨，阿阇梨應看；若無阿阇梨，同阿阇梨應看；若不看者，越毗尼罪。若有同房，同房應看；若無同房，比房應看；若不看者，越毗尼罪。若無比房者，僧應差看，隨病人宜須幾人，應與。若不看者，一切僧越毗尼罪。」佛語比丘：「汝還看本比房病比丘去。」去佛不遠，佛化作一病沙彌，佛言：「汝通看是病沙彌，此即神罰汝。」

複次佛住舍衛城，廣說如上。爾時南方有二比丘，共來問訊世尊！道中一比丘病，一比丘待經二三日，語病比丘言：「我欲並去問訊世尊！汝差已後來。」病比丘言：「長老！待我差已共去。」答言：「長老！我不見世尊，久思慕如渴，不容相待，汝差已後來。」彼比丘來詣佛所，頭面禮足卻住一面，佛知而故問：「汝何處來？」比丘以上因緣具白世尊。佛言：「比丘！此是惡事。若有比丘，心懷放逸懈怠不精進，不能執持諸根馳騁六慾，雖近我所為不見我，我不見彼。若有比丘能執諸根心不放逸，專念在道，雖去我遠即為見我，我亦見彼。所以者何？隨順如來法身故、破壞諸惡故、離貪慾故、修寂靜故。汝等比丘同出家修梵行，汝不相看誰當看者？汝還看病比丘去。」

複次佛住舍衛城，廣說如上。爾時缽羅真國有二比丘，共作伴來問訊世尊，至蜂聚落一比丘病，一

【現代漢語翻譯】 現代漢語譯本： 如果有阿阇梨（老師），應該由阿阇梨照看病人；如果沒有阿阇梨，也應該由與阿阇梨地位相同的人照看；如果不照看，就犯了違越毗尼（戒律）的罪過。如果有同住一室的人，應該由同住一室的人照看；如果沒有同住一室的人，應該由相鄰房間的人照看；如果不照看，就犯了違越毗尼的罪過。如果沒有相鄰房間的人，僧團應該指派人照看，根據病人需要多少人，就應該給予。如果不照看，整個僧團都犯了違越毗尼的罪過。』佛對比丘說：『你回去照看你原來房間生病的比丘吧。』離開佛不遠，佛變化出一個生病的沙彌（小和尚），佛說：『你好好照看這個生病的沙彌，這就是對你的懲罰。』

再次，佛住在舍衛城，廣泛地宣說如上的道理。當時南方有兩個比丘，一同前來拜見世尊！途中一個比丘生病了，另一個比丘等了兩三天，對生病的比丘說：『我想獨自去拜見世尊！你病好以後再來。』生病的比丘說：『長老！等我病好以後一起去。』（健康的）比丘回答說：『長老！我見不到世尊，思念很久就像口渴一樣，不能等你，你病好以後再來。』那個比丘來到佛所在的地方，頂禮佛足後站在一邊，佛明知故問：『你從哪裡來？』比丘將以上因緣詳細地告訴了世尊。佛說：『比丘！這是不好的行為。如果有比丘，心懷放逸懈怠不精進，不能執持諸根放縱六慾，即使靠近我，也如同沒有見到我，我也不會見到他。如果有比丘能夠執持諸根心不放逸，專心致志地修行，即使遠離我，也如同見到我，我也能見到他。為什麼呢？因為他隨順如來的法身，破壞各種惡行，遠離貪慾，修習寂靜。你們比丘一同出家修行梵行，你不照看他，誰來照看呢？你回去照看生病的比丘吧。』

再次，佛住在舍衛城，廣泛地宣說如上的道理。當時缽羅真國（地名）有兩個比丘，結伴前來拜見世尊，到達蜂聚落（地名）時，一個比丘生病了，另一個

【English Translation】 English version: If there is an Acariya (teacher), the Acariya should take care of the sick person; if there is no Acariya, someone of equal standing to the Acariya should take care of them; if they do not take care of them, they commit an offense against the Vinaya (discipline). If there is someone sharing the same room, that person should take care of them; if there is no one sharing the same room, someone from an adjacent room should take care of them; if they do not take care of them, they commit an offense against the Vinaya. If there is no one from an adjacent room, the Sangha (monastic community) should appoint someone to take care of them, providing as many people as the sick person needs. If they do not take care of them, the entire Sangha commits an offense against the Vinaya.』 The Buddha said to the Bhikkhus (monks): 『Go back and take care of the sick Bhikkhu in your original room.』 Not far from the Buddha, the Buddha transformed into a sick Samanera (novice monk), and the Buddha said: 『Take good care of this sick Samanera, this is your punishment.』

Again, the Buddha was staying in Sravasti (city), extensively explaining the above principles. At that time, two Bhikkhus from the South came together to pay respects to the World Honored One! On the way, one Bhikkhu became ill, and the other Bhikkhu waited for two or three days, saying to the sick Bhikkhu: 『I want to go alone to pay respects to the World Honored One! You can come after you recover.』 The sick Bhikkhu said: 『Elder! Wait for me to recover, and we will go together.』 The (healthy) Bhikkhu replied: 『Elder! I have not seen the World Honored One, and I have been longing for him like someone who is thirsty. I cannot wait for you. You can come after you recover.』 That Bhikkhu came to the place where the Buddha was, prostrated at the Buddha's feet, and stood to one side. The Buddha, knowing the situation, deliberately asked: 『Where do you come from?』 The Bhikkhu explained the above circumstances in detail to the World Honored One. The Buddha said: 『Bhikkhu! This is a bad thing. If there is a Bhikkhu who is heedless, lazy, and not diligent, unable to control his senses and indulging in the six desires, even if he is close to me, it is as if he has not seen me, and I will not see him. If there is a Bhikkhu who can control his senses and is not heedless, focusing his mind on the path, even if he is far away from me, it is as if he has seen me, and I will see him. Why? Because he follows the Dharmakaya (Dharma body) of the Tathagata (Thus Come One), destroys all evil deeds, is free from greed, and cultivates tranquility. You Bhikkhus have left home together to cultivate the Brahma-conduct (pure conduct), if you do not take care of him, who will take care of him? Go back and take care of the sick Bhikkhu.』

Again, the Buddha was staying in Sravasti (city), extensively explaining the above principles. At that time, two Bhikkhus from Palasena (country) came together as companions to pay respects to the World Honored One. When they reached the bee settlement (village), one Bhikkhu became ill, and the other

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比丘待經二、三日，語病比丘言：「我欲並去，問訊世尊。汝差已徐來。」病比丘言：「長老！待我差已共去。」答言：「長老！我不見世尊，久思慕如渴，不容相待。」病比丘言：「汝必欲去者，可為我囑質帝利居士。」比丘即往至居士所，作是言：「長壽！我二人從遠來欲往詣佛，今一人得病，欲權留此。長壽！為我經紀所須，我欲前行問訊世尊。」居士言：「尊者！宜住共相看視，差已俱去。」答言：「居士！不爾，我不見佛久，思慕如渴。」居士言：「尊者去，世尊但當遣還，徒自疲勞。」比丘故去，往至佛所，頭面禮足卻住一面。佛知而故問：「汝從何來？」比丘以上因緣具白世尊。佛言：「比丘！此是惡事。汝等各各異姓，信家非家、舍家出家，同一釋種，病痛不相看視，誰當看者？汝還看病比丘去。」

複次佛住舍衛城，廣說如上。爾時有一比丘從北方來欲問訊世尊，聞道邊有病比丘即作是念：「世尊制戒，病者應看，我若見者不得前進。」即回道而去，往到佛所，頭面禮足卻住一面。佛知而故問：「汝從何來？」答言：「世尊我從北方來。」「從何道來？」答言：「從某道來。」佛言：「有何因緣舍正道從回道來？」比丘以上因緣具白世尊。佛言：「比丘！此是惡事，如是乃至汝還看病比丘去

【現代漢語翻譯】 現代漢語譯本 兩位比丘一同旅行，過了兩三天，其中一位比丘對生病的比丘說：『我想先去拜見世尊（Buddha，佛陀）。你病好之後慢慢來。』生病的比丘說：『長老（Elder, 對資深比丘的尊稱）！等我病好了一起去。』那位比丘回答說：『長老！我很久沒見到世尊了，思念得像口渴一樣，不能等你。』生病的比丘說：『你一定要去的話，可以幫我囑託質帝利（Citra，人名）居士（householder，在家信徒）。』 於是那位比丘就去了居士的住所，這樣說道：『長壽者（Long-lived one, 對居士的尊稱）！我們兩人從遠方來，想要去拜見佛陀，現在我的一位同伴生病了，想暫時留在這裡。長壽者！請您幫我照料他所需的一切，我想先去拜見世尊。』居士說：『尊者（Venerable one, 對比丘的尊稱）！最好留下來一起照顧他，等他病好了再一起去。』那位比丘回答說：『居士！不行，我很久沒見到佛陀了，思念得像口渴一樣。』居士說：『尊者去了，世尊只會讓你回來，白白地勞累。』 那位比丘還是去了，到達佛陀那裡，頂禮佛足後站在一旁。佛陀明知故問：『你從哪裡來？』比丘將以上因緣全部告訴了世尊。佛陀說：『比丘！這是不好的行為。你們各自姓氏不同，因為信仰而離開家庭，出家修行，同爲釋迦（Sakya，佛陀的種族）子弟，生病了卻不互相照顧，那誰來照顧呢？你回去照顧生病的比丘吧。』

又有一次，佛陀住在舍衛城（Sravasti，古印度城市），（說法）和上面一樣。當時有一位比丘從北方來，想要拜見世尊，聽說路邊有生病的比丘，就想：『世尊制定了戒律，生病的人應該照顧，我如果見到了就不能繼續前進了。』於是就繞道而行，到達佛陀那裡，頂禮佛足後站在一旁。佛陀明知故問：『你從哪裡來？』回答說：『世尊，我從北方來。』『從哪條路來？』回答說：『從某條路來。』佛陀說：『有什麼因緣讓你捨棄正道而繞道而來？』比丘將以上因緣全部告訴了世尊。佛陀說：『比丘！這是不好的行為，』（說法）和上面一樣，『你回去照顧生病的比丘吧。』

【English Translation】 English version Two bhikkhus (monks) were traveling together. After two or three days, one of the bhikkhus said to the sick bhikkhu: 'I want to go ahead and pay respects to the World Honored One (Buddha). You can come slowly after you recover.' The sick bhikkhu said: 'Elder! (a term of respect for senior bhikkhus) Wait for me to recover, and we'll go together.' The bhikkhu replied: 'Elder! I haven't seen the World Honored One for a long time, and I miss him like a thirsty person. I can't wait for you.' The sick bhikkhu said: 'If you must go, please entrust me to Citra (name) the householder (lay devotee).' So the bhikkhu went to the householder's residence and said: 'Long-lived one! (a term of respect for householders) We two came from afar, wanting to pay respects to the Buddha. Now one of my companions is sick and wants to stay here temporarily. Long-lived one! Please take care of his needs for me. I want to go ahead and pay respects to the World Honored One.' The householder said: 'Venerable one! (a term of respect for bhikkhus) It's better to stay and take care of him together. When he recovers, you can go together.' The bhikkhu replied: 'Householder! No, I haven't seen the Buddha for a long time, and I miss him like a thirsty person.' The householder said: 'Venerable one, if you go, the World Honored One will only send you back, and you'll be tired for nothing.' The bhikkhu still went, arrived at the Buddha's place, prostrated at his feet, and stood to one side. The Buddha, knowing full well, asked: 'Where did you come from?' The bhikkhu told the World Honored One all the above circumstances. The Buddha said: 'Bhikkhu! This is a bad thing. You have different surnames, left your families because of faith, and became monks, all descendants of Sakya (Buddha's clan). If you don't take care of each other when you're sick, who will take care of you? Go back and take care of the sick bhikkhu.'

Again, the Buddha was staying in Sravasti (ancient Indian city), (and the teaching) was the same as above. At that time, a bhikkhu came from the north, wanting to pay respects to the World Honored One. Hearing that there was a sick bhikkhu by the road, he thought: 'The World Honored One has established precepts that the sick should be cared for. If I see him, I won't be able to continue forward.' So he detoured and went to the Buddha's place, prostrated at his feet, and stood to one side. The Buddha, knowing full well, asked: 'Where did you come from?' He replied: 'World Honored One, I came from the north.' 'Which road did you come from?' He replied: 'From such and such road.' The Buddha said: 'What is the reason that you abandoned the right path and detoured?' The bhikkhu told the World Honored One all the above circumstances. The Buddha said: 'Bhikkhu! This is a bad thing,' (and the teaching) was the same as above, 'Go back and take care of the sick bhikkhu.'

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看病比丘法者，若比丘共商人行至曠野得病，同伴比丘不得相舍，應當將去，代擔衣缽，應親近扶接不應遠離。若不能行者，應從商人賈借乘馱，作如是言：「長壽！是出家人病，不堪及伴，為我載致使得脫難。」若得者善。若言：「尊者！我乘重。」應言：「長壽！我當與穀草直。」若得者，不得載牸牛車乘草馬等，當載特牛車乘䭸馬。若病篤無所分別者，趣乘無罪。若乘不可得者，應留能看病人，若一人、若二人、若三人：「汝看病人，我到聚落當求乘來迎。」應留糧食，使住者不乏。若各言：「誰能棄身命于曠野？」無肯住者，不得便爾捨去，應作菴舍，敷草蓐、作煙火、與取薪水，留時藥、夜分藥、七日藥、盡壽藥，語病者言：「長老！安意住，我到前聚落，當求乘來迎。」到聚落中不得繞塔、問訊和上阿阇梨，應語聚落中諸比丘言：「曠野中有病比丘，共迎去來。」若言：「在何處？」答言：「某處。」若言：「彼處多有虎狼，恐當食盡，萬無一在。」雖聞此語不得便住，要當往看。若遙見烏鳥，不得便還，要到其所。若已死者應供養尸，若活者應將至聚落語舊比丘言：「長老！此是某處病比丘，我于曠野供養已，今來至此，次長老看。」若不看者，越比尼罪。若無比丘，應語優婆塞：「長壽

！曠野中有病比丘，借我乘往迎。」檀越言：「在何處？」如是乃至迎來至檀越家，安別障處。若人多，應取二、三人能看病者看。若病人言：「須多人樂住。」者，應盡住，共勸化，索前食、后食、時藥、夜分藥、七日藥、盡壽藥，供給使無渴乏。若有客比丘來者，不得便語：「長老！汝看病比丘。」應言：「善來長老！」應代擔衣缽、為敷床座、與水洗足及涂足油。若時來者應與前食、后食，若非時來者應與非時漿。止息已應語言：「長老！是病比丘我看已久。長老！次復應看。」若無常者，應供養舍利。若比丘、比丘尼共商人行，若比丘尼病，比丘不得捨去，應語：「去！去！姊妹將接之。」宜如比丘中說，唯除抱撮。若須按摩油涂身者，應倩女人為之。若無常者，彼有衣缽應僱人阇維，若無者應捨去。有俗人嫌言：「何以留是死屍去？」若能作地想者，應擔著遠處。

爾時尊者優波離白佛言：「世尊！若大德比丘病者，當云何看視？」佛告優波離：「大德比丘病，不得著邊陋小房中、不得著避回處，應著顯現房中。共行弟子、依止弟子常侍左右，掃灑房中巨磨塗地，燒眾名香勿令臭穢，敷置床座。若比丘來問疾者，應與前食、后食，非時來者，應與非時漿。若有問事，病者應答。病人力劣，應侍者答。

【現代漢語翻譯】 現代漢語譯本 『曠野中有生病的比丘（bhikkhu，佛教僧侶），請讓我乘坐（您的車）去迎接他。』檀越（dānavati，施主）問：『他在哪裡？』（依照指示）最終將他迎接到檀越家中，安置在隔離的地方。如果人手多，應該選取兩三位能夠照顧病人的人來照看。如果病人說：『需要更多人一起居住（照顧我）。』，應該全部留下，共同勸導開解，索取前食（上午的食物）、后食（下午的食物）、時藥（規定的藥物）、夜分藥（晚上的藥物）、七日藥（七天內服用的藥物）、盡壽藥（終身服用的藥物），供給他，使他沒有飢渴。如果有客比丘來，不得立刻說：『長老（thera，資深僧侶）！您去照看生病的比丘。』應該說：『長老，歡迎您！』應該代他挑擔衣缽（cīvara-patta，僧侶的衣服和缽），為他鋪設床座，給他水洗腳以及塗抹腳的油。如果是飯時來的，應該給他前食、后食，如果不是飯時來的，應該給他非時漿（果汁等）。休息完畢后應該對他說：『長老！這位生病的比丘我已經照顧很久了。長老！接下來應該由您來照看了。』如果（病人）去世了，應該供養舍利（śarīra，遺骨）。如果有比丘、比丘尼（bhikkhunī，佛教女僧侶）一起經商趕路，如果比丘尼生病了，比丘不得捨棄她離去，應該說：『去！去！姐妹們會來接應你的。』（照顧的方法）應該像比丘的情況一樣，只是除了擁抱和攙扶。如果需要油塗抹身體，應該請女人來做。如果（病人）去世了，他遺留的衣缽應該僱人火化（jhāpeti），如果沒有人（願意做），就應該捨棄。如果有俗人嫌棄說：『為什麼要留下這具屍體？』如果能夠作地想（觀想大地），應該將屍體搬到遠處。

這時，尊者（ārya，聖者）優波離（Upāli，佛陀十大弟子之一，持戒第一）問佛陀說：『世尊（bhagavat，佛陀的尊稱）！如果大德（mahāthera，德高望重的僧侶）比丘生病了，應當如何看護？』佛陀告訴優波離：『大德比丘生病，不得安置在偏僻狹小的房間中、不得安置在隱蔽的迴廊處，應該安置在顯眼敞亮的房間中。隨行的弟子、依止的弟子要經常侍奉在左右，打掃房間，用巨磨（一種石灰）塗抹地面，焚燒各種名貴的香，不要讓房間有臭味，鋪設好床座。如果有比丘來探望病人，應該給他前食、后食，如果不是飯時來的，應該給他非時漿。如果有人問事，病人應該回答。如果病人身體虛弱，應該由侍者回答。』

【English Translation】 English version 『There is a sick Bhikkhu (Buddhist monk) in the wilderness, please let me ride (in your vehicle) to meet him.』 The Dānavati (patron) said, 『Where is he?』 (Following the directions) eventually he was welcomed to the Dānavati's house and placed in a separate area. If there are many people, two or three people who can take care of the sick should be selected to take care of him. If the patient says, 『More people are needed to live together (to take care of me),』 everyone should stay, jointly encourage and enlighten him, and ask for fore-food (morning food), after-food (afternoon food), timely medicine (prescribed medicine), night medicine (night medicine), seven-day medicine (medicine taken within seven days), and lifetime medicine (medicine for life), providing him so that he has no thirst or hunger. If a guest Bhikkhu comes, one should not immediately say, 『Elder (Thera, senior monk)! You take care of the sick Bhikkhu.』 One should say, 『Welcome, Elder!』 One should carry his robes and bowl (cīvara-patta, monk's robes and bowl) for him, spread out a bed, give him water to wash his feet and oil to anoint his feet. If he comes at mealtime, he should be given fore-food and after-food; if he does not come at mealtime, he should be given non-time juice (fruit juice, etc.). After resting, one should say to him, 『Elder! I have been taking care of this sick Bhikkhu for a long time. Elder! It is your turn to take care of him next.』 If (the patient) passes away, one should make offerings to the Śarīra (relics, remains). If a Bhikkhu and a Bhikkhunī (Buddhist nun) are traveling together on business, if the Bhikkhunī is sick, the Bhikkhu must not abandon her and leave; he should say, 『Go! Go! The sisters will come to meet you.』 (The method of care) should be the same as for a Bhikkhu, except for hugging and supporting. If oil is needed to anoint the body, a woman should be hired to do it. If (the patient) passes away, his remaining robes and bowl should be hired to be cremated (jhāpeti); if there is no one (willing to do it), they should be abandoned. If a layman dislikes it and says, 『Why leave this corpse behind?』 If one can create a earth perception (contemplate the earth), one should carry the corpse to a distant place.

At that time, the Venerable (Ārya, noble one) Upāli (one of the ten great disciples of the Buddha, foremost in discipline) said to the Buddha, 『Bhagavat (the Buddha's honorific title)! If a Mahāthera (highly respected monk) Bhikkhu is sick, how should he be cared for?』 The Buddha said to Upāli, 『When a Mahāthera Bhikkhu is sick, he should not be placed in a remote and small room, nor should he be placed in a hidden corridor; he should be placed in a conspicuous and bright room. The accompanying disciples and the dependent disciples should always attend to him on the left and right, clean the room, smear the ground with a large millstone (a kind of lime), burn various precious incense, and do not let the room have a bad smell, and lay out the bed. If a Bhikkhu comes to visit the sick, he should be given fore-food and after-food; if he does not come at mealtime, he should be given non-time juice. If someone asks about something, the patient should answer. If the patient is weak, the attendant should answer.』

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若優婆塞來問訊者，應言：『善來長壽！』語令就座而為說法：『汝大得功德。如世尊說：「看持戒病比丘，如看我無異。」』若有供養，為咒愿受。若病人患下，問疾者不得久停，應速發遣。若病人不能出，應畜三除糞器：一授病人、一持出、一洗已油涂日曝，如是迭用。一人應戶邊住，莫令人卒入。一人在病人邊住，時時為隨順說法。如是優波離！大德比丘病，應如是看視。」時尊者優波離復問世尊：「小德比丘病，當云何看視？」佛告優波離：「小德比丘病者，不應著顯現處臭穢熏外，不得著屏猥處，死時人不知，應安人中。若病人有和上、阿阇梨、若共行弟子、依止弟子應看。若無者，眾僧應差看病人，若一、二、三人看。若病人衣缽外有醫藥直者，應取還供給。若無者，眾僧應與。若僧無者，彼有重價衣缽，應轉貿輕者供給病人。病人惜者，應白眾僧言：『大德僧！某甲病比丘不知無常，慳惜衣缽，不肯貿易。』白僧已，軟語說法使得開解，然後貿易。若復無者，應乞與。若不能得者，應僧食中取好者與。若復無者，看病人應持二缽入聚落乞食，持好者與。優波離！是名看小德病比丘法。」

病人成就五法難看。何等五？不能服隨病藥隨病食、不從看病人語、病增損不知、苦痛不能忍苦、懈怠無慧，

【現代漢語翻譯】 現代漢語譯本： 如果優婆塞（Upasaka，在家男居士）前來問候，應該說：『歡迎，愿您長壽！』請他坐下，併爲他說法：『您獲得了很大的功德。正如世尊所說：「照顧持戒生病的比丘（bhikkhu，佛教出家男眾），就像照顧我一樣沒有區別。」』如果有人供養，應為其唸誦祝福。如果病人腹瀉，探望者不應久留，應儘快離開。如果病人無法外出，應準備三件清除糞便的器具：一件給病人使用，一件拿出去，一件清洗后塗油並在陽光下曝曬，如此輪流使用。一人應在門口守候，不要讓人突然闖入。一人應在病人身邊照料，時時為他隨順說法。優波離（Upali，佛陀十大弟子之一）！大德比丘生病，應該這樣照料。』 當時，尊者優波離又問世尊：『小德比丘生病，應當如何照料？』佛告訴優波離：『小德比丘生病，不應安置在顯眼處，以免臭穢之氣薰染他人，也不得安置在隱蔽處，以致去世時無人知曉，應安置在人群之中。如果病人有和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）、或者共同修行的弟子、依止的弟子，應當照料。如果沒有，僧團應當指派看護病人的人，可以一人、二人或三人看護。如果病人的衣缽之外還有醫藥費用，應當取出用於供給。如果沒有，僧團應當給予。如果僧團也沒有，他有貴重的衣缽，應當轉賣換取輕便的衣缽來供給病人。病人吝惜不肯變賣，應當稟告僧團說：『大德僧！某甲生病的比丘不知無常，吝惜衣缽，不肯變賣。』稟告僧團后，用柔和的言語說法使他開解，然後變賣。如果還是沒有，應當乞討來供給。如果不能得到，應當從僧團的食物中取出好的給他。如果還是沒有，看護病人的人應當拿著兩個缽進入村落乞討食物，把好的給他。優波離！這叫做看護小德比丘的方法。』 病人成就五種情況難以照料。是哪五種？不能服用適合病情的藥物和食物、不聽從看護病人的話、對病情的加重或減輕不知情、對痛苦不能忍受、懈怠而沒有智慧。

【English Translation】 English version: If an Upasaka (lay male devotee) comes to inquire, you should say: 'Welcome, may you have a long life!' Ask him to sit down and explain the Dharma to him: 'You have gained great merit. As the World Honored One said: "Taking care of a sick Bhikkhu (Buddhist monk) who upholds the precepts is no different from taking care of me."』 If there are offerings, recite blessings for them. If the patient has diarrhea, the visitor should not stay long and should leave quickly. If the patient cannot go out, three utensils for removing excrement should be prepared: one for the patient to use, one to take out, and one to wash, oil, and expose to the sun, using them in rotation. One person should stay by the door, preventing people from suddenly entering. One person should stay by the patient's side, constantly explaining the Dharma in accordance with his needs. Upali (one of the Buddha's ten great disciples)! This is how to care for a sick Bhikkhu of great virtue.』 At that time, Venerable Upali asked the World Honored One again: 'How should a Bhikkhu of lesser virtue be cared for when he is sick?' The Buddha told Upali: 'A sick Bhikkhu of lesser virtue should not be placed in a conspicuous place, lest the foul odor offend others, nor should he be placed in a secluded place, so that no one knows when he dies; he should be placed among people. If the patient has an Upadhyaya (preceptor), an Acarya (teacher), or fellow disciples who practice together, or disciples who rely on him, they should take care of him. If there are none, the Sangha (Buddhist monastic community) should appoint someone to care for the patient, one, two, or three people. If there are medical expenses beyond the patient's robes and bowl, they should be taken out to provide for him. If there are none, the Sangha should provide them. If the Sangha has none, and he has valuable robes and a bowl, they should be exchanged for lighter ones to provide for the patient. If the patient is stingy and unwilling to sell them, it should be reported to the Sangha, saying: 'Venerable Sangha! The Bhikkhu named so-and-so is sick and does not know impermanence, is stingy with his robes and bowl, and is unwilling to sell them.' After reporting to the Sangha, use gentle words to explain the Dharma to him to enlighten him, and then sell them. If there is still nothing, one should beg for alms to provide for him. If one cannot obtain alms, one should take the best food from the Sangha's meals and give it to him. If there is still nothing, the person caring for the patient should take two bowls and go into the village to beg for food, giving the best to him. Upali! This is called the method of caring for a sick Bhikkhu of lesser virtue.』 A patient who possesses five qualities is difficult to care for. What are the five? Being unable to take medicine and food suitable for the illness, not listening to the words of the person caring for him, not knowing whether the illness is increasing or decreasing, being unable to endure suffering, and being lazy and without wisdom.

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是名五法病人難看。病人成就五法易看。何等五？能服隨病藥隨病食、隨看病人語、人問知病增損、能忍苦痛、精進有慧，是名五法病人易看。五法成就不能看病。何等五？多污不能出大小行器唾盂等、不能為病人索隨病藥隨病食、不能時時為病人隨順說法、有希望心惜自業，是名五法不能看病。五法成就能看病人，少污能出大小行器唾盂等、能為病人索隨病藥隨病食、能時時為病人隨順說法、無希望心不惜自業，是名五法能看病人。

病人九法成就，命雖未盡而必橫死。何等九？一、知非饒益食貪食。二、不知籌量。三、內食未消而食。四、食未消而擿吐。五、已消應出而強持。六、食不隨病食。七、隨病食而不籌量。八、懈怠。九、無慧，是名九法成就而必橫死。複次成就九法終不橫死。何等九？一、知非饒益食便少食。二、善知籌量。三、內食消已而食。四、不強吐。五、不強持。六、不食不隨病食。七、食隨病食食能籌量。八、不懈怠。九有智慧，是名成就九法終不橫死。

佛語優波離：「有三種病人。何等三？有病人得隨病藥隨病食，如法看病而死。或有病人不得隨病藥隨病食，如法看病而活。有病人得隨病藥隨病食，得如法看病人，病必差不得便死。優波離！病比丘中，有不得如法看便死、

【現代漢語翻譯】 現代漢語譯本： 這被稱為具備五種特質的病人難以照料。病人具備五種特質則容易照料。是哪五種呢？能服用對癥的藥物和食物，聽從照料者的勸告，別人詢問時知道病情的好壞，能忍受痛苦，精進且有智慧，這被稱為具備五種特質的病人容易照料。具備五種特質的人不能照料病人。是哪五種呢？經常弄髒，不能清理大小便器和痰盂等，不能為病人尋找對癥的藥物和食物，不能時時為病人隨順說法，心懷希望且吝惜自己的事業，這被稱為具備五種特質的人不能照料病人。具備五種特質的人能照料病人，很少弄髒，能清理大小便器和痰盂等，能為病人尋找對癥的藥物和食物，能時時為病人隨順說法，沒有希望心且不吝惜自己的事業，這被稱為具備五種特質的人能照料病人。

病人具備九種特質，即使壽命未盡也必定會橫死。是哪九種呢？一、明知是不利於身體的食物卻貪吃。二、不知道適量。三、前一次的食物還未消化就吃。四、食物未消化就強行嘔吐。五、已經消化應該排泄卻強行忍住。六、不吃對癥的食物。七、吃對癥的食物卻不適量。八、懈怠。九、沒有智慧，這被稱為具備九種特質而必定會橫死。反之，具備九種特質最終不會橫死。是哪九種呢？一、明知是不利於身體的食物就少吃。二、善於知道適量。三、前一次的食物消化后才吃。四、不強行嘔吐。五、不強行忍住。六、不吃不對癥的食物。七、吃對癥的食物且能適量。八、不懈怠。九、有智慧，這被稱為具備九種特質最終不會橫死。

佛陀告訴優波離（Upali，佛陀十大弟子之一，持戒第一）: 『有三種病人。是哪三種？有病人得到對癥的藥物和食物，得到如法的照料卻死了。或者有病人得不到對癥的藥物和食物，得到如法的照料卻活了。有病人得到對癥的藥物和食物，得到如法的照料，病一定會好卻突然死了。優波離（Upali）！生病的比丘（bhikkhu，佛教出家男眾）中，有得不到如法照料就死了的。』 English version: These are called the five qualities of a patient who is difficult to care for. A patient with five qualities is easy to care for. What are the five? Being able to take medicine and food that suit the illness, listening to the advice of the caregiver, knowing the improvement or deterioration of the illness when asked, being able to endure pain, being diligent and wise. These are called the five qualities of a patient who is easy to care for. A person with five qualities cannot care for a patient. What are the five? Often making things dirty, being unable to clean the toilet and spittoon, being unable to find medicine and food that suit the illness for the patient, being unable to speak Dharma in accordance with the patient's needs from time to time, having hope and being stingy with one's own work. These are called the five qualities of a person who cannot care for a patient. A person with five qualities can care for a patient, rarely making things dirty, being able to clean the toilet and spittoon, being able to find medicine and food that suit the illness for the patient, being able to speak Dharma in accordance with the patient's needs from time to time, having no hope and not being stingy with one's own work. These are called the five qualities of a person who can care for a patient.

A patient with nine qualities will surely die an unnatural death even if his life is not exhausted. What are the nine? 1. Knowing that the food is not beneficial but still eating it greedily. 2. Not knowing moderation. 3. Eating before the previous food is digested. 4. Forcibly vomiting undigested food. 5. Forcibly holding back what should be excreted. 6. Not eating food that suits the illness. 7. Eating food that suits the illness but not in moderation. 8. Being lazy. 9. Lacking wisdom. These are called the nine qualities that lead to an unnatural death. Conversely, possessing nine qualities will ultimately not lead to an unnatural death. What are the nine? 1. Knowing that the food is not beneficial and eating less of it. 2. Knowing moderation well. 3. Eating after the previous food is digested. 4. Not forcibly vomiting. 5. Not forcibly holding back. 6. Not eating food that does not suit the illness. 7. Eating food that suits the illness and being able to eat in moderation. 8. Not being lazy. 9. Having wisdom. These are called the nine qualities that ultimately prevent an unnatural death.

The Buddha told Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts): 'There are three kinds of patients. What are the three? There are patients who receive medicine and food that suit their illness, receive proper care, but still die. Or there are patients who do not receive medicine and food that suit their illness, but receive proper care and live. There are patients who receive medicine and food that suit their illness, receive proper care, and the illness will surely be cured, but they suddenly die. Upali (Upali)! Among the sick bhikkhus (bhikkhu, a Buddhist monk), there are those who die because they do not receive proper care.'

【English Translation】 These are called the five qualities of a patient who is difficult to care for. A patient with five qualities is easy to care for. What are the five? Being able to take medicine and food that suit the illness, listening to the advice of the caregiver, knowing the improvement or deterioration of the illness when asked, being able to endure pain, being diligent and wise. These are called the five qualities of a patient who is easy to care for. A person with five qualities cannot care for a patient. What are the five? Often making things dirty, being unable to clean the toilet and spittoon, being unable to find medicine and food that suit the illness for the patient, being unable to speak Dharma in accordance with the patient's needs from time to time, having hope and being stingy with one's own work. These are called the five qualities of a person who cannot care for a patient. A person with five qualities can care for a patient, rarely making things dirty, being able to clean the toilet and spittoon, being able to find medicine and food that suit the illness for the patient, being able to speak Dharma in accordance with the patient's needs from time to time, having no hope and not being stingy with one's own work. These are called the five qualities of a person who can care for a patient. A patient with nine qualities will surely die an unnatural death even if his life is not exhausted. What are the nine? 1. Knowing that the food is not beneficial but still eating it greedily. 2. Not knowing moderation. 3. Eating before the previous food is digested. 4. Forcibly vomiting undigested food. 5. Forcibly holding back what should be excreted. 6. Not eating food that suits the illness. 7. Eating food that suits the illness but not in moderation. 8. Being lazy. 9. Lacking wisdom. These are called the nine qualities that lead to an unnatural death. Conversely, possessing nine qualities will ultimately not lead to an unnatural death. What are the nine? 1. Knowing that the food is not beneficial and eating less of it. 2. Knowing moderation well. 3. Eating after the previous food is digested. 4. Not forcibly vomiting. 5. Not forcibly holding back. 6. Not eating food that does not suit the illness. 7. Eating food that suits the illness and being able to eat in moderation. 8. Not being lazy. 9. Having wisdom. These are called the nine qualities that ultimately prevent an unnatural death. The Buddha told Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts): 'There are three kinds of patients. What are the three? There are patients who receive medicine and food that suit their illness, receive proper care, but still die. Or there are patients who do not receive medicine and food that suit their illness, but receive proper care and live. There are patients who receive medicine and food that suit their illness, receive proper care, and the illness will surely be cured, but they suddenly die. Upali (Upali)! Among the sick bhikkhus (bhikkhu, a Buddhist monk), there are those who die because they do not receive proper care.'

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得如法看便活者，是故應好看，務令如法安隱，即為施命。是故看病得大功德，諸佛讚歎。」是名看病人法。

藥法者，佛俱薩羅國遊行，爾時尊者舍利弗風動，諸比丘以是因緣具白世尊。佛問比丘：「宜須何藥？」答言：「世尊！呵梨勒。」佛言：「從今日聽病比丘服呵梨勒。」佛告諸比丘：「待我還舍衛城時語我，當爲諸弟子製藥法。」佛還舍衛城，諸比丘白佛言：「世尊！當爲諸弟子製藥法，今正是時。」佛告諸比丘：「從今日後聽諸病比丘服藥。」

藥法者，時根、非時根，如是莖、皮、葉、果、漿。時根者，蕪菁根、蔥根、緊叉根、阿藍扶根、芋根、摩豆羅根、藕根，如是等與食合者，是名時根。非時根者，婆吒根、蓽茇羅根、尼俱律根、佉提羅根、蘇揵阇根，如是比不與食合者，是名非時根。莖、皮、葉、華、果亦如是。漿者，時漿、非時漿。時漿者，一切米汁、饙汁、乳酪漿，是名時漿。非時漿者，一切豆、一切谷、一切麥漬頭不坼、蘇、油、蜜、石蜜，是名非時漿。若比丘病，醫言：「與食便活，不與便死。」者，應凈洗器七遍淘谷，致囊盛系已，器中煮令頭不破，然後與飲。一切地亦時亦非時，除八種灰，餘一切灰亦時亦非時，是名藥法。

和上、阿阇梨、共行弟子、依止弟子

【現代漢語翻譯】 現代漢語譯本： 如果能如法地照料病人，病人就能活下來，所以應該好好地照料病人，務必使其如法安穩，這就像是救了他的性命。因此，照料病人能獲得巨大的功德，諸佛都會讚歎。這便是照料病人的方法。

關於藥物的規定：佛陀在俱薩羅國（Kosala，古印度十六雄國之一）時，當時尊者舍利弗（Sariputta，佛陀十大弟子之一，以智慧著稱）身體不適，諸位比丘因此將此事稟告世尊。佛陀問比丘們：『應該用什麼藥？』回答說：『世尊！呵梨勒（Haritaki，一種藥用植物）。』佛陀說：『從今天起允許生病的比丘服用呵梨勒。』佛陀告訴諸位比丘：『等我回到舍衛城（Sravasti，古印度城市，佛陀常駐地）時告訴我，我將為弟子們制定用藥的規定。』佛陀回到舍衛城，諸位比丘稟告佛陀說：『世尊！應該為弟子們制定用藥的規定了，現在正是時候。』佛陀告訴諸位比丘：『從今天起允許生病的比丘服用藥物。』

關於藥物的規定：有時根、非時根，以及莖、皮、葉、果、漿。時根指的是：蕪菁根、蔥根、緊叉根、阿藍扶根、芋根、摩豆羅根、藕根，這些與食物一起食用，被稱為時根。非時根指的是：婆吒根、蓽茇羅根、尼俱律根、佉提羅根、蘇揵阇根，這些不與食物一起食用，被稱為非時根。莖、皮、葉、花、果的情況也與此類似。漿分為時漿和非時漿。時漿指的是：一切米汁、饙汁、乳酪漿，被稱為時漿。非時漿指的是：一切豆類、一切穀物、一切麥子（浸泡后未破裂）、酥油、油、蜂蜜、石蜜，被稱為非時漿。如果比丘生病，醫生說：『給他食物就能活，不給食物就會死。』那麼，應該乾淨地清洗器皿，淘米七遍，用袋子裝好並繫緊，在器皿中煮，使其米粒不破裂，然後給他飲用。一切土地既是時，也是非時。除了八種灰之外，其餘一切灰燼既是時，也是非時，這便是關於藥物的規定。

和上（Upadhyaya，親教師）、阿阇梨（Acarya，導師）、共行弟子、依止弟子

【English Translation】 English version: If one can care for the sick according to the Dharma, the sick person will live. Therefore, one should take good care of the sick, ensuring their well-being according to the Dharma, which is like saving their life. Therefore, caring for the sick brings great merit, and all Buddhas praise it. This is the method of caring for the sick.

Regarding the rules for medicine: When the Buddha was in Kosala (Kosala, one of the sixteen great kingdoms of ancient India), Venerable Sariputta (Sariputta, one of the ten great disciples of the Buddha, known for his wisdom) was unwell. The bhikkhus reported this matter to the World Honored One. The Buddha asked the bhikkhus, 'What medicine should be used?' They replied, 'World Honored One! Haritaki (Haritaki, a medicinal plant).' The Buddha said, 'From today onwards, sick bhikkhus are allowed to take Haritaki.' The Buddha told the bhikkhus, 'Tell me when I return to Sravasti (Sravasti, an ancient Indian city, the Buddha's permanent residence), and I will establish rules for medicine for the disciples.' The Buddha returned to Sravasti, and the bhikkhus reported to the Buddha, 'World Honored One! Rules for medicine should be established for the disciples; now is the right time.' The Buddha told the bhikkhus, 'From today onwards, sick bhikkhus are allowed to take medicine.'

Regarding the rules for medicine: There are seasonal roots, non-seasonal roots, as well as stems, bark, leaves, fruits, and juices. Seasonal roots refer to: turnip roots, onion roots, kimcha roots, arambha roots, taro roots, madhura roots, lotus roots, and similar roots that are eaten with food, which are called seasonal roots. Non-seasonal roots refer to: bhata roots, pippali roots, nikurura roots, khadira roots, sugandha roots, and similar roots that are not eaten with food, which are called non-seasonal roots. The same applies to stems, bark, leaves, flowers, and fruits. Juices are divided into seasonal juices and non-seasonal juices. Seasonal juices refer to: all rice water, porridge water, and yogurt water, which are called seasonal juices. Non-seasonal juices refer to: all beans, all grains, all wheat (soaked but not broken), ghee, oil, honey, and rock candy, which are called non-seasonal juices. If a bhikkhu is sick and the doctor says, 'Giving him food will save him, not giving him food will kill him,' then the utensils should be washed cleanly, the rice should be rinsed seven times, placed in a bag and tied tightly, and cooked in the utensils so that the rice grains do not break, and then given to him to drink. All land is both seasonal and non-seasonal. Except for eight kinds of ashes, all other ashes are both seasonal and non-seasonal. These are the rules regarding medicine.

Upadhyaya (Upadhyaya, preceptor), Acarya (Acarya, teacher), fellow practitioners, dependent disciples

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法者，佛住舍衛城，廣說如上。爾時有一歲比丘，將無歲弟子，兩肩上各有衣囊頭上戴，一左手捉缽及革屣，右手提澡瓶及盛油革囊，共詣佛所頭面作禮。頭上衣囊墮世尊膝上，世尊即自卻已，知而故問：「是誰許？」答言：「世尊！是我共住弟子。」「汝幾歲？」答言：「一歲。」「弟子幾歲？」答言：「無歲。」佛語比丘：「喻如溺人而復救溺，汝始一歲已畜無歲弟子。」佛告諸比丘：「不能自降伏欲降伏他人，無有是處。不能自調而欲調御他人，無有是處。不能自度而欲度人者，無有是處。自未解脫欲解脫餘人者，無有是處。」佛語比丘：「已能自降伏降伏餘人，斯有是處；能自調御調御他人，斯有是處；已能自度兼度餘人，斯有是處；已自解脫解脫餘人，斯有是處。」佛言：「從今日後不聽減十歲比丘度人出家受具足。」

複次佛制戒，不聽未滿十歲度人出家受具足。爾時難陀、優波難陀滿十歲，度人出家受具足已不教誡，如天牛、天羊戴標蕩逸，無制御者，清凈不具足、威儀不具足，不知承事和上、阿阇梨，不知承順長老比丘，不知入聚落法，不知阿練若法，不知入眾法，不知著衣持缽法。諸比丘以是因緣具白世尊。佛言：「從今日有十法成就，聽度人出家受具足。何等十？一、持戒。二、多聞阿毗

【現代漢語翻譯】 現代漢語譯本 佛陀住在舍衛城時，如前所述廣泛說法。當時，有一位一歲的比丘（bhikkhu，佛教出家男眾），帶著一個沒有歲數的弟子，兩個人的肩膀上都各自揹著衣囊，頭上也戴著東西，左手拿著缽（patra，僧人化緣的食器）和革屣（皮鞋），右手提著澡瓶（kundika，凈水瓶）和盛油的皮囊，一起前往佛陀所在的地方，向佛陀頂禮。結果頭上的衣囊掉落在世尊（Bhagavan，佛陀的尊稱）的膝蓋上，世尊隨即自己把它拿開，明知故問：『是誰允許你這樣做的？』比丘回答說：『世尊！這是我一起住的弟子。』佛陀問：『你幾歲了？』回答說：『一歲。』『你的弟子幾歲了？』回答說：『沒有歲數。』佛陀對比丘說：『這就好比一個溺水的人，反而去救助另一個溺水的人。你自己才一歲，就已經收養了沒有歲數的弟子。』 佛陀告訴眾比丘：『不能夠自己降伏煩惱，卻想要降伏他人，這是不可能的。不能夠自己調伏身心，卻想要調御他人，這是不可能的。不能夠自己解脫生死，卻想要度化他人，這是不可能的。自己尚未解脫，卻想要解脫其他人，這是不可能的。』 佛陀對比丘說：『已經能夠自己降伏煩惱，進而降伏其他人，這才是可能的；能夠自己調御身心，進而調御他人，這才是可能的；已經能夠自己解脫生死，進而度化其他人，這才是可能的；已經自己解脫，進而解脫其他人，這才是可能的。』 佛陀說：『從今天以後，不允許未滿十歲的比丘度人出家，接受具足戒（upasampada，佛教中的高級戒律）。』 再次，佛陀制定戒律，不允許未滿十歲的人出家受具足戒。當時，難陀（Nanda）和優波難陀（Upananda）滿了十歲，度人出家受具足戒后，卻不加以教誡，就像天牛、天羊戴著標記到處亂跑，沒有人管束一樣，清凈的戒行不完備，威儀也不完備，不知道如何承事和上（upadhyaya，戒師）、阿阇梨（acharya，導師），不知道如何承順年長的比丘，不知道進入村落的規矩，不知道在阿練若（aranya，寂靜處）修行的規矩，不知道進入僧團的規矩，不知道穿衣持缽的規矩。眾比丘因為這些緣故，詳細地稟告了世尊。佛陀說：『從今天起，具備十種條件的人，才允許度人出家受具足戒。是哪十種條件呢？一、持戒（sila，遵守戒律）。二、多聞阿毗曇（Abhidhamma，論藏）……』

【English Translation】 English version The Buddha was dwelling in Shravasti (Sravasti, an ancient Indian city), extensively expounding the Dharma as mentioned before. At that time, there was a one-year-old Bhikkhu (bhikkhu, a Buddhist monk), bringing a disciple who was of no age. Each of them carried a robe bag on their shoulders and something on their heads. The Bhikkhu held a bowl (patra, an alms bowl) and leather shoes in his left hand, and a water bottle (kundika, a water bottle) and a leather oil container in his right hand. Together, they went to where the Buddha was and prostrated themselves before him. The robe bag on the Bhikkhu's head fell onto the World Honored One's (Bhagavan, an epithet of the Buddha) lap. The World Honored One immediately moved it aside and, knowing the situation, deliberately asked, 'Who allowed this?' The Bhikkhu replied, 'World Honored One! This is my disciple who lives with me.' The Buddha asked, 'How old are you?' The Bhikkhu replied, 'One year old.' 'How old is your disciple?' The Bhikkhu replied, 'No age.' The Buddha said to the Bhikkhu, 'It is like a drowning person trying to save another drowning person. You are only one year old and have already taken in a disciple who is of no age.' The Buddha told the Bhikkhus, 'It is impossible to subdue others if one cannot subdue oneself. It is impossible to tame others if one cannot tame oneself. It is impossible to liberate others if one cannot liberate oneself. It is impossible to free others if one is not yet free oneself.' The Buddha said to the Bhikkhu, 'It is possible to subdue others if one has already subdued oneself; it is possible to tame others if one has already tamed oneself; it is possible to liberate others if one has already liberated oneself; it is possible to free others if one is already free oneself.' The Buddha said, 'From today onwards, Bhikkhus under the age of ten are not allowed to ordain others or grant them full ordination (upasampada, higher ordination in Buddhism).' Furthermore, the Buddha established a precept that those under the age of ten are not allowed to ordain others or grant them full ordination. At that time, Nanda (Nanda) and Upananda (Upananda), having reached the age of ten, ordained others and granted them full ordination but did not instruct them. They were like untamed cattle or sheep, wandering freely with marks, without anyone to control them. Their purity was incomplete, their deportment was incomplete, they did not know how to serve their Upadhyaya (upadhyaya, preceptor) and Acharya (acharya, teacher), they did not know how to respect senior Bhikkhus, they did not know the rules for entering villages, they did not know the rules for practicing in the Aranya (aranya, secluded place), they did not know the rules for entering the Sangha (Sangha, monastic community), and they did not know the rules for wearing robes and carrying bowls. Because of these reasons, the Bhikkhus reported the matter in detail to the World Honored One. The Buddha said, 'From today onwards, those who possess ten qualities are allowed to ordain others and grant them full ordination. What are the ten qualities? First, upholding the precepts (sila, moral conduct). Second, being learned in the Abhidhamma (Abhidhamma, Buddhist philosophical texts)...'

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曇。三、多聞毗尼。四、學戒。五、學定。六、學慧。七、能出罪能使人出罪。八、能看病能使人看。九、弟子有難能送脫難能使人送。十、滿十歲。是名十事聽度人出家受具足。下至滿十歲知二部律亦得。」

複次佛住舍衛城，廣說如上。爾時有比丘命終，有二共住弟子，感思憂惱共坐樹下，如商人失財。佛知而故問：「是何等比丘？」諸比丘以是因緣具白世尊。佛言：「從今日後聽請依止敬如和上。」請依止法者，應偏袒右肩胡跪接足，作如是言：「尊憶念！我某甲從尊乞求依止，尊為我作依止，我依止尊住。」第二、第三亦如是說。

複次有一歲比丘，受無歲比丘依止，乃至九歲比丘受八歲比丘依止。諸比丘以是因緣具白世尊。佛言：「從今日後不聽減十歲受人依止。」

時六群比丘滿十歲，受人依止已不教誡，如天牛、天羊，乃至不知著衣持缽法。諸比丘以是因緣具白世尊。佛言：「從今日後成就十法聽受人依止。何等十？持戒乃至滿十歲，是名十事得受依止。下至滿十歲知二部律亦得。」欲請依止時，不得趣請。有五法成就然後得請。何等五？一、愛念。二、恭敬。三、慚。四、愧。五、樂住，是名五法應請依止。阿阇梨有四。何等四？一、依止師。二、受法師。三、戒師。四、空靜處

【現代漢語翻譯】 現代漢語譯本：曇（Dhamm，佛法）。三、多聞毗尼（Vinaya，戒律）。四、學戒。五、學定（Samadhi，禪定）。六、學慧（Prajna，智慧）。七、能出罪能使人出罪。八、能看病能使人看。九、弟子有難能送脫難能使人送。十、滿十歲。這稱為十事聽許度人出家受具足戒。下至滿十歲知二部律（Bhikkhu Vibhanga和Bhikkhuni Vibhanga，比丘和比丘尼的戒律）也可以。」

再次，佛陀住在舍衛城（Sravasti），廣說如上。當時有比丘命終，有兩位共同居住的弟子，感到思念憂愁，一起坐在樹下，如同商人失去錢財。佛陀知道這件事，故意問道：「這是什麼比丘？」諸位比丘將這個因緣詳細地稟告世尊。佛陀說：「從今天以後，允許請求依止，恭敬如同和尚（Upadhyaya，親教師）。」請求依止的方法是，應該袒露右肩，胡跪接足，這樣說：『尊者憶念！我某甲從尊者乞求依止，尊者為我作依止，我依止尊者住。』第二次、第三次也這樣說。

再次，有一歲（出家一年）的比丘，接受沒有戒臘（出家年數）的比丘依止，乃至九歲的比丘接受八歲的比丘依止。諸位比丘將這個因緣詳細地稟告世尊。佛陀說：「從今天以後，不允許年齡不滿十歲的人接受他人依止。」

當時六群比丘（指行為不端的比丘）滿十歲，接受他人依止后不教誡，如同天牛、天羊，甚至不知道穿衣持缽的方法。諸位比丘將這個因緣詳細地稟告世尊。佛陀說：「從今天以後，成就十法才允許接受他人依止。哪十法？持戒乃至滿十歲，這稱為十事得以接受依止。下至滿十歲知二部律也可以。」想要請求依止時，不得輕易請求。有五法成就之後才能請求。哪五法？一、愛念。二、恭敬。三、慚。四、愧。五、樂住，這稱為五法應該請求依止。阿阇梨（Acariya，導師）有四種。哪四種？一、依止師。二、受法師。三、戒師。四、空靜處。

【English Translation】 English version: 'Dhamm (佛法, the Dharma). Three, extensive learning of the Vinaya (戒律, monastic discipline). Four, learning the precepts. Five, learning Samadhi (禪定, concentration). Six, learning Prajna (智慧, wisdom). Seven, being able to absolve sins and enable others to absolve sins. Eight, being able to treat illnesses and enable others to treat illnesses. Nine, being able to help disciples escape difficulties and enable others to help. Ten, being ten years old. These are called the ten conditions for allowing ordination and full acceptance into the Sangha. Even knowing the two divisions of the Vinaya (Bhikkhu Vibhanga and Bhikkhuni Vibhanga, the rules for monks and nuns) at the age of ten is acceptable.'

Furthermore, the Buddha resided in Sravasti (舍衛城), elaborating as above. At that time, a Bhikkhu (比丘, monk) passed away, and two co-resident disciples, feeling sorrowful and missing him, sat together under a tree, like merchants who had lost their wealth. Knowing this, the Buddha intentionally asked, 'What kind of Bhikkhu was this?' The Bhikkhus (比丘s, monks) explained the circumstances in detail to the World Honored One. The Buddha said, 'From today onwards, permission is granted to request dependence, with respect like that shown to an Upadhyaya (和尚, preceptor).' The method for requesting dependence is that one should expose the right shoulder, kneel on the right knee, and touch the feet, saying thus: 'Venerable One, remember! I, so-and-so, request dependence from the Venerable One; may the Venerable One be my support, and I will dwell in dependence on the Venerable One.' The second and third times, one should say the same.

Furthermore, a Bhikkhu (比丘, monk) of one year's standing received dependence from a Bhikkhu (比丘, monk) with no years of standing, and even a Bhikkhu (比丘, monk) of nine years' standing received dependence from a Bhikkhu (比丘, monk) of eight years' standing. The Bhikkhus (比丘s, monks) explained the circumstances in detail to the World Honored One. The Buddha said, 'From today onwards, it is not permitted for those under ten years of age to receive dependence from others.'

At that time, the group of six Bhikkhus (比丘s, monks) (referring to monks with misconduct) who were ten years old, after receiving dependence from others, did not give instruction, like heaven-sent cattle or sheep, and did not even know the methods of wearing robes and holding bowls. The Bhikkhus (比丘s, monks) explained the circumstances in detail to the World Honored One. The Buddha said, 'From today onwards, one must fulfill ten conditions to be allowed to receive dependence from others. What are the ten? Upholding the precepts and being ten years old, these are called the ten conditions for being able to receive dependence. Even knowing the two divisions of the Vinaya (Bhikkhu Vibhanga and Bhikkhuni Vibhanga, the rules for monks and nuns) at the age of ten is acceptable.' When one wishes to request dependence, one should not request it lightly. One must fulfill five conditions before one can request it. What are the five? One, love and affection. Two, respect. Three, shame. Four, remorse. Five, delight in dwelling together; these are called the five conditions for which one should request dependence. There are four kinds of Acariya (阿阇梨, teacher). What are the four? One, the dependence teacher. Two, the Dharma teacher. Three, the precept teacher. Four, a quiet and secluded place.

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教師。復有四種阿阇梨。何等四？有阿阇梨不問而去、有阿阇梨須問而去、有阿阇梨苦住盡壽應隨、有阿阇梨樂住雖遣盡壽不離。不問而去者，有師依止住，無衣食病瘦湯藥，復不能說出家修梵行無上沙門果法，如是師不問而去。問而去者，有阿阇梨依止而住，雖有衣食病瘦湯藥，而不能說出家修梵行無上沙門果法，如是師須問而去。苦住者，有阿阇梨依止而住，雖無衣食病瘦湯藥，善說出家修梵行無上沙門果法，如是阿阇梨共住雖苦盡壽不應去。有樂住者，有阿阇梨依止而住，能與衣食病瘦湯藥，善說出家修梵行無上沙門果法，如是阿阇梨雖驅遣，盡壽不應去。是名四。復有四種。何等四？受法依止調伏貪慾瞋恚愚癡，是中能為弟子善說法除貪慾瞋恚愚癡，如是阿阇梨最上最勝，喻如從乳得酪、從酪得酥、從酥得醍醐，醍醐最上最勝。

和上、阿阇梨應教共住弟子、依止弟子。教法者，不凈應遮，非行處、被羯磨，惡邪見自解使人解，自出罪使人出罪，病自看使人看，難起若自送若使人送、王賊。

不凈應遮者，若弟子犯小小戒、別眾食、處處食、女人同屋、未受具足人過三宿、截生草、不凈果食，應教言：「莫作是。」若言：「和上、阿阇梨！我更不作。」者善。若言：「和上、阿阇梨但自教，教他

【現代漢語翻譯】 現代漢語譯本 教師：又有四種阿阇梨（Acharya，導師）。是哪四種呢？有阿阇梨不告而別、有阿阇梨必須稟告才能離開、有阿阇梨即使生活困苦也應終身追隨、有阿阇梨即使被驅趕也應終身不離棄。不告而別的是，有阿阇梨所依止的老師，不能提供衣食醫藥，又不能講說出家修習梵行以證得無上沙門（Śrāmaṇa，修行者）果位的法，這樣的老師可以不告而別。必須稟告才能離開的是，有阿阇梨所依止的老師，雖然能提供衣食醫藥，但不能講說出家修習梵行以證得無上沙門果位的法，這樣的老師必須稟告才能離開。即使生活困苦也應追隨的是，有阿阇梨所依止的老師，雖然不能提供衣食醫藥，但能善於講說出家修習梵行以證得無上沙門果位的法，這樣的阿阇梨，即使共同生活困苦，也應終身不離棄。即使被驅趕也應不離棄的是，有阿阇梨所依止的老師，能提供衣食醫藥，又能善於講說出家修習梵行以證得無上沙門果位的法，這樣的阿阇梨，即使被驅趕，也應終身不離棄。這叫做四種阿阇梨。又有四種。是哪四種呢？接受教法依止是爲了調伏貪慾、瞋恚、愚癡，其中能為弟子善於說法，去除貪慾、瞋恚、愚癡，這樣的阿阇梨是最上最殊勝的，比喻就像從乳得到酪、從酪得到酥、從酥得到醍醐，醍醐是最上最殊勝的。

和尚（Upadhyaya，親教師）、阿阇梨應該教導共同居住的弟子、依止的弟子。教導的內容是，不凈的行為應該制止，不應前往的地方、被羯磨（Karma，業）懲罰的行為，錯誤的邪見，自己改正並使他人改正，自己懺悔並使他人懺悔，生病了自己照顧並使他人照顧，遇到困難，如果自己能解決就自己解決，否則就找人幫忙解決，以及遇到國王或盜賊的情況。

不凈的行為應該制止是指，如果弟子犯了小小戒、參加別眾食（指僧團中一部分僧人私自接受供養的飲食）、到處吃東西、與女人同住一屋、讓未受具足戒的人過夜超過三晚、砍伐生長的草、食用不乾淨的果實，應該教導他們說：『不要這樣做。』如果他們說：『和尚、阿阇梨！我再也不這樣做了。』那就好。如果他們說：『和尚、阿阇梨您自己教導自己，教導別人去吧。』

【English Translation】 English version Teacher: Again, there are four types of Acharyas (Acharya, teacher). What are the four? There are Acharyas who leave without asking, Acharyas who must ask before leaving, Acharyas whom one should follow for life even in hardship, and Acharyas whom one should not leave for life even if driven away. Those who leave without asking are those whose teachers, upon whom they rely, cannot provide clothing, food, medicine, or broth when they are sick, and cannot explain the Dharma (teachings) of practicing the Brahma-life (pure life) to attain the supreme Śrāmaṇa (ascetic) fruit. Such teachers may be left without asking. Those who must ask before leaving are those whose teachers, upon whom they rely, can provide clothing, food, medicine, and broth when they are sick, but cannot explain the Dharma of practicing the Brahma-life to attain the supreme Śrāmaṇa fruit. Such teachers must be asked before leaving. Those whom one should follow even in hardship are those whose teachers, upon whom they rely, cannot provide clothing, food, medicine, or broth when they are sick, but can skillfully explain the Dharma of practicing the Brahma-life to attain the supreme Śrāmaṇa fruit. Such Acharyas should be lived with and not left for life, even in hardship. Those whom one should not leave even if driven away are those whose teachers, upon whom they rely, can provide clothing, food, medicine, and broth when they are sick, and can skillfully explain the Dharma of practicing the Brahma-life to attain the supreme Śrāmaṇa fruit. Such Acharyas should not be left for life, even if driven away. These are called the four types. Again, there are four types. What are the four? Receiving the Dharma and relying on it is for subduing greed, hatred, and delusion. Among them, those who can skillfully explain the Dharma to disciples and remove greed, hatred, and delusion are the most supreme and excellent Acharyas, like obtaining cheese from milk, butter from cheese, and ghee from butter, with ghee being the most supreme and excellent.

The Upadhyaya (Upadhyaya, preceptor) and Acharya should teach the disciples who live together and rely on them. The teachings are that impure actions should be prohibited, places that should not be visited, actions that are subject to Karma (Karma, action) punishment, wrong and evil views should be corrected by oneself and others, one should confess and make others confess, take care of oneself and others when sick, and if difficulties arise, resolve them oneself or seek help from others, and how to deal with kings and thieves.

Impure actions that should be prohibited refer to when disciples commit minor precepts, participate in separate meals (referring to a portion of the Sangha privately accepting offered food), eat everywhere, live in the same house with women, allow those who have not received full ordination to stay for more than three nights, cut growing grass, or eat unclean fruits. They should be taught, 'Do not do this.' If they say, 'Upadhyaya, Acharya! I will not do this again,' that is good. If they say, 'Upadhyaya, Acharya, teach yourselves and teach others.'

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為？」若如是者，應語知床褥人奪床褥、知食人斷食。若前人兇惡，依王力大臣力能作不饒益者，若是和上應避去，若是依止阿阇梨，應擔衣缽出界一宿還，即離依止。共住弟子、依止弟子作不凈行，和上、阿阇梨不教者，越毗尼罪。是名不凈應遮。

非行處者，大童女家、寡婦家、摴蒱家、酤酒家、惡名比丘尼、惡名沙彌尼，在是諸處往反者，和上、阿阇梨應教：「莫此處來往，是非可習近處。」若受者善，乃至出界一宿還，即名離依止。共住弟子、依止弟子在非行處往反，若不教者，越毗尼罪。是名非行處。

被羯磨者，應斷理，僧若作折伏羯磨、不語羯磨、發喜羯磨、擯出羯磨，於三見中若一一見：謗線經、惡邪見、邊見，諫不捨作舉羯磨。和上、阿阇梨應為弟子悔謝諸人：「諸長老！此本惡見，今已舍，行隨順法。凡夫愚癡何能無過？此小兒晚學，實有此過，從今日當教敕，更不復作。」悅眾意已，求僧為解羯磨。共住弟子、依止弟子，僧作羯磨不為解者，越毗尼罪。是名被羯磨。

惡邪見起自解使人解者，若弟子起惡邪見、若謗線經、若惡邪見、若邊見，和上、阿阇梨應教：「莫起此見，此是惡事，墮惡道、入泥犁，長夜受苦。」如是種種為說，舍者善；若不捨者，應語彼知識，如是言

【現代漢語翻譯】 現代漢語譯本： 『為什麼？』如果像這樣，應該告訴知道床鋪的人去搶奪床鋪，告訴知道食物的人去斷絕食物。如果前面的人兇惡，依靠國王或大臣的力量能夠做出不利的事情，如果是和尚（Upadhyaya，親教師），應該避開離開，如果是依止阿阇梨（Acharya，軌範師），應該帶著衣缽出界過一夜再回來，就離開了依止關係。共同居住的弟子、依止的弟子做了不清凈的行為，和尚、阿阇梨不教導的，就犯了違越毗奈耶（Vinaya，戒律）的罪過。這叫做不清凈應該遮止。

非行處是指：大童女家、寡婦家、賭博家、賣酒家、名聲不好的比丘尼（Bhikkhuni，比丘尼）處、名聲不好的沙彌尼（Sramaneri，沙彌尼）處，在這些地方來來往往的，和尚、阿阇梨應該教導：『不要在這裡來往，這些是不應該親近的地方。』如果接受教導就好，如果不接受，乃至出界過一夜再回來，就叫做離開了依止關係。共同居住的弟子、依止的弟子在非行處來來往往，如果不教導的，就犯了違越毗奈耶的罪過。這叫做非行處。

被羯磨（Karma，業）者，應該斷絕關係，僧團如果做了折伏羯磨、不語羯磨、發喜羯磨、擯出羯磨，對於三種見解中的任何一種：誹謗線經、惡邪見、邊見，勸諫不捨棄就做舉羯磨。和尚、阿阇梨應該為弟子向眾人懺悔：『各位長老！此人原本有惡見，現在已經捨棄，行隨順佛法的行為。凡夫愚癡怎麼可能沒有過錯？這個小孩子晚學佛法，確實有這個過錯，從今天開始應當教導告誡，不再重犯。』使大眾高興之後，請求僧團解除羯磨。共同居住的弟子、依止的弟子，僧團做了羯磨不為他解除的，就犯了違越毗奈耶的罪過。這叫做被羯磨。

惡邪見生起自己不解除，或者使他人不解除的，如果弟子生起惡邪見、或者誹謗線經、或者惡邪見、或者邊見，和尚、阿阇梨應該教導：『不要生起這種見解，這是惡事，會墮入惡道、進入地獄（Niraya，地獄），長夜受苦。』像這樣種種為他說法，捨棄就好；如果不捨棄，應該告訴他的知識，這樣說

【English Translation】 English version: 'Why?' If that is the case, one should tell those who know about beds to seize beds, and tell those who know about food to cut off food. If the person in front is fierce and, relying on the power of the king or minister, can cause harm, if it is an Upadhyaya (preceptor), he should avoid leaving. If relying on an Acharya (teacher), he should carry his robes and bowl, go outside the boundary for one night, and then return, thus leaving the dependence. If a co-resident disciple or a dependent disciple engages in impure conduct, and the Upadhyaya or Acharya does not teach them, they commit an offense against the Vinaya (discipline). This is called impurity that should be prevented.

Non-practicing places refer to: the homes of young unmarried girls, widows, gamblers, wine sellers, bhikkhunis (nuns) with bad reputations, and sramaneris (novice nuns) with bad reputations. If one goes back and forth to these places, the Upadhyaya or Acharya should teach: 'Do not come and go here; these are places that should not be frequented.' If they accept the teaching, that is good. If they do not accept it, even going outside the boundary for one night and then returning is considered leaving the dependence. If a co-resident disciple or a dependent disciple goes back and forth to non-practicing places, and they are not taught, they commit an offense against the Vinaya. This is called a non-practicing place.

Those who have been subjected to Karma (action), should be cut off. If the Sangha (community) performs a Karma of subjugation, a Karma of silence, a Karma of rejoicing, or a Karma of expulsion, regarding any one of the three views: slandering the Sutras, evil views, or extreme views, and if they are advised not to abandon it, a Karma of censure is performed. The Upadhyaya or Acharya should repent to the people on behalf of the disciple: 'Venerable elders! This person originally had evil views, but now has abandoned them and is practicing in accordance with the Dharma (teachings). How can ordinary foolish people be without faults? This child is learning the Dharma late and indeed has this fault. From today on, we should teach and admonish them so that they do not repeat it.' After pleasing the assembly, request the Sangha to undo the Karma. If a co-resident disciple or a dependent disciple has Karma performed on them and it is not undone by the Sangha, they commit an offense against the Vinaya. This is called being subjected to Karma.

If evil views arise and one does not resolve them oneself or cause others to resolve them, if a disciple develops evil views, or slanders the Sutras, or has evil views, or has extreme views, the Upadhyaya or Acharya should teach: 'Do not develop these views; this is evil and will lead to falling into evil realms and entering Niraya (hell), suffering for a long night.' In this way, they should speak in various ways. If they abandon it, that is good; if they do not abandon it, they should tell their acquaintances, saying

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：「長老為彼說，令舍惡見。」若不自解、不使人解，越毗尼罪。是名惡見自解使人解。

自出罪使人出者，若弟子犯可治罪，若犯僧伽婆尸沙，覆藏者，應自與波利婆沙。若不覆藏者，應與摩那埵。乃至越毗尼罪，應自治，若不能者使人治。若共住弟子、依止弟子犯罪，師不自與出、不使人與出，越毗尼罪。是名自出罪使人出罪。

病自看使人看者，若弟子病，應自看、使人看，不得使人看、己自不經營，一日應三往看，語看病人：「汝莫疲厭，展轉相看，佛所讚歎。」若共住弟子、依止弟子病，師不看者，越毗尼罪。是名病自看使人看。

難起若自送若使人送者，若弟子親里欲罷其道，師應教遠避，成就出家功德應自送，若老病若知僧事應囑人送，若不自送、不使人送，越毗尼罪。是名難起若自送若使人送。

王賊者，若弟子為王收錄，師不應便逐去，應在外伺候訊息。若王家問：「誰是和上、阿阇梨？」爾時應入。若事枉橫，應求知識證明。若須財物追逐，應與衣缽，若無者應乞求與。若弟子為賊抄賣遠在他方者，師應推求追贖。若弟子王賊所捉，和上、阿阇梨不救贖者，越毗尼罪。

若和上、阿阇梨，共住弟子、依止弟子亦應如是諫，不得粗語如教誡法，應軟語諫和上、阿阇

【現代漢語翻譯】 現代漢語譯本： 『長老為他說法，使他捨棄邪惡的見解。』如果自己不理解，也不幫助別人理解，就犯了違越毗尼的罪過。這叫做自己理解邪惡見解並使別人理解邪惡見解。

『自己幫助出罪，也幫助別人出罪』，如果弟子犯了應該懲治的罪過，如果犯了僧伽婆尸沙（僧殘罪），隱瞞罪行的人，應該自己接受波利婆沙（別住）。如果不隱瞞罪行，應該接受摩那埵（行法）。乃至違越毗尼的罪過，應該自己懲治，如果不能自己懲治，就讓別人懲治。如果共同居住的弟子、依止的弟子犯罪，師父不親自幫助出罪，也不讓別人幫助出罪，就犯了違越毗尼的罪過。這叫做自己幫助出罪，也幫助別人出罪。

『生病了自己照顧，也讓別人照顧』，如果弟子生病了，應該自己照顧，也讓別人照顧，不能讓別人照顧，自己卻不經營照料，一天應該三次前去探望，告訴照顧病人的人：『你們不要疲倦厭煩，輪流互相照顧，這是佛所讚歎的。』如果共同居住的弟子、依止的弟子生病了，師父不去看望，就犯了違越毗尼的罪過。這叫做生病了自己照顧，也讓別人照顧。

『遇到災難如果自己送走，或者讓別人送走』，如果弟子的親屬想要阻止他修行，師父應該教導他遠離，爲了成就出家的功德，應該自己送走，如果年老體弱或者懂得僧團事務，應該囑託別人送走，如果不自己送走，也不讓別人送走，就犯了違越毗尼的罪過。這叫做遇到災難如果自己送走，或者讓別人送走。

『國王和盜賊』，如果弟子被國王逮捕，師父不應該立刻離開，應該在外邊等候訊息。如果王家詢問：『誰是和上（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）？』這時應該進去。如果事情是冤枉的，應該尋求認識的人證明。如果需要財物來追回，應該給他衣缽，如果沒有，應該乞求給他。如果弟子被盜賊搶劫販賣到遠方，師父應該推求追贖。如果弟子被國王或盜賊抓住，和上（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）不救贖，就犯了違越毗尼的罪過。

如果和上（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師），共同居住的弟子、依止的弟子也應該這樣勸諫，不能用粗暴的語言像教誡法一樣，應該用柔和的語言勸諫和上（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）。

【English Translation】 English version: 『The elder should explain to him, causing him to abandon evil views.』 If one does not understand oneself and does not help others understand, one commits an offense against the Vinaya. This is called understanding evil views oneself and causing others to understand evil views.

『One helps oneself to be absolved of offenses and helps others to be absolved,』 If a disciple commits an offense that should be punished, if he commits a Sanghavasesa (僧伽婆尸沙, a type of serious offense), and conceals it, he should undergo Parivasa (波利婆沙, penance). If he does not conceal it, he should undergo Manatta (摩那埵, probation). Even for offenses against the Vinaya, one should punish oneself; if one cannot punish oneself, one should have others punish him. If a co-resident disciple or a dependent disciple commits an offense, and the teacher does not personally help him to be absolved, nor have others help him to be absolved, he commits an offense against the Vinaya. This is called helping oneself to be absolved of offenses and helping others to be absolved.

『When sick, one cares for oneself and has others care for one,』 If a disciple is sick, one should care for him oneself and have others care for him; one should not have others care for him while not attending to him oneself. One should visit him three times a day, telling those caring for the sick: 『Do not be weary or厭煩, take turns caring for each other; this is praised by the Buddha.』 If a co-resident disciple or a dependent disciple is sick, and the teacher does not care for him, he commits an offense against the Vinaya. This is called caring for oneself when sick and having others care for one.

『When difficulties arise, one either escorts oneself or has others escort,』 If a disciple's relatives want to prevent him from practicing, the teacher should teach him to stay away. To accomplish the merit of renunciation, one should escort him oneself. If one is old or sick, or knows about Sangha (僧伽, monastic community) affairs, one should entrust someone else to escort him. If one does not escort him oneself, nor have others escort him, one commits an offense against the Vinaya. This is called when difficulties arise, one either escorts oneself or has others escort.

『Kings and thieves,』 If a disciple is arrested by the king, the teacher should not leave immediately, but should wait outside for news. If the royal family asks: 『Who is the Upadhyaya (和上, preceptor) or Acarya (阿阇梨, teacher)?』 Then one should enter. If the matter is unjust, one should seek knowledgeable people to testify. If money is needed to pursue the matter, one should give him robes and a bowl; if one does not have them, one should beg for them to give him. If a disciple is robbed and sold far away by thieves, the teacher should seek to redeem him. If a disciple is seized by the king or thieves, and the Upadhyaya (和上, preceptor) or Acarya (阿阇梨, teacher) does not redeem him, he commits an offense against the Vinaya.

If the Upadhyaya (和上, preceptor) or Acarya (阿阇梨, teacher), co-resident disciples, and dependent disciples should also admonish in this way, one should not use harsh language like the teaching of the Dharma, but should admonish the Upadhyaya (和上, preceptor) or Acarya (阿阇梨, teacher) with gentle words.

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梨：「不應作是事。」若言：「子！我更不作。」若爾者善。若言：「止！止！汝非我和上、阿阇梨，我當教汝，汝更教我？如逆捋竹節。汝莫更說。」若是和上者，應舍遠去。若依止阿阇梨，應持衣缽出界一宿還，依止餘人。若師有力勢應遠去；若不去，應依止有德重人。若非行處應諫，若被羯磨應料理，若起惡見當自解、倩人解，自出罪、倩人出罪，病不病應供給，若師有難應送去，若王賊捉應追救。若共住弟子、依止弟子，師犯小小戒不諫，乃至王賊捉不追救者，越毗尼罪。

共住弟子、依止弟子于和上、阿阇梨邊，應行是事：起迎、報語，作是事、自作與他作，衣缽事，自剃與他剃，刀治、與取、受經授他、與欲取欲，服藥、迎食與他迎食，離境界、大施、不問去。

起迎者，弟子遙見和上、阿阇梨，應起迎。若食五正食，若受一食法，不得起者應低頭。若受一食法時應白師，師應問：「汝堪一食不？」堪者應受。若言：「不堪。」應語：「莫受。」若弟子見師不起者，越毗尼罪。是名不起迎。

報語者，和上、阿阇梨共語，弟子應報，若口中有食，能使聲不異者應報。若不能者，待咽已然後報。師言：「何故聞我語不報？」應語言：「弟子口中有食。」若師語不報者，越毗尼罪。是名報

【現代漢語翻譯】 現代漢語譯本： 梨說：『不應該做這件事。』如果（弟子）說：『老師！我以後再也不做了。』這樣就好。如果（弟子）說：『住口！住口！你不是我的和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師），我應當教你，你反而教我？』就像逆著紋路剝竹節一樣。『你不要再說了。』如果是和尚，（弟子）應該捨棄他，遠遠離去。如果依止的是阿阇梨，應該帶著衣缽離開界限，住一宿后再回來，依止其他人。如果老師有權勢，（弟子）應該遠遠離去；如果不離去，應該依止有德行、受人尊敬的人。如果（老師）做了不該做的事，應該勸諫，如果被僧團處罰，應該料理（相關事宜），如果（老師）生起邪惡的見解，應當自己解釋，或者請人解釋，自己懺悔，或者請人代為懺悔，生病或沒生病都應該供給（所需），如果老師有災難，應該送他離開，如果被國王或盜賊抓捕，應該追趕營救。如果共同居住的弟子、依止的弟子，老師犯了小小戒律而不勸諫，甚至被國王或盜賊抓捕而不追趕營救，就觸犯了毗尼罪（Vinaya，戒律）。

共同居住的弟子、依止的弟子在和尚、阿阇梨身邊，應當做這些事：起身迎接、迴應說話，做這件事、自己做或幫他做，衣缽的事，自己剃頭或幫他剃頭，修理刀具、給予和取回，接受經文並傳授給他人、給予同意和接受同意，服藥、迎接食物並幫他迎接食物，離開結界、接受大的佈施、不詢問就離開。

起身迎接，弟子遠遠看見和尚、阿阇梨，應當起身迎接。如果正在吃五種正食，或者受持一食法，不能起身的，應當低下頭。如果受持一食法時，應當稟告老師，老師應當問：『你能夠受持一食法嗎？』能夠的就應當受持。如果說：『不能。』應當告訴他：『不要受持。』如果弟子看見老師不起身迎接，就觸犯了毗尼罪。這叫做不起身迎接。

迴應說話，和尚、阿阇梨說話，弟子應當迴應，如果口中有食物，能夠使聲音沒有變化的，應當迴應。如果不能，等待嚥下后然後迴應。老師說：『為什麼聽到我說話不迴應？』應當回答說：『弟子口中有食物。』如果老師說話不迴應，就觸犯了毗尼罪。這叫做迴應說話。

【English Translation】 English version: Li said: 'This should not be done.' If (the disciple) says: 'Teacher! I will not do it again.' That would be good. If (the disciple) says: 'Stop! Stop! You are not my Upadhyaya (preceptor), or Acarya (teacher), I should be teaching you, and you are teaching me?' It's like peeling a bamboo node against the grain. 'You should not say any more.' If it is an Upadhyaya, (the disciple) should abandon him and go far away. If one is relying on an Acarya, one should take the robes and bowl, leave the boundary, stay one night and then return, and rely on someone else. If the teacher has power, (the disciple) should go far away; if one does not leave, one should rely on someone virtuous and respected. If (the teacher) does something that should not be done, one should advise him; if he is punished by the Sangha (community), one should manage (the related matters); if (the teacher) develops evil views, one should explain it oneself, or ask someone to explain it, confess oneself, or ask someone to confess on one's behalf, whether sick or not, one should provide (what is needed), if the teacher has a disaster, one should send him away, if he is captured by the king or thieves, one should chase after and rescue him. If a co-resident disciple, or a relying disciple, does not advise the teacher when he violates minor precepts, or even if he is captured by the king or thieves and does not chase after and rescue him, he commits a Vinaya (disciplinary) offense.

A co-resident disciple, or a relying disciple, should do these things for the Upadhyaya and Acarya: rise to greet, respond to speech, do this thing, do it oneself or help him do it, matters of robes and bowl, shave oneself or help him shave, repair knives, give and take back, receive scriptures and transmit them to others, give consent and receive consent, take medicine, greet food and help him greet food, leave the boundary, receive great offerings, leave without asking.

Rising to greet, when a disciple sees the Upadhyaya or Acarya from afar, he should rise to greet him. If one is eating the five proper foods, or observing the one-meal practice, and cannot rise, one should lower one's head. If observing the one-meal practice, one should inform the teacher, and the teacher should ask: 'Are you able to observe the one-meal practice?' If able, one should observe it. If one says: 'Not able,' one should be told: 'Do not observe it.' If a disciple sees the teacher and does not rise to greet him, he commits a Vinaya offense. This is called not rising to greet.

Responding to speech, when the Upadhyaya or Acarya speaks, the disciple should respond, if there is food in the mouth, and one can make the voice not change, one should respond. If one cannot, wait until one has swallowed and then respond. The teacher says: 'Why do you not respond when you hear me speak?' One should answer: 'Disciple has food in the mouth.' If one does not respond to the teacher's speech, one commits a Vinaya offense. This is called responding to speech.

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語。

作事者，和上、阿阇梨語弟子作是事，如法應作。若言：「喚彼女來、取酒來。」應軟語言：「我聞如是等非法事不應作。」師若語作如法事，不作者越毗尼罪。是名作事。

自作與他作者，若欲有所作，應問：「我欲共某甲作是事。」師應觀相，前人若不善持戒者，應語：「莫與從事。」若是善持戒者，應語共作。若次到作維那直月，應白師，如威儀中廣說，是名自作與他作。

衣缽事者，若欲熏缽，若取巨磨泥爐及熏時，一一應白。若不能一一白者，但言：「我欲作熏缽事。」一白通了。熏缽時應問和上、阿阇梨：「缽欲熏不？」若言：「熏。」應問：「為先熏、后熏？為一處熏？」若言：「一處。」應問：「著上、著下？」隨師教應作。若欲染衣時應白，若浣時、縫時、煮染時一一應白。若不能者但言：「我欲作染衣事。」一白通了。染衣時應先問和上、阿阇梨：「衣欲染不？」若言：「染。」者，應問：「欲前染、后染、為一時？」若言：「一時。」應先染和上、阿阇梨衣。如是縫時、染時、舉時，不得持師衣裹己衣，應持己衣裹師衣。作衣缽事不白師，越毗尼罪。是名衣缽事。

自剃與他剃者，自欲剃髮時應白師，師應問：「誰與汝剃？」答言：「某甲。」「某甲知剃不？

【現代漢語翻譯】 現代漢語譯本 作事：如果和上（Upadhyaya，親教師）、阿阇梨（Acarya，導師）吩咐弟子做某事，如果這件事是如法的，就應該去做。如果他們說：『叫那個女人來』、『拿酒來』，應該委婉地說：『我聽說像這樣的非法之事不應該做。』如果師父吩咐做如法的事，不去做就會觸犯毗尼罪（Vinaya，戒律）。這叫做作事。 自作與他作：如果自己想做某事，或者與他人一起做某事，應該先問：『我想和某某一起做這件事。』師父應該觀察對方的情況，如果對方是不善於持戒的人，就應該說：『不要和他一起做。』如果是善於持戒的人，就應該同意一起做。如果輪到自己做維那（Karmadana，寺院執事）或直月（值月僧人），應該稟告師父，就像威儀中詳細說明的那樣，這叫做自作與他作。 衣缽事：如果想要熏缽（patra，食器），或者取巨磨（大磨石）、泥爐以及熏缽的時候，每一件事都應該稟告師父。如果不能一一稟告，就說：『我想要做熏缽的事情。』稟告一次就可以了。熏缽的時候應該問和上、阿阇梨：『缽要熏嗎？』如果說：『熏。』應該問：『是先熏裡面，還是后熏外面？還是一起熏？』如果說：『一起熏。』應該問：『是先熏上面，還是先熏下面？』按照師父的教導去做。如果想要染衣的時候應該稟告，無論是洗滌的時候、縫補的時候、煮染的時候，每一件事都應該稟告。如果不能一一稟告，就說：『我想要做染衣的事情。』稟告一次就可以了。染衣的時候應該先問和上、阿阇梨：『衣服要染嗎？』如果說：『染。』就應該問：『是先染前面，還是后染後面？還是一起染？』如果說：『一起染。』應該先染和上、阿阇梨的衣服。像縫補的時候、染色的時候、舉起的時候，不能用師父的衣服包裹自己的衣服，應該用自己的衣服包裹師父的衣服。做衣缽的事情不稟告師父，就會觸犯毗尼罪。這叫做衣缽事。 自剃與他剃：自己想要剃髮的時候應該稟告師父，師父應該問：『誰給你剃髮？』回答說：『某某。』『某某知道怎麼剃髮嗎？』

【English Translation】 English version Actions: If the Upadhyaya (preceptor) or Acarya (teacher) instructs a disciple to do something, and if that thing is in accordance with the Dharma, it should be done. If they say, 'Call that woman here,' or 'Bring wine here,' one should gently say, 'I have heard that such unlawful things should not be done.' If the teacher instructs to do something in accordance with the Dharma, failing to do so is a violation of the Vinaya (discipline). This is called 'Actions'. Self-Actions and Joint-Actions: If one wants to do something oneself, or do something together with others, one should first ask, 'I want to do this thing with so-and-so.' The teacher should observe the other person's situation. If the other person is not good at upholding the precepts, one should say, 'Do not do it with him.' If he is good at upholding the precepts, one should agree to do it together. If it is one's turn to be the Karmadana (monastery officer) or the duty monk of the month, one should report to the teacher, as described in detail in the rules of conduct. This is called 'Self-Actions and Joint-Actions'. Robes and Bowl Matters: If one wants to smoke the patra (bowl), or take the large millstone, mud stove, and when smoking the bowl, each thing should be reported to the teacher. If one cannot report each thing individually, one should say, 'I want to do the bowl-smoking matter.' One report is sufficient. When smoking the bowl, one should ask the Upadhyaya and Acarya, 'Do you want the bowl to be smoked?' If they say, 'Smoke it,' one should ask, 'Is it to be smoked inside first, or outside later? Or together?' If they say, 'Together,' one should ask, 'Is the top to be smoked first, or the bottom first?' One should act according to the teacher's instructions. If one wants to dye the robe, one should report it, whether it is during washing, sewing, or boiling and dyeing, each thing should be reported. If one cannot report each thing individually, one should say, 'I want to do the robe-dyeing matter.' One report is sufficient. When dyeing the robe, one should first ask the Upadhyaya and Acarya, 'Do you want the robe to be dyed?' If they say, 'Dye it,' one should ask, 'Is the front to be dyed first, or the back later? Or together?' If they say, 'Together,' one should dye the Upadhyaya's and Acarya's robes first. Like when sewing, dyeing, or lifting, one must not wrap one's own robe with the teacher's robe, one should wrap the teacher's robe with one's own robe. Doing robe and bowl matters without reporting to the teacher is a violation of the Vinaya. This is called 'Robes and Bowl Matters'. Self-Shaving and Other-Shaving: When one wants to shave one's own hair, one should report to the teacher. The teacher should ask, 'Who is shaving you?' Answer, 'So-and-so.' 'Does so-and-so know how to shave?'

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」答言：「此是眼見事。」師言：「不可。」若言：「知！」師應觀前人，不善持戒，亦言：「不可。」若善持戒，應言：「剃。」若欲與他剃髮者，應白師：「我與某甲比丘剃髮。」師應問：「汝能不？」答言：「此是眼見事，何故不能？」應語：「不可。」若言：「我能。」應相前人，若不善持戒者，應言：「不可。」若善持戒者，應言：「好用意。」若和上、阿阇梨入聚落，后剃髮人來欲令剃髮者，應白余長老比丘：「我欲剃髮。」師還應白師。師行后得剃髮人剃髮，是名自剃與他剃。

刀治者，欲與他破瘡時應白師：「與某甲比丘破瘡。」師應問：「汝能不？」答言：「此眼見事，何故不能？」師言：「不可。」若言：「能。」師應相前人，若不善持戒者，應語：「不可。」若善持戒者，應問：「何處病？」若言：「猥處。」者，應語：「離穀道邊各四指莫觸。」若刺頭出血、若除處癰痤等應作。若自欲破瘡時應白師，師應問：「在何處？」若言：「在猥處。」者，應語：「不可。」若在余處如上說，是名刀治。

與取者，若欲與他物時應白師，師應問：「與誰？」若言：「與寡婦、童女、淫女、樗蒱、兇惡人、惡名比丘尼、惡名沙彌尼、不持戒比丘。」應語：「不應與此人等相習近。」若父母

【現代漢語翻譯】 現代漢語譯本 回答說：『這是親眼所見的事情。』 師父說：『不可以。』 如果（剃髮者）說：『我知道！』 師父應該觀察眼前的人，如果不能好好持戒，也應該說：『不可以。』 如果能好好持戒，應該說：『剃（度）！』 如果想要給他人剃髮，應該稟告師父：『我給某甲（比丘的名字）比丘剃髮。』 師父應該問：『你能嗎？』 回答說：『這是親眼所見的事情，為什麼不能？』 應該說：『不可以。』 如果（剃髮者）說：『我能。』 應該觀察眼前的人，如果不能好好持戒的人，應該說：『不可以。』 如果能好好持戒的人，應該說：『好好用心。』 如果和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）進入村落，之後剃髮的人來想要（你）給他剃髮，應該稟告其他長老比丘：『我想要剃髮。』 （長老比丘）還應該稟告師父。 師父離開后，得到剃髮的人（而為之）剃髮，這叫做自己剃髮和給他人剃髮。

刀治（手術）：想要給他人破瘡的時候，應該稟告師父：『給某甲（比丘的名字）比丘破瘡。』 師父應該問：『你能嗎？』 回答說：『這是親眼所見的事情，為什麼不能？』 師父說：『不可以。』 如果（行醫者）說：『能。』 師父應該觀察眼前的人，如果不能好好持戒的人，應該說：『不可以。』 如果能好好持戒的人，應該問：『什麼地方生病？』 如果說：『隱秘之處。』 那麼，應該說：『離開穀道（肛門）邊緣各四指，不要觸碰。』 如果刺頭出血、或者去除癰痤（yong cuo，毒瘡）等，應該做。 如果自己想要破瘡的時候，應該稟告師父，師父應該問：『在什麼地方？』 如果說：『在隱秘之處。』 那麼，應該說：『不可以。』 如果在其他地方，如上面所說，這叫做刀治（手術）。

與取（給予）：如果想要給他人東西的時候，應該稟告師父，師父應該問：『給誰？』 如果說：『給寡婦、童女、**（此處原文如此，指不貞潔的女子）、樗蒲（一種古代遊戲）、兇惡的人、惡名的比丘尼（Bhiksuni，女出家人）、惡名的沙彌尼（Sramanerika，小比丘尼）、不持戒的比丘（Bhikkhu，出家人）。』 應該說：『不應該和這些人等相習近。』 如果（要給）父母

【English Translation】 English version He answered: 'This is something seen with my own eyes.' The teacher said: 'It is not permissible.' If he says: 'I know!' The teacher should observe the person before him. If he does not uphold the precepts well, he should also say: 'It is not permissible.' If he upholds the precepts well, he should say: 'Shave (ordain)!' If he wants to shave another's head, he should inform the teacher: 'I will shave the head of Bhikkhu (monk) so-and-so (name of the Bhikkhu).' The teacher should ask: 'Can you?' He answers: 'This is something seen with my own eyes, why can't I?' He should say: 'It is not permissible.' If he says: 'I can,' he should observe the person before him. If he is someone who does not uphold the precepts well, he should say: 'It is not permissible.' If he is someone who upholds the precepts well, he should say: 'Be mindful.' If the Upadhyaya (preceptor) or Acarya (teacher) enters a village, and later someone who shaves heads comes wanting (you) to shave his head, he should inform another elder Bhikkhu: 'I want to shave a head.' (The elder Bhikkhu) should also inform the teacher. After the teacher leaves, he gets someone who shaves heads (and does it for him), this is called shaving oneself and shaving others.

Cutting treatment (surgery): When wanting to lance a sore for another, he should inform the teacher: 'I will lance a sore for Bhikkhu (monk) so-and-so (name of the Bhikkhu).' The teacher should ask: 'Can you?' He answers: 'This is something seen with my own eyes, why can't I?' The teacher says: 'It is not permissible.' If (the healer) says: 'I can,' the teacher should observe the person before him. If he is someone who does not uphold the precepts well, he should say: 'It is not permissible.' If he is someone who upholds the precepts well, he should ask: 'Where is the illness?' If he says: 'In a private area,' then he should say: 'Keep four fingers' distance from each side of the anus, do not touch it.' If drawing blood from the head with a needle, or removing boils and carbuncles, etc., should be done. If he himself wants to lance a sore, he should inform the teacher. The teacher should ask: 'Where is it?' If he says: 'In a private area,' then he should say: 'It is not permissible.' If it is in another place, as mentioned above, this is called cutting treatment (surgery).

Giving: If wanting to give something to another, he should inform the teacher. The teacher should ask: 'To whom?' If he says: 'To a widow, a virgin, a ** (the original text uses this term, referring to an unchaste woman), a gambler, a violent person, a Bhiksuni (nun) with a bad reputation, a Sramanerika (novice nun) with a bad reputation, a Bhikkhu (monk) who does not uphold the precepts,' he should say: 'You should not associate closely with these people.' If (giving to) parents

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不信三寶者，應少經理；若有信心者，得自恣與無乏。若欲取他物時應白師，師應問：「誰與汝？」若言：「大童女乃至不善持戒比丘與我。」應語：「莫與此人等相習近。」若言：「善持戒者。」應語：「取。」問：「齊幾許得不白與取？」半條線、半食，是名不白與取。

與他迎食自迎食者，若他倩迎食時應白師：「與某甲比丘迎食。」師應問：「彼比丘何故不去？」答言：「彼間食苦，此間食樂。」應語：「若求樂者莫為請。」若為維那、若病人請者，當相望其人，不善持戒者應言：「不可。」若言：「當次與迎。」應語：「取彼缽凈洗，合自缽持去。」若言：「彼善持戒。」者，應言：「與迎。」若欲請人迎食者應白師，師應問：「汝何故不去？」答言：「彼間食苦，此間食樂。」應語：「汝為樂故不可。」若作維那、若病，應問：「使誰迎？」答言：「某甲。」若彼不善持戒，應言：「不可。」若言：「彼次應與我迎食。」應語：「更請餘人。」若同和上、阿阇梨、若善持戒者與迎，是名自迎食與他迎。

受經授經者，若欲授他經時應白師，師應問：「授誰經？」答言：「與某甲比丘授經。」「授何經？」若言：「《沙路伽耶陀》。」應語：「不可，世尊所不聽。」若言：「咒經。」應語：「

【現代漢語翻譯】 現代漢語譯本 對於不信仰三寶（佛、法、僧）的人，應該減少供給；如果對三寶有信心的人，可以隨意給予，不會缺乏。如果想要拿取別人的東西時，應該稟告師父，師父應該問：『誰給你的？』如果回答說：『大童女乃至不善持戒的比丘給我的。』應該告訴他：『不要和這些人相交往。』如果回答說：『是善於持戒的人給的。』應該說：『拿去吧。』問：『多少可以不稟告就拿取？』半條線、半口食物，這叫做不稟告就拿取。

關於替別人迎接食物和自己迎接食物：如果別人請你替他迎接食物時，應該稟告師父：『替某甲比丘迎接食物。』師父應該問：『那位比丘為什麼不去？』回答說：『那裡的食物不好，這裡的食物好。』應該告訴他：『如果爲了追求享樂，就不要替他請求。』如果是爲了維那（寺院執事）或者病人請求的，應當觀察那個人，如果是不善於持戒的人，應該說：『不可以。』如果說：『輪到我替他迎接食物。』應該告訴他：『拿他的缽洗乾淨，和自己的缽一起拿去。』如果說：『他是善於持戒的人。』，應該說：『替他迎接。』如果想要請人替自己迎接食物，應該稟告師父，師父應該問：『你為什麼不去？』回答說：『那裡的食物不好，這裡的食物好。』應該告訴他：『你爲了享樂的緣故，不可以。』如果是作為維那，或者生病，應該問：『派誰去迎接？』回答說：『某甲。』如果那個人不善於持戒，應該說：『不可以。』如果說：『輪到我替他迎接食物。』應該告訴他：『再請其他人。』如果是和和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）、或者善於持戒的人一起迎接，這叫做自己迎接食物和替別人迎接食物。

關於接受經典和教授經典：如果想要教授別人經典時，應該稟告師父，師父應該問：『教授誰經典？』回答說：『給某甲比丘教授經典。』『教授什麼經典？』如果回答說：『《沙路伽耶陀》（Salokayatatha）。』應該告訴他：『不可以，這是世尊（Buddha，佛陀）所不允許的。』如果回答說：『咒經。』應該說：

【English Translation】 English version For those who do not believe in the Three Jewels (Buddha, Dharma, Sangha), offerings should be reduced; if they have faith in the Three Jewels, they may be given freely without lack. If one wishes to take another's belongings, one should inform the teacher, who should ask, 'Who gave it to you?' If the answer is, 'A young maiden or even a bhikkhu (monk) who does not uphold the precepts gave it to me,' one should be told, 'Do not associate with such people.' If the answer is, 'One who upholds the precepts well gave it,' one should say, 'Take it.' Question: 'How much can be taken without informing?' Half a thread, half a morsel of food, this is called taking without informing.

Regarding fetching food for others and fetching food for oneself: If someone asks you to fetch food for them, you should inform the teacher, 'Fetching food for bhikkhu (monk) so-and-so.' The teacher should ask, 'Why is that bhikkhu not going?' The answer should be, 'The food there is unpleasant, the food here is pleasant.' One should be told, 'If seeking pleasure, do not request for him.' If requesting for the Vinaya master (monastic administrator) or a sick person, one should observe that person; if they do not uphold the precepts well, one should say, 'It is not allowed.' If one says, 'It is my turn to fetch food for him,' one should be told, 'Take his bowl, wash it clean, and take it with your own bowl.' If one says, 'He upholds the precepts well,' one should say, 'Fetch it.' If one wishes to ask someone to fetch food for oneself, one should inform the teacher, who should ask, 'Why are you not going?' The answer should be, 'The food there is unpleasant, the food here is pleasant.' One should be told, 'You are not allowed because of seeking pleasure.' If acting as the Vinaya master or being sick, one should ask, 'Whom should I send to fetch it?' The answer should be, 'So-and-so.' If that person does not uphold the precepts well, one should say, 'It is not allowed.' If one says, 'It is my turn to have him fetch food for me,' one should be told, 'Ask someone else.' If fetching with the Upadhyaya (preceptor), Acarya (teacher), or one who upholds the precepts well, this is called fetching food for oneself and fetching food for others.

Regarding receiving and teaching scriptures: If one wishes to teach scriptures to another, one should inform the teacher, who should ask, 'Whom are you teaching the scriptures to?' The answer should be, 'Teaching scriptures to bhikkhu (monk) so-and-so.' 'Which scriptures are you teaching?' If the answer is, 'Salokayatatha,' one should be told, 'It is not allowed, it is not permitted by the Buddha (Buddha, enlightened one).' If the answer is, 'Mantra scriptures,' one should say:

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可。」應教彼：「莫以此活命。」若言：「《阿含》。」師應相彼人，不善持戒，應言：「不可。」若善持戒者應語：「汝經利不？」答言：「不利。」他邊問已：「當授？」應言：「不可。」若言：「利。」者，應語：「授。」若欲自受經時亦應白師，如上說，是名自受授他。

與欲取欲者，若與欲取欲時應白師，如上迎食中廣說。

服藥者，欲服藥時當先白師，若已坐欲先飲酥后食者，雖不白而服無罪。

離境界者，出僧伽藍門過二十五肘應白而去，若經行、若坐禪，應白令知處所。欲大小行時，若在師前應低頭設敬而去，不在師前不敬無罪。

作大施者，若欲大施應白師言：「我一切所有盡欲佈施。」師應語：「出家人要須三衣、缽盂、尼師壇、漉水囊、革屣。」弟子言：「我除是外，一切盡欲佈施。」師應相望，若不善持戒、不受誦習行道，應言：「聽。」若善持戒，能受誦習行道，應語：「佈施非是堅法，汝依是諸物以備湯藥，得坐禪誦經行道。」若言：「我有親里自供給我衣食病瘦湯藥。」師應語：「若爾者聽。」是名大施。

白去者，若欲行時應白和上、阿阇梨，不得臨行乃白，應先前一月半月豫白：「弟子欲至某方國土。」師應問：「何事故去？」若言：「此間僧作

【現代漢語翻譯】 現代漢語譯本：『可以。』應該教導他說：『不要以此為生。』如果他說：『《阿含》（Agama，早期佛教經典）』。師父應該觀察這個人，如果他不能好好持戒，應該說：『不可以。』如果他能好好持戒，應該問：『你精通經典嗎？』如果回答說：『不精通。』詢問其他人後，『應該傳授嗎？』應該說：『不可以。』如果他說：『精通。』，就應該告訴他：『傳授。』如果想要自己受持經典，也應該稟告師父，如上面所說，這叫做自己受持並傳授給他人。

關於給予同意和接受同意：如果給予同意或接受同意時，應該稟告師父，如上面迎食中所詳細說明的。

關於服藥：想要服藥時，應當先稟告師父。如果已經坐下，想要先喝酥油再吃飯，即使沒有稟告而服用也沒有罪過。

關於離開邊界：走出僧伽藍（Sangharama，寺院）的門超過二十五肘（約12.5米）應該稟告后離開。如果經行、或者坐禪，應該稟告讓師父知道地點。想要大小便時，如果在師父面前應該低頭表示尊敬后離開，不在師父面前不表示尊敬也沒有罪過。

關於作大布施：如果想要作大布施，應該稟告師父說：『我想要將我的一切所有全部佈施出去。』師父應該說：『出家人需要三衣（Tricivara，僧侶的三件袈裟）、缽盂（Patra，食器）、尼師壇（Nisidana，坐墊）、漉水囊（Kundi，濾水器）、革屣（鞋子）。』弟子說：『我除了這些之外，一切都想要佈施出去。』師父應該觀察，如果不善於持戒、不接受誦習和修行，應該說：『聽任你。』如果善於持戒，能夠接受誦習和修行，應該說：『佈施不是堅固之法，你應該依靠這些物品來準備湯藥，以便坐禪誦經和修行。』如果他說：『我有親戚會自己供給我衣食病瘦湯藥。』師父應該說：『如果這樣，就聽任你。』這叫做大布施。

關於稟告離開：如果想要離開時，應該稟告和上（Upadhyaya，親教師）、阿阇梨（Acarya，導師），不能臨走時才稟告，應該提前一個月或半個月預先稟告：『弟子想要去某方國土。』師父應該問：『因為什麼事情要去？』如果說：『這裡的僧眾作

【English Translation】 English version: 'It is permissible.' He should be taught: 'Do not make a living from this.' If he says: 'The Agamas (early Buddhist scriptures).' The teacher should observe that person. If he does not uphold the precepts well, he should say: 'It is not permissible.' If he upholds the precepts well, he should ask: 'Are you proficient in the scriptures?' If he answers: 'Not proficient.' After inquiring from others, 'Should it be taught?' He should say: 'It is not permissible.' If he says: 'Proficient,' then he should be told: 'Teach.' If he wants to receive the scriptures himself, he should also inform the teacher, as mentioned above. This is called receiving oneself and teaching others.

Regarding giving consent and taking consent: If giving consent or taking consent, one should inform the teacher, as explained in detail above in the context of welcoming food.

Regarding taking medicine: When wanting to take medicine, one should first inform the teacher. If one is already seated and wants to drink ghee (clarified butter) before eating, there is no offense even if one takes it without informing.

Regarding leaving the boundary: Leaving the Sangharama (monastery) gate beyond twenty-five cubits (approximately 12.5 meters), one should inform and then leave. If walking or meditating, one should inform the teacher to let him know the location. When wanting to urinate or defecate, if in front of the teacher, one should bow one's head to show respect before leaving. If not in front of the teacher, there is no offense in not showing respect.

Regarding making a great donation: If wanting to make a great donation, one should inform the teacher, saying: 'I want to donate all that I have.' The teacher should say: 'A renunciant needs the three robes (Tricivara, the three robes of a monk), the alms bowl (Patra, a bowl for food), the sitting cloth (Nisidana, a sitting mat), the water filter (Kundi, a water strainer), and sandals.' The disciple says: 'Except for these, I want to donate everything.' The teacher should observe. If he is not good at upholding the precepts, does not receive recitation and practice, he should say: 'Allow it.' If he is good at upholding the precepts, able to receive recitation and practice, he should say: 'Donation is not a firm practice. You should rely on these things to prepare medicine, so that you can meditate, recite scriptures, and practice.' If he says: 'I have relatives who will provide me with clothing, food, medicine for illness and old age.' The teacher should say: 'If so, allow it.' This is called a great donation.

Regarding informing before leaving: When wanting to leave, one should inform the Upadhyaya (preceptor) and Acarya (teacher). One should not inform only when about to leave, but should inform in advance, a month or half a month beforehand: 'Disciple wants to go to such and such country.' The teacher should ask: 'Why do you want to go?' If he says: 'The Sangha here is doing

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事苦、受經、誦經苦。」和上、阿阇梨復言：「少食少飲多覺少眠。」「彼間住樂。」師應語：「汝為是故出家，何得辭苦？」若言：「和上、阿阇梨經營事務不授我經，是故欲去。」若能授者，應語：「莫去。」若不能者，眾中有善持戒誦利者，應語：「于彼授。」若復無者，彼間有知識多聞比丘應遙囑。若行時不白和上、依止阿阇梨而去者，越毗尼罪。是中共住弟子、依止弟子，于和上、阿阇梨所應行是事。是名白和上、阿阇梨而去。

摩訶僧祇律卷第二十八 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第二十九

東晉天竺三藏佛陀跋陀羅共法顯譯明雜誦跋渠法之七

複次佛游俱薩羅國。爾時諸比丘持和上、阿阇梨衣缽在前，去界內聚坐待師，畏失依止故不出界。佛知而故問：「此是何等比丘聚坐？」諸比丘以是因緣具白世尊。佛告諸比丘：「此非是離依止，待如來俱薩羅國遊行還舍衛城時語我，當爲諸弟子制舍依止法。」佛還舍衛城，諸比丘以上因緣具白世尊：「今正是時，唯愿世尊為諸比丘制舍依止法。」佛告諸比丘：「若和上命終時離依止，若罷道、被舉、和上出界宿、若共住弟子出界宿，是名離依止。若依止阿阇梨、若命終、罷道、被舉、若出界宿

【現代漢語翻譯】 現代漢語譯本：'事情辛苦、學習經典辛苦、背誦經典辛苦。'和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）又說：'少吃少喝，多覺悟，少睡眠。''那裡住著快樂。'師父應該說：'你正是因為這個原因出家，怎麼能抱怨辛苦呢？'如果說：'和尚、阿阇梨經營事務，不教我經典，因此想要離開。'如果能教，應該說：'不要離開。'如果不能，僧團中有持戒精嚴、背誦流利的人，應該說：'向他學習。'如果再沒有，那裡有見識廣博、博學多聞的比丘（Bhiksu，比丘），應該遙遠地囑託。如果離開時沒有稟告和尚、依止阿阇梨就離開，就犯了違越毗尼（Vinaya，戒律）的罪。共同居住的弟子、依止的弟子，對於和尚、阿阇梨應該做這些事。這叫做稟告和尚、阿阇梨后離開。

《摩訶僧祇律》卷第二十八 大正藏第 22 冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第二十九

東晉天竺三藏佛陀跋陀羅共法顯譯明雜誦跋渠法之七

再次，佛陀（Buddha）在拘薩羅國游化。當時，各位比丘拿著和尚、阿阇梨的衣缽在前面，在界內聚集坐著等待師父，因為害怕失去依止，所以不出界。佛陀知道后故意問：'這是什麼比丘聚集坐著？'各位比丘將這個因緣詳細地稟告世尊。佛陀告訴各位比丘：'這不是離開依止，等待如來（Tathagata）從拘薩羅國返回舍衛城時告訴我，我將為各位弟子制定捨棄依止的法規。'佛陀返回舍衛城，各位比丘將以上因緣詳細地稟告世尊：'現在正是時候，希望世尊為各位比丘制定捨棄依止的法規。'佛陀告訴各位比丘：'如果和尚命終時離開依止，如果還俗、被僧團驅逐、和尚出界過夜、如果共同居住的弟子出界過夜，這叫做離開依止。如果依止阿阇梨，如果命終、還俗、被僧團驅逐、如果出界過夜

【English Translation】 English version: 'Affairs are difficult, receiving the sutras is difficult, reciting the sutras is difficult.' The Upadhyaya (preceptor) and Acarya (teacher) further say: 'Eat and drink little, be greatly awakened, sleep little.' 'Living there is joyful.' The teacher should say: 'You renounced the world for this reason, how can you complain about hardship?' If they say: 'The Upadhyaya and Acarya are busy with affairs and do not teach me the sutras, therefore I want to leave.' If they can teach, they should say: 'Do not leave.' If they cannot, among the Sangha (community) there are those who uphold the precepts well and recite fluently, they should say: 'Learn from them.' If there are none, there are Bhiksus (monks) there who are knowledgeable and learned, they should be remotely entrusted. If they leave without informing the Upadhyaya and relying on the Acarya, they commit an offense against the Vinaya (discipline). Disciples living together and relying disciples should do these things for the Upadhyaya and Acarya. This is called leaving after informing the Upadhyaya and Acarya.

Mahāsaṃghika Vinaya, Scroll 28 Taisho Tripitaka, Volume 22, No. 1425, Mahāsaṃghika Vinaya

Mahāsaṃghika Vinaya, Scroll 29

Translated by the Tripiṭaka Master Buddhabhadra of Tianzhu (India) in the Eastern Jin Dynasty, together with Faxian, clarifying the seventh of the miscellaneous recitation section.

Furthermore, the Buddha was traveling in the country of Kosala. At that time, the Bhiksus were holding the robes and bowls of their Upadhyayas and Acaryas in front, gathering and sitting within the boundary waiting for their teachers, fearing to lose their reliance, so they did not leave the boundary. Knowing this, the Buddha deliberately asked: 'What kind of Bhiksus are these gathering and sitting?' The Bhiksus explained the cause and conditions in detail to the World-Honored One. The Buddha told the Bhiksus: 'This is not leaving reliance, wait for the Tathagata to return from the country of Kosala to Shravasti and tell me, I will establish the rules for abandoning reliance for the disciples.' The Buddha returned to Shravasti, and the Bhiksus explained the above cause and conditions in detail to the World-Honored One: 'Now is the right time, may the World-Honored One establish the rules for abandoning reliance for the Bhiksus.' The Buddha told the Bhiksus: 'If the Upadhyaya dies, they leave reliance; if they renounce the world, are expelled by the Sangha, the Upadhyaya stays overnight outside the boundary, if the disciples living together stay overnight outside the boundary, this is called leaving reliance. If they rely on the Acarya, if they die, renounce the world, are expelled by the Sangha, if they stay overnight outside the boundary.'

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、若依止弟子出界宿、若滿五歲善知法善知毗尼，得離依止，是名舍依止。若比丘不善知法、不善知毗尼、不能自立、不能立他，如是比丘盡壽應依止住。若比丘滿十歲善知法、善知比尼、能自立復能立他，如是比丘得受人依止。」是名和上、阿阇梨共住弟子依止弟子法。

沙彌法者，世尊不樂欲，父母愛重為之泣淚，臨得轉輪王舍家出家，乃至尊者羅睺羅出家因緣應廣說。佛告舍利弗：「汝去度羅睺羅出家。」舍利弗言：「我云何度羅睺羅出家？」佛言：「汝往教言：『我羅睺羅，歸依佛、歸依法、歸依僧。』如是三說。『我羅睺羅，歸依佛竟、歸依法竟、歸依僧竟，盡壽不殺生、不盜、不邪淫、不妄語、不飲酒。佛婆伽婆出家，我羅睺羅隨佛出家。』如是三說。『佛婆伽婆出家，我羅睺羅隨佛出家，舍俗服著袈裟，盡壽不殺生持沙彌戒；盡壽不盜持沙彌戒；盡壽不淫持沙彌戒；盡壽不妄語持沙彌戒；盡壽不飲酒持沙彌戒；盡壽不著華香持沙彌戒；盡壽不觀聽歌舞作樂持沙彌戒；盡壽不坐臥高廣床上持沙彌戒；盡壽不過時食持沙彌戒；盡壽不得捉金銀及錢持沙彌戒。如是憶念持。』」

複次佛住舍衛城，廣說如上。爾時尊者阿難，有一知識檀越家，合門疫病死盡，唯有一小兒在，恒在市肆前拾粒自活。

【現代漢語翻譯】 現代漢語譯本：如果被依止的弟子出界住宿，或者滿了五歲，並且能夠很好地理解佛法（Dharma）和戒律（Vinaya），就可以離開依止，這叫做捨棄依止。如果比丘（Bhiksu，佛教僧侶）不善於理解佛法，不善於理解戒律，不能自立，也不能幫助他人自立，這樣的比丘應該終身依止他人。如果比丘滿了十歲，能夠很好地理解佛法和戒律，能夠自立並且能夠幫助他人自立，這樣的比丘可以接受他人依止。』這叫做和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）共同居住的弟子依止弟子的方法。

關於沙彌（Sramanera，佛教男童出家者）的戒法，世尊（釋迦牟尼佛的尊稱）不喜歡父母因愛重而哭泣流淚，（即使是）臨近成為轉輪聖王（Cakravartin，擁有統治世界的理想明君）的人捨棄家庭出家，乃至尊者羅睺羅（Rahula，釋迦牟尼佛的兒子）出家的因緣，應該廣泛宣說。佛告訴舍利弗（Sariputra，智慧第一的佛陀弟子）：『你去度羅睺羅出家。』舍利弗說：『我如何度羅睺羅出家呢？』佛說：『你前去教導他說：『我，羅睺羅，皈依佛（Buddha）、皈依法（Dharma）、皈依僧（Sangha）。』這樣說三次。『我，羅睺羅，皈依佛完畢、皈依法完畢、皈依僧完畢，盡我一生不殺生、不偷盜、不邪淫、不妄語、不飲酒。佛，婆伽婆（Bhagavan，世尊的稱號）出家，我，羅睺羅，跟隨佛出家。』這樣說三次。『佛，婆伽婆出家，我，羅睺羅，跟隨佛出家，捨棄世俗的服裝穿上袈裟，盡我一生不殺生，持沙彌戒；盡我一生不偷盜，持沙彌戒；盡我一生不邪淫，持沙彌戒；盡我一生不妄語，持沙彌戒；盡我一生不飲酒，持沙彌戒；盡我一生不佩戴華麗的裝飾和香料，持沙彌戒；盡我一生不觀看和聽取歌舞作樂，持沙彌戒；盡我一生不坐臥于高大寬廣的床上，持沙彌戒；盡我一生不過午食用餐，持沙彌戒；盡我一生不觸控金銀和錢財，持沙彌戒。』這樣憶念並持守。』

再次，佛住在舍衛城（Sravasti，古印度城市），廣泛宣說如上內容。當時，尊者阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）有一位熟悉的施主，全家因為瘟疫而去世，只剩下一個小孩，經常在市場前撿拾穀粒來維持生活。

【English Translation】 English version: If a disciple who is being relied upon stays overnight outside the boundary, or if they are five years old and have a good understanding of the Dharma (teachings) and Vinaya (discipline), they may leave dependence; this is called abandoning dependence. If a Bhiksu (monk) does not have a good understanding of the Dharma, does not have a good understanding of the Vinaya, cannot be independent, and cannot help others to be independent, such a Bhiksu should remain dependent for their entire life. If a Bhiksu is ten years old, has a good understanding of the Dharma and Vinaya, can be independent, and can help others to be independent, such a Bhiksu may receive dependence from others.' This is called the method of a disciple who lives with their Upadhyaya (preceptor) and Acarya (teacher) relying on their teacher.

Regarding the precepts for a Sramanera (novice monk), the World-Honored One (a title for the Buddha) does not rejoice in parents weeping and shedding tears out of love, (even if) someone is about to become a Cakravartin (wheel-turning monarch, an ideal ruler who governs the world righteously) and abandons their home to become a monk, and even the circumstances of the Venerable Rahula (Buddha's son) becoming a monk should be widely explained. The Buddha told Sariputra (one of the Buddha's chief disciples, known for his wisdom): 'Go and ordain Rahula.' Sariputra said: 'How shall I ordain Rahula?' The Buddha said: 'Go and teach him to say: 'I, Rahula, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha (community of monks).' Say this three times. 'I, Rahula, have taken refuge in the Buddha, have taken refuge in the Dharma, have taken refuge in the Sangha, for the rest of my life I will not kill, not steal, not engage in sexual misconduct, not lie, not drink alcohol. The Buddha, Bhagavan (another title for the Buddha), has left home, I, Rahula, follow the Buddha in leaving home.' Say this three times. 'The Buddha, Bhagavan, has left home, I, Rahula, follow the Buddha in leaving home, abandoning secular clothes and wearing the kasaya (monk's robe), for the rest of my life I will not kill, observing the Sramanera precepts; for the rest of my life I will not steal, observing the Sramanera precepts; for the rest of my life I will not engage in sexual misconduct, observing the Sramanera precepts; for the rest of my life I will not lie, observing the Sramanera precepts; for the rest of my life I will not drink alcohol, observing the Sramanera precepts; for the rest of my life I will not wear flowers and perfumes, observing the Sramanera precepts; for the rest of my life I will not watch or listen to singing, dancing, and music, observing the Sramanera precepts; for the rest of my life I will not sit or lie on high and wide beds, observing the Sramanera precepts; for the rest of my life I will not eat after noon, observing the Sramanera precepts; for the rest of my life I will not touch gold, silver, or money, observing the Sramanera precepts.' Remember and uphold these precepts.'

Furthermore, the Buddha was staying in Sravasti (an ancient Indian city), widely explaining the above content. At that time, the Venerable Ananda (one of the Buddha's ten principal disciples, known for his excellent memory) had a familiar benefactor whose entire family had died from a plague, leaving only one small child who constantly picked up grains in front of the market to sustain himself.

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時尊者阿難行過時，小兒見已隨後而喚翁翁，阿難不聞遂去，為世人譏嫌言：「云何沙門釋子他有父時，強親如父如子，今見衰喪而不顧錄。」小兒追喚不已，阿難顧視識之，呼言：「子來。」時小兒隨後入祇洹精舍。佛見已知而故問：「是誰小兒？」阿難以上因緣具白世尊：「此小兒得出家不？」佛告阿難：「汝作何心？」答言：「慈愍心。」佛言：「得出家。」「世尊當云何與出家？」如上羅睺羅出家中廣說。

複次佛住舍衛城，廣說如上。爾時有摩訶羅出家，聚落中安居竟，欲詣世尊問訊，將十沙彌。爾時世尊在露處坐。摩訶羅遙見世尊！便指語諸沙彌言：「是汝祖翁。」時諸小沙彌競前趣佛，或捉床座、或牽捉衣、或摩足、或捉澡罐，佛知而故問：「是誰沙彌？」答言：「是我許。」佛言：「汝云何多度沙彌？從今日後不聽畜眾。」若畜一極至三聽畜，若大德比丘多人宗重，應語：「與餘人。」復白言：「我知有餘人，但欲在阿阇梨下受誦經法增長修學，是故與阿阇梨。」如是應語：「與餘人，得自教詔。」若畜眾沙彌，得越毗尼罪。

複次佛住舍衛城，廣說如上。爾時有比丘將一沙彌歸看親里，路經曠野，中道有非人化作龍右繞沙彌，以華散上，贊言：「善哉！大得善利，舍家出家不捉金銀及

【現代漢語翻譯】 現代漢語譯本：當時，尊者阿難行走經過時，一個小孩子看見后就跟在後面喊『翁翁』（爺爺），阿難沒有聽見就離開了。世人因此譏笑責怪說：『為什麼這些沙門釋子，別人有父親的時候，卻強行親近得像父子一樣，現在看見人家衰敗喪親卻不顧念幫助呢？』小孩子不停地追喊，阿難回頭看見認出了他，就叫道：『孩子，過來。』當時小孩子就跟著進入了祇洹精舍（祇樹給孤獨園）。佛陀看見了，明知故問：『這是誰家的小孩？』阿難將以上因緣詳細地稟告了世尊：『這個小孩子可以出家嗎？』佛陀告訴阿難：『你以什麼心來問？』阿難回答說：『慈悲憐憫之心。』佛陀說：『可以出家。』『世尊，應當如何為他出家呢？』如同上面羅睺羅（佛陀之子）出家時所廣說的那樣。

再次，佛陀住在舍衛城（古印度城市），廣說如上。當時有摩訶羅（比丘名）出家，在聚落中安居結束后，想要去拜見世尊問候，帶著十個沙彌（佛教出家男子）。當時世尊在露天的地方坐著。摩訶羅遠遠地看見世尊！就指著告訴那些沙彌說：『那是你們的祖翁（爺爺）。』當時那些小沙彌爭先恐後地跑向佛陀，有的拉著床座，有的拉著衣服，有的摩擦佛的腳，有的拿著澡罐。佛陀明知故問：『這些是誰的沙彌？』摩訶羅回答說：『是我的。』佛陀說：『你為什麼度了這麼多沙彌？從今以後不允許蓄養眾多沙彌。』如果蓄養，最多允許蓄養一到三個。如果大德比丘（德行高尚的比丘）被很多人尊敬推崇，應該說：『給其他人吧。』摩訶羅又稟告說：『我知道有其他人，但他們想要在阿阇梨（導師）那裡接受誦經之法，增長修行學問，所以才給阿阇梨。』應該這樣說：『給其他人，可以親自教導。』如果蓄養眾多沙彌，就犯了越毗尼罪（違犯戒律的罪過）。

再次，佛陀住在舍衛城，廣說如上。當時有比丘帶著一個沙彌回家探望親人，路經曠野，途中有一個非人（鬼神）幻化成龍，右繞沙彌，用鮮花散在他身上，讚歎說：『善哉！真是獲得了很大的利益，捨棄家庭出家，不拿金銀以及...

【English Translation】 English version: At that time, the Venerable Ānanda (Buddha's attendant) was walking by when a small child saw him and followed him, calling out 'Grandpa, Grandpa.' Ānanda did not hear and continued on his way. People criticized and blamed him, saying, 'Why do these Śramaṇa (wandering ascetics) Śākyaputrīya (followers of the Buddha), when others have fathers, force themselves to be close like fathers and sons, but now when they see someone declining and bereaved, they do not care or help?' The child kept calling out, and Ānanda looked back, recognized him, and called out, 'Child, come here.' Then the child followed him into the Jetavana Vihāra (Jetavana Monastery). The Buddha saw this, and knowing full well, asked, 'Whose child is this?' Ānanda explained the entire situation to the World-Honored One: 'Can this child become a monk?' The Buddha told Ānanda, 'With what intention do you ask?' Ānanda replied, 'With a compassionate heart.' The Buddha said, 'He can become a monk.' 'World-Honored One, how should he be ordained?' As described in detail above regarding the ordination of Rāhula (Buddha's son).

Furthermore, the Buddha was residing in Śrāvastī (ancient Indian city), and the above was described in detail. At that time, there was a monk named Mahāroha (name of a Bhikshu) who, after completing his rainy season retreat in a village, wanted to visit the World-Honored One to pay his respects, bringing ten Śrāmaṇeras (novice monks). At that time, the World-Honored One was sitting in an open space. Mahāroha saw the World-Honored One from afar and pointed to the Śrāmaṇeras, saying, 'That is your grandfather.' Then the young Śrāmaṇeras rushed forward to the Buddha, some grabbing the seat, some pulling on his robe, some rubbing his feet, and some holding the water pot. The Buddha, knowing full well, asked, 'Whose Śrāmaṇeras are these?' Mahāroha replied, 'They are mine.' The Buddha said, 'Why have you ordained so many Śrāmaṇeras? From today onwards, you are not allowed to keep a large number of disciples.' If you do keep them, you are only allowed to keep one to three at most. If a virtuous Bhikshu (monk) is highly respected by many, he should say, 'Give them to someone else.' Mahāroha further reported, 'I know there are others, but they want to receive the teachings of the scriptures and increase their learning and practice under the Ācārya (teacher), so I gave them to the Ācārya.' One should say, 'Give them to someone else, who can personally teach them.' If one keeps a large number of Śrāmaṇeras, one commits the offense of violating the Vinaya (monastic rules).

Furthermore, the Buddha was residing in Śrāvastī, and the above was described in detail. At that time, there was a Bhikshu who was taking a Śrāmaṇera home to visit his relatives, traveling through a wilderness. On the way, a non-human being (ghost or spirit) transformed into a dragon, circling the Śrāmaṇera to the right, scattering flowers on him, and praising him, saying, 'Excellent! Truly you have gained great benefit, renouncing your home to become a monk, not holding gold and silver, and...

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錢。」比丘到親里家，問訊已欲還時，親里婦言：「汝今還去道迥多乏，可持是錢去市易所須。」沙彌受取繫著衣頭而去，中道非人見沙彌持錢在比丘後行，復化作龍來左繞沙彌，以土坌上，說是言：「汝失善利，出家修道而捉錢行。」沙彌便啼。比丘顧視問沙彌：「汝何故啼？」沙彌言：「我不憶有過，無故得惱。」師言：「汝有所捉耶？」答言：「持是錢來。」師言：「捨棄。」棄已，非人復如前供養。比丘以是因緣往白世尊。佛言：「從今日後不聽沙彌持金銀錢。」若比丘使沙彌最初捉金銀錢者，得越毗尼罪。若見沙彌先已捉，后使捉者無罪。

複次佛住舍衛城，為諸天世人之所供養，廣說如上。爾時尊者大目連，共專頭沙彌，食後到閻浮提阿耨大池上坐禪。時專頭沙彌見池邊金沙，便作是念：「我今當盛是沙，可著世尊澡罐下。」尊者目連從禪覺，即以神足乘虛而還。時專頭沙彌為非人所持，時目連回見喚沙彌來，答言：「我不能得往。」問：「汝有所持耶？」答言：「持是金沙。」「汝應捨棄。」舍已即乘虛而去。諸比丘以是因緣具白世尊。佛言：「從今日後不聽沙彌捉金銀及錢。」

複次佛住迦維羅衛尼拘律樹釋氏精舍。諸檀越設供飯僧，時有沙彌在中逐鳥驅蠅，並拾遺飯骨菜果蓏而啖。時

【現代漢語翻譯】 現代漢語譯本 『錢。』比丘到親里家，問訊完畢準備返回時，親里婦人說：『你現在回去路途遙遠，缺少所需之物，可以拿著這些錢去市場購買所需。』沙彌接受了錢，繫在衣角上離開。途中，非人（指一種神道眾生）看見沙彌拿著錢跟在比丘身後，便幻化成龍，從左邊纏繞沙彌，並用土撒向他，說道：『你失去了善利，出家修行卻拿著錢行走。』沙彌便哭了起來。比丘回頭看見，問沙彌：『你為何哭泣？』沙彌說：『我不記得有什麼過錯，卻無緣無故地受到惱怒。』師父說：『你拿著什麼東西嗎？』回答說：『拿著這些錢。』師父說：『捨棄它。』捨棄后，非人又像之前一樣供養。比丘將此事稟告世尊。佛說：『從今以後，不允許沙彌持有金銀錢財。』如果比丘讓沙彌最初拿取金銀錢財，就犯了越毗尼罪（違犯戒律的罪過）。如果看見沙彌先前已經拿取，之後再讓他拿取，就沒有罪。

再次，佛住在舍衛城（梵文：Śrāvastī），受到諸天和世人的供養，廣泛宣說佛法，如前所述。當時，尊者大目犍連（梵文：Mahāmaudgalyāyana），與專頭沙彌，飯後一同到閻浮提（梵文：Jambudvīpa）阿耨大池（梵文：Anavatapta）邊上坐禪。當時，專頭沙彌看見池邊的金沙，便心想：『我現在應當盛起這些沙子，可以放在世尊的澡罐下面。』尊者目犍連從禪定中醒來，立即用神足通乘空返回。當時，專頭沙彌被非人所控制，這時目犍連回頭看見，呼喚沙彌過來，沙彌回答說：『我不能過去。』問：『你拿著什麼東西嗎？』回答說：『拿著這些金沙。』『你應該捨棄它。』捨棄后，立即乘空而去。眾比丘將此事詳細稟告世尊。佛說：『從今以後，不允許沙彌拿取金銀及錢財。』

再次，佛住在迦毗羅衛（梵文：Kapilavastu）尼拘律樹（梵文：Nigrodha）釋氏精舍。眾檀越（梵文：Dānapati，施主）設齋供養僧眾，當時有沙彌在其中驅趕鳥雀和蒼蠅，並撿拾遺落的飯粒、骨頭、蔬菜、瓜果等來吃。

【English Translation】 English version 『Money.』 A Bhikshu (monk) went to the house of a relative. After inquiring about their well-being and preparing to return, the relative's wife said, 『You are returning a long way and lack necessities. You can take this money to the market to buy what you need.』 The Shramanera (novice monk) accepted the money, tied it to the corner of his robe, and left. On the way, a non-human being (a type of divine being) saw the Shramanera carrying money and following the Bhikshu. It transformed into a dragon, coiled around the Shramanera from the left, and threw dirt on him, saying, 『You have lost your good fortune, having renounced the world to cultivate the Way, yet you carry money.』 The Shramanera began to cry. The Bhikshu looked back and asked the Shramanera, 『Why are you crying?』 The Shramanera said, 『I don't remember having done anything wrong, yet I am being troubled for no reason.』 The teacher said, 『Are you holding something?』 He replied, 『I am carrying this money.』 The teacher said, 『Discard it.』 After discarding it, the non-human being offered him the same respect as before. The Bhikshu reported this matter to the World Honored One (Buddha). The Buddha said, 『From this day forward, Shramaneraka are not allowed to hold gold, silver, or money.』 If a Bhikshu causes a Shramanera to initially take gold, silver, or money, he commits an offense of violating the Vinaya (monastic rules). If he sees that the Shramanera has already taken it and then allows him to continue holding it, there is no offense.

Again, the Buddha was residing in Śrāvastī (舍衛城), being honored by gods and humans, extensively expounding the Dharma as before. At that time, the Venerable Mahāmaudgalyāyana (大目犍連), together with the Shramanera Zhuan Tou, after their meal, went to sit in meditation by the Anavatapta (阿耨大池) Lake in Jambudvīpa (閻浮提). At that time, the Shramanera Zhuan Tou saw the golden sand by the lake and thought, 『I should collect this sand and place it under the World Honored One's bathing pot.』 The Venerable Maudgalyāyana awoke from meditation and immediately returned through the air using his supernatural powers. At that time, the Shramanera Zhuan Tou was being held by a non-human being. Maudgalyāyana turned back, saw him, and called for the Shramanera to come. The Shramanera replied, 『I cannot come.』 He asked, 『Are you holding something?』 He replied, 『I am holding this golden sand.』 『You should discard it.』 After discarding it, he immediately departed through the air. The Bhikshus reported this matter in detail to the World Honored One. The Buddha said, 『From this day forward, Shramaneraka are not allowed to hold gold, silver, or money.』

Again, the Buddha was residing at the Nigrodha (尼拘律樹) Banyan Tree in Kapilavastu (迦毗羅衛), the Shakya (釋氏) clan's monastery. The Dānapati (檀越, patrons) were providing food offerings to the Sangha (僧眾, monastic community). At that time, there was a Shramanera among them chasing away birds and flies, and picking up leftover rice grains, bones, vegetables, melons, and fruits to eat.

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有諸母人情多憐愍，見已作如是言：「沙門釋子無有慈心，食不平等，如畜犢子先乳后𤚲。而今比丘畜此小兒，獨食不與。此壞敗人，何道之有？」諸比丘以是因緣具白世尊。佛言：「從今日後出家人食應等與。」沙彌法者。沙彌有三品：一者從七歲至十三，名為驅烏沙彌。二者從十四至十九，是名應法沙彌。三者從二十上至七十，是名名字沙彌。是三品皆名沙彌。爾時尊者優波離，知時而問世尊：「沙彌云何與安居衣分？」佛言：「若得比丘意應與，若半、若三分之一。得比丘意者，持戒能作凈事。」優波離復白佛言：「云何與沙彌非時衣分？」佛言：「等與。」若沙彌得多衣，畏作非法去者，若與半、若與三分之一。若彼和上、阿阇梨言：「等與。」是沙彌無他，應隨師語與。亡人衣分亦如是。是名沙彌法。

缽法者，佛住尸利曼荼羅林中成佛不久，時有商人，一名帝隸浮娑，二名跋梨伽。應廣說乃至持麨蜜往詣世尊。世尊作是念：「過去諸如來、應供、正遍知，為手受食、為器受食耶？」作是念已，時四大天王各持金缽來奉世尊。佛言：「不應受如是銀缽，一切寶缽皆不應受。」復各持石缽來，佛復作是念：「若受一缽，恐諸王意不悅。」即時受四缽，累置左手中，右手按之合成一缽，令四際現。佛受缽

【現代漢語翻譯】 現代漢語譯本 有些做母親的人，天性就很多憐憫之心，看到這種情況就說：『這些沙門（shā mén，出家修道的人）釋子（shì zǐ，佛教徒）沒有慈悲心，吃飯不公平，就像對待小牛一樣，先讓它吃奶，后讓它吃草。現在這些比丘（bǐ qiū，佛教出家男眾）養著這個小孩子，自己獨吃不給他。這些人真是敗壞，還有什麼道義可言？』 眾比丘因為這件事，詳細地稟告了世尊（shì zūn，對佛的尊稱）。佛說：『從今天以後，出家人吃飯應該平等分配。』 關於沙彌（shā mí，佛教出家男眾的預備階段）的規定：沙彌有三種品級：第一種是從七歲到十三歲，叫做驅烏沙彌（qū wū shā mí，負責驅趕鳥雀的沙彌）。第二種是從十四歲到十九歲，叫做應法沙彌（yīng fǎ shā mí，適合學習佛法的沙彌）。第三種是從二十歲到七十歲，叫做名字沙彌（míng zì shā mí，有名無實的沙彌）。這三種都叫做沙彌。 當時，尊者（zūn zhě，對有德長老的尊稱）優波離（yōu bō lí，佛陀十大弟子之一，持戒第一），適時地問世尊：『沙彌應該如何分配安居衣（ān jū yī，夏季安居時所穿的衣服）？』 佛說：『如果得到比丘的同意，就可以分給他，可以分一半，也可以分三分之一。得到比丘同意的條件是，沙彌持戒清凈，能夠做清凈的事情。』 優波離又問佛：『應該如何分配沙彌的非時衣（fēi shí yī，非應時節的衣服）？』 佛說：『平等分配。』如果沙彌得到很多衣服，擔心他會做出不如法的事情離開，可以分給他一半，或者分給他三分之一。如果他的和上（hé shàng，親教師）、阿阇梨（ā shé lí，導師）說：『平等分配。』這個沙彌沒有其他想法，就應該聽從師父的話，平等分配。亡者的衣物分配也一樣。這就是關於沙彌的規定。 關於缽（bō，出家人所用的食器）的規定：佛住在尸利曼荼羅林（shī lì màn chá luó lín，地名）中，剛成佛不久，當時有兩個商人，一個叫帝隸浮娑（dì lì fú suō），一個叫跋梨伽（bá lí qié）。（應廣說）乃至他們拿著炒麵和蜂蜜去拜訪世尊。 世尊心想：『過去的諸如來（rú lái，佛的稱號之一）、應供（yīng gòng，佛的稱號之一）、正遍知（zhèng biàn zhī，佛的稱號之一），是用手接受食物，還是用器皿接受食物呢？』這樣想著，當時四大天王（sì dà tiān wáng，佛教的護法神）各自拿著金缽來供奉世尊。 佛說：『不應該接受這樣的銀缽，一切寶缽都不應該接受。』四大天王又各自拿著石缽來，佛又想：『如果只接受一個缽，恐怕其他天王會不高興。』於是就接受了四個缽，疊放在左手中，用右手按壓，合成為一個缽，讓四個缽的邊緣都顯現出來。佛接受了缽。

【English Translation】 English version Some mothers, full of compassion, upon seeing this, would say: 'These Shramanas (shā mén, wandering ascetics) and disciples of Shakya (shì zǐ, descendants of the Shakya clan, referring to Buddhists) have no compassion. They do not share food equally, like tending to calves, giving milk first and then grass. Now these Bhikshus (bǐ qiū, Buddhist monks) keep this young child and eat alone without sharing. These corrupt people, what Dharma (dharma, teachings or principles) do they possess?' The Bhikshus, because of this matter, reported it in detail to the World-Honored One (shì zūn, an epithet for the Buddha). The Buddha said: 'From today onwards, those who have left home should share food equally.' Regarding the rules for Shramaneras (shā mí, novice monks): There are three grades of Shramaneras: The first, from seven to thirteen years old, is called a 'Crow-chasing Shramanera' (qū wū shā mí, a Shramanera who chases away crows). The second, from fourteen to nineteen, is called a 'Dharma-suitable Shramanera' (yīng fǎ shā mí, a Shramanera suitable for learning the Dharma). The third, from twenty to seventy, is called a 'Nominal Shramanera' (míng zì shā mí, a Shramanera in name only). All three are called Shramaneras. At that time, the Venerable (zūn zhě, an honorific title for respected elders) Upali (yōu bō lí, one of the Buddha's ten principal disciples, foremost in upholding the precepts), knowing the appropriate time, asked the World-Honored One: 'How should the Shramaneras be given their share of the Rainy Season Retreat Robe (ān jū yī, robes worn during the rainy season retreat)?' The Buddha said: 'If they have the approval of the Bhikshus, they should be given a share, either half or one-third. Approval from the Bhikshus is granted if the Shramanera upholds the precepts and is capable of performing pure deeds.' Upali further asked the Buddha: 'How should the Shramaneras be given their share of out-of-season robes (fēi shí yī, robes given outside the usual season)?' The Buddha said: 'They should be given an equal share.' If a Shramanera receives many robes and there is concern that he might leave and commit improper acts, he can be given half or one-third. If his Preceptor (hé shàng, the monk who ordains a novice) or Acharya (ā shé lí, a teacher) says: 'Give an equal share,' and the Shramanera has no other intentions, he should follow his teacher's words and give an equal share. The distribution of robes for the deceased is also the same. These are the rules for Shramaneras. Regarding the rules for the alms bowl (bō, a monk's begging bowl): The Buddha was residing in the Shirimandala Forest (shī lì màn chá luó lín, a place name), not long after his enlightenment. At that time, there were two merchants, one named Triloka-posha (dì lì fú suō) and the other named Bhallika (bá lí qié). (It should be explained in detail) that they brought roasted barley flour and honey to visit the World-Honored One. The World-Honored One thought: 'Did the Buddhas (rú lái, 'Thus Gone One', an epithet of the Buddha), Arhats (yīng gòng, 'Worthy of Offerings', an epithet of the Buddha), and Perfectly Enlightened Ones (zhèng biàn zhī, 'Perfectly and Completely Enlightened One', an epithet of the Buddha) of the past receive food with their hands or with a vessel?' Thinking this, the Four Heavenly Kings (sì dà tiān wáng, the Four Guardian Kings) each brought a golden bowl to offer to the World-Honored One. The Buddha said: 'Such silver bowls should not be accepted; all jeweled bowls should not be accepted.' The Four Heavenly Kings then each brought a stone bowl. The Buddha then thought: 'If I accept only one bowl, I fear the other kings will be displeased.' Immediately, he accepted the four bowls, stacked them in his left hand, and pressed them with his right hand, merging them into one bowl, with the rims of the four bowls still visible. The Buddha accepted the bowl.

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已，受商人麨蜜，廣說咒愿。爾時商人歡喜，前白佛言：「愿賜爪發還起支提。」佛即剪爪剃髮與之起塔。

複次佛住孫婆白土聚落，爾時孫婆天神來至佛所，白佛言：「世尊！是中過去諸如來、應供、正遍知受用此間瓦缽，唯愿世尊聽諸比丘受用瓦缽。」佛言：「從今日後聽受用瓦缽。」

複次佛住舍衛城，爾時有比丘往至法豫瓦師所，作如是言：「長壽！為我作缽。」爾時作好瓦缽，令色如金與比丘，佛言：「不聽作金色。」復作銀色，佛言：「不聽作銀色。」佛語諸比丘：「今是齋日，喚法豫優婆塞，洗浴著凈衣受布薩。」時優婆塞洗浴著凈衣，來至佛所受布薩已，世尊示土處：「汝知是土，如是和、如是打、如是𡋺、如是作、如是熏作缽。熏作缽成就已，作三種色：一者如孔雀咽色；二者如毗陵伽鳥色；三者如鴿色。」佛言：「熏時當伺候，使作如是色。」

複次佛住舍衛城，爾時有比丘，優婆尸婆國土持缽來，白佛言：「世尊！聽用是缽不？」佛言：「聽用。」如是迦絺耶國持缽來，佛言：「聽用。」北方比丘持赤缽來，白佛言：「聽用是缽不？」佛言：「不聽用。」

複次佛住舍衛城，五事利益故，如來、應供、正遍知五日一行諸比丘房，見一比丘痏手，佛知而故問：「比丘！

【現代漢語翻譯】 現代漢語譯本：之後，接受了商人的炒麵和蜂蜜，廣泛地說了祝福的話。當時商人們歡喜，上前對佛說：『愿您賜予指甲和頭髮，我們用來建造佛塔。』佛陀便剪下指甲和剃下頭髮給他們建造佛塔。 再次，佛陀住在孫婆白土聚落，當時孫婆天神來到佛陀處所，對佛說：『世尊！這裡過去諸如來、應供、正遍知（Tathagata, Arhat, Samyaksambuddha）都曾使用此地的瓦缽，唯愿世尊允許諸位比丘使用瓦缽。』佛說：『從今日起允許使用瓦缽。』 再次，佛陀住在舍衛城（Sravasti），當時有比丘前往法豫瓦師處所，這樣說道：『長壽者！請為我製作瓦缽。』當時瓦師製作了精美的瓦缽，使其顏色如黃金一般，並交給比丘，佛說：『不允許製作金色的瓦缽。』瓦師又製作了銀色的瓦缽，佛說：『不允許製作銀色的瓦缽。』佛告訴諸位比丘：『今天是齋日，叫法豫優婆塞（Upasaka），洗浴並穿上乾淨的衣服來受布薩（Uposatha）。』當時優婆塞洗浴並穿上乾淨的衣服，來到佛陀處所受布薩完畢后，世尊指示泥土的處理方法：『你知道這種泥土，要這樣混合、這樣捶打、這樣燒製、這樣製作、這樣熏製來製作瓦缽。熏製瓦缽完成後，製作三種顏色：第一種如孔雀的頸部顏色；第二種如毗陵伽鳥的顏色；第三種如鴿子的顏色。』佛說：『熏製時應當仔細觀察，使其呈現這樣的顏色。』 再次，佛陀住在舍衛城，當時有比丘從優婆尸婆國土（Upasiva）拿著瓦缽前來，對佛說：『世尊！允許使用這個瓦缽嗎？』佛說：『允許使用。』同樣，迦絺耶國（Kaciya）的比丘拿著瓦缽前來，佛說：『允許使用。』北方來的比丘拿著紅色的瓦缽前來，對佛說：『允許使用這個瓦缽嗎？』佛說：『不允許使用。』 再次，佛陀住在舍衛城，由於五種利益的緣故，如來、應供、正遍知（Tathagata, Arhat, Samyaksambuddha）每五天巡視一次諸位比丘的房間，見到一位比丘的手受傷了，佛陀明知故問：『比丘！』

【English Translation】 English version: Then, having received fried flour and honey from the merchants, he extensively recited blessings. At that time, the merchants rejoiced and stepped forward to say to the Buddha: 'May you grant us nails and hair, which we will use to build a stupa.' The Buddha then cut his nails and shaved his hair, giving them to the merchants to build a stupa. Again, the Buddha was staying in the Sunbha White Earth settlement. At that time, the Sunbha deity came to the Buddha's place and said to the Buddha: 'World Honored One! In the past, all the Tathagatas, Arhats, Samyaksambuddhas (Tathagata, Arhat, Samyaksambuddha) used earthenware bowls in this place. May the World Honored One allow the Bhikkhus to use earthenware bowls.' The Buddha said: 'From this day forward, you are allowed to use earthenware bowls.' Again, the Buddha was staying in Sravasti. At that time, a Bhikkhu went to the potter Dharma-yuga and said: 'Long life! Make a bowl for me.' At that time, the potter made a beautiful earthenware bowl, making its color like gold, and gave it to the Bhikkhu. The Buddha said: 'It is not allowed to make a golden bowl.' The potter then made a silver bowl. The Buddha said: 'It is not allowed to make a silver bowl.' The Buddha said to the Bhikkhus: 'Today is a fasting day. Call the Upasaka (Upasaka) Dharma-yuga, have him bathe and put on clean clothes to receive the Uposatha (Uposatha).' At that time, the Upasaka bathed and put on clean clothes, came to the Buddha's place and received the Uposatha. The World Honored One then showed the method of processing the soil: 'You know this soil, mix it like this, beat it like this, fire it like this, make it like this, and smoke it like this to make the bowl. After the bowl is smoked, make three colors: first, like the color of a peacock's neck; second, like the color of a Bherunda bird; third, like the color of a pigeon.' The Buddha said: 'When smoking, you should carefully observe it, so that it appears in this color.' Again, the Buddha was staying in Sravasti. At that time, a Bhikkhu from the country of Upasiva (Upasiva) came with a bowl and said to the Buddha: 'World Honored One! Is it allowed to use this bowl?' The Buddha said: 'It is allowed.' Similarly, a Bhikkhu from the country of Kaciya (Kaciya) came with a bowl. The Buddha said: 'It is allowed.' A Bhikkhu from the north came with a red bowl and said to the Buddha: 'Is it allowed to use this bowl?' The Buddha said: 'It is not allowed.' Again, the Buddha was staying in Sravasti. For five beneficial reasons, the Tathagata, Arhat, Samyaksambuddha (Tathagata, Arhat, Samyaksambuddha) would inspect the rooms of the Bhikkhus every five days. He saw a Bhikkhu with an injured hand. The Buddha, knowing full well, asked: 'Bhikkhu!'

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汝安樂不？」答言：「世尊！我手痏，失缽墮地，破缽故是以不樂。」佛言：「從今日後聽諸比丘用鐵缽。用鐵缽時，應作缽爐熏，熏時當用阿摩勒核、佉陀羅核、巨摩、竹根熏。」

複次佛住王舍城，爾時王阿阇世作大新堂竟，作如是念：「此堂誰能知其過失？唯有諸沙門釋子，聰明智慧能知此過失。」又作是念：「我不可直喚諸比丘來看此堂，正當設會，處處著人微聽所說。」爾時諸比丘來入，有一比丘作是言：「此堂都好，唯一角差降一𪍿麥許。」復有一比丘作是言：「此堂都好，唯閣道上戶楣額太下，王剎利種羽儀扇蓋不得平行出入。」時有一摩訶羅比丘，見地斷材頭，作是念：「此好，可作缽。」比丘食訖還去，爾時諸人各白王所聞。王即喚巧匠以綖量度，如說無異，即敕巧匠使令改之。王憶摩訶羅語，「諸比丘故當須缽。」即喚巧師旋作木缽，作種種飯食盛滿缽。復持瓦缽、鐵缽盛滿飯食，遣人送往奉上世尊。佛言：「不聽用木缽，受垢膩故，亦是外道幖幟，故不得受。」此中凈者世尊即受，不凈者不受。

複次佛住王舍城，爾時阿阇世王未與毗舍離離車有怨，時南國商人持一段摩尼來與王。阿阇世得已作是念：「此寶是諸舅所須。」即遣人送與離車。離車得已作是念：「此寶不可分。」即

【現代漢語翻譯】 現代漢語譯本： 『你安樂嗎？』他回答說：『世尊！我的手受傷了，（因此）失手讓缽掉在地上，因為缽破了所以不快樂。』佛說：『從今天以後允許各位比丘使用鐵缽。使用鐵缽時，應該製作缽爐來熏缽，熏的時候應當使用阿摩勒核（一種草藥）、佉陀羅核（一種植物）、巨摩（一種香料）、竹根來熏。』

又有一次，佛陀住在王舍城（Rājagṛha），當時阿阇世王（Ajātasattu）建造了一座新的大殿完畢，心中想：『這座殿堂誰能指出它的過失呢？只有那些沙門釋子（Śrāmaṇa-Śākyaputra），聰明有智慧，才能知道這座殿堂的過失。』他又想：『我不能直接叫比丘們來看這座殿堂，應該舉辦宴會，在各處安排人暗中聽取他們所說的話。』當時，各位比丘前來進入殿堂，有一位比丘說：『這座殿堂都很好，只有一個角稍微低了一𪍿麥許。』又有一位比丘說：『這座殿堂都很好，只有閣道上的戶楣太低了，國王剎利種（Kṣatriya）的儀仗扇蓋不能平行地出入。』當時有一位摩訶羅（Mahāraula）比丘，看見地上的斷木頭，心想：『這很好，可以用來做缽。』比丘們用齋完畢后就回去了，當時那些人各自將聽到的告訴了國王。國王立刻叫來工匠用線測量，和比丘們說的一樣，於是就命令工匠修改它。國王想起摩訶羅比丘說的話，『比丘們本來就需要缽。』立刻叫來工匠旋轉製作木缽，用各種飯食盛滿木缽。又用瓦缽、鐵缽盛滿飯食，派人送去供奉世尊。佛說：『不允許使用木缽，因為它容易沾染污垢油膩，而且也是外道的標誌，所以不能接受。』這些缽中乾淨的世尊就接受，不乾淨的就不接受。

又有一次，佛陀住在王舍城，當時阿阇世王還沒有和毗舍離（Vaiśālī）的離車人（Licchavi）結怨，當時南方的商人拿來一塊摩尼（maṇi，寶珠）獻給國王。阿阇世王得到後心想：『這件寶物是各位舅舅所需要的。』就派人送給離車人。離車人得到後心想：『這件寶物不能分。』

【English Translation】 English version: 『Are you at peace?』 He replied, 『Venerable Sir! My hand is injured, (therefore) I lost my grip and dropped the bowl on the ground, and because the bowl is broken, I am not happy.』 The Buddha said, 『From today onwards, I allow all Bhikshus (monks) to use iron bowls. When using iron bowls, a bowl furnace should be made for fumigating the bowl, and when fumigating, Amalaka (a type of herb) kernels, Khadira (Acacia catechu) kernels, Guggulu (Indian bdellium-tree), and bamboo roots should be used for fumigation.』

Again, the Buddha was staying in Rājagṛha (王舍城), at that time King Ajātasattu (阿阇世王) had just finished building a new great hall, and he thought to himself: 『Who can point out the faults of this hall? Only those Śrāmaṇa-Śākyaputras (沙門釋子), who are intelligent and wise, can know the faults of this hall.』 He also thought: 『I cannot directly call the Bhikshus (比丘) to come and see this hall, I should hold a banquet and arrange for people to secretly listen to what they say in various places.』 At that time, the Bhikshus (比丘) came and entered the hall, and one Bhikshu (比丘) said: 『This hall is all good, except that one corner is slightly lower by the amount of one 𪍿 wheat grain.』 Another Bhikshu (比丘) said: 『This hall is all good, except that the lintel of the door on the gallery is too low, and the ceremonial fans and canopies of the Kṣatriya (剎利種) king cannot enter and exit in parallel.』 At that time, a Mahāraula (摩訶羅) Bhikshu (比丘) saw a broken piece of wood on the ground and thought: 『This is good, it can be used to make a bowl.』 After the Bhikshus (比丘) finished their meal, they went back, and at that time, those people each told the king what they had heard. The king immediately called the craftsmen to measure with a line, and it was the same as what the Bhikshus (比丘) had said, so he ordered the craftsmen to modify it. The king remembered what the Mahāraula (摩訶羅) Bhikshu (比丘) had said, 『The Bhikshus (比丘) originally needed bowls.』 He immediately called the craftsmen to spin and make wooden bowls, and filled the wooden bowls with various foods. He also filled earthenware bowls and iron bowls with food, and sent people to offer them to the World Honored One. The Buddha said: 『It is not allowed to use wooden bowls, because they easily get dirty and greasy, and they are also the symbols of external paths, so they cannot be accepted.』 The World Honored One accepted the clean ones among these bowls, and did not accept the unclean ones.

Again, the Buddha was staying in Rājagṛha (王舍城), at that time King Ajātasattu (阿阇世王) had not yet become enemies with the Licchavis (離車人) of Vaiśālī (毗舍離), at that time a merchant from the south brought a piece of maṇi (摩尼, jewel) to offer to the king. After King Ajātasattu (阿阇世王) obtained it, he thought: 『This treasure is needed by my uncles.』 So he sent someone to give it to the Licchavis (離車人). After the Licchavis (離車人) obtained it, they thought: 『This treasure cannot be divided.』

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著摩尼庫中。離車後行諸庫，見摩尼已，「此寶可中作器飲釋伽羅漿。」即喚摩尼師來作器。器成偶似缽形，離車作是念：「此是出家人器，非俗人所宜，應與薩遮尼揵子。」復有言：「應與姊子尼健。」復有言：「何故與是啖酒糟驢？應與世尊。」如是眾多各各不同，即行籌取定，與佛者多。眾人議言：「我等不可空缽與佛，應當莊嚴校飾。」即以碎寶滿缽置寶籠中。復持瓦缽、鐵缽盛種種食奉獻世尊。佛語諸離車：「此摩尼缽不應受，是中碎寶及寶籠亦不應受。聽鐵缽、瓦缽，不聽寶缽。凈者應受，不凈者不應受。」離車即持寶缽還歸，眾人議言：「應與姊子尼犍。」復有人言：「是啖酒糟驢，不應與寶籠及碎寶，應作繩絡囊盛空缽與。」即作繩絡盛空缽，遣人送與。時有一離車信敬尼揵，先往具白此事：「彼送缽來者，慎莫與受。」缽至已，尼犍言：「是空缽不應受，麻繩作絡亦不應受。先與瞿曇沙門后與我，故亦不應受。我今唯受一事，若截諸年少離車舌，合鹽油熬，盛滿缽來我當受。」信還具白諸離車。諸離車言：「此是我姊子，怨傷故作是言耳，但當送與。」如是三反，所言不異。諸離車言：「此是奇事，我以厚施，反生怨毒。」即遣人往持搏打殺。諸比丘以是因緣具白世尊：「云何薩遮尼揵子坐舌害身

？」佛言：「非但今日坐舌害身，如《舉吉羅本生經》中廣說，《巔多利鳥生經》中說、如《鱉生經》中說、如《鸚鵡生經》中說。」

複次佛住舍衛城，爾時有比丘，缽中安隔盛種種食。佛知而故問：「比丘！汝缽中作何等？」答言：「世尊！是中一處安飯、一處安羹、一處安肉菜。」佛言：「汝貪著種種味耶？從今日不聽缽中安隔，若安隔者越比尼罪。若以餅隔及飯隔者無罪。」復有比丘，用生缽食故而吐，佛言：「應熏，當用阿摩勒核、熏佉陀羅核、巨摩、竹根熏。」爾時諸比丘缽底盡，佛言：「底應安曼荼羅鍱。」爾時諸比丘用金銀寶物作，佛言：「不應用金銀作，應用赤銅、白镴、鉛錫。」爾時諸比丘盡通遍覆缽，佛言：「不聽一切盡覆，極大者去緣四指，極小者如尸舍樹葉。」諸比丘曼荼羅上作鳥獸形像，佛言：「不聽作鳥獸形像。若作缽鍱者，若方、若圓。」曼荼羅法者，若缽無曼荼羅不得著地。若著地者，得越毗尼罪；應著缽支上、若葉若草上。若缽安曼荼羅者，著地無罪。若泥地曼荼羅者，著地無罪。下至水灑地安缽無罪。若停缽置地者，越毗尼罪。是名缽法。

粥法者，佛住舍衛城，時城內難陀母、憂婆斯荼羅母半月中三受布薩，八日十四日、十五日、布薩日作食，先飯比丘后自食

【現代漢語翻譯】 現代漢語譯本：佛說：『不僅僅是今天因為口舌而招致禍害，就像《舉吉羅本生經》（Jataka of the Quail）中詳細描述的，《巔多利鳥生經》（Jataka of the Dandaka Bird）中說的，就像《鱉生經》（Jataka of the Tortoise）中說的，就像《鸚鵡生經》（Jataka of the Parrot）中說的。』

再次，佛陀住在舍衛城（Shravasti），當時有位比丘（bhikshu），在缽（patra）中用隔板分隔盛放各種食物。佛陀明知故問：『比丘！你的缽中裝的是什麼？』他回答說：『世尊（Bhagavan）！這裡一處放飯，一處放羹，一處放肉菜。』佛陀說：『你貪戀各種味道嗎？從今天起不允許在缽中設定隔板，如果設定隔板就犯了越比尼罪（transgression of Vinaya）。如果用餅或飯來分隔則沒有罪。』又有比丘，因為吃了生缽中的食物而嘔吐，佛陀說：『應該熏缽，應當用阿摩勒核（amalaka seed）、熏佉陀羅核（khadira seed）、巨摩（kuma）、竹根來熏。』當時各位比丘的缽底都磨損了，佛陀說：『缽底應該安裝曼荼羅鍱（mandala plate）。』當時各位比丘用金銀寶物製作缽底，佛陀說：『不應用金銀製作，應該用赤銅、白镴、鉛錫。』當時各位比丘完全覆蓋了缽，佛陀說：『不允許完全覆蓋，最大的可以距離邊緣四指，最小的像尸舍樹葉（shisha tree leaf）那麼大。』各位比丘在曼荼羅（mandala）上製作鳥獸形狀的影象，佛陀說：『不允許製作鳥獸形狀的影象。如果製作缽鍱（patra plate），可以是方形的，也可以是圓形的。』曼荼羅（mandala）的用法是，如果缽沒有曼荼羅（mandala）就不能放在地上。如果放在地上，就犯了越毗尼罪（transgression of Vinaya）；應該放在缽支上、或者葉子上、或者草上。如果缽安裝了曼荼羅（mandala），放在地上就沒有罪。如果是泥地曼荼羅（mandala），放在地上就沒有罪。甚至用水灑過的地面上放缽也沒有罪。如果停缽置於地上，就犯了越毗尼罪（transgression of Vinaya）。這就是缽的規定。

粥的規定是，佛陀住在舍衛城（Shravasti），當時城內的難陀母（Nanda's mother）、憂婆斯荼羅母（Upasika Tara's mother）半個月中三次接受布薩（uposatha），在八日、十四日、十五日、布薩（uposatha）日製作食物，先供養比丘（bhikshu）然後自己食用。

【English Translation】 English version: The Buddha said, 'It is not only today that one suffers harm from the tongue, as extensively described in the Jataka of the Quail (Kukkuta Jataka), as mentioned in the Jataka of the Dandaka Bird (Dandaka Jataka), as mentioned in the Jataka of the Tortoise (Kacchapa Jataka), and as mentioned in the Jataka of the Parrot (Suka Jataka).'

Furthermore, the Buddha was residing in Shravasti. At that time, there was a bhikshu who placed various foods in his patra (bowl) separated by dividers. Knowing this, the Buddha intentionally asked, 'Bhikshu! What are you keeping in your bowl?' He replied, 'Bhagavan! In this bowl, I have rice in one section, soup in another, and meat and vegetables in another.' The Buddha said, 'Are you attached to various flavors? From today onwards, it is not permitted to place dividers in the bowl. If one places dividers, it is a transgression of Vinaya. If one uses bread or rice as dividers, there is no offense.' Another bhikshu vomited because he ate food from an uncleaned bowl. The Buddha said, 'It should be fumigated, and one should use amalaka seeds, khadira seeds, kuma, or bamboo roots for fumigation.' At that time, the bottoms of the bhikshus' bowls were worn out. The Buddha said, 'The bottom should be fitted with a mandala plate.' At that time, the bhikshus made the bowl bottoms with gold, silver, and precious materials. The Buddha said, 'It is not permitted to make them with gold or silver; they should be made with red copper, white brass, lead, or tin.' At that time, the bhikshus completely covered the bowls. The Buddha said, 'It is not permitted to cover them entirely; the largest can be four fingers' width from the edge, and the smallest can be the size of a shisha tree leaf.' The bhikshus made images of birds and animals on the mandala. The Buddha said, 'It is not permitted to make images of birds and animals. If one makes a patra plate, it can be square or round.' The rule for the mandala is that if the bowl does not have a mandala, it must not be placed on the ground. If it is placed on the ground, it is a transgression of Vinaya; it should be placed on a bowl stand, or on leaves, or on grass. If the bowl has a mandala, there is no offense in placing it on the ground. If it is a mud mandala, there is no offense in placing it on the ground. Even placing the bowl on ground sprinkled with water is not an offense. If one stops and places the bowl on the ground, it is a transgression of Vinaya. These are the rules for the bowl.

The rule for porridge is that the Buddha was residing in Shravasti. At that time, Nanda's mother and Upasika Tara's mother in the city observed uposatha three times in half a month, making food on the eighth, fourteenth, and fifteenth days, and on uposatha days, first offering it to the bhikshus and then eating it themselves.

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，至明日復作布薩食，作釜飯逼上飯汁自飲，即覺身中內風除、宿食消，覺饑須食，作是念：「阿阇梨是一食人，應當須粥。」取多水著少米，合煎去兩分，然後內胡椒蓽茇。粥熟已盛滿甕，持詣祇洹精舍。至已稽首佛足，卻住一面白佛言：「唯愿世尊聽諸比丘食粥。」佛言：「從今日後聽食粥。」其日有檀越，精舍中飯僧。諸比丘心生疑：「世尊制戒不得處處食，我等云何作凈得食？」佛言：「若粥初出釜，畫不成字者，是非處處食、非別眾食、非滿足食。若粥初出釜，畫成字者，名處處食，亦名別眾食、滿足食。」爾時世尊說偈咒愿：

「持戒清凈人所奉，　　恭敬隨時以粥施， 　十利饒益於行者，　　色力壽樂辭清辯， 　宿食風除飢渴消，　　是名為藥佛所說； 　欲生人天常受樂，　　應當以粥施眾僧。」

複次佛俱薩羅國遊行，漸漸至呵帝欽婆羅門聚落應廣說，乃至婆羅門車載粳米、豆、胡麻、酥油、石蜜，隨逐世尊六月中，欲伺無人作供時我當作供。佛在世人民信心歡喜多設供養，前食、后食都無空缺。世尊還舍衛城，時婆羅門家遣信來追，種作時至宜應速還。時婆羅門問尊者阿難：「世尊明日從何門出趣舍衛城？」阿難言：「婆羅門汝何故問？」婆羅門言：「我所有米豆欲散道中，愿佛比

【現代漢語翻譯】 現代漢語譯本：到了第二天，他又做布薩（Upavasatha，齋戒日）並食用釜飯，強迫自己喝上面的飯汁，立刻覺得身體內的內風消除，宿食也消化了，感覺到飢餓需要食物，心想：『阿阇梨（Acariya，導師）是吃一食的人，應該需要粥。』於是取多水放少米，合在一起煎煮去掉兩分，然後加入胡椒和蓽茇（Piper longum，一種香料）。粥煮好后盛滿甕，帶到祇洹精舍（Jetavana-vihara，祇樹給孤獨園）。到了之後，稽首佛足，退到一邊稟告佛說：『唯愿世尊允許諸位比丘食用粥。』佛說：『從今天以後允許食用粥。』那天有檀越（Dānapati，施主）在精舍中供養僧眾飯食。諸位比丘心中生疑：『世尊制定戒律不得處處食用，我們應該如何作凈才能食用？』佛說：『如果粥剛從釜中取出，畫不成字，就不是處處食、不是別眾食、不是滿足食。如果粥剛從釜中取出，畫成字，就名為處處食，也名別眾食、滿足食。』當時世尊說偈咒愿： 『持戒清凈人所奉， 恭敬隨時以粥施， 十利饒益於行者， 色力壽樂辭清辯， 宿食風除飢渴消， 是名為藥佛所說； 欲生人天常受樂， 應當以粥施眾僧。』 再次，佛陀在俱薩羅國（Kosala）游化，漸漸到達呵帝欽婆羅門聚落（Khattiya-kimpala-brahmana-grama），應廣說其事，乃至婆羅門用車載著粳米、豆、胡麻、酥油、石蜜，跟隨世尊六個月中，想要伺機在沒有其他人供養時自己作供養。佛陀在世時，人民信心歡喜，多設供養，前食、后食都沒有空缺。世尊返回舍衛城（Sravasti），當時婆羅門家派遣使者來追趕，說耕種的時節已到，應該儘快回去。當時婆羅門問尊者阿難（Ananda）：『世尊明天從哪個門出去前往舍衛城？』阿難說：『婆羅門你為何要問？』婆羅門說：『我所有的米豆想要散在道路中，希望佛陀和比

【English Translation】 English version: The next day, he again observed the Upavasatha (day of fasting and observance) and ate gruel cooked in a pot, forcing himself to drink the liquid on top. Immediately, he felt the internal winds in his body subside, and the old food was digested. Feeling hungry and needing food, he thought: 'The Acariya (teacher) is one who eats only one meal a day; he should need gruel.' So he took a lot of water and a little rice, cooked them together, reducing the liquid by two-thirds, and then added pepper and Piper longum (a spice). When the gruel was cooked, he filled a jar and took it to the Jetavana-vihara (Jetavana Monastery). Arriving, he bowed at the Buddha's feet, stepped back to one side, and said to the Buddha: 'May the World-Honored One allow the Bhikkhus (monks) to eat gruel.' The Buddha said: 'From today onwards, you are allowed to eat gruel.' That day, a Dānapati (donor) was offering food to the Sangha (monastic community) in the monastery. The Bhikkhus were doubtful: 'The World-Honored One has established a rule that we are not allowed to eat everywhere; how can we purify ourselves to be able to eat?' The Buddha said: 'If the gruel is freshly taken from the pot and a letter cannot be drawn with it, then it is not eating everywhere, not eating separately, and not eating a full meal. If the gruel is freshly taken from the pot and a letter can be drawn with it, then it is called eating everywhere, also called eating separately, and eating a full meal.' At that time, the World-Honored One spoke a verse of blessing: 'What is revered by those who uphold the precepts purely, Is the offering of gruel with respect and at the right time, Ten benefits enrich the practitioner, Complexion, strength, longevity, joy, eloquence, and clear speech, Old food is dispelled, wind is eliminated, hunger and thirst are quenched, This is called medicine, as the Buddha said; Those who wish to be born in the human and heavenly realms and always enjoy happiness, Should offer gruel to the Sangha.' Again, the Buddha traveled in the Kosala country, gradually reaching the Khattiya-kimpala-brahmana-grama (Khattiya-kimpala-brahmana village). It should be widely explained that even the Brahmanas loaded carts with rice, beans, sesame, ghee, and rock candy, following the World-Honored One for six months, wanting to wait for a time when no one else was making offerings so that they could make offerings themselves. When the Buddha was in the world, the people had faith and joy, and made many offerings, so there was no lack of food before or after meals. The World-Honored One returned to Sravasti. At that time, the Brahmana family sent a messenger to chase after him, saying that the planting season had arrived and they should return quickly. At that time, the Brahmana asked the Venerable Ananda: 'From which gate will the World-Honored One exit tomorrow to go to Sravasti?' Ananda said: 'Brahmana, why do you ask?' The Brahmana said: 'I want to scatter all my rice and beans on the road, hoping that the Buddha and the

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丘僧蹈上而去，便為受用。」阿難言：「婆羅門須我問佛。」爾時尊者阿難以是因緣具白世尊。佛言：「阿難！誰曾教化受彼供養？」答言：「尊者舍利弗。」佛問舍利弗：「汝曾受彼供養耶？」「世尊！我曾受彼一食。」佛言：「汝即是教化彼者，可往語彼婆羅門，明日能為僧作粥不？」舍利弗即往說法，乃至「能為眾僧作粥不？」婆羅門言：「我乃欲以米豆布地令佛及僧蹈上過，作粥何以不能？」即夜辦種種粥：酥粥、乳粥、油粥、酪粥、肉粥、魚粥。晨朝佛比丘僧坐已，手自行粥，佛知而故問：「米置何處？」答言：「此處。」「何處煮？」答言：「此處。」佛言：「內宿不聽，內煮亦不聽。聽余凈粥，不聽是粥。」

複次佛俱薩羅國遊行，至故石婆羅門聚落。爾時有剃髮師摩訶羅父子，出家住此聚落。時摩訶羅聞世尊來，即語兒言：「汝持剃髮具入聚落，求米、豆、酥、油、石蜜，世尊至當作種種粥。」兒即入聚落，眾人問言：「汝剃髮欲得何物？」答言：「我須米、豆、酥、油、石蜜。」「汝用何為？」答言：「明日世尊至，當作種種粥。」時諸居士聞已信心歡喜加倍與之，即持還住處。世尊至已，摩訶羅自作種種粥，至明旦佛比丘僧坐已，摩訶羅自洗手躬自行粥，佛知而故問：「比丘！此何等粥？

【現代漢語翻譯】 現代漢語譯本：丘僧蹈上而去，便算作接受供養。'阿難（Ananda，佛陀的十大弟子之一）說：'婆羅門需要我請示佛陀。'當時，尊者阿難將這個因緣詳細地稟告了世尊。佛陀說：'阿難！是誰曾經教化他，讓他供養僧眾的？'阿難回答說：'是尊者舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）。'佛陀問舍利弗：'你曾經接受過他的供養嗎？'舍利弗回答：'世尊！我曾經接受過他的一次齋飯。'佛陀說：'你就是教化他的人，可以去告訴那位婆羅門，明天能不能為僧眾做粥？'舍利弗立刻前去說法，乃至問他'能不能為眾僧做粥？'婆羅門說：'我原本還想用米豆鋪地，讓佛陀和僧眾踩著過去，做粥又有什麼不能的呢？'當天晚上，他就準備了各種各樣的粥：酥粥、乳粥、油粥、酪粥、肉粥、魚粥。第二天早晨，佛陀和比丘僧入座后，他親手分發粥。佛陀明知故問：'米放在哪裡？'婆羅門回答說：'放在這裡。''在哪裡煮的？'回答說：'在這裡。'佛陀說：'隔夜存放是不允許的，隔夜煮也是不允許的。只允許清凈的粥，不允許這種粥。' 再次，佛陀在俱薩羅國（Kosala，古印度十六雄國之一），來到故石婆羅門的聚落。當時，有個剃頭匠摩訶羅父子，出家住在這個聚落。當時摩訶羅聽說世尊來了，就告訴兒子說：'你拿著剃頭工具進入聚落，去乞討米、豆、酥、油、石蜜，世尊來了，我們要作各種各樣的粥。'兒子立刻進入聚落，眾人問他說：'你剃頭想要什麼東西？'回答說：'我需要米、豆、酥、油、石蜜。''你要這些東西做什麼？'回答說：'明天世尊要來，我們要作各種各樣的粥。'當時各位居士聽了，信心歡喜，加倍地給他，他立刻拿著東西回到住處。世尊到達后，摩訶羅親自製作各種各樣的粥，到第二天早晨，佛陀和比丘僧入座后，摩訶羅親自洗手，恭敬地分發粥。佛陀明知故問：'比丘！這是什麼粥？'

【English Translation】 English version: 'The Venerable monk can step on it and leave, and that will be considered as receiving the offering.' Ananda (one of the ten principal disciples of the Buddha) said, 'The Brahmin needs me to ask the Buddha.' At that time, the Venerable Ananda fully reported this matter to the World Honored One. The Buddha said, 'Ananda! Who taught him to make offerings to the Sangha?' He replied, 'Venerable Sariputra (one of the two chief disciples of the Buddha, known for his wisdom).' The Buddha asked Sariputra, 'Have you ever received his offering?' 'World Honored One! I once received one meal from him.' The Buddha said, 'You are the one who taught him. You can go and tell that Brahmin, can you make porridge for the Sangha tomorrow?' Sariputra immediately went to preach the Dharma, and even asked, 'Can you make porridge for the Sangha?' The Brahmin said, 'I originally wanted to spread rice and beans on the ground for the Buddha and the Sangha to step on, how could I not make porridge?' That night, he prepared all kinds of porridge: ghee porridge, milk porridge, oil porridge, cheese porridge, meat porridge, and fish porridge. The next morning, after the Buddha and the Bhikkhu Sangha were seated, he personally distributed the porridge. The Buddha knew but deliberately asked, 'Where is the rice placed?' He replied, 'Here.' 'Where is it cooked?' He replied, 'Here.' The Buddha said, 'Overnight storage is not allowed, and overnight cooking is also not allowed. Only pure porridge is allowed, not this kind of porridge.' Furthermore, the Buddha was in Kosala (an ancient Indian kingdom), and arrived at the village of the Brahmin of Old Stone. At that time, there was a barber named Maharola and his son, who had left home and lived in this village. When Maharola heard that the World Honored One had arrived, he told his son, 'Take the shaving tools and go into the village to beg for rice, beans, ghee, oil, and rock candy. When the World Honored One arrives, we will make all kinds of porridge.' The son immediately entered the village, and the people asked him, 'What do you want for shaving?' He replied, 'I need rice, beans, ghee, oil, and rock candy.' 'What are you going to do with these things?' He replied, 'The World Honored One will arrive tomorrow, and we will make all kinds of porridge.' At that time, the lay people heard this and their faith and joy increased, and they gave him twice as much. He immediately took the things back to his dwelling. After the World Honored One arrived, Maharola personally made all kinds of porridge. The next morning, after the Buddha and the Bhikkhu Sangha were seated, Maharola personally washed his hands and respectfully distributed the porridge. The Buddha knew but deliberately asked, 'Bhikkhu! What kind of porridge is this?'

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」答言：「世尊！我本在家時供養諸比丘，常作是念：『何時當得自手供養世尊？』今故作此粥。」佛言：「何處得米？」答言：「小兒客作剃髮得。」佛言：「內宿不聽、內煮不聽、自煮不聽、客作得亦不聽。聽余凈粥凈作得食。」

複次佛鴦求多羅國遊行，時雞尼耶螺髻梵志聞世尊來，作種種粥：酥粥胡麻粥、乳粥、酪粥、油粥、魚肉粥。佛比丘僧坐已行種種粥，諸比丘心生疑：「世尊制戒不得處處食，我等云何得凈而食？」佛言：「若粥初出釜，畫不成字者聽；除肉粥、魚粥，餘一切粥，非處處食、非別眾食、非滿足食。若比丘乞食，煮飯未熟合泔汁𢍶與，食者無罪。若但取飯與，食者，名別眾食、處處食、滿足食。」是名粥法。

餅法者，佛住舍衛城，世尊四月一剃髮，剃髮時世人持種種餅食來看世尊。時有一婆羅門問婦言：「家中有餅具不？」答言：「有粳米二斗、油四升。用作何等？」答言：「沙門瞿曇今日剃髮，諸人悉持餅往，汝可疾疾作餅，我欲隨伴供養沙門瞿曇。」即作餅盛著器中，以凈巾覆上持去。爾時世尊大眾圍繞，國王、大臣、剎利、婆羅門、十八大聚落主，悉在會中。此婆羅門疑懼不敢逆前，獨在一處作是念：「若沙門瞿曇一切智、一切見者，常觀世間無不見、無不知，若照

【現代漢語翻譯】 現代漢語譯本： 他回答說：『世尊！我以前在家的時候供養各位比丘，常常這樣想：『什麼時候能夠親手供養世尊呢？』所以今天特意做了這粥。』佛陀問：『這米是從哪裡來的？』他回答說：『是小孩子做理髮匠的幫工掙來的。』佛陀說：『寄宿在寺院裡不允許，在寺院裡煮飯不允許，自己煮飯不允許，靠做幫工掙來的（米）也不允許。允許食用用乾淨的米做的乾淨的粥。』

又有一次，佛陀在鴦求多羅國**（Anguttara，古印度十六大國之一）的時候，雞尼耶螺髻梵志（Keniya，一位梵志的名字）聽說世尊來了，就做了各種各樣的粥：酥油粥、胡麻粥、乳粥、酪粥、油粥、魚肉粥。佛陀和比丘僧入座后，（梵志）就端上各種各樣的粥，各位比丘心中生起疑問：『世尊制定戒律不允許在非時食，我們應該怎樣才能清凈地食用這些粥呢？』佛陀說：『如果粥剛從鍋里盛出來，稀薄到在上面畫不成字的，就可以食用；除了肉粥、魚粥，其餘一切粥，都不屬於非時食、非別眾食、非滿足食。如果比丘乞食，（施主）煮飯還沒熟，把米湯和米粒混合在一起給（比丘），食用的人沒有罪過。如果只拿飯給（比丘），食用的人，就屬於別眾食、非時食、滿足食。』這叫做粥法。

餅法是這樣的：佛陀住在舍衛城（Shravasti，古印度城市），世尊每個月剃一次頭，剃頭的時候，世人拿著各種各樣的餅食來看望世尊。當時有一個婆羅門問他的妻子說：『家裡有做餅的材料嗎？』妻子回答說：『有粳米二斗、油四升。要做什麼用呢？』（婆羅門）回答說：『沙門瞿曇今天剃頭，大家都拿著餅去（供養），你快點做餅，我想跟著他們一起去供養沙門瞿曇。』妻子就做了餅，盛在器皿中，用乾淨的布蓋上，拿著去了。當時世尊被大眾圍繞著，國王、大臣、剎帝利（Kshatriya，印度教種姓制度中的第二等級）、婆羅門（Brahmin，印度教種姓制度中的第一等級）、十八大聚落的首領，都在集會中。這位婆羅門因為疑慮和害怕，不敢上前，獨自在一個地方這樣想：『如果沙門瞿曇是一切智、一切見的人，常常觀察世間，沒有看不見、沒有不知道的，如果』

【English Translation】 English version: He replied: 'World Honored One! When I was at home, I used to offer alms to the Bhikshus, and I always thought: 'When will I be able to offer alms to the World Honored One with my own hands?' That's why I made this congee today.' The Buddha asked: 'Where did you get the rice?' He replied: 'It was earned by a young boy working as a barber's assistant.' The Buddha said: 'Lodging in the monastery is not allowed, cooking in the monastery is not allowed, cooking for oneself is not allowed, and earning (rice) by working as an assistant is also not allowed. It is permissible to eat clean congee made with clean rice.'

Furthermore, when the Buddha was in Anguttara** (Anguttara, one of the sixteen great kingdoms of ancient India), the Brahmin Keniya (Keniya, the name of a Brahmin) heard that the World Honored One had arrived, and he made various kinds of congee: ghee congee, sesame congee, milk congee, yogurt congee, oil congee, and fish and meat congee. After the Buddha and the Sangha of Bhikshus were seated, (Keniya) served various kinds of congee. The Bhikshus were doubtful in their minds: 'The World Honored One has established precepts that do not allow eating at improper times, how can we eat these congee cleanly?' The Buddha said: 'If the congee is freshly taken out of the pot and is so thin that one cannot draw characters on it, then it is permissible to eat; except for meat congee and fish congee, all other congee do not belong to untimely eating, not separate group eating, not full eating. If a Bhikshu begs for food, (the donor) cooks the rice before it is cooked, and mixes the rice soup and rice grains together to give (to the Bhikshu), the one who eats it has no sin. If only rice is given (to the Bhikshu), the one who eats it is considered separate group eating, untimely eating, and full eating.' This is called the law of congee.

The law of cakes is as follows: The Buddha was staying in Shravasti (Shravasti, an ancient Indian city). The World Honored One shaved his head once a month. When he shaved his head, people brought various kinds of cakes to visit the World Honored One. At that time, a Brahmin asked his wife: 'Do we have the ingredients for making cakes at home?' The wife replied: 'We have two dou of japonica rice and four sheng of oil. What are you going to use it for?' (The Brahmin) replied: 'The Shramana Gautama is shaving his head today, and everyone is taking cakes (to offer). You should quickly make cakes, I want to follow them to offer alms to the Shramana Gautama.' The wife made the cakes, put them in a container, covered them with a clean cloth, and took them away. At that time, the World Honored One was surrounded by the masses, the king, ministers, Kshatriyas (Kshatriya, the second rank in the Hindu caste system), Brahmins (Brahmin, the first rank in the Hindu caste system), and the leaders of the eighteen great settlements were all in the assembly. This Brahmin, out of doubt and fear, did not dare to go forward, and thought to himself in one place: 'If the Shramana Gautama is all-knowing and all-seeing, and constantly observes the world, there is nothing he does not see and nothing he does not know, if'

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世間我今亦是世間，亦應知見我心。」佛知婆羅門心念已，即遙喚婆羅門來。來已，佛知而故問：「婆羅門！汝器中何等？」答言：「是餅。世尊！」佛語婆羅門：「行與眾僧，人人與一䊩。」答言：「此大眾五百，今餅甚少，不能得遍。」佛言：「汝但行。」婆羅門即行餅，人與一䊩，餅故不減，乃至三遍猶故不減。時婆羅門作是念：「沙門瞿曇有大神力，如是少餅，大眾三遍，猶故不減。」佛知婆羅門心歡喜已，隨順說法示教利喜，婆羅門即得須陀洹道。諸比丘白佛言：「世尊！云何婆羅門以少因緣得大果報？」佛言：「不但今日以少因緣得大果報，過去世時已曾如是。如《本生經》中說。」餅者，大麥餅、𪍿麥餅、小麥餅、米餅、豆餅、油餅、酥餅、摩睺羅餅、缽波勒餅、牛耳餅、波利斯餅、芻徒餅、曼坻羅餅、歡喜丸肉餅，如是比一切皆名餅。除肉餅、賓荼餅，餘一切餅，非別眾食、非處處食、非滿足食。是名餅法。

菜法者，佛住南山頻頭大邑。爾時有二優婆夷：一名娑婆居、二名叉波，能煮菜令如肉味，煮好菜已奉諸比丘。比丘不受心生疑悔：「世尊制戒不得處處食，我等云何作凈得食？」以上事具白世尊，佛言：「一切菜非處處食、非別眾食、非滿足食。」菜者，乾菜、蕪菁菜、蔥菜、瓠菜，如

【現代漢語翻譯】 現代漢語譯本：'世間，我現在也是世間的一部分，也應該瞭解我的心。'佛陀知道婆羅門的心中所想，就遙遠地呼喚婆羅門過來。婆羅門來了之後，佛陀明知故問：'婆羅門！你的器皿里裝的是什麼？'婆羅門回答說：'是餅，世尊！'佛陀對婆羅門說：'去分給眾僧，每人給一塊。'婆羅門回答說：'這裡有五百大眾，現在餅很少，不能夠分遍。'佛陀說：'你只管去分。'婆羅門就開始分餅，每人給一塊，餅卻始終沒有減少，甚至分了三遍還是沒有減少。這時婆羅門心想：'沙門瞿曇有大神力，這麼少的餅，分給大眾三遍，竟然始終沒有減少。'佛陀知道婆羅門心中歡喜，就隨順他的心意說法，開示教導，令他得益，婆羅門立刻證得了須陀洹果。眾比丘問佛陀說：'世尊！為什麼婆羅門以這麼少的因緣，卻能得到這麼大的果報？'佛陀說：'不只是今天以少的因緣得到大的果報，過去世的時候也曾經這樣。就像《本生經》中所說的那樣。'餅，指的是大麥餅、蕎麥餅、小麥餅、米餅、豆餅、油餅、酥餅、摩睺羅餅（Mahura cake，一種甜餅）、缽波勒餅（Bappala cake，一種油炸餅）、牛耳餅、波利斯餅（Palisa cake，一種脆餅）、芻徒餅（Chutuda cake，一種粗糧餅）、曼坻羅餅（Manthila cake，一種薄餅）、歡喜丸肉餅，像這些都叫做餅。除了肉餅、賓荼餅（Pinda cake，祭祀用的餅），其餘的餅，都不是別眾食（separate group meal）、不是處處食（eating everywhere）、不是滿足食（eating to satisfaction）。這就是關於餅的規定。 菜的規定是，佛陀住在南山頻頭大邑（Pindola village）。當時有兩位優婆夷（Upasika，在家女信徒）：一位名叫娑婆居（Sabhagga），一位名叫叉波（Chappa），她們能夠把菜煮得像肉的味道，煮好菜后供養給眾比丘。比丘們不敢接受，心中生起疑慮和後悔：'世尊制定戒律，不得處處食，我們應該如何做才能清凈地食用呢？'他們把這件事詳細地稟告了世尊，佛陀說：'一切菜都不是處處食、不是別眾食、不是滿足食。'菜，指的是乾菜、蕪菁菜、蔥菜、瓠菜，等等。

【English Translation】 English version: 'World, I am now also part of the world, and should also understand my mind.' The Buddha, knowing the thoughts in the Brahmin's mind, called the Brahmin from afar. After the Brahmin arrived, the Buddha, knowing full well, asked: 'Brahmin! What is in your vessel?' The Brahmin replied: 'It is cake, World-Honored One!' The Buddha said to the Brahmin: 'Go and distribute it to the Sangha, giving each person one piece.' The Brahmin replied: 'There are five hundred in this assembly, and the cake is very little, it cannot be distributed to everyone.' The Buddha said: 'Just go and distribute it.' The Brahmin then began to distribute the cake, giving one piece to each person, but the cake never diminished, even after distributing it three times. At that time, the Brahmin thought: 'The Shramana Gautama has great spiritual power, such a small amount of cake, distributed to the assembly three times, yet it never diminishes.' The Buddha, knowing that the Brahmin was delighted, then taught the Dharma according to his inclination, instructing and benefiting him, and the Brahmin immediately attained the Sotapanna (Stream-enterer) stage. The Bhikkhus (monks) asked the Buddha: 'World-Honored One! Why is it that the Brahmin, with such a small cause, can obtain such a great result?' The Buddha said: 'It is not only today that he obtains a great result from a small cause, but it was also like this in the past. As it is said in the Jataka tales.' Cake refers to barley cake, buckwheat cake, wheat cake, rice cake, bean cake, oil cake, ghee cake, Mahura cake (a sweet cake), Bappala cake (a fried cake), ox-ear cake, Palisa cake (a crispy cake), Chutuda cake (a coarse grain cake), Manthila cake (a thin cake), and meat cake made into a ball of joy; all such things are called cake. Except for meat cake and Pinda cake (cake for offering), all other cakes are not separate group meals, not eating everywhere, and not eating to satisfaction. This is the rule regarding cake. The rule regarding vegetables is that the Buddha was residing in the large town of Pindola. At that time, there were two Upasikas (female lay followers): one named Sabhagga, and the other named Chappa, who were able to cook vegetables to taste like meat. After cooking the vegetables well, they offered them to the Bhikkhus. The Bhikkhus did not accept them, and doubts and regrets arose in their minds: 'The World-Honored One has established the precept that one should not eat everywhere, how should we act to eat purely?' They reported this matter in detail to the World-Honored One, and the Buddha said: 'All vegetables are not eating everywhere, not separate group meals, and not eating to satisfaction.' Vegetables refer to dried vegetables, turnip vegetables, onion vegetables, gourd vegetables, and so on.

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是比是名菜法。

麨法者，大麥麨、小麥麨、𪍿麥麨、蒙具麨、磨沙麨、加羅那麨、伊離麨、胡麻麨，如是比一切麨，非別眾食、非處處食、非滿足食。是名麨法。

漿法者，佛住王舍城，爾時優伽梨居士作大施，像馬奴婢各五百，種種雜施中有漿停久，諸比丘飲已醉悶，以是因緣具白世尊。佛言：「從今日壞漿不聽飲。」

複次佛住南山頻頭婆羅門聚落，爾時婆羅門聚落中婆羅門居士，節會日飲食相餉。爾時世尊時到著入聚落衣，持缽入村乞食。時魔波旬作是念：「沙門瞿曇入聚落乞食，我當先往聚落惑彼人心使不與食。」時世尊入聚落乞食遍無所得，空缽而出到一樹下坐。時魔波旬復作是念：「沙門瞿曇乞食遍無所得，我今當往擾亂其意。」即到佛所，在一面立作是言：「沙門瞿曇！可往聚落乞食，當令入村便得種種好食。」爾時世尊為波旬說偈言：

「汝今失善利，　　以擾如來故， 　自得無量罪。　　如來無苦事， 　離一切煩惱，　　常得安樂住； 　念法禪悅食，　　喻如光音天。」

時魔波旬忽然不現。其日世尊失食，諸比丘聞已，食者悔食、食半者止、未食者不食。時沙門婆羅門聞佛比丘僧失食，即持五百瓶石蜜奉獻世尊。佛語比丘：「以水作凈受取，病、不病比丘盡

【現代漢語翻譯】 現代漢語譯本： 什麼是『麨法』？ 『麨法』是指：大麥麨（用大麥磨成的炒麵）、小麥麨（用小麥磨成的炒麵）、𪍿麥麨（用蕎麥磨成的炒麵）、蒙具麨（一種特定的麨）、磨沙麨（一種特定的麨）、加羅那麨（一種特定的麨）、伊離麨（一種特定的麨）、胡麻麨（用芝麻磨成的炒麵）。像這樣的一切麨，都不能作為特別的食物供養僧眾，不能在任何地方隨意食用，也不能作為滿足口腹之慾的食物。這叫做『麨法』。 什麼是『漿法』？ 佛陀住在王舍城的時候，有一位名叫優伽梨的居士做了一場盛大的佈施，佈施了五百頭大象、五百匹馬和五百個奴婢等等。在各種各樣的佈施品中，有一種漿飲存放了很久。一些比丘喝了之後醉酒昏迷，因此將此事稟告了世尊。佛陀說：『從今天開始，變質的漿飲不允許飲用。』 還有一次，佛陀住在南山頻頭婆羅門聚落。當時，婆羅門聚落中的婆羅門居士們在節日裡互相贈送食物。世尊在乞食的時間穿好衣服，拿著缽進入村莊乞食。這時，魔王波旬（佛教中的惡魔）心想：『沙門瞿曇（釋迦牟尼佛的別稱）進入村莊乞食，我應當先去迷惑他們的人心，使他們不給他食物。』於是，世尊進入村莊乞食，卻什麼也沒得到，空著缽走了出來，到一棵樹下坐著。這時，魔王波旬又想：『沙門瞿曇乞食什麼也沒得到，我現在應當去擾亂他的心意。』於是，他來到佛陀面前，站在一邊，說道：『沙門瞿曇！可以再去村莊乞食，一定能讓你進入村莊就得到各種各樣的美食。』這時，世尊為波旬說了一首偈語： 『你現在失去了善利，因為擾亂如來的緣故，自己會得到無量的罪過。如來沒有什麼苦惱的事情，遠離一切煩惱，常常安樂地居住；以思念佛法和禪定的喜悅為食，就像光音天（色界天之一）一樣。』 這時，魔王波旬忽然消失不見了。那天，世尊沒有得到食物。眾比丘聽說了這件事後，已經吃了的後悔吃了，吃到一半的停止了，還沒吃的就不吃了。當時，沙門和婆羅門聽說佛陀和比丘僧團沒有得到食物，就拿著五百瓶石蜜（冰糖）奉獻給世尊。佛陀對比丘們說：『用水凈化後接受下來，生病和沒生病的比丘都可以飲用。』

【English Translation】 English version: What is meant by 'Powdered Food Rule' (Churna-dharma)? 'Powdered Food Rule' refers to: barley flour, wheat flour, buckwheat flour, Monggu flour (a specific type of flour), Masha flour (a specific type of flour), Karona flour (a specific type of flour), Ili flour (a specific type of flour), sesame flour. All such flours should not be offered as special food to the Sangha, should not be consumed indiscriminately everywhere, and should not be used to satisfy cravings. This is called 'Powdered Food Rule'. What is meant by 'Juice Rule' (Sharbat-dharma)? When the Buddha was residing in Rajagriha (a city in ancient India), a householder named Uggali made a great offering, including five hundred elephants, five hundred horses, and five hundred servants, among other things. Among the various offerings, there was some juice that had been stored for a long time. Some monks drank it and became intoxicated and confused, so they reported this to the World Honored One (Buddha). The Buddha said, 'From today onwards, spoiled juice is not allowed to be consumed.' Furthermore, the Buddha was once residing in the Brahmin village of Pindola in the Southern Mountains. At that time, the Brahmin householders in the Brahmin village were exchanging food and drink on festival days. The World Honored One, at the time for alms, put on his robes and, carrying his bowl, entered the village to beg for food. Then, Mara Papiyas (the evil one in Buddhism) thought to himself, 'The Shramana Gautama (another name for Shakyamuni Buddha) has entered the village to beg for food. I should go ahead and confuse their minds, so that they will not give him food.' So, the World Honored One entered the village to beg for food but received nothing. He came out with an empty bowl and sat down under a tree. Then, Mara Papiyas thought again, 'The Shramana Gautama has received nothing while begging for food. I should now go and disturb his mind.' So, he went to the Buddha, stood to one side, and said, 'Shramana Gautama! You can go back to the village to beg for food. I will make sure that you will receive all kinds of delicious food as soon as you enter the village.' At that time, the World Honored One spoke a verse to Papiyas: 'You are now losing your merit, because you are disturbing the Tathagata (another name for Buddha), you will gain immeasurable sins. The Tathagata has no suffering, is free from all afflictions, and always dwells in bliss; he feeds on the joy of contemplating the Dharma and meditation, like the Abhasvara (a heaven in the Realm of Form).' Then, Mara Papiyas suddenly disappeared. That day, the World Honored One did not receive any food. When the monks heard about this, those who had eaten regretted eating, those who had eaten halfway stopped, and those who had not eaten did not eat. At that time, the Shramanas and Brahmins, hearing that the Buddha and the Sangha had not received any food, offered five hundred jars of rock candy to the World Honored One. The Buddha said to the monks, 'Purify it with water and accept it. Both sick and healthy monks may drink it.'

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得食。」

複次佛住梨耆阇河邊，時世尊缽、比丘缽共在露處，時有彌猴行見樹中有無蜂熟蜜來取世尊缽，諸比丘遮。佛言：「莫遮，此無惡意。」彌猴便持缽取蜜奉獻，世尊不受：「須待水凈。」彌猴不解佛意，謂呼有蟲。轉看見缽邊有流蜜，持到水邊洗缽，水湔缽中持還奉佛，佛即受取。佛受已彌猴大歡喜，卻行而舞墮坑命終。時諸比丘即說偈言：

「十力世雄在榛林，　　佛缽僧缽在露處， 　野獸殖德有情智，　　見好成熟無蜂蜜， 　直前往取世尊缽，　　比丘欲遮佛不聽； 　得缽盛蜜來獻佛，　　如來慈愍為受之。 　心悅歡喜卻行舞，　　腳趺墜坑而命終； 　即生三十三天上，　　下生出家成羅漢。」

複次佛鴦求多羅國遊行，爾時雞尼耶螺髻梵志聞世尊來，辦種種漿待世尊。世尊至已，以種種漿奉佛及僧。諸比丘心生疑：「世尊制戒，不得飲壞漿。我等云何得飲？」諸比丘以是因緣具白世尊。佛言：「聽飲漿。」

漿者有十四種。何等十四？一、名奄羅漿。二、拘梨漿。三、安石榴漿。四、巔多漿。五、葡萄漿。六、波樓沙漿。七、樓樓籌漿。八、芭蕉果漿。九、罽伽提漿。十、劫頗羅漿。十一、波籠渠漿。十二、石蜜漿。十三、呵梨陀漿。十四、佉披梨漿。是名十四種。

【現代漢語翻譯】 現代漢語譯本： 『得到食物。』

再次，佛陀住在梨耆阇河邊，當時世尊的缽和比丘的缽都放在露天的地方。這時，有一隻獼猴走來，看見樹上有成熟的蜂蜜，便來取世尊的缽。眾比丘想要阻止它，佛陀說：『不要阻止，它沒有惡意。』獼猴便拿著缽取了蜂蜜來奉獻給世尊，世尊沒有接受，說：『需要等待水乾凈。』獼猴不理解佛陀的意思，以為裡面有蟲子。它轉而看見缽邊有流出的蜂蜜，便拿到水邊洗缽，用水沖洗缽后，拿著缽回來奉獻給佛陀，佛陀就接受了。佛陀接受后，獼猴非常歡喜，退後行走跳舞，結果掉進坑裡喪命。當時，眾比丘就說了偈語：

『十力世雄在榛林，佛缽僧缽在露處， 野獸殖德有情智，見好成熟無蜂蜜， 直前往取世尊缽，比丘欲遮佛不聽； 得缽盛蜜來獻佛，如來慈愍為受之。 心悅歡喜卻行舞，腳趺墜坑而命終； 即生三十三天上，下生出家成羅漢。』

再次，佛陀在鴦求多羅國（Anguttara），當時雞尼耶螺髻梵志（Keniya the ascetic with matted hair）聽說世尊來了，準備了各種各樣的漿飲來招待世尊。世尊到達后，用各種漿飲供奉佛陀和僧眾。眾比丘心中生疑：『世尊制定戒律，不得飲用壞漿。我們應該如何飲用呢？』眾比丘因為這個緣故，詳細地稟告了世尊。佛陀說：『可以飲用漿飲。』

漿飲有十四種。是哪十四種？一、名叫奄羅漿（Amra juice）。二、拘梨漿（Koli juice）。三、安石榴漿（Anar juice）。四、巔多漿（Tenta juice）。五、葡萄漿（Draksha juice）。六、波樓沙漿（Parushaka juice）。七、樓樓籌漿（Loulou chou juice）。八、芭蕉果漿（Banana juice）。九、罽伽提漿（Kaggati juice）。十、劫頗羅漿（Kappala juice）。十一、波籠渠漿（Palongku juice）。十二、石蜜漿（Rock candy juice）。十三、呵梨陀漿（Haritaki juice）。十四、佉披梨漿（Khapili juice）。這叫做十四種漿飲。

【English Translation】 English version: 『To obtain food.』

Again, the Buddha was staying near the river Lājagga. At that time, the Blessed One』s bowl and the bowls of the monks were placed in the open. Then, a monkey came along, saw ripe honey in a tree, and went to take the Blessed One』s bowl. The monks tried to stop it, but the Buddha said, 『Do not stop it; it has no ill intentions.』 The monkey then took the bowl, collected honey, and offered it to the Blessed One. The Blessed One did not accept it, saying, 『Wait until the water is clean.』 The monkey did not understand the Buddha』s meaning, thinking there were insects inside. It then saw honey flowing on the side of the bowl, took it to the water』s edge to wash the bowl, rinsed the bowl with water, and brought it back to offer to the Buddha. The Buddha then accepted it. After the Buddha accepted it, the monkey was very happy, walked backward while dancing, and fell into a pit, losing its life. At that time, the monks spoke this verse:

『The Ten-Powered Hero is in the forest, The Buddha』s bowl and the monks』 bowls are in the open, Wild animals cultivate virtue, possessing sentient intelligence, Seeing the good, ripe, and honey-filled, It went straight to take the Blessed One』s bowl, The monks wanted to stop it, but the Buddha did not allow it; Having obtained the bowl, it filled it with honey and offered it to the Buddha, The Thus Come One compassionately accepted it. Joyfully, it walked backward while dancing, Its foot slipped and it fell into a pit, losing its life; Immediately, it was reborn in the Heaven of the Thirty-Three, In a future life, it will leave home and become an Arhat.』

Again, the Buddha was in Anguttara (a country in ancient India). At that time, Keniya the ascetic with matted hair (Keniya the ascetic with matted hair) heard that the Blessed One had arrived and prepared various kinds of juices to welcome the Blessed One. When the Blessed One arrived, he offered various juices to the Buddha and the Sangha. The monks were doubtful, thinking, 『The Blessed One has established precepts that one should not drink bad juices. How can we drink them?』 The monks, because of this reason, reported it in detail to the Blessed One. The Buddha said, 『You may drink the juices.』

There are fourteen kinds of juices. What are the fourteen? First, Amra juice (Amra juice). Second, Koli juice (Koli juice). Third, Anar juice (Anar juice). Fourth, Tenta juice (Tenta juice). Fifth, Draksha juice (Draksha juice). Sixth, Parushaka juice (Parushaka juice). Seventh, Loulou chou juice (Loulou chou juice). Eighth, Banana juice (Banana juice). Ninth, Kaggati juice (Kaggati juice). Tenth, Kappala juice (Kappala juice). Eleventh, Palongku juice (Palongku juice). Twelfth, Rock candy juice (Rock candy juice). Thirteenth, Haritaki juice (Haritaki juice). Fourteenth, Khapili juice (Khapili juice). These are called the fourteen kinds of juices.

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漿澄清一切聽飲，若變酒色、酒味、酒香，一切不聽飲。若持漿來者應作凈，若器底有殘水即名作凈；若天雨墮中即名作凈；若洗器有殘水亦名為凈；若車載石蜜被雨者即名為凈；若船載水湔即名作凈；若凈人洗手水湔亦名為凈。是名漿法。

蘇毗羅者，佛憍薩羅國遊行，爾時尊者舍利弗風患動，諸比丘以是因緣具白世尊。佛言：「當須何藥治？」答言：「世尊！須蘇毗羅漿。」佛言：「聽服。」佛告諸比丘：「待如來從憍薩羅國遊行還舍衛城語我，我當爲諸弟子制蘇毗羅漿法。」行還已，諸比丘白佛言：「世尊！先敕還舍衛城時當爲諸比丘制蘇毗羅漿，今正是時。」佛告諸比丘：「作蘇毗羅漿法者，取𪍿麥輕搗，卻芒塵土，勿令頭破，以水七遍凈淘置凈器中。臥蘇毗羅漿時，不得著東、不得著北，應著南邊、西邊開通風道，勿使臭氣來入，不得安著塔院中、不得著顯現處，應著屏處，以呵梨勒、鞞醯勒、阿摩勒、胡椒、蓽茇如是比盡壽藥等置中，以凈㲲覆之，以繩雞足系，以木蓋上。受蘇毗羅漿時，隨漿多少以水中解然後飲。若不與水解飲，越毗尼罪。若麥頭不破，時、非時得飲。若麥頭破，時得飲、非時不得飲。」是名蘇毗羅漿法。

病藥和上法、　　阿阇梨共住、 　依止弟子法、　　沙彌法缽法、

【現代漢語翻譯】 現代漢語譯本 漿如果能澄清一切，就可以飲用；如果變成酒的顏色、味道、氣味，就都不能飲用。如果有人拿著漿來，應該使其成為凈漿。如果容器底部有殘留的水，就叫做使其成為凈漿；如果天下雨落入漿中，就叫做使其成為凈漿；如果洗滌容器後有殘留的水，也叫做使其成為凈漿；如果用車載運石蜜，被雨淋濕，就叫做使其成為凈漿；如果用船載水沖洗，就叫做使其成為凈漿；如果清凈的人洗手後用水沖洗，也叫做使其成為凈漿。這些叫做漿法。

關於蘇毗羅漿，佛陀在憍薩羅國（Kosala，古印度十六雄國之一）時，當時尊者舍利弗（Sariputta，佛陀十大弟子之一，以智慧著稱）患了風病，眾比丘因此將此事稟告世尊。佛陀問：『需要什麼藥來治療？』回答說：『世尊！需要蘇毗羅漿。』佛陀說：『可以服用。』佛陀告訴眾比丘：『等我從憍薩羅國返回舍衛城（Savatthi，古印度城市，是佛陀傳法的重要地點）后告訴我，我將為弟子們制定蘇毗羅漿的製作方法。』返回后，眾比丘稟告佛陀說：『世尊！您先前吩咐返回舍衛城時，要為眾比丘制定蘇毗羅漿的製作方法，現在正是時候。』佛陀告訴眾比丘：『製作蘇毗羅漿的方法是，取大麥輕輕搗碎，去除麥芒和塵土，不要讓麥粒破損，用清水淘洗七遍，放入乾淨的容器中。浸泡蘇毗羅漿時，不要放在東邊或北邊，應該放在南邊或西邊，保持通風，不要讓臭氣進入，不要安放在塔院中，不要放在顯眼的地方，應該放在隱蔽的地方，放入訶梨勒（Haritaki，一種藥用植物）、鞞醯勒（Bibhitaki，另一種藥用植物）、阿摩勒（Amalaki，又一種藥用植物）、胡椒、蓽茇等可以終身服用的藥物，用乾淨的布覆蓋，用繩子像雞爪一樣繫好，用木蓋蓋上。飲用蘇毗羅漿時，根據漿的多少用水稀釋後飲用。如果不用水稀釋飲用，就犯了違越毗尼（Vinaya，佛教戒律）的罪過。如果麥粒沒有破損，無論何時都可以飲用。如果麥粒破損，只能在規定的時間飲用，非規定的時間不得飲用。』這些叫做蘇毗羅漿法。

病藥和尚法、與阿阇梨（Acariya，導師）共住的規矩、依止弟子的規矩、沙彌（Samanera，佛教出家沙彌）的規矩、缽的規矩。

【English Translation】 English version Any liquid that is clear and can be drunk is permissible; if it changes to the color, taste, or smell of wine, it is not permissible to drink. If someone brings a liquid, it should be made pure. If there is residual water at the bottom of the container, it is called making it pure; if rain falls into it, it is called making it pure; if there is residual water from washing the container, it is also called making it pure; if stone honey is transported by cart and gets rained on, it is called making it pure; if water is used to rinse something on a boat, it is called making it pure; if a clean person washes their hands and rinses with water, it is also called making it pure. These are called the rules for liquids.

Regarding Supīra liquid, when the Buddha was in the country of Kosala (one of the sixteen Mahajanapadas in ancient India), the venerable Sariputta (one of the Buddha's ten principal disciples, known for his wisdom) was suffering from a wind disorder. The monks reported this matter to the World-Honored One. The Buddha asked, 'What medicine is needed to treat it?' They replied, 'World-Honored One! Supīra liquid is needed.' The Buddha said, 'It is permissible to take it.' The Buddha told the monks, 'Wait until I return from the country of Kosala to Savatthi (an ancient Indian city, an important place for the Buddha's teachings) and tell me, and I will establish the rules for Supīra liquid for the disciples.' After returning, the monks reported to the Buddha, 'World-Honored One! You previously instructed that when you returned to Savatthi, you would establish the rules for Supīra liquid for the monks, and now is the right time.' The Buddha told the monks, 'The method for making Supīra liquid is to take barley, lightly crush it, remove the awns and dirt, and do not let the grains break. Wash it seven times with clean water and place it in a clean container. When soaking the Supīra liquid, do not place it to the east or north, but should be placed to the south or west, keeping the ventilation open, and do not let foul odors enter. Do not place it in a stupa courtyard, do not place it in a conspicuous place, but should be placed in a secluded place. Place Haritaki (a medicinal plant), Bibhitaki (another medicinal plant), Amalaki (yet another medicinal plant), pepper, pippali, and other medicines that can be taken for life in the middle, cover it with a clean cloth, tie it with a rope like a chicken foot, and cover it with a wooden lid. When taking the Supīra liquid, dilute it with water according to the amount of liquid and then drink it. If you drink it without diluting it with water, you commit an offense against the Vinaya (Buddhist monastic rules). If the barley grains are not broken, you can drink it at any time. If the barley grains are broken, you can only drink it at the prescribed time, and not at other times.' These are called the rules for Supīra liquid.

The rules for medicine for the sick, living together with the Acariya (teacher), the rules for relying on a disciple, the rules for a Samanera (Buddhist novice), the rules for the alms bowl.

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粥法餅菜法、　　麨法眾漿法、 　蘇毗羅漿法。　　第五跋渠竟。

非羯磨者，佛住舍衛城，爾時瞻波比丘同住不和更相諍訟，一比丘舉一比丘言：「我舉長老！」二比丘舉二比丘、眾多比丘舉眾多比丘。諸比丘以是因緣具白世尊：「瞻波比丘非法生，云何一人舉一人、二人舉二人、眾多人舉眾多人？」佛告諸比丘：「有四羯磨。何等四？有如法不和合羯磨、有如法和合羯磨、有非法和合羯磨、有非法不和合羯磨。」

孫陀罹難陀、新染色、此處舉余處舍、開眼林、外道出家、共期、空靜想、蘇河、善法講堂、師子軍將、男兒、離車童子、四兇斗人、閣上、轉石、溫泉、淫女、三婆蹉、索油、迎食、看病、鳥肉段、賊肉段、豬肉段、蹴女人、磨麨、放犢、舍婦、摩訶羅、隔壁、布薩、二蘇毗羅漿、磚、糞、乞食、郁酬。

孫陀罹難陀者，佛住波羅柰城，爾時孫陀罹難陀在枳陀羅罽缽精舍，初夜、后夜經行坐禪。晨起結跏趺坐久，傾臥身露形起，眠不自覺。時波羅柰城有淫女姊妹二人：一名加尸、二名半加尸。夜出城外，于園林中共諸年少行愛慾法。晨朝還入，因行過看，半加尸見比丘身生起，語姊言：「我欲共比丘行此欲事，姊小待我。」答言：「此是阿羅漢，已除貪慾瞋恚愚癡，不樂此事

【現代漢語翻譯】 現代漢語譯本：

粥、餅、菜的製作方法，
炒麵和各種漿飲的製作方法，
蘇毗羅漿的製作方法。
第五跋渠結束。

關於非法羯磨：佛陀住在舍衛城時，瞻波的比丘們同住卻不和睦，互相爭訟。一個比丘指責另一個比丘說：『我彈劾長老！』兩個比丘彈劾兩個比丘，眾多比丘彈劾眾多比丘。諸位比丘因為這件事稟告世尊：『瞻波的比丘們進行非法羯磨，怎麼能一人彈劾一人、二人彈劾二人、眾人彈劾眾人呢？』佛告訴諸位比丘：『有四種羯磨。是哪四種呢？有如法不和合羯磨、有如法和合羯磨、有非法和合羯磨、有非法不和合羯磨。』

孫陀罹難陀（人名）、新染色的布、在此處彈劾在別處捨棄、睜眼看林、外道出家、共同約定、空寂的禪定、蘇河（地名）、善法講堂、師子軍將（人名）、男兒、離車童子（人名）、四個兇惡的鬥士、樓閣上、轉動石頭、溫泉、**（此處原文如此，可能為地名或人名）、三婆蹉（地名）、榨油、迎接齋飯、看病、鳥肉塊、賊肉塊、豬肉塊、踢女人、磨炒麵、放牛犢、拋棄妻子、摩訶羅（人名）、隔壁、布薩、兩種蘇毗羅漿、磚、糞便、乞食、郁酬（地名）。

關於孫陀罹難陀：佛陀住在波羅奈城時，孫陀罹難陀在枳陀羅罽缽精舍，初夜和后夜都經行坐禪。早晨起來結跏趺坐很久，然後傾身躺下，露出身體，睡著了沒有察覺。當時波羅奈城有**（此處原文如此，可能為地名或人名）姊妹二人：一個叫加尸，一個叫半加尸。夜晚出城外，在園林中與各位少年行愛慾之事。早晨回來時，路過看到比丘的身體勃起，半加尸對姐姐說：『我想要和這位比丘行此欲事，姐姐稍微等我一下。』姐姐回答說：『這位是阿羅漢，已經去除貪慾、瞋恚、愚癡，不樂於此事。』

【English Translation】 English version:

The method of making porridge, cakes, and vegetables, The method of making parched flour and various kinds of juice, The method of making Suvira juice. The fifth Bhiksu ends.

Regarding non-Dharma Karma: When the Buddha was staying in Shravasti, the Bhiksus in Champa lived together but were not harmonious, and they argued with each other. One Bhiksu accused another Bhiksu, saying, 'I impeach the elder!' Two Bhiksus impeached two Bhiksus, and many Bhiksus impeached many Bhiksus. The Bhiksus reported this matter to the World Honored One, saying, 'The Bhiksus in Champa are performing non-Dharma Karma. How can one person impeach one person, two people impeach two people, and many people impeach many people?' The Buddha told the Bhiksus, 'There are four kinds of Karma. What are the four? There is Dharma non-harmonious Karma, Dharma harmonious Karma, non-Dharma harmonious Karma, and non-Dharma non-harmonious Karma.'

Sundarananda (name of a person), newly dyed cloth, impeaching here and abandoning elsewhere, opening eyes to look at the forest, a heretic leaving home, making a joint agreement, empty and quiet meditation, Su River (name of a place), the Good Dharma Lecture Hall, General Shizijun (name of a person), a man, Licchavi boy (name of a person), four fierce fighters, on the pavilion, turning stones, hot springs, ** (the original text is like this, possibly a place name or a person's name), Sambaccha (name of a place), squeezing oil, welcoming food, seeing a doctor, pieces of bird meat, pieces of thief meat, pieces of pork, kicking a woman, grinding parched flour, releasing calves, abandoning a wife, Maharora (name of a person), next door, Posadha, two kinds of Suvira juice, bricks, feces, begging for food, Utkuru (name of a place).

Regarding Sundarananda: When the Buddha was staying in Varanasi, Sundarananda was in the Kitara Keshba Vihara, walking and meditating in the early and late nights. He sat in the lotus position for a long time in the morning, then leaned over and lay down, exposing his body, and fell asleep without realizing it. At that time, there were two ** (the original text is like this, possibly a place name or a person's name) sisters in Varanasi: one named Kashi and the other named Banakashi. They went out of the city at night and engaged in love affairs with young men in the garden. When they returned in the morning, they passed by and saw the Bhiksu's body erect. Banakashi said to her sister, 'I want to engage in this lustful affair with this Bhiksu, sister, wait for me a moment.' The sister replied, 'This is an Arhat, who has removed greed, hatred, and ignorance, and does not enjoy this matter.'

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。汝不聞釋家孫陀罹難陀，有好端正婦，棄捨出家耶？」答言：「不爾，但待我。」即往就上作世俗法。比丘即覺，以腳蹴墮，破傷五處：兩肘兩膝及額上。半加尸即起，抖擻衣土，往至姊所語姊言：「比丘見辱如是。」姊言：「我先不語汝耶？今復怨誰？」比丘心生疑，以是因緣語諸比丘，諸比丘言：「汝犯波羅夷罪。」答言：「我是阿羅漢，不受樂。」諸比丘以是因緣具白世尊。佛言：「此比丘已除貪慾瞋恚愚癡，是阿羅漢，無罪。」如是毗尼竟，是名孫陀罹難陀。

新染色者，佛住舍衛城，廣說如上。爾時有比丘時到著入聚落衣，持缽入舍衛城，次行乞食至一家，其家女人著新染色衣，坐不正故形體露現。比丘見已欲心起即，語言：「姊妹太赤。」答言：「阿阇梨，此新染色。」是比丘心生疑，以是因緣具白世尊。佛言：「汝以何心？」答言：「欲心。」佛言：「遣一比丘問彼女人解不？」比丘即往問姊妹：「有比丘來到此中耶？」答言：「有。」問言：「彼比丘說何等？」答言：「我著新染衣坐，彼言：『大赤。』我言：『如阿阇梨語，新染色故如是。』」時比丘以是因緣具白世尊。佛言：「解義不解味，偷蘭遮。解味不解義，偷蘭遮罪。解味解義，僧伽婆尸沙。不解義不解味，越毗尼罪。」如是比尼

【現代漢語翻譯】 現代漢語譯本：『你沒聽說過釋迦族的孫陀罹難陀（Sundarananda，人名，意為『俊美的難陀』），因為有個非常美麗的妻子，卻捨棄她出家了嗎？』他回答說：『不是的，等等我。』隨即前去與她行世俗之事。比丘立刻察覺，用腳將他踢倒，導致他五處受傷：兩肘、兩膝和額頭。半加尸（加尸，地名）立刻起身，撣掉身上的塵土，前往他姐姐那裡，告訴姐姐說：『比丘這樣侮辱我。』姐姐說：『我先前不是跟你說過嗎？現在又抱怨誰呢？』比丘心生疑惑，因此將此事告訴其他比丘，比丘們說：『你犯了波羅夷罪（Parajika，佛教戒律中最重的罪）。』他回答說：『我是阿羅漢（Arhat，佛教修行者達到的最高境界之一），不受欲樂。』比丘們因此將此事稟告世尊。佛說：『這位比丘已經去除貪慾、瞋恚、愚癡，是阿羅漢，沒有罪。』這樣的毗尼（Vinaya，佛教戒律）就結束了，這就是孫陀罹難陀的故事。

新染色者，佛陀住在舍衛城（Shravasti，古印度城市），廣泛地講述瞭如上面的故事。當時，有位比丘在到入聚落（村落）的時間，穿著僧衣，拿著缽進入舍衛城，依次乞食到一家，那家的女人穿著新染色的衣服，因為坐姿不正，形體露了出來。比丘看見后，欲心生起，就說：『姊妹，太紅了。』她回答說：『阿阇梨（Acharya，老師），這是新染色的。』這位比丘心生疑惑，因此將此事稟告世尊。佛陀說：『你以什麼心？』回答說：『欲心。』佛陀說：『派一位比丘去問那個女人是否理解。』比丘就去問那位姊妹：『有比丘來到這裡嗎？』回答說：『有。』問：『那位比丘說了什麼？』回答說：『我穿著新染的衣服坐著，他說：『太紅了。』我說：『如阿阇梨所說，因為是新染色的所以這樣。』』當時，比丘因此將此事稟告世尊。佛陀說：『理解含義不理解味道，犯偷蘭遮罪（Sthullatyaya，一種較輕的罪）。理解味道不理解含義，犯偷蘭遮罪。理解味道也理解含義，犯僧伽婆尸沙罪（Sanghavasesa，僅次於波羅夷的重罪）。不理解含義也不理解味道，犯越毗尼罪（違反戒律的罪）。』這樣的毗尼就結束了。

【English Translation】 English version: 『Have you not heard that Shakya's Sundarananda (Sundarananda, a name meaning 'Handsome Nanda'), having a very beautiful wife, abandoned her to become a monk?』 He replied, 『No, but wait for me.』 Then he went to her and engaged in worldly affairs. The monk immediately realized this and kicked him down, causing injuries in five places: both elbows, both knees, and his forehead. Half-Kashika (Kashi, a place name) immediately got up, shook off the dust from his clothes, and went to his sister, telling her, 『The monk has humiliated me like this.』 His sister said, 『Didn't I tell you before? Who are you complaining to now?』 The monk became doubtful and told the other monks about this. The monks said, 『You have committed a Parajika offense (Parajika, the most serious offense in Buddhist precepts).』 He replied, 『I am an Arhat (Arhat, one of the highest states attained by Buddhist practitioners), I do not enjoy pleasure.』 The monks therefore reported this matter to the World Honored One. The Buddha said, 『This monk has eliminated greed, hatred, and delusion, he is an Arhat, he is without sin.』 Thus, this Vinaya (Vinaya, Buddhist precepts) concluded, and this is the story of Sundarananda.

Regarding the newly dyed cloth, the Buddha was residing in Shravasti (Shravasti, an ancient Indian city), extensively explaining as in the story above. At that time, there was a monk who, at the time for entering the village, wearing his robes and carrying his bowl, entered Shravasti. He went begging for food from house to house and arrived at a house where a woman was wearing newly dyed clothes. Because she was sitting improperly, her form was exposed. Upon seeing this, the monk's desire arose, and he said, 『Sister, it's too red.』 She replied, 『Acharya (Acharya, teacher), this is newly dyed.』 The monk became doubtful and therefore reported this matter to the World Honored One. The Buddha said, 『With what intention?』 He replied, 『With desire.』 The Buddha said, 『Send a monk to ask that woman if she understands.』 The monk then went and asked the sister, 『Did a monk come here?』 She replied, 『Yes.』 He asked, 『What did that monk say?』 She replied, 『I was sitting wearing newly dyed clothes, and he said, 『It's too red.』 I said, 『As the Acharya said, it is like this because it is newly dyed.』』 At that time, the monk therefore reported this matter to the World Honored One. The Buddha said, 『Understanding the meaning but not understanding the flavor, a Sthullatyaya offense (Sthullatyaya, a minor offense). Understanding the flavor but not understanding the meaning, a Sthullatyaya offense. Understanding both the flavor and the meaning, a Sanghavasesa offense (Sanghavasesa, a serious offense second only to Parajika). Understanding neither the meaning nor the flavor, a Dukkritta offense (an offense of violating the precepts).』 Thus, this Vinaya concluded.

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竟，是名新染衣色。

余處舉者，爾時有比丘一處住，僧與作舉羯磨已，至余處僧中作如是言：「長老！我被舉，我今行隨順法，心柔軟，僧與我舍舉羯磨。」諸比丘即與作舍舉羯磨。作舍舉羯磨已，問：「長老！汝為何事故被舉？」答言：「長老！僧已與我舍舉羯磨竟，復問我為？」諸比丘以是因緣具白世尊。佛言：「如比丘語，僧與舍舉羯磨時應先問，若不問已舍，不應復問。汝等云何余處僧作舉羯磨此處僧舍？若余處僧作舉羯磨此處僧舍者，得越毗尼罪。若比丘被舉，至余處者應作是語：『長老！我被舉，行隨順法，心柔軟，為我舍。』僧應問：『長老！汝以何事被舉？』若言：『我無事被舉。』應語：『長老！汝無事被舉，我共汝法食味食。』若言：『有事被舉。』僧應語：『長老！汝還彼處僧中捨去。』若彼處僧伽藍空、若無常、若罷道、若余處去都無僧者，應問：『汝以何事被舉？』若言：『我以是事被舉。』心柔軟見過，行隨順法已，應與舍。」如是毗尼竟，是名余處舉羯磨。

開眼林者，爾時世尊未遮比丘尼阿練若處，時大愛道瞿曇彌與五百比丘尼在開眼林中坐禪，儘是釋種女、摩羅女、離車女出家，女皆年少端正。初夜坐禪時有淫蕩年少來，欲侵逼諸比丘尼，比丘尼各以神足得脫。如

【現代漢語翻譯】 現代漢語譯本： 竟，這被稱為新染衣色（指一種袈裟的顏色）。 關於在其他地方被『舉』（指僧團對犯戒比丘的懲罰）的情況：當時有位比丘住在一個地方，僧團對他進行了『舉羯磨』（一種正式的懲罰儀式）之後，他到了另一個地方的僧團中，這樣說：『長老們！我被『舉』了，我現在遵行隨順法，內心柔軟，請僧團為我解除『舉羯磨』。』那些比丘就為他做了『舍舉羯磨』（解除懲罰的儀式）。做了『舍舉羯磨』之後，問他：『長老！你因為什麼事情被『舉』？』他回答說：『長老！僧團已經為我做了『舍舉羯磨』了，還問我做什麼？』那些比丘因為這件事完整地稟告了世尊。佛說：『正如那位比丘所說，僧團為他做『舍舉羯磨』時應該先問清楚，如果沒有問清楚就做了，就不應該再問。你們怎麼能在其他地方的僧團做了『舉羯磨』，而在這裡的僧團就解除呢？如果在其他地方的僧團做了『舉羯磨』，而在這裡的僧團解除，就犯了越毗尼罪（違犯戒律的罪過）。如果比丘被『舉』了，到了其他地方，應該這樣說：『長老們！我被『舉』了，遵行隨順法，內心柔軟，請為我解除。』僧團應該問：『長老！你因為什麼事情被『舉』？』如果他說：『我沒有因為任何事情被『舉』。』應該告訴他：『長老！你沒有因為任何事情被『舉』，我們一起分享法食和美味的食物。』如果他說：『因為有事情被『舉』。』僧團應該告訴他：『長老！你回到那個地方的僧團中去解除。』如果那個地方的僧伽藍（寺院）空了、或者無常了（已經不存在了）、或者還俗了、或者去了其他地方，都沒有僧團了，應該問：『你因為什麼事情被『舉』？』如果他說：『我因為這件事被『舉』。』內心柔軟，承認過錯，遵行隨順法之後，就應該為他解除。』像這樣毗尼（戒律）結束，這被稱為在其他地方『舉羯磨』的情況。 關於開眼林的情況：當時世尊還沒有禁止比丘尼住在阿練若處（遠離人煙的地方），當時大愛道瞿曇彌（Mahaprajapati Gautami，佛陀的姨母）與五百位比丘尼在開眼林中坐禪，她們都是釋迦種姓的女子、摩羅種姓的女子、離車種姓的女子出家，這些女子都年輕貌美。初夜坐禪的時候，有**年少的男子來，想要侵犯這些比丘尼，比丘尼們各自用神通逃脫了。像

【English Translation】 English version: In the end, this is called the color of newly dyed robes (referring to a color of the Kasaya). Regarding cases of 『suspension』 (Uksepaniyakamma, a formal act of censure by the Sangha against a bhikkhu who has committed an offense) elsewhere: At that time, there was a bhikkhu who lived in one place. After the Sangha had performed the 『Uksepaniyakamma』 against him, he went to the Sangha in another place and said: 『Venerable ones! I have been suspended. I am now following the rules of compliance, and my heart is soft. Please, Sangha, revoke the 『Uksepaniyakamma』 for me.』 The bhikkhus then performed the 『revocation of suspension』 (ossaranakamma) for him. After performing the 『revocation of suspension』, they asked him: 『Venerable one! Why were you suspended?』 He replied: 『Venerable ones! The Sangha has already performed the 『revocation of suspension』 for me, why do you still ask me?』 The bhikkhus reported this matter in full to the World-Honored One. The Buddha said: 『As the bhikkhu said, when the Sangha performs the 『revocation of suspension』 for him, they should first ask clearly. If they have performed it without asking, they should not ask again. How can you perform the 『Uksepaniyakamma』 in the Sangha in another place, and then revoke it in the Sangha here? If the Sangha in another place performs the 『Uksepaniyakamma』, and the Sangha here revokes it, you commit a transgression of the Vinaya (rules of discipline). If a bhikkhu is suspended and goes to another place, he should say: 『Venerable ones! I have been suspended. I am following the rules of compliance, and my heart is soft. Please revoke it for me.』 The Sangha should ask: 『Venerable one! Why were you suspended?』 If he says: 『I was not suspended for any reason.』 They should tell him: 『Venerable one! You were not suspended for any reason, let us share the Dharma food and delicious food together.』 If he says: 『I was suspended for a reason.』 The Sangha should tell him: 『Venerable one! Return to the Sangha in that place to have it revoked.』 If the Sangharama (monastery) in that place is empty, or impermanent (no longer exists), or has disrobed, or has gone to another place, and there is no Sangha at all, they should ask: 『Why were you suspended?』 If he says: 『I was suspended for this reason.』 If his heart is soft, he admits his fault, and follows the rules of compliance, then they should revoke it for him.』 Thus, the Vinaya (discipline) concludes. This is called the case of 『Uksepaniyakamma』 elsewhere. Regarding the case of the Open Eye Grove: At that time, the World-Honored One had not yet forbidden bhikkhunis from living in Aranya places (secluded places). At that time, Mahaprajapati Gautami (Buddha's aunt) and five hundred bhikkhunis were meditating in the Open Eye Grove. They were all women from the Shakya clan, women from the Malla clan, and women from the Licchavi clan who had left home. These women were all young and beautiful. During the first watch of the night, when they were meditating, some young men came, wanting to violate these bhikkhunis. The bhikkhunis each used their supernatural powers to escape. Like

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是中夜、后夜復還坐，年少復來。若不眠利根者，復以神足而去；若眠鈍根者，則為彼侵逼。心生疑，余比丘尼語是比丘尼言：「汝等犯波羅夷。」答言：「我不受樂，如是我不知。」諸比丘尼以是事語大愛道，大愛道即以是因緣具白世尊。佛言：「是阿羅漢尼，已除貪慾瞋恚愚癡，不受欲樂，無罪。」如是毗尼竟，是名開眼林。

外道出家者，佛住迦維羅衛釋氏精舍。爾時有比丘，時到著入聚落衣，入迦維羅衛城。時外道出家女，名字孫陀利，年少顏容端正著新染色衣，捉三掎杖，手執軍持在店肆前行。比丘見已生欲心隨後而行，有一新產牸牛，以角抵比丘擲女人上。爾時比丘心生疑，諸比丘以是因緣具白世尊。佛問比丘：「汝有何心？」答言：「欲心。」復問比丘：「牛角舉時汝有何心？」答言：「恐怖心。」佛言：「若欲心時無怖心、若怖心時無慾心。」佛言：「欲心隨女人後行，步步得越毗尼罪。」如是毗尼竟，是名外道出家。

共期者，佛住舍衛城，爾時有比丘，時到著入聚落衣，持缽入舍衛城，次行乞食至一家。有一女人語比丘言：「作是事來。」答言：「我比丘法不得作是事。」女人言：「若不作是事者，我當自傷破身，大喚言：『比丘強牽我行欲。』」比丘答言：「須我到精舍已當還。

【現代漢語翻譯】 現代漢語譯本： 是（指）中夜、后夜又回來坐禪，（那個）年少的（魔）又來了。如果是不睡覺的利根（指根器敏銳）的人，就用神足通離開了；如果是睡覺的鈍根（指根器遲鈍）的人，就會被他們侵擾逼迫。心中產生疑惑，其他的比丘尼對比丘尼說：『你們犯了波羅夷（指斷頭罪）。』（那些比丘尼）回答說：『我沒有感受快樂，像這樣我不知道。』眾比丘尼把這件事告訴大愛道（Mahapajapati，佛陀的姨母），大愛道就把這件事的因緣詳細地稟告了世尊（Buddha）。佛說：『這些是阿羅漢尼（Arahatini，證得阿羅漢果位的比丘尼），已經除去了貪慾、瞋恚、愚癡，不感受欲樂，沒有罪。』像這樣毗尼（Vinaya，戒律）結束，這叫做開眼林。 外道出家者，佛陀住在迦維羅衛（Kapilavastu）釋氏精舍。當時有一位比丘，在適當的時候穿著進入村落的衣服，進入迦維羅衛城。當時有一位外道（Tirthika）出家的女子，名字叫孫陀利（Sundari），年輕貌美，穿著新染色的衣服，拿著三股杖，手裡拿著軍持（kundika，水瓶），在店舖前面行走。比丘看見后產生了欲心，跟隨著她行走，有一頭新產的母牛，用角牴觸比丘，（把比丘）撞到女人身上。當時比丘心中產生疑惑，眾比丘把這件事的因緣詳細地稟告了世尊。佛問比丘：『你有什麼心？』回答說：『欲心。』又問比丘：『牛角舉起來的時候你有什麼心？』回答說：『恐怖心。』佛說：『有欲心的時候沒有恐怖心，有恐怖心的時候沒有欲心。』佛說：『（這位）比丘懷著欲心跟在女人後面行走，每走一步都觸犯了越毗尼罪。』像這樣毗尼結束，這叫做外道出家。 共期者，佛陀住在舍衛城（Sravasti），當時有一位比丘，在適當的時候穿著進入村落的衣服，拿著缽進入舍衛城，依次乞食到一家。有一位女人對比丘說：『來做這件事。』（比丘）回答說：『我作為比丘，按照比丘的戒律不能做這件事。』女人說：『如果不做這件事，我就要自傷身體，大聲呼喊說：『比丘強行拉我去行淫慾。』』比丘回答說：『等我到了精舍之後就回來。』

【English Translation】 English version: It is (referring to) midnight, and again in the later part of the night, they return to sit in meditation, and the young (demons) come again. If they are sharp-witted individuals who do not sleep, they leave using their supernatural powers; if they are dull-witted individuals who sleep, they will be harassed and pressured by them. Doubts arise in their minds, and the other Bhikkhunis (Bhikkhuni, female monastic) say to the Bhikkhunis: 'You have committed Parajika (Parajika, expulsion offense).' (Those Bhikkhunis) reply: 'I did not experience pleasure, and thus I do not know.' The Bhikkhunis tell this matter to Mahapajapati (Mahapajapati, Buddha's aunt), and Mahapajapati reports the details of this matter to the World Honored One (Buddha). The Buddha says: 'These are Arahatinis (Arahatini, female monastic who has attained Arahatship), who have already eliminated greed, hatred, and delusion, and do not experience sensual pleasure, they are without fault.' Thus, the Vinaya (Vinaya, monastic rules) is concluded, and this is called the Opening-Eye Forest. The one who ordained from the Tirthikas (Tirthika, non-Buddhist sect), the Buddha was residing in the Shakyas' monastery in Kapilavastu (Kapilavastu). At that time, there was a Bhikkhu, who at the appropriate time, wearing the robes for entering the village, entered the city of Kapilavastu. At that time, there was a woman who had ordained from the Tirthikas, named Sundari (Sundari), young and beautiful, wearing newly dyed clothes, holding a three-pronged staff, and carrying a kundika (kundika, water bottle) in her hand, walking in front of the shops. The Bhikkhu saw her and developed lustful thoughts, and followed her. There was a newly calved cow, which butted the Bhikkhu with its horns, (knocking the Bhikkhu) onto the woman. At that time, doubts arose in the Bhikkhu's mind, and the Bhikkhus reported the details of this matter to the World Honored One. The Buddha asked the Bhikkhu: 'What was in your mind?' He replied: 'Lustful thoughts.' The Buddha asked again: 'What was in your mind when the cow raised its horns?' He replied: 'Fear.' The Buddha said: 'When there are lustful thoughts, there is no fear; when there is fear, there are no lustful thoughts.' The Buddha said: '(This) Bhikkhu, following the woman with lustful thoughts, every step he takes violates the offense of transgressing the Vinaya.' Thus, the Vinaya is concluded, and this is called the one who ordained from the Tirthikas. The one who made an appointment, the Buddha was residing in Sravasti (Sravasti). At that time, there was a Bhikkhu, who at the appropriate time, wearing the robes for entering the village, carrying a bowl, entered the city of Sravasti, and went begging from house to house until he reached one house. A woman said to the Bhikkhu: 'Come and do this thing.' (The Bhikkhu) replied: 'As a Bhikkhu, according to the Bhikkhu's precepts, I cannot do this thing.' The woman said: 'If you do not do this thing, I will harm myself, and shout loudly saying: 'The Bhikkhu is forcibly dragging me to commit sexual acts.'' The Bhikkhu replied: 'Wait for me to return after I have reached the monastery.'

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」女人言：「汝沙門釋子不妄語，要當來。」答言：「爾。」比丘以是因緣具白世尊。佛言：「此是非法語，不應聽已聽，不應許已許，應將眾多比丘共往。」即將眾多比丘往到已，如是言：「姊妹！我已來。」女人言：「和南阿阇梨。」如是毗尼竟，是名共期。

空靜想者，佛住舍衛城，爾時有比丘，獨坐樹下作空靜想，言：「我得阿羅漢。」此比丘說是語時，余比丘聞已作是言：「長老！汝不實，自稱得過人法，犯波羅夷罪。」答言：「長老！我不自稱得過人法。我獨坐樹下作空靜想，言：『得阿羅漢耳。』」諸比丘以是因緣往白世尊。佛問比丘：「汝實不得過人法而稱得過人法耶？」比丘言：「世尊！我不自稱得過人法，我獨坐樹下作空靜想，言：『得阿羅漢。』」佛言：「是空靜想稱過人法者，犯偷蘭罪。」如是毗尼竟，是名空靜想。

蘇河者，佛住毗舍離，爾時比丘僧集在一處。爾時尊者大目連作如是言：「長老！我入無色定，聞蘇河邊龍象飲已抖擻耳聲。」諸比丘言：「無有是處，入無色定過一切色想，云何聞聲？汝妄語不實，應作舉羯磨。」即集比丘僧。佛乘神足從空中來，知而故問諸比丘：「汝作何等？」諸比丘以上因緣具白世尊，乃至妄語不實作舉羯磨。佛告諸比丘：「目連實得無色

【現代漢語翻譯】 現代漢語譯本 女人說：『你們這些沙門釋子（Śākyamuni，釋迦牟尼的弟子）不打妄語，一定要來。』比丘回答說：『是的。』這位比丘因為這個緣故，將事情的經過全部稟告了世尊（Bhagavan，佛陀）。佛陀說：『這是不合乎佛法的，不應該聽了之後又聽，不應該答應了之後又答應，應該帶領眾多比丘一同前往。』於是帶領眾多比丘前往，到達后，這樣說：『姐妹！我已經來了。』女人說：『頂禮阿阇梨（Ācārya，導師）。』這樣的毗尼（Vinaya，戒律）結束，這叫做共同約定。

空靜想者，佛陀住在舍衛城（Śrāvastī）時，當時有一位比丘，獨自坐在樹下作空靜想，說：『我證得了阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）。』這位比丘說這句話時，其他比丘聽了之後這樣說：『長老！你不誠實，自己聲稱證得了超過常人的境界，犯了波羅夷（Pārājika，斷頭罪）罪。』回答說：『長老！我沒有自己聲稱證得了超過常人的境界。我獨自坐在樹下作空靜想，說：『得阿羅漢而已。』』眾比丘因為這個緣故前往稟告世尊。佛陀問比丘：『你確實沒有證得超過常人的境界卻聲稱證得了超過常人的境界嗎？』比丘說：『世尊！我沒有自己聲稱證得了超過常人的境界，我獨自坐在樹下作空靜想，說：『得阿羅漢。』』佛陀說：『這種空靜想聲稱證得超過常人的境界，犯了偷蘭（Sthūlātyaya，粗罪）罪。』這樣的毗尼結束，這叫做空靜想。

蘇河者，佛陀住在毗舍離（Vaiśālī）時，當時比丘僧團聚集在一處。當時尊者大目犍連（Mahāmaudgalyāyana）這樣說：『長老！我入無色定（Arūpa-samāpatti，超越色界之禪定），聽到蘇河邊龍象飲水后抖動身體的聲音。』眾比丘說：『沒有這樣的道理，進入無色定就超越了一切色想，怎麼會聽到聲音？你打妄語不誠實，應該作舉羯磨（Ukṣipta-karma，擯罰羯磨）。』於是聚集比丘僧團。佛陀乘坐神通從空中而來，明知故問眾比丘：『你們在做什麼？』眾比丘將以上因緣全部稟告世尊，乃至說妄語不誠實，要作舉羯磨。佛陀告訴眾比丘：『目犍連確實證得了無色定。

【English Translation】 English version The woman said: 'You Śramaṇa Śākyaputra (Śākyamuni's disciple) do not lie, you must come.' The Bhikṣu (monk) replied: 'Yes.' Because of this reason, the Bhikṣu reported the whole matter to the Bhagavan (Buddha). The Buddha said: 'This is not in accordance with the Dharma, one should not listen after listening, one should not promise after promising, one should lead many Bhikṣus to go together.' Then he led many Bhikṣus to go, and upon arriving, said: 'Sister! I have come.' The woman said: 'Namo Ācārya (teacher).' This Vinaya (discipline) is concluded, this is called a joint agreement.

'Empty Quiet Contemplation': The Buddha was staying in Śrāvastī. At that time, there was a Bhikṣu who was sitting alone under a tree, engaging in empty quiet contemplation, and said: 'I have attained Arhat (one who has extinguished all afflictions and attained liberation).' When this Bhikṣu said these words, the other Bhikṣus heard it and said: 'Elder! You are not truthful, claiming to have attained superhuman states, you have committed a Pārājika (defeat) offense.' He replied: 'Elder! I did not claim to have attained superhuman states. I was sitting alone under a tree, engaging in empty quiet contemplation, and said: 'I have attained Arhat, that's all.'' The Bhikṣus, because of this reason, went and reported to the Bhagavan. The Buddha asked the Bhikṣu: 'Did you, in reality, not attain superhuman states but claim to have attained superhuman states?' The Bhikṣu said: 'Bhagavan! I did not claim to have attained superhuman states, I was sitting alone under a tree, engaging in empty quiet contemplation, and said: 'I have attained Arhat.'' The Buddha said: 'This empty quiet contemplation, claiming to have attained superhuman states, is a Sthūlātyaya (grave offense) offense.' This Vinaya is concluded, this is called 'Empty Quiet Contemplation'.

'Su River': The Buddha was staying in Vaiśālī. At that time, the Bhikṣu Sangha (monastic community) was gathered in one place. At that time, Venerable Mahāmaudgalyāyana (Great Maudgalyayana) said: 'Elder! I entered the Arūpa-samāpatti (formless attainment), and heard the sound of the dragon elephants drinking water and shaking their bodies by the Su River.' The Bhikṣus said: 'There is no such reason, entering the formless attainment transcends all form perceptions, how could you hear a sound? You are lying and not truthful, you should be subject to Ukṣipta-karma (suspension act).' Then the Bhikṣu Sangha gathered. The Buddha, riding on supernatural powers, came from the sky, and knowing the situation, deliberately asked the Bhikṣus: 'What are you doing?' The Bhikṣus reported all the above reasons to the Bhagavan, even to the point of lying and not being truthful, and wanting to perform Ukṣipta-karma. The Buddha told the Bhikṣus: 'Maudgalyayana has indeed attained the formless attainment.'

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定，不善知出入相，出定聞、非入定聞。」佛語目連：「汝當應善分別知。」如是毗尼竟，是名蘇河。

講堂者，佛住舍衛城，爾時諸比丘集在一處，共作是論：「善法講堂柱拄梁不？」尊者目連言：「柱樑。」有一無歲比丘言：「不拄。」「齊幾不柱？」「如毛許。」即遣神足比丘往看，為柱不拄？看已還來，言：「不拄。」「齊幾不拄？」「如毛許不拄。」諸比丘語目連言：「不知拄不柱，何故言拄？汝妄語不實，應作舉羯磨。」即集僧作舉羯磨。佛乘神足從空而來，知而故問：「諸比丘汝作何等？」答言：「尊者大目連乃至不拄言拄，不實妄語，欲作舉羯磨。」佛問無歲比丘：「汝云何知不拄？」答言：「世尊！我曾一時在善法講堂坐禪。」佛語大目連：「汝何故不自看？汝應審實。」如是毗尼竟，是名善法講堂。

師子將軍者，佛住毗舍離城，時阿阇世王與毗舍離離車有怨。時阿阇世王將四種兵欲伐離車，時毗舍離師子將軍聞王賊欲至，即往尊者大目連所問言：「尊者！誰得勝？王得勝？我得勝？」答言：「王得勝。」問言：「有何瑞應？」答言：「我見二國非人共鬥，王非人勝，王亦應勝。」師子將軍聞已，即便國中募得五百健兒，師子將軍語諸人言：「我等寧作非丈夫而死，寧作丈夫入火坑

【現代漢語翻譯】 現代漢語譯本 『定』，不能正確地瞭解出定和入定的狀態，（有人說）出定的時候聽到的，不是入定的時候聽到的。」佛告訴目連（Maudgalyayana，佛陀十大弟子之一，以神通第一著稱）：「你應該好好地分辨清楚。」這樣的毗尼（Vinaya，佛教戒律）結束，這叫做蘇河（Suhe，地名或人名，此處意義不明）。

關於講堂的事情，佛住在舍衛城（Shravasti，古印度城市，是古代憍薩羅國的首都）的時候，當時眾比丘聚集在一處，共同討論說：「善法講堂的柱子支撐著梁嗎？」尊者目連說：「支撐著梁。」有一位無歲比丘說：「不支撐。」（目連問）「差多少不支撐？」（無歲比丘答）「像毛髮那麼細微的距離。」於是派遣有神通的比丘前去檢視，是支撐還是不支撐？看完回來后，說：「不支撐。」（目連問）「差多少不支撐？」（答）「像毛髮那麼細微的距離不支撐。」眾比丘對目連說：「不知道支撐還是不支撐，為什麼說支撐？你虛妄不實，應該進行舉羯磨（揭露罪行）。」於是聚集僧眾進行舉羯磨。佛乘坐神通從空中而來，明知故問：「各位比丘，你們在做什麼？」回答說：「尊者大目連明明是不支撐卻說支撐，虛妄不實，想要進行舉羯磨。」佛問無歲比丘：「你是怎麼知道不支撐的？」回答說：「世尊！我曾經有一次在善法講堂坐禪。」佛告訴大目連：「你為什麼不自己去看？你應該審慎覈實。」這樣的毗尼結束，這叫做善法講堂。

關於師子將軍的事情，佛住在毗舍離城（Vaishali，古印度城市，是跋耆國的首都）的時候，當時阿阇世王（Ajatasattu，古印度摩揭陀國國王）與毗舍離的離車（Licchavi，古印度部族）有怨仇。當時阿阇世王率領四種軍隊想要攻打離車，當時毗舍離的師子將軍聽到國王的軍隊將要到來，就前往尊者大目連處問道：「尊者！誰會得勝？國王得勝？我得勝？」回答說：「國王得勝。」（師子將軍）問道：「有什麼徵兆？」（目連）回答說：「我看到兩國的非人在共同戰鬥，國王的非人獲勝，國王也應該獲勝。」師子將軍聽了之後，就在國內招募了五百名健壯的士兵，師子將軍對眾人說：「我們寧可像不像男子漢一樣死去，也不要像男子漢一樣跳入火坑。」

【English Translation】 English version 『Samadhi (Concentration)』, (someone) cannot properly understand the state of exiting and entering Samadhi. (Someone says) what is heard when exiting Samadhi is not what is heard when entering Samadhi.』 The Buddha told Maudgalyayana (one of the Buddha's ten great disciples, known for his foremost supernatural powers): 『You should carefully distinguish and understand.』 This Vinaya (Buddhist code of conduct) concludes, and it is called Suhe (place name or personal name, meaning unclear here).

Regarding the matter of the lecture hall, when the Buddha was residing in Shravasti (ancient Indian city, the capital of the ancient Kosala kingdom), the Bhikkhus (monks) gathered in one place and discussed: 『Do the pillars of the Good Dharma lecture hall support the beams?』 Venerable Maudgalyayana said: 『They support the beams.』 One Avarsa Bhikkhu (a monk without seniority) said: 『They do not support.』 (Maudgalyayana asked) 『How much do they not support?』 (The Avarsa Bhikkhu replied) 『As much as a hair's breadth.』 Then, a Bhikkhu with supernatural powers was sent to see whether they support or do not support. After looking, he returned and said: 『They do not support.』 (Maudgalyayana asked) 『How much do they not support?』 (He replied) 『They do not support as much as a hair's breadth.』 The Bhikkhus said to Maudgalyayana: 『Not knowing whether they support or do not support, why do you say they support? You are speaking falsely and untruthfully, and you should be subjected to Ukkhepaniya-kamma (act of censure).』 Then, the Sangha (monastic community) gathered to perform Ukkhepaniya-kamma. The Buddha came from the sky by means of supernatural powers, and knowingly asked: 『What are you Bhikkhus doing?』 They replied: 『Venerable Great Maudgalyayana says that they support even though they do not support, speaking falsely and untruthfully, and we want to perform Ukkhepaniya-kamma.』 The Buddha asked the Avarsa Bhikkhu: 『How do you know that they do not support?』 He replied: 『World Honored One! I once sat in meditation in the Good Dharma lecture hall.』 The Buddha told Great Maudgalyayana: 『Why don't you look for yourself? You should carefully verify.』 This Vinaya concludes, and it is called the Good Dharma lecture hall.

Regarding the matter of General Simha, when the Buddha was residing in Vaishali (ancient Indian city, the capital of the Vajji confederacy), King Ajatasattu (king of Magadha in ancient India) had a feud with the Licchavis (ancient Indian tribe) of Vaishali. At that time, King Ajatasattu led four types of troops to attack the Licchavis. When General Simha of Vaishali heard that the king's army was about to arrive, he went to Venerable Great Maudgalyayana and asked: 『Venerable One! Who will win? Will the king win? Will I win?』 He replied: 『The king will win.』 (General Simha) asked: 『What are the omens?』 (Maudgalyayana) replied: 『I saw the non-humans of the two countries fighting together, and the king's non-humans won, so the king should also win.』 After hearing this, General Simha recruited five hundred strong soldiers in the country. General Simha said to the people: 『We would rather die like non-men than jump into the fire pit like men.』

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而活？」諸人答言：「寧作丈夫而活，得濟眷屬。」時阿阇世王聞大目連語，寬閑不怖，徐徐順恒水而上渡河。時師子將軍奄其未陣，逆戰大破。時阿阇世王非濟而渡危而得免，單馬還國，即便嫌言：「坐是尊者大目連，傾吾國事。」時毗舍離離車師子將軍破軍已，大歡喜作是語：「目連恐怖我，因此獲大利。雖為不實語，蒙是虛誑恩。」時諸比丘聞阿阇世王瞋、離車復嫌，諸比丘言：「尊者大目連不知誰勝、誰不勝？而作妄語不實。」集比丘僧欲作舉羯磨。佛即乘神足來，知而故問：「比丘！汝等欲作何事？」答言：「世尊！大目連乃至妄語不實欲作舉羯磨。」佛語諸比丘：「目連見前不見后。」佛語目連：「汝應審諦。」如是毗尼竟，是名師子將軍。

男兒者，佛住舍衛城，爾時大目連有知識檀越，家婦妊身，問：「阿阇梨！我生男？生女？」答言：「生男。」如是三重問，故言：「生男。」后至產時生女，時母人嫌言：「目連長夜作妄語，言生男而生女。取悅人情而作是言。」諸比丘聞已：「云何尊者大目連不善分別而作妄語？應作舉羯磨。」即集比丘僧。佛乘神足來，知而故問：「比丘汝作何等？」答言：「世尊！大目連乃至妄語不實，欲作舉羯磨。」佛言：「目連見前男兒，不見中間尼彌素夜叉須女

【現代漢語翻譯】 現代漢語譯本：『怎樣才能活下去？』眾人回答說：『寧願做丈夫而活，可以救濟眷屬。』當時阿阇世王（Ajatasattu，未生怨，頻婆娑羅王之子）聽到大目連（Mahamoggallana，神通第一的佛陀弟子）的話，寬心而不害怕，慢慢地順著恒河向上游渡河。當時師子將軍（Siha，人名）趁著敵軍還沒布好陣勢，迎戰並大敗敵軍。當時阿阇世王並非順利渡河，而是歷經危險才得以脫身，單槍匹馬地回到國都，隨即抱怨說：『都是因為尊者大目連，才傾覆了我的國事。』當時毗舍離（Vaisali，古印度城市）的離車（Licchavi，古印度部族）師子將軍擊破敵軍后，非常高興地說：『目連恐嚇我，因此我獲得了大利。雖然他說的是不實之語，但我蒙受了這虛假的恩惠。』當時眾比丘聽到阿阇世王的嗔恨和離車的抱怨，眾比丘說：『尊者大目連不知道誰勝誰負，就說妄語不實之言。』於是聚集比丘僧眾，想要進行舉羯磨（Ukkhepaneyyakamma，驅擯之意）。佛陀立即乘坐神通而來，明知故問：『比丘們！你們想要做什麼事？』回答說：『世尊！大目連乃至說妄語不實之言，想要進行舉羯磨。』佛陀告訴眾比丘：『目連只看到眼前，看不到以後。』佛陀告訴目連：『你應該審慎諦聽。』像這樣毗奈耶（Vinaya，戒律）結束，這就是師子將軍的故事。 男兒的故事：佛陀住在舍衛城（Savatthi，古印度城市）時，當時大目連有位熟悉的施主，他家的婦人懷了身孕，問：『阿阇梨（Acariya，導師）！我生男的？生女的？』回答說：『生男的。』像這樣重複問了三次，都說：『生男的。』後來到了生產的時候，卻生了個女兒，當時那位母親抱怨說：『目連長久以來都在說妄語，說生男的卻生了女的。爲了取悅人情才說這樣的話。』眾比丘聽了之後說：『怎麼尊者大目連不能好好分辨就說妄語？應該進行舉羯磨。』於是聚集比丘僧眾。佛陀乘坐神通而來，明知故問：『比丘們你們在做什麼？』回答說：『世尊！大目連乃至說妄語不實，想要進行舉羯磨。』佛陀說：『目連看到眼前的男兒，沒看到中間的尼彌素夜叉（Nimi Suta Yakkha，夜叉名）須女（Sukanaka，女名）。』

【English Translation】 English version: 'How can we survive?' The people replied, 'It is better to live as a husband and be able to support our family.' At that time, King Ajatasattu (Ajatasattu, son of King Bimbisara) heard Mahamoggallana's (Mahamoggallana, the Buddha's disciple foremost in psychic powers) words, felt relieved and unafraid, and slowly went upstream along the Ganges to cross the river. At that time, General Siha (Siha, a personal name) took advantage of the enemy's unprepared formation, engaged them in battle, and decisively defeated them. King Ajatasattu did not cross the river smoothly but narrowly escaped danger, returning to the capital alone. He immediately complained, 'It is all because of the venerable Mahamoggallana that my kingdom's affairs have been ruined.' At that time, General Siha of the Licchavis (Licchavi, an ancient Indian tribe) in Vaisali (Vaisali, an ancient Indian city), after defeating the enemy, rejoiced greatly and said, 'Moggallana frightened me, and because of this, I have gained great benefit. Although he spoke untruthfully, I have received this false favor.' When the bhikkhus heard Ajatasattu's anger and the Licchavis' complaint, they said, 'The venerable Mahamoggallana does not know who will win or lose, yet he speaks false and untrue words.' Therefore, they gathered the bhikkhu sangha, intending to perform Ukkhepaneyyakamma (Ukkhepaneyyakamma, act of suspension). The Buddha immediately arrived by means of his psychic powers, knowingly asking, 'Bhikkhus! What are you intending to do?' They replied, 'World Honored One! Mahamoggallana even speaks false and untrue words, and we intend to perform Ukkhepaneyyakamma.' The Buddha told the bhikkhus, 'Moggallana only sees the present, not the future.' The Buddha told Moggallana, 'You should listen carefully and diligently.' Thus, the Vinaya (Vinaya, monastic rules) was concluded, and this is the story of General Siha. The story of the boy: When the Buddha was residing in Savatthi (Savatthi, an ancient Indian city), Mahamoggallana had a familiar benefactor whose wife was pregnant. She asked, 'Acariya (Acariya, teacher)! Will I give birth to a boy or a girl?' He replied, 'A boy.' She asked this three times, and each time he said, 'A boy.' Later, when the time came for delivery, she gave birth to a girl. At that time, the mother complained, 'Moggallana has been speaking falsely for a long time, saying that I would give birth to a boy when I gave birth to a girl. He said this to please people.' When the bhikkhus heard this, they said, 'How can the venerable Mahamoggallana speak falsely without proper discernment? We should perform Ukkhepaneyyakamma.' Therefore, they gathered the bhikkhu sangha. The Buddha arrived by means of his psychic powers, knowingly asking, 'Bhikkhus, what are you doing?' They replied, 'World Honored One! Mahamoggallana even speaks false and untrue words, and we intend to perform Ukkhepaneyyakamma.' The Buddha said, 'Moggallana saw the boy in front of him, but he did not see the Nimi Suta Yakkha (Nimi Suta Yakkha, name of a Yaksha) Sukanaka (Sukanaka, name of a woman) in between.'

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家持男與、須男家持女與。」佛言：「汝去往語彼家：『世尊說言：「女是汝許、男是我許。」』」即便往交共相貿易。如是毗尼竟，是名男兒。

離車童子者，佛住毗舍離，時到著入聚落衣，持缽與眾多比丘入毗舍離城。爾時有離車童子在重閣上，與五百妓女共相娛樂。佛遙見而笑。諸比丘白佛言：「世尊！有何因緣故笑？」佛言：「此人卻後七日當命終入地獄。」阿難白佛言：「頗有因緣得不入不？」佛言：「此人若於如來法中出家者得不入。」佛告阿難：「汝往教化此人勸令出家。」阿難即受佛教往勸，乃至出家已，佛告阿難：「汝語諸比丘，當守護此人，勿令犯戒使得重罪。」時諸比丘受教已，安此比丘置一房中，外封閉其戶。此比丘命盡，刀風解其形。時諸比丘親里來，見其命終甚大悲惱。佛為說偈言：

「若人百千歲，　　供養百羅漢； 　不如一夜中，　　出家修梵行。 　緣此之福祚，　　得離於六百； 　六千六十歲，　　三塗之苦惱。」

時閉戶比丘心生疑悔，以是因緣具白世尊。佛問比丘：「汝以何心？」答言：「世尊！饒益心，恐彼犯戒得重罪故。」佛言：「封閉戶故，越毗尼罪。」如是毗尼竟，是名離車童子。

四人舍斗者，佛住毗舍離，四人舍斗欲出家，共入毗舍

【現代漢語翻譯】 現代漢語譯本： 『是男方要孩子，還是女方要孩子？』佛說：『你回去告訴他們：『世尊說：女方把孩子給你，男方把孩子給我。』』』於是他們就互相交換孩子。這樣的毗奈耶（Vinaya，戒律）就結束了，這叫做男兒（家持男）。

離車童子（Licchavi Kumara）的故事：佛陀住在毗舍離（Vaishali）時，穿著進入村落的衣服，拿著缽與眾多比丘進入毗舍離城。當時，有一位離車童子在樓閣上，與五百名**（原文如此，此處可能指侍女或歌舞伎）一同享樂。佛陀遠遠地看見他，笑了。比丘們問佛陀：『世尊！您因為什麼緣故而笑？』佛陀說：『這個人七天後將會命終，墮入地獄。』阿難（Ananda）問佛陀：『有什麼因緣可以讓他不墮入地獄嗎？』佛陀說：『如果這個人能在如來（Tathagata）的法中出家，就可以不墮入地獄。』佛陀告訴阿難：『你去教化這個人，勸他出家。』阿難接受了佛陀的教誨，前去勸說，直到他出家。出家后，佛陀告訴阿難：『你告訴眾比丘，應當守護這個人，不要讓他犯戒而遭受重罪。』當時，眾比丘接受教誨后，將這位比丘安置在一個房間里，從外面封閉了房門。這位比丘命終，刀風（Kalpavayu）解散了他的身體。當時，這位比丘的親屬們來了，看見他命終，非常悲傷。佛陀為他們說了偈語：

『如果有人用百千年的時間，供養一百位羅漢（Arhat）；不如用一個夜晚的時間，出家修行梵行（Brahmacharya）。憑藉這個福報，可以脫離六百，六千零六十歲，三塗（Trisriti）的苦惱。』

當時，那位被關在房間里的比丘心生疑悔，因為這個緣故，將事情全部告訴了世尊。佛陀問比丘：『你以什麼心（封閉房門）？』回答說：『世尊！我是以饒益心，恐怕他犯戒而遭受重罪。』佛陀說：『因為封閉房門，觸犯了毗奈耶罪。』這樣的毗奈耶就結束了，這叫做離車童子。

四人舍斗的故事：佛陀住在毗舍離，有四個人放棄爭鬥想要出家，一同進入毗舍

【English Translation】 English version: 'Does the man want the child, or does the woman want the child?' The Buddha said, 'You go and tell them: 'The World-Honored One (世尊, Shìzūn) says: The woman gives the child to you, and the man gives the child to me.' Then they exchanged children with each other. This Vinaya (毗奈耶, discipline) is concluded, and this is called a male child (家持男, one who holds the family, referring to the father).'

The story of the Licchavi Kumara (離車童子, Licchavi youth): When the Buddha was staying in Vaishali (毗舍離), he wore his robe for entering the village, carried his bowl, and entered the city of Vaishali with many monks. At that time, there was a Licchavi youth on a high pavilion, enjoying himself with five hundred ** (原文如此, the original text, possibly referring to maids or entertainers). The Buddha saw him from afar and smiled. The monks asked the Buddha, 'World-Honored One! What is the reason for your smile?' The Buddha said, 'This person will die in seven days and fall into hell.' Ananda (阿難) asked the Buddha, 'Is there any cause by which he can avoid falling into hell?' The Buddha said, 'If this person ordains in the Dharma of the Tathagata (如來, Thus Come One), he can avoid falling into hell.' The Buddha told Ananda, 'You go and teach this person, and persuade him to ordain.' Ananda accepted the Buddha's teaching and went to persuade him, until he ordained. After he ordained, the Buddha told Ananda, 'You tell the monks that they should protect this person and not let him break the precepts and suffer heavy punishment.' At that time, the monks accepted the teaching and placed this monk in a room, sealing the door from the outside. This monk died, and the Kalpavayu (刀風, wind of destruction) dissolved his body. At that time, the relatives of this monk came and were very sad when they saw that he had died. The Buddha spoke a verse for them:

'If a person spends hundreds of thousands of years, making offerings to a hundred Arhats (羅漢); it is not as good as spending one night, ordaining and practicing Brahmacharya (梵行, pure conduct). By virtue of this merit, one can be liberated from six hundred, six thousand and sixty years, of the suffering of the three evil realms (三塗).'

At that time, the monk who was locked in the room felt doubt and regret, and for this reason, he told the World-Honored One everything. The Buddha asked the monk, 'With what intention (did you seal the door)?' He replied, 'World-Honored One! I did it with the intention of benefiting him, fearing that he would break the precepts and suffer heavy punishment.' The Buddha said, 'Because of sealing the door, you have violated the Vinaya offense.' This Vinaya is concluded, and this is called the Licchavi youth.

The story of the four who abandoned fighting: The Buddha was staying in Vaishali, and four people who had given up fighting wanted to ordain, and together they entered the Vi

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離。城門中見本仇家，時守門人有弓杖，一人即捉弓、一人張弓、一人射而不死、一人射斷命根。是中一人射死、一人射不死，是二人不應度出家，已出家者應驅出。是中一人捉弓、一人張弓，是二人不應度出家，已度出家者置，若後作惡時應驅出。如是惡人不應度出家，若度出家受具足者，得越毗尼罪。是名四人舍鬥。

閣上者，佛住王舍城，爾時有一比丘得不凈觀，厭身故從閣上自投而下。時閣下有父子二人竹作，墮其父上，其父即死。兒即牽比丘至王所，作是言：「是比丘殺我父。」王問比丘：「尊者出家人，云何殺人？」答言：「大王！我自厭身，閣上投下墮彼父上，其實如是。」王言：「放比丘去。」其子稱怨：「大王！云何殺人而不問罪？」王善方便欲解喻其意：「汝去閣上，令比丘在下，汝便自投其上，殺彼比丘以報父仇。」其人自愛命重不能自投。時比丘心生疑悔，以是因緣具白世尊。佛言：「汝以何心？」答言：「世尊！以厭身故。」佛言：「比丘！汝不看下自投，得越毗尼罪。」如是毗尼竟，是名閣上。

轉石者，佛住王舍城，爾時摩訶羅父子出家，共上耆阇崛山。兒在前行，道中有石，作是念：「我當除道使凈，令婆路醯行無所礙安樂來上。」便轉石。石下磓殺摩訶羅。其子懊惱

【現代漢語翻譯】 現代漢語譯本 離。在城門中遇見自己的仇家，當時守門人有弓箭，其中一人抓住弓，一人拉開弓，一人射箭卻沒有射死，一人射斷了命根。這其中一人被射死，一人沒有被射死，這兩個人不應該被允許出家，如果已經出家了，應該驅逐出去。這其中一人抓住弓，一人拉開弓，這兩個人不應該被允許出家，如果已經出家了就暫時安置，如果以後作惡就應該驅逐出去。像這樣的惡人不應該被允許出家，如果允許出家並受了具足戒，就犯了違越毗尼的罪。這叫做四人舍鬥。 閣上者，佛陀住在王舍城時，當時有一位比丘修習不凈觀，因為厭惡自己的身體，所以從閣樓上跳了下來。當時閣樓下有一對父子在做竹器，（比丘）掉在父親身上，父親當場死亡。兒子就拉著比丘去見國王，說道：『這位比丘殺了我父親。』國王問比丘：『尊者是出家人，怎麼會殺人呢？』（比丘）回答說：『大王！我因為厭惡自己的身體，從閣樓上跳下來，掉在他父親身上，事情確實是這樣。』國王說：『放比丘走吧。』他的兒子抱怨說：『大王！怎麼能殺了人而不問罪呢？』國王善巧方便地想開導他：『你到閣樓上去，讓比丘在下面，你再自己跳到他身上，殺死那個比丘來報你父親的仇。』那個人因為愛惜自己的性命，不敢自己跳下去。當時比丘心中產生了疑慮和後悔，因為這個緣故，詳細地稟告了世尊。佛陀說：『你當時是什麼樣的心？』（比丘）回答說：『世尊！因為厭惡自己的身體。』佛陀說：『比丘！你不看下面就自己跳下去，犯了違越毗尼的罪。』這樣的毗尼就結束了，這叫做閣上。 轉石者，佛陀住在王舍城時，當時摩訶羅（Mahāro，人名）父子出家，一起登上耆阇崛山（Gijjhakuta，山名）。兒子在前面走，路上有一塊石頭，（兒子）心想：『我應當清除道路使之乾淨，讓婆路醯（paluhi，人名）行走沒有阻礙，安樂地上來。』於是就轉動石頭。石頭滾下去砸死了摩訶羅（Mahāro）。他的兒子懊惱不已。

【English Translation】 English version Fighting. In the city gate, they saw their enemy. At that time, the gatekeeper had bows and staffs. One person grabbed a bow, one person drew the bow, one person shot but did not kill, and one person shot and severed the life root. Among them, one person was shot dead, and one person was not shot dead. These two people should not be allowed to become monks. If they have already become monks, they should be expelled. Among them, one person grabbed a bow, and one person drew the bow. These two people should not be allowed to become monks. If they have already become monks, they should be placed aside. If they commit evil later, they should be expelled. Such evil people should not be allowed to become monks. If they are allowed to become monks and receive the full precepts, they commit a transgression of the Vinaya. This is called 'Four People Abandoning Fighting'. From the Pavilion. The Buddha was staying in Rājagṛha (Wangshecheng, city name). At that time, there was a Bhikshu (Biqiu, monk) who attained the contemplation of impurity. Disgusted with his body, he threw himself down from a pavilion. At that time, there were a father and son making bamboo crafts below the pavilion. He fell on the father, and the father died immediately. The son then dragged the Bhikshu to the king, saying, 'This Bhikshu killed my father.' The king asked the Bhikshu, 'Venerable one, you are a renunciant, how could you kill someone?' He replied, 'Great King! I was disgusted with my body, so I threw myself down from the pavilion and fell on his father. That is the truth.' The king said, 'Let the Bhikshu go.' The son complained, 'Great King! How can you not punish someone who killed a person?' The king skillfully tried to explain the matter to him, 'You go up to the pavilion, let the Bhikshu be below, and then you throw yourself on him to kill that Bhikshu to avenge your father.' That person cherished his life and could not throw himself down. At that time, the Bhikshu had doubts and regrets in his mind. Because of this, he reported everything to the World Honored One. The Buddha said, 'What was your intention?' He replied, 'World Honored One! Because I was disgusted with my body.' The Buddha said, 'Bhikshu! You did not look below before throwing yourself down, you have transgressed the Vinaya.' Thus, this Vinaya was concluded. This is called 'From the Pavilion'. Rolling a Stone. The Buddha was staying in Rājagṛha (Wangshecheng, city name). At that time, Mahāro (Mahāro, person's name) and his son became monks and went up Gijjhakuta Mountain (Gijjhakuta, mountain name) together. The son was walking in front. There was a stone on the road. He thought, 'I should clear the road to make it clean, so that Paluhi (paluhi, person's name) can walk without obstruction and come up happily.' So he rolled the stone. The stone rolled down and killed Mahāro (Mahāro). His son was very distressed.

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，心生疑悔：「我作二不饒益事：殺人、殺父。」以是因緣具白世尊。佛言：「汝以何心？」答言：「世尊！我為父通道欲使得樂。」佛言：「道中轉石，得越毗尼罪。」如是毗尼竟，是名轉石。

溫泉者，佛住王舍城迦蘭陀竹園，爾時有比丘入溫泉中洗浴，欲心起動身生觸水失不凈。心生疑悔，以是因緣具白世尊。佛言：「汝以何心？」答言：「世尊！欲心。」佛言：「犯僧伽婆尸沙。」如是毗尼竟，是名溫泉。

淫女者，佛住王舍城，爾時有比丘，時到著入聚落衣，持缽入城次行乞食至一淫女家。淫女言：「比丘共作是事來。」比丘言：「世尊制戒不得行。」淫女言：「我知世尊制戒不得行淫，汝但來，內作外棄。」比丘即共行欲已，心生疑悔，以是因緣具白世尊。佛言：「內作外棄、外作內棄、內作內棄，若入一節，乃至如胡麻，犯波羅夷罪。」如是毗尼竟，是名淫女。

三婆蹉者，佛住王舍城，爾時尊者畢陵伽婆蹉在聚落中住，時到著衣持缽次行乞食，得食已至一放牧家食。其家女到尊者邊立啼，即問女言：「何故啼？」答言：「阿阇梨，今是節會日，諸人集戲，我無衣裳獨不得往，那得不啼？」時尊者即化作種種衣服、珠寶、瓔珞、金銀校飾，與已便去。乃至王聞，聞已即喚女問：「汝

【現代漢語翻譯】 現代漢語譯本：心中生起疑惑和後悔：『我做了兩件沒有利益的事情：殺人和殺父。』因為這個因緣，他將事情的全部經過稟告了世尊。佛陀問道：『你當時是什麼樣的心念？』他回答說：『世尊！我是爲了讓父親通往（性愛的）道路，想讓他得到快樂。』佛陀說：『在（性愛的）道路中移動石頭，可以免於違犯毗尼罪。』這樣的毗尼就結束了，這叫做『轉石』。

溫泉事件：佛陀住在王舍城迦蘭陀竹園。當時，有一位比丘進入溫泉中洗浴，慾念生起，身體受到觸動，失去了不凈之物（精液）。心中生起疑惑和後悔，因為這個因緣，他將事情的全部經過稟告了世尊。佛陀問道：『你當時是什麼樣的心念？』他回答說：『世尊！是慾念。』佛陀說：『犯了僧伽婆尸沙（僧殘罪）。』這樣的毗尼就結束了，這叫做『溫泉』。

事件：佛陀住在王舍城。當時，有一位比丘，到了時間穿好衣服進入村落，拿著缽進入城中依次乞食，來到一家。說：『比丘一起來做這件事吧。』比丘說：『世尊制定戒律，不得行淫。』說：『我知道世尊制定戒律不得行淫，你只管來，裡面做，外面丟棄（不承認）。』比丘就與她行了淫慾，心中生起疑惑和後悔，因為這個因緣，他將事情的全部經過稟告了世尊。佛陀說：『裡面做外面丟棄、外面做裡面丟棄、裡面做裡面丟棄，如果進入一節（指性器官），乃至像胡麻一樣，就犯了波羅夷罪（斷頭罪）。』這樣的毗尼就結束了，這叫做**。

三婆蹉事件：佛陀住在王舍城。當時，尊者畢陵伽婆蹉（Pilindavatsa）住在村落中，到了時間穿好衣服拿著缽依次乞食，得到食物後來到一家放牧人家吃飯。那家的女兒走到尊者身邊哭泣，尊者就問那個女孩：『為什麼哭泣？』她回答說：『阿阇梨（Acariya，導師），今天是節日，大家聚集在一起玩耍，我沒有衣裳，獨自不能去，怎麼能不哭呢？』當時尊者就變化出種種衣服、珠寶、瓔珞（necklaces）、金銀校飾，給了她就離開了。乃至國王聽說了這件事，聽說了之後就叫來那個女孩問：『你

【English Translation】 English version: Doubts and remorse arose in his mind: 'I have done two unprofitable things: killing a person and killing my father.' Because of this, he reported the entire matter to the World Honored One. The Buddha asked, 'What was your intention?' He replied, 'World Honored One! I wanted to provide my father with a path (to sexual pleasure) and make him happy.' The Buddha said, 'Moving a stone in the (sexual) path avoids violating the Vinaya (monastic rules).' This Vinaya is concluded, and it is called 'Moving a Stone'.

Hot Springs Incident: The Buddha was staying in the Kalanda Bamboo Grove in Rajagriha (Wangshecheng). At that time, a Bhikshu (monk) entered a hot spring to bathe. Lust arose, his body was touched, and he lost his impurity (semen). Doubts and remorse arose in his mind, and because of this, he reported the entire matter to the World Honored One. The Buddha asked, 'What was your intention?' He replied, 'World Honored One! It was lust.' The Buddha said, 'You have committed Sanghavasesa (a serious offense requiring a group of monks to resolve).' This Vinaya is concluded, and it is called 'Hot Springs'.

** Incident: The Buddha was staying in Rajagriha. At that time, a Bhikshu, when it was time, put on his robes and entered the village, carrying his bowl and begging for food in order, arriving at a 's house. The ** said, 'Bhikshu, let's do this thing together.' The Bhikshu said, 'The World Honored One has established precepts that prohibit sexual intercourse.' The ** said, 'I know that the World Honored One has established precepts that prohibit sexual intercourse, but just come, do it inside and discard it outside (deny it).' The Bhikshu then engaged in sexual intercourse with her, and doubts and remorse arose in his mind. Because of this, he reported the entire matter to the World Honored One. The Buddha said, 'Doing it inside and discarding it outside, doing it outside and discarding it inside, doing it inside and doing it inside, if it enters one joint (referring to the sexual organ), even as small as a sesame seed, you have committed Parajika (defeat, expulsion from the Sangha).' This Vinaya is concluded, and it is called .

Sampavaccha Incident: The Buddha was staying in Rajagriha. At that time, Venerable Pilindavatsa (Pilindavatsa) was staying in a village. When it was time, he put on his robes, carried his bowl, and begged for food in order, arriving at a herdsman's house to eat. The daughter of that house came to the Venerable One's side and wept. The Venerable One asked the girl, 'Why are you crying?' She replied, 'Acariya (Acariya, teacher), today is a festival day, and everyone is gathering to play, but I have no clothes and cannot go alone, how can I not cry?' At that time, the Venerable One transformed various clothes, jewels, necklaces (necklaces), and gold and silver ornaments, gave them to her, and left. Even the king heard about this, and after hearing about it, he summoned the girl and asked, 'You'

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何處得此好瓔珞？」答言：「尊者畢陵伽婆蹉見與。」王即喚比丘來問：「尊者何處得此好金？非世所有。」比丘即捉杖打壁打床，一切化成金，作如是言：「首陀羅何處得金？此即是也。」王言：「阿阇梨有大神足，還去；放牧牛女還家。」諸比丘聞已，見畢陵伽婆蹉現異，乃至放牧女被執，應作舉羯磨，即集比丘僧。世尊乘神足來，知而故問：「汝作何等？」答言：「世尊！畢陵伽婆蹉現異，乃至放牛女被執。」佛問畢陵伽婆蹉：「汝實現異令牧牛女被執耶？」答言：「世尊！我不故現異令牧牛女被執，我慈心故耳！」佛言：「畢陵伽婆蹉大神足故，無罪。」如是毗尼竟。

複次尊者畢陵伽婆蹉在聚落中住，自泥房舍。時瓶沙王來，見尊者自泥治房舍，問：「阿阇梨！作何等？」答言：「首陀羅，泥治房舍。」王言：「阿阇梨！無人使耶？我當與園民。」答言：「不須。首陀羅。」如是至三，猶故不受。聚落中人聞已，來到其所，求言：「阿阇梨！愿取我等作園民，我當供給。」比丘言：「汝等一切能持五戒者，我當取汝。」答言：「能。」取已，盡受五戒奉齋修德，聚落殷富遂致外賊來劫，抄掠婦女及財物。聚落中人往告師言：「阿阇梨！賊來劫我兒女錢財，即日蕩盡。」尊者畢陵伽婆蹉入慈心定，見賊

【現代漢語翻譯】 現代漢語譯本 『你從哪裡得到這麼好的瓔珞（裝飾品）？』回答說：『是尊者畢陵伽婆蹉（一位受尊敬的僧人）給我的。』國王立刻召來比丘（佛教僧侶）問道：『尊者從哪裡得到這麼好的金子？這並非世間所有。』比丘隨即拿起杖敲打墻壁和床，一切都化成了金子，並這樣說：『首陀羅（古印度四個種姓中最低的等級）從哪裡得到金子？這就是金子。』國王說：『阿阇梨（老師，尊稱）有大神足（超自然能力），請回去吧；放了那些牧牛女回家。』眾比丘聽了之後，見到畢陵伽婆蹉顯現神通，甚至導致牧牛女被抓，應該進行舉羯磨（僧團的正式會議和處理事務的程式），於是召集了比丘僧團。世尊（佛陀）以神通來到，明知故問：『你們在做什麼？』回答說：『世尊！畢陵伽婆蹉顯現神通，甚至導致牧牛女被抓。』佛陀問畢陵伽婆蹉：『你真的顯現神通導致牧牛女被抓了嗎？』回答說：『世尊！我不是故意顯現神通導致牧牛女被抓，我只是出於慈悲心啊！』佛陀說：『畢陵伽婆蹉因為有大神足，所以無罪。』就這樣，毗尼（戒律）的事件結束了。

再次，尊者畢陵伽婆蹉住在聚落（村莊）中，自己用泥土修繕房舍。當時瓶沙王（古印度摩揭陀國國王）來到，看見尊者自己用泥土修繕房舍，問道：『阿阇梨！您在做什麼？』回答說：『首陀羅，在用泥土修繕房舍。』國王說：『阿阇梨！沒有人可以使喚嗎？我當給您園民（負責照看園林的人）。』回答說：『不需要。首陀羅。』這樣說了三次，仍然不接受。聚落中的人聽了之後，來到他的住所，請求說：『阿阇梨！希望讓我們做您的園民，我們當供給您所需。』比丘說：『你們所有人如果能持守五戒（佛教的基本倫理規範），我就接受你們。』回答說：『能。』接受之後，他們都受持五戒，奉行齋戒，修習功德，聚落變得殷實富足，以至於引來外賊前來劫掠，搶奪婦女和財物。聚落中的人前往告訴他們的老師說：『阿阇梨！賊人來搶劫我們的兒女和錢財，一天之內就被搶光了。』尊者畢陵伽婆蹉進入慈心定（一種禪定狀態），看見了賊人。

【English Translation】 English version 'Where did you get such a beautiful necklace (ornament)?' The answer was: 'Venerable Pilinga-vaccha (a respected monk) gave it to me.' The king immediately summoned the Bhikkhu (Buddhist monk) and asked: 'Venerable, where did you get such good gold? This is not something found in the world.' The Bhikkhu then took his staff and struck the wall and the bed, and everything turned into gold, and he said: 'Where does a Shudra (the lowest of the four castes in ancient India) get gold? This is it.' The king said: 'Acharya (teacher, an honorific title) has great supernatural powers, please go back; release those cowherd girls and let them return home.' When the Bhikkhus heard this, they saw Pilinga-vaccha displaying supernatural powers, even causing the cowherd girls to be arrested, and it was deemed that a Karma (formal procedure for handling affairs in the Sangha) should be performed, so they gathered the Bhikkhu Sangha (community of monks). The World-Honored One (Buddha) arrived by means of supernatural powers, and knowingly asked: 'What are you doing?' They replied: 'World-Honored One! Pilinga-vaccha displayed supernatural powers, even causing the cowherd girls to be arrested.' The Buddha asked Pilinga-vaccha: 'Did you really display supernatural powers causing the cowherd girls to be arrested?' He replied: 'World-Honored One! I did not intentionally display supernatural powers causing the cowherd girls to be arrested, I did it out of compassion!' The Buddha said: 'Pilinga-vaccha is without fault because of his great supernatural powers.' Thus, the Vinaya (code of monastic discipline) incident concluded.

Furthermore, Venerable Pilinga-vaccha was living in a village (settlement), building his own mud house. At that time, King Bimbisara (king of Magadha in ancient India) came and saw the Venerable one building his own mud house, and asked: 'Acharya! What are you doing?' He replied: 'A Shudra is building a mud house.' The king said: 'Acharya! Is there no one you can employ? I will give you gardeners (people responsible for taking care of the garden).' He replied: 'There is no need. A Shudra.' He said this three times, but still did not accept. When the people in the village heard this, they came to his residence and requested: 'Acharya! We wish to be your gardeners, we will provide you with what you need.' The Bhikkhu said: 'If all of you can uphold the five precepts (basic ethical guidelines in Buddhism), I will accept you.' They replied: 'We can.' After accepting them, they all observed the five precepts, practiced fasting, and cultivated merit, and the village became prosperous and wealthy, to the extent that it attracted external thieves who came to plunder, robbing women and property. The people in the village went to tell their teacher: 'Acharya! Thieves have come to rob our children and money, and everything has been plundered in one day.' Venerable Pilinga-vaccha entered the Samadhi of Loving-Kindness (a state of meditative concentration) and saw the thieves.

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驅去，比丘語賊言：「首陀羅！汝何故劫我園民？」即化作大坑，使園民在此岸、賊在彼岸，語言：「首陀羅汝去。」諸比丘聞已作如是言：「畢陵伽婆蹉賊復劫賊，應作舉羯磨。」即集比丘僧，檢校此事。時世尊乘神足來，知而故問：「汝作何等？」答言：「世尊！畢陵伽婆蹉賊復劫賊，欲作舉羯磨。」佛問畢陵伽婆蹉：「汝實爾不？」答言：「世尊！我不賊復劫賊，但聚落人民啼來告我，我慈心故！」佛言：「是大神足，無罪。」如是毗尼竟。

摩訶僧祇律卷第二十九 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第三十

東晉天竺三藏佛陀跋陀羅共法顯譯明雜誦跋渠法之八

複次佛住王舍城，爾時尊者畢陵伽婆蹉在聚落中住，日日渡恒水乞食，到恒水上作是言：「首陀羅住，我欲過。」水即住。過已作如是言：「首陀羅汝去。」如是水流如故。水神不樂，往到佛所，頭面禮足卻住一面，白佛言：「世尊！尊者畢陵伽婆蹉語太苦：『住首陀羅，去首陀羅。』」佛言：「呼畢陵伽婆蹉來。」來已，佛言：「汝實爾不？」答言：「實爾。」佛言：「恒神如是嫌汝，汝向懺悔。」畢陵伽婆蹉言：「我悔過，首陀羅。」恒神言：「向首陀羅，今首陀羅，為有何異而言悔

【現代漢語翻譯】 現代漢語譯本： 驅趕走後，一位比丘對比丘說道：『首陀羅（Shudra，印度種姓制度中最低等級）！你為何搶劫我的園民？』隨即（比丘）化作一個大坑，使園民在此岸，強盜在彼岸，說道：『首陀羅你走吧。』眾比丘聽聞此事後，這樣說道：『畢陵伽婆蹉（Pilindavatsa）賊又搶劫賊，應該進行舉羯磨（Ukshepa-karman，一種僧團的懲罰）。』於是聚集比丘僧團，調查此事。當時，世尊（釋迦牟尼佛）乘神通而來，明知此事卻故意問道：『你們在做什麼？』回答說：『世尊！畢陵伽婆蹉賊又搶劫賊，想要進行舉羯磨。』佛問畢陵伽婆蹉：『你真的這樣做了嗎？』回答說：『世尊！我不是賊又搶劫賊，只是聚落的人民哭著來告訴我，我因為慈悲心的緣故！』佛說：『這是大神力所致，無罪。』就這樣，毗尼（Vinaya，戒律）結束。

《摩訶僧祇律》卷第二十九 大正藏第 22 冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第三十 東晉天竺三藏佛陀跋陀羅（Buddhabhadra）共法顯（Faxian）譯明雜誦跋渠法之八

再次，佛陀住在王舍城（Rajagrha），當時尊者畢陵伽婆蹉住在聚落中，每天渡恒河（Ganges）乞食，到達恒河邊上就說：『首陀羅住下，我要過去。』水就停止流動。過去之後就說：『首陀羅你走吧。』這樣水就恢復流動。水神（Water deity）不高興，前往佛陀處，頭面禮足後站立在一旁，稟告佛陀說：『世尊！尊者畢陵伽婆蹉說話太惡劣：『住下首陀羅，走吧首陀羅。』』佛陀說：『叫畢陵伽婆蹉來。』（畢陵伽婆蹉）來后，佛陀說：『你真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『恒河神這樣嫌棄你，你應該向他懺悔。』畢陵伽婆蹉說：『我懺悔，首陀羅。』恒河神說：『（你）之前叫首陀羅，現在也叫首陀羅，這懺悔有什麼區別呢？』

【English Translation】 English version: Having driven them away, a Bhikshu (monk) said to the thieves: 'Shudra (the lowest of the four varnas in the traditional Hindu caste system)! Why are you robbing my garden's people?' Immediately, he transformed the area into a large pit, placing the garden's people on one bank and the thieves on the other, and said: 'Shudra, be gone.' Upon hearing this, the Bhikshus said: 'Pilindavatsa (name of a monk) the thief is robbing thieves again; an Ukshepa-karman (formal act of censure or suspension in the Sangha) should be performed.' Thereupon, the Sangha (monastic community) of Bhikshus gathered to investigate the matter. At that time, the World-Honored One (Shakyamuni Buddha) arrived by means of his supernatural powers, and, knowing the situation, deliberately asked: 'What are you doing?' They replied: 'World-Honored One! Pilindavatsa the thief is robbing thieves again; we intend to perform an Ukshepa-karman.' The Buddha asked Pilindavatsa: 'Is this really what you did?' He replied: 'World-Honored One! I am not a thief robbing thieves; it is just that the people of the village came weeping to tell me, and I did it out of compassion!' The Buddha said: 'This is due to great supernatural power; there is no offense.' Thus, the Vinaya (code of monastic discipline) was concluded.

Mahāsaṃghika Vinaya, Scroll 29 T22 No. 1425 Mahāsaṃghika Vinaya

Mahāsaṃghika Vinaya, Scroll 30 Translated by Buddhabhadra (an Indian translator) and Faxian (a Chinese monk) of the Eastern Jin Dynasty, Chapter 8 on Miscellaneous Recitations

Furthermore, the Buddha was residing in Rajagrha (ancient city in India). At that time, the Venerable Pilindavatsa was living in a village. Every day, he would cross the Ganges (major river in India) to beg for food. When he reached the Ganges, he would say: 'Shudra, stop! I wish to cross.' And the water would stop flowing. After crossing, he would say: 'Shudra, be gone.' And the water would flow as before. The water deity (spirit residing in the river) was displeased and went to the Buddha, bowed his head to the ground at his feet, stood to one side, and reported to the Buddha: 'World-Honored One! The Venerable Pilindavatsa's words are too harsh: 'Stop, Shudra; be gone, Shudra.'' The Buddha said: 'Summon Pilindavatsa.' After he arrived, the Buddha said: 'Is this really what you did?' He replied: 'It is true.' The Buddha said: 'The Ganges deity is displeased with you in this way; you should repent to him.' Pilindavatsa said: 'I repent, Shudra.' The Ganges deity said: 'Before you said 'Shudra,' and now you say 'Shudra'; what difference does this repentance make?'

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過？」畢陵迦婆蹉，唯除佛八大聲聞，餘一切盡言首陀羅，和上、阿阇梨、諸上座皆言首陀羅。諸比丘言：「尊者畢陵伽婆蹉，乃至和上、阿阇梨皆是首陀羅。正有是一人婆羅門出家耶？尊者大迦葉、舍利弗、目連等如是比皆是婆羅門出家，都不作是語，應作舉羯磨。」即集比丘僧。時畢陵伽婆蹉坐禪不來，遣使往喚。使便打戶言：「眾僧集，喚長老！」時畢陵伽婆蹉即觀見比丘僧集欲與我作舉羯磨，即以神力制使比丘著戶，令不得去。眾僧怪使久不還，更遣比丘往喚。后比丘至，捉前使比丘手去，來長老即復相著不得去，如是使使相著皆不得去。諸比丘嫌言：「眾中正有此一人大神足耶？尊者大目連豈無此力耶？齊水際作福罰羯磨。」佛以神足乘空而來，知而故問：「汝作何等？」答言：「世尊！畢陵伽婆蹉，唯除如來八大聲聞，余乃至和上、阿阇梨盡言：『首陀羅。』欲作舉羯磨。僧集不來。遣使往喚，神足複製，便使使相著不來，故欲作齊水際福罰羯磨。」佛言：「汝來。」畢陵伽婆蹉發心頃在佛前立，佛語畢陵伽婆蹉：「汝首陀羅語過，諸梵行人嫌汝。」答言：「世尊！我當如何？我不憍慢，亦不自大輕蔑於人。然我喚和上、阿阇梨、諸長老比丘時，發聲便成首陀羅。」佛語比丘：「是畢陵伽婆蹉非憍慢，亦

【現代漢語翻譯】 現代漢語譯本： 『畢陵伽婆蹉（Bilangqiepocuo，人名），你是否曾經（對他人）說過「首陀羅（Shoutuoluo，印度種姓制度中最低等級）」？』除了佛陀的八大聲聞弟子，其餘所有人都被他稱為首陀羅，包括和尚（heshang，指戒臘高的僧人）、阿阇梨（Asheli，規範弟子行為的老師）以及各位上座（shangzuo，資歷高的僧人）都被他稱為首陀羅。眾比丘說：『尊者畢陵伽婆蹉，甚至將和尚、阿阇梨都稱為首陀羅。難道只有他一個人是婆羅門（Poluomen，印度種姓制度中最高等級）出身嗎？尊者大迦葉（Dajiaye）、舍利弗（Shelifu）、目連（Muliang）等比丘，他們都是婆羅門出身，卻從不這樣說話，應該對他進行舉羯磨（jiejiemo，僧團的懲罰儀式）。』於是召集了比丘僧眾。 當時畢陵伽婆蹉正在坐禪，沒有前來，便派使者前去召喚。使者敲門說：『僧眾集會，召喚長老！』當時畢陵伽婆蹉立即觀察到比丘僧眾集會想要對我進行舉羯磨，便用神通力控制使者比丘，讓他粘在門上，無法離開。僧眾奇怪使者很久沒有回來，又派其他比丘前去召喚。後面的比丘到達后，拉著前面使者比丘的手想要離開，長老又讓他們互相粘在一起，無法離開，就這樣使者們互相粘連，都無法離開。眾比丘抱怨說：『難道僧眾中只有他一個人有大神足通（dashenzutong，強大的神通力）嗎？尊者大目連難道沒有這種力量嗎？乾脆在水邊舉行福罰羯磨（fufajiemo，獎懲儀式）。』佛陀用神足通（shenzutong，神通力）乘空而來，明知故問：『你們在做什麼？』回答說：『世尊！畢陵伽婆蹉，除了如來和八大聲聞弟子，其餘人乃至和尚、阿阇梨都被他稱為「首陀羅」。我們想對他進行舉羯磨，僧眾集會他不來，派使者前去召喚，他用神通力控制，使使者們互相粘連不來，所以想在水邊舉行福罰羯磨。』佛陀說：『你過來。』畢陵伽婆蹉發心的一瞬間就站在佛陀面前，佛陀對畢陵伽婆蹉說：『你說首陀羅的話太過分了，眾梵行人（fanxingren，修行者）都在責怪你。』回答說：『世尊！我該怎麼辦？我沒有驕慢之心，也沒有自大輕蔑他人。但我呼喚和尚、阿阇梨、各位長老比丘時，發出的聲音就變成了「首陀羅」。』佛陀對比丘們說：『這位畢陵伽婆蹉並非出於驕慢，也

【English Translation】 English version: 『Bilangqiepocuo (name of a person), have you ever said 'Shoutuoluo (Shudra, the lowest caste in the Indian caste system)' (to others)?』 Except for the Buddha's eight great Shravaka (Shengwen, disciples who learn by hearing) disciples, he called everyone else Shudra, including the Upadhyaya (heshang, a senior monk), Acharya (Asheli, a teacher who regulates the behavior of disciples), and all the senior monks (shangzuo) were called Shudra by him. The Bhikshus (Biqiu, monks) said: 『Venerable Bilangqiepocuo even calls the Upadhyaya and Acharya Shudra. Is he the only one born into the Brahmin (Poluomen, the highest caste in the Indian caste system)? Venerable Mahakashyapa (Dajiaye), Shariputra (Shelifu), Maudgalyayana (Muliang), and other Bhikshus, they are all born into the Brahmin caste, but they never speak like this. We should perform an Ukshepa-karma (jiejiemo, a disciplinary action by the Sangha) against him.』 So they gathered the Bhikshu Sangha (Sengqie, monastic community). At that time, Bilangqiepocuo was meditating and did not come, so they sent a messenger to summon him. The messenger knocked on the door and said: 『The Sangha is assembled, summoning the Elder!』 At that time, Bilangqiepocuo immediately observed that the Bhikshu Sangha was gathered to perform an Ukshepa-karma against him, so he used his supernatural power (shentongli) to control the messenger Bhikshu, causing him to stick to the door and unable to leave. The Sangha was surprised that the messenger had not returned for a long time, so they sent another Bhikshu to summon him. When the later Bhikshu arrived, he grabbed the hand of the previous messenger Bhikshu, wanting to leave, but the Elder made them stick together again, unable to leave. In this way, the messengers stuck together and could not leave. The Bhikshus complained: 『Is he the only one in the Sangha with great supernatural powers (dashenzutong)? Does Venerable Mahamoggallana not have this power? Let's just perform the Blessing and Punishment Karma (fufajiemo, a ceremony of reward and punishment) by the water's edge.』 The Buddha came through the air with his supernatural powers (shenzutong), knowing but deliberately asking: 『What are you doing?』 They replied: 『World Honored One! Bilangqiepocuo, except for the Tathagata (Rulai, Buddha) and the eight great Shravaka disciples, everyone else, even the Upadhyaya and Acharya, is called 'Shudra' by him. We want to perform an Ukshepa-karma against him, but he doesn't come to the Sangha assembly. We sent a messenger to summon him, but he used his supernatural powers to control them, causing the messengers to stick together and not come, so we want to perform the Blessing and Punishment Karma by the water's edge.』 The Buddha said: 『You come here.』 In the instant that Bilangqiepocuo made up his mind, he stood before the Buddha. The Buddha said to Bilangqiepocuo: 『Your words about Shudra are too much, all the Brahmacharis (fanxingren, practitioners of pure conduct) are blaming you.』 He replied: 『World Honored One! What should I do? I have no arrogance, nor do I have self-importance or contempt for others. But when I call the Upadhyaya, Acharya, and all the Elder Bhikshus, the sound that comes out becomes 'Shudra'.』 The Buddha said to the Bhikshus: 『This Bilangqiepocuo is not out of arrogance, nor

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非自大輕蔑餘人。從五百世來常生婆羅門家，首陀羅語習氣不盡。」佛語畢陵伽婆蹉：「汝本從無始生死已來，貪慾瞋恚愚癡尚能永拔，五百世習氣而不能除。從今日後莫作首陀羅語。」聞世尊教，恭敬故永不復作。如是毗尼竟，是名三婆蹉。

一升油者，世尊涅槃后，長老比丘毗舍離住，爾時有一商人，自恣請法豫比丘尼。比丘尼有一依止弟子，常遣往取所須。時依止弟子不稱師名，又不自稱，直言：「須油。」檀越即與，得已自用。檀越后便檢挍，油不入師。依止弟子心生疑悔，語諸比丘尼，諸比丘尼言：「汝犯波羅夷。」諸比丘尼不了，往問長老比丘。長老比丘言：「雖隱覆取，檀越與故，犯偷蘭罪。」如是毗尼竟，是名一升油。

迎食者，舍衛城爾時精舍中有檀越飯僧，有一比丘自食己分，復迎一分。益食人問言：「長老為誰取分？」答言：「我取。」「食者誰分？」復言：「我分。」時比丘言：「汝犯波羅夷罪。」諸比丘不了，往問長老比丘。長老比丘言：「有不應得而取，但有主與故，得偷蘭罪。」如是毗尼竟，是名迎食。

看病者，佛住舍衛城，爾時祇洹精舍有病比丘，共看病比丘諍已，時精舍中有檀越飯僧，病比丘作是念：「彼人今日何能為我取食？」即便倩余比丘取食。時看病

【現代漢語翻譯】 現代漢語譯本：不以傲慢輕視他人。從過去五百世以來，常常出生在婆羅門（Brahman，印度教祭司階層）家庭，但首陀羅（Shudra，印度教最低等級的種姓）的語言習慣沒有完全消除。』佛陀對比陵伽婆蹉（Pilingavatsa，人名）說：『你本來從無始以來的生死輪迴中，貪慾、瞋恚、愚癡尚且能夠永遠拔除，五百世的習氣卻不能去除。從今天以後不要再說首陀羅語。』聽聞世尊的教誨，因為恭敬的緣故，永遠不再說首陀羅語。這樣的毗尼（Vinaya，戒律）結束，這叫做三婆蹉（Sampavatsa，事件名稱）。 一升油的事件是這樣的：世尊涅槃（Nirvana，佛教用語，指解脫）后，長老比丘住在毗舍離（Vaishali，古印度城市），當時有一位商人，自願供養法豫比丘尼（Bhikkhuni，比丘尼）。比丘尼有一位依止弟子，常常派遣她去取所需物品。當時依止弟子不稱呼師父的名字，也不自稱，直接說：『需要油。』檀越（Danapati，施主）就給了她，她得到后自己用了。檀越後來便檢查，發現油沒有給師父。依止弟子心中產生懷疑和後悔，告訴各位比丘尼，比丘尼們說：『你犯了波羅夷（Parajika，佛教戒律中最嚴重的罪）。』各位比丘尼不明白，去問長老比丘。長老比丘說：『雖然是隱瞞著拿取，但檀越是給的，所以犯了偷蘭罪（Sthullatyaya，一種較輕的罪）。』這樣的毗尼結束，這叫做一升油。 迎食的事件是這樣的：舍衛城（Shravasti，古印度城市）當時精舍（Vihara，寺廟）中有一位檀越供養僧眾食物，有一位比丘自己吃完自己的一份，又去拿一份。益食人問他說：『長老為誰取食物？』回答說：『我取。』『吃食物的是誰？』又說：『我。』當時有比丘說：『你犯了波羅夷罪。』各位比丘不明白，去問長老比丘。長老比丘說：『有不應該得到的而拿取，但因為有主人給予，所以得到的是偷蘭罪。』這樣的毗尼結束，這叫做迎食。 看病的事件是這樣的：佛陀住在舍衛城，當時祇洹精舍（Jetavana Vihara，寺廟名）有生病的比丘，和看病的比丘爭吵后，當時精舍中有一位檀越供養僧眾食物，生病的比丘這樣想：『那個人今天怎麼可能為我取食物？』就請其他比丘取食物。當時看病

【English Translation】 English version: 'Not being arrogant and belittling others. From five hundred lifetimes, he was constantly born into Brahman (the priestly caste in Hinduism) families, but the habits of Shudra (the lowest caste in Hinduism) language have not been completely eliminated.' The Buddha said to Pilingavatsa (a personal name): 'Originally, from beginningless cycles of birth and death, you are able to permanently eradicate greed, hatred, and delusion, yet you cannot eliminate the habits of five hundred lifetimes. From today onwards, do not speak Shudra language.' Hearing the World Honored One's teachings, out of respect, he never spoke Shudra language again. This Vinaya (code of conduct) concludes, and it is called Sampavatsa (name of the event). The incident of 'One Ascetic of Oil' is as follows: After the World Honored One's Nirvana (liberation from the cycle of rebirth), an elder Bhikkhu (monk) was residing in Vaishali (an ancient Indian city). At that time, there was a merchant who voluntarily offered food to the Bhikkhunis (nuns). The Bhikkhuni had a dependent disciple who was often sent to fetch necessities. At that time, the dependent disciple did not call out her teacher's name, nor did she refer to herself, but directly said: 'Need oil.' The Danapati (patron) gave it to her, and she used it herself after receiving it. The Danapati later checked and found that the oil was not given to the teacher. The dependent disciple felt doubt and remorse, and told the Bhikkhunis, who said: 'You have committed a Parajika (the most severe offense in Buddhist monastic rules).' The Bhikkhunis did not understand and went to ask the elder Bhikkhu. The elder Bhikkhu said: 'Although it was taken covertly, the Danapati gave it, so it is an offense of Sthullatyaya (a lesser offense).' This Vinaya concludes, and it is called 'One Ascetic of Oil'. The incident of 'Welcoming Food' is as follows: In Shravasti (an ancient Indian city), at that time, there was a Danapati offering food to the Sangha (monastic community) in the Vihara (monastery). A Bhikkhu ate his own portion and then took another portion. The person distributing the food asked him: 'Elder, who are you taking the portion for?' He replied: 'I am taking it.' 'Who is eating the food?' He said again: 'Me.' At that time, a Bhikkhu said: 'You have committed a Parajika offense.' The Bhikkhus did not understand and went to ask the elder Bhikkhu. The elder Bhikkhu said: 'Taking what should not be taken, but because the owner gave it, it is an offense of Sthullatyaya.' This Vinaya concludes, and it is called 'Welcoming Food'. The incident of 'Caring for the Sick' is as follows: The Buddha was residing in Shravasti. At that time, in Jetavana Vihara (name of the monastery), there was a sick Bhikkhu who quarreled with the Bhikkhu caring for him. At that time, there was a Danapati offering food to the Sangha in the Vihara. The sick Bhikkhu thought: 'How could that person possibly fetch food for me today?' So he asked another Bhikkhu to fetch food. At that time, the caring

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比丘作是念：「今日誰當與彼取食？」時二人俱取食，益食人問看病比丘：「為誰取食？」答言：「某病人食。」復問倩迎食人：「為誰取食？」答言：「某病人食。」諸比丘言：「汝犯波羅夷。」時諸比丘不了，往問長老比丘。長老比丘言：「此倩取食者無罪。病比丘共看病比丘諍已，不語看病人更倩餘人者，越毗尼罪。看病人共病比丘諍已，不問與迎食者，越毗尼罪。」如是毗尼竟，是名看病。

鳥肉段者，佛住舍衛城祇洹精舍，爾時有比丘時到著入聚落衣，持缽入城乞食。時有鳥銜肉段墮比丘缽中，時比丘持還精舍煮已自食，分與諸比丘。諸比丘言：「長老！汝何處得此肉？」即具說上事，諸比丘言：「汝犯波羅夷。」諸比丘不了，往問長老比丘，長老比丘言：「畜生無屬。」如是毗尼竟，是名鳥肉段。

賊肉段者，世尊涅槃后，長老比丘依王舍城住。時有盜賊偷牛，夜在尸陀林中殺啖有殘，語林中坐禪比丘言：「尊者須肉不？」答言：「須。」即與滿缽。比丘取已持還精舍自食，分與余比丘。余比丘問言：「長老！何處得此肉？」具說上事。諸比丘言：「長老！汝賊邊取物滿五錢，波羅夷。」諸比丘不了，往問長老比丘。長老比丘言：「出家人前人如法、不如法，有主施無罪。」如是毗尼竟，是

【現代漢語翻譯】 現代漢語譯本 比丘這樣想：『今天誰應該為他取食物呢？』當時兩個人一起去取食物，送食物的人問照顧病人的比丘：『為誰取食物？』回答說：『給某病人吃的。』又問請人取食物的人：『為誰取食物？』回答說：『給某病人吃的。』眾比丘說：『你犯了波羅夷罪。』當時眾比丘不明白，去問長老比丘。長老比丘說：『這個請人取食物的人沒有罪。生病的比丘和照顧病人的比丘爭吵之後，不告訴照顧病人的人，另外請其他人去取食物的，犯越毗尼罪。照顧病人的人和生病的比丘爭吵之後，不問給送食物的人，犯越毗尼罪。』這樣的毗尼結束，這叫做看病。

鳥肉段這件事，佛陀住在舍衛城祇洹精舍（Jetavana Vihara, 佛教寺院），當時有比丘在應該穿衣進入村落的時候，拿著缽進入城裡乞食。當時有鳥銜著一塊肉掉進比丘的缽中，當時比丘拿著回到精舍煮了自己吃，分給眾比丘。眾比丘說：『長老！你從哪裡得到這塊肉？』他便詳細說了上面的事，眾比丘說：『你犯了波羅夷罪。』眾比丘不明白，去問長老比丘，長老比丘說：『畜生沒有所有權。』這樣的毗尼結束，這叫做鳥肉段。

賊肉段這件事，世尊（Bhagavan, 佛陀的尊稱）涅槃（Nirvana, 佛教術語，指解脫）后，長老比丘住在王舍城（Rajagriha, 古印度城市）。當時有盜賊偷牛，晚上在尸陀林（Sitavana, 墓地）中殺了吃，有剩餘的，對在林中坐禪的比丘說：『尊者需要肉嗎？』回答說：『需要。』就給了滿滿一缽。比丘拿了之後帶回精舍自己吃，分給其他比丘。其他比丘問道：『長老！從哪裡得到這塊肉？』詳細說了上面的事。眾比丘說：『長老！你從盜賊那裡拿了價值超過五錢的東西，犯波羅夷罪。』眾比丘不明白，去問長老比丘。長老比丘說：『出家人對於別人如法、不如法的財物，有主人施捨的，沒有罪。』這樣的毗尼結束了。

【English Translation】 English version The Bhikkhu (Buddhist monk) had this thought: 'Who should fetch food for him today?' At that time, two people went to fetch food together. The person delivering the food asked the Bhikkhu taking care of the sick person: 'Who are you fetching food for?' He replied: 'For a certain sick person.' He then asked the person who had been asked to fetch food: 'Who are you fetching food for?' He replied: 'For a certain sick person.' The Bhikkhus said: 'You have committed a Parajika (one of the most serious offenses in Buddhist monastic rules).' At that time, the Bhikkhus did not understand, so they went to ask the elder Bhikkhu. The elder Bhikkhu said: 'The person who was asked to fetch food is not guilty. If the sick Bhikkhu quarrels with the Bhikkhu taking care of him and, without telling the caretaker, asks someone else to fetch food, he commits a Dukkhata (an offense in Buddhist monastic rules). If the caretaker quarrels with the sick Bhikkhu and does not ask the person delivering the food, he commits a Dukkhata.' Thus, the Vinaya (monastic rules) is concluded; this is called 'Taking Care of the Sick'.

Regarding the 'Piece of Bird Meat' incident, the Buddha (Buddha, enlightened one) was residing in the Jetavana Vihara (Buddhist monastery) in Shravasti (ancient Indian city). At that time, a Bhikkhu, at the time for entering the village wearing robes, took his bowl and entered the city to beg for food. At that time, a bird carrying a piece of meat dropped it into the Bhikkhu's bowl. The Bhikkhu then took it back to the monastery, cooked it, ate it himself, and shared it with the other Bhikkhus. The Bhikkhus said: 'Elder! Where did you get this meat?' He explained the above matter in detail. The Bhikkhus said: 'You have committed a Parajika.' The Bhikkhus did not understand, so they went to ask the elder Bhikkhu. The elder Bhikkhu said: 'Animals have no ownership.' Thus, the Vinaya is concluded; this is called 'Piece of Bird Meat'.

Regarding the 'Piece of Thief's Meat' incident, after the Bhagavan (Buddha's honorific title) entered Nirvana (state of enlightenment), an elder Bhikkhu was residing near Rajagriha (ancient Indian city). At that time, some thieves stole a cow and, at night, killed and ate it in the Sitavana (cemetery), leaving some remains. They said to a Bhikkhu meditating in the forest: 'Venerable, do you need meat?' He replied: 'I need it.' So they gave him a bowl full. The Bhikkhu took it back to the monastery, ate it himself, and shared it with the other Bhikkhus. The other Bhikkhus asked: 'Elder! Where did you get this meat?' He explained the above matter in detail. The Bhikkhus said: 'Elder! You have taken something worth more than five coins from thieves, you have committed a Parajika.' The Bhikkhus did not understand, so they went to ask the elder Bhikkhu. The elder Bhikkhu said: 'For a renunciant, if someone offers property lawfully or unlawfully, and it has an owner who gives it, there is no offense.' Thus, the Vinaya is concluded.

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名賊肉段。

豬肉者，爾時俱睒彌提婆聚落邊有賊偷豬啖，余殘頭腳捨棄而去。時有比丘見已持還精舍，煮已自食亦分與諸比丘。諸比丘言：「汝何處得此肉？」即具說上事，比丘言：「直五錢，得波羅夷。」時諸比丘不了，往問長老比丘。長老比丘言：「汝何心取？」答言：「無主想。」「無主想取無罪。」如是毗尼竟，是名豬肉。

蹴女人者，舍衛城祇桓精舍，時有比丘到時著入聚落衣，持缽入城次第乞食到一家。婦人言：「比丘來入共作如是事來。」比丘言：「世尊制戒不得行淫。」婦人言：「若不從我者，當如是如是謗，強牽我。」是比丘畏故便入，入已婦人語婢守門：「我與比丘行欲。」女人入已欲心熾盛即臥，比丘蹴已而去。守門婢問：「尊者作事竟耶？」答言：「已竟。」時比丘心生疑悔，往問長老比丘。長老比丘言：「汝以腳蹴女人，得偷蘭遮。不作言作，波夜提。」如是毗尼竟，是名蹴女人。

磨麨者，舍衛城祇桓精舍，時比丘著入聚落衣，持缽入城次行乞食至一家。見女人蹲地磨麨，衣不覆形，比丘見已即生欲心語：「姊妹！我欲食麨。」女人即與麨。比丘心生疑悔，往問長老比丘。長老比丘言：「汝以何心？」答言：「欲心。」即遣使問彼女人，女人答言：「我蹲地磨麨，

【現代漢語翻譯】 現代漢語譯本 名賊肉段。

關於豬肉的事件：當時在俱睒彌提婆（Kausambi-deva，地名）聚落附近，有盜賊偷豬肉吃，剩下的頭和腳就丟棄離開了。當時有一位比丘看見后撿回精舍，煮熟后自己食用，也分給其他比丘。比丘們問：『你從哪裡得到這些肉？』他便詳細說了上述的事情。比丘們說：『價值五錢，就犯了波羅夷（Parajika，斷頭罪）。』當時比丘們不明白，就去問長老比丘。長老比丘說：『你以什麼心取的？』回答說：『認為是無主之物。』『認為是無主之物而取，沒有罪。』如此毗奈耶（Vinaya，戒律）結束，這叫做豬肉事件。

關於腳踢女人的事件：在舍衛城（Shravasti，地名）祇桓（Jetavana，地名）精舍，當時有一位比丘到了時間穿上進入聚落的衣服，拿著缽進入城中依次乞食，到了一戶人家。婦人說：『比丘來了，進來一起做這樣的事情吧。』比丘說：『世尊（Buddha，佛陀）制定戒律，不得行淫。』婦人說：『如果不聽從我，我就要這樣這樣地誹謗你，強行拉你。』這位比丘因為害怕的緣故就進去了，進去後婦人告訴婢女守門：『我與比丘行淫。』婦人進去後慾火中燒就躺下了，比丘用腳踢了她就離開了。守門的婢女問：『尊者做完事了嗎？』回答說：『已經做完了。』當時比丘心中產生疑惑和後悔，就去問長老比丘。長老比丘說：『你用腳踢女人，犯了偷蘭遮（Sthulanacchaya，重罪）。沒有做卻說做了，犯了波逸提（Payantika，輕罪）。』如此毗奈耶結束，這叫做腳踢女人事件。

關於磨麥粉的事件：在舍衛城祇桓精舍，當時一位比丘穿上進入聚落的衣服，拿著缽進入城中依次乞食到了一戶人家。看見一位女人蹲在地上磨麥粉，衣服不能遮蓋身體，比丘看見后就生起了淫慾之心，說：『姊妹！我想吃麥粉。』女人就給了他麥粉。比丘心中產生疑惑和後悔，就去問長老比丘。長老比丘說：『你以什麼心？』回答說：『以淫慾之心。』就派人去問那位女人，女人回答說：『我蹲在地上磨麥粉，

【English Translation】 English version The Case of the Notorious Thief and Pork.

Regarding pork: At that time, near the settlement of Kausambi-deva (place name), there were thieves who stole and ate pork, discarding the remaining head and feet before leaving. A Bhikkhu (Buddhist monk) saw this, retrieved it to the monastery, cooked it, and ate it himself, also sharing it with other Bhikkhus. The Bhikkhus asked: 'Where did you get this meat?' He explained the matter in detail. The Bhikkhus said: 'Worth five coins, it incurs a Parajika (defeat, expulsion from the Sangha).' At that time, the Bhikkhus did not understand, so they went to ask the elder Bhikkhu. The elder Bhikkhu said: 'With what intention did you take it?' He replied: 'I thought it was ownerless.' 'Taking what is thought to be ownerless is not a sin.' Thus the Vinaya (monastic code) concludes; this is called the pork incident.

Regarding the case of kicking a woman: In Shravasti (place name), at the Jetavana (place name) monastery, a Bhikkhu at the appropriate time put on his robes for entering the settlement, took his bowl, and entered the city to beg for alms in order, arriving at a house. The woman said: 'Bhikkhu, come in and let's do such things.' The Bhikkhu said: 'The Blessed One (Buddha) has established a precept forbidding sexual activity.' The woman said: 'If you do not obey me, I will slander you in such and such ways, forcibly pulling me.' Because the Bhikkhu was afraid, he went inside. After entering, the woman told her maid to guard the door: 'I am engaging in sexual activity with the Bhikkhu.' After the woman entered, her lust blazed, and she lay down. The Bhikkhu kicked her and left. The maid guarding the door asked: 'Venerable one, have you finished your business?' He replied: 'It is finished.' At that time, the Bhikkhu felt doubt and remorse, and went to ask the elder Bhikkhu. The elder Bhikkhu said: 'You kicked the woman with your foot, incurring a Sthulanacchaya (grave offense). Saying you did something you did not do incurs a Payantika (minor offense).' Thus the Vinaya concludes; this is called the kicking a woman incident.

Regarding grinding flour: In Shravasti at the Jetavana monastery, a Bhikkhu put on his robes for entering the settlement, took his bowl, and entered the city to beg for alms in order, arriving at a house. He saw a woman squatting on the ground grinding flour, her clothes not covering her form. The Bhikkhu, seeing this, immediately developed lustful thoughts and said: 'Sister! I want to eat flour.' The woman gave him flour. The Bhikkhu felt doubt and remorse, and went to ask the elder Bhikkhu. The elder Bhikkhu said: 'With what intention?' He replied: 'With lustful intention.' He then sent a messenger to ask the woman, and the woman replied: 'I was squatting on the ground grinding flour,'

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比丘乞麨，我便與之。」使還答如上。長老比丘言：「解義不解味，偷蘭遮。乃至不解義不解味，得越毗尼罪。」如是毗尼竟，是名磨麨。

犢子者，跋祇國有人去精舍不遠放犢子，犢子來入精舍，踐食華果抵突形像。知事人語放犢人：「好看汝犢，莫令縱暴。」如是再三語，猶故不止。知事人瞋，牽犢子著房中，反閉戶入聚落乞食。在道中作是念：「房中多有夜叉，不能殺是犢耶？」即還精舍，開戶見犢已死，比丘怖畏，即持著眾僧廁中，便舍而去。放犢人來問：「阿阇梨見我犢不？」答言：「不見。」比丘心生疑悔，問諸比丘，諸比丘不能決，往問長老。長老言：「牽犢入房反閉戶，得越毗尼罪。持著僧廁中，得偷蘭遮。見言不見，波夜提。」如是毗尼竟，是名放犢。

舍婦者，迦尸耆利大邑，時有摩訶羅端正舍婦出家，其婦逐來在房外紡績。摩訶羅語言：「汝去！我出家人不須汝。」答言：「尊者！我在此作有何妨事？為欲時時見尊者，不能相離耳。」摩訶羅以是數數語，猶故不去，即持衣缽棄捨而去。有女人見已語言：「汝本二已去。」聞已即逐。及已，便捉衣目前而立，作是言：「阿阇梨為我故莫去，我當供給衣缽、病瘦醫藥。」摩訶羅言：「我出家人，法不應爾。」如是猶故不放，摩訶羅心

【現代漢語翻譯】 現代漢語譯本： 『如果比丘向我乞討炒麵，我就給他。』使者回來后如實稟報。長老比丘說：『只理解字面意思而不理解其中深意，犯偷蘭遮罪。乃至不理解字面意思也不理解其中深意，觸犯越毗尼罪。』這樣的毗尼就結束了，這叫做磨麨（炒麵）。

犢子（小牛）的事情是這樣的：在跋祇國，有人在離精舍不遠的地方放養小牛，小牛跑到精舍里，踐踏並吃掉花果，還衝撞佛像。知事人告訴放牛的人：『好好看管你的小牛，不要讓它胡作非爲。』這樣說了兩三次，那人仍然不聽。知事人很生氣，就把小牛牽到房間里，反鎖上門，然後去村裡乞食。在路上，他心裡想：『房間里有很多夜叉（守護神），難道不能殺死這頭小牛嗎？』於是他回到精舍，打開門一看，小牛已經死了。比丘感到害怕，就把小牛扔到僧眾的廁所里，然後離開了。放牛的人來問：『阿阇梨（老師）你看到我的小牛了嗎？』回答說：『沒看見。』比丘心裡感到疑惑和後悔，就去問其他比丘，其他比丘無法決斷，就去問長老。長老說：『把小牛牽到房間里反鎖上門，觸犯越毗尼罪。把小牛扔到僧眾的廁所里，犯偷蘭遮罪。明明看見了卻說沒看見，犯波夜提罪。』這樣的毗尼就結束了，這叫做放犢（放牛）。

舍婦（拋棄妻子）的事情是這樣的：在迦尸耆利大邑，當時有一位非常英俊的摩訶羅（比丘名）拋棄妻子出家了，他的妻子追到精舍，在房間外面紡紗。摩訶羅說：『你走吧！我出家人不需要你。』妻子回答說：『尊者（對出家人的尊稱）！我在這裡做工有什麼妨礙呢？只是想時時見到尊者，不能離開罷了。』摩訶羅這樣說了好幾次，她仍然不走，於是摩訶羅拿著衣缽離開了。有個女人看見了，就說：『你本來就是二婚，現在又離開了。』他的妻子聽了，就追了上去。追上后，就抓住摩訶羅的衣服，擋在前面，說道：『阿阇梨爲了我，不要走，我來供養你的衣缽、病時的醫藥。』摩訶羅說：『我出家人，按佛法不應該這樣。』這樣說了，他的妻子仍然不放手，摩訶羅心裡……

【English Translation】 English version: 『If a Bhikshu begs for parched flour from me, I will give it to him.』 The messenger returned and reported as above. The elder Bhikshu said: 『Understanding the meaning but not understanding the taste, it is a Thullanaccaaya offense. Even not understanding the meaning and not understanding the taste, one incurs a Dukkhata offense.』 Thus, the Vinaya is concluded; this is called parched flour.

The matter of the calf is as follows: In the country of Vajji, someone was letting a calf graze not far from the monastery. The calf entered the monastery, trampling and eating flowers and fruits, and bumping into the statues. The caretaker told the person letting the calf graze: 『Take good care of your calf, do not let it run wild.』 He said this two or three times, but the person still did not listen. The caretaker became angry and led the calf into a room, locked the door, and went to the village to beg for food. On the way, he thought: 『There are many Yakshas (guardian spirits) in the room, can they not kill this calf?』 So he returned to the monastery, opened the door, and saw that the calf was dead. The Bhikshu was afraid and threw the calf into the monks' toilet and left. The person who let the calf graze came and asked: 『Acariya (teacher), have you seen my calf?』 He replied: 『I have not seen it.』 The Bhikshu felt doubt and remorse, so he asked the other Bhikshus, but they could not decide, so they asked the elder. The elder said: 『Leading the calf into the room and locking the door incurs a Dukkhata offense. Throwing the calf into the monks' toilet incurs a Thullanaccaaya offense. Seeing it but saying he did not see it incurs a Pacittiya offense.』 Thus, the Vinaya is concluded; this is called letting the calf graze.

The matter of abandoning a wife is as follows: In the great city of Kāsī, there was a very handsome Mahāro (Bhikshu's name) who abandoned his wife and became a monk. His wife followed him to the monastery and spun yarn outside his room. Mahāro said: 『Go away! I am a monk and do not need you.』 His wife replied: 『Venerable one (term of respect for monks)! What harm is there in my working here? I only want to see you from time to time and cannot bear to be apart.』 Mahāro said this several times, but she still did not leave, so Mahāro took his robes and bowl and left. A woman saw this and said: 『You were already married twice, and now you have left again.』 His wife heard this and chased after him. When she caught up, she grabbed his robe and stood in front of him, saying: 『Acariya, for my sake, do not leave, I will provide you with robes, bowl, and medicine when you are sick.』 Mahāro said: 『I am a monk, it is not proper according to the Dharma.』 Even after saying this, his wife still did not let go, Mahāro felt…

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生瞋恚，舉衣缽著一處熟打而去。摩訶羅心生疑悔，具以上事問持律比丘耶舍，耶舍言：「瞋打婦人者，得波羅夷。」諸比丘言：「此非好斷。汝欲決疑者，可往枝提山中問持律尊者樹提陀娑，必能決了。」聞已即去，路經俱睒彌道逢一賣酪女，女見摩訶羅端正，便生欲心語：「沙門共行欲來。」摩訶羅作是念：「我已犯波羅夷，復何在？」便共行欲。前至持律所，具白上事。持律言：「云何耶舍制五波羅夷法？瞋打婦人，得偷蘭遮。共賣酪女行淫，得波羅夷。」如是毗尼竟，是名舍婦。

隔壁者，弗迦羅國有比丘，比丘尼精舍隔壁住。時比丘起欲心，通夜共比丘尼隔壁語。比丘心生疑悔，往問長老比丘。長老比丘言：「汝有何心語？」答言：「欲心。」「如是欲心，語語得越毗尼罪。」如是毗尼竟，是名隔壁。

布薩者，弗迦羅聚落比丘，共阿練若比丘共一布薩。時阿練若住處比丘名弗絺虜，有大德名稱，聚落中比丘見得利養起嫉妒心。時長老弗絺虜至十四日布薩，來入聚落，語聚落中比丘：「長老！共作布薩來。」答言：「我十五日當布薩。」弗絺虜言：「我知日數，今應十四日布薩。」答言：「我不作，十五日當布薩。」如是至三不從，弗絺虜便去。去已，聚落中比丘即布薩。明日弗絺虜復來：「

【現代漢語翻譯】 現代漢語譯本：

生起嗔恚心，把衣缽放在一邊，狠狠地毆打她而去。摩訶羅心生疑惑後悔，詳細地把以上的事情詢問持律比丘耶舍，耶舍說：『嗔怒毆打婦女的人，犯波羅夷罪。』眾比丘說：『這件事不好判斷。你如果想解決疑惑，可以前往枝提山中詢問持律尊者樹提陀娑（Sthavira Tishyadeva），他一定能夠解決。』聽后立刻前往，路上經過俱睒彌（Kaushambi）時遇到一個賣奶酪的女子，女子見摩訶羅相貌端正，便生起愛慾之心，對他說：『沙門，和我行淫吧。』摩訶羅心想：『我已經犯了波羅夷罪，還在乎什麼呢？』便和她行了淫。之後前往持律者處，詳細地說明了以上的事情。持律者說：『為什麼耶舍制定了五種波羅夷法？嗔怒毆打婦女，犯偷蘭遮罪。和賣奶酪的女子行淫，犯波羅夷罪。』這樣的毗尼就結束了，這叫做舍婦。

隔壁：弗迦羅國（Bhukara）有比丘，住在比丘尼精舍的隔壁。當時比丘生起愛慾之心，整夜和比丘尼隔著墻說話。比丘心生疑惑後悔，前去詢問長老比丘。長老比丘說：『你用什麼心和她說話？』回答說：『用愛慾之心。』『像這樣用愛慾之心，每說一句話就犯越毗尼罪。』這樣的毗尼就結束了，這叫做隔壁。

布薩：弗迦羅聚落（Bhukara）的比丘，和阿練若（Aranya）的比丘一起進行布薩。當時住在阿練若的比丘名叫弗絺虜（Phukchilru），有很大的德行和名聲，聚落中的比丘看到他得到利養，便生起嫉妒之心。當時長老弗絺虜到了十四日布薩的時候，來到聚落中，對聚落中的比丘說：『長老！一起來作布薩吧。』回答說：『我們十五日才作布薩。』弗絺虜說：『我知道日數，現在應該是十四日布薩。』回答說：『我不作，十五日才作布薩。』像這樣說了三次都不聽從，弗絺虜便離開了。離開后，聚落中的比丘就進行了布薩。第二天弗絺虜又來了：

【English Translation】 English version:

He became angry, put his robe and bowl aside, and beat her severely before leaving. Mahakala (Mahakala) felt doubt and remorse, and explained the above matters in detail to the Vinaya-holding Bhikshu (monk) Yesha (Yesha). Yesha said, 'One who angrily beats a woman commits a Parajika (defeat).' The Bhikshus said, 'This matter is not easy to judge. If you want to resolve your doubts, you can go to Mount Chitika (Chitika) and ask the Vinaya-holding Venerable Tishyadeva (Sthavira Tishyadeva), he will surely be able to resolve it.' Having heard this, he immediately went. On the way, passing through Kaushambi (Kaushambi), he met a milkmaid. The woman, seeing Mahakala's handsome appearance, developed lustful thoughts and said to him, 'Shramana (ascetic), let's have intercourse.' Mahakala thought, 'I have already committed a Parajika, what else matters?' So he had intercourse with her. Afterwards, he went to the Vinaya-holder and explained the above matters in detail. The Vinaya-holder said, 'Why did Yesha establish the five Parajika laws? Angrily beating a woman incurs a Sthulanandana (serious offense). Having intercourse with a milkmaid incurs a Parajika.' This Vinaya matter is concluded, and this is called abandoning a wife.

Across the Wall: In the country of Bhukara (Bhukara), there was a Bhikshu who lived next to a Bhikshuni (nun) monastery. At that time, the Bhikshu developed lustful thoughts and spent the whole night talking to the Bhikshuni through the wall. The Bhikshu felt doubt and remorse, and went to ask an elder Bhikshu. The elder Bhikshu said, 'With what intention did you speak to her?' He replied, 'With lustful intentions.' 'With such lustful intentions, every word you spoke incurs an offense against the Vinaya.' This Vinaya matter is concluded, and this is called across the wall.

Uposatha (observance day): The Bhikshus of the Bhukara (Bhukara) village and the Bhikshus of the Aranya (Aranya) practiced Uposatha together. At that time, the Bhikshu living in the Aranya was named Phukchilru (Phukchilru), and he had great virtue and reputation. The Bhikshus in the village, seeing him gain benefits, developed jealousy. When the elder Phukchilru arrived on the fourteenth day of Uposatha, he came to the village and said to the Bhikshus in the village, 'Elders! Let's practice Uposatha together.' They replied, 'We will practice Uposatha on the fifteenth day.' Phukchilru said, 'I know the days, today should be the fourteenth day for Uposatha.' They replied, 'We will not practice it, we will practice Uposatha on the fifteenth day.' After saying this three times without being heeded, Phukchilru left. After he left, the Bhikshus in the village practiced Uposatha. The next day, Phukchilru came again:

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長老共作布薩來。」答言：「已布薩竟。」聚落比丘言：「汝叛布薩，我不復與汝共法食味食。」時弗絺虜，十四日便十四日來、十五日便十五日來，如是二十年中初不得布薩。時有善鬼神敬重弗絺虜，往至枝提山中尊者樹提陀娑所作是言：「尊者！不善不隨順。尊者！在世聚落中比丘作如是非法，常惱亂弗絺虜。唯愿尊者，自往料理。」尊者樹提聞已即來，便作是念：「我若先至阿練若處，聚落中比丘兇惡，聞者不共我法食味食。」作是念已，即到聚落中比丘所。時善鬼神語尊者弗絺虜：「尊者樹提陀娑，今在聚落，可往問訊。」聞已即往共相問訊，問訊已在一面坐。樹提陀娑即問言：「汝是弗絺虜耶？」答言：「爾。」「慧命！汝叛布薩耶？」答言：「叛布薩不叛布薩，今當知。我二十年已來，十四日布薩十四日來，十五日布薩十五日來，如是叛布薩不？叛布薩耶？尊者自知。」答言：「慧命！是順佛法。但聚落中比丘不隨順，二十年中受具足不名受具足，羯磨不名羯磨。」如是毗尼竟，是名布薩。

二漿者，爾時優阇尼國有人犯王法，截手腳已持著尸陀林中，近阿練若比丘處。宛轉來至比丘所言：「阿阇梨！我甚饑苦，乞我少食。」答言：「無食。」復言：「阿阇梨！憐愍我。我有二種苦痛：一、截手腳

【現代漢語翻譯】 現代漢語譯本： 『長老們一起舉行布薩嗎？』弗絺虜回答說：『已經舉行過布薩了。』聚落中的比丘說：『你違背了布薩的規定，我們不再與你分享法食和美味的食物。』當時，弗絺虜在十四日就來參加十四日的布薩，十五日就來參加十五日的布薩，這樣持續了二十年，始終無法正常參加布薩。當時，有一位善良的鬼神敬重弗絺虜，前往枝提山中尊者樹提陀娑（Sthavira Sthitadasa）所在的地方，說道：『尊者！這種做法不好，不隨順佛法。尊者！在世俗聚落中的比丘們如此非法行事，常常困擾弗絺虜。希望尊者您親自前去處理。』尊者樹提陀娑聽后立即前往，心想：『如果我先去阿練若（aranya，指遠離人煙的修行處），聚落中的兇惡比丘們聽到后，就不會與我分享法食和美味的食物。』這樣想著，他就直接去了聚落中比丘所在的地方。當時，善良的鬼神告訴尊者弗絺虜：『尊者樹提陀娑現在在聚落中，您可以去問候他。』弗絺虜聽后立即前去問候，問候完畢后在一旁坐下。樹提陀娑就問他說：『你是弗絺虜嗎？』回答說：『是的。』『慧命！你違背了布薩的規定嗎？』回答說：『是否違背了布薩的規定，現在應該知道了。我二十年來，十四日就來參加十四日的布薩，十五日就來參加十五日的布薩，這樣算是違背了布薩的規定嗎？尊者您自己判斷。』樹提陀娑回答說：『慧命！這才是隨順佛法的行為。只是聚落中的比丘們不隨順，導致你二十年來所受的具足戒（upasampada，比丘戒）不能算是真正的具足戒，所做的羯磨（karma，業）也不能算是真正的羯磨。』這樣，毗尼（vinaya，戒律）就確定了，這就是布薩的正確做法。 二漿的例子：當時，在優阇尼國（Ujjeni）有人觸犯了王法，被砍斷了手腳，然後被扔到了尸陀林（sitavana，墓地）中，靠近阿練若比丘所在的地方。這個人掙扎著來到比丘那裡，說道：『阿阇梨（acarya，導師）！我非常飢餓痛苦，請給我一點食物。』比丘回答說：『沒有食物。』這個人又說：『阿阇梨！請憐憫我。我有兩種痛苦：第一，手腳被砍斷…』

【English Translation】 English version: 『Did the elders gather to perform the Posadha (布薩, Uposatha, a fortnightly observance)?』 He replied, 『The Posadha has already been performed.』 The monks in the village said, 『You have violated the Posadha; we will no longer share the Dharma food and delicious food with you.』 At that time, Phullatthira (弗絺虜) would come on the fourteenth day for the fourteenth-day Posadha, and on the fifteenth day for the fifteenth-day Posadha. For twenty years, he was unable to properly participate in the Posadha. Then, a virtuous spirit who respected Phullatthira went to where the Venerable Sthitadasa (樹提陀娑) was in Chitika Mountain and said, 『Venerable! This is not good, it is not in accordance with the Dharma. Venerable! The monks in the worldly village are acting unlawfully in this way, constantly troubling Phullatthira. May the Venerable One personally go and handle this matter.』 Upon hearing this, the Venerable Sthitadasa immediately went, thinking, 『If I go to the aranya (阿練若, a secluded place for practice) first, the wicked monks in the village will hear of it and will not share the Dharma food and delicious food with me.』 With this thought, he went directly to where the monks in the village were. At that time, the virtuous spirit told the Venerable Phullatthira, 『The Venerable Sthitadasa is now in the village; you can go and greet him.』 Upon hearing this, Phullatthira immediately went to greet him, and after greeting him, sat down to one side. Sthitadasa then asked him, 『Are you Phullatthira?』 He replied, 『Yes.』 『Wise one! Have you violated the Posadha?』 He replied, 『Whether I have violated the Posadha or not, you should know now. For twenty years, I have come on the fourteenth day for the fourteenth-day Posadha, and on the fifteenth day for the fifteenth-day Posadha. Does this count as violating the Posadha? Venerable, you decide for yourself.』 Sthitadasa replied, 『Wise one! This is in accordance with the Buddha's Dharma. It is just that the monks in the village are not in accordance, causing your upasampada (具足戒, full ordination) received over the past twenty years not to be considered a true upasampada, and the karma (羯磨, actions) performed not to be considered true karma.』 Thus, the vinaya (毗尼, monastic discipline) was established, and this is the correct way to perform the Posadha. The example of two kinds of juice: At that time, in the country of Ujjeni (優阇尼國), someone violated the king's law, had his hands and feet cut off, and was thrown into the sitavana (尸陀林, charnel ground), near where the aranya monks were. He struggled to the monk and said, 『Acarya (阿阇梨, teacher)! I am very hungry and suffering; please give me some food.』 The monk replied, 『There is no food.』 The man said again, 『Acarya! Please have mercy on me. I have two kinds of suffering: first, my hands and feet have been cut off…』

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苦；二、饑苦。」答言：「無食，正有蘇毗羅漿，須不？」答言：「須。」即與漿。不得食久，飲已便死。比丘心生疑悔，問諸比丘，不能得了，往問長老比丘。長老比丘言：「汝以何心與？」答言：「饒益心。」「饒益心無罪。」如是毗尼竟。

複次優阇尼國，有人犯王法，截手腳已持著尸陀林中，近阿練若比丘住處。時有摩訶羅出家，次守房舍，無手腳人宛轉來至其所，作是言：「阿阇梨！我甚苦痛不可堪忍，頗有少藥施我，我欲疾死。」答言：「我非旃陀羅殺人賊，云何從我索藥？」「不爾，阿阇梨！我苦痛難忍。」時摩訶羅起慈心，作是念：「曾有如是比丘飲蘇毗羅漿便死。」即語言：「汝欲飲蘇毗羅漿不？」答言：「欲飲。」即與漿飲，飲已便死。摩訶羅心生疑悔，往問長老比丘。長老比丘言：「汝以何心與？」答言：「慈心遂彼意。」長老比丘言：「汝雖有慈心，無有智慧，斷他命根，得波羅夷。」如是毗尼竟，是名二漿。

磚者，舍衛城祇桓精舍，時比丘作房舍，園民授磚。比丘取捉不堅故，落園民頭上破，即便死。比丘心生疑悔，往問長老比丘。長老比丘言：「汝以何心落磚？」答言：「捉不堅故。」長老比丘言：「應堅捉。」如是毗尼竟，是名磚。

糞者，舍衛城祇桓精舍，五

【現代漢語翻譯】 現代漢語譯本 『苦；二、饑苦。』回答說：『沒有食物，只有蘇毗羅漿（一種飲料），需要嗎？』回答說：『需要。』就給了他漿。因為很久沒有吃到食物，喝了之後就死了。比丘心中產生懷疑和後悔，詢問其他比丘，無法解決，就去問長老比丘。長老比丘說：『你以什麼心給他的？』回答說：『饒益心（利益他人的心）。』『饒益心沒有罪。』這件事就這樣結束了。

再次，在優阇尼國，有人觸犯了王法，被砍斷手腳后丟棄在尸陀林（墓地）中，靠近阿練若（寂靜處）比丘的住所。當時有摩訶羅（人名）出家，輪流守護房舍，那個沒有手腳的人掙扎著來到他的住所，說道：『阿阇梨（老師）！我非常痛苦，難以忍受，有沒有少許藥物施捨給我，我想快點死去。』回答說：『我不是旃陀羅（賤民）殺人賊，為什麼向我索要藥物？』『不是的，阿阇梨！我痛苦難忍。』當時摩訶羅生起慈悲心，心想：『曾經有比丘因為喝蘇毗羅漿而死。』就說：『你想喝蘇毗羅漿嗎？』回答說：『想喝。』就給他漿喝，喝了之後就死了。摩訶羅心中產生懷疑和後悔，去問長老比丘。長老比丘說：『你以什麼心給他的？』回答說：『慈悲心，滿足他的意願。』長老比丘說：『你雖然有慈悲心，卻沒有智慧，斷了他的命根，犯了波羅夷（極重罪）。』這件事就這樣結束了，這叫做二漿。

磚頭的事情是這樣的：在舍衛城祇桓精舍（寺廟），當時比丘們建造房舍，園民提供磚頭。比丘拿磚頭時因為沒有拿穩，磚頭掉落在園民的頭上，把頭打破了，園民就死了。比丘心中產生懷疑和後悔，去問長老比丘。長老比丘說：『你以什麼心讓磚頭掉落的？』回答說：『因為沒有拿穩。』長老比丘說：『應該拿穩。』這件事就這樣結束了，這叫做磚頭。

糞的事情是這樣的：在舍衛城祇桓精舍（寺廟），五

【English Translation】 English version 『Suffering; second, hunger.』 He replied, 『There is no food, only Sūbīra juice (a type of drink), do you need it?』 He replied, 『I need it.』 Then he gave him the juice. Having not eaten for a long time, he died after drinking it. The Bhikṣu (monk) felt doubt and remorse in his heart, and asked the other Bhikṣus, but could not resolve it, so he went to ask the elder Bhikṣu. The elder Bhikṣu said, 『With what intention did you give it?』 He replied, 『With the intention of benefiting him (Rao Yi Xin).』 『The intention of benefiting has no fault.』 This matter thus ended.

Again, in the country of Ujjeni, someone violated the king's law, and after having his hands and feet cut off, he was discarded in the Śītavana (cemetery), near the residence of the Araṇyaka (forest dwelling) Bhikṣus. At that time, a Mahāro (name) became a monk and was taking turns guarding the residence. The person without hands and feet struggled to reach his place and said, 『Ācārya (teacher)! I am in great pain and cannot bear it. Is there any small amount of medicine you can give me so that I can die quickly?』 He replied, 『I am not a Caṇḍāla (outcaste) murderer, why are you asking me for medicine?』 『No, Ācārya! My pain is unbearable.』 At that time, Mahāro arose with a compassionate heart and thought, 『There was once a Bhikṣu who died from drinking Sūbīra juice.』 So he said, 『Do you want to drink Sūbīra juice?』 He replied, 『I want to drink it.』 Then he gave him the juice to drink, and he died after drinking it. Mahāro felt doubt and remorse in his heart and went to ask the elder Bhikṣu. The elder Bhikṣu said, 『With what intention did you give it?』 He replied, 『With a compassionate heart, fulfilling his wish.』 The elder Bhikṣu said, 『Although you have a compassionate heart, you have no wisdom. You cut off his life root and committed a Pārājika (most severe offense).』 This matter thus ended, this is called Two Juices.

The matter of the brick is like this: In Śrāvastī, at the Jeta Grove Vihāra (monastery), at that time the Bhikṣus were building residences, and the park people provided bricks. When the Bhikṣu took the brick, because he did not hold it firmly, the brick fell on the head of the park person, broke his head, and the park person died. The Bhikṣu felt doubt and remorse in his heart and went to ask the elder Bhikṣu. The elder Bhikṣu said, 『With what intention did you drop the brick?』 He replied, 『Because I did not hold it firmly.』 The elder Bhikṣu said, 『You should have held it firmly.』 This matter thus ended, this is called Brick.

The matter of the dung is like this: In Śrāvastī, at the Jeta Grove Vihāra (monastery), five

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日一掃除糞穢。時有年少比丘，持糞擲墻外，有病摩訶羅出家，在墻下大小行，糞來鎮上，未能得起，后糞續至，如是便死。當墻比丘以糞聚高，恐盜賊登入，即便除卻，見死比丘。心生疑悔，往問長老比丘。長老比丘言：「汝以何心除糞？」答言：「不看。」長老比丘言：「若不看擲糞者，得越毗尼罪。」如是毗尼竟，是名糞。

乞食比丘者，佛般泥洹后，諸比丘在迦維羅衛國釋氏精舍住。時有比丘著入聚落衣，持缽入城次行乞食。時有釋種女端正，澡浴訖著新凈衣，持食施比丘，施已頭面禮足。比丘見已欲心起，不能自制，失不凈落女頭上。女無嫌心，即持衣拭已作是言：「阿阇梨！大得善利，有如是欲心，能於世尊法中修梵行。」時比丘心生疑悔，往問長老比丘。長老比丘言：「汝以何心？」答言：「我見前相心不能制。」長老比丘言：「應善觀相制伏其心。」如是毗尼竟，是名乞食。

郁酬者，佛般泥洹后，長老比丘在迦維羅衛尼俱律樹釋氏精舍。爾時尊者郁酬，與一釋種知舊。時釋種病，有二兒各異母：一兒是釋家女，一兒是異姓女。釋種垂終時，囑尊者郁酬：「阿阇梨！我無常后，是二兒中有愛樂佛法得阿阇梨心者，示是地中藏。」命終后，釋女兒與惡友相逐，不樂佛法、不來受經、不樂誦

【現代漢語翻譯】 現代漢語譯本 日一掃除糞穢。當時有個年輕的比丘，拿著糞便扔到墻外，有個生病的摩訶羅（Mahāro，人名）出家，在墻下大小便，糞便落到他身上，他無法起身，後來糞便接連不斷地落下來，就這樣死了。當時在墻邊的比丘把糞便堆高，擔心盜賊攀爬進入，就把它清除了，看到了死去的比丘。心中產生懷疑和後悔，去問長老比丘。長老比丘說：『你以什麼心態清除糞便？』回答說：『沒注意看。』長老比丘說：『如果不注意看就扔糞便，就犯了越毗尼罪。』這個毗尼就結束了，這叫做糞。 乞食比丘：佛陀般涅槃后，眾比丘住在迦維羅衛國（Kapilavastu）的釋氏精舍。當時有個比丘穿著進入村落的衣服，拿著缽進入城裡依次乞食。當時有個釋迦族的女子，容貌端正，洗浴完畢后穿著嶄新干凈的衣服，拿著食物佈施給比丘，佈施完畢後頭面禮拜比丘的腳。比丘看到后慾念生起，不能自制，不凈之物落到女子頭上。女子沒有嫌棄之心，就拿著衣服擦拭乾凈，說道：『阿阇梨（Ācārya，導師）！您獲得了很大的善利，有這樣的慾念，還能在世尊的佛法中修行梵行。』當時比丘心中產生懷疑和後悔，去問長老比丘。長老比丘說：『你以什麼心態？』回答說：『我看到前面的相，心不能控制。』長老比丘說：『應該好好觀察相，制伏自己的心。』這個毗尼就結束了，這叫做乞食。 郁酬：佛陀般涅槃后，長老比丘住在迦維羅衛（Kapilavastu）尼俱律樹（Nigrodha）的釋氏精舍。當時尊者郁酬（Utpalavarna），與一個釋迦族人是舊相識。當時這個釋迦族人生病，有兩個兒子，各自是不同母親所生：一個是釋迦族的女兒所生，一個是異姓的女兒所生。釋迦族人臨終時，囑咐尊者郁酬：『阿阇梨（Ācārya，導師）！我無常去世后，這兩個兒子中，有喜愛佛法並且得到阿阇梨（Ācārya，導師）您認可的人，就告訴他這塊地裡埋藏的東西。』命終后，釋迦族的女兒與惡友交往，不喜愛佛法、不來聽經、不喜愛背誦。

【English Translation】 English version One day, someone was cleaning up excrement. At that time, there was a young Bhikshu (monk) who threw the excrement over the wall. A sick Mahāro (name of a person) who had become a monk was relieving himself under the wall. The excrement landed on him, and he was unable to get up. Later, more excrement continued to fall, and he died. The Bhikshu (monk) by the wall had piled up the excrement high, fearing that thieves would climb over, so he removed it and saw the dead Bhikshu (monk). He felt doubt and remorse and went to ask the elder Bhikshu (monk). The elder Bhikshu (monk) said, 'With what intention did you remove the excrement?' He replied, 'I wasn't looking.' The elder Bhikshu (monk) said, 'If you throw excrement without looking, you commit an offense against the Vinaya (monastic rules).' This Vinaya (monastic rules) is concluded, and it is called 'Excrement'. Bhikshu (monk) Begging for Food: After the Buddha's Parinirvana (death), the Bhikshus (monks) were staying at the Shakya (clan) monastery in Kapilavastu (city). At that time, there was a Bhikshu (monk) wearing clothes for entering a village, carrying a bowl, and going into the city to beg for food in order. At that time, there was a Shakya (clan) woman, beautiful and upright, who had bathed and put on new, clean clothes. She offered food to the Bhikshu (monk), and after offering, she bowed her head and face to his feet. When the Bhikshu (monk) saw her, lust arose in him, and he could not control himself. Impure matter fell on the woman's head. The woman had no aversion and wiped it off with her clothes, saying, 'Ācārya (teacher)! You have gained great merit. With such lust, you can still cultivate pure conduct in the Buddha's Dharma (teachings).' At that time, the Bhikshu (monk) felt doubt and remorse and went to ask the elder Bhikshu (monk). The elder Bhikshu (monk) said, 'With what intention?' He replied, 'When I saw the appearance before me, my mind could not be controlled.' The elder Bhikshu (monk) said, 'You should carefully observe the appearance and subdue your mind.' This Vinaya (monastic rules) is concluded, and it is called 'Begging for Food'. Utpalavarna: After the Buddha's Parinirvana (death), the elder Bhikshu (monk) was staying at the Shakya (clan) monastery in Nigrodha (tree) in Kapilavastu (city). At that time, the Venerable Utpalavarna (name of a monk) was an old acquaintance of a Shakya (clan) man. At that time, this Shakya (clan) man was sick and had two sons, each born of a different mother: one son was born of a Shakya (clan) woman, and the other was born of a woman of a different clan. When the Shakya (clan) man was dying, he instructed the Venerable Utpalavarna (name of a monk): 'Ācārya (teacher)! After my impermanent death, whichever of these two sons loves the Buddha's Dharma (teachings) and gains the approval of you, Ācārya (teacher), tell him about the treasure buried in this land.' After his death, the Shakya (clan) daughter associated with bad friends, did not like the Buddha's Dharma (teachings), did not come to listen to the sutras (discourses), and did not like to recite.

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讀。時異姓女兒與善友相逐，愛樂佛法，來到郁酬所受誦經戒，得長老心，即語：「汝父亡時囑我，兒中有樂法者，可示此藏。」即示處，大得金銀珍寶，家道富樂。釋女兒聞已即白尊者阿難：「阿阇梨！此非善非隨順。尊者郁酬，持我父財與異姓母兒。我釋家法，釋家女兒應繼父業，所有財物皆應屬我。」阿難言：「是非法分處，我不共法食味食。」時羅睺羅來到郁酬所，二人同和上，即語羅睺羅言：「莫與尊者阿難同法食味食。」問言：「何故？」具說上因緣。「我無事，阿難不共我法食味食，羅睺羅我共汝法食味食。」阿難聞羅睺羅與郁酬共法食味食。時阿難亦不共羅睺羅法食味食。時有人送食與尊者阿難。阿難語：「與世尊子羅睺羅去。」如是有送食與尊者羅睺羅者，羅睺羅言：「持與世尊侍者去。」如是迦維羅衛國七年中不作布薩自恣。尊者優波離在支提山中住，時釋種子往至尊者優波離所，作如是言：「阿阇梨！我不善不隨順。阿阇梨在世，迦維羅衛是世尊生地，云何七年中不作布薩自恣？唯愿尊者往和合。」優波離即來，教諸釋種，嚴飾大堂敷好坐具散華燒香，為飯客比丘，並請尊者阿難。先喚羅睺羅安一屏處，抱一小兒放坐中地，尊者阿難坐已，見地小兒，若言：「取。」者，應語：「不取。愿尊者

【現代漢語翻譯】 現代漢語譯本：讀。當時一個異姓的女兒與一位善友一起，喜愛佛法，來到郁酬（Ukkacela，地名）那裡接受誦經戒律，得到了長老的喜愛，長老就說：『你父親去世時囑咐我，如果他的孩子中有喜愛佛法的，就可以把這個寶藏給他。』於是就指明了寶藏的所在，得到了大量的金銀珍寶，家境變得富裕快樂。釋迦族的女兒聽說了這件事後，就告訴尊者阿難（Ānanda，佛陀的十大弟子之一）：『阿阇梨（Ācārya，導師）！這件事不合乎善法，也不隨順正理。尊者郁酬把屬於我父親的財產給了異姓的母親和孩子。按照我們釋迦族的規矩，釋迦族的女兒應該繼承父親的產業，所有的財物都應該屬於我。』阿難說：『這是非法的分配，我不與非法之人一起食用。』當時羅睺羅（Rāhula，佛陀的兒子）來到郁酬那裡，兩人與和尚在一起，郁酬就對羅睺羅說：『不要與尊者阿難一起食用。』羅睺羅問：『為什麼？』郁酬就把上面的因緣詳細地說了。『我沒有事，阿難不與我一起食用，羅睺羅我與你一起食用。』阿難聽說羅睺羅與郁酬一起食用。當時阿難也不與羅睺羅一起食用。當時有人送食物給尊者阿難。阿難說：『拿去給世尊的兒子羅睺羅。』像這樣，有人送食物給尊者羅睺羅，羅睺羅說：『拿去給世尊的侍者。』就這樣，迦維羅衛國（Kapilavastu，古代印度城市，釋迦族居住地）七年中沒有舉行布薩（Poṣadha，每半月舉行的集會，僧侶懺悔）和自恣（Pravāraṇā，雨季安居結束時的儀式）。尊者優波離（Upāli，佛陀的十大弟子之一，持戒第一）住在支提山（Cetiyagiri，山名）中，當時釋迦族的後裔來到尊者優波離那裡，這樣說：『阿阇梨！這件事不合乎善法，也不隨順正理。阿阇梨還在世，迦維羅衛是世尊的出生地，為什麼七年中沒有舉行布薩和自恣？希望尊者前去調和。』優波離就來了，教導各位釋迦族人，裝飾大堂，鋪設好座位，散花燒香，為來吃飯的比丘準備食物，並請來尊者阿難。先叫羅睺羅安置在一個屏風後面，抱一個小孩子放在場地中央，尊者阿難坐下後，看見地上的小孩子，如果說：『拿走。』就應該說：『不拿走。希望尊者

【English Translation】 English version: Thus I have heard. At one time, a daughter of a different clan, together with a virtuous friend, loved and delighted in the Buddha's teachings. They went to Ukkacela (place name) to receive the precepts for reciting scriptures. Gaining the elder's favor, he said, 'When your father passed away, he instructed me that if any of his children loved the Dharma, I should show them this treasure.' He then pointed out the location, and they obtained a great amount of gold, silver, and precious jewels, making their family wealthy and happy. Upon hearing this, the daughter of the Shakya clan reported to Venerable Ānanda (one of the ten great disciples of the Buddha): 'Ācārya (teacher)! This is neither virtuous nor in accordance with the Dharma. Venerable Ukkacela has given my father's property to a mother and child of a different clan. According to the Shakya clan's customs, a daughter of the Shakya clan should inherit her father's property, and all the possessions should belong to me.' Ānanda said, 'This is an unlawful distribution, and I will not partake in food with those who are unlawful.' At that time, Rāhula (the Buddha's son) came to Ukkacela's place. The two of them were with the preceptor, and Ukkacela said to Rāhula, 'Do not partake in food with Venerable Ānanda.' Rāhula asked, 'Why?' Ukkacela explained the aforementioned circumstances in detail. 'I have no issues, but Ānanda will not partake in food with me. Rāhula, I will partake in food with you.' Ānanda heard that Rāhula was partaking in food with Ukkacela. At that time, Ānanda also did not partake in food with Rāhula. Then, someone sent food to Venerable Ānanda. Ānanda said, 'Take it to the World Honored One's son, Rāhula.' Similarly, when someone sent food to Venerable Rāhula, Rāhula said, 'Take it to the World Honored One's attendant.' Thus, for seven years, the country of Kapilavastu (ancient Indian city, residence of the Shakya clan) did not hold the Poṣadha (bi-monthly assembly for monks to confess) or Pravāraṇā (end-of-rainy-season ceremony). Venerable Upāli (one of the ten great disciples of the Buddha, foremost in upholding the precepts) was residing in Cetiyagiri (mountain name). At that time, descendants of the Shakya clan went to Venerable Upāli and said, 'Ācārya! This is neither virtuous nor in accordance with the Dharma. While Ācārya is still alive, Kapilavastu is the birthplace of the World Honored One. Why have we not held the Poṣadha and Pravāraṇā for seven years? We beseech Venerable One to go and reconcile them.' Upāli then came and instructed the Shakya clan, decorating the great hall, laying out good seating, scattering flowers, burning incense, preparing food for the visiting monks, and inviting Venerable Ānanda. First, he had Rāhula placed behind a screen, and a small child was placed in the middle of the floor. After Venerable Ānanda sat down, seeing the small child on the floor, if he said, 'Take it away,' they should say, 'Do not take it away. We wish Venerable One'

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與羅睺羅和合者我當取。」如是教已，尊者優波離坐已，次尊者阿難坐，諸比丘次第坐訖，時釋家女抱孩兒，手捉生酥而𡂡，放坐中地，兒便啼喚。阿難見已愛念心生，語言：「取此小兒。」答言：「不取。若尊者與羅睺羅和合者當取，不和合者不取。」阿難言：「此沙門法，非汝俗人事，但抱小兒。」答言：「不爾。」如是至三。阿難言：「喚羅睺羅來。」來已，尊者優波離語阿難言：「如阿難有檀越如是如是囑長老：『我命終之後，長老如是與。』有何過失？尊者郁酬亦復如是。阿難云何以是事與世尊子羅睺羅而不和合？」如是毗尼竟，是名郁酬，是名毗尼法。

障礙不障礙法者，佛住舍衛城，廣說如上。爾時尊者難陀、優波難陀，遊行諸國還祇桓精舍，著入聚落衣入舍衛城，至喜悅優婆夷家。優婆夷見已言：「善來阿阇梨，何乃希現？」即請令坐，頭面禮足卻住一面，共相問訊已，比丘言：「優婆夷！我希行，與我作何等好飲食？」優婆夷答言：「從阿阇梨教，前食、后食、若餅、若肉，隨所須當辦。」即請言：「尊者明日受我食，愿時早來。」即便受請。其家明日作種種飲食，敷座而待。時比丘多事因緣忘不來赴。日時已過，食可停者留，不可停者便取食之。如是二日三日待不來已，便取盡食。至第四

【現代漢語翻譯】 現代漢語譯本： 『如果（你）與羅睺羅（Rahula，佛陀之子）和合，我就讓你抱。』這樣教導之後，尊者優波離（Upali，持戒第一的弟子）坐下，接著尊者阿難（Ananda，多聞第一的弟子）坐下，眾比丘依次坐好。當時，一位釋迦族的女子抱著一個嬰兒，手裡拿著生酥（Ghee，一種澄清的奶油）來供養，把孩子放在地上，孩子便啼哭起來。阿難看見后，生起愛憐之心，說：『把這個小孩抱起來。』那女子回答說：『我不抱。如果尊者（你）與羅睺羅和合，我就讓你抱，不和合就不讓你抱。』阿難說：『這是沙門（Shramana，出家修行者）的規矩，不是你世俗人的事，你只管抱小孩。』那女子回答說：『不是這樣的。』如此說了三次。阿難說：『叫羅睺羅來。』羅睺羅來后，尊者優波離對阿難說：『如果一位施主（檀越，Dānapati，施主）像這樣這樣囑託長老（指優波離）：『我死後，長老要這樣分配我的財物。』這有什麼過失呢？尊者郁酬（Uccu）的情況也是這樣。阿難為什麼因為這件事不與世尊（釋迦牟尼佛）的兒子羅睺羅和合呢？』這樣，毗尼（Vinaya，戒律）就制定完成了，這就是郁酬，這就是毗尼法。

關於障礙與不障礙之法：佛陀住在舍衛城（Shravasti），（以下）廣說如上（前文）。當時，尊者難陀（Nanda）和優波難陀（Upananda），從各個國家返回祇桓精舍（Jetavana Vihara），穿著進入村落的衣服進入舍衛城，來到喜悅優婆夷（喜悅Upasika，女居士）的家。優婆夷看見他們后說：『阿阇梨（Acharya，導師）們，歡迎你們，你們怎麼這麼少見？』於是請他們坐下，頭面頂禮他們的雙足，然後退到一旁站立，互相問候之後，比丘們說：『優婆夷！我們很少出來，你能為我們準備些什麼好的飲食呢？』優婆夷回答說：『聽從阿阇梨的吩咐，前食、后食、餅、肉，隨你們需要，我都準備。』於是邀請他們說：『尊者們明天來我家接受供養，希望早點來。』他們便接受了邀請。第二天，優婆夷家準備了各種飲食，鋪設了座位等待他們。當時，比丘們因為各種事務耽擱了，忘記前來應供。時間已經過了，可以儲存的食物就留著，不能儲存的就拿來吃了。就這樣，等了兩天三天都沒來，就把所有的食物都吃光了。到了第四天……

【English Translation】 English version: 『If (you) are in harmony with Rahula (Rahula, son of the Buddha), I will let you hold (the child).』 After teaching in this way, Venerable Upali (Upali, foremost in upholding the precepts) sat down, followed by Venerable Ananda (Ananda, foremost in hearing and remembering the teachings), and the other monks sat down in order. At that time, a Shakya woman, holding a baby and carrying fresh ghee (Ghee, a type of clarified butter), placed the child on the ground, and the child began to cry. Seeing this, Ananda felt compassion and said, 『Pick up this child.』 The woman replied, 『I will not. If you, Venerable, are in harmony with Rahula, I will let you hold (the child), but if you are not in harmony, I will not let you hold (the child).』 Ananda said, 『This is the rule of the Shramanas (Shramana, wandering ascetics), not your business as a layperson; just hold the child.』 The woman replied, 『It is not so.』 This was repeated three times. Ananda said, 『Call Rahula here.』 After Rahula arrived, Venerable Upali said to Ananda, 『If a donor (Dānapati, benefactor) were to instruct an elder (referring to Upali) in this way: 『After my death, the elder should distribute my wealth in this way,』 what fault would there be? The case of Venerable Uccu (Uccu) is also similar. Why is Ananda not in harmony with Rahula, the son of the World Honored One (Shakyamuni Buddha), because of this matter?』 Thus, the Vinaya (Vinaya, monastic rules) was established, and this is called Uccu, this is called the Vinaya law.

Regarding the law of obstruction and non-obstruction: The Buddha was staying in Shravasti (Shravasti), and (the following) is extensively explained as above (previous text). At that time, Venerable Nanda (Nanda) and Upananda (Upananda), returning from various countries to Jetavana Vihara (Jetavana Vihara), wearing clothes suitable for entering villages, entered Shravasti and went to the house of the Upasika (Upasika, female lay devotee) Joyful. Seeing them, the Upasika said, 『Welcome, Acharyas (Acharya, teachers), why do you appear so rarely?』 She invited them to sit down, bowed her head and face to their feet, and then stood aside. After exchanging greetings, the monks said, 『Upasika! We rarely come out; what good food can you prepare for us?』 The Upasika replied, 『According to the Acharyas' instructions, I will prepare whatever you need: early meals, late meals, cakes, or meat.』 Then she invited them, saying, 『Venerables, please come to my house tomorrow to receive offerings; I hope you will come early.』 They accepted the invitation. The next day, the Upasika's family prepared various foods and set up seats to wait for them. At that time, the monks were delayed by various affairs and forgot to come to the offering. The time had passed, and the food that could be preserved was kept, while the food that could not be preserved was eaten. In this way, after waiting for two or three days without them coming, all the food was eaten. On the fourth day...

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日方來，優婆夷見已心不悅，作是言：「阿阇梨！云何受我請而不來？」諸比丘聞已，以是因緣具白世尊。佛言：「喚難陀、優波難陀來。」來已，佛言：「是喜悅優婆夷，于佛比丘僧都無愛惜，何故於中嬈亂？汝云何一向受請不開障礙因緣。」障礙因緣法者，若有人言：「尊者明日受我請前食。」若須者應言：「爾。」彼復言：「尊者！必當來。」應言：「中間無障礙當來。」如是后食、一切請亦如是。若比丘安居竟去，時檀越言：「尊者！后更來。」若欲來者答言：「爾。」檀越復言：「尊者！其必當來。」應語：「若中間無障礙當來。」若言：「阿阇梨！禮塔。」不得語言：「中間無障礙。」應語：「當禮。」若言：「尊者為我禮塔。」應語言：「若憶當禮。」若言：「尊者！禮長老比丘。」不得言：「無障礙。」應語：「當禮。」若言：「尊者為我禮長老比丘。」應語：「若憶當禮。」若言：「尊者受經、誦經、持戒、坐禪。」不得語：「中間無障礙當受誦經。」應語：「我為是故出家。」若言：「學須陀洹、斯陀含、阿那含、阿羅漢果。」不得語：「中間無障礙當學。」應語：「我為是故出家。」是中應作障礙而不作，不應作而作，俱越毗尼罪。是名障礙不障礙法。

比丘尼法者，佛住迦維羅衛國釋

【現代漢語翻譯】 現代漢語譯本 日方來，一位優婆夷（Upasika，女居士）見到後心中不悅，說道：『阿阇梨（Achariya，導師）！為何接受我的邀請卻不來？』眾比丘（Bhikkhu，出家男眾）聽聞此事後，將此因緣稟告了世尊（佛陀）。佛陀說：『叫難陀（Nanda）、優波難陀（Upananda）來。』他們來后，佛陀說：『這位喜悅優婆夷，對於佛、比丘僧團都沒有愛惜之心，為何在其中擾亂？你們為何一味接受邀請而不說明障礙因緣。』 障礙因緣法是：如果有人說：『尊者（尊敬的出家人），明日接受我的齋請用早飯。』如果需要，應該回答：『好的。』對方又說：『尊者！必定要來。』應該回答：『如果中間沒有障礙，就會來。』像這樣，午飯、一切邀請也都是如此。如果比丘安居結束后要離開，這時檀越（Danapati，施主）說：『尊者！以後再來。』如果想來，就回答：『好的。』檀越又說：『尊者！您必定會來。』應該說：『如果中間沒有障礙，就會來。』 如果（檀越）說：『阿阇梨！禮拜佛塔。』不得說：『中間沒有障礙。』應該說：『應當禮拜。』如果（檀越）說：『尊者為我禮拜佛塔。』應該說：『如果記得，就應當禮拜。』如果（檀越）說：『尊者！禮拜長老比丘。』不得說：『沒有障礙。』應該說：『應當禮拜。』如果（檀越）說：『尊者為我禮拜長老比丘。』應該說：『如果記得，就應當禮拜。』 如果（檀越）說：『尊者受持經典、誦讀經典、持守戒律、坐禪。』不得說：『中間沒有障礙，當受持誦讀經典。』應該說：『我正是爲了這個而出家的。』如果（檀越）說：『學習須陀洹（Sotapanna，入流果）、斯陀含（Sakadagami，一來果）、阿那含（Anagami，不還果）、阿羅漢（Arahat，無學果）果位。』不得說：『中間沒有障礙，當學習。』應該說：『我正是爲了這個而出家的。』 在這其中，應該說明障礙而不說明，不應該說明而說明，都觸犯了毗尼（Vinaya，戒律）罪。這叫做障礙與不障礙法。 比丘尼（Bhikkhuni，出家女眾）法是，佛陀住在迦維羅衛國釋...

【English Translation】 English version One day, an Upasika (female lay devotee) saw Nanda and Upananda and was displeased, saying: 'Achariya (teacher)! Why did you accept my invitation but not come?' The Bhikkhus (monks) heard this and reported the matter to the Blessed One (Buddha). The Buddha said: 'Summon Nanda and Upananda.' When they arrived, the Buddha said: 'This joyful Upasika has no respect for the Buddha, the Bhikkhu Sangha (monastic community). Why do you cause disturbance among them? Why do you always accept invitations without explaining the reasons for potential obstacles?' The rule regarding obstacles is this: If someone says: 'Venerable one, please accept my invitation for alms tomorrow for the morning meal.' If needed, one should reply: 'Yes.' If they further say: 'Venerable one! You must come.' One should reply: 'If there are no obstacles in between, I will come.' Similarly, for the afternoon meal and all invitations, it is the same. If a Bhikkhu is leaving after the rains retreat (Vassa), and the Danapati (donor) says: 'Venerable one! Please come again later.' If one intends to come, one should reply: 'Yes.' If the donor further says: 'Venerable one! You will definitely come.' One should say: 'If there are no obstacles in between, I will come.' If (the donor) says: 'Achariya! Pay homage to the stupa (relic mound).' One should not say: 'There are no obstacles in between.' One should say: 'I will pay homage.' If (the donor) says: 'Venerable one, please pay homage to the stupa for me.' One should say: 'If I remember, I will pay homage.' If (the donor) says: 'Venerable one! Pay homage to the elder Bhikkhus.' One should not say: 'There are no obstacles.' One should say: 'I will pay homage.' If (the donor) says: 'Venerable one, please pay homage to the elder Bhikkhus for me.' One should say: 'If I remember, I will pay homage.' If (the donor) says: 'Venerable one, receive the scriptures, recite the scriptures, uphold the precepts, meditate.' One should not say: 'There are no obstacles in between, I will receive and recite the scriptures.' One should say: 'It is for this reason that I have gone forth (ordained).' If (the donor) says: 'Learn the fruits of Sotapanna (stream-enterer), Sakadagami (once-returner), Anagami (non-returner), Arahat (worthy one).' One should not say: 'There are no obstacles in between, I will learn.' One should say: 'It is for this reason that I have gone forth.' In these situations, failing to state an obstacle when one should, or stating one when one should not, both constitute a violation of the Vinaya (monastic discipline). This is called the law of obstacles and non-obstacles. The rules for Bhikkhunis (nuns) are, the Buddha residing in Kapilavastu in the Shakya...

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氏精舍。爾時大愛道瞿曇彌，與五百釋女求佛出家，如線經中廣說，乃至佛告諸比丘尼：「從今日大愛道瞿曇彌比丘尼僧上坐，如是持。」爾時大愛道瞿曇彌白佛言：「世尊！為比丘尼制八敬法，我等得廣聞不？」佛言：「得八敬法者，比丘尼雖滿百臘，應向新受戒比丘起迎恭敬作禮。不得言：『待我百臘然後向新受戒比丘作禮。』一切比丘尼應向長老、中間、年少比丘起迎恭敬作禮。若比丘尼至比丘精舍時，應頭面一一禮一切比丘足。若老病不能者，隨力多少禮，余不遍者得總禮，應言：『我比丘尼某甲，頭面禮一切僧足。』若比丘至比丘尼精舍時，一切比丘尼應起迎禮足，亦如上說。若比丘尼作是分別，是犯戒、是醫師、是摩訶羅無所知，憍慢不恭敬起迎作禮者，越敬法。」(第一敬法竟)

二年學者，滿十八歲女欲于如來法律中受具足者，和上尼應供給所須與，白僧料理。尼眾中能作羯磨人，應作是說：「阿梨耶僧聽！十八歲女某甲，欲于如來法律中受具足。若僧時到，僧某甲欲從僧乞二歲學戒。諸阿梨耶聽，某甲欲從僧乞二歲學戒，僧忍默然故，是事如是持。」此女人入僧中，應一一頭面禮僧足，禮僧足已䠒跪合掌，教作如是言：「阿梨耶僧憶念！我滿十八歲女某甲，欲于如來法律中受具足。我今從僧

【現代漢語翻譯】 現代漢語譯本： 在祇樹給孤獨園精舍。當時，大愛道瞿曇彌（Mahapajapati Gotami，佛陀的姨母兼養母），與五百位釋迦族的女子請求佛陀允許她們出家，如同《線經》中詳細描述的那樣，乃至佛陀告訴眾比丘尼：『從今天起，大愛道瞿曇彌成為比丘尼僧團的上座，就這樣奉行。』當時，大愛道瞿曇彌稟告佛陀說：『世尊！為比丘尼制定八敬法（Eight Garudhammas），我們能夠廣泛地聽聞嗎？』佛陀說：『得到八敬法是，比丘尼即使戒臘滿一百年，也應當向新受戒的比丘起身迎接、恭敬作禮。不得說：『等我戒臘滿一百年之後再向新受戒的比丘作禮。』一切比丘尼都應當向長老、中間、年少的比丘起身迎接、恭敬作禮。如果比丘尼到達比丘的精舍時，應當頭面一一禮拜一切比丘的足。如果年老生病不能這樣做，就隨自己的能力多少禮拜，其餘沒有遍禮的可以總禮，應當說：『我比丘尼某甲，頭面禮拜一切僧眾的足。』如果比丘到達比丘尼的精舍時，一切比丘尼都應當起身迎接、禮拜他們的足，也如上面所說。如果比丘尼作這樣的分別，認為某比丘是犯戒的、是醫生、是愚笨無知的，因而驕慢不恭敬地起身迎接作禮，就是違越了敬法。』（第一敬法結束）

二年學戒者，年滿十八歲的女子想要在如來的法律中受具足戒，和上尼（Upajjhaya，親教師尼）應當供給她所需要的，稟告僧團料理。尼眾中能夠作羯磨（Kamma，業，此處指僧團的儀式）的人，應當這樣說：『阿梨耶僧（Arya Sangha，聖僧團）聽！十八歲的女子某甲，想要在如來的法律中受具足戒。如果僧團時間到了，僧團某甲想要從僧團乞求二年學戒。諸位阿梨耶聽，某甲想要從僧團乞求二年學戒，僧團容忍，因為默然的緣故，這件事就這樣奉行。』這個女人進入僧團中，應當一一頭面禮拜僧眾的足，禮拜僧眾的足之後跪下合掌，教她說這樣的話：『阿梨耶僧憶念！我年滿十八歲的女子某甲，想要在如來的法律中受具足戒。我現在從僧

【English Translation】 English version: At the Jetavana Anathapindika's monastery. At that time, Mahapajapati Gotami (Buddha's maternal aunt and foster mother), along with five hundred Shakya women, requested the Buddha to allow them to ordain, as described in detail in the 'Line Sutra,' until the Buddha told the bhikkhunis: 'From today onwards, Mahapajapati Gotami will be the senior bhikkhuni in the bhikkhuni sangha, and thus it shall be observed.' At that time, Mahapajapati Gotami said to the Buddha: 'Venerable One! Can we widely hear the Eight Garudhammas (Eight Respectful Rules) established for bhikkhunis?' The Buddha said: 'To receive the Eight Garudhammas is that even if a bhikkhuni has a hundred years of seniority, she should rise to greet, respectfully bow to, a newly ordained bhikkhu. She should not say: 'I will wait until I have a hundred years of seniority before bowing to a newly ordained bhikkhu.' All bhikkhunis should rise to greet and respectfully bow to bhikkhus who are elder, middle-aged, or younger. If a bhikkhuni arrives at a bhikkhu's monastery, she should bow her head and face to the feet of each and every bhikkhu. If she is old or sick and unable to do so, she should bow as much as she is able, and for those she cannot bow to individually, she may bow generally, saying: 'I, bhikkhuni so-and-so, bow my head and face to the feet of the entire sangha.' If a bhikkhu arrives at a bhikkhuni's monastery, all bhikkhunis should rise to greet and bow to their feet, as described above. If a bhikkhuni makes such distinctions, thinking that a certain bhikkhu is a transgressor, a doctor, or ignorant, and thus arrogantly and disrespectfully fails to rise to greet and bow, she has violated the rule of respect.' (End of the First Garudhamma)

For a two-year trainee, a woman who is eighteen years old and wishes to receive full ordination in the Tathagata's (Thus Come One's) Dharma, the Upajjhaya (preceptor nun) should provide her with what she needs and inform the sangha to manage it. Among the nuns, one who is capable of performing the Kamma (action, here referring to the sangha's ritual) should say: 'The Arya Sangha (Noble Sangha) listen! The eighteen-year-old woman so-and-so wishes to receive full ordination in the Tathagata's Dharma. If the sangha's time has come, the sangha so-and-so wishes to request two years of training from the sangha. All Aryas listen, so-and-so wishes to request two years of training from the sangha, the sangha consents, because of silence, this matter is thus observed.' This woman, upon entering the sangha, should bow her head and face to the feet of each member of the sangha, and after bowing to the feet of the sangha, she should kneel with palms together, and be taught to say these words: 'Arya Sangha, remember! I, the eighteen-year-old woman so-and-so, wish to receive full ordination in the Tathagata's Dharma. I now request from the sangha

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乞二歲學戒，唯愿阿梨耶僧憐愍故，與我二歲學戒。」如是三說。尼羯磨師應作是說：「阿梨耶僧聽！某甲女年滿十八，已從僧乞二歲學戒。若僧時到，僧與某甲二歲學戒。白如是。」「阿梨耶僧聽！某甲女年滿十八，已從僧乞二歲學戒。僧今與某甲二歲學戒。阿梨耶僧忍與某甲二歲學戒，和上尼某甲者默然，若不忍便說。第一羯磨竟。」第二、第三亦如是說。「僧已與某甲二歲學戒竟，僧忍默然故，是事如是持。」

是式叉摩尼得二歲學戒已，應隨順行十八事。何等十八？一切大比丘尼下、一切沙彌尼上；于式叉摩尼不凈、于大尼凈，于大尼不凈、于式叉摩尼亦不凈；大尼得與式叉摩尼三宿、式叉摩尼得與沙彌尼三宿；式叉摩尼得與大尼授食，除火凈、五生種、取金銀及錢；自從沙彌尼受食；尼不得向說波羅夷乃至越毗尼罪，得語不淫不盜不殺不妄語如是等。式叉摩尼至布薩自恣日入僧中，䠒跪合掌作如是言：「阿梨耶僧！我某甲清凈，僧憶念持。」如是三說而去。后四波羅夷犯者，更從始學；十九僧伽婆尸沙已下，若一一犯，隨所犯作突吉羅悔；若破五戒，隨犯日數更學。何等五？非時食、停食食、捉錢金銀、飲酒、著華香。是名十八事。

是式叉摩尼二歲學戒滿已，欲于如來法律中受具足者，和上

【現代漢語翻譯】 現代漢語譯本：請求兩年的學戒期，唯愿阿梨耶僧（聖僧）憐憫，賜予我兩年的學戒期。」如此重複三次。尼羯磨師（授戒的比丘尼）應當這樣說：「阿梨耶僧聽著！某甲女年滿十八歲，已經向僧團請求兩年的學戒期。如果僧團認為時機已到，就授予某甲兩年的學戒期。現在宣佈。」「阿梨耶僧聽著！某甲女年滿十八歲，已經向僧團請求兩年的學戒期。僧團現在授予某甲兩年的學戒期。阿梨耶僧認可授予某甲兩年的學戒期，和上尼（戒師）某甲默然，若有不認可的請說出來。第一次羯磨（授戒儀式）結束。」第二次、第三次也如此說。「僧團已經授予某甲兩年的學戒期完畢，僧團認可並保持沉默，此事就這樣決定。」

這位式叉摩尼（學戒女）獲得兩年的學戒期后，應當隨順奉行十八件事。是哪十八件呢？在一切大比丘尼之下，在一切沙彌尼之上；對於式叉摩尼不清凈，對於大尼清凈，對於大尼不清凈，對於式叉摩尼也不清凈；大尼可以給式叉摩尼提供三夜的住宿，式叉摩尼可以給沙彌尼提供三夜的住宿；式叉摩尼可以給大尼提供食物，除了用火凈過的、五種植物、拿取金銀和錢財；不從沙彌尼那裡接受食物；尼不得向她說波羅夷（斷頭罪）乃至越毗尼罪（違犯戒律的罪），可以說不淫、不盜、不殺、不妄語等等。式叉摩尼在布薩（齋戒）和自恣日（僧眾互相檢舉過失的日子）進入僧團中，跪地合掌，這樣說：「阿梨耶僧！我某甲清凈，僧團憶念並保持。」如此重複三次後離開。如果犯了后四條波羅夷罪，要重新開始學戒；如果犯了十九條僧伽婆尸沙（僅次於波羅夷的重罪）以下的罪，每犯一條，就按照所犯的罪行進行突吉羅悔（輕罪懺悔）；如果破了五戒，就按照破戒的天數重新學戒。哪五戒呢？非時食（不在規定的時間吃飯）、停食食（吃剩餘的食物）、觸控錢財金銀、飲酒、佩戴華麗的裝飾品。這就是所謂的十八件事。

這位式叉摩尼兩年的學戒期滿后，想要在如來法律中受具足戒（成為正式的比丘尼），和上（戒師） English version: Requesting a two-year period of learning the precepts, I beseech the Ariya Sangha (Noble Sangha) to have compassion and grant me a two-year period of learning the precepts.' This should be repeated three times. The Bhikkhuni Kammavācācāriā (ordaining Bhikkhuni) should say: 'Listen, Ariya Sangha! The woman named 'so and so' is eighteen years old and has requested a two-year period of learning the precepts from the Sangha. If the Sangha deems it the right time, the Sangha will grant 'so and so' a two-year period of learning the precepts. This is announced.' 'Listen, Ariya Sangha! The woman named 'so and so' is eighteen years old and has requested a two-year period of learning the precepts from the Sangha. The Sangha now grants 'so and so' a two-year period of learning the precepts. The Ariya Sangha approves of granting 'so and so' a two-year period of learning the precepts, with the Upajjhāyā (preceptor) Bhikkhuni 'so and so' remaining silent. If anyone disapproves, let them speak. The first Kamma (ordination procedure) is completed.' The second and third times should be said in the same way. 'The Sangha has completed granting 'so and so' a two-year period of learning the precepts. The Sangha approves and remains silent, so this matter is thus decided.'

Having obtained the two-year period of learning the precepts, this Sikkhamānā (female trainee) should accordingly practice eighteen things. What are the eighteen? Below all Bhikkhunis, above all Sāmaṇerīs (female novices); impure to a Sikkhamānā, pure to a Bhikkhuni, impure to a Bhikkhuni, also impure to a Sikkhamānā; a Bhikkhuni may give a Sikkhamānā three nights' lodging, a Sikkhamānā may give a Sāmaṇerī three nights' lodging; a Sikkhamānā may give food to a Bhikkhuni, except for food purified by fire, the five kinds of plants, and taking gold, silver, and money; not receiving food from a Sāmaṇerī; a Bhikkhuni should not tell her about Pārājika (defeat) offenses or even offenses that violate the Vinaya (monastic rules), but may speak of not engaging in sexual misconduct, not stealing, not killing, not lying, and so on. On Uposatha (observance day) and Pavāraṇā (invitation day), the Sikkhamānā enters the Sangha, kneels, joins her palms, and says: 'Ariya Sangha! I, 'so and so', am pure. The Sangha remembers and maintains this.' This should be repeated three times before leaving. If she commits any of the last four Pārājika offenses, she must begin learning the precepts again from the beginning; if she commits any of the nineteen Sanghādisesa (formal meeting) offenses or lesser offenses, for each offense committed, she should perform Dukkaṭa (wrongdoing) confession; if she breaks the five precepts, she should learn the precepts again for the number of days she broke them. What are the five? Eating at the wrong time, eating leftover food, touching money, gold, and silver, drinking alcohol, and wearing flowers and perfumes. These are called the eighteen things.

After this Sikkhamānā has completed her two-year period of learning the precepts and wishes to receive full ordination (to become a fully ordained Bhikkhuni) in the Dharma and Vinaya of the Tathāgata (the Buddha), the Upajjhāyā (preceptor)

【English Translation】 Requesting a two-year period of learning the precepts, I beseech the Ariya Sangha (Noble Sangha) to have compassion and grant me a two-year period of learning the precepts.' This should be repeated three times. The Bhikkhuni Kammavācācāriā (ordaining Bhikkhuni) should say: 'Listen, Ariya Sangha! The woman named 'so and so' is eighteen years old and has requested a two-year period of learning the precepts from the Sangha. If the Sangha deems it the right time, the Sangha will grant 'so and so' a two-year period of learning the precepts. This is announced.' 'Listen, Ariya Sangha! The woman named 'so and so' is eighteen years old and has requested a two-year period of learning the precepts from the Sangha. The Sangha now grants 'so and so' a two-year period of learning the precepts. The Ariya Sangha approves of granting 'so and so' a two-year period of learning the precepts, with the Upajjhāyā (preceptor) Bhikkhuni 'so and so' remaining silent. If anyone disapproves, let them speak. The first Kamma (ordination procedure) is completed.' The second and third times should be said in the same way. 'The Sangha has completed granting 'so and so' a two-year period of learning the precepts. The Sangha approves and remains silent, so this matter is thus decided.' Having obtained the two-year period of learning the precepts, this Sikkhamānā (female trainee) should accordingly practice eighteen things. What are the eighteen? Below all Bhikkhunis, above all Sāmaṇerīs (female novices); impure to a Sikkhamānā, pure to a Bhikkhuni, impure to a Bhikkhuni, also impure to a Sikkhamānā; a Bhikkhuni may give a Sikkhamānā three nights' lodging, a Sikkhamānā may give a Sāmaṇerī three nights' lodging; a Sikkhamānā may give food to a Bhikkhuni, except for food purified by fire, the five kinds of plants, and taking gold, silver, and money; not receiving food from a Sāmaṇerī; a Bhikkhuni should not tell her about Pārājika (defeat) offenses or even offenses that violate the Vinaya (monastic rules), but may speak of not engaging in sexual misconduct, not stealing, not killing, not lying, and so on. On Uposatha (observance day) and Pavāraṇā (invitation day), the Sikkhamānā enters the Sangha, kneels, joins her palms, and says: 'Ariya Sangha! I, 'so and so', am pure. The Sangha remembers and maintains this.' This should be repeated three times before leaving. If she commits any of the last four Pārājika offenses, she must begin learning the precepts again from the beginning; if she commits any of the nineteen Sanghādisesa (formal meeting) offenses or lesser offenses, for each offense committed, she should perform Dukkaṭa (wrongdoing) confession; if she breaks the five precepts, she should learn the precepts again for the number of days she broke them. What are the five? Eating at the wrong time, eating leftover food, touching money, gold, and silver, drinking alcohol, and wearing flowers and perfumes. These are called the eighteen things. After this Sikkhamānā has completed her two-year period of learning the precepts and wishes to receive full ordination (to become a fully ordained Bhikkhuni) in the Dharma and Vinaya of the Tathāgata (the Buddha), the Upajjhāyā (preceptor)

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尼應白僧乞畜弟子羯磨。尼羯磨師應作是說：「阿梨耶僧聽！某甲式叉摩尼二歲學戒、滿二十，欲于如來法律中受具足。若僧時到，僧和上尼某甲欲從僧乞畜弟子羯磨。阿梨耶僧聽，某甲欲從僧乞畜眾羯磨，僧忍默然故，是事如是持。」和上尼應䠒跪合掌作如是言：「阿梨耶僧憶念！是式叉摩尼二歲學戒、滿二十，欲受具足，我某甲今從僧乞畜弟子羯磨，唯愿僧與我畜弟子羯磨。」如是至三。羯磨人應作是說：「阿梨耶僧聽！某甲式叉摩尼二歲學戒、已滿二十，欲于如來法律中受具足，尼某甲已從僧中乞畜弟子羯磨。若僧時到，僧與尼某甲畜弟子羯磨。白如是。」「阿梨耶僧聽！某甲式叉摩尼，二歲學戒、已滿二十，欲于如來法律中受具足，尼某甲已從僧乞畜弟子羯磨。僧今與尼某甲畜弟子羯磨。諸阿梨耶忍與尼某甲畜弟子羯磨者默然，若不忍便說。是第一羯磨。」第二、第三亦如是說。「僧已忍與尼某甲畜弟子羯磨竟，僧忍默然故，是事如是持。」是式叉摩尼，二歲學戒、已滿二十，欲于如來法律中受具足者，入僧中先頭面禮僧足。禮僧足已先請和上尼，䠒跪合掌作如是言：「尊憶念！我某甲從尊乞求和上，尊為我作和上，與我受具足。」如是至三，和上尼應語：「發喜心。」弟子言：「我頂戴持。」和上尼已先與

求衣缽、與求眾、與求二戒師、與求空靜處教師，推與眾僧。羯磨師應作是說：「此中誰能與某甲空靜處作教師？」答言：「我能。」羯磨師應作是說：「阿梨耶僧聽！某甲從某甲受具足，若僧時到，僧某甲，和上尼某甲、某甲能空靜處作教師。諸阿梨耶僧聽！某甲，和上尼某甲、某甲空靜處作教師，僧忍默然故，是事如是持。」教師應將欲受具足人離眾不近不遠，教有二種，若略、若廣。云何是略？眾僧中當問：「汝有當言有，無當言無。」云何是廣？「善女聽！今是至誠時，是實語時，于諸天、世間、天魔、諸梵、沙門、婆羅門、諸天、世人、阿修羅，若不實者，便於中欺誑，亦復于如來、應供、正遍知、聲聞尼眾中欺誑，此是大罪。今當問汝，有者言有，無者言無。」「父母夫主在不？」若言：「在。」應問：「父母夫主聽不？」「求和上尼未？五衣缽具不？學戒二歲滿不？作畜眾羯磨未？汝字何等？」答言：「字某。」「和上尼字誰？」答言：「字某。」「汝不殺父母不？不殺阿羅漢不？不破僧不？不噁心出佛身血不(佛久已涅槃而故依舊文)？不壞比丘凈戒不？非賊盜住不？非越濟人不？不自出家不？本曾受具足不？」若言：「曾受。」應語：「去！不得受具足。」若言：「不。」者，應問：「汝非婢不？

【現代漢語翻譯】 現代漢語譯本 對於請求衣缽（僧侶的必需品）、請求加入僧團、請求兩位戒師（教授戒律的老師）、以及請求空閑安靜處所的教師，應提交給僧團。羯磨師（負責主持羯磨儀式的人）應該這樣說：『這裡誰能為某甲（需要幫助的人）在空閑安靜處所擔任教師？』 回答說：『我能。』 羯磨師應該這樣說：『阿梨耶僧（尊敬的僧團）聽著！某甲從某甲處接受具足戒（正式成為比丘尼），如果僧團認為時機已到，僧團任命某甲，和上尼（戒師尼）某甲、某甲能擔任空閑安靜處所的教師。諸位阿梨耶僧聽著！僧團任命某甲，和上尼某甲、某甲擔任空閑安靜處所的教師，僧團認可並保持沉默，此事就這樣決定。』 教師應該將想要接受具足戒的人帶離大眾，保持不遠不近的距離，教導有兩種方式，一種是簡略的，一種是詳細的。什麼是簡略的教導？在大眾中應當提問：『你有就說有，沒有就說沒有。』 什麼是詳細的教導？『善女聽著！現在是至誠的時刻，是說實話的時刻，對於諸天、世間、天魔、諸梵、沙門、婆羅門、諸天、世人、阿修羅，如果說不真實的話，就是在其中欺騙，也是在如來（佛陀）、應供（值得供養的人）、正遍知（完全覺悟的人）、聲聞尼眾（聽聞佛法而修行的比丘尼）中欺騙，這是很大的罪過。現在要問你，有就說有，沒有就說沒有。』 『父母和丈夫在世嗎？』 如果回答說：『在世。』 應該問：『父母和丈夫允許嗎？』 『是否已經請求了和上尼（戒師尼）？五衣和缽是否具備？學習戒律兩年是否已滿？是否已經進行了畜眾羯磨（關於接受弟子的儀式）？你的名字是什麼？』 回答說：『名字是某。』 『和上尼的名字是誰？』 回答說：『名字是某。』 『你沒有殺害父母吧？沒有殺害阿羅漢（已證悟的人）吧？沒有破壞僧團吧？沒有惡意使佛陀流血吧（佛陀早已涅槃，但仍舊沿用舊的文字）？沒有破壞比丘的清凈戒律吧？不是以盜竊的身份居住在僧團吧？不是逃避兵役的人吧？不是自己出家的吧？以前曾經受過具足戒嗎？』 如果回答說：『曾經受過。』 應該說：『離開！不得接受具足戒。』 如果回答說：『沒有。』 那麼，應該問：『你不是奴婢吧？』

【English Translation】 English version Regarding requests for robes and bowls (essential items for monks/nuns), requests to join the Sangha (monastic community), requests for two preceptors (teachers of precepts), and requests for a teacher for a secluded and quiet place, these should be submitted to the Sangha. The Kammavācā teacher (the one who leads the Kamma ceremony) should say: 'Who here can be a teacher for so-and-so (the person needing help) in a secluded and quiet place?' The response should be: 'I can.' The Kammavācā teacher should say: 'Venerable Sangha, listen! So-and-so is receiving full ordination (becoming a fully ordained bhikkhuni) from so-and-so. If the Sangha deems it the right time, the Sangha appoints so-and-so, and the Upajjhāyini (ordaining nun) so-and-so, so-and-so, to be the teacher for a secluded and quiet place. Venerable Sangha, listen! The Sangha appoints so-and-so, and the Upajjhāyini so-and-so, so-and-so, to be the teacher for a secluded and quiet place. The Sangha approves and remains silent, so this matter is thus decided.' The teacher should take the person who wants to receive full ordination away from the assembly, keeping a distance that is neither too close nor too far. There are two types of instruction, brief and detailed. What is the brief instruction? In the assembly, one should ask: 'If you have, say you have; if you don't have, say you don't have.' What is the detailed instruction? 'Good woman, listen! Now is the time for sincerity, the time for speaking the truth. To the devas (gods), the world, the Māras (demons), the Brahmās (divine beings), the śrāmaṇas (ascetics), the Brahmins (priests), the devas, the people of the world, the asuras (demigods), if you speak untruthfully, you are deceiving them, and you are also deceiving the Tathāgata (Buddha), the Arhat (worthy one), the Samyaksaṃbuddha (perfectly enlightened one), and the community of bhikkhunis (nuns who have heard the teachings). This is a great offense. Now I will ask you, if you have, say you have; if you don't have, say you don't have.' 'Are your parents and husband alive?' If the answer is: 'They are alive,' one should ask: 'Do your parents and husband permit it?' 'Have you requested an Upajjhāyini (ordaining nun)? Do you have the five robes and bowl? Have you completed two years of training in the precepts? Has the ceremony for accepting disciples been performed? What is your name?' The answer should be: 'My name is so-and-so.' 'What is the name of your Upajjhāyini?' The answer should be: 'Her name is so-and-so.' 'Have you not killed your parents? Have you not killed an Arhat (enlightened being)? Have you not caused a schism in the Sangha? Have you not maliciously drawn blood from the Buddha's body (the Buddha has long since passed away, but the old text is still used)? Have you not violated the pure precepts of a bhikkhu (monk)? Are you not residing in the Sangha as a thief? Are you not a person evading military service? Have you not ordained yourself? Have you previously received full ordination?' If the answer is: 'I have previously received it,' one should say: 'Leave! You may not receive full ordination.' If the answer is: 'I have not,' then one should ask: 'Are you not a slave?'

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非養女不？不負人債不？非兵婦不？非陰謀王家不？汝是女不？非石女不？非爛墮不？非二道通不？非破不？不無乳不？非一乳不？非常血病不？非無血不？非一月常血不？非不能女不？汝無如是種種諸病著身不？癬疥、黃爛、癩病、癰痤、痔病不禁、黃病、瘧病、謦欬、消盡、癲、狂熱病、風腫、水腫、腹腫如是種種，更有餘病著身不？」答言：「無。」教師來入僧中白言：「某甲問已訖，自說清凈無遮法。」羯磨師應作是說：「阿梨耶僧聽！某甲，從某甲受具足、某甲已空靜處教問訖。若僧時到，僧某甲，和上尼某甲，聽入僧中。阿梨耶僧聽某甲和上尼某甲聽入僧中，僧忍默然故，是事如是持。」此人入僧中，一一頭面禮僧足，在戒師前䠒跪合掌，授與衣缽：「此缽多羅應量受用乞食器，我受持。」如是三說。「此是僧伽梨、此是郁多羅僧、此是安陀會、此是覆肩衣、此是雨衣、此是我五衣，此五衣盡壽不離宿受持。」如是三說。羯磨師應作是說：「阿梨耶僧聽！某甲從某甲受具足，某甲已空靜處教問訖。若僧時到，僧某甲和上尼某甲，欲從僧乞受具足。諸阿梨耶聽某甲，和上尼某甲，欲從僧乞受具足。僧忍默然故，是事如是持。」羯磨師應教乞：「阿梨耶僧聽，我某甲從和尚尼某甲受具足，阿阇梨某甲已空靜處

【現代漢語翻譯】 現代漢語譯本 『你不是被收養的女兒吧？』 『沒有欠別人的債務吧？』 『不是軍人的妻子吧？』 『不是參與陰謀的王室成員吧？』 『你是女性嗎？』 『不是石女（先天無陰道）吧？』 『不是身體腐爛的人吧？』 『不是雙性人（有兩個生殖通道）吧？』 『不是已經破身的處女吧？』 『不是沒有乳房的人吧？』 『不是隻有一個乳房的人吧？』 『不是患有不正常的經血疾病的人吧？』 『不是沒有月經的人吧？』 『不是一個月經常來月經的人吧？』 『不是不能生育的女性吧？』 『你沒有像這樣種種的疾病纏身吧？』 『癬疥、黃爛、癩病、癰痤、痔瘡、黃疸病、瘧疾、咳嗽、消瘦、癲癇、狂熱病、風腫、水腫、腹部腫脹，像這樣種種，還有其他的疾病纏身嗎？』 回答說：『沒有。』 教師來到僧團中稟告說：『某甲（受戒者的名字）已經詢問完畢，她自己說清凈沒有遮障的法。』 羯磨師（負責主持羯磨儀式的僧人）應該這樣說：『阿梨耶僧（聖僧）聽著！某甲（受戒者的名字），從某甲（尼師的名字）那裡接受具足戒，某甲（尼師的名字）已經在空靜處教導和詢問完畢。如果僧團時間允許，僧團允許某甲（受戒者的名字），和尚尼某甲（尼師的名字），進入僧團。阿梨耶僧（聖僧）聽著，僧團允許某甲（受戒者的名字）和和尚尼某甲（尼師的名字）進入僧團，僧團容忍默然，這件事就這樣決定。』 這個人進入僧團中，一一頂禮僧眾的腳，在戒師面前跪下合掌，授予她衣和缽：『這個缽多羅（Patra，梵語，應法器）應該適量受用，是乞食器，我受持。』這樣說三遍。 『這是僧伽梨（Samghati，梵語，大衣）、這是郁多羅僧（Uttarasanga，梵語，上衣）、這是安陀會（Antarvasa，梵語，內衣）、這是覆肩衣、這是雨衣、這是我的五衣，這五衣盡我一生都不離身受持。』這樣說三遍。 羯磨師（負責主持羯磨儀式的僧人）應該這樣說：『阿梨耶僧（聖僧）聽著！某甲（受戒者的名字）從某甲（尼師的名字）那裡接受具足戒，某甲（尼師的名字）已經在空靜處教導和詢問完畢。如果僧團時間允許，僧團允許某甲（受戒者的名字）和和尚尼某甲（尼師的名字），想從僧團乞求受具足戒。各位阿梨耶（聖者）聽著，某甲（受戒者的名字），和和尚尼某甲（尼師的名字），想從僧團乞求受具足戒。僧團容忍默然，這件事就這樣決定。』 羯磨師（負責主持羯磨儀式的僧人）應該教她乞戒：『阿梨耶僧（聖僧）聽著，我某甲（受戒者的名字）從和尚尼某甲（尼師的名字）那裡接受具足戒，阿阇梨（Acarya，梵語，導師）某甲（尼師的名字）已經在空靜處

【English Translation】 English version 『Are you not an adopted daughter?』 『Do you not owe debts to others?』 『Are you not a soldier's wife?』 『Are you not a member of a royal family involved in conspiracies?』 『Are you female?』 『Are you not a stone woman (born without a vagina)?』 『Are you not someone with a decaying body?』 『Are you not a hermaphrodite (with two genital passages)?』 『Are you not a virgin who has been defiled?』 『Are you not without breasts?』 『Are you not with only one breast?』 『Are you not suffering from abnormal menstrual blood diseases?』 『Are you not without menstruation?』 『Are you not menstruating frequently in one month?』 『Are you not a woman unable to bear children?』 『Do you not have such various diseases afflicting your body?』 『Scabies, yellow rot, leprosy, carbuncles, hemorrhoids, jaundice, malaria, coughs, emaciation, epilepsy, manic fever, wind swelling, edema, abdominal swelling, like these various things, are there any other diseases afflicting your body?』 She answers: 『No.』 The teacher comes into the Sangha (community) and reports: 『So-and-so (the name of the one to be ordained) has finished being questioned, and she herself says she is pure and without obstructive dharmas.』 The Karmacharya (the monk in charge of conducting the Karma ritual) should say this: 『Arya Sangha (holy Sangha), listen! So-and-so (the name of the one to be ordained), has received full ordination from so-and-so (the name of the nun), and so-and-so (the name of the nun) has finished teaching and questioning in a secluded place. If the Sangha's time is right, the Sangha allows so-and-so (the name of the one to be ordained), and Upadhyayani (preceptress) so-and-so (the name of the nun), to enter the Sangha. Arya Sangha (holy Sangha), listen, the Sangha allows so-and-so (the name of the one to be ordained) and Upadhyayani (preceptress) so-and-so (the name of the nun) to enter the Sangha, the Sangha tolerates in silence, this matter is thus decided.』 This person enters the Sangha, prostrates at the feet of each member of the Sangha, kneels with palms together before the precept master, and is given the robe and bowl: 『This Patra (Sanskrit, bowl) should be used appropriately, it is a begging bowl, I accept it.』 Say this three times. 『This is the Samghati (Sanskrit, outer robe), this is the Uttarasanga (Sanskrit, upper robe), this is the Antarvasa (Sanskrit, inner robe), this is the shoulder covering, this is the rain robe, these are my five robes, I will uphold these five robes for the rest of my life and not be separated from them.』 Say this three times. The Karmacharya (the monk in charge of conducting the Karma ritual) should say this: 『Arya Sangha (holy Sangha), listen! So-and-so (the name of the one to be ordained) has received full ordination from so-and-so (the name of the nun), and so-and-so (the name of the nun) has finished teaching and questioning in a secluded place. If the Sangha's time is right, the Sangha allows so-and-so (the name of the one to be ordained) and Upadhyayani (preceptress) so-and-so (the name of the nun), to request full ordination from the Sangha. All you Aryas (holy ones), listen, so-and-so (the name of the one to be ordained), and Upadhyayani (preceptress) so-and-so (the name of the nun), want to request full ordination from the Sangha. The Sangha tolerates in silence, this matter is thus decided.』 The Karmacharya (the monk in charge of conducting the Karma ritual) should teach her to beg for ordination: 『Arya Sangha (holy Sangha), listen, I, so-and-so (the name of the one to be ordained), have received full ordination from Upadhyayani (preceptress) so-and-so (the name of the nun), Acarya (Sanskrit, teacher) so-and-so (the name of the nun) has already in a secluded place

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教問訖，我某甲，和上尼某甲，今從僧乞受具足，唯愿僧哀愍故，與我受具足。」如是至三。羯磨師應作是說：「阿梨耶僧聽！某甲從某甲受具足，某甲已空靜處教問訖，已從僧乞受具足。若僧時到，僧某甲，和上尼某甲，我欲于僧中問遮法。阿梨耶僧聽某甲和上尼某甲，我欲于僧中問遮法，僧忍默然故，是事如是持。」「善女聽！今是至誠時、是實語時，乃至如是種種更有餘病著身不？」答言：「無。」羯磨師應作是說：「阿梨耶僧聽！某甲從某甲受具足，某甲已空靜處教問訖，已從僧乞受具足，父母夫主已聽已，求和上五衣缽具，是女人二歲學戒滿，已作畜眾羯磨，自說清凈無遮法。若僧時到，僧某甲，和上尼某甲，我欲于僧中說三依法。阿梨耶僧聽某甲，和上尼某甲，我欲于僧中說三依法，僧忍默然故，是事如是持。」「善女聽！此是如來、應供、正遍知欲饒益故，于聲聞尼眾中正說制三依。若堪忍直心善女人與受具足，不堪忍者不與受具足。何等三？糞掃衣少事易得應凈無諸過，比丘尼隨順法，依是出家受具足，得作比丘尼。此中盡壽能堪忍持糞掃衣不？」答言：「能。」「若長得欽婆羅衣、㲲衣、芻摩衣、俱舍耶衣、舍那衣、麻衣、軀牟提衣。」「依乞食，少事易得應凈無諸過，比丘尼隨順法，依是出家受

【現代漢語翻譯】 現代漢語譯本：教誡問答完畢后，我某甲，和尚尼某甲，現在向僧團請求授予具足戒，唯愿僧團慈悲憐憫，為我授予具足戒。』這樣重複三次。羯磨師應該這樣說：『阿梨耶（尊者）僧團請聽！某甲從某甲處請求授予具足戒，某甲已經在空閑安靜的地方接受了教誡問答，已經向僧團請求授予具足戒。如果僧團時間已到，僧團某甲，和尚尼某甲，我想要在僧團中詢問遮法（受戒的障礙）。阿梨耶（尊者）僧團請聽，某甲和尚尼某甲，我想要在僧團中詢問遮法，僧團容忍默然，這件事就這樣決定。』 『善女請聽！現在是至誠的時候，是說實話的時候，乃至像這樣種種還有其他疾病纏身嗎？』回答說：『沒有。』羯磨師應該這樣說：『阿梨耶（尊者）僧團請聽！某甲從某甲處請求授予具足戒，某甲已經在空閑安靜的地方接受了教誡問答，已經向僧團請求授予具足戒，父母丈夫已經允許，已經求得和尚的五衣缽具，這個女人已經圓滿二年學戒，已經做了畜眾羯磨（尼眾的羯磨法），自己說清凈沒有遮法。如果僧團時間已到，僧團某甲，和尚尼某甲，我想要在僧團中說三種依法。阿梨耶（尊者）僧團請聽，某甲和尚尼某甲，我想要在僧團中說三種依法，僧團容忍默然，這件事就這樣決定。』 『善女請聽！這是如來、應供、正遍知爲了饒益的緣故，在聲聞尼眾中正確宣說制定的三種依止。如果堪能忍受、心地正直的善女人，就為她授予具足戒，不堪能忍受的，就不為她授予具足戒。是哪三種呢？糞掃衣（從垃圾堆里撿來的衣服）少事易得，應該乾淨沒有過失，比丘尼隨順佛法，依靠這個出家受具足戒，得以成為比丘尼。這其中盡一生能夠堪能忍受持糞掃衣嗎？』回答說：『能。』『如果長期得到欽婆羅衣（一種毛織品）、㲲衣（毛織品）、芻摩衣（麻布衣）、俱舍耶衣（絲綢衣）、舍那衣（亞麻衣）、麻衣、軀牟提衣（一種細麻布）。』 『依靠乞食，少事易得，應該乾淨沒有過失，比丘尼隨順佛法，依靠這個出家受具足

【English Translation】 English version: After the teaching and questioning are completed, I, so-and-so, and Upadhyayani (female preceptor) so-and-so, now request the Sangha to grant me full ordination. May the Sangha have compassion and grant me full ordination.』 This is repeated three times. The Karmacharya (officiating teacher) should say: 『Venerable Sangha, listen! So-and-so requests full ordination from so-and-so. So-and-so has received teaching and questioning in a secluded and quiet place and has requested full ordination from the Sangha. If the Sangha is ready, I, so-and-so, and Upadhyayani so-and-so, wish to inquire about the obstructive dharmas (obstacles to ordination) in the Sangha. Venerable Sangha, listen! I, so-and-so, and Upadhyayani so-and-so, wish to inquire about the obstructive dharmas in the Sangha. The Sangha's silence indicates consent, and the matter is thus decided.』 『Good woman, listen! Now is the time for sincerity, the time for speaking the truth. Do you have any other illnesses afflicting your body?』 She answers: 『No.』 The Karmacharya should say: 『Venerable Sangha, listen! So-and-so requests full ordination from so-and-so. So-and-so has received teaching and questioning in a secluded and quiet place and has requested full ordination from the Sangha. Her parents and husband have given permission. She has obtained the five robes and bowl of the Upadhyaya (preceptor). This woman has completed two years of learning the precepts and has performed the 'Animal Gathering Karma' (a specific procedure for nuns). She declares herself pure and without obstructive dharmas. If the Sangha is ready, I, so-and-so, and Upadhyayani so-and-so, wish to recite the three supports (three reliances) in the Sangha. Venerable Sangha, listen! I, so-and-so, and Upadhyayani so-and-so, wish to recite the three supports in the Sangha. The Sangha's silence indicates consent, and the matter is thus decided.』 『Good woman, listen! This is because the Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One) wishes to benefit, and therefore correctly proclaimed and established the three supports among the Bhikshuni (female monastic) Sangha. If a good woman is capable of enduring and has a straightforward mind, she will be granted full ordination; if she is incapable of enduring, she will not be granted full ordination. What are the three? Rag-robe (clothes made from discarded rags), few possessions, easily obtained, should be clean and without faults. The Bhikshuni follows the Dharma, relies on this to leave home and receive full ordination, and becomes a Bhikshuni. Can you endure and maintain the rag-robe for the rest of your life?』 She answers: 『Yes.』 『If you obtain Kimpala cloth (a type of woolen fabric), wool cloth, chuma cloth (linen cloth), Kauseya cloth (silk cloth), Shana cloth (hemp cloth), linen cloth, or Kshauma cloth (a fine linen fabric) for a long time.』 『Relying on alms food, few possessions, easily obtained, should be clean and without faults. The Bhikshuni follows the Dharma, relies on this to leave home and receive full

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具足，得作比丘尼。此中盡壽能堪忍乞食不？」答言：「能。」「若長得半月食，八日十四日、十五日說戒食，籌食、請食。」「依陳棄藥，少事易得應凈無諸過，比丘尼隨順法，依是出家受具足，得作比丘尼。是中盡壽能堪忍服陳棄藥不？」答言：「能。」「若長得酥、油、蜜、石蜜、生酥及脂。」「依此三聖種當隨順學。」「阿梨耶僧聽！某甲從某甲受具足，某甲已空靜處教問訖已，從僧乞受具足，父母夫主已聽，已求和上尼，五衣缽具。是女人二歲學戒滿，已作畜弟子羯磨，自說清凈無遮法，已堪忍三依。若僧時到，僧與某甲受具足，和上尼某甲。白如是。」「阿梨耶僧聽！某甲從某甲受具足，某甲已空靜處教問訖，已從僧乞受具足，父母夫主已聽，已求和上，五衣缽具，是女人二歲學戒滿，已作畜弟子羯磨，自說清凈無遮法，已堪忍三依。僧今與某甲受具足，和上尼某甲。諸阿梨耶忍與某甲受具足，和上尼某甲，忍者僧默然，若不忍便說。是第一羯磨。」第二、第三亦如是說。「僧已與某甲受具足竟，和上尼某甲，僧忍默然故，是事如是持。」「善女聽！汝已受具足，一白三羯摩無遮法，和合僧十眾。汝今當敬重於佛、敬重於法、敬重於僧、敬重和上、敬重阿阇梨，汝已遭遇，人身難得、佛世難值、聞法亦難

【現代漢語翻譯】 現代漢語譯本： 『具足（受過完整的戒律），可以成為比丘尼（女性出家人）。在這裡，你是否能終身忍受乞食的生活？』回答說：『能。』『如果允許，可以接受半月食（指寺院或信徒提供的半個月的食物），在八日、十四日、十五日參加說戒儀式，接受籌食（通過抽籤分配食物）和請食（接受邀請的食物）。』 『依靠被丟棄的藥物，容易獲得少量且清凈無過失的物品，比丘尼應當隨順佛法，依靠這些出家受具足戒，成為比丘尼。在這裡，你是否能終身忍受服用被丟棄的藥物？』回答說：『能。』『如果允許，可以接受酥油、食用油、蜂蜜、石蜜（冰糖）、生酥（未煉製的酥油）和動物脂肪。』 『應當隨順學習這三種聖種（指少欲知足、遠離喧囂、精進修行）。』 『阿梨耶僧（聖僧）聽！某甲（某人）從某甲（某人）處接受具足戒，某甲（某人）已經在空閑安靜的地方教導和詢問完畢，現在從僧團請求接受具足戒，父母和丈夫已經允許，已經尋求和上尼（尼僧的戒師），具備五衣（比丘尼的五種僧衣）和缽具（食器）。這位女子已經完成兩年的學戒，已經做了畜弟子羯磨（收為弟子的儀式），自己聲明清凈沒有遮法（沒有障礙受戒的因素），已經能夠忍受三種依靠（指乞食、糞掃衣、樹下坐）。如果僧團認為時機已到，僧團將為某甲（某人）授具足戒，和上尼是某甲（某人）。稟告如上。』 『阿梨耶僧（聖僧）聽！某甲（某人）從某甲（某人）處接受具足戒，某甲（某人）已經在空閑安靜的地方教導和詢問完畢，現在從僧團請求接受具足戒，父母和丈夫已經允許，已經尋求和上，具備五衣和缽具，這位女子已經完成兩年的學戒，已經做了畜弟子羯磨（收為弟子的儀式），自己聲明清凈沒有遮法（沒有障礙受戒的因素），已經能夠忍受三種依靠（指乞食、糞掃衣、樹下坐）。僧團現在為某甲（某人）授具足戒，和上尼是某甲（某人）。各位阿梨耶（聖者）如果同意為某甲（某人）授具足戒，和上尼是某甲（某人），同意者僧團默然，如果不同意請說出來。這是第一次羯磨（僧團決議）。』第二次、第三次也像這樣說。 『僧團已經為某甲（某人）授具足戒完畢，和上尼是某甲（某人），僧團同意默然，因此這件事就這樣成立。』 『善女聽！你已經通過一白三羯磨（一種僧團決議程式）在和合僧（和諧的僧團）十眾（十位比丘或比丘尼）中接受了具足戒，沒有遮法（沒有障礙受戒的因素）。你現在應當敬重佛、敬重法、敬重僧、敬重和上（戒師）、敬重阿阇梨（導師），你已經遇到了，人身難得、佛世難值、聽聞佛法也很難。』

【English Translation】 English version: 'Having the qualifications, you may become a Bhikkhuni (female monastic). Here, can you endure begging for food for the rest of your life?' The answer is: 'Yes.' 'If allowed, you may receive half-month meals (referring to meals provided by the monastery or devotees for half a month), participate in the recitation of precepts on the eighth, fourteenth, and fifteenth days, and accept lot-food (food distributed by drawing lots) and invited food (food received by invitation).' 'Relying on discarded medicine, easily obtaining a small amount of pure and faultless items, the Bhikkhuni should follow the Dharma, relying on these to renounce the world, receive the full precepts, and become a Bhikkhuni. Here, can you endure taking discarded medicine for the rest of your life?' The answer is: 'Yes.' 'If allowed, you may receive ghee, oil, honey, rock candy, fresh ghee, and animal fat.' 'You should follow and learn these three noble lineages (referring to contentment with little, detachment from noise, and diligent practice).' 'Listen, Ariya Sangha (Noble Sangha)! So-and-so receives the full precepts from so-and-so, who has already taught and questioned in a secluded and quiet place, and now requests to receive the full precepts from the Sangha. The parents and husband have already given permission, and a Precept-Giving Nun (female preceptor) has been sought, possessing the five robes (the five monastic robes of a Bhikkhuni) and bowl. This woman has completed two years of training in the precepts, has already performed the ceremony of accepting a disciple, has declared herself pure and without impediments (factors that prevent ordination), and is able to endure the three supports (referring to begging for food, wearing discarded rags, and sitting under trees). If the Sangha deems it is time, the Sangha will confer the full precepts upon so-and-so, with Precept-Giving Nun so-and-so. The announcement is as above.' 'Listen, Ariya Sangha (Noble Sangha)! So-and-so receives the full precepts from so-and-so, who has already taught and questioned in a secluded and quiet place, and now requests to receive the full precepts from the Sangha. The parents and husband have already given permission, and a Precept-Giving Nun has been sought, possessing the five robes and bowl. This woman has completed two years of training in the precepts, has already performed the ceremony of accepting a disciple, has declared herself pure and without impediments (factors that prevent ordination), and is able to endure the three supports (referring to begging for food, wearing discarded rags, and sitting under trees). The Sangha now confers the full precepts upon so-and-so, with Precept-Giving Nun so-and-so. Those Ariyas (Noble Ones) who agree to confer the full precepts upon so-and-so, with Precept-Giving Nun so-and-so, let the Sangha be silent; if there is disagreement, please speak. This is the first Kamma (Sangha resolution).' The second and third times are also spoken in this way. 'The Sangha has completed the conferral of the full precepts upon so-and-so, with Precept-Giving Nun so-and-so. The Sangha agrees by remaining silent, therefore this matter is thus established.' 'Listen, virtuous woman! You have received the full precepts through one announcement and three Kammavācanā (a type of Sangha resolution procedure) among the harmonious Sangha of ten (ten Bhikkhus or Bhikkhunis), without impediments (factors that prevent ordination). You should now respect the Buddha, respect the Dharma, respect the Sangha, respect the Upajjhaya (preceptor), respect the Acariya (teacher). You have encountered what is difficult to obtain: a human body is difficult to obtain, a Buddha's appearance in the world is difficult to encounter, and hearing the Dharma is also difficult.'

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，眾僧和合意願成就難，已得具足，當隨順學，如無憂華離於塵水。汝當依倚修習泥洹善法，得具足此戒序法、八波羅夷、十九僧伽婆尸沙、三十尼薩耆波夜提、百四十一波夜提、八波羅提提舍尼、眾學法、七滅諍法隨順法。我今略說教誡汝，后和上、阿阇梨當廣教汝。」

受具足已，即日和上尼應將到比丘僧所，和上尼應為乞，䠒跪合掌作如是言：「大德僧憶念！我已與某甲受具足，今從僧乞為某甲受具足，哀愍故與某甲受具足。」如是三說。羯磨師應問：「比丘尼眾中清凈無遮法不？」若不問者，越毗尼罪。羯磨師應作是說：「大德僧聽！某甲從某甲尼受具足已，比丘尼眾中清凈無遮法，尼某甲已從僧乞受具足。若僧時到，僧某甲，和上尼某甲，欲從僧乞受具足。諸大德聽某甲和上尼某甲，欲從僧乞受具足，僧忍默然故，是事如是持。」羯磨師應教䠒跪合掌作如是言：「大德僧憶念！我某甲從和上尼某甲受具足，已比丘尼眾中清凈無遮法。我某甲，和上尼某甲，我今從僧乞受具足，唯愿僧哀愍故，與我受具足。」如是至三。羯磨師應作是說：「大德僧聽！某甲從某甲受具足，已比丘尼眾中清凈無遮法，已從僧乞受具足。若僧時到，僧某甲，和上尼某甲，我欲于僧中問遮法。諸大德僧聽！某甲，和上尼某甲，

【現代漢語翻譯】 現代漢語譯本： 『眾僧和合的意願成就很難，現在已經具足了，應當隨順學習，就像無憂華遠離塵土和水一樣。你應該依靠修習涅槃（Nirvana）的善法，得到具足的戒序法、八波羅夷（eight Parajikas，意為八種斷頭罪）、十九僧伽婆尸沙（nineteen Sanghavasesas，意為十三種僧殘罪）、三十尼薩耆波夜提（thirty Nissaggiya Pacittiyas，意為三十種捨墮罪）、一百四十一波夜提（one hundred and forty-one Pacittiyas，意為九十種單墮罪）、八波羅提提舍尼（eight Patidesaniyas，意為四種悔過罪）、眾學法（Sekhiyas，意為眾學法）、七滅諍法（seven Adhikaranasamathas，意為七種滅諍法）以及隨順的法。我現在簡略地教誡你，以後你的和尚（Upadhyaya）和阿阇梨（Acarya）會更廣泛地教導你。』

受具足戒后，當天，和尚尼應該將她帶到比丘僧團那裡，和尚尼應該為她乞戒，跪下合掌，這樣說：『大德僧眾請憶念！我已經為某甲受了具足戒，現在從僧眾乞求為某甲受具足戒，因為哀愍的緣故，請為某甲受具足戒。』這樣說三遍。羯磨師（Karmacharya，意為羯磨阿阇梨）應該問：『比丘尼眾中是否清凈，沒有遮法？』如果不問，就犯了毗尼罪。羯磨師應該這樣說：『大德僧眾請聽！某甲從某甲尼受了具足戒，比丘尼眾中清凈，沒有遮法，尼某甲已經從僧眾乞求受具足戒。如果僧眾時間到了，僧眾某甲，和尚尼某甲，想要從僧眾乞求受具足戒。諸位大德請聽，某甲和尚尼某甲，想要從僧眾乞求受具足戒，僧眾忍可，默然，這件事就這樣決定了。』羯磨師應該教她跪下合掌，這樣說：『大德僧眾請憶念！我某甲從和尚尼某甲受了具足戒，已經在比丘尼眾中清凈，沒有遮法。我某甲，和尚尼某甲，我現在從僧眾乞求受具足戒，唯愿僧眾因為哀愍的緣故，為我受具足戒。』這樣說三遍。羯磨師應該這樣說：『大德僧眾請聽！某甲從某甲受了具足戒，已經在比丘尼眾中清凈，沒有遮法，已經從僧眾乞求受具足戒。如果僧眾時間到了，僧眾某甲，和尚尼某甲，我想要在僧眾中問遮法。諸位大德僧眾請聽！某甲，和尚尼某甲，』

【English Translation】 English version: 『The fulfillment of the Sangha's (community of monks) united intention is difficult, but now it has been achieved. You should follow and learn, like the Asoka flower (Saraca asoca) that is far from dust and water. You should rely on cultivating the good Dharma (teachings) of Nirvana (liberation), and attain the complete precepts: the Ordination Procedure, the eight Parajikas (expulsions), the nineteen Sanghavasesas (formal meetings), the thirty Nissaggiya Pacittiyas (forfeiture and expiation), the one hundred and forty-one Pacittiyas (expiations), the eight Patidesaniyas (confessions), the Sekhiyas (rules of training), the seven Adhikaranasamathas (settlements of disputes), and the laws that accord with them. I will now briefly instruct you; later, your Upadhyaya (preceptor) and Acarya (teacher) will teach you more extensively.』

After receiving full ordination, on the same day, the Upadhyayani (female preceptor) should bring her to the Bhikkhu Sangha (community of monks), and the Upadhyayani should request on her behalf, kneeling with palms together, saying: 『Venerable Sangha, remember! I have given full ordination to so-and-so, and now I request from the Sangha that so-and-so receive full ordination, and out of compassion, please grant full ordination to so-and-so.』 Say this three times. The Karmacharya (officiating monk) should ask: 『Is there purity and no impediment in the Bhikkhuni Sangha (community of nuns)?』 If he does not ask, he commits a Vinaya (monastic discipline) offense. The Karmacharya should say: 『Venerable Sangha, listen! So-and-so has received full ordination from so-and-so nun, there is purity and no impediment in the Bhikkhuni Sangha, and nun so-and-so has already requested full ordination from the Sangha. If the Sangha is ready, the Sangha so-and-so, and Upadhyayani so-and-so, wish to request full ordination from the Sangha. Venerable ones, listen, so-and-so and Upadhyayani so-and-so, wish to request full ordination from the Sangha; the Sangha approves, remaining silent, so the matter is thus held.』 The Karmacharya should instruct her to kneel with palms together, saying: 『Venerable Sangha, remember! I, so-and-so, have received full ordination from Upadhyayani so-and-so, and there is purity and no impediment in the Bhikkhuni Sangha. I, so-and-so, and Upadhyayani so-and-so, now request full ordination from the Sangha; may the Sangha, out of compassion, grant me full ordination.』 Say this three times. The Karmacharya should say: 『Venerable Sangha, listen! So-and-so has received full ordination from so-and-so, and there is purity and no impediment in the Bhikkhuni Sangha, and has already requested full ordination from the Sangha. If the Sangha is ready, the Sangha so-and-so, and Upadhyayani so-and-so, I wish to ask about impediments in the Sangha. Venerable Sangha, listen! So-and-so, and Upadhyayani so-and-so,』

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我欲于僧中問遮法，僧忍默然故，是事如是持。」羯磨師應問：「今是至誠時、是實語時，于諸天、世間、天、魔、梵、沙門、婆羅門、諸天、世人、阿修羅。若不實者，便於中欺誑，亦復于如來、應供、正遍知二部僧中欺誑，此是大罪。我今僧中當問汝，有者言有，無者言無。父母夫主在不？」乃至除女人隱處，余如上盡問。羯磨師應作是說：「大德僧聽！某甲從某甲受具足，已比丘尼眾中問清凈無遮法，已從僧乞受具足，父母夫主已聽，已求和上，五衣缽具，二歲學戒滿，已乞畜眾羯磨竟，自說清凈無遮法。若僧時到，僧某甲，和尚尼某甲，我欲于僧中說三依。」「諸大德聽某甲和上尼某甲，我欲于僧中說三依，僧忍默然故，是事如是持。」「善女聽！此是如來、應供、正遍知欲饒益故，于聲聞尼眾中正說制三依。若堪忍直心善女人與受具足，不堪忍者不與受具足。糞掃衣，少事易得應凈無諸過，隨順比丘尼法，依是出家受具足，得作比丘尼。是中盡壽能堪忍持糞掃衣不？」答言：「能。」「若長得欽婆羅衣、㲲衣、芻摩衣、俱舍耶衣、舍那衣、麻衣、驅牟提衣。」如是依乞食，依陳棄藥，如上廣說。「大德僧聽！某甲從某甲受具足，已比丘尼眾中清凈無遮法，已從僧乞受具足，父母夫主已聽，已求和上，五衣缽

【現代漢語翻譯】 現代漢語譯本： 『我想在僧團中詢問有無遮障法，僧團默許，此事就這樣進行。』羯磨師應該問：『現在是至誠之時、是說實話之時，面對諸天、世間、天、魔、梵天、沙門（指修行者）、婆羅門（指祭司）、諸天、世人、阿修羅（一種神道）。如果說不實話，那就是在其中欺騙，也是在如來（佛陀）、應供（值得供養者）、正遍知（完全覺悟者）二部僧團中欺騙，這是大罪。我現在在僧團中要問你，有就說有，沒有就說沒有。父母、丈夫在嗎？』乃至除了女人的隱秘之處，其餘都如上面一樣問清楚。羯磨師應該這樣說：『大德僧眾聽著！某甲從某甲處受具足戒，已經在比丘尼眾中問過清凈無遮障法，已經向僧團乞求受具足戒，父母、丈夫已經同意，已經找到和尚，五衣缽具全，兩年學戒期滿，已經乞求畜眾羯磨完畢，自己也說了清凈無遮障法。如果僧團時間允許，僧團某甲，和尚尼某甲，我想在僧團中說三依。』『諸位大德聽著，某甲和尚尼某甲，我想在僧團中說三依，僧團默許，此事就這樣進行。』 『善女聽著！這是如來、應供、正遍知爲了饒益的緣故，在聲聞尼眾中正確地制定了三依。如果堪能忍受、心地正直的善女人，就給她受具足戒，不能堪忍的，就不給她受具足戒。糞掃衣（指用丟棄的布料縫製的衣服），少事易得，應該是乾淨沒有過失的，隨順比丘尼的戒律，依靠這個出家受具足戒，才能成為比丘尼。在這其中，盡一生能堪忍持糞掃衣嗎？』回答說：『能。』『如果長期得到欽婆羅衣（一種毛織品）、㲲衣（毛織品）、芻摩衣（草製衣）、俱舍耶衣（絲綢衣）、舍那衣（亞麻衣）、麻衣（大麻衣）、驅牟提衣（樹皮衣）。』像這樣依靠乞食，依靠陳棄藥，如上面廣泛所說。 『大德僧眾聽著！某甲從某甲處受具足戒，已經在比丘尼眾中問過清凈無遮障法，已經向僧團乞求受具足戒，父母、丈夫已經同意，已經找到和尚，五衣缽具全，

【English Translation】 English version: 'I wish to ask about obstructive Dharmas within the Sangha, and the Sangha consents in silence, so this matter shall proceed thus.' The Karmacharya (officiating teacher) should ask: 'Now is the time for sincerity, the time for speaking truthfully, before the devas (gods), the world, the devas, Mara (the demon), Brahma (the creator god), shramanas (ascetics), Brahmins (priests), the devas, the people of the world, and the asuras (demigods). If you do not speak truthfully, then you are deceiving among them, and also deceiving the two parts of the Sangha of the Tathagata (the Buddha), the Arhat (worthy of offerings), the Samyaksambuddha (perfectly enlightened one), which is a great offense. I will now ask you in the Sangha, if it exists, say it exists, if it does not exist, say it does not exist. Are your parents and husband present?' And so on, except for the woman's private parts, everything else should be asked as above. The Karmacharya should say this: 'Venerable Sangha, listen! So-and-so has received full ordination from so-and-so, has already been asked about pure and unobstructed Dharmas in the Bhikshuni (female monastic) Sangha, has already requested full ordination from the Sangha, parents and husband have already consented, has already sought a preceptor, has all five robes and bowl, has completed two years of training in the precepts, has already requested the Karma (ritual) for keeping a group, and has declared pure and unobstructed Dharmas herself. If the Sangha is ready, Sangha so-and-so, Bhikshuni so-and-so, I wish to speak of the three supports in the Sangha.' 'Venerable ones, listen, Bhikshuni so-and-so, I wish to speak of the three supports in the Sangha, and the Sangha consents in silence, so this matter shall proceed thus.' 'Good woman, listen! This is because the Tathagata, the Arhat, the Samyaksambuddha, wishes to benefit, and has correctly established the three supports among the Shravaka (disciple) Bhikshuni Sangha. If a good woman is capable of endurance and has an upright mind, then give her full ordination, if she is not capable of endurance, then do not give her full ordination. A rag robe (a robe made from discarded cloth), easily obtained with little effort, should be clean and without faults, in accordance with the Bhikshuni Dharma, relying on this to leave home and receive full ordination, in order to become a Bhikshuni. Among these, can you endure holding a rag robe for the rest of your life?' Answer: 'I can.' 'If you obtain a kimsuka robe (a type of wool fabric), a wool robe, a chuma robe (made of grass), a kauseya robe (made of silk), a sana robe (made of flax), a hemp robe, or a kummati robe (made of bark) in the long term.' Like this, relying on alms food, relying on discarded medicine, as explained extensively above. 'Venerable Sangha, listen! So-and-so has received full ordination from so-and-so, has already been asked about pure and unobstructed Dharmas in the Bhikshuni Sangha, has already requested full ordination from the Sangha, parents and husband have already consented, has already sought a preceptor, has all five robes and bowl,

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具，二歲學戒滿，已作乞畜眾羯磨竟，自說清凈無遮法，已堪忍三依。若僧時到，僧與某甲受具足，和上尼某甲。白如是。」「大德僧聽！某甲從某甲受具足，已比丘尼眾中清凈無遮法，已從僧乞受具足，父母夫主已聽，已求和上，五衣缽具，二歲學戒滿，已作乞畜眾羯磨竟，自說清凈無遮法，已堪忍三依。僧今與某甲受具足，和上尼某甲。諸大德忍與某甲受具足，和上尼某甲，忍者默然，若不忍便說。是第一羯磨。」第二、第三亦如是說。「僧與某甲受具足竟，和上尼某甲，僧忍默然故，是事如是持。」「善女聽！汝已受具足，善受具足，一白三羯磨、無遮法、和合僧、二部眾、十眾已上。汝今當敬重於佛、敬重於法、敬重於僧、敬重和上、敬重阿阇梨。汝已遭遇，人身難得、佛世難值、聞法亦難、眾僧和合意願成就難。頂禮釋師子及諸聲聞眾，已得具足，如無憂華離於塵水，汝當依倚修習泥洹善法得具足。」

佛住毗舍離大林重閣精舍，爾時法豫比丘尼弟子欲受具足，時庵婆羅離車童子，聞法豫弟子欲受具足，便作是念：「此女於我有如是不饒益事，今若出精舍門者，我當更捉壞其梵行，令不得受具足。」法預比丘尼聞已往到世尊所，頭面禮足卻住一面，白佛言：「世尊！我有弟子欲受具足，若出精舍者畏

【現代漢語翻譯】 現代漢語譯本：『具』指受具足戒，即正式成為比丘尼。此人已學習戒律兩年期滿，已經完成請求畜眾羯磨（指請求僧團允許其蓄養弟子）的儀式，自己聲明清凈沒有違犯任何遮障受戒的戒條，已經能夠忍受三依（指粗衣、糞掃衣、樹下坐）。如果僧團時間允許，僧團將為某甲授予具足戒，和尚尼為某甲。如是稟白。」「大德僧眾請聽！某甲從某甲處接受具足戒，已經在比丘尼眾中聲明清凈沒有違犯任何遮障受戒的戒條，已經向僧團請求接受具足戒，父母和丈夫已經允許，已經請求了和尚，五衣和缽具已齊備，學習戒律兩年期滿，已經完成請求畜眾羯磨的儀式，自己聲明清凈沒有違犯任何遮障受戒的戒條，已經能夠忍受三依。僧團現在為某甲授予具足戒，和尚尼為某甲。諸位大德如果同意為某甲授予具足戒，和尚尼為某甲，就保持沉默，如果不同意就請說出來。這是第一次羯磨。」第二次、第三次也像這樣說。「僧團為某甲授予具足戒完畢，和尚尼為某甲，僧團同意，因為保持了沉默，此事就這樣決定了。」「善女聽著！你已經受了具足戒，好好地接受具足戒，一白三羯磨、無遮法、和合僧、二部眾、十眾以上。你現在應當敬重佛、敬重法、敬重僧、敬重和尚、敬重阿阇梨。你已經遇到了，人身難得、佛世難值、聽聞佛法也很難、眾僧和合意願成就更難。頂禮釋迦獅子以及諸位聲聞眾，已經得到具足戒，如同無憂花脫離塵土和水，你應當依靠修習泥洹（涅槃）的善法而得到具足。」 佛陀住在毗舍離大林重閣精舍時，當時法豫比丘尼的弟子想要受具足戒，這時庵婆羅離車童子，聽說法豫的弟子想要受具足戒，就產生這樣的想法：『這個女子曾經對我有不如意的事情，現在如果她走出精舍的門，我就要抓住她，破壞她的梵行，讓她不能受具足戒。』法預比丘尼聽到后，前往世尊處，頭面頂禮佛足後站在一邊，對佛說：『世尊！我的弟子想要受具足戒，如果走出精舍，恐怕...

【English Translation】 English version: 'Ju' (具) refers to receiving the full monastic precepts, i.e., formally becoming a Bhikkhuni (nun). This person has completed two years of training in the precepts, has completed the ceremony of requesting to maintain a following (乞畜眾羯磨), has declared herself pure and without any impediments to receiving the precepts, and is able to endure the three supports (三依, referring to coarse robes, robes made from discarded cloth, and sitting under trees). If the Sangha (僧) has the time, the Sangha will confer the full precepts on so-and-so, with Bhikkhuni so-and-so as the preceptor. Let it be announced thus.' 'Venerable Sangha, listen! So-and-so is receiving the full precepts from so-and-so, has declared herself pure and without any impediments to receiving the precepts in the Bhikkhuni Sangha, has requested to receive the full precepts from the Sangha, her parents and husband have given permission, she has requested a preceptor, her five robes and alms bowl are complete, she has completed two years of training in the precepts, has completed the ceremony of requesting to maintain a following, has declared herself pure and without any impediments to receiving the precepts, and is able to endure the three supports. The Sangha is now conferring the full precepts on so-and-so, with Bhikkhuni so-and-so as the preceptor. Venerable ones, if you agree to confer the full precepts on so-and-so, with Bhikkhuni so-and-so as the preceptor, remain silent; if you do not agree, then speak. This is the first Karma (羯磨).' The second and third times are also spoken in this way. 'The Sangha has completed conferring the full precepts on so-and-so, with Bhikkhuni so-and-so as the preceptor. The Sangha agrees, because it has remained silent. This matter is thus decided.' 'Good woman, listen! You have received the full precepts, receive the full precepts well. One announcement and three Karmas, without impediments, harmonious Sangha, two assemblies, ten or more members. You should now respect the Buddha, respect the Dharma, respect the Sangha, respect the preceptor, respect the Acharya (阿阇梨). You have encountered that which is difficult to encounter: a human body is difficult to obtain, a Buddha's appearance in the world is difficult to encounter, hearing the Dharma is also difficult, and the harmonious agreement of the Sangha to fulfill your wishes is even more difficult. Pay homage to Shakya (釋迦) Lion and all the Shravakas (聲聞) assembly. Having obtained the full precepts, like an Ashoka (無憂) flower free from dust and water, you should rely on cultivating the good Dharma of Nirvana (泥洹) to attain completeness.' The Buddha was residing at the Great Forest Multi-storied Pavilion Vihara (精舍) in Vaishali (毗舍離). At that time, a female disciple of Bhikkhuni Dharma-preya (法豫) wished to receive the full precepts. Then, the Lichchavi (離車) youth Ambalatthika (庵婆羅離車童子), hearing that Dharma-preya's disciple wished to receive the full precepts, had this thought: 'This woman has caused me displeasure in the past. Now, if she leaves the gate of the Vihara, I will seize her and destroy her Brahmacharya (梵行), preventing her from receiving the full precepts.' Bhikkhuni Dharma-preya, having heard this, went to the World-Honored One (世尊), bowed her head to his feet, stood to one side, and said to the Buddha: 'World-Honored One! My disciple wishes to receive the full precepts, but if she leaves the Vihara, I fear...

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壞梵行，彼間住，此間僧得與遙受具足不？」佛言：「得！先比丘尼眾與受具足已，往比丘僧中乞使受具足。」尼僧與受具足已，法預即往白比丘僧乞使受具足。羯磨人應作是說：「大德僧聽！法預比丘尼弟子某甲欲受具足，若來者畏傷梵行。若僧時到，僧法預比丘尼弟子某甲，欲從僧乞使受具足。諸大德僧聽法預比丘尼弟子某甲欲乞使受具足，僧忍默然故，是事如是持。」和上尼應僧中䠒跪合掌作如是言：「大德僧憶念！我法預比丘尼，弟子某甲欲受具足，若來者畏傷梵行，已比丘尼眾中受具足無遮法。我某甲為弟子某甲乞使受具足，唯愿大德僧哀愍故，與我弟子某甲使受具足。」如是至三。僧中應羯磨堪能者，若二、若三不得羯磨眾。羯磨人應作是說：「大德僧聽！法預比丘尼弟子某甲欲受具足，已比丘尼眾中受具足無遮法，若來者畏傷梵行。法預比丘尼為弟子某甲，已從僧乞使受具足。若僧時到，僧今羯磨，某甲、某甲比丘為法預弟子某甲受具足。白如是。」「大德僧聽！法預比丘尼為弟子某甲受具足，已比丘尼眾中受具足無遮法，若來者畏傷梵行。法預比丘尼為弟子某甲，已從僧乞使受具足。僧今羯摩某甲某甲比丘使為法預比丘尼弟子某甲受具足。諸大德忍羯磨某甲、某甲比丘使為法預比丘尼弟子某甲受具足

【現代漢語翻譯】 現代漢語譯本： 『如果一個比丘尼住在遠離比丘僧團的地方，並且她之前有過不清凈的行為，她還能通過遠端方式接受具足戒嗎？』佛陀回答：『可以。首先，比丘尼僧團應該給她授具足戒，然後她再到比丘僧團中請求派遣使者來完成她的具足戒。』 比丘尼僧團給她授戒后，法預（Dharmapriya）應該立即去稟告比丘僧團，請求派遣使者來完成具足戒。羯磨師應該這樣說：『大德僧眾請聽！法預比丘尼的弟子某甲（name of the nun）想要受具足戒，但如果親自前來，恐怕會傷害她的梵行。如果僧團認為時機已到，僧團允許法預比丘尼的弟子某甲，從僧團請求派遣使者來完成具足戒。諸位大德僧眾請聽，法預比丘尼的弟子某甲想要請求派遣使者來完成具足戒，僧團如果同意就保持沉默，此事就這樣決定。』 授戒和尚尼應該在僧團中跪下，合掌，這樣說：『大德僧眾請憶念！我的弟子某甲想要受具足戒，但如果親自前來，恐怕會傷害她的梵行，她已經在比丘尼僧團中接受了具足戒，並且沒有遮法（impediments）。我某甲為我的弟子某甲請求派遣使者來完成具足戒，唯愿大德僧眾慈悲憐憫，為我的弟子某甲派遣使者來完成具足戒。』這樣重複三次。 僧團中應該由有能力的羯磨師來執行羯磨，如果只有兩位或三位比丘，則不能進行羯磨。羯磨師應該這樣說：『大德僧眾請聽！法預比丘尼的弟子某甲想要受具足戒，已經在比丘尼僧團中接受了具足戒，並且沒有遮法，但如果親自前來，恐怕會傷害她的梵行。法預比丘尼已經為她的弟子某甲，向僧團請求派遣使者來完成具足戒。如果僧團認為時機已到，僧團現在進行羯磨，指定某甲（name of the bhikkhu）、某甲比丘（name of the bhikkhu）作為使者，為法預的弟子某甲授具足戒。』 『大德僧眾請聽！法預比丘尼為她的弟子某甲請求授具足戒，她已經在比丘尼僧團中接受了具足戒，並且沒有遮法，但如果親自前來，恐怕會傷害她的梵行。法預比丘尼已經為她的弟子某甲，向僧團請求派遣使者來完成具足戒。僧團現在進行羯磨，指定某甲、某甲比丘作為使者，為法預比丘尼的弟子某甲授具足戒。如果諸位大德同意指定某甲、某甲比丘作為使者，為法預比丘尼的弟子某甲授具足戒，'

【English Translation】 English version: 'If a bhikkhuni (female monastic) lives far away and has a history of misconduct, can she receive the upasampada (full ordination) remotely?' The Buddha said, 'Yes. First, the bhikkhuni sangha (community of female monastics) should give her the upasampada, and then she should request the bhikkhu sangha (community of male monastics) to send messengers to complete her upasampada.' After the bhikkhuni sangha has given her the upasampada, Dharmapriya (name of a bhikkhuni) should immediately inform the bhikkhu sangha and request them to send messengers to complete the upasampada. The kamma (act of formal procedure) master should say this: 'Venerable sangha, please listen! Bhikkhuni Dharmapriya's disciple, so-and-so (name of the nun), wants to receive the upasampada, but if she comes in person, it is feared that her brahmacarya (holy life) will be harmed. If the sangha deems it the right time, the sangha allows Dharmapriya's disciple, so-and-so, to request the sangha to send messengers to complete the upasampada. Venerable sangha, please listen, Dharmapriya's disciple, so-and-so, wants to request the sending of messengers to complete the upasampada; if the sangha agrees, remain silent; this matter is thus decided.' The preceptor nun should kneel in the sangha, with palms together, and say this: 'Venerable sangha, please remember! My disciple, so-and-so, wants to receive the upasampada, but if she comes in person, it is feared that her brahmacarya will be harmed. She has already received the upasampada in the bhikkhuni sangha and has no impediments (avarana-dhamma). I, so-and-so, request the sangha to send messengers to complete the upasampada for my disciple, so-and-so. May the venerable sangha have compassion and send messengers to complete the upasampada for my disciple, so-and-so.' Repeat this three times. The kamma should be performed in the sangha by a competent kamma master; if there are only two or three bhikkhus (male monastics), the kamma cannot be performed. The kamma master should say this: 'Venerable sangha, please listen! Bhikkhuni Dharmapriya's disciple, so-and-so, wants to receive the upasampada, has already received the upasampada in the bhikkhuni sangha, and has no impediments, but if she comes in person, it is feared that her brahmacarya will be harmed. Bhikkhuni Dharmapriya has already requested the sangha to send messengers to complete the upasampada for her disciple, so-and-so. If the sangha deems it the right time, the sangha now performs the kamma, designating so-and-so (name of the bhikkhu), so-and-so bhikkhu (name of the bhikkhu) as messengers to give the upasampada to Dharmapriya's disciple, so-and-so.' 'Venerable sangha, please listen! Bhikkhuni Dharmapriya requests the upasampada for her disciple, so-and-so, who has already received the upasampada in the bhikkhuni sangha and has no impediments, but if she comes in person, it is feared that her brahmacarya will be harmed. Bhikkhuni Dharmapriya has already requested the sangha to send messengers to complete the upasampada for her disciple, so-and-so. The sangha now performs the kamma, designating so-and-so, so-and-so bhikkhu as messengers to give the upasampada to Dharmapriya's disciple, so-and-so. If the venerable ones agree to designate so-and-so, so-and-so bhikkhu as messengers to give the upasampada to Dharmapriya's disciple, so-and-so,'

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者默然，若不忍便說。是初羯磨。」第二、第三亦如是說。「僧已羯磨某甲某、甲比丘使為法預比丘尼弟子某甲受具足竟，僧忍默然故，是事如是持。」是比丘受羯磨竟，即應往比丘尼精舍。受具足人應向使乞，䠒跪合掌作如是言：「大德僧憶念！我某甲從和上尼某甲受具足，已比丘尼眾中受具足，清凈無遮法。我若出此間者畏傷梵行，此間住。我某甲，和上尼某甲，今從僧乞受具足，唯愿僧哀愍故，與我受具足。」如是至三。和上尼應共使到僧中，和上尼應乞，䠒跪合掌作如是言：「大德僧憶念！我法預比丘尼，弟子某甲欲受具足，已比丘尼眾中受具足，清凈無遮法，若來者畏傷梵行，彼間住。我法預弟子某甲今從僧乞受具足，唯愿僧哀愍故與受具足。」如是三乞。羯磨人應作是說：「大德僧聽！某甲從某甲受具足，已比丘尼眾中受具足，清凈無遮法，若來者畏傷梵行，彼間住。和上尼某甲已從僧乞受具足。若僧時到，僧與某甲受具足，和上尼某甲。白如是。」一白三羯磨已，和上尼共使還至比丘尼精舍，作如是言：「善女聽！汝已受具足，一白三羯磨、無遮法、十眾以上、和合二部眾。受具足竟，汝應恭敬三寶，汝已遭遇，人身難得、佛世難值、聞法亦難。」是名二歲學戒二部眾中受具足。是名第二敬法。

【現代漢語翻譯】 現代漢語譯本：

『（如果）他們沉默，如果他們不忍心，就說出來。這是最初的羯磨（karma，行動）。』第二、第三次也像這樣說。『僧團已經羯磨（karma，行動），某甲（某甲）比丘，讓某甲（某甲）比丘尼的弟子某甲（某甲）受具足戒完畢，僧團忍可並沉默，所以這件事就這樣成立。』這位比丘受羯磨（karma，行動）完畢后，就應該前往比丘尼精舍。受具足戒的人應該向使者乞求，雙膝跪地，合掌，這樣說：『大德僧團憶念！我某甲（某甲）從和上尼（Upadhyayani，親教師尼）某甲（某甲）處受具足戒，已經在比丘尼眾中受具足戒，清凈沒有遮法。我如果離開這裡，害怕會傷害梵行，所以想住在這裡。我某甲（某甲），和上尼（Upadhyayani，親教師尼）是某甲（某甲），現在從僧團乞求受具足戒，唯愿僧團因為哀愍我的緣故，給我受具足戒。』像這樣說三次。和上尼（Upadhyayani，親教師尼）應該和使者一起到僧團中，和上尼（Upadhyayani，親教師尼）應該乞求，雙膝跪地，合掌，這樣說：『大德僧團憶念！我的法預比丘尼，弟子某甲（某甲）想要受具足戒，已經在比丘尼眾中受具足戒，清凈沒有遮法，如果（她）來（到別處），害怕會傷害梵行，所以想在那裡住。我的法預弟子某甲（某甲）現在從僧團乞求受具足戒，唯愿僧團因為哀愍的緣故，給她受具足戒。』像這樣乞求三次。羯磨（karma，行動）人應該這樣說：『大德僧團聽！某甲（某甲）從某甲（某甲）處受具足戒，已經在比丘尼眾中受具足戒，清凈沒有遮法，如果（她）來（到別處），害怕會傷害梵行，所以想在那裡住。和上尼（Upadhyayani，親教師尼）某甲（某甲）已經從僧團乞求受具足戒。如果僧團時間到了，僧團就給某甲（某甲）受具足戒，和上尼（Upadhyayani，親教師尼）是某甲（某甲）。稟白如上。』經過一次稟白三次羯磨（karma，行動）后，和上尼（Upadhyayani，親教師尼）和使者一起回到比丘尼精舍，這樣說：『善女聽！你已經受具足戒，經過一次稟白三次羯磨（karma，行動）、沒有遮法、十眾以上、和合二部眾。受具足戒完畢，你應該恭敬三寶，你已經遭遇，人身難得、佛世難值、聞法也難。』這叫做二歲學戒在二部眾中受具足戒。這叫做第二敬法。

【English Translation】 English version:

'They remain silent; if they cannot bear it, they should speak. This is the initial karma (action).' The second and third times are spoken similarly. 'The Sangha has performed the karma (action) for Bhikshu (monk) so-and-so, to have Bhikshu (monk) so-and-so act as the messenger for Bhikshuni (nun) disciple so-and-so to receive full ordination. The Sangha approves and remains silent; therefore, this matter is thus established.' After this Bhikshu (monk) has received the karma (action), he should go to the Bhikshuni (nun) monastery. The person receiving full ordination should request from the messenger, kneeling and joining palms, saying thus: 'Venerable Sangha, remember! I, so-and-so, have received full ordination from Upadhyayani (preceptress) so-and-so, and have already received full ordination within the Bhikshuni (nun) Sangha, with purity and without impediments. If I leave this place, I fear it will harm my Brahmacharya (holy life), so I wish to stay here. I, so-and-so, whose Upadhyayani (preceptress) is so-and-so, now request full ordination from the Sangha. May the Sangha, out of compassion, grant me full ordination.' Say this three times. The Upadhyayani (preceptress) should go with the messenger to the Sangha. The Upadhyayani (preceptress) should request, kneeling and joining palms, saying thus: 'Venerable Sangha, remember! My Dharma-preaching Bhikshuni (nun) disciple, so-and-so, wishes to receive full ordination, and has already received full ordination within the Bhikshuni (nun) Sangha, with purity and without impediments. If she comes (elsewhere), she fears it will harm her Brahmacharya (holy life), so she wishes to stay there. My Dharma-preaching disciple, so-and-so, now requests full ordination from the Sangha. May the Sangha, out of compassion, grant her full ordination.' Request this three times. The karma (action) performer should say thus: 'Venerable Sangha, listen! So-and-so has received full ordination from so-and-so, and has already received full ordination within the Bhikshuni (nun) Sangha, with purity and without impediments. If she comes (elsewhere), she fears it will harm her Brahmacharya (holy life), so she wishes to stay there. Upadhyayani (preceptress) so-and-so has already requested full ordination from the Sangha. If the Sangha is ready, the Sangha will grant full ordination to so-and-so, whose Upadhyayani (preceptress) is so-and-so. Report thus.' After one announcement and three karmas (actions), the Upadhyayani (preceptress) and the messenger return to the Bhikshuni (nun) monastery, saying thus: 'Good woman, listen! You have already received full ordination, after one announcement and three karmas (actions), without impediments, with more than ten members, and the combined two assemblies in harmony. Having completed the full ordination, you should respectfully revere the Three Jewels. You have encountered what is rare: a human body is difficult to obtain, encountering a Buddha's era is difficult, and hearing the Dharma is also difficult.' This is called receiving full ordination in the two assemblies after two years of training in the precepts. This is called the second respect for the Dharma.

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說罪者，比丘尼不得說比丘實罪、非實罪。比丘得說尼實罪，不得說非實罪。尼不得說言醫師比丘、犯戒比丘、摩訶羅比丘，若親里者得軟語諫，不得呵責。若是年少，應語：「汝今不學，待老當學耶？汝后當教詔弟子，汝不學者，后弟子亦當學汝作惡，是故汝應隨順學，受經、誦經。」若比丘尼說比丘過，言醫師比丘、犯戒比丘、摩訶羅比丘者，越敬法。比丘得說比丘尼實過，不得呵責言剃髮老嫗、淫蕩老嫗、摩訶梨老嫗。若是親里作非法者，得語言：「莫作是事。」不得呵罵，應軟語諫。若年少者，應語：「汝今不學，待老當學耶？汝后當教詔弟子，汝不學者，后弟子亦當學汝作惡，是故當受經、誦經。」若比丘呵罵比丘尼言：「剃髮老嫗、淫蕩老嫗、摩訶梨，不善不識恩養。」者，越毗尼罪。是名比丘尼不得說比丘實罪非實罪，比丘得說比丘尼實罪。是名第三敬法。

不先受者，比丘尼不先比丘受食、房舍、床褥。若有人請比丘尼食者，應語：「先請上尊眾。」若言：「我于彼無敬心，正欲請諸比丘尼。」者，應語：「我亦不受。」若言：「我先已曾請僧前食、后食，已曾共人請，未曾請諸尼。」若爾者應受。下至先與僧一摶食者，比丘尼后得種種好食無罪。若有人來言：「我欲與尼作房。」應語：「

【現代漢語翻譯】 現代漢語譯本：關於說罪，比丘尼（bhikkhuni，女性出家人）不得說比丘（bhikkhu，男性出家人）真實的罪行或不真實的罪行。比丘可以說比丘尼真實的罪行，但不得說不真實的罪行。比丘尼不得說某比丘是『醫師比丘』、『犯戒比丘』、『摩訶羅比丘』（Maharo bhikkhu，指懶惰的比丘），如果是親戚，可以用溫和的言語勸諫，但不得呵責。如果是年輕的比丘，應該說：『你現在不學習，要等到年老才學習嗎？你以後要教導弟子，你不學習，以後你的弟子也會學你作惡，所以你應該順從學習，接受經文、背誦經文。』如果比丘尼說比丘的過失，說某比丘是『醫師比丘』、『犯戒比丘』、『摩訶羅比丘』，就違越了敬法。比丘可以說比丘尼真實的過失，但不得呵責說『剃髮老嫗』、『老嫗』、『摩訶梨老嫗』。如果是親戚做了不如法的事情，可以說：『不要做這件事。』不得呵罵，應該用溫和的言語勸諫。如果是年輕的比丘尼，應該說：『你現在不學習，要等到年老才學習嗎？你以後要教導弟子，你不學習，以後你的弟子也會學你作惡，所以應當接受經文、背誦經文。』如果比丘呵罵比丘尼說：『剃髮老嫗、老嫗、摩訶梨，不善良，不識恩養。』就違越了毗尼罪（Vinaya，戒律）。這叫做比丘尼不得說比丘真實的罪行或不真實的罪行，比丘可以說比丘尼真實的罪行。這是第三敬法。

關於不先接受供養，比丘尼不得先於比丘接受食物、房舍、床褥。如果有人請比丘尼吃飯，應該說：『先請上座的比丘眾。』如果對方說：『我對他們沒有敬意，只想請各位比丘尼。』應該說：『那我也不接受。』如果對方說：『我曾經請僧眾先吃飯、后吃飯，也曾經和別人一起請，但沒有單獨請過比丘尼。』如果是這樣，就可以接受。哪怕是先給僧眾一小團食物，比丘尼之後得到各種好的食物也沒有罪過。如果有人來說：『我想為比丘尼建造房屋。』應該說：

【English Translation】 English version: Regarding speaking of offenses, a bhikkhuni (female monastic) must not speak of a bhikkhu's (male monastic) actual or untrue offenses. A bhikkhu may speak of a bhikkhuni's actual offenses, but must not speak of untrue offenses. A bhikkhuni must not say that a certain bhikkhu is a 'physician bhikkhu,' a 'rule-breaking bhikkhu,' or a 'Maharo bhikkhu' (Maharo bhikkhu, referring to a lazy bhikkhu). If it is a relative, gentle admonishment is allowed, but not scolding. If it is a young bhikkhu, one should say: 'If you do not learn now, will you wait until you are old to learn? You will teach disciples later, and if you do not learn, your disciples will also learn from you to do evil. Therefore, you should follow and learn, receive the sutras, and recite the sutras.' If a bhikkhuni speaks of a bhikkhu's faults, saying that a certain bhikkhu is a 'physician bhikkhu,' a 'rule-breaking bhikkhu,' or a 'Maharo bhikkhu,' she violates the law of respect. A bhikkhu may speak of a bhikkhuni's actual faults, but must not scold, saying 'shaved-headed old woman,' '** old woman,' or 'Mahali old woman.' If a relative does something unlawful, one may say: 'Do not do this.' One must not scold, but should gently admonish. If it is a young bhikkhuni, one should say: 'If you do not learn now, will you wait until you are old to learn? You will teach disciples later, and if you do not learn, your disciples will also learn from you to do evil. Therefore, you should receive the sutras and recite the sutras.' If a bhikkhu scolds a bhikkhuni, saying: 'Shaved-headed old woman, ** old woman, Mahali, you are unkind and do not recognize kindness,' he commits a Vinaya (Vinaya, monastic rules) offense. This is called a bhikkhuni not speaking of a bhikkhu's actual or untrue offenses, and a bhikkhu speaking of a bhikkhuni's actual offenses. This is the third law of respect.

Regarding not receiving first, a bhikkhuni must not receive food, lodging, or bedding before a bhikkhu. If someone invites a bhikkhuni for a meal, she should say: 'First invite the senior sangha (community of monks).' If they say: 'I have no respect for them, I only want to invite the bhikkhunis,' she should say: 'Then I will not accept either.' If they say: 'I have invited the sangha before for meals before and after, and I have invited with others, but I have never invited the bhikkhunis alone,' then she may accept. Even if the sangha is given a small lump of food first, the bhikkhuni is not at fault if she receives various good foods afterward. If someone comes and says: 'I want to build a house for the bhikkhunis,' she should say:

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先與上尊眾作。」若言：「我于彼無敬心，正欲與尼作。」應語：「我亦不受。」若言：「我先已曾與僧作房舍、講堂、溫室、食堂、門屋、井屋、廁屋、洗腳處屋，曾共眾人作，未曾為尼作。」若爾者應受。下至先與僧一蚊廚，后比丘尼受大房無罪。若有人來與比丘尼床褥者，應語：「先與上尊眾。」若言：「我于彼無敬心。」應語：「我亦不受。」若言：「我先已曾與比丘僧床褥、枕俱、執臥具，未曾與尼。」若爾者得受。下至先與比丘僧一小床，比丘尼后受好床褥無罪。若檀越未曾飯僧施床褥，比丘尼先受者，越敬法。是名比丘尼不先受食床褥。第四敬法竟。

半月摩那埵者，若比丘尼越敬法，應二部眾中半月行摩那埵。若犯十九僧伽婆尸沙，應二部眾中半月行摩那埵，比丘尼眾中行隨順法，應日日白二部僧，是名二部僧。是名比丘尼二部眾中半月行摩那埵。第五敬法竟。

半月問布薩求教誡者，比丘尼至布薩日，若一切尼僧、若遣使至比丘精舍禮塔已，至知識比丘所，與清凈欲，作如是言：「一切比丘尼僧和合禮比丘僧足，問布薩請教誡。」如是三說。僧布薩時，誦戒比丘應作是說：「大德僧聽！今布薩爾所日已過，余爾所日在，佛聲聞僧常所行事，諸大德不來，諸比丘說欲清凈，誰與比丘尼取

【現代漢語翻譯】 現代漢語譯本：『先供養上座比丘僧眾。』如果他說：『我對他們沒有敬意，只想供養比丘尼。』應該說：『我也不接受。』如果他說：『我之前已經為比丘僧眾建造房舍、講堂、溫室、食堂、門屋、井屋、廁所、洗腳處等，曾經和大家一起做，但從未為比丘尼做過。』如果是這樣，就可以接受。哪怕之前只供養過比丘僧眾一個蚊帳，之後比丘尼接受大的房舍也沒有罪過。如果有人來供養比丘尼床褥，應該說：『先供養上座比丘僧眾。』如果他說：『我對他們沒有敬意。』應該說：『我也不接受。』如果他說：『我之前已經供養過比丘僧眾床褥、枕頭、坐臥用具，但從未供養過比丘尼。』如果是這樣，就可以接受。哪怕之前只供養過比丘僧眾一張小床，比丘尼之後接受好的床褥也沒有罪過。如果施主從未供養過比丘僧眾飯食或床褥，比丘尼先接受了，就違越了敬法。這叫做比丘尼不先接受飲食和床褥。第四敬法結束。 半月行摩那埵（Mānatta，懺悔期）者，如果比丘尼違越敬法，應該在兩個僧團中進行半個月的摩那埵。如果觸犯十九條僧伽婆尸沙（Saṃghādisesa，僧殘罪），應該在兩個僧團中進行半個月的摩那埵，在比丘尼僧團中行隨順法，應該每天向兩個僧團稟白，這叫做二部僧。這叫做比丘尼在兩個僧團中進行半個月的摩那埵。第五敬法結束。 半月詢問布薩（Uposatha，齋戒）並請求教誡者，比丘尼在布薩日，如果所有比丘尼僧團，或者派遣使者到比丘精舍禮塔后，到有知識的比丘那裡，給予清凈的意願，這樣說：『所有比丘尼僧團和合禮敬比丘僧團的足，詢問布薩並請求教誡。』這樣說三次。僧團在布薩時，誦戒比丘應該這樣說：『大德僧眾請聽！今天布薩已經過了這麼多天，還剩下這麼多天，佛陀聲聞僧眾經常做的事情，各位大德不來，各位比丘說出清凈的意願，誰來為比丘尼取……』

【English Translation】 English version: 'First offer it to the senior monks.' If he says, 'I have no respect for them; I only want to offer it to the nuns,' you should say, 'I will not accept it either.' If he says, 'I have previously made houses, lecture halls, warm rooms, dining halls, gatehouses, well houses, toilet houses, and foot-washing places for the monks; I have done it with everyone, but I have never done it for the nuns,' then you should accept it. Even if he has only offered a mosquito net to the monks before, it is not a sin for the nuns to receive a large house later. If someone comes to offer bedding to the nuns, you should say, 'First offer it to the senior monks.' If he says, 'I have no respect for them,' you should say, 'I will not accept it either.' If he says, 'I have previously offered bedding, pillows, and sitting and sleeping equipment to the monks, but I have never offered it to the nuns,' then you may accept it. Even if he has only offered a small bed to the monks before, it is not a sin for the nuns to receive good bedding later. If the donor has never offered food or bedding to the monks, and the nuns receive it first, it is a transgression of the Law of Respect. This is called nuns not receiving food and bedding first. The Fourth Law of Respect ends. Regarding the half-month Mānatta (period of probation): If a nun violates the Law of Respect, she should undergo a half-month of Mānatta in both Saṃghas (communities). If she commits one of the nineteen Saṃghādisesas (offenses requiring formal meetings of the Saṃgha), she should undergo a half-month of Mānatta in both Saṃghas, and practice the conforming practice in the nuns' Saṃgha, and should report to both Saṃghas daily. This is called the two Saṃghas. This is called a nun undergoing a half-month of Mānatta in both Saṃghas. The Fifth Law of Respect ends. Regarding asking for the Uposatha (observance day) and requesting instruction every half-month: On the Uposatha day, if all the nuns, or if they send a messenger to the monks' monastery after venerating the stupa, go to a knowledgeable monk, and give their consent to purity, saying, 'All the nuns together venerate the feet of the monks, ask for the Uposatha and request instruction,' saying this three times. When the Saṃgha is observing the Uposatha, the monk reciting the precepts should say, 'Venerable Saṃgha, listen! Today so many days of the Uposatha have passed, and so many days remain. The things that the Buddha's disciples, the Saṃgha, regularly do, the venerable ones do not come, the monks declare their consent to purity, who will take [the message] for the nuns...'

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欲？」取尼欲人應至上座前，偏袒右肩合掌作如是言：「比丘尼僧和合禮比丘僧足，與清凈欲，問布薩請教誡。」如是三說。誦戒人應問：「誰教誡比丘尼？」若先有教誡人，後人應問言：「尼何日來？何處教誡？」先人應語：「某日來，在某處。」若無教誡人者，先取尼清凈欲。比丘應語尼言：「姊妹！無有教誡人，當謹慎莫放逸。」若比丘成就十二法，僧應羯磨作教誡人。何等十二？一、持戒；二、多聞不忘；三、持律廣略；四、辯才能說；五、學戒；六、學定；七、學慧；八、能除惡邪；九、梵行清凈；十、不污比丘尼凈行；十一、忍辱；十二、滿二十歲若過是。名成就十二法。僧應拜作教誡比丘尼人。羯磨者應作是說：「大德僧聽！某甲比丘十二法成就。若僧時到，僧拜某甲比丘教誡比丘尼。如是白。」「大德僧聽！某甲比丘十二法成就，僧今拜某甲比丘教誡比丘尼。諸大德忍拜某比丘教誡比丘尼者默然，若不忍者便說。是第一羯磨。」第二、第三亦如是說。「僧已拜某比丘作教誡尼人竟，僧忍默然故，是事如是持。」是比丘受羯磨已，應教誡比丘尼。

教法者，有八事。何等八？一、非時；二、非處；三、過時；四、時未至；五、不和合；六、眷屬；七、長句說法；八、迎教誡。非時者，從日沒至明

【現代漢語翻譯】 現代漢語譯本 『欲？』（是否需要）取尼欲人（傳遞比丘尼請求的人）應當到上座（資歷高的比丘）前，偏袒右肩，合掌，這樣說：『比丘尼僧和合禮比丘僧足，與清凈欲，問布薩（每半月舉行的誦戒儀式）請教誡。』這樣說三遍。誦戒人應當問：『誰教誡比丘尼？』如果先前有教誡人，後來的人應當問：『比丘尼哪天來？在何處接受教誡？』先前的人應當說：『某日來，在某處。』如果沒有教誡人，先取比丘尼的清凈欲。比丘應當對比丘尼說：『姊妹！沒有教誡人，應當謹慎，不要放逸。』如果比丘成就十二種條件，僧團應當羯磨（通過正式程式）任命他為教誡人。哪十二種條件？一、持戒；二、多聞不忘；三、持律廣略（精通戒律的廣義和略義）；四、辯才能說；五、學戒；六、學定；七、學慧；八、能除惡邪；九、梵行清凈（行為純潔）；十、不污比丘尼凈行；十一、忍辱；十二、滿二十歲或超過。名叫成就十二法。僧團應當推舉他作為教誡比丘尼的人。羯磨者應當這樣說：『大德僧聽！某甲比丘成就十二法。如果僧團認為時機已到，僧團推舉某甲比丘教誡比丘尼。如是白（宣佈）。』『大德僧聽！某甲比丘成就十二法，僧團現在推舉某甲比丘教誡比丘尼。諸位大德如果認可推舉某比丘教誡比丘尼就默然，如果不認可就說出來。這是第一羯磨。』第二、第三次也像這樣說。『僧團已經推舉某比丘作為教誡比丘尼的人完畢，僧團認可，因為默然的緣故，這件事就這樣決定了。』這位比丘接受羯磨后，應當教誡比丘尼。 教法方面，有八件事。哪八件？一、非時（時間不合適）；二、非處（地點不合適）；三、過時（過了時間）；四、時未至（時間未到）；五、不和合（不和諧）；六、眷屬（偏袒）；七、長句說法（冗長的說法）；八、迎教誡（主動請求教誡）。非時，指從日落到天亮。

【English Translation】 English version 『Desire?』 The one who takes the desire of the Bhikkhuni (the person who conveys the request of the Bhikkhuni) should go before the senior monk (the monk with high seniority), uncover the right shoulder, put the palms together, and say: 『The Bhikkhuni Sangha (community of nuns) pays homage to the feet of the Bhikkhu Sangha (community of monks), gives pure desire, and asks for the Uposatha (fortnightly recitation of precepts) and requests instruction.』 Say this three times. The one who recites the precepts should ask: 『Who instructs the Bhikkhunis?』 If there was an instructor before, the later person should ask: 『When did the Bhikkhuni come? Where did she receive instruction?』 The former person should say: 『She came on such and such day, at such and such place.』 If there is no instructor, first take the pure desire of the Bhikkhuni. The Bhikkhu should say to the Bhikkhuni: 『Sister! There is no instructor, you should be careful and not be negligent.』 If a Bhikkhu has achieved twelve qualities, the Sangha should perform a Kamma (formal procedure) to appoint him as an instructor. What are the twelve qualities? 1. Observance of precepts; 2. Learned and not forgetful; 3. Holding the Vinaya (monastic rules) in broad and concise terms; 4. Eloquent and able to speak; 5. Learning precepts; 6. Learning concentration; 7. Learning wisdom; 8. Able to remove evil and wrong; 9. Pure in conduct; 10. Not defiling the pure conduct of Bhikkhunis; 11. Patient; 12. Twenty years old or older. This is called achieving the twelve qualities. The Sangha should nominate him as the person to instruct the Bhikkhunis. The one performing the Kamma should say: 『Venerable Sangha, listen! Bhikkhu so-and-so has achieved the twelve qualities. If the Sangha deems it is the right time, the Sangha nominates Bhikkhu so-and-so to instruct the Bhikkhunis. This is the announcement.』 『Venerable Sangha, listen! Bhikkhu so-and-so has achieved the twelve qualities, the Sangha now nominates Bhikkhu so-and-so to instruct the Bhikkhunis. Those venerable ones who approve of nominating Bhikkhu so-and-so to instruct the Bhikkhunis, be silent; if you do not approve, then speak. This is the first Kamma.』 The second and third times are also said in the same way. 『The Sangha has completed the nomination of Bhikkhu so-and-so as the instructor of the Bhikkhunis, the Sangha approves, because of the silence, this matter is thus decided.』 After this Bhikkhu has received the Kamma, he should instruct the Bhikkhunis. Regarding the teaching of the Dharma, there are eight things. What are the eight things? 1. Inopportune time; 2. Inopportune place; 3. Past the time; 4. Time not yet arrived; 5. Disharmony; 6. Favoritism; 7. Lengthy speech; 8. Soliciting instruction. Inopportune time refers to the period from sunset to dawn.

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相未出教誡，是名非時。若比丘非時教誡比丘尼者，波逸提。非處者，不得深猥處、不得露現處，當在不深不露處，若講堂、若樹下。若比丘非處教誡比丘尼，越毗尼罪，是名非處。過時者，十四日、十五日是名過時。時未至者，月一日、若二日、三日，是名時未至。應從四日至十三日往教誡。時未至教誡比丘尼者，越毗尼罪，是名時未至。不和合者，比丘尼僧不和合不應教誡，和合已然後教誡。教誡人到已應問：「尼僧和合未？」若言：「和合。」應遣使呼言：「比丘尼來聽教誡。若老病、服藥、作衣缽事不得來者，應與欲。」如是言：「我某甲與教誡欲。」如是三說。若比丘尼僧不和合教誡者，越毗尼罪，是名不和合。眷屬者，不得偏教誡，應一切尼僧和合已然後教誡，是名眷屬。長語說者，如尊者難陀長語教誡尼，應作是說：「諸惡莫作，諸善奉行；自凈其意，是諸佛教。姊妹！此是教誡，欲聽者便聽，去者任意。」若比丘長語教誡比丘尼者，越毗尼罪，是名長語說法。迎教誡人法者，若比丘尼城邑聚落住，聞教誡比丘某日來，若無供給人者，應倩諸年少比丘赍持華香幡蓋往迎。若無者，隨其多少，下至合掌設敬代擔衣缽，若一由延、半由延、若一拘盧舍、半拘盧舍，下至出城邑聚落外迎。若不迎者，越毗尼罪

【現代漢語翻譯】 現代漢語譯本 在不適當的時間進行教誡，這被稱為『非時』。如果比丘在非時教誡比丘尼，犯波逸提罪（Pācittiya，一種輕罪）。 『非處』指的是不適當的地點，即不應在隱蔽猥褻的地方，也不應在公開暴露的地方。應當在不隱蔽也不暴露的地方，比如講堂或樹下。如果比丘在不適當的地點教誡比丘尼，犯越毗尼罪（a transgression of the Vinaya，違犯戒律的罪過），這被稱為『非處』。 『過時』指的是超過十四日、十五日的時間。『時未至』指的是月初的一日、二日、三日。應當從四日至十三日前往教誡。在時間未到時教誡比丘尼，犯越毗尼罪，這被稱為『時未至』。 『不和合』指的是比丘尼僧團不和合時，不應進行教誡，應當在僧團和合之後再進行教誡。教誡者到達后，應當詢問：『比丘尼僧團和合了嗎？』如果回答說：『和合了。』應當派遣使者去請，說：『比丘尼們來聽教誡。』如果年老的、生病的、服藥的、做衣缽事情的不能來，應當給予『欲』（chanda，同意權）。像這樣說：『我某甲（姓名）給予教誡欲。』這樣說三次。如果比丘尼僧團不和合時進行教誡，犯越毗尼罪，這被稱為『不和合』。 『眷屬』指的是不得只偏袒地教誡一部分人，應當一切比丘尼僧團和合之後再進行教誡，這被稱為『眷屬』。 『長語說』指的是像尊者難陀（Nanda）那樣長篇大論地教誡比丘尼，應當這樣說：『諸惡莫作，諸善奉行；自凈其意，是諸佛教。姊妹們！這是教誡，想聽的就聽，想離開的隨意。』如果比丘長篇大論地教誡比丘尼，犯越毗尼罪，這被稱為『長語說法』。 迎接教誡者的規矩是，如果比丘尼住在城邑聚落，聽到教誡比丘某日要來，如果沒有供養人，應當請一些年輕的比丘拿著華香幡蓋去迎接。如果沒有，就隨能力大小，至少合掌表示敬意，或者代替挑擔衣缽，哪怕是一由延（yojana，古代印度長度單位）、半由延、一拘盧舍（krosa，古代印度長度單位）、半拘盧舍，至少要出城邑聚落外去迎接。如果不迎接，犯越毗尼罪。

【English Translation】 English version To give instruction when the time is not right is called 'untimely'. If a bhikkhu instructs a bhikkhuni at an improper time, it is a Pācittiya offense (a minor offense). 'Inappropriate place' means not in a deeply secluded or indecent place, nor in an openly exposed place. It should be in a place that is neither deeply secluded nor exposed, such as a lecture hall or under a tree. If a bhikkhu instructs a bhikkhuni in an inappropriate place, it is a transgression of the Vinaya (rules of monastic discipline), and this is called 'inappropriate place'. 'Past the time' refers to exceeding the fourteenth or fifteenth day. 'Time not yet arrived' refers to the first, second, or third day of the month. One should go to instruct from the fourth to the thirteenth day. To instruct a bhikkhuni when the time has not yet arrived is a transgression of the Vinaya, and this is called 'time not yet arrived'. 'Not in harmony' means that when the bhikkhuni Sangha (community) is not in harmony, one should not give instruction; instruction should be given after the Sangha is in harmony. After the instructor arrives, one should ask: 'Is the bhikkhuni Sangha in harmony?' If they say, 'It is in harmony,' a messenger should be sent to say: 'Bhikkhunis, come to listen to the instruction.' If those who are old, sick, taking medicine, or engaged in making robes and bowls cannot come, they should give their 'chanda' (consent). Say like this: 'I, so-and-so (name), give my chanda for the instruction.' Say this three times. If instruction is given when the bhikkhuni Sangha is not in harmony, it is a transgression of the Vinaya, and this is called 'not in harmony'. 'Retinue' means that one should not instruct only a select few; instruction should be given after the entire bhikkhuni Sangha is in harmony, and this is called 'retinue'. 'Speaking at length' refers to instructing bhikkhunis at great length, like the Venerable Nanda. One should say like this: 'Do no evil, practice good; purify your mind, this is the teaching of all Buddhas. Sisters! This is the instruction; listen if you wish, leave if you please.' If a bhikkhu instructs a bhikkhuni at great length, it is a transgression of the Vinaya, and this is called 'speaking at length'. The proper way to welcome the instructor is that if bhikkhunis live in a town or village and hear that the instructing bhikkhu is coming on a certain day, if there is no one to provide offerings, they should ask some young bhikkhus to carry flowers, incense, banners, and canopies to welcome him. If there are none, then according to their ability, at least they should put their palms together to show respect, or take turns carrying his robes and bowl, even if it is for one yojana (ancient Indian unit of distance), half a yojana, one krosa (ancient Indian unit of distance), or half a krosa, at least they should go outside the town or village to welcome him. If they do not welcome him, it is a transgression of the Vinaya.

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。來已應勸化作前食、后食、非時漿，盡心供養，及眷屬七日勿令有乏。若無者，出己衣缽中余持用供養。若復無者，下至合掌恭敬。

教誡尼法者，若阿毗曇、若毗尼。阿毗曇者，九部修多羅。毗尼者，波羅提木叉廣略。

教誡人若尼來時，不得低頭而住，應觀相威儀。若見油澤涂頭、莊眼、著上色衣搗令光澤、白帶繫腰，如是者應呵。若是年少者，應語：「姊妹！汝今年少不學，待老當學耶？汝后當教詔弟子，汝不學者，弟子亦當學汝作惡，是故汝應隨順學受經、誦經。」若有俗人者不得教，勿令前人起不善心，言：「沙門教敕婦。」若爾不得教，應問余尼：「此是誰共行弟子？誰依止弟子？」問已，應語彼和上、阿阇梨教呵，令隨順行法，勿令作非威儀事。比丘教誡比丘尼時應如女想，比丘尼于教誡人如佛想，是名半月問布薩求教誡。第六敬法竟。

不依比丘不得住安居者，若親里欲請比丘尼安居者，尼應語檀越：「先請上尊。」若言：「我于彼無敬心，正欲請尼。」尼應語：「我亦不去。」若為親里欲去者，應自請比丘，到彼已應料理前食、后食、非時漿、安居衣，勿令有乏。若親里不與者，當自出己衣缽中余供給。若安居中比丘若死、若罷道、若余處去，尼不得去。三由延內有僧伽藍者

【現代漢語翻譯】 現代漢語譯本：對於已經到來的比丘尼，應該勸請施主準備好前食（早餐）、后食（午餐）和非時漿（飲料），盡心供養，以及供養她的眷屬，七天之內不要讓他們有所缺乏。如果沒有這些條件，就從自己的衣缽中拿出剩餘的物品來供養。如果再沒有，至少也要合掌恭敬。

教誡比丘尼的方法是，無論是關於阿毗曇（論藏，佛教哲學），還是關於毗尼（戒律）。阿毗曇指的是九部修多羅（經）。毗尼指的是波羅提木叉（戒經）的廣略內容。

教誡比丘尼時，如果看到有比丘尼來，不要低頭不看，應該觀察她的相貌和威儀。如果看到她頭上塗油，化妝，穿著鮮艷的衣服，故意弄得光亮，用白帶束腰，就應該呵斥她。如果是年輕的比丘尼，應該告訴她：『姊妹！你現在年輕不學習，難道要等到老了才學嗎？你以後還要教導弟子，如果你不學習，弟子也會學你做壞事，所以你應該順從地學習和接受經文，誦讀經文。』如果有在家俗人來，就不要教誡，不要讓對方產生不好的想法，說：『沙門教訓婦女。』如果這樣，就不要教誡，應該問其他的比丘尼：『這是誰一起修行的弟子？是誰依止的弟子？』問清楚后，應該告訴她的和尚（Upadhyaya，親教師）或阿阇梨（Acarya，軌範師）去教導和呵斥她，讓她順從地遵守戒律，不要做不合威儀的事情。比丘教誡比丘尼時，應該把她當成女性看待，比丘尼對於教誡她的人應該當成佛一樣看待，這叫做半月布薩時請求教誡。第六敬法完畢。

如果不依靠比丘，比丘尼就不能安居。如果有親戚想要邀請比丘尼安居，比丘尼應該告訴施主：『先請上座比丘。』如果施主說：『我對他們沒有敬意，只想請比丘尼。』比丘尼應該說：『我也不去。』如果因為親戚的緣故想要去，應該自己去邀請比丘，到了那裡后，應該準備好前食、后食、非時漿和安居的衣服，不要讓他們有所缺乏。如果親戚不提供，就應該從自己的衣缽中拿出剩餘的物品來供給。如果在安居期間，比丘如果死了、還俗了、或者去了其他地方，比丘尼不能離開。如果在三由延（Yojana，古印度長度單位）之內有僧伽藍（Samgharama，僧院），

【English Translation】 English version: When a Bhikkhuni (Buddhist nun) has arrived, one should encourage the donors to prepare the fore-meal (breakfast), the after-meal (lunch), and the non-time drink (beverages), and to provide offerings wholeheartedly, as well as to provide for her relatives, ensuring they lack nothing for seven days. If there are no such provisions, one should use the remaining items from one's own robes and bowl to provide offerings. If there is still nothing, one should at least join palms in reverence.

The method of instructing Bhikkhunis is regarding either the Abhidhamma (Buddhist philosophy) or the Vinaya (code of conduct). The Abhidhamma refers to the nine parts of the Sutras (discourses). The Vinaya refers to the extensive and concise contents of the Pratimoksha (code of monastic rules).

When instructing a Bhikkhuni, if one sees a Bhikkhuni coming, one should not lower one's head and remain still, but should observe her appearance and demeanor. If one sees her head anointed with oil, with makeup, wearing brightly colored clothes, deliberately making them shiny, and with a white belt tied around her waist, then one should rebuke her. If she is a young Bhikkhuni, one should tell her: 'Sister! You are young now and do not study; will you wait until you are old to study? You will later teach disciples, and if you do not study, the disciples will also learn from you and do evil. Therefore, you should obediently learn and receive the scriptures, and recite the scriptures.' If there is a layperson present, one should not instruct, lest the other person develop bad thoughts, saying: 'The Shramana (ascetic) is instructing women.' If that is the case, one should not instruct, but should ask other Bhikkhunis: 'Who is this disciple who practices with her? Who is she dependent on?' After asking, one should tell her Upadhyaya (preceptor) or Acarya (teacher) to instruct and rebuke her, so that she will obediently follow the Dharma (teachings) and not do things that are not in accordance with proper conduct. When a Bhikkhu (Buddhist monk) instructs a Bhikkhuni, he should regard her as a woman, and the Bhikkhuni should regard the one who instructs her as a Buddha. This is called requesting instruction during the bi-monthly Uposatha (observance day). The sixth, Reverence for the Dharma, is complete.

If one does not rely on a Bhikkhu, a Bhikkhuni cannot dwell in the rainy season retreat (Varshavasa). If relatives want to invite a Bhikkhuni to the rainy season retreat, the Bhikkhuni should tell the donors: 'First invite the senior Bhikkhus.' If the donors say: 'I have no respect for them, I only want to invite the Bhikkhuni,' the Bhikkhuni should say: 'I will not go either.' If one wants to go because of relatives, one should invite a Bhikkhu oneself, and after arriving there, one should prepare the fore-meal, the after-meal, the non-time drink, and the robes for the rainy season retreat, ensuring they lack nothing. If the relatives do not provide them, one should use the remaining items from one's own robes and bowl to provide them. If during the rainy season retreat, a Bhikkhu dies, disrobes, or goes elsewhere, the Bhikkhuni cannot leave. If there is a Samgharama (monastery) within three Yojana (ancient Indian unit of distance),

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，應通結界，半月應往問布薩。若道路賊難、恐怖畏奪命傷梵行，有此等諸難者，至后安居末應往自恣。若故有眾難者，當語親里：「為我請比丘來。」來已供給所須前食、后食及非時漿，勿令有乏，自恣已應還本處。若比丘尼欲住安居處，無比丘不得住安居。若住安居者，越敬法，是名無比丘住處，比丘尼不得安居。第七敬法竟。

比丘尼安居竟二部僧中受自恣者，比丘尼至自恣日受自恣已，明日清旦應一切往比丘僧所受自恣。尼僧中應羯磨一尼能受自恣者。羯磨人應作是說：「尼僧聽！某甲比丘尼能為尼僧作自恣人，若僧時到，僧羯磨某甲比丘尼為尼僧作自恣人。諸尼僧聽某甲比丘尼為尼僧作自恣人，僧忍默然故，是事如是持。」比丘、尼僧二眾各和合者，應作是說：「比丘、尼僧和合，比丘僧和合自恣說，若見聞疑罪，僧當語我，哀愍故。若見聞疑罪，當如法除。」第二、第三亦如是說。若比丘僧和合、眾多比丘尼者，應作是說：「眾多比丘尼、比丘僧和合自恣說，若見聞疑罪，僧當語。我哀愍故，若知若見，當如法除。」第二、第三亦如是說。若比丘僧和合、一比丘尼者，應作是說：「我比丘尼、比丘僧和合自恣說，若見聞疑罪，僧當語我，哀愍故，若知若見，當如法除。」第二、第三亦如是說。若眾

【現代漢語翻譯】 現代漢語譯本： 應當時常進行結界，每半月應該去詢問布薩（uposatha，齋戒）。如果道路上有盜賊、災難、恐怖，害怕被奪取性命或傷害梵行，遇到這些困難，應該在後安居結束時再去自恣（pravāraṇā，解夏）。如果確實有很多困難，應當告訴親友：『請為我邀請比丘（bhikkhu，男出家人）來。』比丘來后，要供給他們所需的食物，包括早飯、午飯和非時漿（果汁），不要讓他們缺乏。自恣結束后，應該回到原來的地方。如果比丘尼（bhikkhuni，女出家人）想要在安居處居住，如果沒有比丘，就不能在那裡安居。如果住在沒有比丘的安居處，就違反了敬法（garudhamma，八敬法），這被稱為沒有比丘的住處，比丘尼不能在那裡安居。第七敬法結束。

比丘尼安居結束后，要在比丘和比丘尼僧團中接受自恣。比丘尼在自恣日接受自恣后，第二天清晨應該一起去比丘僧團那裡接受自恣。在比丘尼僧團中，應該羯磨（kamma，僧團儀式）一位能夠代表比丘尼僧團進行自恣的比丘尼。羯磨人應該這樣說：『比丘尼僧團請聽！某甲比丘尼能夠為比丘尼僧團做自恣人，如果僧團時間到了，僧團就羯磨某甲比丘尼為比丘尼僧團做自恣人。諸位比丘尼僧團請聽，某甲比丘尼為比丘尼僧團做自恣人，僧團容忍，默然不語，這件事就這樣決定。』如果比丘和比丘尼僧團都和合，應該這樣說：『比丘和比丘尼僧團和合，比丘僧團和合自恣說，如果（你們）看到、聽到或懷疑我有罪，僧團應當告訴我，因為憐憫的緣故。如果（你們）看到、聽到或懷疑我有罪，我應當如法懺除。』第二遍、第三遍也像這樣說。如果比丘僧團和合，有很多比丘尼，應該這樣說：『眾多比丘尼、比丘僧團和合自恣說，如果（你們）看到、聽到或懷疑我有罪，僧團應當告訴我。因為憐憫的緣故，如果知道或看到，我應當如法懺除。』第二遍、第三遍也像這樣說。如果比丘僧團和合，只有一位比丘尼，應該這樣說：『我比丘尼、比丘僧團和合自恣說，如果（你們）看到、聽到或懷疑我有罪，僧團應當告訴我，因為憐憫的緣故，如果知道或看到，我應當如法懺除。』第二遍、第三遍也像這樣說。如果大眾

【English Translation】 English version: One should regularly establish boundaries (sīmā), and every half-month, one should go to inquire about the Uposatha (uposatha, day of observance). If there are difficulties such as robbers on the road, dangers, fear of being robbed of life, or harm to one's celibacy, one should go for the Pravāraṇā (pravāraṇā, invitation) at the end of the later retreat. If there are indeed many difficulties, one should tell relatives: 'Please invite a Bhikkhu (bhikkhu, Buddhist monk) for me.' After the Bhikkhu arrives, provide them with the necessary food, including morning food, afternoon food, and non-seasonal juice, without any lack. After the Pravāraṇā, one should return to the original place. If a Bhikkhuni (bhikkhuni, Buddhist nun) wants to reside in a place for the retreat, she cannot reside there without a Bhikkhu. If one resides in a place without a Bhikkhu, it violates the Garudhamma (garudhamma, eight weighty rules), and this is called a place without a Bhikkhu, and a Bhikkhuni cannot reside there for the retreat. The seventh Garudhamma ends.

After the Bhikkhuni's retreat ends, she should receive the Pravāraṇā in both the Bhikkhu and Bhikkhuni Sanghas. After the Bhikkhuni receives the Pravāraṇā on the day of Pravāraṇā, she should go to the Bhikkhu Sangha together the next morning to receive the Pravāraṇā. In the Bhikkhuni Sangha, one Bhikkhuni who can represent the Bhikkhuni Sangha for the Pravāraṇā should be designated through Kamma (kamma, formal act of the Sangha). The one performing the Kamma should say: 'Listen, Bhikkhuni Sangha! Bhikkhuni So-and-so is able to act as the Pravāraṇā person for the Bhikkhuni Sangha. If the time is right for the Sangha, the Sangha will designate Bhikkhuni So-and-so as the Pravāraṇā person for the Bhikkhuni Sangha. Listen, all Bhikkhuni Sangha, Bhikkhuni So-and-so is the Pravāraṇā person for the Bhikkhuni Sangha. The Sangha approves, remaining silent; this matter is thus decided.' If both the Bhikkhu and Bhikkhuni Sanghas are in harmony, one should say: 'The Bhikkhu and Bhikkhuni Sanghas are in harmony, the Bhikkhu Sangha is in harmony for the Pravāraṇā. If (you) see, hear, or suspect any offense of mine, the Sangha should tell me, out of compassion. If (you) see, hear, or suspect any offense of mine, I should purify it according to the Dharma.' The second and third times should also be said in the same way. If the Bhikkhu Sangha is in harmony and there are many Bhikkhunis, one should say: 'Many Bhikkhunis, the Bhikkhu Sangha is in harmony for the Pravāraṇā. If (you) see, hear, or suspect any offense of mine, the Sangha should tell me. Out of compassion, if known or seen, I should purify it according to the Dharma.' The second and third times should also be said in the same way. If the Bhikkhu Sangha is in harmony and there is only one Bhikkhuni, one should say: 'I, the Bhikkhuni, the Bhikkhu Sangha is in harmony for the Pravāraṇā. If (you) see, hear, or suspect any offense of mine, the Sangha should tell me, out of compassion, if known or seen, I should purify it according to the Dharma.' The second and third times should also be said in the same way. If the assembly

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多比丘、比丘尼僧和合者，應作是說：「比丘尼僧和合，諸大德自恣說，若見聞疑罪，諸大德當語我，哀愍故，若知若見，當如法除。」第二、第三亦如是說。若眾多比丘、眾多比丘尼者，應作是說：「眾多比丘，尼諸大德自恣說。」乃至第二、第三亦如是說。一比丘乃至一比丘尼者，應作是說：「我比丘，尼大德自恣說，若見聞疑罪，當語我，哀愍故，若知若見，當如法除。」第二、第三亦如是說。比丘尼安居竟，應如是二眾中受自恣。若比丘尼十六日不詣比丘僧受自恣，至十七日往受自恣者，越敬法。是名比丘尼第八敬法

摩訶僧祇律卷第三十 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第三十一

東晉天竺三藏佛陀跋陀羅共法顯譯明雜跋渠法之九

內宿、內煮、自煮者，佛住曠野精舍，諸天世人之所供養。爾時僧院內作食廚，潘汁蕩器惡水流出巷中，為世人所嫌：「云何沙門釋子住處、食廚不別？」諸比丘以是因緣往白世尊。佛告諸比丘：「汝等正應為世人所嫌，從今日不聽內作凈廚潘汁流外。作凈廚法不應東方、北方作凈廚，應南方、西方作。若比丘內作凈廚潘汁流外者，越比尼罪。」

複次佛俱娑羅國遊行，至呵帝欽婆羅門聚落，如上粥緣中廣

【現代漢語翻譯】 現代漢語譯本： 如果眾多比丘和比丘尼僧團聚集在一起，應該這樣說：『比丘尼僧團和合，各位大德請隨意說出自己的想法，如果（你們）見到、聽到或懷疑有什麼罪過，請各位大德告訴我，出於慈悲的緣故，如果知道或見到（有罪過），應當依法去除。』第二次、第三次也應該這樣說。如果（只有）眾多比丘或眾多比丘尼，應該這樣說：『眾多比丘（或）比丘尼，各位大德請隨意說出自己的想法。』乃至第二次、第三次也應該這樣說。如果（只有）一位比丘乃至一位比丘尼，應該這樣說：『我比丘（或）比丘尼，大德請隨意說出自己的想法，如果（你）見到、聽到或懷疑有什麼罪過，請告訴我，出於慈悲的緣故，如果知道或見到（有罪過），應當依法去除。』第二次、第三次也應該這樣說。比丘尼安居結束后，應該在兩個僧團中接受自恣（Pravāraṇā，僧團在雨季安居結束時舉行的儀式，允許僧眾互相指出過失）。如果比丘尼在十六日沒有去比丘僧團接受自恣，到十七日才去接受自恣，就違越了敬法（Garudhamma，八敬法，比丘尼必須遵守的八條重要戒律）。這被稱為比丘尼的第八敬法。

《摩訶僧祇律》卷第三十 大正藏第22冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第三十一

東晉天竺三藏佛陀跋陀羅（Buddhabhadra）與法顯（Faxian）共同翻譯的《明雜跋渠法》之九

關於內宿（在寺院內住宿）、內煮（在寺院內烹飪）、自煮（自己烹飪）的規定：佛陀住在曠野精舍（Āraṇyaka-vihāra），受到諸天和世人的供養。當時，僧院內設有廚房，淘米水和洗滌用具的髒水流到巷子里，引起世人的不滿：『為什麼沙門釋子（Śrāmaṇa Śākyaputra，釋迦牟尼佛的弟子）居住的地方，廚房不和其他地方分開？』諸比丘因為這件事去稟告世尊（Bhagavān，佛陀的尊稱）。佛陀告訴諸比丘：『你們確實應該被世人嫌棄，從今天起不允許在寺院內設定廚房，淘米水流到外面。設定廚房的方法是不應該在東方、北方設定廚房，應該在南方、西方設定。如果比丘在寺院內設定廚房，淘米水流到外面，就犯了越比尼罪（Atikrama，違越戒律的罪）。』

再次，佛陀到達俱娑羅國（Kuśala），來到呵帝欽婆羅門（Hati Khimpala）聚落，如同上面粥的因緣中詳細描述的那樣。

【English Translation】 English version: When many Bhikṣus (monks) and Bhikṣuṇī (nuns) Saṅghas (communities) are assembled, one should say: 'The Bhikṣuṇī Saṅgha is in harmony, venerable ones, please speak freely. If (you) see, hear, or suspect any offense, venerable ones, please tell me, out of compassion. If (you) know or see (any offense), it should be removed according to the Dharma (teachings).' The second and third times should also be said in this way. If (there are only) many Bhikṣus or many Bhikṣuṇīs, one should say: 'Many Bhikṣus (or) Bhikṣuṇīs, venerable ones, please speak freely.' Even the second and third times should be said in this way. If (there is only) one Bhikṣu or even one Bhikṣuṇī, one should say: 'I, a Bhikṣu (or) Bhikṣuṇī, venerable one, please speak freely. If (you) see, hear, or suspect any offense, please tell me, out of compassion. If (you) know or see (any offense), it should be removed according to the Dharma.' The second and third times should also be said in this way. After the Bhikṣuṇīs have completed their rainy season retreat (Varṣa, the annual three-month retreat during the rainy season), they should receive Pravāraṇā (the ceremony held at the end of the rainy season retreat, where monks and nuns invite each other to point out any faults they may have committed) in both Saṅghas. If a Bhikṣuṇī does not go to the Bhikṣu Saṅgha to receive Pravāraṇā on the sixteenth day, and only goes to receive Pravāraṇā on the seventeenth day, she has transgressed the Garudhamma (eight weighty rules, the eight important precepts that Bhikṣuṇīs must observe). This is called the eighth Garudhamma of the Bhikṣuṇīs.

Mahāsaṃghika Vinaya, Volume 30 T22, No. 1425, Mahāsaṃghika Vinaya

Mahāsaṃghika Vinaya, Volume 31

Translated by Buddhabhadra (an Indian Tripiṭaka master of the Eastern Jin Dynasty) and Faxian (a Chinese Buddhist monk), Ming Za Ba Qu Fa, Part 9

Regarding the rules about staying overnight inside the monastery (Inner Residence), cooking inside the monastery (Inner Cooking), and cooking for oneself (Self-Cooking): The Buddha was staying at Āraṇyaka-vihāra (wilderness monastery), and was being supported by gods and people. At that time, there was a kitchen inside the monastery, and the rice water and dirty water from washing utensils flowed into the alley, causing displeasure among the people: 'Why is the place where the Śrāmaṇa Śākyaputras (disciples of Śākyamuni Buddha) live not separate from the kitchen?' The Bhikṣus reported this matter to the Bhagavan (the Blessed One, an epithet for the Buddha). The Buddha told the Bhikṣus: 'You should indeed be disliked by the people. From today onwards, it is not allowed to have a kitchen inside the monastery, and the rice water should not flow outside. The method for setting up a kitchen is that it should not be set up in the east or north, but should be set up in the south or west. If a Bhikṣu sets up a kitchen inside the monastery and the rice water flows outside, he has committed an Atikrama (transgression, an offense of violating the precepts).'

Furthermore, the Buddha arrived at Kuśala (a country), and came to the Hati Khimpala (name of a Brahmin) village, as described in detail in the story about the rice porridge above.

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說，乃至不聽內宿、內煮。

複次佛俱薩羅國遊行，至固石婆羅門聚落。時有剃髮師摩訶羅父子出家，聞佛來欲作粥，如上粥緣中廣說，乃至不聽內宿、內煮、自煮。

複次佛鴦求多羅國遊行，爾時支尼耶螺發梵志，聞世尊來作僧坊凈廚，遣人請佛。佛告優波離：「汝于先去，為僧處分受食廚，勿令初夜過。若過者即名僧住處，不得作。」時優波離白佛言：「世尊！得一覆別隔不？」佛言：「得。」復問：「得通隔別覆不？」佛言：「得。」復問：「得通覆通隔不？」佛言：「得。」復問：「得別隔別覆不？」佛言：「得。」復問：「得一邊、二邊、三邊一切盡得不？」佛言：「得。」「隔道得不？」佛言：「得。」「得閣上閣下不？」佛言：「得。」或有樹根在凈地，枝葉在不凈地；或有樹根在不凈地，枝葉在凈地；或有樹根枝葉俱在不凈地；或有樹根枝葉俱在凈地。

一覆別隔者，僧得受作凈屋，如是乃至別隔別覆，僧得受作凈屋。一邊、二邊、三邊一切盡得作凈屋。

隔道者，道兩邊凈、中間不凈，若置酥𤬪等在中間者，應穿兩邊，流入凈地者聽取。若穀麥、豆囊橫置中間者，得解兩頭取。若蘿蔔、蔥、甘蔗在道中者，得擷取凈者。

閣上閣下者，若閣上、若閣下得受作凈屋。

【現代漢語翻譯】 現代漢語譯本： 佛陀說，甚至不允許在寺院內住宿、在寺院內烹煮食物。

再有一次，佛陀在俱薩羅國（Kosala，古印度十六雄國之一）時，到達固石婆羅門（Gokula Brahmana）的聚落。當時，一位名叫摩訶羅（Mahalaka）的剃髮師父子出家為僧，聽聞佛陀到來，想要為僧眾準備粥食，如同之前關於粥食因緣中詳細描述的那樣，佛陀仍然不允許在寺院內住宿、在寺院內烹煮食物、自己烹煮食物。

再有一次，佛陀在鴦求多羅國（Anguttara，古印度十六雄國之一）時，當時，支尼耶（Jaineya）的螺發梵志，聽聞世尊到來，便建造僧坊凈廚，並派人邀請佛陀。佛陀告訴優波離（Upali，佛陀十大弟子之一，持戒第一）說：『你先去，為僧眾安排接受食物的廚房，不要讓初夜（晚上六點到十點）過去。如果過了初夜，那裡就成了僧眾的住所，就不能再作為廚房使用了。』當時，優波離問佛陀說：『世尊！可以做一個屋頂，但用隔墻隔開嗎？』佛陀說：『可以。』又問：『可以做一個屋頂，既有隔墻也有連通嗎？』佛陀說：『可以。』又問：『可以做一個連通的屋頂，既有連通也有隔墻嗎？』佛陀說：『可以。』又問：『可以做一個單獨的隔墻，單獨的屋頂嗎？』佛陀說：『可以。』又問：『可以做一邊、兩邊、三邊，或者全部都做成凈屋嗎？』佛陀說：『可以。』『隔著道路可以嗎？』佛陀說：『可以。』『樓上樓下可以嗎？』佛陀說：『可以。』或者有的樹根在凈地，枝葉在不凈地；或者有的樹根在不凈地，枝葉在凈地；或者有的樹根枝葉都在不凈地；或者有的樹根枝葉都在凈地。

一個屋頂，單獨隔開的，僧眾可以接受作為凈屋，像這樣乃至單獨隔開的屋頂，僧眾可以接受作為凈屋。一邊、兩邊、三邊，或者全部都做成凈屋，都可以。

隔著道路的，道路兩邊是凈地，中間是不凈地，如果把酥油（ghee）、𤬪等放在中間，應該在兩邊挖溝，讓它們流入凈地，就可以取用。如果穀麥、豆子的口袋橫放在中間，可以解開兩頭取用。如果蘿蔔、蔥、甘蔗在道路中間，可以擷取乾淨的部分。

樓上樓下的，無論是樓上還是樓下，都可以接受作為凈屋。

【English Translation】 English version: The Buddha said that even staying overnight within the monastery or cooking within the monastery is not allowed.

Furthermore, when the Buddha was in the Kosala country (one of the sixteen ancient Indian Mahajanapadas), he arrived at the Gokula Brahmana settlement. At that time, a barber named Mahalaka and his son, who had become monks, heard of the Buddha's arrival and wanted to prepare congee for the Sangha. As described in detail in the previous account of the congee緣(cause and condition)，the Buddha still did not allow staying overnight within the monastery, cooking within the monastery, or cooking by oneself.

Furthermore, when the Buddha was in the Anguttara country (one of the sixteen ancient Indian Mahajanapadas), a Jain ascetic with coiled hair named Jaineya, upon hearing of the World Honored One's arrival, built a clean kitchen for the Sangha and sent someone to invite the Buddha. The Buddha told Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts): 'You go ahead and arrange a kitchen for the Sangha to receive food, but do not let the first watch of the night (6 PM to 10 PM) pass. If it passes, that place becomes a dwelling for the Sangha and cannot be used as a kitchen.' At that time, Upali asked the Buddha: 'World Honored One! Is it permissible to have one roof but separate partitions?' The Buddha said: 'It is permissible.' He asked again: 'Is it permissible to have one roof with both partitions and connections?' The Buddha said: 'It is permissible.' He asked again: 'Is it permissible to have a connected roof with both connections and partitions?' The Buddha said: 'It is permissible.' He asked again: 'Is it permissible to have separate partitions and separate roofs?' The Buddha said: 'It is permissible.' He asked again: 'Is it permissible to have one side, two sides, three sides, or all sides made into a clean room?' The Buddha said: 'It is permissible.' 'Is it permissible across a road?' The Buddha said: 'It is permissible.' 'Is it permissible upstairs and downstairs?' The Buddha said: 'It is permissible.' Sometimes the roots of a tree are in clean ground, and the branches and leaves are in unclean ground; sometimes the roots are in unclean ground, and the branches and leaves are in clean ground; sometimes the roots, branches, and leaves are all in unclean ground; sometimes the roots, branches, and leaves are all in clean ground.

One roof with separate partitions, the Sangha may accept it as a clean room; like this, even separate partitions and separate roofs, the Sangha may accept it as a clean room. One side, two sides, three sides, or all sides made into a clean room, all are permissible.

Across a road, if both sides of the road are clean and the middle is unclean, if ghee (clarified butter), 𤬪, etc., are placed in the middle, one should dig ditches on both sides and let them flow into the clean ground, then they may be taken. If sacks of grain, wheat, or beans are placed horizontally in the middle, one may untie both ends and take them. If radishes, onions, or sugarcane are in the middle of the road, one may cut off the clean parts.

Upstairs and downstairs, whether upstairs or downstairs, it is permissible to accept it as a clean room.

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樹根在凈地、枝葉在不凈地者，樹根在凈地生，枝葉蔭不凈地，若果落地者，應時取內凈屋中；若不取至初夜過者，即名不凈。

樹根在不凈地、枝葉在凈地者，樹在不凈地生，枝葉蔭凈地，若果落地即名為凈，隨時欲取便取。

二俱不凈者，樹不凈地生，枝葉亦蔭不凈地，果落應時取內凈屋中；若不時取至初夜過者，即名不凈。

二俱凈者，樹凈地生，枝葉亦蔭凈地，果落者，即名為凈，隨時欲取便取，是名二俱凈。

若不凈地生蘿蔔、蔥、菜，若取應時取，內建凈屋中；若不時取，至初夜若過，即名不凈。若賊來偷果菜，覺已恐怖，舍果菜而去，應即取內凈屋中。若言：「明日當取。」至初夜過者，即名不凈。若不覺棄時早晚，即見時應取內凈屋中，若不取至初夜過者，即名不凈。若不凈地中生若瓜瓠者，擿取應時內凈屋中；若不內，過初夜即名不凈。若僧住處有檀越施僧谷，瀉著不凈地中，應時取著凈屋中；若不取，至初夜過者，即名不凈。若白衣持餅麨糧食來寄宿，明日去時與比丘者即名凈。若比丘作是念：「明日去必當與我。」若與者即名不凈。持果菜來宿亦如是。若運致穀米，凈屋倉滿已，若著講堂中、溫室中、若井屋、若薪屋中庭、若非凈地者，初中后夜隨時應徙。

【現代漢語翻譯】 現代漢語譯本： 如果樹根在乾淨的地方，枝葉在不乾淨的地方，樹根在乾淨的地方生長，枝葉遮蔽不乾淨的地方，如果果實掉落，應該及時取到乾淨的屋子裡；如果不及時取，過了初夜（晚上八點到十點），就叫做不乾淨。 如果樹根在不乾淨的地方，枝葉在乾淨的地方，樹在不乾淨的地方生長，枝葉遮蔽乾淨的地方，如果果實掉落就叫做乾淨，隨時想取就取。 如果兩者都不乾淨，樹在不乾淨的地方生長，枝葉也遮蔽不乾淨的地方，果實掉落應該及時取到乾淨的屋子裡；如果不及時取，過了初夜，就叫做不乾淨。 如果兩者都乾淨，樹在乾淨的地方生長，枝葉也遮蔽乾淨的地方，果實掉落，就叫做乾淨，隨時想取就取，這叫做兩者都乾淨。 如果在不乾淨的地方生長蘿蔔、蔥、菜，如果採摘應該及時採摘，放置在乾淨的屋子裡；如果不及時採摘，到初夜過後，就叫做不乾淨。如果強盜來偷果菜，（僧人）發覺後感到害怕，捨棄果菜而離開，應該立即取到乾淨的屋子裡。如果（僧人）說：『明天再取。』到初夜過後，就叫做不乾淨。如果沒有發覺（果菜）被丟棄的時間早晚，一看見時就應該取到乾淨的屋子裡，如果不取，到初夜過後，就叫做不乾淨。如果在不乾淨的地方生長瓜類，摘取后應該及時放到乾淨的屋子裡；如果不放進去，過了初夜就叫做不乾淨。如果僧人居住的地方有檀越（dàn yuè，施主）佈施給僧人的穀物，傾倒在不乾淨的地方，應該及時取到乾淨的屋子裡；如果不取，到初夜過後，就叫做不乾淨。如果在家居士拿著餅、炒麵、糧食來寄宿，第二天離開時送給比丘（bǐ qiū，和尚），就叫做乾淨。如果比丘這樣想：『明天他離開時一定會給我。』如果（白衣）給了，就叫做不乾淨。拿著果菜來寄宿也是這樣。如果運送穀米，乾淨的倉庫已經滿了，如果放在講堂中、溫室中、井屋、柴房中庭、或者不乾淨的地方，初夜、中夜、后夜隨時都應該轉移。

【English Translation】 English version: If the roots of a tree are in a clean place and the branches and leaves are in an unclean place—the roots grow in a clean place, and the branches and leaves shade an unclean place—if a fruit falls, it should be taken into a clean room immediately. If it is not taken before the first night (8 PM to 10 PM) has passed, it is considered unclean. If the roots of a tree are in an unclean place and the branches and leaves are in a clean place—the tree grows in an unclean place, and the branches and leaves shade a clean place—if a fruit falls, it is considered clean, and it can be taken whenever desired. If both are unclean—the tree grows in an unclean place, and the branches and leaves also shade an unclean place—the fruit should be taken into a clean room immediately when it falls. If it is not taken in time and the first night has passed, it is considered unclean. If both are clean—the tree grows in a clean place, and the branches and leaves also shade a clean place—if a fruit falls, it is considered clean, and it can be taken whenever desired. This is called both being clean. If radishes, onions, or vegetables grow in an unclean place, they should be picked and placed in a clean room immediately. If they are not picked in time and the first night has passed, they are considered unclean. If thieves come to steal fruits and vegetables, and (the monks), upon realizing this, are frightened and abandon the fruits and vegetables, they should be taken into a clean room immediately. If (the monks) say, 'I will take them tomorrow,' and the first night has passed, they are considered unclean. If the time of abandonment is not noticed, they should be taken into a clean room as soon as they are seen. If they are not taken and the first night has passed, they are considered unclean. If gourds or melons grow in an unclean place, they should be picked and placed in a clean room immediately. If they are not placed inside, they are considered unclean after the first night has passed. If a dān yuè (檀越, benefactor) donates grain to the monks at a monastery and it is poured onto unclean ground, it should be taken into a clean room immediately. If it is not taken and the first night has passed, it is considered unclean. If a layperson brings cakes, roasted flour, or grain to stay overnight and gives it to a bǐ qiū (比丘, monk) when leaving the next day, it is considered clean. If the bǐ qiū thinks, 'He will definitely give it to me when he leaves tomorrow,' it is considered unclean if (the layperson) gives it. The same applies to bringing fruits and vegetables to stay overnight. If grain and rice are being transported and the clean storage is already full, if they are placed in the lecture hall, greenhouse, well house, firewood shed courtyard, or an unclean place, they should be moved at any time during the first, middle, or last night.

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若不徙，至初夜過者，即名不凈。

若欲作新住處者，營事比丘應以繩量度作分齊，爾許作僧凈屋、爾許作僧住處，應作是說：「此中爾許作僧凈屋受。」若不受者，至初夜過即名不凈。隨事定凈屋，凈屋定，如是住處、溫室、講堂、門屋、浴室、薪屋、井屋。井屋定，若檀越言：「莫預分處。」須待成設飯施僧已，僧隨意分處。成已應作是說：「下閣、中閣、上閣僧凈屋受。」(受已即名凈，亦得住)若復不受，國土亂時王未立，爾時得受。若復一王逝，一王眾人未舉，爾時得受。若復不受者，住處聚落停廢二年得受。是中或有聚落停廢，非住處停廢；或住處停廢，非聚落停廢；或聚落停廢，住處亦停廢；或非聚落停廢，非住處停廢。是中不受即名不凈。若停可食物，是名內宿內煮。

自煮者，比丘不得自煮食，若病應使凈人煮。若無凈人者，有凈銅器不受膩者，應凈洗自炊令沸，使凈人知著米。著米已比丘不得自燃，應使凈人燃。沸已凈人慾去，得受取自煮令熟，當慎莫令不受物落中。如是煮肉令臉菜令萎，受已得自煮令熟，下至煮薑湯亦不得自煮，使凈人煮。若乞食，食冷得自溫無罪。若凈人病，應使他凈人煮粥與。若無凈人者，凈米已得自煮。若有長粥不得自食，是名內宿、內煮、自煮。

【現代漢語翻譯】 現代漢語譯本： 如果不遷移，到了初夜過後，就叫做不清凈。 如果想要建造新的住所，負責營建的比丘應該用繩子測量，劃分界限，說明此處建造僧眾的凈屋，此處建造僧眾的住所，應該這樣說：『此處劃分出多少作為僧眾的凈屋接受。』如果不接受，到了初夜過後就叫做不清凈。根據需要確定凈屋，凈屋確定后，住所、溫室、講堂、門屋、浴室、柴房、井屋也一樣。井屋確定后，如果施主說：『不要預先分配。』必須等待供養僧眾飯食完畢后，僧眾隨意分配。完成後應該這樣說：『下層、中層、上層作為僧眾的凈屋接受。』（接受后就叫做清凈，也可以居住）如果又不接受，國家動亂，君王尚未確立時，可以接受。如果一位君王去世，新的君王尚未被眾人擁立時，可以接受。如果還不接受，住所聚落停廢兩年後可以接受。這裡面或者有聚落停廢，住所沒有停廢；或者住所停廢，聚落沒有停廢；或者聚落停廢，住所也停廢；或者聚落沒有停廢，住所也沒有停廢。這裡面不接受就叫做不清凈。如果存放可食之物，這就叫做內宿內煮。 自己煮食，比丘不得自己煮食物，如果生病，應該讓凈人（Upasaka，在家男居士）煮。如果沒有凈人，有乾淨的銅器，沒有沾染油膩的，應該清洗乾淨，自己燒火使水沸騰，讓凈人知道放入米。放入米后比丘不得自己燃火，應該讓凈人燃火。水沸騰后凈人想要離開，可以拿過來自己煮熟，應當小心不要讓不應接受的東西掉入其中。像這樣煮肉，使蔬菜變蔫，接受后可以自己煮熟，哪怕是煮薑湯也不得自己煮，讓凈人煮。如果乞食，食物冷了可以自己溫熱沒有罪過。如果凈人生病，應該讓其他凈人煮粥給他。如果沒有凈人，淘乾淨米后可以自己煮。如果有長粥（長時間熬煮的粥），不得自己食用，這就叫做內宿、內煮、自煮。

【English Translation】 English version: If they do not move, after the first watch of the night has passed, it is called impure. If one wishes to build a new dwelling, the Bhikkhu (Buddhist monk) in charge of the construction should measure with a rope to determine the boundaries, stating that this area is for building a pure dwelling for the Sangha (Buddhist monastic community), and this area is for the Sangha's residence. He should say: 'This much is designated for acceptance as a pure dwelling for the Sangha.' If it is not accepted, after the first watch of the night has passed, it is called impure. Determine the pure dwelling according to the need, and once the pure dwelling is determined, the same applies to the residence, warm room, lecture hall, gatehouse, bathroom, firewood storage, and well house. Once the well house is determined, if the donor says: 'Do not pre-allocate,' one must wait until the offering of food to the Sangha is completed, and then the Sangha can allocate as they wish. After completion, one should say: 'The lower level, middle level, and upper level are accepted as pure dwellings for the Sangha.' (Once accepted, it is called pure, and one can reside there.) If it is still not accepted, during times of national turmoil when a king has not yet been established, it can be accepted. If one king has passed away and a new king has not yet been chosen by the people, it can be accepted. If it is still not accepted, after the residence settlement has been abandoned for two years, it can be accepted. Among these, there may be a settlement that is abandoned, but the residence is not abandoned; or the residence is abandoned, but the settlement is not abandoned; or the settlement is abandoned, and the residence is also abandoned; or neither the settlement nor the residence is abandoned. In these cases, if it is not accepted, it is called impure. If edible food is stored, this is called 'sleeping within' and 'cooking within'. As for cooking oneself, a Bhikkhu is not allowed to cook food himself. If he is ill, he should have a lay attendant (Upasaka) cook for him. If there is no lay attendant, and there is a clean copper vessel that is free from grease, he should wash it clean and boil water himself, letting the lay attendant know to put in the rice. After the rice is put in, the Bhikkhu should not light the fire himself, but should have the lay attendant light the fire. After the water boils and the lay attendant wants to leave, he may take it and cook it himself until it is done, being careful not to let anything unacceptable fall into it. In this way, cooking meat, wilting vegetables, after receiving them, one may cook them oneself until they are done, even if it is just boiling ginger soup, one must not cook it oneself, but have a lay attendant cook it. If one is begging for food and the food is cold, one may warm it oneself without fault. If the lay attendant is ill, one should have another lay attendant cook porridge for him. If there is no lay attendant, after cleaning the rice, one may cook it oneself. If there is long-cooked porridge, one must not eat it oneself; this is called 'sleeping within', 'cooking within', and 'cooking oneself'.

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受生肉者，佛住曠野，爾時六群比丘持肉段、生魚，為世人所嫌：「云何沙門不能乞食，持肉段、生魚而行？此壞敗人，何道之有？」諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問：「比丘！汝實爾不？」答言：「實爾。世尊！」佛告諸比丘：「從今日後不聽受生肉。」若比丘病，得使凈人知，煮臉已受取，得自煮令熟。若比丘林中經行坐禪，若見樹下有死獐鹿殘，若須者不得自取，當使凈人知。若自取者，不得自食，應與園民、若與沙彌。若見鷹殘亦如是。若比丘乞食時得燥脯，火上燎已，得受。有眾生名俱耶，無腸肚，吞肉段還完出，若須者得受。不聽受生谷。谷者，白米穀、赤米穀、䵃麥、小麥悉不聽受。若生癰痤癤，須小麥涂者，應使凈人作凈已得自取；研破用涂之，不聽受。若凈屋中有谷䴬、麥䴬，若須者得自取，不聽受。若蒙具豆、摩沙豆、大豆、小豆如是比，若須者得受，是名受生谷。

自取更受皮凈者，佛住舍衛城，時王波斯匿有庵拔羅園，時果茂盛，王問園民：「諸比丘頗來食果不？」園民答言：「大王不請，何由來食？」王言：「汝可往請比丘來食果。」即往詣僧所，頭面禮足胡跪合掌白言：「王請僧食果。」諸比丘即往就園食果，狼藉棄地或復持還，於是園民不得

【現代漢語翻譯】 現代漢語譯本：

接受生肉的情況：佛陀住在曠野時，六群比丘拿著肉塊、生魚，被世人嫌棄：『這些沙門怎麼不乞食，卻拿著肉塊、生魚到處走？這些人敗壞道德，有什麼道義可言？』眾比丘因為這件事去稟告世尊。佛陀說：『叫六群比丘來。』他們來了之後，佛陀問：『比丘們！你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀告訴眾比丘：『從今以後不允許接受生肉。』如果比丘生病，可以告知凈人，讓他們煮熟後接受，也可以自己煮熟。如果比丘在林中經行坐禪，看到樹下有死獐鹿的殘骸，如果需要，不得自己拿取，應當告知凈人。如果自己拿取，不得自己食用，應該給園民或者沙彌。如果看到鷹吃剩的殘骸也一樣。如果比丘乞食時得到乾肉，在火上烤過後，可以接受。有一種眾生名叫俱耶（Kujeya），沒有腸胃，吞下肉塊后完整地吐出來，如果需要，可以接受。不允許接受生谷。穀物包括白米穀、赤米穀、䵃麥、小麥，都不允許接受。如果生了癰、痤、癤子，需要用小麥塗抹，應該讓凈人處理乾淨后才能自己拿取；研碎後用來塗抹，不允許接受。如果幹凈的屋子裡有穀糠、麥糠，如果需要，可以自己拿取，不允許接受。如果像蒙具豆（Mung bean）、摩沙豆（Mash bean）、大豆、小豆這樣的豆類，如果需要，可以接受，這叫做接受生谷。

自己拿取並再次接受處理乾淨的皮的情況：佛陀住在舍衛城（Sravasti），當時波斯匿王（King Pasenadi）有一個庵拔羅園（Amra garden），當時果實茂盛，國王問園民：『比丘們有沒有來吃果子？』園民回答說：『大王沒有邀請，他們怎麼會來吃？』國王說：『你可以去邀請比丘們來吃果子。』園民就去僧團那裡，頂禮足部，胡跪合掌稟告說：『國王邀請僧團來吃果子。』眾比丘就去園中吃果子，狼藉地丟棄在地上，或者又拿回去，因此園民不得

【English Translation】 English version:

The case of receiving raw meat: When the Buddha was staying in the wilderness, the six group of Bhikkhus (monks) were carrying pieces of raw meat and raw fish, and were disliked by the people: 'How can these Sramanas (ascetics) not beg for food, but carry pieces of raw meat and raw fish around? These people are morally corrupt, what righteousness can they have?' The Bhikkhus reported this matter to the World Honored One. The Buddha said: 'Call the six group of Bhikkhus here.' After they came, the Buddha asked: 'Bhikkhus! Is it true that you did this?' They replied: 'It is true, World Honored One!' The Buddha told the Bhikkhus: 'From now on, it is not allowed to receive raw meat.' If a Bhikkhu is sick, he can inform a lay attendant (Kappiya-karaka), let them cook it and then receive it, or he can cook it himself. If a Bhikkhu is walking or meditating in the forest, and sees the remains of a dead deer under a tree, if he needs it, he must not take it himself, but should inform a lay attendant. If he takes it himself, he must not eat it himself, but should give it to the gardeners or Sramaneras (novice monks). It is the same if he sees the remains left by an eagle. If a Bhikkhu receives dried meat when begging for food, he can receive it after roasting it over a fire. There is a being called Kujeya (Kujeya), which has no intestines, swallows pieces of meat and spits them out completely, if needed, it can be received. It is not allowed to receive raw grains. Grains include white rice, red rice, barley, and wheat, none of which are allowed to be received. If one has boils, sores, or carbuncles, and needs to apply wheat, one should have a lay attendant clean it before taking it oneself; grind it and use it to apply, it is not allowed to receive it. If there is grain chaff or wheat chaff in a clean house, if needed, one can take it oneself, it is not allowed to receive it. If it is like Mung beans (Mung bean), Mash beans (Mash bean), soybeans, or small beans, if needed, one can receive them, this is called receiving raw grains.

The case of taking and receiving cleaned skin again: The Buddha was staying in Sravasti (Sravasti), at that time King Pasenadi (King Pasenadi) had an Amra garden (Amra garden), at that time the fruits were abundant, the king asked the gardeners: 'Have the Bhikkhus come to eat the fruits?' The gardeners replied: 'If the Great King does not invite them, how would they come to eat?' The king said: 'You can go and invite the Bhikkhus to come and eat the fruits.' The gardeners then went to the Sangha (monastic community), prostrated at their feet, knelt down and clasped their hands together and reported: 'The King invites the Sangha to come and eat the fruits.' The Bhikkhus then went to the garden to eat the fruits, scattering them all over the ground, or taking them back, therefore the gardeners could not

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送果。王問園民：「何故不送果？」園民即以上事具白王。王聞已其心不悅，作是言：「諸比丘但當食果，何故棄地，復持而去與誰？」諸比丘以是因緣往白世尊。佛言：「呼是比丘來。」來已，佛具問上事：「汝實爾不？」答言：「實爾。」佛問比丘：「汝但當食果，何故棄地，復持還為？」答言：「世尊！我持來，受已更食。」佛言：「汝云何自取已后受更食？」佛言：「從今日不聽食庵拔羅果。」

複次佛住王舍城，耆舊童子庵拔羅園，時耆舊童子問園民言：「諸比丘食庵拔羅果不？」答言：「世尊不聽。」時耆舊童子聞是語已，往到世尊所，頭面禮足卻住一面白佛言：「世尊！庵拔羅是時果，愿世尊聽諸比丘食。」佛言：「從今日聽凈果皮食。」時諸比丘使凈人盡剝果皮而食，凈人嫌言：「合皮可食，何故使我盡剝皮為？」諸比丘以是因緣往白世尊。佛言：「不須盡去皮，當爪凈聽食。不聽自取后受食，應先使凈人爪凈然後受食。若比丘園林中行，見落果在地，須者應使凈人取。若自取者不得自食，應與園民、若沙彌。若果熟落地傷破，即名爪凈，應受取，卻核得食。若鳥啄、若器中傷破，下至如蚊腳，即名皮凈，卻核得食。若欲食核者，火凈已聽食。若皮凈、不火凈食核者，波夜提。若火凈、不皮凈

【現代漢語翻譯】 現代漢語譯本 送果。國王問園丁：『為什麼不送水果？』園丁就把以上的事情全部告訴了國王。國王聽了之後心裡不高興，這樣說：『這些比丘只應當吃水果，為什麼要丟棄果核，又拿走給誰呢？』眾比丘因為這件事去告訴世尊（Buddha，佛陀）。佛說：『叫那個比丘來。』那比丘來了之後，佛詳細地問了這件事：『你真的這樣做了嗎？』回答說：『確實如此。』佛問比丘：『你只應當吃水果，為什麼要丟棄果核，又拿回去做什麼呢？』回答說：『世尊！我拿回來，接受之後再吃。』佛說：『你為什麼自己拿了之後又要接受再吃呢？』佛說：『從今天起不允許吃庵拔羅（āmra，芒果）果。』

再次，佛住在王舍城（Rājagṛha，城市），耆舊童子（Jīvaka Komārabhṛtya，醫生）的庵拔羅園林。當時耆舊童子問園丁說：『眾比丘吃庵拔羅果嗎？』回答說：『世尊不允許。』當時耆舊童子聽到這話之後，前往世尊處，頭面頂禮佛足，退到一邊稟告佛說：『世尊！庵拔羅是時令水果，希望世尊允許眾比丘食用。』佛說：『從今天起允許食用經過處理的果皮。』當時眾比丘讓凈人（kappiyakāraka，負責處理食物的人）把果皮全部剝掉來吃，凈人抱怨說：『連皮都可以吃，為什麼要讓我全部剝掉呢？』眾比丘因為這件事去告訴世尊。佛說：『不需要全部去掉皮，應當用指甲清理乾淨后食用。不允許自己拿了之後再接受食用，應當先讓凈人用指甲清理乾淨，然後接受食用。如果比丘在園林中行走，看見掉在地上的果實，需要的話應當讓凈人拿取。如果自己拿取就不能自己食用，應當給園丁或者沙彌（śrāmaṇera，小沙彌）。如果果實成熟掉在地上摔壞了，就叫做指甲清理乾淨，應當接受拿取，去掉果核后食用。如果是鳥啄過、或者在器皿中碰壞的，哪怕像蚊子腳那麼小，就叫做皮清理乾淨，去掉果核后食用。如果想吃果核，用火處理乾淨后可以食用。如果皮清理乾淨了，沒有用火處理就吃果核，犯波夜提（pāyantika，一種戒律）。如果用火處理乾淨了，沒有清理乾淨皮』

【English Translation】 English version Sending Fruits. The king asked the gardener, 'Why are you not sending fruits?' The gardener then told the king everything that had happened. Upon hearing this, the king was displeased and said, 'These Bhikshus (bhikkhu, monks) should only eat the fruits. Why do they discard the seeds and take them away? To whom do they give them?' The Bhikshus, because of this matter, went to tell the World-Honored One (Buddha). The Buddha said, 'Summon that Bhikshu.' After he arrived, the Buddha asked him in detail about the matter, 'Did you really do this?' He replied, 'Indeed, I did.' The Buddha asked the Bhikshu, 'You should only eat the fruits. Why do you discard the seeds and take them back?' He replied, 'World-Honored One! I take them back to receive and eat again.' The Buddha said, 'How can you take them yourself and then receive them to eat again?' The Buddha said, 'From today onwards, it is not permitted to eat āmra (mango) fruits.'

Furthermore, the Buddha was residing in Rājagṛha (city), in the āmra garden of Jīvaka Komārabhṛtya (doctor). At that time, Jīvaka Komārabhṛtya asked the gardener, 'Do the Bhikshus eat āmra fruits?' The gardener replied, 'The World-Honored One does not permit it.' Upon hearing this, Jīvaka Komārabhṛtya went to the World-Honored One, prostrated himself at the Buddha's feet, and stood to one side, saying to the Buddha, 'World-Honored One! Āmra is a seasonal fruit. I wish the World-Honored One would permit the Bhikshus to eat it.' The Buddha said, 'From today onwards, it is permitted to eat the skin of the fruit after it has been purified.' At that time, the Bhikshus had the kappiyakāraka (attendant) peel all the fruit skin and eat it. The attendant complained, 'Even with the skin, it is edible. Why do you make me peel it all off?' The Bhikshus, because of this matter, went to tell the World-Honored One. The Buddha said, 'It is not necessary to remove all the skin. It should be cleaned with the fingernails before eating. It is not permitted to take it yourself and then receive it to eat. The kappiyakāraka should first clean it with their fingernails, and then it should be received for eating. If a Bhikshu is walking in the garden and sees a fallen fruit on the ground, if needed, they should have the kappiyakāraka pick it up. If they pick it up themselves, they cannot eat it themselves; they should give it to the gardener or the śrāmaṇera (novice monk). If the fruit is ripe and falls to the ground and is damaged, it is called cleaned with the fingernails, and it should be received and taken, and the pit should be removed before eating. If it is pecked by a bird or damaged in a container, even as small as a mosquito's leg, it is called cleaned skin, and the pit should be removed before eating. If you want to eat the pit, it is permitted to eat it after it has been purified by fire. If the skin is cleaned but the pit is not purified by fire and you eat the pit, it is a pāyantika (offense). If it is purified by fire but the skin is not cleaned'

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，皮核俱得食。若不火凈、不皮凈食者，一波夜提、一越比尼。若俱作無罪。」是名自取后受皮凈。

比尼斷當事、　　障礙非障礙、 　比丘尼內宿、　　內煮並自煮、 　受生肉並谷、　　自取后更受、 　皮凈併火凈。　　第六跋𤦲竟。

重物者，佛住舍衛城，爾時諸比丘賣僧床褥，或借人、或私受用。諸比丘以是因緣往白世尊，佛言：「呼是比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。世尊！」佛言：「從今日不聽比丘賣僧床褥、借人、私受用，設一切僧集亦不聽賣、借人、私用。若賣、借人、私用，越比尼罪。」

云何名重物？床褥、鐵器、瓦器、木器、竹器，如盜戒中廣說，是名重物。檀越施僧床褥、俱褶、氍㲣、杭㲲、腰帶、刀子、𨥌、傘蓋、扇、革屣、針筒、剪爪刀、澡罐，是中床褥、俱褶、杭氍㲣如是重物，應入四方僧，其餘輕物應分。若檀越言：「一切盡分。」應從檀越意分。若言：「一切施四方僧。」者，不應分。若比丘道路行，俗人見比丘心生歡喜，持種種雜物佈施比丘，是中有重物，應與隨近精舍，當語檀越：「持是床褥與某精舍比丘。」若言：「我已決意施，複用問我為？」比丘言：「亦可置此間供給客僧，得其功德。」復言：「不能，我已決意。」應

【現代漢語翻譯】 現代漢語譯本：果核和果皮都可以食用。如果未經火烤乾凈或果皮未處理乾淨就食用，犯一波夜提（波夜提，一種戒律名稱）罪，一越比尼（越比尼，一種戒律名稱）罪。如果兩者都做了，就沒有罪。」這叫做自己取用后才進行果皮的處理。

比尼斷定事件，障礙與非障礙， 比丘尼在寺內住宿，在寺內煮食以及自己煮食， 接受生肉和穀物，自己取用后又接受， 果皮處理乾淨和火烤乾凈。第六跋𤦲結束。

關於重物：佛陀住在舍衛城（Śrāvastī），當時一些比丘（bhikkhu）變賣僧團的床褥，或者借給他人，或者私自使用。眾比丘因此緣由稟告世尊（Buddha），佛陀說：「叫這些比丘來。」叫來后，佛陀問比丘：「你們真的這樣做了嗎？」回答說：「確實如此，世尊！」佛陀說：「從今天起，不允許比丘變賣僧團的床褥、借給他人、私自使用，即使所有僧眾集會也不允許變賣、借給他人、私自使用。如果變賣、借給他人、私自使用，犯越比尼罪。」

什麼叫做重物？床褥、鐵器、瓦器、木器、竹器，如同盜戒中所廣泛說明的，這些叫做重物。檀越（dānapati，施主）佈施給僧團的床褥、俱褶（一種墊子）、氍㲣（毛織地毯）、杭㲲（一種厚毛織物）、腰帶、刀子、𨥌（針）、傘蓋、扇子、革屣（鞋子）、針筒、剪指甲刀、澡罐，這些物品中，床褥、俱褶、杭氍㲣這些是重物，應當歸入四方僧（來自四方的僧侶），其餘輕物應當分給個人。如果檀越說：「一切都分了吧。」應當按照檀越的意思分。如果說：「一切都佈施給四方僧。」就不應該分。如果比丘在路上行走，俗人看到比丘心生歡喜，拿著各種雜物佈施給比丘，這些物品中有重物，應當交給附近的精舍（vihāra，寺院），應當告訴檀越：「把這些床褥交給某精舍的比丘。」如果檀越說：「我已經決定佈施了，還問我做什麼？」比丘說：「也可以放在這裡供給客僧使用，可以獲得功德。」如果檀越又說：「不行，我已經決定了。」應當...

【English Translation】 English version: The kernel and the peel can both be eaten. If one eats without cleaning by fire or without cleaning the peel, it is an offense of one 'pāyantika' (pāyantika, a type of precept) and one 'ucchindabhikkuni' (ucchindabhikkuni, a type of precept). If both are done, there is no offense.' This is called taking it oneself and then receiving peel cleaning.

'Vinaya' (Vinaya, monastic rules) decides the matter, Obstruction and non-obstruction, A 'bhikkhuni' (bhikkhuni, female monastic) dwells within, Cooks within and cooks for herself, Receives raw meat and grains, Takes it herself and then receives it again, Peel cleaning and fire cleaning. The sixth 'Varga' (Varga, section) ends.

Regarding heavy objects: The Buddha was residing in Śrāvastī (Śrāvastī), at that time some 'bhikkhus' (bhikkhu, monks) were selling the Sangha's (Sangha, monastic community) bedding, or lending it to others, or using it privately. The 'bhikkhus', because of this, went and reported to the Buddha (Buddha), the Buddha said: 'Call those 'bhikkhus' here.' After they came, the Buddha asked the 'bhikkhus': 'Is it true that you did this?' They replied: 'It is true, World Honored One!' The Buddha said: 'From today onwards, 'bhikkhus' are not allowed to sell the Sangha's bedding, lend it to others, or use it privately, even if all the Sangha gather, they are not allowed to sell, lend to others, or use it privately. If they sell, lend to others, or use it privately, it is an offense of 'ucchindabhikkuni'.'

What are called heavy objects? Bedding, ironware, earthenware, woodenware, bamboo ware, as explained extensively in the theft precepts, these are called heavy objects. A 'dānapati' (dānapati, donor) donates to the Sangha bedding, 'kuccha' (kuccha, a type of mat), 'kusa' (kusa, a type of grass mat), 'kambala' (kambala, a type of woolen blanket), belts, knives, needles, umbrellas, fans, leather shoes, needle cases, nail clippers, bathing pots, among these items, bedding, 'kuccha', 'kusa', 'kambala' are heavy objects, they should belong to the Sangha of the four directions (monks from the four directions), the remaining light objects should be distributed. If the 'dānapati' says: 'Distribute everything.' It should be distributed according to the 'dānapati's' intention. If they say: 'Donate everything to the Sangha of the four directions.' It should not be distributed. If a 'bhikkhu' is walking on the road, a layperson sees the 'bhikkhu' and feels joy, and donates various miscellaneous items to the 'bhikkhu', if there are heavy objects among these items, they should be given to the nearby 'vihāra' (vihāra, monastery), one should tell the 'dānapati': 'Give these bedding to the 'bhikkhus' of a certain 'vihāra'.' If the 'dānapati' says: 'I have already decided to donate, why are you still asking me?' The 'bhikkhu' says: 'It can also be placed here to provide for visiting monks, and you can gain merit.' If the 'dānapati' says again: 'No, I have already decided.' One should...

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語：「長壽！此是重物難致，可此間貿取直、彼間還作不？」若言：「任尊者意。」得貿取直。至彼住處，床直買床、褥直貿褥，如是一切隨直貿易。若言：「一切盡分。」者，應隨施主意分。若言：「一切施四方僧。」者，不應分。請有二種：一、僧次，二、私請。彼間得種種雜施，僧次得物入僧，私請得物自入己。若床褥多、釜鑊少，當語檀越令知已，得轉床褥作釜鑊。若釜鑊多，貿易床褥亦如是。若有破器得融作大者，是名重物。

無常，物者。佛住曠野，爾時尊者阿若憍陳如在巨摩帝住。時有放牧人名渠尼，婦名尸婆離，憍陳如時到著衣持缽入聚落乞食，得已常到放牧人家食。時婦人信心歡喜，常供給乳、酪、生酥、熟酥，飲已還住處，便作是念：「用是苦器久在世為？我厭患此身。」便持衣缽著一處，在林樹下以頭枕象團右脅著地，心不亂即入無餘涅槃。尸婆離知時節應來，即敷床座掃地辦乳酪漿待，時過不來。時尸婆離便作是念：「阿阇梨常日日來，今何故不來？將不病耶？不為惡蟲所傷？」即往看之。見樹下臥，作是念：「阿阇梨故當眠。」默然立聽，不聞喘息，以手摩心，身體已冷。便言：「奇哉！已無常。我當供養舍利。」即歸語夫，取斧摺好薪𧂐置一處，即便阇維舍利，在一面立看。見有

【現代漢語翻譯】 現代漢語譯本： 語：『長壽（對僧侶的尊稱）！這些是貴重物品難以獲得，可以在這裡折價換取，在那裡再換回原來的東西嗎？』如果對方說：『聽從尊者的意思。』就可以折價換取。到了住處，需要床就用折價的錢買床，需要褥子就用折價的錢買褥子，像這樣一切都按照實際需要折價交易。如果對方說：『一切都盡數分配。』那麼，應該按照施主的意思分配。如果對方說：『一切都施捨給四方僧眾。』就不應該分配給個人。接受供養有兩種情況：一是僧團輪流接受供養，二是接受私人的供養。通過僧團輪流接受供養得到的物品歸僧團所有，接受私人供養得到的物品歸自己所有。如果床和褥子多，鍋和鑊少，應當告訴施主，讓他們知道后，就可以把床和褥子換成鍋和鑊。如果鍋和鑊多，換成床和褥子也是一樣。如果有破損的器物，可以熔化后做成更大的器物，這叫做貴重物品。

關於無常之物：佛陀住在曠野時，當時尊者阿若憍陳如（Ajna Kondanna，五比丘之一，最初證得阿羅漢果）住在巨摩帝。當時有個放牧人名叫渠尼（Khani），他的妻子名叫尸婆離（Sivali）。憍陳如（Ajna Kondanna）當時穿著僧衣，拿著缽，進入村落乞食，得到食物后，經常到放牧人家裡吃飯。當時那個婦人信心歡喜，經常供給他乳、酪、生酥、熟酥，他喝完后回到住處，就想：『用這個痛苦的身體長久地活在世上有什麼用呢？我厭惡這個身體。』於是把衣缽放在一邊，在林樹下用頭枕著土堆，右脅著地，心不散亂，就進入了無余涅槃（Anupadhisesa-nirvana，證入涅槃，不再輪迴）。尸婆離（Sivali）知道時間差不多了，應該來了，就鋪好床座，掃乾淨地，準備好乳酪漿等待，時間過了還沒來。當時尸婆離（Sivali）就想：『阿阇梨（Acariya，老師）每天都來，今天為什麼沒來呢？難道是生病了嗎？還是被惡蟲所傷？』就去看他。看見他在樹下躺著，心想：『阿阇梨（Acariya）大概是睡著了。』就默默地站著聽，聽不到呼吸，用手摸他的心，身體已經冷了。就說：『太奇妙了！已經無常了。我應當供養舍利（Sarira，遺骨）。』就回家告訴丈夫，拿斧頭劈好柴火堆放在一處，就火化了舍利（Sarira），站在一邊看著。看見有

【English Translation】 English version: The Elder said: 'Venerable Sir! These are heavy items that are difficult to obtain. Can we trade them for their value here and then exchange them back for the original items there?' If they say: 'As the Venerable wishes,' then you can trade them for their value. When you arrive at the dwelling, buy a bed if you need a bed, and trade for a mattress if you need a mattress. In this way, trade everything according to its value. If they say: 'Everything should be distributed completely,' then it should be distributed according to the donor's wishes. If they say: 'Everything should be given to the Sangha (community of monks) of the four directions,' then it should not be distributed individually. There are two types of requests: one is a request through the Sangha (community of monks) in turn, and the other is a private request. Items obtained through the Sangha (community of monks) in turn belong to the Sangha (community of monks), while items obtained through a private request belong to oneself. If there are many beds and mattresses but few pots and pans, you should inform the donors so that they know, and then you can exchange the beds and mattresses for pots and pans. If there are many pots and pans, exchanging them for beds and mattresses is the same. If there are broken utensils that can be melted down to make larger ones, these are called heavy items.

On Impermanent Things: When the Buddha was dwelling in the wilderness, Venerable Ajna Kondanna (Ajna Kondanna, one of the first five disciples of the Buddha) was dwelling in Krumati. At that time, there was a herdsman named Khani, and his wife was named Sivali. Ajna Kondanna (Ajna Kondanna) would wear his robes, carry his bowl, and enter the village to beg for food. After obtaining food, he would often go to the herdsman's house to eat. At that time, the woman, with faith and joy, would often offer him milk, curds, fresh butter, and ghee. After drinking, he would return to his dwelling and think: 'What is the use of living long in this world with this suffering body? I am weary of this body.' Then he put his robes and bowl aside, rested his head on a clod of earth under a tree, lay down on his right side, and with an undisturbed mind, entered Anupadhisesa-nirvana (Anupadhisesa-nirvana, the state of nirvana without remainder). Sivali, knowing that it was time for him to come, prepared a seat, swept the ground, and prepared milk and curds to wait for him, but he did not come. Then Sivali thought: 'The Acariya (Acariya, teacher) comes every day, why hasn't he come today? Is he sick? Or has he been harmed by evil insects?' So she went to see him. Seeing him lying under the tree, she thought: 'The Acariya (Acariya) is probably asleep.' She stood silently listening, but she could not hear him breathing. She touched his heart with her hand, and his body was already cold. Then she said: 'How wonderful! He has already become impermanent. I should make offerings to his Sarira (Sarira, relics).' She went home and told her husband, and they took an axe to chop firewood and pile it up in one place. Then they cremated the Sarira (Sarira) and stood on one side watching. They saw that there were

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四鳥種種異色從四方來，鳥身即自變白而去。時夫渠尼苦住不樂，作是念：「是比丘衣缽當輸王，王法難了，恐復更索余物。」即持詣王白言：「此憍陳如比丘無常，有是衣缽輸王。」王即評此衣缽價直五錢。官斷言：「此沙門無常，衣缽還歸比丘。」即持還，白僧言：「尊者阿若憍陳如無常，有此衣缽。」諸比丘見已，識彼衣缽，即問言：「頗見異事不？」答言：「見！我阇維時，見有四鳥有種種色。」乃至比丘以是因緣往白世尊：「是事云何？」佛告比丘：「此是四魔天來，欲觀其識神；不見已，變白而去。」諸比丘白佛言：「此衣缽應屬誰？」佛言：「應屬僧。」

複次佛住舍衛城，時有病比丘語比丘言：「看我，當與長老衣缽。」時病比丘無常，諸比丘僧集，欲分彼衣缽。看病比丘言：「是病比丘存在時語我言：『看我，當與汝衣缽。』」諸比丘以是因緣往白世尊。佛言：「已與未？」答言：「未。」佛言：「不與已無常，得越比丘罪。彼不應得。」

複次佛住舍衛城，時有病比丘語比丘言：「看我，當與長老衣缽。」即便與。得已不作凈，還置病人邊。時病比丘無常，乃至諸比丘以是因緣往白世尊：「是事云何？」佛言「為作凈？不作凈？」答言：「不作。」佛言：「不應得。」

複次

【現代漢語翻譯】 現代漢語譯本 四隻鳥，顏色各異，從四面八方飛來，它們的身體隨即變成白色然後飛走了。當時，夫渠尼（Fuquni，人名）居住在此感到不快樂，心想：『這個比丘（Biqiu，佛教僧侶的稱謂）的衣缽（Yibo，僧侶的袈裟和缽盂）應當歸國王所有，國王的法令難以違抗，恐怕還會索要其他東西。』於是拿著衣缽去稟告國王說：『這位憍陳如（Qiaochenru，五比丘之一，最初跟隨佛陀修行的五位僧侶之一）比丘已經去世了，這些衣缽獻給大王。』國王就估量這些衣缽價值五錢。官府裁決說：『這位沙門（Shamen，出家人的通稱）已經去世，衣缽應當歸還比丘。』於是又拿著衣缽回去，稟告僧眾說：『尊者阿若憍陳如（Aruo Qiaochenru，即阿若多·喬陳如，五比丘之首）已經去世，留下了這些衣缽。』眾比丘看到后，認出了那些衣缽，就問他說：『你有沒有看到什麼奇異的事情？』回答說：『看到了！我在焚燒遺體的時候，看到有四隻鳥，顏色各異。』眾比丘因此將這件事稟告世尊（Shizun，對佛陀的尊稱）：『這是怎麼回事？』佛陀告訴比丘們：『這是四魔天（Simotian，佛教中的四種魔）前來，想要觀察他的識神（Shishen，意識和精神）；沒有看到，就變成白色飛走了。』眾比丘問佛陀說：『這些衣缽應該歸誰所有？』佛陀說：『應該歸僧團所有。』 再次，佛陀住在舍衛城（Sheweicheng，古印度城市），當時有一位生病的比丘對另一位比丘說：『照顧我，我將把我的衣缽給你。』後來這位生病的比丘去世了，眾比丘聚集在一起，想要分配他的衣缽。照顧病人的比丘說：『這位生病的比丘在世的時候對我說過：『照顧我，我將把我的衣缽給你。』』眾比丘因此將這件事稟告世尊。佛陀問：『已經給了嗎？』回答說：『沒有。』佛陀說：『沒有給就已經去世了，犯了越比丘罪（Yue Biqiu Zui，比丘戒律中的一種罪過）。他不應該得到。』 再次，佛陀住在舍衛城，當時有一位生病的比丘對另一位比丘說：『照顧我，我將把我的衣缽給你。』隨即就給了他。得到衣缽的比丘沒有做凈（Zuo Jing，佛教儀式，表示接受供養），又放回了病人身邊。後來這位生病的比丘去世了，眾比丘因此將這件事稟告世尊：『這是怎麼回事？』佛陀問：『做了凈嗎？沒有做凈？』回答說：『沒有做。』佛陀說：『不應該得到。』 再次

【English Translation】 English version Four birds of various colors came from the four directions, and their bodies immediately turned white and flew away. At that time, Fuquni (Fuquni, a personal name) lived there unhappily, thinking: 'This Bhikshu's (Bhikshu, a Buddhist monk) robes and bowl (Yibo, a monk's robe and alms bowl) should belong to the king. The king's laws are difficult to defy, and I fear he will demand other things.' So he took the robes and bowl to report to the king, saying: 'This Bhikshu Qiaochenru (Qiaochenru, one of the five Bhikshus, one of the first five monks to follow the Buddha) has passed away, and these robes and bowl are offered to Your Majesty.' The king then estimated the value of these robes and bowl to be five coins. The official ruled: 'This Shamen (Shamen, a general term for renunciates) has passed away, and the robes and bowl should be returned to the Bhikshu.' So he took the robes and bowl back and reported to the Sangha (Seng, the monastic community), saying: 'Venerable Aruo Qiaochenru (Aruo Qiaochenru, also known as Ajnata Kondanna, the first of the five disciples) has passed away, leaving behind these robes and bowl.' When the Bhikshus saw them, they recognized the robes and bowl and asked him: 'Did you see anything strange?' He replied: 'I did! When I was cremating the body, I saw four birds of various colors.' The Bhikshus then reported this matter to the World Honored One (Shizun, a respectful title for the Buddha): 'What is the meaning of this?' The Buddha told the Bhikshus: 'These are the four Mara heavens (Simotian, the four types of demons in Buddhism) who came to observe his consciousness (Shishen, consciousness and spirit); not seeing it, they turned white and flew away.' The Bhikshus asked the Buddha: 'To whom should these robes and bowl belong?' The Buddha said: 'They should belong to the Sangha.' Again, the Buddha was staying in Shravasti (Sheweicheng, an ancient Indian city). At that time, there was a sick Bhikshu who said to another Bhikshu: 'Take care of me, and I will give you my robes and bowl.' Later, this sick Bhikshu passed away, and the Bhikshus gathered together, wanting to distribute his robes and bowl. The Bhikshu who took care of the sick Bhikshu said: 'This sick Bhikshu said to me when he was alive: 'Take care of me, and I will give you my robes and bowl.'' The Bhikshus then reported this matter to the World Honored One. The Buddha asked: 'Has it been given?' They replied: 'No.' The Buddha said: 'He passed away without giving it, committing the offense of transgressing the Bhikshu's precepts (Yue Biqiu Zui, a type of offense in the Bhikshu's precepts). He should not receive it.' Again, the Buddha was staying in Shravasti. At that time, there was a sick Bhikshu who said to another Bhikshu: 'Take care of me, and I will give you my robes and bowl.' And he gave it to him immediately. The Bhikshu who received the robes and bowl did not perform the 'making pure' ritual (Zuo Jing, a Buddhist ritual to indicate acceptance of an offering) and placed it back beside the sick person. Later, this sick Bhikshu passed away, and the Bhikshus then reported this matter to the World Honored One: 'What is the meaning of this?' The Buddha asked: 'Was the 'making pure' ritual performed? Or not performed?' They replied: 'Not performed.' The Buddha said: 'He should not receive it.' Again

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佛住舍衛城，時有病比丘語比丘言：「看我，當與長老衣缽。」即便與，得已作凈，還置病比丘邊。乃至佛問：「作凈不？」答言：「作。」佛言：「應得。」

複次佛住舍衛城，有沙彌無常。諸比丘問佛：「此衣缽物應屬誰？」佛言：「屬和上。」

複次看病比丘作是恨言：「我看病不避寒暑，執眾苦事求索湯藥，乃至除大小行器。其實如是，是誰應得？言眾僧得耶？」諸比丘以是因緣往白世尊。佛言：「看病比丘甚苦，應與三衣、缽盂及所受殘藥。」

時尊者優波離知時而問：「世尊！病比丘得囑與人物不？」佛言：「得。」復問：「得囑與醫藥不？」佛言：「得，若囑言：『我不差當與。』若差即名舍。若囑言：『我向彼聚落，若不到當與。』若到者即名舍。若囑言：『我行去。若無常者當與。』還者即名舍。若決定囑言：『我若死、若活，其心決定與。』者，應與。若囑與眾多者，最後人應得。若與眾多人，在前者應得。」若比丘無常、若般泥洹，不應便閉其戶。彼若有共行弟子、依止弟子持戒可信者，得與戶鉤；若不可信者，當持戶鉤與僧知事人已，供養舍利料理竟，然後出彼衣物。若有共行、依止弟子持戒可信者使出；若不可信，應使知事人出。若比丘作是言：「我此中亦有衣缽。」

【現代漢語翻譯】 現代漢語譯本：佛陀住在舍衛城時，有一位生病的比丘對其他比丘說：『照顧我，我應當把我的衣缽給你。』說完就給了他，得到衣缽的比丘做了凈治，又放回生病比丘的身邊。後來佛陀問：『你做凈治了嗎？』他回答說：『做了。』佛陀說：『他應當得到。』（指生病比丘之前承諾給他的衣缽）

後來，佛陀住在舍衛城，有一位沙彌去世了。眾比丘問佛陀：『這沙彌的衣缽等物品應當歸誰所有？』佛陀說：『應當歸他的和尚所有。』

後來，照顧生病比丘的比丘心生怨恨地說：『我照顧他，不避寒冷暑熱，操持各種辛苦的事情，求索湯藥，甚至清理大小便器。實際情況是這樣，那麼這些東西應當歸誰所有呢？難道說是眾僧得到嗎？』眾比丘因為這件事去稟告世尊。佛陀說：『照顧生病的比丘非常辛苦，應當把三衣、缽盂以及剩餘的藥物給他。』

當時，尊者優波離知道時機成熟，於是問道：『世尊！生病的比丘可以囑咐把財物給予他人嗎？』佛陀說：『可以。』又問：『可以囑咐把醫藥給予他人嗎？』佛陀說：『可以，如果囑咐說：『如果我的病沒有好轉，就給某人。』如果病好了，就等於捨棄了。如果囑咐說：『我前往某個村落，如果沒能到達，就給某人。』如果到達了，就等於捨棄了。如果囑咐說：『我走了，如果去世了，就給某人。』如果回來了，就等於捨棄了。』如果明確囑咐說：『我無論是死是活，心意已決要給某人。』那麼，應當給。如果囑咐給予很多人，最後被指定的人應當得到。如果給予很多人，排在前面的人應當得到。』如果比丘去世或者般涅槃（parinirvana），不應當立刻關閉他的房門。如果他有共同修行的弟子、依止的弟子，而且持戒可信，可以把門鉤給他；如果不可信，應當把門鉤交給僧團的知事人，供養舍利、料理後事完畢，然後取出他的衣物。如果有共同修行、依止的弟子，而且持戒可信，就讓他們取出；如果不可信，應當讓知事人取出。如果比丘說：『我這裡也有衣缽。』

【English Translation】 English version: The Buddha was staying in Shravasti (a major city in ancient India), when a sick Bhikshu (Buddhist monk) said to the other Bhikshus: 'Take care of me, and I shall give my robes and bowl to the elder.' He then gave it to him. The Bhikshu who received it purified it and placed it back beside the sick Bhikshu. Later, the Buddha asked: 'Did you purify it?' He replied: 'I did.' The Buddha said: 'He should receive it.' (referring to the robes and bowl the sick Bhikshu had promised him).

Later, the Buddha was staying in Shravasti, and a Shramanera (novice monk) passed away. The Bhikshus asked the Buddha: 'To whom should this Shramanera's robes and bowl belong?' The Buddha said: 'They should belong to his Upadhyaya (preceptor).'

Later, the Bhikshu who was caring for the sick Bhikshu resentfully said: 'I cared for him, not avoiding the cold or heat, handling all kinds of difficult tasks, seeking medicine, and even cleaning his chamber pot and toilet. The actual situation is like this, so to whom should these things belong? Should they belong to the Sangha (Buddhist monastic community)?' The Bhikshus, because of this matter, went to inform the World-Honored One. The Buddha said: 'The Bhikshu who is caring for the sick Bhikshu is very diligent, he should be given the three robes, the bowl, and the remaining medicine.'

At that time, the Venerable Upali (one of the principal disciples of the Buddha) knowing the appropriate time, asked: 'World-Honored One! Can a sick Bhikshu entrust his belongings to someone?' The Buddha said: 'He can.' He further asked: 'Can he entrust his medicine to someone?' The Buddha said: 'He can, if he entrusts it saying: 『If my illness does not improve, give it to so-and-so.』 If the illness improves, then it is considered relinquished. If he entrusts it saying: 『I am going to such-and-such village, if I do not arrive, give it to so-and-so.』 If he arrives, then it is considered relinquished. If he entrusts it saying: 『I am leaving, if I pass away, give it to so-and-so.』 If he returns, then it is considered relinquished.』 If he explicitly entrusts it saying: 『Whether I live or die, my mind is determined to give it to so-and-so.』 Then, it should be given. If he entrusts it to many people, the last person designated should receive it. If he gives it to many people, the person listed first should receive it.』 If a Bhikshu passes away or attains Parinirvana (final nirvana), his door should not be closed immediately. If he has a fellow practitioner, a dependent disciple, who is virtuous and trustworthy, the door hook can be given to him; if he is not trustworthy, the door hook should be given to the Sangha's (Buddhist monastic community) in-charge person. After offering to the relics and completing the funeral arrangements, then his belongings should be taken out. If there is a fellow practitioner, a dependent disciple, who is virtuous and trustworthy, let them take it out; if he is not trustworthy, the in-charge person should take it out. If the Bhikshu says: 『I also have robes and a bowl here.』

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者，當觀前人持戒，可信者應與，不可信者不應與。若有可信人證明者應先與，然後僧受。

受有三種：羯磨受、分分受、貿易分受。羯磨受者，羯磨人應作是說：「大德僧聽！某甲比丘無常、若般泥洹，所有衣缽及余雜物，應現前僧分。若僧時到，僧現前羯磨與某甲比丘受。白如是。」「大德僧聽！某甲比丘無常、若般泥洹，所有衣缽及余雜物，現前僧應分。僧今現前持是衣缽及余雜物，與某甲比丘受。諸大德忍持是衣缽及余雜物與某甲比丘受，忍者僧默然，若不忍者便說。」「僧已忍持是衣缽及余雜物與某甲比丘受竟，僧忍默然故，是事如是持。」是名羯磨受。分分受者，作分已唱言：「各各自取分。」是名分分受。貿易分受者，互相貿易，是名貿易分受。

若四比丘聚落中住，一比丘無常者，三比丘應受。應作是說：「諸長老！某甲比丘無常、若泥洹，有是衣缽及余雜物，現前僧應分。此處無僧，我等現前應分。」若三比丘住，一比丘無常者，二比丘應受。應作是說，乃至「此處無僧，我現前應得。」若二比丘共住，一比丘無常者，一比丘得受，應心念口言：「某甲比丘無常、若涅槃，有是衣缽，現前僧應分。此處無僧，我現前應得。」

若欲與看病比丘物者，應行舍羅知人多少，知已應與

【現代漢語翻譯】 現代漢語譯本：對於這種情況，應當觀察之前持戒的人，可信的人應該給予，不可信的人不應該給予。如果有可信的人證明，應該先給予，然後僧團接受。

接受有三種方式：羯磨受（Kamma-saṃghāta，通過羯磨儀式接受）、分分受（bhāga-saṃghāta，按份分配接受）、貿易分受（vini-maya-bhāga-saṃghāta，通過貿易交換接受）。羯磨受是指，羯磨主持人應該這樣說：『各位大德僧眾請聽！某甲比丘（姓名）已經去世，或者即將般涅槃（parinirvāṇa，圓寂），他所有的衣缽以及其他雜物，應該由現在的僧團分配。如果僧團時機成熟，僧團現在通過羯磨儀式將這些物品給予某甲比丘接受。稟白完畢。』『各位大德僧眾請聽！某甲比丘已經去世，或者即將般涅槃，他所有的衣缽以及其他雜物，現在的僧團應該分配。僧團現在將這些衣缽以及其他雜物，給予某甲比丘接受。各位大德如果同意將這些衣缽以及其他雜物給予某甲比丘接受，就保持沉默；如果不同意，就請發言。』『僧團已經同意將這些衣缽以及其他雜物給予某甲比丘接受完畢，僧團因為同意所以保持沉默，這件事就這樣決定了。』這叫做羯磨受。分分受是指，分配完畢后唱言：『各自取走自己的那一份。』這叫做分分受。貿易分受是指，互相貿易交換，這叫做貿易分受。

如果在村落中有四位比丘（bhikkhu，出家男子）居住，其中一位比丘去世，剩下的三位比丘應該接受（他的遺物）。應該這樣說：『各位長老！某甲比丘已經去世，或者已經涅槃（nirvāṇa，寂滅），有這些衣缽以及其他雜物，現在的僧團應該分配。這裡沒有僧團，我們現在應該分配。』如果有三位比丘居住，其中一位比丘去世，剩下的兩位比丘應該接受（他的遺物）。應該這樣說，乃至『這裡沒有僧團，我現在應該得到。』如果只有兩位比丘共同居住，其中一位比丘去世，剩下的一位比丘可以接受（他的遺物），應該在心中默唸，口中說：『某甲比丘已經去世，或者已經涅槃，有這些衣缽，現在的僧團應該分配。這裡沒有僧團，我現在應該得到。』

如果想要將物品給予看病的比丘，應該通過行舍羅（śalākā，籌）的方式瞭解人數多少，瞭解之後就應該給予。

【English Translation】 English version: In this case, one should observe the previous precept-holders; those who are trustworthy should be given to, and those who are not trustworthy should not be given to. If there are trustworthy people to testify, it should be given first, and then accepted by the Sangha (saṃgha, monastic community).

There are three types of acceptance: Kamma-saṃghāta (acceptance through Kamma ritual), bhāga-saṃghāta (acceptance by distributing shares), and vini-maya-bhāga-saṃghāta (acceptance through trade and exchange). Kamma-saṃghāta means that the Kamma officiant should say: 'Venerable Sangha, please listen! Bhikkhu (name) has passed away, or is about to attain parinirvāṇa (final liberation), and all his robes, alms bowls, and other miscellaneous items should be distributed by the present Sangha. If the Sangha is ready, the Sangha will now give these items to Bhikkhu (name) through the Kamma ritual for acceptance. This is announced.' 'Venerable Sangha, please listen! Bhikkhu (name) has passed away, or is about to attain parinirvāṇa, and all his robes, alms bowls, and other miscellaneous items should be distributed by the present Sangha. The Sangha now gives these robes, alms bowls, and other miscellaneous items to Bhikkhu (name) for acceptance. Venerable ones, if you agree to give these robes, alms bowls, and other miscellaneous items to Bhikkhu (name) for acceptance, remain silent; if you disagree, please speak.' 'The Sangha has agreed to give these robes, alms bowls, and other miscellaneous items to Bhikkhu (name) for acceptance. The Sangha remains silent because it agrees, so this matter is decided.' This is called Kamma-saṃghāta. Bhāga-saṃghāta means that after the distribution is completed, it is announced: 'Each of you take your share.' This is called bhāga-saṃghāta. Vini-maya-bhāga-saṃghāta means to trade and exchange with each other, this is called vini-maya-bhāga-saṃghāta.

If there are four bhikkhus (ordained monks) living in a village, and one bhikkhu passes away, the remaining three bhikkhus should accept (his belongings). They should say: 'Venerable elders! Bhikkhu (name) has passed away, or has attained nirvāṇa (cessation of suffering), and there are these robes, alms bowls, and other miscellaneous items, which the present Sangha should distribute. There is no Sangha here, we should distribute them now.' If there are three bhikkhus living, and one bhikkhu passes away, the remaining two bhikkhus should accept (his belongings). They should say, up to 'There is no Sangha here, I should receive them now.' If there are only two bhikkhus living together, and one bhikkhu passes away, the remaining bhikkhu can accept (his belongings), and should silently think and verbally say: 'Bhikkhu (name) has passed away, or has attained nirvāṇa, and there are these robes, which the present Sangha should distribute. There is no Sangha here, I should receive them now.'

If you want to give items to the bhikkhu who is providing care, you should use the śalākā (voting chips) to find out the number of people, and after knowing the number, you should give.

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亡人所受持衣缽及所受殘藥。羯磨者應作是說：「大德僧聽！某甲比丘無常、若涅槃，所有衣缽現前僧應分。若僧時到，僧持是衣缽及所受殘藥，與看病比丘某甲。如是白。」白一羯磨，乃至「僧已與看病比丘某甲衣缽及余殘藥竟，僧忍默然故，是事如是持。」

看病人云何應得、不應得？不應得者，暫作不應得、差作不應得、樂福德作不應得、邪命作不應得。暫作者，暫作不作，是名暫作。差作者，僧次差，是名差作。樂福德作者，自為福德故看，是名樂福德。邪命者，希望故看病，是名邪命。應得者，佛言：「欲饒益故，下至然一燈炷，欲令病人除差，應得。」

作羯磨已應量影，若有客比丘來者，應知在羯磨前在羯磨后，或值死不值羯磨、有值羯磨不值死、或有值死值羯磨、或不值死不值羯磨。是中值羯磨不值死、值死值羯磨者應得；是中值死不值羯磨、不值死不值羯磨者不應得。若為病人求醫藥，若為塔事、僧事去，應與。是名無常物法。

癡法者，佛住王舍城，爾時長老劫賓那有二共行弟子：一名難提，二名缽遮難提，癡病，有時來、有時不來，破僧羯磨。諸比丘以是因緣往白世尊。佛語諸比丘：「難提、缽遮難提癡病，有時來、有時不來，破僧羯磨者，僧應與作癡羯磨。」羯磨人應作

【現代漢語翻譯】 現代漢語譯本 亡者所受持的衣缽以及剩餘的藥物，羯磨者應當這樣宣告：『大德僧眾請聽！某甲比丘（Bhikkhu，佛教僧侶）已經無常（死亡）或涅槃（Nirvana，佛教術語，指解脫），他所有的衣缽應當由現在的僧眾來分配。如果僧眾認為時機已到，僧眾應當將這些衣缽以及剩餘的藥物，給予照顧病人的比丘某甲。就這樣稟告。』稟告一次羯磨（Kamma，佛教術語，指行為、業力），乃至『僧眾已經將衣缽以及剩餘的藥物給予照顧病人的比丘某甲完畢，僧眾默然認可，此事就這樣決定。』 照顧病人的人在什麼情況下應該得到，什麼情況下不應該得到（亡者的遺物）？不應該得到的情況有：暫時照顧不應該得到，被指派照顧不應該得到，爲了求福德而照顧不應該得到，用不正當的手段（邪命）來照顧不應該得到。暫時照顧是指，照顧一下就不再照顧，這叫做暫時照顧。被指派照顧是指，按照僧團的輪值順序被指派照顧，這叫做被指派照顧。爲了求福德而照顧是指，爲了自己獲得福德的緣故而照顧，這叫做爲了求福德。邪命是指，爲了希望得到好處而照顧病人，這叫做邪命。應該得到的情況是，佛陀說：『爲了饒益病人，哪怕只是點燃一盞燈，希望病人能夠痊癒，都應該得到。』 完成羯磨之後，應該測量影子（確定時間），如果有客比丘（Bhikkhu，佛教僧侶）來，應該知道他是在羯磨之前還是之後來的，或者遇到死亡但沒有遇到羯磨，或者遇到羯磨但沒有遇到死亡，或者既遇到死亡又遇到羯磨，或者既沒有遇到死亡也沒有遇到羯磨。其中，遇到羯磨但沒有遇到死亡，以及既遇到死亡又遇到羯磨的人應該得到；其中，遇到死亡但沒有遇到羯磨，以及既沒有遇到死亡也沒有遇到羯磨的人不應該得到。如果爲了病人求醫買藥，或者爲了佛塔（塔事，Stupa，佛教建築）的事情、僧團的事情外出，應該給予（亡者的遺物）。這叫做無常物法。 癡法是指，佛陀住在王舍城（Rajagrha，古印度城市）時，當時長老劫賓那（Kappina，人名）有兩個一起修行的弟子：一個名叫難提（Nandi，人名），一個名叫缽遮難提（Pacanandi，人名），他們患有癡病，有時發作、有時不發作，會破壞僧團的羯磨。眾比丘因為這件事去稟告世尊（佛陀的尊稱）。佛陀告訴眾比丘：『難提、缽遮難提患有癡病，有時發作、有時不發作，會破壞僧團的羯磨，僧團應該為他們做癡羯磨。』羯磨人應該這樣宣告：

【English Translation】 English version The clothes and bowl held by the deceased, as well as the remaining medicine he received, the Kamma (Kamma, Buddhist term for action, karma) performer should say: 'Listen, venerable Sangha (Sangha, Buddhist monastic community)! Bhikkhu (Bhikkhu, Buddhist monk) so-and-so has passed away or entered Nirvana (Nirvana, Buddhist term for liberation). All his clothes and bowl should be distributed by the present Sangha. If the Sangha deems it the right time, the Sangha should give these clothes and bowl, as well as the remaining medicine, to Bhikkhu so-and-so who is caring for the sick. Thus, it is announced.' Announce the Kamma once, up to 'The Sangha has finished giving the clothes and bowl and the remaining medicine to Bhikkhu so-and-so who is caring for the sick. The Sangha approves in silence, so this matter is decided.' Under what circumstances should the person caring for the sick receive (the deceased's belongings), and under what circumstances should he not? The circumstances under which he should not receive are: temporarily caring, being assigned to care, caring for the sake of merit, and caring through improper means (wrong livelihood). Temporarily caring means caring for a short time and then stopping, this is called temporarily caring. Being assigned to care means being assigned to care according to the Sangha's rotation, this is called being assigned to care. Caring for the sake of merit means caring for the sake of gaining merit for oneself, this is called caring for the sake of merit. Wrong livelihood means caring for the sick with the hope of gaining benefits, this is called wrong livelihood. The circumstances under which he should receive are, the Buddha said: 'For the sake of benefiting the sick, even if it is just lighting a lamp, hoping that the sick person can recover, he should receive.' After completing the Kamma, the shadow should be measured (to determine the time). If a visiting Bhikkhu (Bhikkhu, Buddhist monk) comes, it should be known whether he came before or after the Kamma, or encountered death but not the Kamma, or encountered the Kamma but not death, or encountered both death and the Kamma, or encountered neither death nor the Kamma. Among them, those who encountered the Kamma but not death, and those who encountered both death and the Kamma, should receive; among them, those who encountered death but not the Kamma, and those who encountered neither death nor the Kamma, should not receive. If one goes out to seek medicine for the sick, or for the affairs of the Stupa (Stupa, Buddhist structure), or the affairs of the Sangha, he should be given (the deceased's belongings). This is called the law of impermanent things. The law of delusion refers to when the Buddha was staying in Rajagrha (Rajagrha, ancient Indian city), at that time, the elder Kappina (Kappina, personal name) had two disciples who practiced together: one named Nandi (Nandi, personal name), and one named Pacanandi (Pacanandi, personal name). They suffered from delusion, sometimes it would occur, sometimes it would not, and they would disrupt the Sangha's Kamma. The Bhikkhus reported this matter to the World Honored One (a respectful title for the Buddha). The Buddha told the Bhikkhus: 'Nandi and Pacanandi suffer from delusion, sometimes it occurs, sometimes it does not, and they disrupt the Sangha's Kamma, the Sangha should perform a Kamma of delusion for them.' The Kamma performer should announce:

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是說：「大德僧聽！難提、缽遮難提癡病，有時來、有時不來，破僧羯磨。若僧時到，僧與難提、缽遮難提癡病羯磨。白如是。」「大德僧聽！難提、缽遮難提癡病，有時來、有時不來，破僧羯磨，僧今與難提、缽遮難提癡病羯磨。諸大德忍與難提、缽遮難提癡病羯磨者默然，若不忍者便說。是第一羯磨。」第二、第三亦如是說。「僧已與難提、缽遮難提癡病羯磨竟，僧忍默然故，是事如是持。」作是羯磨已，若來、若不來，不破羯磨。若癡病差，得本心，即名舍。是名癡羯磨。

見不欲者，佛住舍衛城，爾時瞻波比丘，斗諍相言，同止不和，一比丘舉一比丘、二比丘舉二比丘、眾多比丘舉眾多比丘。諸比丘以是因緣往白世尊。佛言：「從今日聽作見不欲。」見不欲者，若僧中作非法羯磨事，若有力者應遮言：「諸長老！是非法非比尼，不應作。」若前人兇惡力勢，恐有奪命傷梵行者，應作見不欲，作是說：「此非法羯磨，我不忍與，見不欲。」如是三說。作見不欲時，不得趣人邊作，應同意人邊作。不得眾作見不欲，得二人、三人作，餘者當與如法欲已捨去。若僧中非法斷事，不遮不與欲，不作見不欲，越比尼罪。若作是念：「隨其業行如火燒屋，但自救身得護心相應。」無罪。是名見不欲。

破信施

【現代漢語翻譯】 現代漢語譯本：

說是：『大德僧眾請聽！難提（Nandi，人名）、缽遮難提（Pacanandi，人名）患有癡病，有時發作，有時不發作，擾亂僧團羯磨。如果僧團認為時機已到，僧團將為難提、缽遮難提進行癡病羯磨。現在宣佈。』 『大德僧眾請聽！難提、缽遮難提患有癡病，有時發作，有時不發作，擾亂僧團羯磨，僧團現在為難提、缽遮難提進行癡病羯磨。哪位大德贊同為難提、缽遮難提進行癡病羯磨的請保持沉默，如果不同意的請發言。這是第一次羯磨。』 第二次、第三次也像這樣說。 『僧團已經為難提、缽遮難提完成了癡病羯磨，僧團默然表示贊同，此事就這樣決定。』做了這個羯磨之後，無論癡病發作與否，都不會破壞羯磨。如果癡病痊癒，恢復了本來的心智，就稱為捨棄。這稱為癡羯磨。

關於『見不欲』：佛陀住在舍衛城（Śrāvastī），當時瞻波（Campā）的比丘們發生爭鬥，互相爭吵，同住在一起卻不和睦，一個比丘指責一個比丘，兩個比丘指責兩個比丘，許多比丘指責許多比丘。比丘們因為這件事去稟告世尊。佛陀說：『從今天起允許進行「見不欲」。』 所謂『見不欲』，是指如果僧團中進行非法的羯磨，如果有能力的人應該阻止說：『諸位長老！這是非法的，不符合比尼（Vinaya，戒律），不應該這樣做。』如果對方兇惡強大，恐怕會危及生命或傷害清凈的修行，就應該進行『見不欲』，這樣說：『這個非法的羯磨，我不贊同，我表示「見不欲」。』這樣說三次。 進行『見不欲』時，不能到人群旁邊去做，應該到同意自己的人旁邊去做。不能集體進行『見不欲』，可以兩個人、三個人做，其餘的人應該如法地給予同意后離開。如果僧團中非法地裁決事情，不阻止，不給予同意，也不進行『見不欲』，就犯了越比尼罪。如果這樣想：『隨他們的業力行事，就像火燒房子一樣，只要自己保全性命，保護好自己的心念就可以了。』就沒有罪。這稱為『見不欲』。

破信施

【English Translation】 English version:

It is said: 'Venerable Sangha, listen! Nandi (Nandi, a person's name) and Pacanandi (Pacanandi, a person's name) suffer from a mental illness that sometimes comes and sometimes does not, disrupting the Sangha's Karma. If the Sangha deems the time is right, the Sangha will perform the Karma for the mental illness of Nandi and Pacanandi. This is now announced.' 'Venerable Sangha, listen! Nandi and Pacanandi suffer from a mental illness that sometimes comes and sometimes does not, disrupting the Sangha's Karma. The Sangha is now performing the Karma for the mental illness of Nandi and Pacanandi. Those venerable ones who agree to perform the Karma for the mental illness of Nandi and Pacanandi, please remain silent; if anyone disagrees, please speak. This is the first Karma.' The second and third times are also said in this way. 'The Sangha has completed the Karma for the mental illness of Nandi and Pacanandi. The Sangha remains silent, indicating agreement. This matter is thus decided.' After this Karma is performed, whether the mental illness comes or not, it will not disrupt the Karma. If the mental illness is cured and the original mind is restored, it is called abandonment. This is called the Karma for mental illness.

Regarding 'Seeing Disapproval': The Buddha was residing in Śrāvastī (Śrāvastī, a city). At that time, the monks in Campā (Campā, a city) were fighting and arguing, living together but not in harmony. One monk accused one monk, two monks accused two monks, and many monks accused many monks. The monks reported this matter to the World Honored One. The Buddha said: 'From today onwards, it is permitted to perform "Seeing Disapproval."' So-called 'Seeing Disapproval' means that if the Sangha is performing an illegal Karma, if someone has the ability, they should stop it and say: 'Venerable elders! This is illegal and does not conform to the Vinaya (Vinaya, monastic rules), it should not be done.' If the other party is fierce and powerful, and there is fear of endangering life or harming pure practice, then one should perform 'Seeing Disapproval,' saying: 'This illegal Karma, I do not agree with it, I express "Seeing Disapproval."' Say this three times. When performing 'Seeing Disapproval,' one should not do it near the crowd, but should do it near those who agree with oneself. One cannot perform 'Seeing Disapproval' collectively; two or three people can do it, and the rest should give their consent according to the Dharma and then leave. If the Sangha illegally adjudicates matters, does not stop it, does not give consent, and does not perform 'Seeing Disapproval,' one commits a transgression of the Vinaya. If one thinks: 'Let them act according to their karmic actions, like a fire burning a house, just save oneself and protect one's own mind.' There is no fault. This is called 'Seeing Disapproval.'

Breaking Faith Offerings

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者，佛住舍衛城，爾時鹿長者次請僧食，時優波難陀次到其家，長者問言：「欲此間食、欲持去？」答言：「欲持去。」即取其缽盛滿中種種飲食。優波難陀得食已，即持到淫女家，問言：「欲得食不？」答言：「欲得。」「取汝器來。」即與飲食羅列槃上，復更乞去。時長者子食已，往淫女家，女言：「大家郎欲食不？」答言：「取來。」即持槃上食與。見已便識，問言：「汝何處得此食？」女言：「大家郎但食，用問為？諸年少邊得。」「不爾！我欲知處。」問不止，便言：「阿阇梨優波難陀見與。」長者子嫌言：「我以眾僧為良福田，而優波難陀反以淫女為良福田。」

複次佛住王舍城，時有無畏薩薄主，施僧兩張細㲲。時優波難陀僧中知得已，即持與淫女，淫女得已便被著入市肆。時無畏薩薄主見已便識，問言：「汝何處得此㲲？」答言：「大家郎何故問耶？諸年少邊得。」復問：「不爾！我欲知之。」問不止，便言：「尊者優波難陀見與。」時薩薄主嫌言：「我以眾僧為良福田，而優波難陀反以淫女為良福田。」諸比丘聞已，以是因緣往白世尊。佛言：「呼優波難陀來。」來已，佛問優波難陀：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，汝云何壞信施物？從今日不聽壞信施物。」

【現代漢語翻譯】 現代漢語譯本：佛陀住在舍衛城時，有一次鹿長者輪流供養僧眾食物。當時輪到優波難陀（Upānanda）到他家接受供養，長者問他說：『你想要在這裡吃，還是想要帶走？』優波難陀回答說：『想要帶走。』長者就取來他的缽，盛滿了各種飲食。優波難陀得到食物后，就帶到（此處原文為不雅詞彙，指代女性）家，問她說：『你想要吃東西嗎？』她回答說：『想要。』優波難陀說：『拿你的器皿來。』就拿來器皿，優波難陀把食物羅列在槃（pán，盤子）上，然後又去乞食。當時長者的兒子吃完飯後，到家，問他說：『大家郎（dàjiāláng，對年輕男子的尊稱）想要吃東西嗎？』長者的兒子回答說：『拿來。』就把槃上的食物給他。長者的兒子看到后立刻認了出來，問道：『你從哪裡得到這些食物？』回答說：『大家郎只管吃，問這些做什麼？是從一些年輕人那裡得到的。』長者的兒子說：『不是的！我想要知道來源。』追問不止，就說：『是阿阇梨（āshélí，老師）優波難陀給我的。』長者的兒子抱怨說：『我把眾僧當作良田福田，而優波難陀反而把當作良田福田。』 再一次，佛陀住在王舍城，當時有無畏薩薄主（Wúwèi Sàbózhǔ，商人領袖），佈施給僧眾兩張細㲲（dié，毛織品）。當時優波難陀在僧眾中得知此事後，就把㲲拿去給了，得到㲲后就披著進入市場。當時無畏薩薄主看到后立刻認了出來，問道：『你從哪裡得到這㲲？』回答說：『大家郎何必問呢？是從一些年輕人那裡得到的。』無畏薩薄主又問：『不是的！我想要知道來源。』追問不止，就說：『是尊者優波難陀給我的。』當時薩薄主抱怨說：『我把眾僧當作良田福田，而優波難陀反而把**當作良田福田。』眾比丘聽到這件事後，就把這件事的因緣稟告了世尊。佛陀說：『叫優波難陀來。』優波難陀來后，佛陀問優波難陀：『你真的做了這樣的事嗎？』優波難陀回答說：『是真的。』佛陀說：『這是惡事，你怎能破壞信施之物？從今天起，不允許你破壞信施之物。』

【English Translation】 English version: Once, the Buddha was residing in Shravasti (Śrāvastī). At that time, the elder Loka (鹿長者, Lù Chángzhě) was taking his turn to offer food to the Sangha (僧, sēng, monastic community). When it was Upānanda's (優波難陀) turn to visit his house, the elder asked him, 'Do you want to eat here, or do you want to take it away?' He replied, 'I want to take it away.' So, the elder took his bowl and filled it with various kinds of food. After Upānanda received the food, he took it to a 's (此處原文為不雅詞彙，指代女性) house and asked, 'Do you want to eat?' She replied, 'I want to.' Upānanda said, 'Bring your container.' The ** brought a container, and Upānanda arranged the food on a tray (槃, pán), and then went to beg for more food. At that time, the elder's son, after finishing his meal, went to the 's house. The ** asked him, 'Do you, young sir (大家郎, dàjiāláng), want to eat?' The elder's son replied, 'Bring it here.' The ** brought the food on the tray to him. Upon seeing it, the elder's son immediately recognized it and asked, 'Where did you get this food?' The ** replied, 'Just eat, young sir, why do you ask? I got it from some young men.' The elder's son said, 'No! I want to know where it came from.' After persistent questioning, the ** said, 'The teacher (阿阇梨, āshélí) Upānanda gave it to me.' The elder's son complained, 'I consider the Sangha as a field of merit, but Upānanda considers the ** as a field of merit instead.' Again, the Buddha was residing in Rajagriha (王舍城, Wángshěchéng). At that time, the merchant leader Nirbhaya Sārthavāha (無畏薩薄主, Wúwèi Sàbózhǔ) donated two fine wool blankets (㲲, dié) to the Sangha. When Upānanda learned about this in the Sangha, he took the blankets and gave them to a **. After receiving the blankets, the ** wore them and went to the marketplace. When Nirbhaya Sārthavāha saw her, he immediately recognized the blankets and asked, 'Where did you get these blankets?' The ** replied, 'Why do you ask, young sir? I got them from some young men.' Nirbhaya Sārthavāha asked again, 'No! I want to know where they came from.' After persistent questioning, the ** said, 'The venerable Upānanda gave them to me.' At that time, the merchant leader complained, 'I consider the Sangha as a field of merit, but Upānanda considers the ** as a field of merit instead.' When the monks heard about this, they reported the matter to the World-Honored One (世尊, Shìzūn). The Buddha said, 'Summon Upānanda.' After Upānanda arrived, the Buddha asked him, 'Did you really do such a thing?' Upānanda replied, 'I did.' The Buddha said, 'This is a wicked deed. How can you spoil the offerings of faith? From today onwards, you are not allowed to spoil the offerings of faith.'

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信者，信心與、歡喜與。施者有八種：時食、夜分乃至凈不凈。破者，欲心與淫女、寡婦、大童女、不能男、惡名比丘尼、惡名沙彌尼，下至欲心與畜生，得越比尼罪。

有人僧中乞食，得與一摶，若人多者等分與。若於前人有欲心者，不應與。若父母貧苦無信心者，得少多與；若有信心者得自恣與。有二種應與：益者、損者。益者，若檀越、若優婆塞，作塔事、僧事，應與。損者，若賊、若王、若兇惡人，不與者能作不饒益事，此人應與。是名破信施。

革屣法者，佛住王舍城，時難陀、優波難陀著金革屣行，為世人所嫌：「云何沙門釋子如王大臣貴勝人，著金革屣？」諸比丘以是因緣往白世尊，乃至佛言：「從今日後不聽著金革屣。」

複次世人吉祥日，時六群比丘有著種種異色革屣、有著一重革屣者，共期遊觀，為世人所嫌：「云何沙門釋子著種種革屣如王大臣？」見著惡者，復作是言：「云何沙門釋子如下賤人，著一重革屣？此壞敗人，何道之有？」諸比丘以是因緣往白世尊。佛言：「從今日不聽著一重革屣。」◎

◎複次佛住王舍城尸陀林。爾時世尊身少不和，耆舊童子往至佛所，頭面禮足白佛言：「世尊！聞世尊不和，可服下藥。世尊雖不須，為眾生故愿受此藥，使來世眾生開

【現代漢語翻譯】 現代漢語譯本： 『信者』，指的是信心和歡喜。佈施有八種：按時佈施食物、在夜晚佈施，乃至佈施清凈或不清凈之物。『破者』，指的是以欲心對待、寡婦、未成年女子、不能人道的男子、名聲不好的比丘尼、名聲不好的沙彌尼，甚至以欲心對待畜生，都會犯越比尼罪（越軌之罪）。 如果有人在僧團中乞食，得到一份食物，如果人多，就平均分配。如果對前來乞食的人有欲心，就不應該給他食物。如果父母貧困且沒有信心，可以少量或大量地給予；如果他們有信心，可以隨意給予。有兩種情況應該給予：有益處的情況和有損害的情況。有益處的情況，比如檀越（dànyuè，施主）、優婆塞（yōupósāi，在家男居士）爲了建造佛塔或僧團的事務，應該給予。有損害的情況，比如對於盜賊、國王或兇惡之人，如果不給予可能會造成不利的事情，就應該給予。這被稱為破壞信心之施。 關於革屣（géxǐ，鞋子）的規定：佛陀住在王舍城（Wángshěchéng，Rajagriha）時，難陀（Nántuó，Nanda）、優波難陀（Yōubō Nántuó，Upananda）穿著金色的革屣行走，被世人所嫌棄：『為什麼這些沙門釋子（shāmén shìzǐ，釋迦牟尼佛的弟子）像國王大臣一樣，穿著金色的革屣？』眾比丘因為這件事去稟告世尊，佛陀說：『從今天起，不允許穿著金色的革屣。』 再次，在世間的吉祥日，六群比丘（liùqún bǐqiū，指行為不端的六位比丘）穿著各種不同顏色的革屣，或者穿著單層的革屣，相約一起遊玩觀賞，被世人所嫌棄：『為什麼這些沙門釋子穿著各種各樣的革屣，像國王大臣一樣？』看到穿著破舊革屣的人，又說：『為什麼這些沙門釋子像一樣，穿著單層的革屣？這些敗壞的人，還有什麼道義可言？』眾比丘因為這件事去稟告世尊。佛陀說：『從今天起，不允許穿著單層的革屣。』 再次，佛陀住在王舍城尸陀林（Wángshěchéng shītúlíng，Rajagriha cemetery）。當時，世尊身體有些不適，耆舊童子（qíjiù tóngzǐ，年長的童子）來到佛陀處，頂禮佛足后稟告佛陀說：『世尊！聽說世尊身體不適，可以服用下藥。世尊即使不需要，爲了眾生的緣故，希望接受此藥，使未來的眾生開...

【English Translation】 English version: 'Believers' refer to faith and joy. There are eight kinds of giving: giving food on time, giving at night, and even giving pure or impure things. 'Breakers' refer to having lustful thoughts towards s, widows, underage girls, men who cannot perform sexually, bhikkhunis (female monks) with bad reputations, and shramaneras (novice nuns) with bad reputations. Even having lustful thoughts towards animals will result in a transgression of the Vinaya (rules of conduct). If someone begs for food in the Sangha (monastic community) and receives a portion, it should be divided equally if there are many people. If one has lustful thoughts towards the person begging, one should not give them food. If one's parents are poor and without faith, one may give them a little or a lot; if they have faith, one may give them as one pleases. There are two situations in which one should give: beneficial situations and detrimental situations. Beneficial situations include giving to dānavipatis (dānyuè, donors) or Upasakas (yōupósāi, lay male devotees) for the construction of stupas or Sangha affairs. Detrimental situations include giving to thieves, kings, or cruel people, if not giving may cause unfavorable consequences. This is called breaking the giving of faith. Regarding the rule of leather sandals (géxǐ): When the Buddha was residing in Rajagriha (Wángshěchéng), Nanda (Nántuó) and Upananda (Yōubō Nántuó) were walking around wearing golden leather sandals, which was criticized by the people: 'Why are these Shramana Shakya sons (shāmén shìzǐ, disciples of Shakyamuni Buddha) wearing golden leather sandals like kings and ministers?' The bhikkhus (monks) reported this matter to the World Honored One, and the Buddha said: 'From today onwards, it is not permitted to wear golden leather sandals.' Furthermore, on auspicious days in the world, the group of six bhikkhus (liùqún bǐqiū, referring to the six misbehaving monks) were wearing various colored leather sandals or single-layered leather sandals, and they went out together for sightseeing, which was criticized by the people: 'Why are these Shramana Shakya sons wearing various leather sandals like kings and ministers?' Seeing those wearing worn-out leather sandals, they further said: 'Why are these Shramana Shakya sons wearing single-layered leather sandals like s? What morality is there in these degenerate people?' The bhikkhus reported this matter to the World Honored One. The Buddha said: 'From today onwards, it is not permitted to wear single-layered leather sandals.' Furthermore, the Buddha was residing in the Rajagriha cemetery (Wángshěchéng shītúlíng). At that time, the World Honored One was feeling slightly unwell. An elder youth (qíjiù tóngzǐ) came to the Buddha, prostrated at his feet, and reported to the Buddha: 'World Honored One! I heard that the World Honored One is unwell and can take medicine. Even if the World Honored One does not need it, for the sake of sentient beings, I hope you will accept this medicine so that future sentient beings can open...

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視法明，病者受藥、施者得福。」爾時世尊默然而受。耆舊復念：「不可令世尊如常人法服藥，當以藥熏青蓮華授與世尊。」世尊三嗅，藥勢十八行下，下已光相不悅。爾時阿難語尊者大目連言：「世尊服藥，何處有隨病食？」時目連即觀見瞻波國，恕奴二十億子日煮五百味食。是時目連即以神力到其前立，時二十億子見尊者目連威儀神德，心懷踴躍嘆未曾有。目連爾時即說偈言：

「天尊甚奇妙，　　無量功德聚； 　身中小不和，　　宜須隨病食。 　汝今得善利，　　當獲大果報。 　聲聞諸弟子，　　仰比於世尊， 　喻如須彌山，　　得一芥子分。」

時長者子聞說此偈，心大歡喜，嘆言：「善哉！今得斯利。」即辦肴膳請目連住食。時目連作是念：「我為世尊索隨病食，不宜先食。」即便受食置虛空中，然後自食。二十億童子語尊者目連言：「我欲令世尊先食然後我食，云何得知？」目連言：「此食器須臾當還，自知食訖。」爾時目連屈申臂頃，到世尊所奉食世尊。世尊食已，器乘空而還。時恕奴二十億童子遙見器還，起迎頂戴而受。時瓶沙王來問訊世尊，聞食香，問言：「此何香？」答言：「食香。」佛語大王：「欲食如來殘食不？」白言：「欲食。世尊！我大得善利，得如來殘食。」食已白

【現代漢語翻譯】 現代漢語譯本： 『視法明，病者受藥、施者得福。』爾時世尊（釋迦牟尼佛）默然而受。耆舊復念：『不可令世尊如常人法服藥，當以藥熏青蓮華授與世尊。』世尊三嗅，藥勢十八行下，下已光相不悅。爾時阿難（釋迦牟尼十大弟子之一）語尊者大目連（釋迦牟尼十大弟子之一）言：『世尊服藥，何處有隨病食？』時目連即觀見瞻波國（古印度十六雄國之一），恕奴二十億子日煮五百味食。是時目連即以神力到其前立，時二十億子見尊者目連威儀神德，心懷踴躍嘆未曾有。目連爾時即說偈言：

『天尊甚奇妙，　　無量功德聚； 身中小不和，　　宜須隨病食。 汝今得善利，　　當獲大果報。 聲聞諸弟子，　　仰比於世尊， 喻如須彌山（佛教中的聖山），　　得一芥子分。』

時長者子聞說此偈，心大歡喜，嘆言：『善哉！今得斯利。』即辦肴膳請目連住食。時目連作是念：『我為世尊索隨病食，不宜先食。』即便受食置虛空中，然後自食。二十億童子語尊者目連言：『我欲令世尊先食然後我食，云何得知？』目連言：『此食器須臾當還，自知食訖。』爾時目連屈申臂頃，到世尊所奉食世尊。世尊食已，器乘空而還。時恕奴二十億童子遙見器還，起迎頂戴而受。時瓶沙王（古印度摩揭陀國國王）來問訊世尊，聞食香，問言：『此何香？』答言：『食香。』佛語大王：『欲食如來殘食不？』白言：『欲食。世尊！我大得善利，得如來殘食。』食已白

【English Translation】 English version: 『Seeing the Dharma clearly, the sick receive medicine, and the givers gain blessings.』 At that time, the World-Honored One (Shakyamuni Buddha) silently accepted. The elders then thought, 『We must not let the World-Honored One take medicine like ordinary people; we should offer the medicine to the World-Honored One by fumigating a blue lotus flower.』 The World-Honored One smelled it three times, and the power of the medicine descended through the eighteen channels. After it descended, his radiant appearance was not pleased. At that time, Ananda (one of Shakyamuni's ten great disciples) said to the Venerable Maha Maudgalyayana (one of Shakyamuni's ten great disciples), 『The World-Honored One has taken medicine; where can we find food suitable for his illness?』 Then Maudgalyayana observed and saw in the country of Champa (one of the sixteen ancient Indian kingdoms), the twenty billion sons of Shunu were daily cooking five hundred flavors of food. At that time, Maudgalyayana immediately used his divine power to stand before them. When the twenty billion sons saw the Venerable Maudgalyayana's dignified appearance and divine virtue, their hearts were filled with joy and they exclaimed that they had never seen anything like it. Maudgalyayana then spoke this verse:

『The Heavenly Honored One is exceedingly wonderful, A collection of immeasurable merits; If there is a slight discomfort in the body, It is appropriate to have food suitable for the illness. You now obtain good benefits, And will receive great rewards. The Shravaka disciples, Look up to the World-Honored One, Like Mount Sumeru (the sacred mountain in Buddhism), Obtaining a mustard seed's share.』

When the son of the elder heard this verse, his heart was filled with great joy, and he exclaimed, 『Excellent! Now we have obtained this benefit.』 He immediately prepared delicacies and invited Maudgalyayana to stay and eat. At that time, Maudgalyayana thought, 『I am seeking food suitable for the World-Honored One's illness; it is not appropriate for me to eat first.』 He then accepted the food and placed it in the empty sky, and then ate himself. The twenty billion children said to the Venerable Maudgalyayana, 『We want the World-Honored One to eat first and then we eat; how can we know?』 Maudgalyayana said, 『This food vessel will return shortly; you will know when he has finished eating.』 At that time, in the time it took Maudgalyayana to bend and stretch his arm, he arrived at the World-Honored One's place and offered the food to the World-Honored One. After the World-Honored One had eaten, the vessel returned through the air. At that time, the twenty billion children of Shunu saw the vessel returning from afar, rose to greet it, and received it with the top of their heads. At that time, King Bimbisara (King of Magadha in ancient India) came to inquire after the World-Honored One, smelled the fragrance of the food, and asked, 『What is this fragrance?』 They replied, 『The fragrance of food.』 The Buddha said to the Great King, 『Do you wish to eat the Tathagata's (another name for the Buddha) leftovers?』 He replied, 『I wish to eat. World-Honored One! I have obtained great benefits, obtaining the Tathagata's leftovers.』 After eating, he said

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佛言：「世尊！我生王家已來，未曾得如是食。世尊！此為是天食、龍食、郁單越食、鬼神食耶？」佛言：「此非天食乃至非鬼神食也。此是王土恕奴二十億童子家常所食耳。」世尊即為王說恕奴二十億童子，腳下金色毛長四寸，福德如是。王聞已即欲往看，臣白王言：「云何此是王之民？應當命來，不宜自往。」即遣人往喚，語父母言：「王欲見童子。」父母言：「王喚，正當欲方便罰我錢耳，寧輸千萬不能令子詣王。」即連車載金銀寶物送詣王所，白王言：「童子軟弱，不堪自致，所有珍寶今送獻王。」王言：「我自有金銀寶物，不須是為，但欲見童子身耳。」使還白王言：「童子是極樂人，柔弱不堪車乘。」王言：「若爾者裝船載來，若至不通船處，鑿地作渠，以芥子填滿牽來。」即便牽來至山口，童子柔弱，以衣褥敷地躡上而來，遙見世尊在露地坐，見已即卻衣褥躡地而來。世尊見已而發微笑。諸比丘白佛言：「世尊何因而笑？」佛告諸比丘：「汝見此童子不？」答言：「見！佛言此童子從九十一劫已來，足未曾躡地。今見如來恭敬，故非是福德盡也。」前至佛所，頭面禮足卻坐一面，佛為隨順說法示教利喜，得法眼凈。佛教童子：「若王來入者，當下地跏趺坐現腳。」時王來入，童子即下地跏趺現腳而坐。

【現代漢語翻譯】 現代漢語譯本 佛說：'世尊！我自從出生在王家以來，從未得到過這樣的食物。世尊！這難道是天人的食物、龍的食物、郁單越（Uttara Kuru，北俱盧洲）的食物，還是鬼神的食物呢？' 佛說：'這不是天人的食物，乃至不是鬼神的食物。這是國王領土上恕奴（Sudāna）二十億童子日常所吃的食物。' 世尊就為國王講述了恕奴二十億童子的事情，說他們腳下的金色毛髮長四寸，福德就是如此。國王聽了之後就想親自去看，大臣對國王說：'怎麼能這樣呢？他們是您的子民，應當命令他們前來，不應該您親自前往。' 於是就派人去召喚，告訴童子的父母說：'國王想要見童子。' 父母說：'國王召喚，一定是想要找個借口罰我們的錢罷了，寧願輸掉千萬也不能讓孩子去見國王。' 於是就用幾輛車裝載著金銀珠寶送到國王那裡，稟告國王說：'童子身體柔弱，不能自己前去，所有的珍寶現在獻給國王。' 國王說：'我自有金銀珠寶，不需要這些，只是想見童子的真身罷了。' 使者回去稟告國王說：'童子是極樂世界的人，柔弱得不能乘坐車馬。' 國王說：'如果是這樣，就用船裝載著來，如果到了不能通船的地方，就開鑿土地做成水渠，用芥子填滿，然後拉著船過來。' 於是就拉著船來到山口，童子身體柔弱，用衣褥鋪在地上，踩著衣褥走過來，遠遠地看見世尊在露天的地方坐著，看見之後就收起衣褥，踩著地走過來。世尊看見之後就露出微笑。各位比丘問佛說：'世尊因為什麼而笑呢？' 佛告訴各位比丘說：'你們看見這個童子了嗎？' 回答說：'看見了！' 佛說：'這個童子從九十一劫以來，腳未曾踩過地。現在看見如來，心生恭敬，所以不是福德耗盡的緣故。' 童子走到佛的面前，頭面頂禮佛足，然後退到一旁坐下，佛為他隨順根機說法，開示教導，令他得歡喜，童子因此得到了清凈的法眼。佛告訴童子說：'如果國王進來的時候，你就下地跏趺而坐，露出你的腳。' 當時國王進來，童子就下地跏趺而坐，露出他的腳。

【English Translation】 English version The Buddha said: 'World-Honored One! Since I was born into the royal family, I have never had such food. World-Honored One! Is this the food of the Devas (gods), the food of the Nāgas (dragons), the food of Uttara Kuru (the northern continent), or the food of the ghosts and spirits?' The Buddha said: 'This is not the food of the Devas, nor is it the food of the ghosts and spirits. This is the food that the twenty billion children of Sudāna (a king's servant) in the king's territory regularly eat.' The World-Honored One then told the king about the twenty billion children of Sudāna, saying that the golden hair on their feet was four inches long, and their merit was such. After hearing this, the king wanted to see them in person, but the minister said to the king: 'How can this be? They are your subjects, you should order them to come, you should not go yourself.' So he sent someone to summon them, telling the children's parents: 'The king wants to see the children.' The parents said: 'The king's summons must be just an excuse to fine us money, we would rather lose tens of millions than let our children go to see the king.' So they loaded several carts with gold, silver, and jewels and sent them to the king, reporting to the king: 'The children are weak and cannot come themselves, so all the treasures are now offered to the king.' The king said: 'I have my own gold, silver, and jewels, I don't need these, I just want to see the children's bodies.' The messenger returned and reported to the king: 'The children are people of the Land of Ultimate Bliss (Sukhavati), and are too weak to ride in carriages.' The king said: 'If that is the case, load them on a boat and bring them here, and if you reach a place where boats cannot pass, dig a canal, fill it with mustard seeds, and pull the boat along.' So they pulled the boat to the mountain pass, and the children were weak, so they spread clothes and mats on the ground and stepped on them to come. From afar, they saw the World-Honored One sitting in an open space, and after seeing him, they put away the clothes and mats and stepped on the ground to come. The World-Honored One smiled when he saw them. The Bhikkhus (monks) asked the Buddha: 'Why is the World-Honored One smiling?' The Buddha told the Bhikkhus: 'Do you see these children?' They replied: 'We see them!' The Buddha said: 'These children have not stepped on the ground with their feet since ninety-one kalpas (aeons) ago. Now they see the Tathagata (Thus Come One), and are respectful, so it is not because their merit is exhausted.' The children went to the Buddha, bowed their heads and faces at his feet, and then sat down to one side. The Buddha taught them the Dharma (teachings) according to their inclinations, instructing and guiding them, causing them to rejoice, and the children thus obtained the pure Dharma eye. The Buddha told the children: 'When the king comes in, you should sit on the ground in the lotus position (Padmasana), and show your feet.' At that time, the king came in, and the children sat on the ground in the lotus position, showing their feet.

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時王侍者即拔劍欲向，王即呵之。時童子見已心生恐畏，即白王言：「聽我出家。」王言：「欲何道出家耶？」答言：「欲佛法出家。」王即遣使語其父母：「聽出家不？」父母聽已，即求佛出家受具足。

諸比丘白佛言：「是童子有何因緣，九十一劫足不蹈地？」佛告諸比丘：「過去世時九十一劫，有佛名毗缽施如來、應供、正遍知，出現於世。時有長者子九十人，請佛及僧八十千眾，三月安居，一人供一日。是長者子最後設供，加以白㲲敷地供養眾僧，因是果報九十一劫生天、人中，未曾蹈地。爾時長者子，即今恕奴二十億童子是也。」

童子出家已，在尸陀林中經行不倦，腳底傷破血出在地。佛見已知而故問：「比丘！此誰經行處，血出乃至如是？」比丘答言：「是恕奴二十億童子經行處。」佛告諸比丘：「是恕奴二十億童子設使精進經行，須彌山碎如粉塵，不能得道，況復傷皮！」時恕奴二十億童子聞是語已，至一空靜處結跏趺坐作是思惟：「佛聲聞弟子中，精進不懈無過於我。世尊方言：『不能得道。』不如舍戒還家，作諸功德供養佛及比丘僧。」佛知其心，即以神足乘虛而來在其前坐。佛語比丘：「我今問汝，隨汝意答。汝本能彈琴不？」答言：「能彈。」「弦急時得成音不？」「不也。世

【現代漢語翻譯】 現代漢語譯本： 當時，國王的侍者立刻拔劍想要行刺，國王立即制止了他。當時的童子看到這種情況，心中產生了恐懼，就對國王說：『請允許我出家。』國王問：『你想以什麼方式出家呢？』童子回答說：『我想爲了佛法而出家。』國王就派使者告訴他的父母：『允許他出家嗎？』父母同意后，童子就請求佛陀允許他出家並受具足戒（Bhikkhu ordination）。

眾比丘（Bhikkhus）請問佛陀：『這位童子有什麼因緣，九十一劫（kalpas）以來腳不曾踩在地上？』佛陀告訴眾比丘：『過去世九十一劫前，有一尊佛名叫毗缽施如來（Vipassi Tathagata）、應供（Arahat）、正遍知（Samma-sambuddha），出現在世間。當時有九十位長者（wealthy householder）的兒子，邀請佛陀和八萬僧眾，進行三個月的安居（retreat），每人供養一天。這位長者的兒子最後設供，用白㲲鋪地供養眾僧，因為這個果報，九十一劫以來，他都生在天界和人間，未曾踩在地上。當時的這位長者之子，就是現在的恕奴二十億童子。』

童子出家后，在尸陀林（cremation ground）中不停地經行（walking meditation），腳底磨破出血。佛陀看到后，明知故問：『比丘（Bhikkhu）！這是誰經行的地方，血流成這樣？』比丘回答說：『是恕奴二十億童子經行的地方。』佛陀告訴眾比丘：『這位恕奴二十億童子，即使精進經行，須彌山（Mount Sumeru）碎成粉塵，也不能得道，更何況只是磨破了皮！』當時恕奴二十億童子聽到這話后，到一處空曠安靜的地方結跏趺坐（lotus position），心中思惟：『在佛陀的聲聞弟子（Sravaka）中，精進不懈怠的沒有超過我的。世尊卻說：『不能得道。』不如捨棄戒律還俗回家，做各種功德供養佛陀和比丘僧。』佛陀知道他的心思，就用神通力騰空而來，坐在他的面前。佛陀對比丘說：『我現在問你，你隨意回答。你本來會彈琴嗎？』回答說：『會彈。』『琴絃拉得太緊時，能發出好的聲音嗎？』『不能。』

【English Translation】 English version: At that time, the king's attendant immediately drew his sword, intending to strike, but the king stopped him. The boy, seeing this, became frightened and said to the king, 'Allow me to renounce the world.' The king asked, 'In what way do you wish to renounce the world?' He replied, 'I wish to renounce the world for the sake of the Buddha's Dharma.' The king then sent a messenger to his parents, asking, 'Do you allow him to renounce the world?' After his parents agreed, he requested the Buddha to allow him to renounce the world and receive full ordination (Bhikkhu ordination).

The Bhikkhus (monks) asked the Buddha, 'What is the cause and condition that this boy has not touched the ground with his feet for ninety-one kalpas (aeons)?' The Buddha told the Bhikkhus, 'In the past, ninety-one kalpas ago, there was a Buddha named Vipassi Tathagata (Vipassi Thus Gone One), Arahat (Worthy One), Samma-sambuddha (Perfectly Enlightened One), who appeared in the world. At that time, there were ninety sons of wealthy householders, who invited the Buddha and eighty thousand monks for a three-month retreat (vassa), with one person providing the offerings for one day. This son of the wealthy householder provided the final offering, spreading white cloth on the ground to offer to the Sangha (monastic community). As a result of this meritorious deed, for ninety-one kalpas, he was born in the heavens and among humans, never touching the ground. That son of the wealthy householder was none other than the present Sunakkhatta (Forgiveness Star) Twenty Billion Boy.'

After the boy renounced the world, he walked tirelessly in the charnel ground (cremation ground), and the soles of his feet were broken and bleeding. The Buddha saw this and, knowing it, deliberately asked, 'Bhikkhu (monk)! Whose walking place is this, where the blood is flowing so much?' The Bhikkhu replied, 'It is the walking place of Sunakkhatta Twenty Billion Boy.' The Buddha told the Bhikkhus, 'Even if this Sunakkhatta Twenty Billion Boy were to walk diligently until Mount Sumeru (Mount Meru) were crushed into dust, he would not attain the Path, let alone just breaking his skin!' When Sunakkhatta Twenty Billion Boy heard these words, he went to a quiet and secluded place, sat in the lotus position (cross-legged), and thought to himself, 'Among the Buddha's Sravaka (listeners) disciples, there is no one more diligent than I. Yet the World Honored One (Buddha) says, 'He cannot attain the Path.' It would be better to give up the precepts and return home, performing various meritorious deeds to offer to the Buddha and the Bhikkhu Sangha.' The Buddha, knowing his thoughts, used his supernatural powers to fly through the air and sat down in front of him. The Buddha said to the Bhikkhu, 'I will now ask you, answer as you please. Were you originally able to play the lute?' He replied, 'Yes, I could.' 'When the strings are too tight, can you produce a good sound?' 'No, I cannot.'

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尊！」復問：「弦緩時得成音不？」「不也。世尊！」復問比丘：「弦不急、不緩，得成音不？」答言：「爾。」佛告比丘：「精進太急心生結使，精進太緩心生結使，不急不緩心渟鑒徹一切，如《增一線經》中廣說。」佛告比丘：「汝信心舍二十億出家，云何于正法中起增上慢自生苦惱？」佛告比丘：「我因汝聽諸比丘著革屣。」恕奴二十億童子白佛言：「但聽諸比丘著革屣，我漸漸習行以當著革屣。」佛言：「從今以後聽著一重革屣。」時阿難邠低姊，聞世尊聽諸比丘著一重革屣，持五百緉革屣到世尊所，頭面禮佛足卻住一面白佛言：「唯愿世尊！受此革屣。」佛即為說偈咒愿：

「身口意離惡，　　清凈梵行人； 　革屣佈施者，　　人天中受樂。 　金地種種報，　　莊嚴諸宮殿； 　得如意神足，　　清凈無障礙。 　施少得大利，　　清凈福田故； 　智者愿清凈，　　能得福田果。」

複次佛住舍衛城，爾時世尊五日一按行諸比丘房，見諸革屣狼藉在地。知而故問：「比丘！此何等革屣，狼藉乃爾？」比丘答言：「世尊！此革屣破，畏兩重故不敢補。」佛言：「聽補。」

複次佛住舍衛城，時南方比丘來禮拜世尊。中路革屣破，故腳底穿壞，曳腳而行頂禮佛足。佛知而故問：「何故曳腳

【現代漢語翻譯】 現代漢語譯本：『世尊！』他又問：『琴絃鬆弛時能發出聲音嗎？』『不能，世尊！』他又問比丘：『琴絃不緊不松時，能發出聲音嗎？』回答說：『是的。』佛告訴比丘：『精進太過急切，心中會產生煩惱；精進太過緩慢，心中也會產生煩惱；不急不緩，心就能平靜清澈，照見一切，正如《增一線經》中所詳細闡述的。』佛告訴比丘：『你因為信心而捨棄二十億家產出家，為什麼在正法中生起增上慢，自己給自己帶來痛苦呢？』佛告訴比丘：『我因為你而允許所有比丘穿革屣。』恕奴（Sudinna）二十億童子對佛說：『只要允許比丘們穿革屣，我就會逐漸學習，以代替穿革屣。』佛說：『從今以後允許穿一重革屣。』當時，阿難（Ananda）的邠低（Bindu）姐姐，聽說世尊允許比丘們穿一重革屣，就拿著五百雙革屣來到世尊處，頂禮佛足後站在一旁，對佛說：『唯愿世尊接受這些革屣。』佛就為她說偈語祝願： 『身口意遠離惡行，清凈的修行人；佈施革屣的人，在人天中享受快樂。在金色的土地上獲得種種回報，莊嚴的宮殿；獲得如意的神通，清凈沒有障礙。佈施雖少卻能獲得大利益，因為是清凈的福田；智者發願清凈，就能得到福田的果報。』 再次，佛住在舍衛城（Sravasti），當時世尊每隔五天巡視比丘們的住所，看到許多革屣雜亂地放在地上。明知故問：『比丘們！這些是什麼革屣，如此雜亂？』比丘回答說：『世尊！這些革屣破了，因為害怕是雙層的，所以不敢修補。』佛說：『允許修補。』 再次，佛住在舍衛城，當時南方來的比丘前來禮拜世尊。在路上革屣破了，所以腳底穿壞，拖著腳行走，頂禮佛足。佛明知故問：『為什麼拖著腳走？』

【English Translation】 English version: 『Venerable One!』 He further asked: 『When the string is loose, can it produce sound?』 『No, Venerable One!』 He further asked the Bhikkhu: 『When the string is neither too tight nor too loose, can it produce sound?』 The answer was: 『Yes.』 The Buddha told the Bhikkhu: 『If diligence is too hurried, the mind will generate defilements; if diligence is too slow, the mind will generate defilements; if it is neither too hurried nor too slow, the mind will be calm and clear, illuminating everything, as extensively explained in the 《Ekottara Agama Sutra》.』 The Buddha told the Bhikkhu: 『You renounced twenty kotis (a unit of measurement) out of faith to become a monk, why do you develop conceit in the Right Dharma and cause yourself suffering?』 The Buddha told the Bhikkhu: 『I allowed all Bhikkhus to wear leather sandals because of you.』 Sudinna (meaning 'well given') the son of twenty kotis said to the Buddha: 『As long as the Bhikkhus are allowed to wear leather sandals, I will gradually practice to replace wearing leather sandals.』 The Buddha said: 『From now on, you are allowed to wear single-layered leather sandals.』 At that time, Ananda』s (the Buddha's attendant) sister Bindu (meaning 'a drop'), heard that the World Honored One allowed the Bhikkhus to wear single-layered leather sandals, and brought five hundred pairs of leather sandals to the World Honored One, prostrated at the Buddha's feet, and stood to one side, saying to the Buddha: 『May the World Honored One accept these leather sandals.』 The Buddha then spoke a verse of blessing for her: 『Body, speech, and mind are free from evil deeds, a pure practitioner of the holy life; those who donate leather sandals, will enjoy happiness in the realms of humans and gods. They will receive various rewards in golden lands, adorning palaces; they will obtain the supernatural power of wish fulfillment, pure and without obstacles. Giving little yields great benefit, because it is a pure field of merit; the wise aspire to purity, and can obtain the fruit of the field of merit.』 Again, the Buddha was staying in Sravasti (a major city in ancient India), at that time the World Honored One would inspect the Bhikkhus' dwellings every five days, and saw many leather sandals scattered on the ground. Knowing the reason, he deliberately asked: 『Bhikkhus! What are these leather sandals, so scattered?』 The Bhikkhus replied: 『World Honored One! These leather sandals are broken, and because we are afraid they are double-layered, we dare not repair them.』 The Buddha said: 『You are allowed to repair them.』 Again, the Buddha was staying in Sravasti, at that time Bhikkhus from the South came to pay homage to the World Honored One. On the way, their leather sandals broke, so the soles of their feet were worn through, and they dragged their feet as they walked to prostrate at the Buddha's feet. Knowing the reason, the Buddha deliberately asked: 『Why are you dragging your feet?』

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而行？」答言：「世尊！我著一重革屣中路破，不敢著兩重，是故腳破。」佛言：「從今日聽作尼目呵革屣法，著福羅不聽遮前應遮后。革屣法，不聽羝羊角、白羊角、金革屣、真珠革屣、琉璃水精馬瑙，種種色革屣不聽著。若得新重革屣者，不聽著，應使凈人知著，下至五六步，然後著。若得著者，越比尼罪。」是名革屣法。

屐法者，佛住王舍城耆舊童子庵拔羅園，佛為阿阇世王竟夜說《沙門果經》。時優波難陀聽久疲極還自房宿，至后夜起著屐而來，唧唧作聲，像馬聞之競驚而鳴，時王聞已恐怖即還入城。諸比丘以是因緣往白世尊。佛言：「呼優波難陀來。」來已，佛問優波難陀：「汝實爾不？」答言：「實爾。」佛言：「從今日後不聽著屐。」

複次佛住王舍城，時比丘在天帝釋石室邊坐禪，有比丘著屐在前經行，時坐禪比丘聞聲已心不得定。諸比丘以是因緣往白世尊，乃至佛言：「從今日後不聽著屐。」

屐者，金屐、銀屐、摩尼屐、牙屐、木屐、皮屐、馬尾屐、麻屐、欽婆羅屐、綖屐、芒草屐、樹皮屐，如是比一切屐不聽著。腳穿屐時，越比尼罪。若欲洗腳得橫屐躡上，不犯。比丘著革屐時應牽根上，若不牽上者，越比尼心悔。若著無根者，得越比尼罪。是名屐法。

浴法者，

【現代漢語翻譯】 現代漢語譯本： 『然後怎麼做呢？』他回答說：『世尊！我穿一雙皮鞋，走到半路就破了，不敢穿兩雙，所以腳破了。』佛陀說：『從今天起，允許製作尼目呵革屣法（允許製作有一定規格的鞋子），穿福羅（一種鞋子）時不許遮住前面，應該遮住後面。關於革屣法（鞋子的規定），不允許用羝羊角（公羊角）、白羊角、金革屣（金鞋）、真珠革屣（珍珠鞋）、琉璃水精馬瑙（琉璃、水晶、瑪瑙）等各種顏色的革屣（鞋子）。如果得到新的鞋子，不許直接穿，應該讓凈人（負責雜務的在家信徒）試穿，走五六步之後，才能穿。如果直接穿，就犯越比尼罪（違犯戒律）。』這叫做革屣法（關於鞋子的規定）。

關於屐法（木屐的規定），佛陀住在王舍城（Rājagṛha）耆舊童子庵拔羅園（Jīvakāmbavana），佛陀為阿阇世王（Ajātasattu）整夜宣講《沙門果經》（Sāmaññaphala Sutta）。當時優波難陀（Upananda）聽講很久，疲憊不堪，回到自己的房間休息，到了後半夜起來，穿著木屐而來，唧唧作響，大象和馬聽到聲音，都驚恐地鳴叫起來，當時國王聽到后，感到恐懼，立即返回城內。眾比丘因為這件事去稟告世尊。佛陀說：『把優波難陀叫來。』叫來后，佛陀問優波難陀：『你真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『從今天以後，不允許穿木屐。』

再次，佛陀住在王舍城（Rājagṛha），當時有比丘在天帝釋（Śakra）的石室旁邊坐禪，有比丘穿著木屐在前面經行（來回走動），當時坐禪的比丘聽到聲音后，心不能安定。眾比丘因為這件事去稟告世尊，乃至佛陀說：『從今天以後，不允許穿木屐。』

關於木屐，金屐（金木屐）、銀屐（銀木屐）、摩尼屐（摩尼寶木屐）、牙屐（象牙木屐）、木屐（木木屐）、皮屐（皮革木屐）、馬尾屐（馬尾木屐）、麻屐（麻木屐）、欽婆羅屐（欽婆羅毛木屐）、綖屐（絲線木屐）、芒草屐（芒草木屐）、樹皮屐（樹皮木屐），像這樣的所有木屐都不允許穿。腳穿木屐時，就犯越比尼罪（違犯戒律）。如果想要洗腳，可以橫著放木屐，踩在上面，不犯戒。比丘穿革屐（皮鞋）時，應該把鞋跟提起來，如果不提起來，就犯越比尼心悔（輕微的懺悔罪）。如果穿沒有鞋跟的鞋子，就犯越比尼罪（違犯戒律）。』這叫做屐法（關於木屐的規定）。

浴法（關於洗浴的規定），

【English Translation】 English version: 『And what did you do then?』 He replied, 『Venerable Sir! I wore a single layer of leather sandals, and they broke halfway. I dared not wear two layers, so my feet are broken.』 The Buddha said, 『From today onwards, the rule of Nīmukha leather sandals (rules about specific types of sandals) is allowed, and when wearing Phulla (a type of sandal), it is not allowed to cover the front; it should cover the back. Regarding the rule of leather sandals, it is not allowed to use ram's horns, white sheep's horns, golden leather sandals, pearl leather sandals, crystal, quartz, agate (various precious materials) or leather sandals of various colors. If one obtains new leather sandals, it is not allowed to wear them directly; one should have a lay attendant try them on, walking five or six steps, and then wear them. If one wears them directly, one commits a dukkaṭa offense (a minor offense).』 This is called the rule of leather sandals.

Regarding the rule of clogs, the Buddha was staying in Rājagṛha (王舍城) at the Jīvakāmbavana (耆舊童子庵拔羅園). The Buddha was expounding the Sāmaññaphala Sutta (沙門果經) to King Ajātasattu (阿阇世王) all night. At that time, Upananda (優波難陀), having listened for a long time, was exhausted and returned to his own room to rest. In the later part of the night, he arose and came wearing clogs, making a clattering sound. The elephants and horses, hearing the sound, were startled and neighed. The king, hearing this, was frightened and immediately returned to the city. The monks, because of this incident, went and reported it to the Blessed One. The Buddha said, 『Summon Upananda.』 Having summoned him, the Buddha asked Upananda, 『Is this true?』 He replied, 『It is true.』 The Buddha said, 『From today onwards, it is not allowed to wear clogs.』

Furthermore, the Buddha was staying in Rājagṛha (王舍城). At that time, monks were sitting in meditation near the stone chamber of Śakra (天帝釋). A monk was wearing clogs and walking back and forth in front. The monks who were sitting in meditation, hearing the sound, could not concentrate. The monks, because of this incident, went and reported it to the Blessed One, and the Buddha said, 『From today onwards, it is not allowed to wear clogs.』

Regarding clogs, golden clogs, silver clogs, mani (摩尼) clogs, ivory clogs, wooden clogs, leather clogs, horsehair clogs, hemp clogs, wool clogs, thread clogs, muñja grass clogs, bark clogs—all such clogs are not allowed to be worn. When one wears clogs on the feet, one commits a dukkaṭa offense (a minor offense). If one wishes to wash one's feet, one may place the clogs sideways and step on them without committing an offense. When a monk wears leather shoes, he should pull up the heel; if he does not pull it up, he commits a dukkaṭa offense (a minor offense). If one wears shoes without heels, one commits a dukkaṭa offense (a minor offense). This is called the rule of clogs.

Regarding the rule of bathing,

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佛住舍衛城，時六群比丘至阿脂羅河上洗浴，用揩石揩身，為世人所嫌：「云何沙門釋子用揩石揩身，如王家、斗人、力士。此壞敗人，何道之有？」諸比丘以是因緣往白世尊，乃至佛言：「從今已后不聽用揩石揩身。」

揩石者，木作，若石、若磚，如是比皆不聽用。若水中有柱，亦不得就揩身。若浴時，當使一人揩，揩時不得俱舉兩臂，應一臂自遮，次第而揩。若無人者，當自揩。不得立浴如俗人法，應坐。亦應次第洗手臂。若身體有垢膩者，不得以拳揩，應舒手揩。若用揩石洗浴者，越比尼罪。是名浴法。

屑末者，佛住舍衛城，時難陀、優波難陀持種種香屑來詣阿脂羅河上浴。時有外道弟子，見已作是念：「我等當共擾沙門優婆塞去。」即往其所，作如是言：「誰師少欲知足？」時優婆塞言：「我師少欲知足。」外道弟子復言：「我師少欲知足。」優婆塞言：「汝師無慚無愧啖酒糟驢，我師少欲知足有慚愧。」外道弟子言：「若汝師少欲知足者，當共賭物。」答言：「欲賭何物？」外道答言：「欲賭五百舊錢。」優婆塞言：「可爾。」便共議言：「當作何等試之？」即作種種香屑末已，「欲先至誰師所？」外道弟子言：「先至我師。」即先遣人往語己師：「我持香屑末往，可現少欲相，慎莫受。

【現代漢語翻譯】 現代漢語譯本：佛陀住在舍衛城時，六群比丘到阿脂羅河邊洗浴，用磨石擦拭身體，被世人嫌棄：『這些沙門釋子怎麼能用磨石擦拭身體，像王公貴族、角鬥士、大力士一樣？這些人敗壞佛法，還有什麼道義可言？』眾比丘因為這件事去稟告世尊，佛陀說：『從今以後，不允許用磨石擦拭身體。』

所謂的磨石，指的是木製的，或者石頭的、磚頭的，像這樣的都不允許使用。如果水中有柱子，也不得靠著柱子擦拭身體。如果洗浴時，應當讓一個人幫忙擦拭，擦拭時不得同時舉起兩臂，應該用一隻手臂遮擋身體，依次擦拭。如果沒有人幫忙，應當自己擦拭。不得像世俗人那樣站著洗浴，應當坐著。也應當依次清洗手臂。如果身體上有污垢，不得用拳頭擦拭，應當張開手掌擦拭。如果使用磨石洗浴，就犯了比尼罪（戒律）。這叫做洗浴的規定。

所謂的香屑，指的是佛陀住在舍衛城時，難陀（Nanda，歡喜）和優波難陀（Upananda，近歡喜）拿著各種香屑來到阿脂羅河邊洗浴。當時有外道弟子看到后，心想：『我們應當一起去擾亂沙門優婆塞（Upasaka，在家男居士）。』於是就到他們那裡，說道：『誰的老師是少欲知足的？』優婆塞說：『我的老師是少欲知足的。』外道弟子又說：『我的老師是少欲知足的。』優婆塞說：『你的老師無慚無愧，吃酒糟驢，我的老師少欲知足，有慚有愧。』外道弟子說：『如果你的老師是少欲知足的，應當一起賭東西。』優婆塞回答說：『要賭什麼？』外道回答說：『要賭五百舊錢。』優婆塞說：『可以。』於是就一起商議說：『應當用什麼來測試呢？』就製作了各種香屑末，『要先送到誰的老師那裡呢？』外道弟子說：『先送到我的老師那裡。』就先派人去告訴自己的老師：『我拿著香屑末去，您可以表現出少欲的樣子，千萬不要接受。』

【English Translation】 English version: The Buddha was staying in Shravasti (舍衛城), when the group of six monks went to the Achiravati River (阿脂羅河) to bathe. They used rubbing stones to scrub their bodies, which was frowned upon by the people, who said: 'How can these Shramana (沙門，ascetic) disciples of Shakya (釋子，釋迦) use rubbing stones to scrub their bodies, like royalty, gladiators, or strongmen? These people are corrupting the Dharma, what morality is left?' The monks reported this matter to the World Honored One (世尊), and the Buddha said: 'From now on, it is not allowed to use rubbing stones to scrub the body.'

The 'rubbing stone' refers to something made of wood, or stone, or brick; such things are not allowed. If there is a pillar in the water, one should not lean against it to scrub the body. When bathing, one should have someone help with the scrubbing, and when scrubbing, one should not raise both arms at the same time, but should use one arm to cover the body, scrubbing in turn. If there is no one to help, one should scrub oneself. One should not stand while bathing like ordinary people, but should sit. One should also wash the arms in turn. If there is dirt or grease on the body, one should not scrub with the fist, but should scrub with the open palm. If one uses a rubbing stone to bathe, one commits a Bhikkhuni (比尼，female monastic) offense. This is called the rule of bathing.

The 'fragrant powder' refers to when the Buddha was staying in Shravasti (舍衛城), Nanda (難陀，joy) and Upananda (優波難陀，near joy) brought various fragrant powders to bathe in the Achiravati River (阿脂羅河). At that time, some non-Buddhist disciples saw this and thought: 'We should go together to disturb the Shramana (沙門，ascetic) Upasakas (優婆塞，layman).' So they went to them and said: 'Whose teacher is content with little and knows satisfaction?' The Upasaka said: 'My teacher is content with little and knows satisfaction.' The non-Buddhist disciples said again: 'My teacher is content with little and knows satisfaction.' The Upasaka said: 'Your teacher is shameless and eats wine-soaked donkey, my teacher is content with little and has shame and conscience.' The non-Buddhist disciples said: 'If your teacher is content with little and knows satisfaction, we should gamble something together.' The Upasaka replied: 'What do you want to gamble?' The non-Buddhists replied: 'We want to gamble five hundred old coins.' The Upasaka said: 'Okay.' So they discussed together: 'What should we use to test it?' They made various fragrant powders and said, 'To whose teacher should we send it first?' The non-Buddhist disciples said: 'Send it to my teacher first.' So they first sent someone to tell their teacher: 'I am bringing fragrant powder, you can show an appearance of being content with little, but be careful not to accept it.'

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」尋即持往，語言：「諸師哀愍故，愿受香屑。」答言：「我出家人，非王子、大臣，用是香屑為？」不受已，復持詣祇洹精舍，作如是言：「諸師哀愍我故，受是香屑。」優婆塞質直，先不語故，比丘即打揵椎，集僧欲分香屑。有不來者，有弟子為迎分言：「與我和上、阿阇梨迎分。」如是競索，語聲高大。外道弟子見已拍手大笑：「我得子便今日得勝。」時優婆塞慚愧無言，往至佛所頭面禮足卻住一面，具說上事，白佛言：「世尊！我不惜錢，但以外道得勝，是故慚愧。」佛即為優婆塞說法示教利喜，發喜心已頭面禮足而退。世尊往眾多比丘所，敷尼師檀而坐，具以上事為諸比丘說。佛告諸比丘：「從今日不聽用香屑。」

複次佛住王舍城，如來以五事利益故，五日一行諸比丘房，見比丘癬病。佛知而故問：「比丘！汝調適安樂住不？」答言：「世尊！我病癬瘙，得香屑末洗浴便差。世尊制戒不得用香屑，是故苦住。」佛言：「從今日聽病比丘用香屑。」

香屑者，于尸屑、馬耳屑、七色屑、栴檀屑、俱哆屑、庵拔羅屑、閻浮屍利屑、阿淳屑、伽比羅屑，如是比一切不聽。若比丘病癬瘙，須屑末涂浴差者，得用無罪。聽用迦羅屑、摩沙屑、摩瘦羅屑、沙坻屑涂土。是名末屑法。

杖絡囊法者，

【現代漢語翻譯】 現代漢語譯本： 那人立刻拿著香屑前往，說道：『各位法師慈悲，希望接受這些香屑。』他們回答說：『我們是出家人，不是王子、大臣，要這些香屑做什麼？』沒有接受后，那人又拿著香屑前往祇洹精舍（Jetavana Monastery），這樣說道：『各位法師可憐我，請接受這些香屑。』優婆塞（Upasaka，在家男居士）為人質樸，事先沒有說明，比丘（Bhiksu，出家男眾）就敲打揵椎（ghantha，集合僧眾的法器），召集僧眾準備分香屑。有沒來的，有的弟子替自己的和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）迎請香屑。像這樣爭相索要，聲音高亢。外道（Tirthika，佛教以外的修行者）的弟子看見后拍手大笑：『我今天終於佔了上風。』當時優婆塞慚愧無言，前往佛陀（Buddha，覺悟者）處，頂禮佛足後站立在一旁，詳細說了以上的事情，稟告佛陀說：『世尊！我不是吝惜錢財，但因為外道佔了上風，所以感到慚愧。』佛陀就為優婆塞說法，開示教導，令他歡喜，生起歡喜心后，頂禮佛足而退下。世尊前往眾多比丘處，鋪設尼師檀（nisidana，坐具）而坐，詳細地將以上的事情為各位比丘說了。佛陀告訴各位比丘：『從今天起，不允許使用香屑。』 再次，佛陀住在王舍城（Rajagrha），如來（Tathagata，佛陀的稱號之一）因為五種利益的緣故，每五天巡視一次各位比丘的房間，看見有比丘患了癬病。佛陀明知故問：『比丘！你生活調適安樂嗎？』回答說：『世尊！我患了癬瘙之病，如果用香屑末洗浴就能痊癒。世尊制定戒律不允許使用香屑，因此生活困苦。』佛陀說：『從今天起，允許患病的比丘使用香屑。』 香屑，指尸屑（si-sesa，死者焚燒后的灰燼）、馬耳屑（mārsīsa，一種草藥）、七色屑（sapta-varna，七種顏色的粉末）、栴檀屑（candana，檀香粉）、俱哆屑（kutha，一種香料）、庵拔羅屑（amra，芒果粉）、閻浮屍利屑（jambu-siri，一種樹的粉末）、阿淳屑（arjuna，一種樹的粉末）、伽比羅屑（kapila，一種香料），像這些一概不允許使用。如果比丘患了癬瘙之病，需要用屑末塗抹洗浴才能痊癒的，可以使用，沒有罪過。允許使用迦羅屑（kala，一種香料）、摩沙屑（masa，一種豆類粉末）、摩瘦羅屑（masura，一種豆類粉末）、沙坻屑（sathi，一種香料）塗抹泥土。這叫做末屑法。 杖絡囊法，

【English Translation】 English version: Then he immediately took the fragrant powder and went, saying, 'Venerable teachers, out of compassion, please accept this fragrant powder.' They replied, 'We are monks, not princes or ministers, what would we do with this fragrant powder?' After they refused to accept it, he took it to the Jetavana Monastery (祇洹精舍), saying, 'Venerable teachers, out of compassion for me, please accept this fragrant powder.' The Upasaka (優婆塞, lay male devotee) was honest and straightforward, and had not explained beforehand, so the Bhiksu (比丘, ordained male monastic) struck the ghantha (揵椎, a bell used to assemble the Sangha), gathering the Sangha to distribute the fragrant powder. Some did not come, and some disciples went to receive a share for their Upadhyaya (和尚, preceptor) and Acarya (阿阇梨, teacher). They competed for it, their voices loud. Disciples of other sects (外道, Tirthika) saw this and clapped their hands, laughing, 'I have gained an advantage today.' At that time, the Upasaka was ashamed and speechless. He went to the Buddha (佛陀, the Awakened One), prostrated himself at the Buddha's feet, stood to one side, and explained the matter in detail, saying to the Buddha, 'World Honored One (世尊), I do not begrudge the money, but I am ashamed because the other sects have gained an advantage.' The Buddha then taught the Dharma to the Upasaka, instructing and benefiting him, causing him to rejoice. Having generated joy, he prostrated himself at the Buddha's feet and withdrew. The World Honored One went to where many Bhiksus were, spread out a nisidana (尼師檀, sitting cloth) and sat down, explaining the matter in detail to the Bhiksus. The Buddha told the Bhiksus, 'From today onwards, the use of fragrant powder is not permitted.' Furthermore, the Buddha was residing in Rajagrha (王舍城). The Tathagata (如來, 'Thus Gone One', an epithet of the Buddha), for five reasons of benefit, would visit the rooms of the Bhiksus every five days, and saw that a Bhiksu had a skin disease. The Buddha, knowing this, asked, 'Bhiksu, are you living comfortably and peacefully?' He replied, 'World Honored One, I am suffering from a skin disease, and if I could wash with fragrant powder, I would be cured. The World Honored One has established a precept forbidding the use of fragrant powder, so I am living in hardship.' The Buddha said, 'From today onwards, Bhiksus who are ill are permitted to use fragrant powder.' Fragrant powder refers to si-sesa (尸屑, ashes of a corpse), mārsīsa (馬耳屑, a type of herb), sapta-varna (七色屑, seven-colored powder), candana (栴檀屑, sandalwood powder), kutha (俱哆屑, a type of spice), amra (庵拔羅屑, mango powder), jambu-siri (閻浮屍利屑, a type of tree powder), arjuna (阿淳屑, a type of tree powder), kapila (伽比羅屑, a type of spice). All such powders are not permitted. If a Bhiksu is suffering from a skin disease and needs to use powder to wash and be cured, it is permitted and there is no offense. It is permitted to use kala (迦羅屑, a type of spice), masa (摩沙屑, a type of bean powder), masura (摩瘦羅屑, a type of bean powder), sathi (沙坻屑, a type of spice) to apply to the soil. This is called the method of powder. The method of the staff net bag,

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佛住王舍城，爾時六群比丘、難陀、優波難陀，持寶絡囊盛缽。復有持黑繩絡囊以杖串肩上而行，為世人所嫌：「云何沙門釋子如王大臣，持寶絡囊盛缽肩上而行？」有見惡者復言：「云何沙門釋子如下賤使人，持黑絡囊盛缽串肩上而行？此壞敗人，何道之有？」時諸比丘以是因緣往白世尊，乃至佛言：「從今已后不聽畜杖絡囊。」

複次佛住舍衛城，如來五日一行諸比丘房，見比丘痏手，知而故問：「比丘！調適安樂住不？」答言：「世尊！我痏手故破缽，世尊複製不聽畜杖絡囊，是故不樂。」佛言：「從今日後病比丘聽從僧乞畜杖絡囊。」僧應與作羯磨，乞法者偏袒右肩胡跪合掌作如是言：「大德僧聽！我某甲痏手故破缽，今從僧乞畜杖絡囊羯磨，唯愿僧與我羯磨。」第二、第三亦如是說。羯磨人應作是說：「大德僧聽！某甲比丘痏手故破缽，已從僧乞畜杖絡囊羯磨。若僧時到，僧與某甲比丘畜杖絡囊羯磨。如是白。」白一羯磨，乃至「僧已與某甲比丘畜杖絡囊羯磨竟，僧忍默然故，是事如是持。」作羯磨已欲行時，手捉杖及絡囊，不得舉著肩上而行。若持杖者得越比尼心悔。持絡囊者，亦越比尼心悔。若持杖絡囊及缽者，越比尼罪。若道路行時，得系漉水囊杖頭，手捉而行，不聽著肩上。若不作羯磨持杖

【現代漢語翻譯】 現代漢語譯本：佛陀住在王舍城時，有六群比丘（指行為不端的比丘團體）中的難陀（Nanda）和優波難陀（Upananda），他們用珍貴的寶絡囊來盛放缽。還有的比丘用黑繩編織的絡囊，用棍子串起來扛在肩上行走，因此被世人嫌棄：『這些沙門釋子怎麼像王公大臣一樣，用寶絡囊盛缽，還扛在肩上行走呢？』有些看到不喜歡的就說：『這些沙門釋子怎麼像**使人一樣，用黑絡囊盛缽，串在肩上行走？這些人敗壞佛門，有什麼道義可言？』當時，眾比丘因為這件事去稟告世尊，佛陀說：『從今以後，不允許蓄用棍子和絡囊。』

後來，佛陀住在舍衛城，如來每隔五天巡視一次眾比丘的住所，看到有比丘的手受傷了，明知故問：『比丘！你生活調適安樂嗎？』比丘回答說：『世尊！因為我的手受傷了，所以打破了缽。世尊之前又制定了不許蓄用棍子和絡囊的規定，因此感到不快樂。』佛陀說：『從今天以後，生病的比丘可以向僧團乞求允許使用棍子和絡囊。』僧團應該為他舉行羯磨（karma，一種宗教儀式），乞求的人應該袒露右肩，右膝跪地，合掌說：『大德僧眾請聽！我某甲（某某）因為手受傷了，所以打破了缽，現在向僧團乞求允許使用棍子和絡囊的羯磨，希望僧團能為我舉行羯磨。』第二次、第三次也這樣說。羯磨的主持人應該這樣說：『大德僧眾請聽！某甲比丘因為手受傷了，所以打破了缽，已經向僧團乞求允許使用棍子和絡囊的羯磨。如果僧團認為時機已到，就允許某甲比丘使用棍子和絡囊的羯磨。』這樣稟告一次。乃至『僧團已經為某甲比丘舉行了允許使用棍子和絡囊的羯磨，僧團默然認可，這件事就這樣決定了。』舉行羯磨完畢后，想要行走時，手拿棍子和絡囊，不能扛在肩上行走。如果扛著棍子，就違犯了比尼（Vinaya，戒律），心生後悔。拿著絡囊，也違犯了比尼，心生後悔。如果扛著棍子、絡囊和缽，就犯了比尼罪。如果在道路上行走時，可以將過濾水的囊繫在棍子頭上，用手拿著行走，不允許扛在肩上。如果沒有舉行羯磨就拿著棍子

【English Translation】 English version: The Buddha was staying in Rajagriha (Wangshecheng, city of royal palace). At that time, Nanda (Nanda, name of a person) and Upananda (Upananda, name of a person), two of the group of six monks (Liuqin Biqiu, a group of monks with misconduct), were using precious jeweled net bags to hold their alms bowls. Some others were carrying alms bowls in black rope net bags, strung on a staff over their shoulders, which was criticized by the people: 'How can these Shramana (Shamen, monks) disciples of Shakya (Shishi, Shakya) be like kings and ministers, carrying alms bowls in jeweled net bags over their shoulders?' Some who saw this and disliked it said: 'How can these Shramana disciples of Shakya be like ** messengers, carrying alms bowls in black net bags strung over their shoulders? These corrupt people, what Dharma (Dao, the way) do they have?' At that time, the monks reported this matter to the World Honored One (Shizun, the Buddha), and the Buddha said: 'From now on, it is not permitted to possess staffs and net bags.'

Later, the Buddha was staying in Shravasti (Sheweicheng, a city in ancient India). The Tathagata (Rulai, the Buddha) would inspect the monks' residences every five days. He saw that a monk's hand was injured, and knowingly asked: 'Monk! Are you living comfortably and peacefully?' The monk replied: 'World Honored One! Because my hand is injured, I broke my alms bowl. And the World Honored One previously established the rule that it is not permitted to possess staffs and net bags, so I am unhappy.' The Buddha said: 'From today onwards, sick monks may request permission from the Sangha (Seng, monastic community) to use staffs and net bags.' The Sangha should perform a Karma (Jiemo, a formal act of the monastic community) for him. The person requesting should expose his right shoulder, kneel on his right knee, and with palms together, say: 'Venerable Sangha, please listen! I, so-and-so (Moujia, a placeholder name), because my hand is injured, broke my alms bowl. Now I request from the Sangha the Karma to allow me to use a staff and net bag. I hope the Sangha will perform the Karma for me.' The second and third times, he should say the same. The person conducting the Karma should say: 'Venerable Sangha, please listen! So-and-so monk, because his hand is injured, broke his alms bowl, and has requested from the Sangha the Karma to allow him to use a staff and net bag. If the Sangha deems it the right time, the Sangha will allow so-and-so monk to use a staff and net bag.' This should be announced once. And then, 'The Sangha has already performed the Karma to allow so-and-so monk to use a staff and net bag. The Sangha approves in silence, so this matter is thus decided.' After the Karma is completed, when wanting to walk, one should hold the staff and net bag in hand, and not carry them on the shoulder. If one carries the staff on the shoulder, one violates the Vinaya (Biqiu, monastic rules) and feels remorse. If one carries the net bag, one also violates the Vinaya and feels remorse. If one carries the staff, net bag, and alms bowl on the shoulder, one commits a Vinaya offense. When walking on the road, one may tie the water-filtering bag to the head of the staff and carry it in hand, but it is not permitted to carry it on the shoulder. If one carries a staff without performing the Karma

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者，越比尼罪。持絡囊亦越比尼。若持杖絡囊者，得二越比尼罪。是名持杖絡囊法。

重物亡人衣、　　癡狂見不欲、 　壞信施革屣、　　著屐揩身石、 　香屑杖絡囊。　　第七跋渠竟。

蒜法者，佛住王舍城，爾時彌祇居士請僧食蒜，時六群比丘詣園食蒜，狼藉棄地，復持還歸。時居士按行蒜園，見已即問園民：「何故如是？」園民即具說上事。居士言：「比丘但當食，何故棄地如是？復持去與誰？」諸比丘以是因緣往白世尊，乃至佛告諸比丘：「從今日不聽食蒜。」

複次佛住王舍城，爾時世尊為大眾說法。時有比丘食蒜在下風而坐，畏熏諸梵行人。佛知而故問：「此是何等比丘，獨坐一處如斗諍人？」諸比丘白佛言：「世尊！是比丘食蒜，畏熏梵行人，故在下風獨住。」佛語諸比丘：「當知是比丘若不啖蒜時，當欲得失如是甘露法不？」答言：「不也。」佛言：「是比丘以食蒜故，失如是不死之法。」佛言：「從今已后不聽食蒜。」

複次佛住迦維羅衛釋氏尼拘律精舍，如來五日一行諸比丘房，見比丘病羸瘦瘀黃。佛知而故問：「比丘調適安隱住不？」答言：「世尊！我病不調，本俗人時食蒜便差，世尊制不聽食蒜，是故不樂。」佛言：「從今日聽病比丘食蒜，應隨順行。」

【現代漢語翻譯】 現代漢語譯本：如果比丘尼犯了持有絡囊的罪過，就觸犯了越比尼罪（Veyyākaraṇī，一種較輕的罪）。如果比丘尼持有帶手杖的絡囊，就觸犯了兩次越比尼罪。這被稱為持有手杖絡囊法。

重物、死者的衣服、 癡狂時見到的不想要的（東西）、 損壞的信施、革屣（皮革鞋子）、 穿著木屐、揩身的石頭、 香屑、手杖、絡囊。 第七跋渠（Vagga，品）結束。

蒜法：佛陀住在王舍城（Rājagṛha），當時彌祇居士（Migī，一位在家信徒）邀請僧眾食用大蒜。六群比丘（一群行為不端的比丘）到園中食用大蒜，狼藉地丟棄在地上，又拿回家。當時居士巡視蒜園，看到后就問園民：『為什麼會這樣？』園民就詳細地說了上面的事情。居士說：『比丘們只應當食用，為什麼這樣丟棄在地上？又拿去給誰？』諸比丘因為這件事去稟告世尊，乃至佛陀告訴諸比丘：『從今天起不允許食用大蒜。』

再次，佛陀住在王舍城，當時世尊為大眾說法。當時有比丘食用大蒜後坐在下風處，害怕熏到其他的梵行人（Brahmacārī，修行者）。佛陀明知故問：『這是什麼比丘，獨自坐在一處像爭鬥的人一樣？』諸比丘稟告佛陀說：『世尊！這位比丘食用了大蒜，害怕熏到梵行人，所以在下風處獨自居住。』佛陀告訴諸比丘：『應當知道這位比丘如果不食用大蒜時，會想要失去這樣的甘露法（Amṛta，不死之法）嗎？』回答說：『不會。』佛陀說：『這位比丘因為食用大蒜的緣故，失去了這樣的不死之法。』佛陀說：『從今以後不允許食用大蒜。』

再次，佛陀住在迦維羅衛（Kapilavastu）釋迦族的尼拘律精舍（Nigrodhārāma，寺院），如來每五天巡視一次諸比丘的房間，看到有比丘生病、羸弱、消瘦、面色瘀黃。佛陀明知故問：『比丘你調適安穩地住在這裡嗎？』回答說：『世尊！我生病不調適，原本做俗人的時候食用大蒜就好了，世尊禁止不許食用大蒜，所以不快樂。』佛陀說：『從今天起允許生病的比丘食用大蒜，應當隨順而行。』

【English Translation】 English version: If a Bhikkhunī (female monastic) commits the offense of possessing a carrying bag, she incurs a Veyyākaraṇī (a minor offense). If the Bhikkhunī possesses a carrying bag with a staff, she incurs two Veyyākaraṇī offenses. This is called the rule of possessing a carrying bag with a staff.

Heavy objects, clothes of the deceased, Unwanted (things) seen in madness, Damaged offerings, leather shoes, Wearing clogs, body-rubbing stones, Fragrant powder, staffs, carrying bags. The seventh Vagga (chapter) ends.

The Garlic Rule: The Buddha was residing in Rājagṛha (Royal City). At that time, the householder Migī (a lay devotee) invited the Sangha (monastic community) to eat garlic. The group of six Bhikkhus (monks) went to the garden to eat garlic, discarding it messily on the ground and also taking some back with them. The householder inspected the garlic garden and, upon seeing this, asked the gardeners, 'Why is it like this?' The gardeners explained the matter in detail. The householder said, 'The Bhikkhus should only eat it; why discard it on the ground like this? And who are they taking it to?' The Bhikkhus, because of this matter, went and reported it to the World-Honored One (Buddha), and the Buddha told the Bhikkhus, 'From today onwards, you are not allowed to eat garlic.'

Furthermore, the Buddha was residing in Rājagṛha. At that time, the World-Honored One was teaching the Dharma (teachings) to the assembly. There was a Bhikkhu who, after eating garlic, sat downwind, fearing that he would熏 (xūn, to smoke, to fumigate, to scent) the other Brahmacārīs (those practicing the holy life). The Buddha, knowing this, deliberately asked, 'What kind of Bhikkhu is this, sitting alone in a place like a person in conflict?' The Bhikkhus reported to the Buddha, 'World-Honored One! This Bhikkhu ate garlic and, fearing that he would熏 the Brahmacārīs, is living alone downwind.' The Buddha told the Bhikkhus, 'You should know that if this Bhikkhu does not eat garlic, would he want to lose such Amṛta (nectar, the deathless) Dharma?' They replied, 'No.' The Buddha said, 'This Bhikkhu, because of eating garlic, has lost such deathless Dharma.' The Buddha said, 'From now on, you are not allowed to eat garlic.'

Furthermore, the Buddha was residing in the Nigrodhārāma (Banyan Tree Monastery) of the Śākya (Shakya) clan in Kapilavastu. The Tathāgata (Buddha), every five days, would visit the rooms of the Bhikkhus and saw a Bhikkhu who was sick, weak, emaciated, and jaundiced. The Buddha, knowing this, deliberately asked, 'Bhikkhu, are you living here comfortably and peacefully?' He replied, 'World-Honored One! I am sick and uncomfortable. Originally, when I was a layman, eating garlic would make me better, but the World-Honored One has forbidden eating garlic, so I am not happy.' The Buddha said, 'From today onwards, sick Bhikkhus are allowed to eat garlic; you should act accordingly.'

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蒜者，若種生、若山蒜，如是比蒜及餘一切，若生、若熟、若葉、若皮，悉不得食。若癰腫、若癬瘡，得用蒜涂。蒜涂已，不得於眾中住，應在屏處；差已當凈洗浴，還入僧中。病時醫言：「長老！此病比丘服蒜當差，若不服不差。」若更無餘方治者聽服，服已應七日行隨順法，在一邊小房中，不得臥僧床褥，不得上僧大小便處行，不得在僧洗腳處洗腳，不得入溫室、講堂、食屋，不得受僧次差會，不得入僧中食及禪坊，不得入說法布薩僧中。若比丘集處一切不得往、不應繞塔。若塔在露地者，得下風遙禮。七日行隨順法已，至八日，澡浴浣衣熏已，得入僧中。若比丘不病食蒜、病食蒜不行隨順法，二俱越比尼罪。是名蒜法。

覆缽法者，佛住舍衛城，時城內法預優婆塞常請僧次食。比丘到已詰問其義，能解釋者，便大歡喜，手自與種種食；若不能答者，即便毀呰，使下人與粗食。以是故僧次上座應去不去，皆言下過，乃至年少盡不能去，於是便高聲大語。佛知而故問：「何故高聲大語？」答言：「世尊！法預優婆塞常請僧次食，乃至應去不去，因是故高聲大語。」佛告諸比丘：「法預優婆塞輕慢諸比丘僧，應作覆缽羯磨。」

優婆塞有八事，僧應與作覆缽羯磨。何等為八？現在前誹謗比丘。現前訶責

【現代漢語翻譯】 現代漢語譯本： 蒜，無論是種植的蒜，還是野生的山蒜，像這樣的各種蒜，以及其他一切蒜，無論是生的、熟的，還是葉子、皮，都一概不得食用。如果患有癰腫、癬瘡，可以用蒜塗抹。塗抹蒜后，不得在眾人中居住，應該在隱蔽的地方；痊癒后應當洗凈身體，再回到僧團中。生病時醫生說：『長老！這種病比丘服用蒜才能痊癒，如果不服用就不能痊癒。』如果沒有其他治療方法，可以允許服用，服用后應當七日內行隨順法，在旁邊的小房間里，不得臥僧人的床鋪，不得在僧人大小便的地方行走，不得在僧人洗腳的地方洗腳，不得進入溫室、講堂、食堂，不得接受僧團的輪值安排，不得進入僧團中吃飯和禪修的地方，不得進入說法和布薩的僧團中。凡是比丘聚集的地方都不得前往，不應該繞塔。如果塔在露天的地方，可以在下風處遙拜。七日行隨順法后，到第八天，洗澡、洗衣服、薰香后，才能進入僧團中。如果比丘沒有生病而食用蒜，或者生病食用蒜而不行隨順法，兩者都犯了比尼罪（Vinaya，戒律）。這叫做蒜法。

覆缽法，佛陀住在舍衛城（Śrāvastī）時，城內的法預優婆塞（Dharmapriya Upāsaka，在家男居士）經常邀請僧團按順序應供。比丘到達后，他會詰問佛法的義理，能夠解釋的人，他就非常歡喜，親自給予各種食物；如果不能回答，他就輕視譭謗，讓下人給予粗劣的食物。因此，僧團中按順序應該去應供的上座不去，都說自己能力不足，甚至年輕的比丘都不能去，於是便高聲喧譁。佛陀知道后故意問：『為何高聲喧譁？』回答說：『世尊！法預優婆塞經常邀請僧團按順序應供，以至於應該去的人不去，因此高聲喧譁。』佛陀告訴諸比丘：『法預優婆塞輕慢諸比丘僧，應當作覆缽羯磨（Ukṣipta-pātra-karma，一種僧團的懲罰措施）。』

優婆塞有八種行為，僧團應當對他作覆缽羯磨。是哪八種？當面誹謗比丘，當面呵責比丘。

【English Translation】 English version: Garlic, whether it is cultivated garlic or wild mountain garlic, all kinds of garlic like these, and all other garlic, whether raw, cooked, leaves, or skin, are all not to be eaten. If one has carbuncles or ringworm, one may use garlic to apply. After applying garlic, one must not stay among the assembly, but should stay in a secluded place; after recovery, one should bathe cleanly and then return to the Sangha. When a doctor says, 'Elder! This disease will only be cured if the Bhikshu takes garlic; if not, it will not be cured,' if there is no other way to treat it, one is allowed to take it. After taking it, one should practice the 'following-the-rule' (隨順法) for seven days, staying in a small room on the side, not sleeping on the Sangha's beds, not walking in the places where the Sangha urinates and defecates, not washing feet in the place where the Sangha washes feet, not entering the hot room, lecture hall, or dining hall, not receiving the Sangha's assigned duties, not entering the Sangha's dining or meditation hall, and not entering the Sangha where Dharma is preached or the Posadha (布薩, Uposatha) ceremony is held. One should not go to any place where Bhikshus gather and should not circumambulate the stupa. If the stupa is in an open area, one may pay respects from a distance downwind. After practicing the 'following-the-rule' for seven days, on the eighth day, after bathing, washing clothes, and fumigating, one may enter the Sangha. If a Bhikshu eats garlic without being sick, or eats garlic when sick and does not practice the 'following-the-rule,' both commit a Vinaya (比尼, discipline) offense. This is called the Garlic Rule.

The 'Overturned Bowl' (覆缽法) procedure: When the Buddha was staying in Śrāvastī (舍衛城), Dharmapriya Upāsaka (法預優婆塞, a lay male devotee) in the city often invited the Sangha to meals in order. When the Bhikshus arrived, he would question them about the meaning of the Dharma. If they could explain it, he would be very happy and personally give them various foods; if they could not answer, he would despise and criticize them, and have servants give them coarse food. Therefore, the senior monks who were supposed to go in order did not go, all saying they were inadequate, and even the young Bhikshus could not go, so they raised their voices and spoke loudly. Knowing this, the Buddha deliberately asked, 'Why are you speaking so loudly?' They replied, 'World Honored One! Dharmapriya Upāsaka often invites the Sangha to meals in order, to the point that those who should go do not go, and therefore we are speaking loudly.' The Buddha told the Bhikshus, 'Dharmapriya Upāsaka despises the Bhikshu Sangha; the Ukṣipta-pātra-karma (覆缽羯磨, a Sangha disciplinary measure) should be performed against him.'

There are eight actions of an Upāsaka for which the Sangha should perform the Ukṣipta-pātra-karma. What are the eight? Slandering Bhikshus in their presence, rebuking Bhikshus in their presence.

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比丘，作如是言：「汝是惡行人。」現前瞋恚輕罵比丘。斷比丘利養。不樂與比丘共事。罵佛罵法罵僧。是名八事，僧應作覆缽羯磨。羯磨者應作是說：「大德僧聽！是法預優婆塞輕慢比丘，若僧時到，僧法預優婆塞輕慢比丘與作覆缽羯磨。白如是。」白三羯磨，乃至「僧已與法預優婆塞輕慢比丘作覆缽羯磨竟，僧忍默然故，是事如是持。」

法預優婆塞常飯比丘已，然後自食。其日待比丘，時過不來，便往佛所，頭面禮足卻住一面白佛言：「世尊！諸比丘何故不來食？」佛言：「汝輕慢諸比丘僧，欲饒益故，與汝作覆缽羯磨。」爾時去佛不遠有一羅漢，佛語優婆塞：「汝往問是比丘，云何名鹽？鹽有幾種？」即往到：「和南阿阇梨。」比丘言：「善來。」便問言：「尊者！云何名鹽？鹽有幾種？」比丘言：「我已知，汝是法預優婆塞，輕慢比丘僧，已與汝作覆缽羯磨。故不足耶？我此間樂住復來惱我，鹽正是鹽。」聞比丘語已，心懷惘然，還到佛所。佛知而故問：「汝問鹽義，得悉意不？」答言：「世尊！是比丘少聞，未從師學，問鹽故言鹽。」時去佛不遠復有一法師比丘，名弗絺盧，佛語法預：「汝往問彼比丘鹽義。」即往其所言：「阿阇梨和南。」答言：「善來檀越。」即語令坐。雖未問義且聞命坐，便

【現代漢語翻譯】 現代漢語譯本：比丘們，如果有人這樣說：『你是個行為惡劣的人。』當面瞋怒輕蔑地謾罵比丘，斷絕比丘的利養，不樂意與比丘共事，謾罵佛、謾罵法、謾罵僧。這被稱為八件事，僧團應當對此人進行覆缽羯磨（一種僧團的懲罰措施）。進行羯磨的人應當這樣宣告：『諸位大德僧眾請聽！此法預優婆塞（在家男居士）輕慢比丘，如果僧團認為時機已到，就應當對法預優婆塞輕慢比丘的行為進行覆缽羯磨。』像這樣宣告三次羯磨，直到『僧團已經對法預優婆塞輕慢比丘的行為完成了覆缽羯磨，僧團容忍並保持沉默，此事就這樣成立。』 法預優婆塞經常供養比丘飯食，然後自己才吃。那天他等待比丘們，時間過了他們還沒來，他就去到佛陀那裡，頭面頂禮佛足後站在一邊稟告佛陀說：『世尊！諸位比丘為什麼不來吃飯？』佛陀說：『你輕慢諸位比丘僧，爲了讓你得到饒益，所以對你進行了覆缽羯磨。』當時，離佛陀不遠的地方有一位阿羅漢（證悟者），佛陀對優婆塞說：『你前去問那位比丘，什麼是鹽？鹽有幾種？』他立刻前去，說：『和南（敬禮）阿阇梨（導師）。』比丘說：『歡迎。』然後問道：『尊者！什麼是鹽？鹽有幾種？』比丘說：『我已經知道你是法預優婆塞，因為你輕慢比丘僧，已經對你進行了覆缽羯磨。難道還不夠嗎？我在這裡樂於安住，你又來煩擾我，鹽就是鹽。』聽了比丘的話后，他心中茫然，回到佛陀那裡。佛陀明知故問：『你問鹽的含義，得到滿意的答案了嗎？』他回答說：『世尊！那位比丘少聞寡見，沒有跟隨老師學習，問他鹽的含義，他只是說鹽就是鹽。』當時，離佛陀不遠的地方還有一位法師比丘，名叫弗絺盧（音譯），佛陀對法預說：『你前去問那位比丘鹽的含義。』他立刻前去到那位比丘那裡說：『阿阇梨和南。』比丘回答說：『歡迎檀越（施主）。』然後讓他坐下。雖然還沒問鹽的含義，但先聽從命令坐下了，便

【English Translation】 English version: Bhikkhus, if someone says, 'You are an evil-doer,' and expresses anger and contemptuously scolds a bhikkhu in his presence, cuts off the bhikkhu's benefits, is unwilling to associate with the bhikkhu, and scolds the Buddha, the Dharma, and the Sangha. These are called eight matters for which the Sangha should perform the 'overturning-the-bowl' karma (a form of monastic punishment). The one performing the karma should announce: 'Venerable Sangha, listen! This layman, named 法預 (Fayu), disrespects bhikkhus. If the Sangha deems it the right time, the Sangha should perform the 'overturning-the-bowl' karma against 法預 (Fayu) for disrespecting bhikkhus.' This announcement should be made three times, until 'The Sangha has completed the 'overturning-the-bowl' karma against 法預 (Fayu) for disrespecting bhikkhus. The Sangha tolerates and remains silent, so this matter is thus established.' The layman 法預 (Fayu) used to offer food to the bhikkhus before eating himself. On one day, he waited for the bhikkhus, but they did not come after the appointed time. He then went to the Buddha, prostrated himself at the Buddha's feet, and stood to one side, reporting to the Buddha: 'Venerable One! Why have the bhikkhus not come to eat?' The Buddha said: 'You have disrespected the Sangha of bhikkhus, and for your benefit, the 'overturning-the-bowl' karma has been performed against you.' At that time, there was an Arhat (enlightened being) not far from the Buddha. The Buddha said to the layman: 'Go and ask that bhikkhu, what is salt? How many kinds of salt are there?' He immediately went and said: '和南 (Namo, paying homage) Ācārya (teacher).' The bhikkhu said: 'Welcome.' Then he asked: 'Venerable One! What is salt? How many kinds of salt are there?' The bhikkhu said: 'I already know that you are the layman 法預 (Fayu), and because you disrespected the Sangha of bhikkhus, the 'overturning-the-bowl' karma has been performed against you. Is that not enough? I am happy to stay here, and you come to bother me again. Salt is simply salt.' After hearing the bhikkhu's words, he felt bewildered and returned to the Buddha. The Buddha, knowing this, deliberately asked: 'Did you get a satisfactory answer when you asked about the meaning of salt?' He replied: 'Venerable One! That bhikkhu is unlearned and has not studied with a teacher. When asked about salt, he simply said salt is salt.' At that time, there was another Dharma teacher bhikkhu, named 弗絺盧 (Fuchilu), not far from the Buddha. The Buddha said to 法預 (Fayu): 'Go and ask that bhikkhu about the meaning of salt.' He immediately went to that bhikkhu and said: 'Ācārya (teacher), 和南 (Namo).' The bhikkhu replied: 'Welcome, Dānapati (patron).' Then he asked him to sit down. Although he had not yet asked about the meaning of salt, he obeyed the order and sat down, and then

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大歡喜尋即就坐。問言：「尊者！鹽有何義？」比丘答言：「此是好問，今當爲汝解。鹽義者，二種味性：味者，如海水同一鹹味。性者，黑鹽、赤鹽、辛頭鹽、味拔遮鹽、毗攬鹽、迦遮鹽、私多鹽、比迦鹽。略說二種。若生、若煮，是名鹽。」聞已心中喜悅，來至佛所，頭面禮足卻住一面白佛言：「世尊！是比丘善解分別廣略鹽義，順逆能答。」佛言：「此是凡夫，於我法中未得法味。前比丘者是阿羅漢，而汝憍慢不識真偽，長夜作不饒益事。」於是法預聞佛語已即生怖懼，頭面禮足白佛言：「世尊！我今懺悔。唯愿世尊哀愍我故，令諸比丘從今已后還受我供養。」佛言：「汝還去沐浴著新衣，與眷屬相隨往到僧中，乞舍覆缽羯磨，僧當與汝舍。」法預如教，還歸沐浴著新凈衣來入僧中，胡跪合掌作如是言：「大德僧憶念！我優婆塞法預，輕慢比丘僧，欲饒益故作覆缽羯磨。我今見過，行隨順法，心已柔軟。唯愿僧哀愍故，與我舍覆缽羯磨。」如是三乞已，僧應語令在界內，應安法預置眼見耳不聞處，現前僧與作羯磨，非徒眾現前。羯磨者應作是說：「大德僧聽！是法預優婆塞輕慢比丘僧，欲饒益故先與作覆缽羯磨。今日見過，行隨順，心柔軟已，從僧乞舍覆缽羯磨。若僧時到，僧與法預優婆塞舍覆缽羯磨。如是白

【現代漢語翻譯】 現代漢語譯本： 大歡喜尋即就坐，問道：『尊者！鹽有什麼含義？』比丘回答說：『這是個好問題，我現在為你解答。鹽的含義有兩種味性：味，就像海水一樣都是鹹味。性，有黑鹽、赤鹽、辛頭鹽（Saindhava，一種礦鹽）、味拔遮鹽（Vibhitaka，一種藥用鹽）、毗攬鹽（Vida Lavana，一種黑鹽）、迦遮鹽（Kaca Lavana，一種鹽）、私多鹽（Sveta Lavana，一種白鹽）、比迦鹽（Bid Lavana，一種鹽）。簡略地說有兩種，即生的和煮的，這就是鹽的含義。』聽后，大歡喜心中喜悅，來到佛陀處，頂禮佛足後站立在一旁，稟告佛陀說：『世尊！那位比丘善於解釋鹽的廣略含義，能順能逆地回答。』佛陀說：『此人是凡夫，在我的佛法中尚未得到法味。之前的比丘是阿羅漢，而你卻驕慢無知，不能識別真偽，長夜都在做無益的事情。』這時，法預聽聞佛陀的教誨后，立即心生怖懼，頂禮佛足稟告佛陀說：『世尊！我現在懺悔。唯愿世尊憐憫我，讓眾比丘從今以後重新接受我的供養。』佛陀說：『你回去沐浴，穿上新衣，與你的眷屬一同前往僧團中，請求解除覆缽羯磨（Uksepanīya-kamma，一種僧團的懲罰），僧團會為你解除。』法預按照佛陀的教導，回去沐浴，穿上乾淨的新衣，來到僧團中，右膝著地合掌說道：『大德僧眾請聽！我優婆塞（Upasaka，在家男居士）法預，輕慢比丘僧團，爲了饒益僧團而作覆缽羯磨。我現在認識到自己的過錯，遵循佛法，內心已經柔軟。唯愿僧團憐憫我，為我解除覆缽羯磨。』這樣請求三次後，僧團應該告知他留在界內，應該將法預安置在眼見耳不聞的地方，由現前僧團為他作羯磨（Kamma，業，行為，此處指解除懲罰的儀式），而不是由徒眾現前。作羯磨的人應該這樣說：『大德僧眾請聽！這位法預優婆塞輕慢比丘僧團，爲了饒益僧團，先前對他作了覆缽羯磨。今天他認識到自己的過錯，遵循佛法，內心已經柔軟，向僧團請求解除覆缽羯磨。如果僧團認為時機已到，僧團就為法預優婆塞解除覆缽羯磨。』如是稟告。

【English Translation】 English version: Mahahladika then immediately sat down and asked, 'Venerable one! What is the meaning of salt?' The Bhikshu (Buddhist monk) replied, 'This is a good question, and now I will explain it to you. The meaning of salt has two kinds of taste-nature: taste, like the seawater, is all salty. Nature, there are black salt, red salt, Saindhava (mineral salt), Vibhitaka (medicinal salt), Vida Lavana (black salt), Kaca Lavana (a type of salt), Sveta Lavana (white salt), and Bid Lavana (a type of salt). Briefly speaking, there are two kinds: raw and cooked, this is called salt.' Having heard this, Mahahladika was delighted in his heart and came to the Buddha, prostrated at his feet, stood to one side, and said to the Buddha, 'World Honored One! That Bhikshu is good at explaining the meaning of salt in both broad and concise terms, and can answer both directly and inversely.' The Buddha said, 'This person is an ordinary being, and has not yet attained the taste of the Dharma (teachings) in my Dharma. The previous Bhikshu was an Arhat (enlightened being), but you are arrogant and do not recognize the true and the false, and for a long night you are doing unprofitable things.' At this time, upon hearing the Buddha's teachings, Dharmaruci immediately became fearful, prostrated at the Buddha's feet, and said to the Buddha, 'World Honored One! I now repent. I only wish that the World Honored One would have compassion on me, so that the Bhikshus from now on will again accept my offerings.' The Buddha said, 'Go back, bathe, put on new clothes, and together with your family members, go to the Sangha (monastic community), and request the lifting of the Uksepanīya-kamma (act of suspension), and the Sangha will lift it for you.' Dharmaruci followed the Buddha's instructions, returned, bathed, put on clean new clothes, came into the Sangha, knelt down on his right knee, and said with palms joined, 'Venerable Sangha, please remember! I, Upasaka (layman) Dharmaruci, have disrespected the Bhikshu Sangha, and for the benefit of the Sangha, an Uksepanīya-kamma was performed. Now I recognize my mistake, follow the Dharma, and my heart has become soft. I only wish that the Sangha would have compassion on me and lift the Uksepanīya-kamma for me.' After requesting this three times, the Sangha should tell him to remain within the boundary, and Dharmaruci should be placed in a place where he can be seen but not heard, and the present Sangha should perform the Kamma (act, here referring to the ritual of lifting the punishment) for him, not in the presence of the assembly. The one performing the Kamma should say this: 'Venerable Sangha, please listen! This Upasaka Dharmaruci has disrespected the Bhikshu Sangha, and for the benefit of the Sangha, an Uksepanīya-kamma was previously performed on him. Today he recognizes his mistake, follows the Dharma, and his heart has become soft, and he requests the Sangha to lift the Uksepanīya-kamma. If the Sangha deems it is the right time, the Sangha will lift the Uksepanīya-kamma for Upasaka Dharmaruci.' Thus it is announced.

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。」白三羯磨，乃至「僧已與法預優婆塞舍覆缽羯磨竟，僧忍默然故，是事如是持。」

若僧與作覆缽羯磨已，比丘、比丘尼、式叉摩尼、沙彌、沙彌尼、優婆塞、優婆夷盡不聽往，應持袈裟系其門上，應巷中唱言：「某甲家作覆缽羯磨。」若有客比丘來者，應語言：「某甲家作覆缽羯磨，不應往。」作覆缽羯磨時不得越趣作。若彼言：「沙門不入我家者好。」若如是人不應作。若有慚愧者應與作。若自見過已，行隨順，心柔軟，應與舍。是名覆缽法。

衣紐帖法者，佛住舍衛城，爾時有乞食比丘，一手捉缽、一手捉俱缽，有旋風來吹衣去，著內衣入祇洹。佛知而故問：「比丘！衣在何處？」答言：「世尊！旋風吹去。」佛言：「從今日後應安紐帖。」爾時諸比丘便用金銀作紐帖結，佛言：「一切金銀寶物不聽作紐帖結，應用銅、鐵、白蠟、若木竹，具線安紐作結，不聽不著紐入聚落。若無者應用針綴，若復無針者下至手捉。若衣無紐著入聚落，得越比尼罪。如是若入家家，隨得越比尼心悔。若有而不著，得越比尼心悔。不犯者，若入比丘尼精舍、外道精舍，若檀越唱言：『隨所安。』者，無罪。」是名衣紐帖結法。

腰帶法者，佛住王舍城，時有乞食比丘，一手捉缽、一手捉俱缽，旋風吹內衣去

【現代漢語翻譯】 現代漢語譯本： 『白三羯磨』，乃至『僧團已經為法預優婆塞完成了舍覆缽羯磨，僧團默然認可，此事就這樣執行。』

如果僧團已經做了覆缽羯磨，比丘、比丘尼、式叉摩尼（受過訓練的沙彌尼）、沙彌（男性的見習僧侶）、沙彌尼（女性的見習僧侶）、優婆塞（男性的在家居士）、優婆夷（女性的在家居士）都不得前往，應該用袈裟繫在他們家門上，應該在巷子里宣告：『某某家做了覆缽羯磨。』如果有外來的比丘來，應該告訴他們：『某某家做了覆缽羯磨，不應該去。』做覆缽羯磨時不得越界去做。如果他們說：『沙門不進入我家就好。』如果有人這樣說，就不應該做覆缽羯磨。如果有慚愧心的人，應該為他們做覆缽羯磨。如果他們自己認識到錯誤，行為隨順，心變得柔軟，就應該為他們解除覆缽羯磨。這叫做覆缽法。

衣紐帖法是這樣的：佛陀住在舍衛城時，當時有乞食的比丘，一手拿著缽，一手拿著俱缽（儲物器），有旋風吹走了他的衣服，他穿著內衣進入祇洹（精舍）。佛陀明知故問：『比丘！你的衣服在哪裡？』他回答說：『世尊！被旋風吹走了。』佛陀說：『從今天以後應該安紐帖（衣釦）。』當時，比丘們便用金銀製作紐帖結，佛陀說：『一切金銀寶物都不允許用來製作紐帖結，應該用銅、鐵、白蠟、或者木竹，用線安上紐帖做成結，不允許不穿著紐帖就進入村落。如果沒有紐帖，可以用針縫綴，如果連針也沒有，至少要用手拿著。如果衣服沒有紐帖就進入村落，就犯了越比尼罪。』像這樣，如果進入各家各戶，每次都因違越比尼而心生後悔。如果有紐帖而不穿戴，也會因違越比尼而心生後悔。以下情況不犯戒：如果進入比丘尼精舍、外道精舍，或者施主說：『隨意安放。』，就沒有罪。這叫做衣紐帖結法。

腰帶法是這樣的：佛陀住在王舍城時，當時有乞食的比丘，一手拿著缽，一手拿著俱缽，旋風吹走了他的內衣。

【English Translation】 English version: 'Bai San Karma', up to 'The Sangha has already completed the overturning-the-bowl Karma for the Dharma-desiring Upasaka, and the Sangha is silently in agreement, so the matter is carried out in this way.'

If the Sangha has already performed the overturning-the-bowl Karma, then Bhikshus (monks), Bhikshunis (nuns), Shikshamanas (female trainees), Shramaneras (male novices), Shramanerikas (female novices), Upasakas (male lay devotees), and Upasikas (female lay devotees) are all not allowed to go there. One should tie a Kashaya (robe) on their door and announce in the alley: 'The overturning-the-bowl Karma has been performed for the family of so-and-so.' If there is a visiting Bhikshu, one should tell them: 'The overturning-the-bowl Karma has been performed for the family of so-and-so, and you should not go there.' When performing the overturning-the-bowl Karma, one must not overstep the boundaries. If they say: 'It is good if the Shramanas (ascetics) do not enter my house,' then one should not perform the overturning-the-bowl Karma for such people. If there are those who have a sense of shame, one should perform the overturning-the-bowl Karma for them. If they themselves recognize their mistakes, act accordingly, and their hearts become soft, one should remove the overturning-the-bowl Karma for them. This is called the overturning-the-bowl Dharma.

The Dharma of Attaching Buttons to Clothes is as follows: When the Buddha was residing in Shravasti, there was a Bhikshu begging for food, holding a bowl in one hand and a storage container in the other. A whirlwind came and blew away his clothes, and he entered Jetavana Vihara (monastery) wearing only his inner garments. The Buddha, knowing this, deliberately asked: 'Bhikshu! Where are your clothes?' He replied: 'Venerable One! They were blown away by the whirlwind.' The Buddha said: 'From today onwards, you should attach buttons.' At that time, the Bhikshus used gold and silver to make button knots. The Buddha said: 'All gold and silver treasures are not allowed to be used to make button knots. One should use copper, iron, white wax, or wood and bamboo, and attach buttons with thread to make knots. It is not allowed to enter villages without wearing buttons.' If there are no buttons, one can sew them on with a needle. If there is no needle, one should at least hold the clothes with one's hand. If one enters a village without buttons on one's clothes, one commits a transgression of the Vinaya (monastic rules). In this way, if one enters each and every house, one will feel remorse for violating the Vinaya. If one has buttons but does not wear them, one will also feel remorse for violating the Vinaya. The following situations are not offenses: if one enters a Bhikshuni Vihara (nunnery), a heretical monastery, or if the donor says: 'Place them as you please,' there is no offense. This is called the Dharma of Attaching Buttons to Clothes.

The Dharma of the Waistband is as follows: When the Buddha was residing in Rajagriha, there was a Bhikshu begging for food, holding a bowl in one hand and a storage container in the other. A whirlwind blew away his inner garments.

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，著上衣入祇洹精舍。佛知而故問：「比丘！汝安陀會何處？」答言：「世尊！旋風吹去。」佛言：「從今已后應著腰帶。」

複次諸比丘散縷作帶、紐縷作、空中作者，佛言：「散縷、紐縷作，盡不聽。空中者應當中縫。若織編作、若團作，盡聽著。著時不聽四匝、一匝系，應再匝乃至三匝。若比丘身軟不堪系者，應持去，至聚落邊欲入時應系，出已還解。若不著腰帶入聚落，越比尼罪。有而不著，越比尼心悔。若一匝著，越比尼罪。若再匝三匝著無罪。」是名腰帶法。

帶結法者，佛住舍衛城，時比丘帶頭不作結，在店肆前行，帶解曳地而行，為世人所嫌：「云何沙門釋子曳腸而行？」諸比丘以是因緣往白世尊。佛言：「從今日後應帶頭作結。」

複次有比丘，金銀作帶結。佛言：「比丘！一切寶物不聽作繫帶頭，若二、若三結，不聽作一結、四結，若一切不作結，得越比尼罪。」是名帶結法。

乘法者，佛住舍衛城，時節會日人民出看。時六群比丘乘象、乘馬、有乘驢者，為世人所嫌：「云何沙門釋子如王大臣乘象馬行？」有見乘驢者，復言：「是沙門釋子如下賤使人乘驢而行。」諸比丘以是因緣往白世尊。佛言：「從今已后不聽乘驢、乘馬。」

複次佛住王舍城耆舊童子庵婆

【現代漢語翻譯】 現代漢語譯本：

一位比丘穿著上衣進入祇洹精舍（Jetavana Vihara）。佛陀明知故問：『比丘！你的安陀會（Antaravāsa，內衣）在哪裡？』他回答說：『世尊！被旋風吹走了。』佛陀說：『從今以後應該繫腰帶。』 進一步說，一些比丘用散開的線縷做腰帶，用擰成的線縷做，或者用懸空的線縷做。佛陀說：『散開的線縷和擰成的線縷做的腰帶，一概不允許。用懸空的線縷做的腰帶應該在中間縫合。如果是用編織或盤繞的方式做的腰帶，都允許使用。繫腰帶的時候，不允許只纏繞四圈或一圈，應該纏繞兩圈甚至三圈。如果比丘身體柔軟不適合繫腰帶，應該拿著腰帶，到靠近村落的地方，準備進入時再繫上，出來后就解開。如果不繫腰帶進入村落，就犯了越比尼罪（Dukkrata，惡作罪）。有腰帶而不繫，就犯了越比尼心悔（Dukkrata，惡作罪）。如果只纏繞一圈，就犯了越比尼罪（Dukkrata，惡作罪）。如果纏繞兩圈或三圈，就沒有罪。』這叫做腰帶法。 關於腰帶結的系法，佛陀住在舍衛城（Śrāvastī）時，有比丘腰帶的結沒有繫好，在店舖前行走，腰帶鬆開拖在地上，被世人嫌棄：『為什麼這些沙門釋子（Śramana，出家修行者，釋迦牟尼佛的弟子）拖著腸子走路？』眾比丘因為這件事稟告世尊。佛陀說：『從今以後應該把腰帶的結繫好。』 進一步說，有比丘用金銀製作腰帶結。佛陀說：『比丘！一切寶物都不允許用來做腰帶結。如果系兩個或三個結，不允許系一個結或四個結，如果完全不繫結，就犯了越比尼罪（Dukkrata，惡作罪）。』這叫做帶結法。 關於乘坐交通工具的規定，佛陀住在舍衛城（Śrāvastī）時，正值節日，人們都出來觀看。當時六群比丘（The Group of Six Monks，指六位行為不端的比丘）乘坐大象、乘坐馬，還有乘坐驢的，被世人嫌棄：『為什麼這些沙門釋子（Śramana，出家修行者，釋迦牟尼佛的弟子）像國王大臣一樣乘坐象馬出行？』有人看到乘坐驢的比丘，又說：『這些沙門釋子（Śramana，出家修行者，釋迦牟尼佛的弟子）像**的使者一樣乘坐驢出行。』眾比丘因為這件事稟告世尊。佛陀說：『從今以後不允許乘坐驢、乘坐馬。』 進一步說，佛陀住在王舍城（Rājagṛha）耆舊童子庵婆（Jīvaka，耆婆）的住所。

【English Translation】 English version:

A Bhikshu (monk) wearing his upper robe entered the Jetavana Vihara (Jetavana Monastery). The Buddha, knowing this, deliberately asked: 'Bhikshu (monk)! Where is your Antaravāsa (undergarment)?' He replied: 'Venerable One! It was blown away by a whirlwind.' The Buddha said: 'From now on, you should wear a waistband.' Furthermore, some Bhikshus (monks) made waistbands from loose threads, twisted threads, or threads left hanging in the air. The Buddha said: 'Waistbands made from loose or twisted threads are not allowed at all. Those made from threads left hanging in the air should be sewn in the middle. If they are woven or braided, it is permissible to wear them. When wearing a waistband, it is not allowed to wrap it four times or once; it should be wrapped twice or even three times. If a Bhikshu's (monk's) body is too soft to wear a waistband, he should carry it with him and put it on when approaching a village, before entering, and take it off again after leaving. If one enters a village without wearing a waistband, it is a Dukkrata (wrongdoing) offense. Having a waistband but not wearing it is a Dukkrata (wrongdoing) offense of regret. If it is wrapped only once, it is a Dukkrata (wrongdoing) offense. If it is wrapped twice or three times, there is no offense.' This is called the rule for waistbands. Regarding the method of tying the waistband knot, when the Buddha was staying in Śrāvastī (Shravasti), some Bhikshus (monks) did not tie the knot of their waistbands properly and walked in front of shops, with the waistband coming loose and dragging on the ground, which was criticized by the people: 'Why are these Śramana Shakyaputras (ascetics, disciples of Shakyamuni Buddha) dragging their intestines as they walk?' The Bhikshus (monks) reported this matter to the World Honored One. The Buddha said: 'From now on, you should tie the knot of your waistband properly.' Furthermore, some Bhikshus (monks) made waistband knots from gold and silver. The Buddha said: 'Bhikshus (monks)! It is not allowed to make waistband knots from any precious materials. If two or three knots are tied, it is not allowed to tie one knot or four knots. If no knot is tied at all, it is a Dukkrata (wrongdoing) offense.' This is called the rule for waistband knots. Regarding the rules for riding vehicles, when the Buddha was staying in Śrāvastī (Shravasti), it was a festival day and people were out watching. At that time, the Group of Six Monks (the Group of Six Monks, referring to six monks with misconduct) were riding elephants, riding horses, and some were riding donkeys, which was criticized by the people: 'Why are these Śramana Shakyaputras (ascetics, disciples of Shakyamuni Buddha) riding elephants and horses like kings and ministers?' Some who saw the Bhikshus (monks) riding donkeys said: 'These Śramana Shakyaputras (ascetics, disciples of Shakyamuni Buddha) are riding donkeys like messengers of **.' The Bhikshus (monks) reported this matter to the World Honored One. The Buddha said: 'From now on, it is not allowed to ride donkeys or horses.' Furthermore, the Buddha was staying in Rājagṛha (Rajagriha) at the mango grove of Jīvaka (Jivaka), the old child physician.

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羅園精舍，如來五事利益故，五日一按行諸比丘房。佛見一比丘病瘦瘀黃，佛知而故問：「比丘！汝病增損氣息調不？」答言：「世尊！我病苦氣息不調。」佛言：「汝不能到耆舊醫看病耶？」答言：「世尊制不聽騎乘，我病苦不能得往。」佛言：「從今日聽病比丘騎乘。」

乘者，像乘、馬乘、驢乘、駝乘、船乘、牛乘、車乘、輦乘，如是一切乘，不病不聽乘，若病者得，不聽乘雌乘，應乘雄乘。若病重不分別者，乘無罪。若有因緣上下、水行及直渡，應作是念：「我有緣事。」爾時得乘渡。若比丘無病乘乘者，得越比尼罪。是名乘法。

共床臥法者，佛住舍衛城，時六群比丘，二人、三人共床而臥，床褥故破在地。如來五事利益故，五日一行諸比丘房，見破床在地，知而故問：「比丘！此是誰破床？狼藉在地。」諸比丘具說上事。佛言：「從今日後不聽同牀眠。」

床褥者，如上說，一人應一床眠。若坐床者，二人得連三床眠，但申腳時不得過膝頭。若橫褥者，聽三人橫眠。若方褥者，得二人連三褥眠，但申腳時不得過膝。若草敷、各各敷尼師檀坐具，臥不犯。若寒者，得通覆上下，不得大相近，中間相去一肘不舒手。大小降三臘得共床坐，不得共床眠。若共床眠，越比尼罪。是名共床法。

【現代漢語翻譯】 現代漢語譯本 在羅園精舍（Luoyuan Vihara），如來（Tathagata）因為五種利益的緣故，每五天巡視一次所有比丘（bhikkhu）的房間。佛陀看見一位比丘生病，身體消瘦，面色瘀黃，佛陀明知情況卻故意問道：『比丘！你的病情是加重了還是減輕了？氣息還調順嗎？』他回答說：『世尊（World-Honored One）！我的病很痛苦，氣息也不調順。』佛陀說：『你不能去找年長的有經驗的醫生看病嗎？』他回答說：『世尊制定了戒律，不允許騎乘，我病得很重，無法前往。』佛陀說：『從今天起，允許生病的比丘騎乘。』 所謂『乘』，包括象乘、馬乘、驢乘、駱駝乘、船乘、牛乘、車乘、輦乘，像這樣的一切交通工具，沒有生病的人不允許乘坐，如果生病的人可以乘坐。不允許乘坐雌性的交通工具，應該乘坐雄性的交通工具。如果病情嚴重，無法分辨雌雄，乘坐也沒有罪過。如果有因緣需要上下坡、在水上行走或者直接渡河，應該這樣想：『我有因緣要做這些事。』這時可以乘坐交通工具渡過。如果比丘沒有生病卻乘坐交通工具，犯越比尼罪（dukkata）。這叫做乘法。 關於共床臥法，佛陀住在舍衛城（Shravasti）時，六群比丘（group of six bhikkhus）中的一些人，兩人或三人同睡一張床，床上的褥子破舊不堪，掉在地上。如來因為五種利益的緣故，每五天巡視一次所有比丘的房間，看見破床掉在地上，明知情況卻故意問道：『比丘！這是誰弄破的床？如此狼藉地落在地上。』眾比丘如實地說了事情的經過。佛陀說：『從今天以後，不允許同牀睡覺。』 床和褥子的定義如上所述，一個人應該睡一張床。如果坐在床上，兩個人可以連著三張床睡覺，但是伸腳的時候不能超過對方的膝蓋。如果橫著鋪褥子，允許三個人橫著睡覺。如果是方形的褥子，允許兩個人連著三張褥子睡覺，但是伸腳的時候不能超過對方的膝蓋。如果鋪草或者各自鋪尼師檀（nishidan）坐具，躺臥不算犯戒。如果天氣寒冷，可以共同蓋上下身的被子，但是不能靠得太近，中間要相隔一肘的距離，不能伸出手碰到對方。戒臘（seniority）相差三年以內的人可以共床而坐，但是不能共床而眠。如果共床而眠，犯越比尼罪。這叫做共床法。

【English Translation】 English version At the Luoyuan Vihara (Luoyuan 精舍), the Tathagata (如來) , because of five benefits, would inspect the rooms of all the bhikkhus (比丘) every five days. The Buddha saw a bhikkhu who was sick, emaciated, and jaundiced. Knowing the situation, the Buddha deliberately asked: 'Bhikkhu! Is your illness increasing or decreasing? Is your breath regulated?' He replied: 'World-Honored One (世尊)! My illness is painful, and my breath is not regulated.' The Buddha said: 'Are you unable to go to an experienced physician to seek treatment?' He replied: 'The World-Honored One has established a rule prohibiting riding, and I am too ill to go.' The Buddha said: 'From today onward, sick bhikkhus are allowed to ride.' The term 'riding' includes riding elephants, horses, donkeys, camels, boats, oxen, carts, litters, and all such vehicles. Those who are not sick are not allowed to ride. If one is sick, one may ride. One is not allowed to ride female vehicles; one should ride male vehicles. If one is severely ill and cannot distinguish between male and female, there is no offense in riding. If there is a reason to go up or down slopes, travel on water, or cross directly, one should think: 'I have a reason to do these things.' At that time, one may ride to cross. If a bhikkhu who is not sick rides a vehicle, he commits a dukkata (越比尼罪) offense. This is called the rule of riding. Regarding the rule of sharing a bed, when the Buddha was residing in Shravasti (舍衛城), some of the group of six bhikkhus (六群比丘) were sleeping two or three to a bed, with the mattresses old and torn, lying on the ground. The Tathagata, because of five benefits, would inspect the rooms of all the bhikkhus every five days. Seeing the broken bed on the ground, knowing the situation, the Buddha deliberately asked: 'Bhikkhus! Who broke this bed? It is lying in disarray on the ground.' The bhikkhus explained the matter truthfully. The Buddha said: 'From today onward, it is not allowed to sleep in the same bed.' The definitions of beds and mattresses are as described above. One person should sleep on one bed. If sitting on a bed, two people may sleep on three beds connected together, but when stretching their legs, they must not extend beyond the other person's knees. If the mattress is laid horizontally, three people are allowed to sleep horizontally. If the mattress is square, two people are allowed to sleep on three mattresses connected together, but when stretching their legs, they must not extend beyond the other person's knees. If grass is spread or each person spreads a nishidan (尼師檀) sitting cloth, lying down is not an offense. If it is cold, they may share a blanket covering the upper and lower body, but they must not be too close, maintaining a distance of one cubit between them, without being able to reach each other with their hands. Those with a difference of three years or less in seniority (戒臘) may sit on the same bed, but they may not sleep on the same bed. If they sleep on the same bed, they commit a dukkata offense. This is called the rule of sharing a bed.

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共坐法者，佛住舍衛城，時六群比丘三人、四人共坐一床，床座折破。如來五事利益故，五日一按行諸比丘房，見床破狼藉在地。佛知而故問：「比丘！此是何等破床，狼藉在地乃爾？」諸比丘聞已具白世尊。佛言：「從今日後不聽共床坐。」

複次佛住舍衛城，爾時世尊語優波離：「諸比丘受誦比尼不？」答言：「誦，但誦少。」佛語優波離：「何故少？」答言：「世尊制戒不聽共床坐，諸比丘一人獨固一床，是故受誦者少。」佛言：「從今日後聽降三歲比丘得共床坐，無歲比丘得共三歲比丘坐，如是乃至七歲比丘得共十歲比丘坐。若臥床得三人坐，坐床應二人共坐。若床長一肘半，相降三歲得二人共坐，若減應並與上座。若臥床過三肘，得與降四歲比丘共坐，若減者不得共坐。若大會眾集床座少者，得連床相接系，令相著系時，當令堅牢勿使動褥，得共坐。若方褥長三肘，得共四歲比丘坐，若減不得。若散草敷地，共坐無罪。」是名共坐法。

摩訶僧祇律卷第三十一 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第三十二

東晉天竺三藏佛陀跋陀羅共法顯譯明雜跋渠法之十

共食法者，佛住舍衛城，爾時六群比丘共食，為世人所嫌：「云何沙門釋

子如世間淫泆人共食？」乃至佛言：「呼六群比丘來。」來已，佛語比丘：「汝實爾不？」答言：「實爾世尊！」佛言：「從今日後不聽共食。」

共食者，共一器食。食者，五正食、五雜正食，應別器食。若無缽者，應用鉤缽、若鍵𨭨。若復無者，應團飯著左手中，右手食。若復不能者，應置缽著草葉上更互取食，不得俱下手。離五正食、五雜正食，若麨、若餅、果菜，共食無罪。若共器食者，越比尼罪。是名共食法。

機食者，佛住舍衛城，如來以五事利益故，五日一行諸比丘房，見難陀、優波難陀房中食機種種畫色，佛知而故問：「此是誰食機，種種畫色？」諸比丘答言：「是難陀、優波難陀食機。」佛言：「從今日後不聽機上食。」

複次佛住舍衛城，如來五事利益故，五日一行諸比丘房，見一痏手比丘，佛知而故問：「比丘調適安樂不？」答言：「世尊！我痏手破缽，世尊制戒不聽機上食，故不樂。」佛言：「從今日聽病比丘機上食，不聽種種畫色。」若僧食機，種種畫色無罪。若私有，聽一種色。病比丘機上食，應先立心作念，得用無罪。若比丘不病，一切不聽機上食。若老病痏手、刺頭出血，若缽重、若滿、若熱、若冷，得機上食無罪。若比丘不病機上食者，得越比尼罪。是名機法

【現代漢語翻譯】 現代漢語譯本： 『如果他們像世間的放蕩之人一樣共同飲食呢？』乃至佛陀說：『叫六群比丘來。』他們來了之後，佛陀問比丘們：『你們真的這樣做了嗎？』他們回答說：『確實如此，世尊！』佛陀說：『從今天以後，不允許共同飲食。』

共同飲食是指在同一個器皿里吃飯。食物包括五種正食和五種雜正食，應該用不同的器皿盛放。如果沒有缽，應該用鉤缽或者鍵𨭨。如果還沒有，應該把飯糰放在左手上，用右手吃。如果還是不能，應該把缽放在草葉上，輪流取食，不能同時下手。除了五種正食和五種雜正食之外，如果是炒麵、餅、水果蔬菜等，共同食用沒有罪過。如果用同一個器皿吃飯，就犯了越比尼罪。這叫做共同飲食法。

關於食機，佛陀住在舍衛城時，如來因為五種利益的緣故，每五天巡視一次比丘們的房間，看到難陀（Nanda，歡喜）和優波難陀（Upananda，近歡喜）的房間里有各種彩繪的食機。佛陀明知故問：『這是誰的食機，畫了各種顏色？』比丘們回答說：『是難陀和優波難陀的食機。』佛陀說：『從今天以後，不允許在食機上吃飯。』

再次，佛陀住在舍衛城時，如來因為五種利益的緣故，每五天巡視一次比丘們的房間，看到一位手上有傷的比丘。佛陀明知故問：『比丘你調適安樂嗎？』回答說：『世尊！我的手受傷了，缽也破了，世尊又制定了戒律不允許在食機上吃飯，所以不快樂。』佛陀說：『從今天以後，允許生病的比丘在食機上吃飯，但不允許有各種彩繪。』如果是僧眾共用的食機，有各種彩繪沒有罪過。如果是私人的，只允許有一種顏色。生病的比丘在食機上吃飯，應該先立心作念，就可以使用沒有罪過。如果比丘沒有生病，一概不允許在食機上吃飯。如果是年老、生病、手上有傷、刺傷頭部出血，或者缽太重、太滿、太熱、太冷，可以在食機上吃飯沒有罪過。如果比丘沒有生病卻在食機上吃飯，就犯了越比尼罪。這叫做食機法。

【English Translation】 English version: 『What if they eat together like dissolute people in the world?』 Then the Buddha said, 『Call the six-group Bhikkhus here.』 After they arrived, the Buddha asked the Bhikkhus, 『Is it true that you did this?』 They replied, 『It is true, World Honored One!』 The Buddha said, 『From today onwards, it is not permitted to eat together.』

Eating together means eating from the same vessel. Food includes the five staple foods and the five mixed staple foods, which should be served in separate vessels. If there is no bowl, a hooked bowl or a key-bowl should be used. If there is still none, the rice ball should be placed in the left hand and eaten with the right hand. If that is still not possible, the bowl should be placed on grass leaves, and food should be taken alternately, without both hands reaching at the same time. Apart from the five staple foods and the five mixed staple foods, there is no offense in eating together if it is roasted flour, cakes, fruits, or vegetables. If eating from the same vessel, it is a transgression of the Bhikkhuni offense. This is called the rule of eating together.

Regarding the food stand, when the Buddha was staying in Shravasti (Śrāvastī, a major city in ancient India), the Tathagata (Tathāgata, 'the one who has thus come', an epithet of the Buddha) inspected the Bhikkhus' rooms every five days for five beneficial reasons. He saw various colored paintings on the food stands in the rooms of Nanda (Nanda, Joy) and Upananda (Upananda, Near Joy). The Buddha, knowing this, deliberately asked, 『Whose food stand is this, with various colored paintings?』 The Bhikkhus replied, 『It is the food stand of Nanda and Upananda.』 The Buddha said, 『From today onwards, it is not permitted to eat on a food stand.』

Again, when the Buddha was staying in Shravasti, the Tathagata inspected the Bhikkhus' rooms every five days for five beneficial reasons. He saw a Bhikkhu with an injured hand. The Buddha, knowing this, deliberately asked, 『Bhikkhu, are you comfortable and at ease?』 He replied, 『World Honored One! My hand is injured, and my bowl is broken. The World Honored One has established a precept prohibiting eating on a food stand, so I am not happy.』 The Buddha said, 『From today onwards, sick Bhikkhus are allowed to eat on a food stand, but not with various colored paintings.』 If it is a food stand used by the Sangha (Saṃgha, the Buddhist community), there is no offense in having various colored paintings. If it is private, only one color is allowed. A sick Bhikkhu eating on a food stand should first establish the intention in his mind, and then it is permissible without offense. If a Bhikkhu is not sick, it is not permitted to eat on a food stand under any circumstances. If one is old, sick, has an injured hand, has a head wound with bleeding, or if the bowl is too heavy, too full, too hot, or too cold, it is permissible to eat on a food stand without offense. If a Bhikkhu who is not sick eats on a food stand, he commits a transgression of the Bhikkhuni offense. This is called the rule of the food stand.

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食蒜並覆缽、　　鉤紐及腰帶、 　騎乘及同牀、　　共坐同器食、 　食機種種色。　　第八跋渠竟。

為殺者，佛住舍衛城時。難陀、優波難陀遊行還舍衛城。時有一舊檀越名阿跋吒，是比丘時到著入聚落衣持缽入其家，檀越見已作是言：「阿阇梨！何故希行多時不見？」比丘言：「長壽！我希行來，欲與我作何等好食？」答言：「我明日當與阿阇梨作食。」比丘言：「汝莫作織師食。」便問言：「何等名織師食？」比丘言：「粗飯豆羹是。」檀越言：「我不與阿阇梨粗飯豆羹，當與肉食。」比丘言：「汝莫與我冷肉。」答言：「我不與阿阇梨冷肉食，當熱煮與。」比丘言：「我所言熱不謂此熱。」問言：「何等熱？」比丘答言：「新死熱肉。」檀越言：「若欲爾者明日早來，當在阿阇梨前殺者可得熱。」比丘答言：「可爾。」到明旦著衣持缽往至其家，檀越即牽羊豬雞，羅列在比丘前殺。供食已去，檀越嫌言：「沙門瞿曇無數方便毀呰殺生、讚歎不殺，而此沙門目前教殺，與自殺何異？」諸比丘以是因緣往白世尊。佛言：「呼難陀、優波難陀來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。世尊！」佛言：「比丘！此是惡事。」乃至佛言：「汝云何現前教殺？從今日後不聽為殺。」

【現代漢語翻譯】 現代漢語譯本： 　食用大蒜以及翻倒食器、鉤環鈕釦和腰帶、騎乘交通工具以及同牀、共坐以及同器飲食、食用各種顏色的食物。第八跋渠結束。

關於『為殺者』的事件，發生在佛陀住在舍衛城的時候。難陀（Nanda，佛陀的堂弟）和優波難陀（Upananda，比丘）返回舍衛城。當時有一位名叫阿跋吒（Abhata）的老施主，這位比丘穿著進入村落的衣服，拿著缽來到他家。施主見到后說：『阿阇梨（Acharya，老師）！您為何這麼久都不來？』比丘說：『長壽者！我特意前來，您想給我準備什麼好吃的？』施主回答說：『我明天要為阿阇梨準備食物。』比丘說：『你不要做織工的食物。』施主便問：『什麼叫做織工的食物？』比丘說：『粗糙的米飯和豆羹就是。』施主說：『我不給阿阇梨粗糙的米飯和豆羹，我要給您肉食。』比丘說：『你不要給我冷肉。』施主回答說：『我不給阿阇梨冷肉，我要煮熱了給您。』比丘說：『我說的熱不是指這種熱。』施主問：『那是指什麼熱？』比丘回答說：『剛死的熱肉。』施主說：『如果想要那樣，明天早點來，當著阿阇梨的面殺，就可以得到熱肉。』比丘回答說：『可以。』到了第二天早上，比丘穿好衣服，拿著缽來到施主家，施主立刻牽來羊、豬、雞，排列在比丘面前宰殺。供養食物完畢后離開，施主抱怨說：『沙門瞿曇（Samana Gautama，釋迦摩尼佛）用無數方法譭謗殺生、讚歎不殺生，而這位沙門卻當面教唆殺生，這和自己殺有什麼區別？』眾比丘因為這件事去稟告世尊（Bhagavan，佛陀）。佛陀說：『把難陀和優波難陀叫來。』他們來后，佛陀問比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀說：『比丘！這是惡事。』乃至佛陀說：『你們怎麼能當面教唆殺生？從今以後不允許爲了（比丘）而殺生。』

【English Translation】 English version: Eating garlic, overturning bowls, hooks and belts, Riding and sharing beds, sitting together and eating from the same vessels, Eating food of various colors. The eighth Bhikkhuvagga ends.

Regarding the incident of 'killing for': It occurred when the Buddha was residing in Shravasti (Savatthi, a major city in ancient India). Nanda (Buddha's cousin) and Upananda (a bhikkhu) returned to Shravasti. At that time, there was an old benefactor named Abhata (name of a person). This bhikkhu, wearing robes suitable for entering a village and carrying his bowl, went to Abhata's house. Upon seeing him, the benefactor said, 'Acharya (teacher)! Why haven't you visited for so long?' The bhikkhu replied, 'Long-liver! I have come specifically to see you. What kind of good food do you intend to prepare for me?' The benefactor answered, 'I will prepare food for you tomorrow, Acharya.' The bhikkhu said, 'Do not prepare weaver's food for me.' The benefactor then asked, 'What is weaver's food?' The bhikkhu replied, 'Coarse rice and bean soup.' The benefactor said, 'I will not give you coarse rice and bean soup, Acharya; I will give you meat.' The bhikkhu said, 'Do not give me cold meat.' The benefactor replied, 'I will not give you cold meat, Acharya; I will cook it hot for you.' The bhikkhu said, 'The heat I am referring to is not this kind of heat.' The benefactor asked, 'What kind of heat are you referring to?' The bhikkhu replied, 'Freshly killed, hot meat.' The benefactor said, 'If that is what you want, come early tomorrow, and you can have hot meat killed in front of you, Acharya.' The bhikkhu replied, 'Very well.' The next morning, the bhikkhu put on his robes, took his bowl, and went to the benefactor's house. The benefactor immediately brought out a sheep, a pig, and a chicken, and slaughtered them in front of the bhikkhu. After offering the food and leaving, the benefactor complained, 'Samana Gautama (Shakyamuni Buddha) uses countless methods to denounce killing and praise non-killing, yet this Samana instructs killing in front of my eyes. What difference is there between this and killing oneself?' The bhikkhus, because of this incident, went to report to the Bhagavan (the Blessed One, Buddha). The Buddha said, 'Summon Nanda and Upananda.' After they arrived, the Buddha asked the bhikkhus, 'Is this true?' They replied, 'It is true, Bhagavan!' The Buddha said, 'Bhikkhus! This is an evil deed.' And the Buddha said, 'How could you instruct killing in front of someone? From this day forward, killing for (bhikkhus) is not permitted.'

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為殺者，為比丘殺。為比丘殺者，一切比丘、比丘尼、式叉摩尼、沙彌、沙彌尼、優婆塞、優婆夷盡不得食。如是乃至為優婆夷殺，一切比丘不得食，乃至優婆夷亦不得食。為有三事：見、聞、疑。見者，現前眼見為殺，不聽食，是名見。聞者，耳自聞、或從他聞為殺，不聽食。若前人是不可信，故欲擾亂比丘者，不應受語；當從可信人邊取定，是名聞。疑者，比丘至檀越家常見羊，后往正見頭腳在地，見已心即生疑，應問：「前所見羊為在何處？」若言：「已為阿阇梨殺。」者，不應食。若言：「尊者！我為祠天故殺，食不盡。」與得食，是名疑。如是一切眾生，若見、若聞，疑亦如是，是名為殺。

人肉者，佛住舍衛城，爾時舍衛城中有優婆塞名𠲿卑，其婦亦名𠲿卑。有客比丘來亦名𠲿卑，時優婆塞聞已便作是念：「阿阇梨與我等同字，當往請食。」即詣精舍請來家中，設種種飲食供養已，頭面禮足胡跪合掌，白言：「尊者！唯愿受我四事請：衣、食、床臥具、病瘦湯藥。」比丘即便受請。時夫主欲逐商人遠行，囑婦言：「我遠行，汝在後當好供養阿阇梨，勿使有乏。」去後比丘不和，欲服下藥，語優婆夷言：「我欲服下藥，能隨時次第料理食不？」答言：「可爾。」服下藥已隨次第應病與食，清粥滰粥

【現代漢語翻譯】 現代漢語譯本： 　　如果（食物）是為殺生而準備的，例如為比丘（Bhikkhu，佛教僧侶）而殺生。如果是為比丘殺生，那麼所有的比丘、比丘尼（Bhikkhuni，佛教女尼）、式叉摩尼（Siksamana，沙彌尼到比丘尼之間的過渡階段的女性修行者）、沙彌（Sramanera，男性沙彌）、沙彌尼（Sramanerika，女性沙彌）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士）都不得食用。像這樣，乃至爲了優婆夷殺生，所有的比丘都不得食用，乃至優婆夷也不得食用。判斷有三種情況：見、聞、疑。見，就是親眼看見（食物）是為殺生而準備的，不得食用，這叫做見。聞，就是親耳聽到，或者從他人處聽到（食物）是為殺生而準備的，不得食用。如果告知者是不可信之人，意圖擾亂比丘，不應採信其言；應當從可信之人處確認，這叫做聞。疑，就是比丘到檀越（Danapati，施主）家，常見到羊，後來再去，只看到羊的頭和腳在地上，看到後心中產生懷疑，應當詢問：『之前所見的羊在哪裡？』如果（檀越）說：『已經為阿阇梨（Acariya，導師）殺掉了。』，就不應食用。如果（檀越）說：『尊者！我是爲了祭祀天神而殺的，（肉）吃不完。』，可以食用，這叫做疑。像這樣，一切眾生，如果見、如果聞，懷疑的情況也一樣，這都叫做為殺生而準備的食物。

關於人肉的情況：佛陀住在舍衛城（Savatthi，古印度城市），當時舍衛城中有一位優婆塞名叫𠲿卑（音譯），他的妻子也名叫𠲿卑。有一位來訪的比丘也名叫𠲿卑，當時優婆塞聽到后就想：『這位阿阇梨與我同名，應當去請他來吃飯。』於是前往精舍，邀請他到家中，準備各種飲食供養后，頭面禮足，胡跪合掌，說道：『尊者！希望您接受我的四事供養：衣服、食物、床臥具、醫藥。』比丘就接受了邀請。當時丈夫要跟隨商人遠行，囑咐妻子說：『我遠行期間，你留在家裡要好好供養阿阇梨，不要讓他有所缺乏。』離開后，比丘身體不適，想要服用瀉藥，對比丘尼說：『我想要服用瀉藥，你能隨時按順序料理食物嗎？』回答說：『可以。』服用瀉藥后，（優婆夷）按照順序，根據病情提供食物，如清粥、滰粥（音譯，一種粥）。 English version: 　　If (the food) is prepared for killing, such as killing for a Bhikkhu (Buddhist monk). If it is killed for a Bhikkhu, then all Bhikkhus, Bhikkhunis (Buddhist nuns), Siksamana (female trainees in the transition from Sramaneri to Bhikkhuni), Sramaneras (male novices), Sramanerikas (female novices), Upasakas (male lay followers), and Upasikas (female lay followers) should not eat it. Likewise, even if it is killed for an Upasika, all Bhikkhus should not eat it, and even the Upasika should not eat it. There are three cases for judgment: seeing, hearing, and doubting. Seeing means directly seeing that (the food) is prepared for killing, and it is not allowed to be eaten; this is called seeing. Hearing means hearing with one's own ears or hearing from others that (the food) is prepared for killing, and it is not allowed to be eaten. If the person who informs is untrustworthy and intends to disturb the Bhikkhus, their words should not be accepted; one should confirm with a trustworthy person; this is called hearing. Doubting means that a Bhikkhu goes to the Danapati's (donor's) house and often sees sheep. Later, when he goes again, he only sees the head and feet of the sheep on the ground. After seeing this, doubt arises in his mind, and he should ask: 'Where is the sheep that I saw before?' If (the Danapati) says: 'It has already been killed for the Acariya (teacher),' then it should not be eaten. If (the Danapati) says: 'Venerable one! I killed it for the purpose of sacrificing to the gods, and (the meat) cannot be finished,' then it can be eaten; this is called doubting. In this way, for all sentient beings, if seeing, if hearing, the situation of doubt is the same; these are all called food prepared for killing.

Regarding the case of human meat: The Buddha was staying in Savatthi (ancient Indian city). At that time, in Savatthi, there was an Upasaka named 𠲿卑 (transliteration), and his wife was also named 𠲿卑. There was a visiting Bhikkhu also named 𠲿卑. When the Upasaka heard this, he thought: 'This Acariya has the same name as me, I should invite him to eat.' So he went to the monastery and invited him to his house. After preparing various foods and making offerings, he prostrated with his head and feet, knelt with his right knee, and said with his palms together: 'Venerable one! I hope you will accept my four offerings: clothing, food, bedding, and medicine.' The Bhikkhu accepted the invitation. At that time, the husband wanted to travel far away with merchants, and he instructed his wife: 'While I am away, you should stay at home and take good care of the Acariya, and do not let him lack anything.' After he left, the Bhikkhu felt unwell and wanted to take a laxative. He said to the Upasika: 'I want to take a laxative, can you prepare food in order according to the condition?' She replied: 'Yes, I can.' After taking the laxative, (the Upasika) provided food in order according to the condition, such as clear congee, 滰粥 (transliteration, a type of congee).

【English Translation】 English version: If (the food) is prepared for killing, such as killing for a Bhikkhu (Buddhist monk). If it is killed for a Bhikkhu, then all Bhikkhus, Bhikkhunis (Buddhist nuns), Siksamana (female trainees in the transition from Sramaneri to Bhikkhuni), Sramaneras (male novices), Sramanerikas (female novices), Upasakas (male lay followers), and Upasikas (female lay followers) should not eat it. Likewise, even if it is killed for an Upasika, all Bhikkhus should not eat it, and even the Upasika should not eat it. There are three cases for judgment: 'seeing', 'hearing', and 'doubting'. 'Seeing' means directly seeing that (the food) is prepared for killing, and it is not allowed to be eaten; this is called 'seeing'. 'Hearing' means hearing with one's own ears or hearing from others that (the food) is prepared for killing, and it is not allowed to be eaten. If the person who informs is untrustworthy and intends to disturb the Bhikkhus, their words should not be accepted; one should confirm with a trustworthy person; this is called 'hearing'. 'Doubting' means that a Bhikkhu goes to the Danapati's (donor's) house and often sees sheep. Later, when he goes again, he only sees the head and feet of the sheep on the ground. After seeing this, doubt arises in his mind, and he should ask: 'Where is the sheep that I saw before?' If (the Danapati) says: 'It has already been killed for the Acariya (teacher),' then it should not be eaten. If (the Danapati) says: 'Venerable one! I killed it for the purpose of sacrificing to the gods, and (the meat) cannot be finished,' then it can be eaten; this is called 'doubting'. In this way, for all sentient beings, if 'seeing', if 'hearing', the situation of doubt is the same; these are all called food prepared for killing.

Regarding the case of human meat: The Buddha was staying in Savatthi (ancient Indian city). At that time, in Savatthi, there was an Upasaka named 𠲿卑 (transliteration), and his wife was also named 𠲿卑. There was a visiting Bhikkhu also named 𠲿卑. When the Upasaka heard this, he thought: 'This Acariya has the same name as me, I should invite him to eat.' So he went to the monastery and invited him to his house. After preparing various foods and making offerings, he prostrated with his head and feet, knelt with his right knee, and said with his palms together: 'Venerable one! I hope you will accept my four offerings: clothing, food, bedding, and medicine.' The Bhikkhu accepted the invitation. At that time, the husband wanted to travel far away with merchants, and he instructed his wife: 'While I am away, you should stay at home and take good care of the Acariya, and do not let him lack anything.' After he left, the Bhikkhu felt unwell and wanted to take a laxative. He said to the Upasika: 'I want to take a laxative, can you prepare food in order according to the condition?' She replied: 'Yes, I can.' After taking the laxative, (the Upasika) provided food in order according to the condition, such as clear congee, 滰粥 (transliteration, a type of congee).

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次須肉，持罽利沙槃與婢言：「持是往買肉來。」其婢入市，值齋日都無殺者而不得還。時優婆夷心生不悅言：「阿阇梨服藥，若不得隨病食者，或能增動。」即磨蕪菁子以油漬之，便入房內即以利刀割髀肉，諸婢言：「汝持此肉，以蕪菁子油凈洗作食與阿阇梨，問阿阇梨明日復須何等食。」其婢如教辦食送往，問言：「明日復須何食？」答言：「止！莫復更送。」時優婆夷患瘡而臥，其夫商人行還，作是念：「我常遠行還時，婦出二門、三門迎我。今何故不出？」入房見婦臥床上，便瞋恚言：「汝何故慢我不出耶？」其婦答言：「此行有何功？夫欲使我迎。」答言：「我行得百千萬來。」其婦答言：「此是外財何足為奇！我自割身肉供給阿阇梨。」其夫問言：「為割何處？」即褰衣示之，其夫見已迷悶倒地。時有鬼神即語比丘。時比丘聞已便入慈三昧，定力感之平復如故。其婦語夫言：「起！起！勿怖！阿阇梨威神故，我瘡已平復。」其夫起已見瘡平復，即大歡喜，往到店肆上作如是言：「我家婦精進如是割身供養。」眾人聞已嫌言：「云何沙門釋子啖人肉？」諸比丘以是因緣往白世尊。佛言：「呼是比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。世尊！我不入定故。」佛言：「從今日後不聽食人肉。

【現代漢語翻譯】 現代漢語譯本：有一次，（一位名叫）次須（的）人需要肉，就拿著罽利沙槃（一種貨幣單位）交給婢女說：『拿著這個去買肉來。』那婢女進入市場，正趕上齋戒日，都沒有殺生的人，所以沒買到肉就回來了。當時，優婆夷（在家女居士）心中不悅，說：『阿阇梨（老師）在服藥，如果不能按照病情吃東西，或許會加重病情。』於是就磨碎蕪菁子，用油浸泡，然後進入房間，用鋒利的刀割下自己大腿上的肉。她吩咐婢女說：『你拿著這肉，用蕪菁子油清洗乾淨，做成食物送給阿阇梨，問阿阇梨明天還需要什麼食物。』那婢女按照吩咐做好食物送去，並問道：『明天還需要什麼食物？』阿阇梨回答說：『不用了！不要再送了。』 當時，這位優婆夷因為傷口疼痛而臥床不起。她的丈夫是商人，從外面回來，心想：『我每次遠行回來時，妻子都會到二門、三門來迎接我。今天為什麼沒有出來呢？』他進入房間，看見妻子躺在床上，便生氣地說：『你為什麼怠慢我不出來迎接我呢？』他的妻子回答說：『這次出行有什麼功勞？你想要我迎接你。』丈夫回答說：『我這次出行賺了百千萬（錢）。』他的妻子回答說：『這些都是身外之財，有什麼值得稱奇的！我親自割下身上的肉來供養阿阇梨。』她的丈夫問道：『割的是什麼地方的肉？』她就撩起衣服給他看，她的丈夫看到后，昏迷倒地。 當時，有鬼神把這件事告訴了（一位）比丘（出家修行的男子）。這位比丘聽了之後，就進入慈三昧（一種禪定狀態），用禪定的力量使她的傷口恢復如初。她的妻子對丈夫說：『起來！起來！不要害怕！是阿阇梨的威神之力，我的傷口已經痊癒了。』她的丈夫起來后，看到傷口已經痊癒，非常高興，就到店舖里這樣說：『我的妻子精進如此，竟然割下自己的肉來供養。』眾人聽了之後，都嫌棄地說：『怎麼能讓沙門（出家修行的人）、釋子（釋迦牟尼佛的弟子）吃人肉呢？』諸位比丘因為這件事去稟告世尊（佛陀）。佛陀說：『把那位比丘叫來。』（比丘）來了之後，佛陀問比丘：『你真的這樣做了嗎？』（比丘）回答說：『確實如此，世尊！因為我沒有入定（觀察食物的來源）。』佛陀說：『從今天以後，不允許吃人肉。

【English Translation】 English version: Once, Cissa needed meat and gave a Kārṣāpaṇa (a unit of currency) to a servant, saying, 'Take this and buy meat.' The servant went to the market, but it was a fast day, and no one was slaughtering animals, so she returned empty-handed. At that time, the Upāsikā (female lay devotee) felt displeased and said, 'The Ācārya (teacher) is taking medicine, and if he cannot eat according to his condition, it might worsen his illness.' So she ground mustard seeds, soaked them in oil, and then entered the room and cut flesh from her thigh with a sharp knife. She told the servant, 'Take this meat, wash it clean with mustard seed oil, make it into food, and give it to the Ācārya. Ask the Ācārya what food he will need tomorrow.' The servant prepared the food as instructed and sent it, asking, 'What food will you need tomorrow?' The Ācārya replied, 'Stop! Do not send any more.' At that time, the Upāsikā was suffering from the wound and lying in bed. Her husband, a merchant, returned from a trip and thought, 'Whenever I return from a long journey, my wife comes out to the second or third gate to greet me. Why hasn't she come out today?' He entered the room and saw his wife lying on the bed, and he angrily said, 'Why are you neglecting me and not coming out to greet me?' His wife replied, 'What merit is there in this trip? You want me to greet you.' The husband replied, 'I earned hundreds of thousands on this trip.' His wife replied, 'These are external riches, what is so amazing about them! I cut off my own flesh to offer to the Ācārya.' Her husband asked, 'Where did you cut it from?' She lifted her clothes to show him, and her husband fainted and fell to the ground upon seeing it. At that time, a ghost or spirit told a Bhikṣu (ordained male monastic) about this. When the Bhikṣu heard this, he entered the Samādhi of Loving-Kindness (a state of meditative concentration), and through the power of his concentration, her wound was restored to its original state. His wife said to her husband, 'Get up! Get up! Do not be afraid! It is because of the power of the Ācārya that my wound has been healed.' Her husband got up and saw that the wound was healed, and he was very happy. He went to the shop and said, 'My wife is so diligent that she cut off her own flesh to make offerings.' When the people heard this, they were disgusted and said, 'How can a Śrāmaṇa (wandering ascetic), a Śākyaputra (disciple of Śākyamuni Buddha), eat human flesh?' The Bhikṣus, because of this incident, went to report to the Bhagavan (the Buddha). The Buddha said, 'Call that Bhikṣu here.' After the Bhikṣu came, the Buddha asked him, 'Is this true?' The Bhikṣu replied, 'It is true, O Bhagavan! Because I did not enter into Samādhi (to observe the source of the food).' The Buddha said, 'From today onwards, it is not permitted to eat human flesh.'

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複次佛住波羅奈仙人鹿野苑，時有比丘黃病，醫師言：「尊者服人血者可差，若不服者便死，更無餘方。」時有人犯王事，反縛兩手著迦毗羅華鬘，打鼓唱令詣其刑處。比丘至魁膾邊作是言：「長壽！施我人血飲。」魁膾言：「若欲食肉亦當相與，何況血耶？」即坐罪人在地，以刀刺兩喉脈出血，比丘兩手承取血飲，為世人所嫌：「此非比丘，是啖人鬼。」即以瓦石土塊擲，是比丘劣而得脫。諸比丘以是因緣往白世尊。佛言：「呼是比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。世尊！」佛言：「比丘！此是惡事，愛命乃爾。」佛言：「從今已后不聽飲人血，乃至人髓一切不聽。」若比丘頭生瘡，醫言：「須人骨灰涂得差。」者，得涂。涂已不得眾中住，應在邊小房中住，差已應凈洗浴還入眾中。

複次佛住毗舍離，時有一種姓食龍肉，諸比丘亦有食龍肉者，是故殺者眾多。時有一龍女到世尊床前立住而啼，佛知而故問：「汝何故啼耶？」時龍女白佛言：「世尊！毗舍離人食龍，諸比丘亦食，以是故殺者眾多。唯愿世尊勿令諸比丘食龍。」爾時世尊為龍女隨順說法，示教利喜而去。時世尊往到眾多比丘所，敷尼師檀而坐，即為比丘具說上事：「從今日後不聽食龍肉、龍血、龍骨、龍筋、

【現代漢語翻譯】 現代漢語譯本： 　　再有一次，佛陀住在波羅奈仙人鹿野苑。當時有一位比丘得了黃疸病，醫生說：『尊者如果服用人血，病就可以痊癒，如果不服用，就會死去，沒有其他辦法了。』當時有一個人觸犯了國王的律法，雙手反綁，戴著迦毗羅花鬘（一種花環），敲著鼓，宣告要押送到刑場處決。比丘走到劊子手旁邊，說道：『長壽者！請施捨我一些人血飲用。』劊子手說：『如果想吃肉，我也應當給你，更何況是血呢？』於是讓罪人坐在地上，用刀刺破他的兩根喉嚨血管取血，比丘用雙手捧著血飲用，被世人所嫌棄：『這哪裡是比丘，是吃人的惡鬼。』於是用瓦片、石頭、土塊投擲他，這位比丘狼狽地逃脫了。眾比丘因為這件事去稟告世尊。佛陀說：『把那位比丘叫來。』叫來后，佛陀問比丘：『你真的做了這樣的事嗎？』回答說：『確實如此，世尊！』佛陀說：『比丘！這是惡事，你竟然如此愛惜性命。』佛陀說：『從今以後，不允許飲用人血，乃至人髓，一切都不允許。』如果比丘頭上生了瘡，醫生說：『需要用人骨灰塗抹才能痊癒』，可以塗抹。塗抹后不得住在僧眾中，應該在旁邊的小房間里住，痊癒后應該洗凈身體，再回到僧眾中。

再有一次，佛陀住在毗舍離。當時有一種姓的人食用龍肉，眾比丘中也有食用龍肉的，因此被殺的龍很多。當時有一位龍女來到世尊的床前站立哭泣，佛陀明知故問：『你為什麼哭泣呢？』當時龍女對佛陀說：『世尊！毗舍離人食用龍肉，眾比丘也食用，因此被殺的龍很多。希望世尊不要讓眾比丘食用龍肉。』當時世尊為龍女隨順著她的心意說法，開示教導，使她歡喜而去。當時世尊來到眾多比丘所在的地方，鋪設尼師檀（坐具）而坐，就為比丘們詳細地說了這件事：『從今以後，不允許食用龍肉、龍血、龍骨、龍筋、』

【English Translation】 English version: Once again, the Buddha was residing in the Deer Park at Varanasi. At that time, there was a Bhikkhu suffering from jaundice. The physician said, 'Venerable one, if you take human blood, you can recover; if you don't, you will die, and there is no other remedy.' At that time, someone had violated the king's law, his hands were bound behind his back, and he was adorned with a Kapila flower garland (a type of garland). They were beating a drum, announcing that he was being led to the execution ground. The Bhikkhu went to the executioner and said, 'Long life! Grant me some human blood to drink.' The executioner said, 'If you want to eat meat, I will give it to you, let alone blood!' Then he had the criminal sit on the ground and pierced both his throat veins to draw blood. The Bhikkhu took the blood with both hands and drank it, which was despised by the people: 'This is not a Bhikkhu, but a flesh-eating demon!' So they threw tiles, stones, and clods of earth at him. The Bhikkhu barely escaped. The Bhikkhus, because of this incident, went to report to the World Honored One. The Buddha said, 'Call that Bhikkhu here.' After he came, the Buddha asked the Bhikkhu, 'Did you really do such a thing?' He replied, 'Indeed, World Honored One!' The Buddha said, 'Bhikkhu! This is an evil deed; you cherish your life so much!' The Buddha said, 'From now on, it is not permitted to drink human blood, nor even human marrow; none of it is allowed.' If a Bhikkhu has a sore on his head, and the doctor says, 'It needs to be treated with human bone ash to heal,' it is permissible to apply it. After applying it, he must not stay among the Sangha; he should stay in a small room nearby. After he recovers, he should cleanse himself and return to the Sangha.

Once again, the Buddha was residing in Vaishali. At that time, there was a certain clan that ate dragon meat, and some Bhikkhus also ate dragon meat, so many dragons were killed. At that time, a dragon girl came and stood weeping before the World Honored One's bed. The Buddha knew but deliberately asked, 'Why are you weeping?' At that time, the dragon girl said to the Buddha, 'World Honored One! The people of Vaishali eat dragon meat, and the Bhikkhus also eat it, so many dragons are killed. I wish the World Honored One would not allow the Bhikkhus to eat dragon meat.' At that time, the World Honored One spoke Dharma to the dragon girl in accordance with her wishes, instructing and guiding her, causing her to rejoice and depart. At that time, the World Honored One went to the place where many Bhikkhus were, spread out a Nisidana (sitting cloth) and sat down, and then explained the above matter to the Bhikkhus in detail: 'From now on, it is not permitted to eat dragon meat, dragon blood, dragon bones, dragon tendons,'

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龍髓，一切不聽食。若身外有諸病，須骨灰涂者，得用無罪。」

佛住王舍城，時瓶沙王象死，有諸小姓旃陀羅食肉，諸比丘亦有食者。時耆舊童子至佛所，頭面禮足卻住一面白佛言：「世尊！瓶沙王象死，有諸小姓旃陀羅啖肉，諸比丘亦有啖者。比丘者，出家人，人所敬重，唯愿世尊莫令食象肉。」世尊為童子隨順說法示教利喜，頭面禮足而退。時世尊往至眾多比丘所，敷尼師檀坐，為諸比丘具說上事，佛言：「從今已后不聽食象肉，乃至象髓亦不聽食。聽以象牙、骨作缽支衣細結無罪。」

佛住王舍城，時瓶沙王馬死，亦如上象中說。若外有癬疥病，須馬血涂者無罪。涂已不得眾中住，應在邊小房中住。

佛住舍衛城，時諸比丘食狗肉，入聚落時為狗所逐競吠。諸比丘以是因緣往白世尊，乃至佛言：「從今日後不聽食狗肉，乃至狗髓不聽食。若為狗所嚙，須燒狗毛涂瘡者得用無罪。」

佛住舍衛城，時有比丘食烏肉，比丘入聚落乞食，或林中經行時，群烏逐鳴。諸比丘以是因緣往白世尊，乃至佛言：「從今日後不聽食烏肉，乃至烏髓亦不聽食，若須翅翮外用者無罪。」

佛住舍衛城，時有比丘食鷲鳥肉，比丘近林中經行，有諸群鷲逐比丘鳴喚。諸比丘以是因緣往白世尊，乃至佛言

【現代漢語翻譯】 現代漢語譯本：'龍髓，任何情況下都不能食用。如果身體外有疾病，需要用骨灰塗抹的，可以使用，沒有罪過。'

'佛陀住在王舍城（Rājagṛha），當時瓶沙王（Bimbisāra）的象死了，有些低種姓的旃陀羅（Caṇḍāla，屠夫或賤民）吃象肉，有些比丘（bhikkhu，佛教僧侶）也吃。當時，耆舊童子（Jīvaka Komārabhṛtya）來到佛陀處，頂禮佛足後站在一旁，稟告佛陀說：『世尊！瓶沙王的象死了，有些低種姓的旃陀羅吃象肉，有些比丘也吃。比丘是出家人，是人們所尊敬的，唯愿世尊不要允許他們吃象肉。』世尊為童子隨順說法，開示教導，令其歡喜，童子頂禮佛足後退下。當時，世尊來到眾多比丘處，鋪設尼師檀（niṣīdana，坐具）坐下，為諸比丘詳細講述了這件事，佛說：『從今以後不允許吃象肉，甚至象髓也不允許吃。允許用象牙、象骨製作缽支衣（pattra-cīvara，樹葉衣）的細結，沒有罪過。』'

'佛陀住在王舍城，當時瓶沙王的馬死了，情況和上面說的大象一樣。如果身體外有癬疥等面板病，需要用馬血塗抹的，沒有罪過。塗抹后不得住在僧團中，應該住在偏僻的小房間里。'

'佛陀住在舍衛城（Śrāvastī），當時有比丘吃狗肉，進入村落時被狗追逐吠叫。諸比丘因為這件事稟告世尊，佛說：『從今以後不允許吃狗肉，甚至狗髓也不允許吃。如果被狗咬了，需要燒狗毛塗抹傷口的，可以使用，沒有罪過。』'

'佛陀住在舍衛城，當時有比丘吃烏鴉肉，比丘進入村落乞食，或者在林中經行時，被烏鴉群追逐鳴叫。諸比丘因為這件事稟告世尊，佛說：『從今以後不允許吃烏鴉肉，甚至烏鴉髓也不允許吃。如果需要用烏鴉的翅膀羽毛作其他用途的，可以使用，沒有罪過。』'

'佛陀住在舍衛城，當時有比丘吃鷲鳥肉，比丘在靠近樹林的路上行走，被鷲鳥群追逐鳴叫。諸比丘因為這件事稟告世尊，佛說'

【English Translation】 English version: 'Dragon marrow, under no circumstances should it be eaten. If there are external illnesses that require application of bone ash, it is permissible to use it without offense.'

'The Buddha was residing in Rājagṛha (王舍城), when the elephant of King Bimbisāra (瓶沙王) died. Some low-caste Caṇḍālas (旃陀羅, butchers or outcastes) ate the elephant meat, and some bhikkhus (比丘, Buddhist monks) also ate it. At that time, Jīvaka Komārabhṛtya (耆舊童子) went to the Buddha, bowed at his feet, and stood to one side, reporting to the Buddha: 『Venerable Sir! The elephant of King Bimbisāra has died, and some low-caste Caṇḍālas are eating the elephant meat, and some bhikkhus are also eating it. Bhikkhus are renunciates, respected by people. I beseech the Venerable Sir not to allow them to eat elephant meat.』 The Buddha spoke to the boy, teaching and instructing him, causing him joy, and the boy bowed at his feet and withdrew. At that time, the Buddha went to where many bhikkhus were, spread out a niṣīdana (尼師檀, sitting cloth) and sat down, and explained the matter in detail to the bhikkhus, saying: 『From now on, it is not permitted to eat elephant meat, nor even elephant marrow. It is permitted to use elephant ivory and bones to make fine knots for pattra-cīvara (缽支衣, leaf robes) without offense.』'

'The Buddha was residing in Rājagṛha, when the horse of King Bimbisāra died, the situation was as described above with the elephant. If there are external skin diseases such as scabies that require application of horse blood, it is permissible without offense. After applying it, one must not reside in the community, but should reside in a secluded small room.'

'The Buddha was residing in Śrāvastī (舍衛城), when some bhikkhus ate dog meat, and when entering villages, they were chased and barked at by dogs. The bhikkhus reported this matter to the World-Honored One, and the Buddha said: 『From now on, it is not permitted to eat dog meat, nor even dog marrow. If one is bitten by a dog and needs to burn dog hair to apply to the wound, it is permissible to use it without offense.』'

'The Buddha was residing in Śrāvastī, when some bhikkhus ate crow meat, and when bhikkhus entered villages to beg for food, or were walking in the forest, they were chased and cawed at by flocks of crows. The bhikkhus reported this matter to the World-Honored One, and the Buddha said: 『From now on, it is not permitted to eat crow meat, nor even crow marrow. If one needs to use crow wings and feathers for other purposes, it is permissible to use them without offense.』'

'The Buddha was residing in Śrāvastī, when some bhikkhus ate vulture meat, and when bhikkhus were walking near the forest, they were chased and cried at by flocks of vultures. The bhikkhus reported this matter to the World-Honored One, and the Buddha said'

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：「從今已后不聽食鷲鳥肉，乃至鷲髓亦不聽食，若須翅翮外用者無罪。」

一、人肉。二、龍肉。三、象肉。四、馬肉。五、狗肉。六、烏肉。七、鷲鳥肉。八、豬肉。九、獼猴肉。十、師子肉。

蒜者，生熟皮葉，一切盡不聽食。若須外用涂瘡聽用。若涂已，不得眾中住，當在邊小房中住，差已應凈洗浴還聽入眾。是名肉蒜法。

皮法者，佛住舍衛城，時難陀、優波難陀至牧牛家坐床上，有新生犢子見比丘衣色似母，跳踉來趣。比丘即以手摩額上，細滑觸手，便作是言：「此皮軟好，可作坐具。」時牧牛人便作是念：「此比丘是王大臣貴勝所識，有大力勢，故當欲得是皮。」即問：「阿阇梨欲須皮耶？我當與。」比丘便言：「正與我此犢皮。」牧牛人言：「我家中有成死犢皮亦軟好，當鞣治相與。」比丘言：「審與我者，正與我是，更不須餘者。」時牧牛人便作是念：「此比丘有大勢力，能作不饒益事。」畏難故即比丘前殺犢，剝皮與之。時犢母牧還，不見其子，循籬鳴喚。牧牛人嫌言：「沙門釋子而無慈心，使沙門在犢母處者意當云何？」諸比丘以是因緣往白世尊。佛言：「呼難陀、優波難陀來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。世尊！」佛言：「比丘！此是惡事，汝云何

【現代漢語翻譯】 現代漢語譯本：'從今以後不準食用鷲鳥肉，乃至鷲鳥的骨髓也不準食用，如果需要鷲鳥的翅膀羽毛用於外用則沒有罪。'

一、人肉。二、龍肉。三、象肉。四、馬肉。五、狗肉。六、烏鴉肉。七、鷲鳥肉。八、豬肉。九、獼猴肉。十、獅子肉。

'蒜，無論是生的、熟的、蒜皮、蒜葉，一概不準食用。如果需要外用塗抹瘡口可以使用。如果塗抹了，不得住在僧眾之中，應當在旁邊的小房間里住，痊癒后應當洗凈身體才能回到僧眾之中。這叫做肉和蒜的戒律。'

'關於皮革的戒律：佛陀住在舍衛城（Śrāvastī）時，難陀（Nanda）、優波難陀（Upananda）到牧牛人家，坐在床上，有一隻新生的牛犢，看見比丘的衣服顏色像它的母親，就跳跳蹦蹦地跑過來。比丘就用手撫摸它的額頭，感覺細滑，就說：「這皮革柔軟很好，可以用來做坐具。」當時牧牛人就想：「這位比丘是國王大臣貴族認識的人，有很大的勢力，所以想要得到這張皮革。」就問：「阿阇梨（Ācārya，導師）您想要這張皮革嗎？我願意給您。」比丘就說：「正是要你這小牛的皮革。」牧牛人說：「我家中有已經死去的牛犢的皮革，也很柔軟很好，可以鞣製好給您。」比丘說：「如果真的要給我，就要這隻，不需要其他的。」當時牧牛人就想：「這位比丘有很大的勢力，能做不利的事情。」因為害怕為難，就在比丘面前殺了牛犢，剝下皮革給他。當時牛犢的母親放牧回來，不見了它的孩子，沿著籬笆鳴叫呼喚。牧牛人抱怨說：「沙門釋子（Śrāmaṇa，釋迦牟尼的弟子）沒有慈悲心，如果讓沙門在牛犢母親的地方，會怎麼想呢？」眾比丘因為這件事去稟告世尊。佛陀說：「叫難陀、優波難陀來。」來了之後，佛陀問比丘：「你們真的做了這樣的事嗎？」回答說：「確實如此，世尊！」佛陀說：「比丘！這是不好的事情，你們怎麼能……』」

【English Translation】 English version: 'From now on, it is not allowed to eat vulture meat, nor even vulture marrow. If vulture wings and feathers are needed for external use, there is no offense.'

1. Human meat. 2. Dragon meat. 3. Elephant meat. 4. Horse meat. 5. Dog meat. 6. Crow meat. 7. Vulture meat. 8. Pork. 9. Macaque meat. 10. Lion meat.

'Garlic, whether raw, cooked, skin, or leaves, is completely forbidden to be eaten. If it is needed for external use to apply to sores, it is allowed. If it has been applied, one must not stay among the Sangha (community), but should stay in a small room on the side. After recovery, one should bathe and cleanse oneself before being allowed back into the Sangha. This is called the rule regarding meat and garlic.'

'Regarding the rule of leather: The Buddha was staying in Śrāvastī (舍衛城), when Nanda (難陀) and Upananda (優波難陀) went to a cowherd's house and sat on a bed. A newborn calf saw the color of the bhikkhu's (比丘, monk) robe resembling its mother, and it jumped and ran towards him. The bhikkhu then stroked its forehead, feeling the smoothness, and said, 'This leather is soft and good, it can be used to make a seat.' At that time, the cowherd thought, 'This bhikkhu is known by kings, ministers, and nobles, and has great power, so he must want this leather.' He asked, 'Ācārya (阿阇梨, teacher), do you want this leather? I will give it to you.' The bhikkhu said, 'I want this calf's leather.' The cowherd said, 'In my house, there is also the leather of a calf that has died, which is also soft and good, and I will tan it and give it to you.' The bhikkhu said, 'If you really give it to me, just give me this one, I don't need any other.' At that time, the cowherd thought, 'This bhikkhu has great power and can do unfavorable things.' Fearing trouble, he killed the calf in front of the bhikkhu and skinned it to give it to him. At that time, the calf's mother returned from grazing and, not seeing her child, cried and called along the fence. The cowherd complained, 'The Śrāmaṇa (沙門, ascetic) Shakya's disciples have no compassion. What would they think if the Śrāmaṇa were in the calf's mother's place?' The bhikkhus, because of this incident, went to report to the World Honored One. The Buddha said, 'Call Nanda and Upananda to come.' After they came, the Buddha asked the bhikkhus, 'Did you really do such a thing?' They replied, 'Indeed, World Honored One!' The Buddha said, 'Bhikkhus! This is a bad thing, how could you...'

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現前教殺？從今已后不聽用皮。」

皮者，牛皮、水牛皮、虎皮、豹皮、羆皮、鹿皮，如是一切皮不聽坐，唯聽恕奴邊地羊皮。羊皮有二種：一者羖羊，二者羺羊。羖羊、羺羊各有十種，如上說。若坐皮上，越比尼罪。若坐皮兜羅褥上者，二越比尼罪。若坐革屣上，越比尼罪。若臥革屣上齊膝以上，越比尼罪；膝已下無罪。若皮織床，坐上無罪。

揩腳物者，佛住舍衛城，時難陀、優波難陀，作種種揩腳物洗足，外道弟子見已便作是念：「我等當共試擾亂優婆塞去。」如上屑末中廣說，乃至佛言：「從今日後不聽用種種物揩洗腳。」

揩物者，若方、若圓刻上如摩沙豆、蒙具豆形，一切不聽用。腳底有垢破，得圓草、若磚瓦聽用。是名揩腳物。

眼藥者，佛住王舍城，時世人節日男女出城遊觀，時六群比丘以空青黑物莊眼，為世人所嫌：「云何沙門釋子如貴勝童子以空青莊眼？」有見黑物莊者，復言：「沙門釋子如下賤使人，黑物莊眼而行。此壞敗人，何道之有？」諸比丘以是因緣往白世尊，乃至佛言：「從今日後不聽莊眼。」

複次佛住舍衛城耆舊童子庵婆羅園，時諸比丘眼痛，耆舊童子言：「尊者！可以此藥涂眼。」諸比丘言：「世尊制戒不聽涂眼。」童子言：「我當往從世尊乞

【現代漢語翻譯】 現代漢語譯本：『現在禁止殺生？從今以後不允許使用皮革。』

皮革包括：牛皮、水牛皮、虎皮、豹皮、熊皮、鹿皮，所有這些皮革都不允許坐臥，只允許邊遠地區的恕奴人使用羊皮。羊皮有兩種：一種是羖羊皮，一種是羺羊皮。羖羊和羺羊各有十種，如前文所述。如果坐在皮革上，犯越比尼罪。如果坐在皮革兜羅褥上，犯兩次越比尼罪。如果坐在革屣上，犯越比尼罪。如果躺在革屣上，膝蓋以上的部分接觸革屣，犯越比尼罪；膝蓋以下的部分接觸革屣，則無罪。如果是皮革編織的床，坐在上面沒有罪。

關於擦腳的物品：佛陀住在舍衛城時，難陀和優波難陀製作各種擦腳物品來洗腳，外道弟子看到后便想：『我們應該一起去試著擾亂優婆塞。』如前文屑末中的詳細描述，乃至佛陀說：『從今以後不允許使用各種物品擦洗腳。』

擦腳物品：無論是方形還是圓形，刻上如摩沙豆、蒙具豆形狀的，一概不允許使用。如果腳底有垢裂，可以使用圓草或磚瓦。這被稱為擦腳物品。

關於眼藥：佛陀住在王舍城時，當時世人過節，男女出城遊玩觀賞，六群比丘用空青等黑色物品塗抹眼睛，被世人嫌棄：『為什麼沙門釋子像貴族家的孩子一樣用空青塗抹眼睛？』有人看到用黑色物品塗抹眼睛的，又說：『沙門釋子像**的使者一樣，用黑色物品塗抹眼睛行走。這些人敗壞道德，有什麼道可言？』諸位比丘因為這件事去稟告世尊，乃至佛陀說：『從今以後不允許塗抹眼睛。』

再次，佛陀住在舍衛城耆舊童子庵婆羅園，當時諸位比丘眼睛疼痛，耆舊童子說：『尊者們！可以用這種藥塗抹眼睛。』諸位比丘說：『世尊制定戒律不允許塗抹眼睛。』童子說：『我應該去向世尊請求。』

【English Translation】 English version: 『Now prohibit killing? From now on, the use of leather is not allowed.』

Leather includes: cowhide, buffalo hide, tiger skin, leopard skin, bear skin, deer skin. Sitting or lying on all these leathers is not allowed, only the sheepskin used by the Shunu people in remote areas is allowed. There are two types of sheepskin: one is from a castrated male sheep (Gugalambika), and the other is from a ram (Menda). Gugalambika and Menda each have ten types, as mentioned above. If one sits on leather, one commits a Dukkritta (wrongdoing) offense. If one sits on a leather-filled cushion, one commits two Dukkritta offenses. If one sits on leather sandals, one commits a Dukkritta offense. If one lies on leather sandals with the part above the knees touching the sandals, one commits a Dukkritta offense; if the part below the knees touches the sandals, there is no offense. If it is a bed woven with leather, there is no offense in sitting on it.

Regarding foot-wiping items: When the Buddha was staying in Shravasti (Savatthi), Nanda (Nanda) and Upananda (Upananda) made various foot-wiping items to wash their feet. When the heretic disciples saw this, they thought: 『We should try to disturb the Upasakas (lay followers).』 As described in detail in the previous section on crumbs, the Buddha said: 『From now on, it is not allowed to use various items to wipe and wash feet.』

Foot-wiping items: Whether square or round, anything carved in the shape of Masha beans (Masha) or Mung beans (Mung), is not allowed. If there are cracks or dirt on the soles of the feet, round grass or bricks can be used. These are called foot-wiping items.

Regarding eye medicine: When the Buddha was staying in Rajagriha (Rajagaha), people were celebrating festivals, and men and women went out of the city to play and watch. The group of six monks (Chabbaggiya) used black items such as azurite (Anjana) to decorate their eyes, which was disliked by the people: 『Why do the Shramana (ascetic) Sakyaputtas (followers of Sakyamuni) decorate their eyes with azurite like children from noble families?』 Some people who saw them decorating their eyes with black items said: 『The Shramana Sakyaputtas are like messengers of ** (omitted), walking around with black items decorating their eyes. These people are morally corrupt, what Dharma (teachings) do they have?』 The monks reported this matter to the World Honored One (Bhagavan), and the Buddha said: 『From now on, it is not allowed to decorate the eyes.』

Again, the Buddha was staying in Shravasti (Savatthi) in the Ambara Garden (Ambalatthika) of the Elder Child (Kilandaka). At that time, the monks had sore eyes, and the Elder Child said: 『Venerables! You can apply this medicine to your eyes.』 The monks said: 『The World Honored One has established a precept not to apply medicine to the eyes.』 The child said: 『I should go and ask the World Honored One.』

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此愿。」即往佛所頭面禮足，卻住一面白佛言：「世尊！諸比丘是一食人，眼是人之所重，唯愿世尊聽諸比丘著眼藥。」佛言：「從今已后聽用眼藥，除空青。若醫言：『尊者！此眼痛，得空青屑涂便差，更無餘方。』若爾者得涂。涂已不得眾中住，應在邊小房中，差已當凈洗得還入眾。」是名眼藥。

眼藥筒者，佛住舍衛城，時諸比丘持樹葉盛眼藥。佛知而故問：「比丘此是何等？」答言：「是眼藥。」佛言：「眼藥是貴物，應用筒盛。」時諸比丘作金銀筒盛，佛言：「金銀及一切寶不聽用。應用銅、鐵、白臘、竹葦筐、鳥翮，下至皮裹。」是名藥筒。

眼藥籌者，佛住舍衛城，時有比丘持竹作眼藥籌，佛知而故問：「比丘此是何等？」答言：「世尊！是眼藥籌。」佛言：「眼是軟物，應用滑物作籌。」時有比丘便以金銀作，佛言：「不聽金銀及一切寶物作，應用銅鐵、牙骨、栴檀堅木作，揩摩令滑澤，下至用指頭。」是名眼藥籌法。

蓋法者，佛住王舍城，時世人節會日男女遊觀，時六群比丘持種種雜色傘蓋、有持樹皮傘蓋者，為世人所嫌：「云何沙門釋子如王子大臣，持種種雜色傘蓋？」見持樹葉者，復作是言：「云何沙門釋子如下賤使人，持樹葉傘蓋行。此壞敗人，何道之有？」諸比丘以

【現代漢語翻譯】 現代漢語譯本：『我願意這樣做。』說完，他們就前往佛陀所在的地方，以頭面禮拜佛足，然後退到一旁，稟告佛陀：『世尊！各位比丘都是以一餐為食的人，眼睛對人來說非常重要，希望世尊允許各位比丘使用眼藥。』佛陀說：『從今以後允許使用眼藥，但空青（一種礦物顏料）除外。如果醫生說：『尊者！您的眼睛疼痛，只有用空青粉末塗抹才能痊癒，沒有其他方法。』如果是這樣，就可以塗抹。塗抹后不得住在眾人之中，應該在旁邊的小房間里，痊癒后應當清洗乾淨才能回到大眾中。』這叫做眼藥。 眼藥筒方面，佛陀住在舍衛城（Śrāvastī）時，各位比丘用樹葉盛眼藥。佛陀知道這件事，故意問道：『比丘，這是什麼？』回答說：『是眼藥。』佛陀說：『眼藥是貴重物品，應該用筒來盛放。』當時，各位比丘用金銀筒盛放，佛陀說：『不允許使用金銀及一切寶物。應該用銅、鐵、白蠟、竹葦筐、鳥翮，甚至用皮革包裹。』這叫做藥筒。 眼藥籌方面，佛陀住在舍衛城時，有比丘用竹子做眼藥籌，佛陀知道這件事，故意問道：『比丘，這是什麼？』回答說：『世尊！這是眼藥籌。』佛陀說：『眼睛是柔軟的，應該用光滑的物品做籌。』當時，有比丘便用金銀製作，佛陀說：『不允許用金銀及一切寶物製作，應該用銅鐵、牙骨、栴檀堅木製作，摩擦使之光滑，甚至可以用指頭。』這叫做眼藥籌法。 傘蓋方面，佛陀住在王舍城（Rājagṛha）時，當時世人在節日聚會時，男女外出遊玩觀賞，當時六群比丘拿著各種雜色的傘蓋，有的拿著樹皮傘蓋，被世人嫌棄：『為什麼沙門釋子（Śākyaputra）像王子大臣一樣，拿著各種雜色的傘蓋？』看到拿著樹葉傘蓋的，又這樣說：『為什麼沙門釋子像**使人一樣，拿著樹葉傘蓋行走。這些人敗壞，有什麼道義可言？』各位比丘把這些情況告訴了佛陀。

【English Translation】 English version: 'This is my wish.' Then they went to where the Buddha was, bowed at his feet with their heads, and stood to one side, saying to the Buddha, 'Venerable Lord! The Bhikshus (monks) eat only one meal a day, and the eyes are important to people. May the Venerable Lord allow the Bhikshus to use eye medicine.' The Buddha said, 'From now on, you are allowed to use eye medicine, except for azurite (Kong Qing, a mineral pigment). If a doctor says, 'Venerable One! Your eyes are painful, and only applying azurite powder will cure them; there is no other way,' then you may apply it. After applying it, you must not stay among the assembly; you should stay in a small room nearby. After you are cured, you must wash yourself clean before returning to the assembly.' This is called eye medicine. Regarding eye medicine containers, when the Buddha was staying in Śrāvastī (舍衛城), the Bhikshus were using tree leaves to hold eye medicine. Knowing this, the Buddha deliberately asked, 'Bhikshu (比丘), what is this?' They replied, 'It is eye medicine.' The Buddha said, 'Eye medicine is a precious item; it should be kept in a container.' At that time, the Bhikshus made containers of gold and silver. The Buddha said, 'Gold, silver, and all jewels are not allowed. You should use copper, iron, beeswax, bamboo baskets, bird feathers, or even wrap it in leather.' This is called a medicine container. Regarding eye medicine applicators, when the Buddha was staying in Śrāvastī, there was a Bhikshu who made an eye medicine applicator from bamboo. Knowing this, the Buddha deliberately asked, 'Bhikshu, what is this?' They replied, 'Venerable Lord! It is an eye medicine applicator.' The Buddha said, 'The eyes are soft; you should use a smooth material to make the applicator.' At that time, some Bhikshus made them of gold and silver. The Buddha said, 'You are not allowed to make them of gold, silver, or any jewels. You should use copper, iron, ivory, bone, sandalwood (栴檀) hard wood, and polish them to make them smooth, or even use your fingertip.' This is called the method for eye medicine applicators. Regarding parasols, when the Buddha was staying in Rājagṛha (王舍城), people were celebrating festivals, and men and women were out sightseeing. At that time, the group of six Bhikshus were carrying various colored parasols, and some were carrying parasols made of tree bark, which was criticized by the people: 'Why are these Śākyaputra (釋子) ascetics like princes and ministers, carrying various colored parasols?' Seeing those carrying parasols made of tree leaves, they further said, 'Why are these Śākyaputra ascetics like ** messengers, walking around with parasols made of tree leaves? These people are corrupt; what Dharma (道) do they have?' The Bhikshus told the Buddha about these situations.

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是因緣往白世尊，乃至佛言：「從今已后不聽持傘蓋。」

複次佛住舍衛城，時長老阿那律金毗羅，在塔山安居竟，還舍衛城禮拜世尊。佛知而故問：「比丘！衣何故咸污乃爾？」比丘答言：「世尊制戒不聽持傘蓋，我乞食被雨，是故如是。」佛言：「從今日後聽持傘蓋。」

傘蓋者，樹皮蓋、樹葉蓋、竹蓋，如是等蓋聽用，不聽種種雜色傘蓋。是名傘蓋法也。

扇法者，世人節會日男女遊觀，六群比丘持雲母莊挍扇、有持草扇者，為世人所嫌：「云何沙門釋子如王子大臣，持雲母莊挍扇？」見有持草扇者，復言：「云何沙門釋子如下賤人持草扇行？此壞敗人，何道之有？」諸比丘以是因緣往白世尊，乃至佛言：「從今已后不聽持扇。」複次佛住毗舍離，諸比丘在禪坊中患蚊子，以衣扇作聲。佛知而故問：「比丘作何等，如象振耳作聲？」比丘答言：「世尊制戒不得捉扇，諸比丘患蚊，以衣拂故作聲。」佛言：「從今已后聽捉竹扇、葦扇、樹葉扇，除雲母扇及種種畫色扇。」若僧扇作種種色無罪，若私扇壞色，若有持種種香涂扇來施者，聽洗已受用。是名扇法。

拂法者，佛住王舍城，世人節會日男女遊觀，時六群比丘持白𤛆牛尾拂，以金銀作柄、有持馬尾拂者，為世人所嫌，乃至佛言：「

【現代漢語翻譯】 現代漢語譯本 因為某種因緣，（比丘們）稟告世尊，世尊說：『從今以後不允許使用傘蓋。』

又有一次，佛陀住在舍衛城（Śrāvastī），當時長老阿那律（Anuruddha）和金毗羅（Kimila），在塔山（Tāpa parvata）結束安居后，返回舍衛城禮拜世尊。佛陀明知故問：『比丘！你的衣服為何如此潮濕？』比丘回答說：『世尊制定戒律不允許使用傘蓋，我乞食時被雨淋濕，所以變成這樣。』佛陀說：『從今以後允許使用傘蓋。』

傘蓋包括：樹皮做的傘蓋、樹葉做的傘蓋、竹子做的傘蓋，像這樣的傘蓋都可以使用，但不允許使用各種雜色的傘蓋。這就是關於傘蓋的規定。

關於扇子的規定：世俗之人在節日聚會時，男女外出遊玩觀賞，六群比丘（Chabbaggiya）拿著用雲母裝飾的扇子，有人拿著草扇，被世人所嫌棄：『為何這些沙門釋子（Śākyaputra）像王子大臣一樣，拿著用雲母裝飾的扇子？』看到有人拿著草扇，又說：『為何這些沙門釋子像下等人一樣拿著草扇行走？這些人敗壞道德，哪裡還有什麼道義可言？』眾比丘因為這些原因稟告世尊，世尊說：『從今以後不允許使用扇子。』又有一次，佛陀住在毗舍離（Vaiśālī），眾比丘在禪房中被蚊子困擾，用衣服扇動發出聲音。佛陀明知故問：『比丘們在做什麼，像大象甩動耳朵一樣發出聲音？』比丘回答說：『世尊制定戒律不允許拿扇子，眾比丘被蚊子困擾，所以用衣服拂動發出聲音。』佛陀說：『從今以後允許使用竹扇、葦扇、樹葉扇，但不包括雲母扇和各種彩繪的扇子。』如果是僧團用的扇子，染成各種顏色沒有罪過；如果是私人的扇子，可以弄壞顏色。如果有人拿著塗有各種香料的扇子來佈施，可以洗乾淨后再使用。這就是關於扇子的規定。

關於拂塵的規定：佛陀住在王舍城（Rājagṛha），世俗之人在節日聚會時，男女外出遊玩觀賞，當時六群比丘拿著白色的牦牛尾拂塵，用金銀做柄，有人拿著馬尾拂塵，被世人所嫌棄，（因此）稟告世尊，世尊說：

【English Translation】 English version Due to some causes and conditions, (the monks) reported to the World Honored One (Bhagavan), and the Buddha said, 'From now on, it is not allowed to use umbrellas and parasols.'

Furthermore, the Buddha was residing in Śrāvastī. At that time, the elders Anuruddha and Kimila, after completing their rainy season retreat at Tāpa parvata, returned to Śrāvastī to pay homage to the World Honored One. Knowing the situation, the Buddha deliberately asked, 'Bhikkhus! Why are your robes so damp?' The bhikkhus replied, 'The World Honored One has established a precept prohibiting the use of umbrellas and parasols. I was caught in the rain while begging for food, and that is why they are like this.' The Buddha said, 'From now on, it is allowed to use umbrellas and parasols.'

Umbrellas and parasols include: umbrellas made of tree bark, umbrellas made of leaves, umbrellas made of bamboo. Such umbrellas are allowed to be used, but umbrellas of various mixed colors are not allowed. This is the rule regarding umbrellas and parasols.

Regarding the rule of fans: When worldly people gather for festivals, men and women go out to play and watch. The Chabbaggiya bhikkhus carry fans decorated with mica, and some carry grass fans, which are disliked by the world: 'Why are these Śākyaputra ascetics like princes and ministers, carrying fans decorated with mica?' Seeing someone carrying a grass fan, they also say: 'Why are these Śākyaputra ascetics walking around with grass fans like lowly people? These people are morally corrupt, what righteousness can there be?' The bhikkhus reported to the World Honored One because of these reasons, and the Buddha said, 'From now on, it is not allowed to use fans.' Furthermore, the Buddha was residing in Vaiśālī. The bhikkhus in the meditation hall were troubled by mosquitoes and made noise by fanning their clothes. Knowing the situation, the Buddha deliberately asked, 'What are the bhikkhus doing, making noise like elephants shaking their ears?' The bhikkhus replied, 'The World Honored One has established a precept prohibiting the use of fans. The bhikkhus are troubled by mosquitoes, so they are making noise by waving their clothes.' The Buddha said, 'From now on, it is allowed to use bamboo fans, reed fans, and leaf fans, but not mica fans and various painted fans.' If the fans are for the Sangha, there is no offense in dyeing them in various colors; if the fans are personal, the colors can be spoiled. If someone comes to donate fans coated with various fragrances, they can be washed and then used. This is the rule regarding fans.

Regarding the rule of fly-whisks: The Buddha was residing in Rājagṛha. When worldly people gather for festivals, men and women go out to play and watch. At that time, the Chabbaggiya bhikkhus carried white yak tail fly-whisks with handles made of gold and silver, and some carried horse tail fly-whisks, which were disliked by the world, (therefore) they reported to the World Honored One, and the Buddha said:

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從今已后不聽捉拂。」

複次佛住毗舍離，諸比丘禪坊中患蚊故，以樹葉拂蚊作聲。佛知而故問：「比丘此何等聲？」答言：「世尊制戒不聽捉拂，是故諸比丘以樹葉拂蚊作聲。」佛言：「從今已后聽捉拂。」

拂者，線拂、裂㲲拂、芒草拂、樹皮拂，是中除白𤛆牛尾、白馬尾、金銀柄，餘一切聽捉。若有白者當染壞色已聽用。捉拂時不得如淫女捉拂作姿作相，是名拂法。

為殺食人肉、　　眼藥並筒籌、 　牛皮揩腳物、　　傘蓋及扇拂。 　第九跋渠竟。

刀治者，佛住舍衛城，時有比丘痔病語醫言：「長壽！能為我刀治不？」答言：「爾。」醫便作是念：「是諸沙門聰明智慧，見我治者便當學得，不復求我。」即遣諸比丘去已，欲作非法。時此比丘即生疑，喚諸比丘言：「長老來此，醫欲作非法。」諸比丘聞即便來入，醫怖畏棄刀而走。諸比丘以是因緣往白世尊。佛言：「呼彼比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。世尊！」佛言：「比丘！汝云何用刀治愛處。從今已后不聽用刀治愛處。」

愛處者，離穀道邊各四指。若有癰痤癤，聽嚼小麥、雞屎塗上使熟，當令同和上、阿阇梨擿破。若余處有癰痤癤等諸病，須刀治者聽用。用刀治愛處者，偷蘭罪。是名刀治

【現代漢語翻譯】 現代漢語譯本： 『從今以後不聽用手驅趕蚊蟲。』

又有一次，佛陀住在毗舍離。眾比丘禪房中因為蚊子多，所以用樹葉驅趕蚊子併發出聲響。佛陀知道這件事，故意問道：『比丘們，這是什麼聲音？』回答說：『世尊制定戒律不許用手驅趕蚊蟲，所以比丘們用樹葉驅趕蚊子併發出聲響。』佛陀說：『從今以後允許用手驅趕蚊蟲。』

拂，包括線拂（用線製成的拂塵）、裂㲲拂（用裂開的毛織物製成的拂塵）、芒草拂（用芒草製成的拂塵）、樹皮拂（用樹皮製成的拂塵）。其中，除了白色𤛆牛尾、白馬尾、金銀柄的拂塵，其餘一切都允許使用。如果有白色的拂塵，應當染色成壞色后才可以使用。使用拂塵時，不得像外道那樣擺出姿勢和儀態，這叫做拂法。

（本段為總結性偈頌，列舉了允許使用的物品） 爲了殺生而食人肉、眼藥以及藥筒藥籤、牛皮做的揩腳物、傘蓋以及扇子和拂塵。 第九跋渠結束。

刀治，佛陀住在舍衛城時，有比丘得了痔瘡，對醫生說：『長壽者！你能為我用刀治療嗎？』醫生回答說：『可以。』醫生於是心想：『這些沙門聰明智慧，看到我治療就會學會，以後就不再求我了。』於是打發眾比丘離開后，想要進行非法的治療。這時，這位比丘心生疑慮，呼喚眾比丘說：『長老們快來，醫生想要進行非法的治療。』眾比丘聽到后立即趕來，醫生害怕，丟下刀就跑了。眾比丘因此事稟告世尊。佛陀說：『把那位比丘叫來。』叫來后，佛陀問比丘：『你真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀說：『比丘！你為什麼用刀治療愛處？從今以後不允許用刀治療愛處。』

愛處，指距離穀道（肛門）旁邊各四指寬的區域。如果那裡有癰、痤、癤等，允許嚼碎小麥或雞屎塗在上面使其成熟，應當讓和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）來刺破。如果其他地方有癰、痤、癤等疾病，需要用刀治療的，允許使用。用刀治療愛處者，犯偷蘭罪（Sthullatyaya，粗罪）。這叫做刀治。

【English Translation】 English version: 『From now on, it is not allowed to drive away mosquitoes by hand.』

Again, the Buddha was staying in Vaishali. Because of mosquitoes in the monks' meditation chambers, they used leaves to fan away the mosquitoes, making noise. The Buddha, knowing this, deliberately asked: 『Monks, what is this sound?』 They replied: 『The World-Honored One has established a precept forbidding driving away mosquitoes by hand, so the monks are using leaves to fan away the mosquitoes, making noise.』 The Buddha said: 『From now on, it is allowed to drive away mosquitoes by hand.』

A 『duster』 (拂) includes a thread duster (線拂), a torn cloth duster (裂㲲拂), a cogon grass duster (芒草拂), and a bark duster (樹皮拂). Among these, except for white yak tail (white 𤛆牛尾), white horse tail, and gold or silver handles, all others are allowed to be used. If there is a white one, it should be dyed a dull color before use. When using a duster, one should not adopt postures and appearances like heretics. This is called the 『duster method』 (拂法).

(This section is a summary verse, listing items that are allowed) For killing and eating human flesh, eye medicine along with tubes and applicators, cowhide for wiping feet, umbrellas, fans, and dusters. The Ninth Varga (跋渠) ends.

『Knife treatment』 (刀治): The Buddha was staying in Shravasti. At that time, a monk had hemorrhoids and said to a doctor: 『Long life! Can you treat me with a knife?』 The doctor replied: 『Yes.』 The doctor then thought: 『These Shramanas (沙門) are intelligent and wise. If they see me treating, they will learn and no longer seek me.』 So he sent the monks away and intended to perform an unlawful treatment. At this time, the monk became suspicious and called out to the monks: 『Elders, come here quickly, the doctor intends to perform an unlawful treatment.』 The monks heard this and immediately came. The doctor was frightened, dropped the knife, and ran away. The monks reported this matter to the World-Honored One. The Buddha said: 『Call that monk here.』 After he came, the Buddha asked the monk: 『Is this really what happened?』 He replied: 『It is true, World-Honored One!』 The Buddha said: 『Monk! Why did you use a knife to treat the 『area of affection』 (愛處)? From now on, it is not allowed to use a knife to treat the 『area of affection』.』

The 『area of affection』 (愛處) refers to the area four finger-widths away from each side of the anus (穀道). If there are carbuncles, acne, or boils there, it is allowed to chew wheat or chicken droppings and apply them to ripen them. One should have one's Upadhyaya (和尚, preceptor) or Acarya (阿阇梨, teacher) lance them. If there are carbuncles, acne, boils, or other diseases in other places that require knife treatment, it is allowed to use a knife. Using a knife to treat the 『area of affection』 is a Sthullatyaya (偷蘭) offense. This is called 『knife treatment』.

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灌筒者，佛住舍衛城，有比丘𤴲痟病，語醫言：「長壽！能為我灌病不？」答言：「可爾。」即作是念：「此諸沙門聰明智慧，見我灌者更不喚我。」乃至棄筒而走。諸比丘以是因緣往白世尊，乃至佛言：「汝云何用筒灌病？從今已后不聽用筒。」

筒者，牛皮筒、水牛皮筒、羊皮筒，如是一切不聽用灌。若醫言：「此病須油灌。」者，應在浴室中穿板盛油，褰衣坐上、口含甘蔗。若復以㲲衣絮等內著油中，臨孔上按之，令油流入者無罪。若筒灌者，偷蘭罪。是名筒灌法。

剃髮法者，佛住舍衛城，南方國土有邑名大林，時有商人驅八牛到北方俱哆國。復有一商人，共在澤中牧牛。時離車捕龍食之。捕得一龍女，龍女受布薩法無害心，能使人穿鼻牽行。商人見之形相端正，即起慈心，問離車言：「汝牽此欲作何等？」答言：「我欲殺啖。」商人言：「勿殺！我與汝一牛貿取，放之令去。」捕者不肯，乃至八牛方言：「此肉多美，今為汝故我當放之。」即取八牛，放龍女去。時商人尋復念言：「此是惡人，恐復追逐更還捕取。」即自隨逐看其向到池邊，龍變為人語商人言：「天施我命，我欲報恩，可共入宮，當報天恩。」商人答言：「不能，汝等龍性卒暴瞋恚無常，或能殺我。」答言：「不爾。

【現代漢語翻譯】 現代漢語譯本 灌筒：佛陀住在舍衛城（Śrāvastī），有一位比丘（bhikṣu）得了癲癇病，對醫生說：『長壽者！你能為我用筒灌藥治病嗎？』醫生回答說：『可以。』但他隨即心想：『這些沙門（śrāmaṇa）聰明智慧，如果看到我用筒灌藥，以後就不會再找我了。』於是丟下筒就跑了。眾比丘因此事稟告世尊（Buddha），佛陀說：『你們怎麼能用筒灌藥治病呢？從今以後不允許用筒。』 筒的種類：牛皮筒、水牛皮筒、羊皮筒，所有這些都不允許用來灌藥。如果醫生說：『這種病需要用油灌。』那麼，應該在浴室中，在木板上鉆孔，盛上油，撩起衣服坐在上面，口中含著甘蔗。如果用毛織物或棉絮等浸在油中，按在孔上，讓油流進去，就沒有罪過。如果用筒灌藥，犯偷蘭罪（sthūlātyaya）。這叫做筒灌法。 剃髮法：佛陀住在舍衛城，南方國土有個村莊叫大林，當時有個商人趕著八頭牛到北方俱哆國。另有一個商人，一起在沼澤中放牛。當時離車族人捕龍吃。抓到一條龍女，龍女受持布薩（uposatha）法，沒有害人之心，卻能被人穿鼻牽著走。商人見她容貌端正，就生起慈悲心，問離車人說：『你牽著她想做什麼？』回答說：『我想殺了吃掉。』商人說：『不要殺！我給你一頭牛換她，放她走。』捕龍人不肯，直到八頭牛才說：『這肉很美味，但爲了你，我就放了她。』於是拿了八頭牛，放龍女走了。當時商人又想：『這些人是惡人，恐怕會追回來再抓她。』於是自己跟隨，看她到了池邊，龍女變回人形，對商人說：『天神賜予我生命，我想報恩，可以一起進宮，我當報答天恩。』商人回答說：『我不能去，你們龍性情暴躁，容易發怒，變化無常，或許會殺了我。』龍女回答說：『不會的。

【English Translation】 English version Irrigation with a Tube: The Buddha was residing in Śrāvastī. There was a bhikṣu (monk) who had epilepsy. He said to a doctor, 'Long life! Can you irrigate my illness with a tube?' The doctor replied, 'Yes, I can.' But then he thought, 'These śrāmaṇas (ascetics) are clever and wise. If they see me irrigating with a tube, they won't call me again.' So he threw away the tube and ran. The bhikṣus, because of this incident, went and reported to the Buddha. The Buddha said, 'How can you use a tube to irrigate an illness? From now on, it is not allowed to use a tube.' Types of Tubes: Cowhide tubes, buffalo hide tubes, sheepskin tubes—all of these are not allowed to be used for irrigation. If the doctor says, 'This illness requires irrigation with oil,' then one should drill a hole in a board in the bathroom, fill it with oil, lift up one's robe and sit on it, holding sugarcane in one's mouth. If one puts wool or cotton wadding into the oil and presses it over the hole, allowing the oil to flow in, there is no offense. If one irrigates with a tube, it is an offense of sthūlātyaya (a serious offense). This is called the method of irrigation with a tube. The Method of Shaving Hair: The Buddha was residing in Śrāvastī. In the southern country, there was a village called Mahāvana (Great Forest). At that time, there was a merchant driving eight oxen to the northern country of Kūṭa. There was another merchant who was grazing cattle together in the swamp. At that time, the Licchavis (a tribe) were catching dragons to eat. They caught a dragon girl. The dragon girl was observing the uposatha (observance day) vows and had no intention of harming anyone, but she could be led by having her nose pierced. The merchant saw that she had a beautiful appearance and developed a compassionate heart. He asked the Licchavis, 'What do you intend to do with her?' They replied, 'We want to kill her and eat her.' The merchant said, 'Don't kill her! I will give you one ox in exchange for her, and let her go.' The captors refused, but eventually, for eight oxen, they said, 'This meat is very delicious, but for your sake, I will release her.' So they took the eight oxen and released the dragon girl. Then the merchant thought, 'These people are evil. I am afraid they will chase after her and catch her again.' So he followed her himself, watching her until she reached the edge of a pond. The dragon girl transformed back into human form and said to the merchant, 'The gods have given me life. I want to repay your kindness. We can go to the palace together, and I will repay your divine favor.' The merchant replied, 'I cannot go. Your dragon nature is violent, easily angered, and impermanent. Perhaps you will kill me.' The dragon girl replied, 'No, I won't.'

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前人系我，我力能殺彼，但以受布薩法故都無殺心。何況天今施我壽命，而當加害？若不去者小住此中，我今先入拼擋宮中。」即便入去。是龍門邊見二龍繫在一處，見已商人問言：「汝為何事被系？」答言：「此龍女半月中三日受齋法，我弟兄守護此龍女不堅固，為離車所捕得，以是故被系，唯愿天慈語令放我。此龍女若問：『欲食何等食？』者，龍宮中有食，盡壽乃能消者，有二十年消者、有七年消者、有閻浮提食，若索者當索閻浮提人間食。」龍女拼擋已，即便呼入坐寶床褥上，龍女白言：「天今欲食何等食？為欲食一食盡壽？」乃至答言：「欲食閻浮提人間食。」即持種種飲食與。問龍女言：「此何故被系？」龍女言：「天但食，用問為？」「不爾！我要欲知之。」為問不已，即語言：「此人有過，我欲殺之。」商人言：「汝莫殺。」「不爾！要當殺之。」商人言：「汝放彼者，我當食耳。」白言：「不得直爾放之，當罰六月擯置人間。」即罰六月人間。商人見龍宮中種種寶物莊嚴宮殿，商人問言：「汝有如是莊嚴，用受布薩為？」答言：「我龍法有五事苦。何等五？生時龍、眠時龍、淫時龍、瞋時龍、死時龍。一日之中三過皮肉落地熱沙爆身。」復問：「汝欲求何等？」答言：「我欲求人道中生。所以者何

？畜生道中苦，不知法故。」「我已得人身，應求何等？」龍女言：「出家難得。」又問：「當就誰出家？」答言：「如來、應供、正遍知今在舍衛城，未度者度、未脫者脫，汝可就出家。」便言：「我欲還歸。」龍女即與八鉼金，語言：「此是龍金，足汝父母眷屬終身用不盡。」語言：「汝閤眼。」即以神變持著本國。行伴先至語其家言：「入龍宮去。」父母謂兒已死，眷屬宗親聚在一處悲啼哭。時放牧者及取薪草人見已，先還語其家言：「某甲來歸。」家人聞已即大歡喜出迎入家，入家已為作生會。作會時以八鉼金持與父母：「此是龍金，截已更生，盡壽用之不可盡也。唯愿父母聽我出家。」其父母不放，即便走詣祇洹精舍，比丘即度出家。父母尋後來至精舍門，問諸比丘：「汝識某甲不？」皆言：「不見不聞。」有比丘語言：「汝但此門間住，若有者須臾自當出入。」即如其言須臾待之，便見兒出，作是嫌言：「沙門釋子妄語，見言不見、聞言不聞。」兒語父母：「莫作不饒益事，我此間出家誰都得知。」即往至佛所頭面禮足卻坐一面，佛為說法示教利喜，得法眼凈已，即語兒言：「我等便是更生，汝今出家大得善利。」諸比丘聞向嫌言，以是因緣往白世尊。佛言：「呼彼比丘來。」來已，佛問比丘：「汝實爾

【現代漢語翻譯】 現代漢語譯本：『畜生道中的苦難，是因為不知道佛法。』『我已經得到了人身，應該追求什麼呢？』龍女說：『出家修行很難得。』又問：『應當跟隨誰出家呢？』回答說：『如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟者）現在在舍衛城（Sravasti），度化未被度化的人，解脫未被解脫的人，你可以去那裡出家。』於是說：『我想回家。』龍女就給了他八鉼金（古代的貨幣單位），說：『這是龍金，足夠你的父母眷屬終身享用不盡。』又說：『你閉上眼睛。』就用神通把他帶回了本國。同行的人先到，告訴他的家人說：『進入龍宮去了。』他的父母以為兒子已經死了，親戚朋友聚集在一起悲傷哭泣。這時，放牧的人和砍柴的人看見了他，先回家告訴他的家人說：『某甲（某人）回來了。』家人聽了非常高興，出門迎接他回家，回家后為他舉辦了慶祝會。在慶祝會上，他把八鉼金拿給父母：『這是龍金，截斷後還會再生，一輩子也用不完。只希望父母允許我出家。』他的父母不放他走，他就跑到了祇洹精舍（Jetavana Vihara，佛陀常住的寺院），比丘（Bhikkhu，出家修行的僧人）就為他剃度出家。他的父母隨後趕到精舍門口，問眾比丘：『你們認識某甲嗎？』大家都說：『沒看見也沒聽說過。』有比丘說：『你們就在這門邊等著，如果他在這裡，一會兒自然會出來。』他們就按照比丘說的話等待，一會兒就看見兒子出來了，就責怪說：『沙門釋子（釋迦牟尼佛的弟子）說謊，看見了說沒看見，聽見了說沒聽見。』兒子對父母說：『不要做沒有益處的事情，我在這裡出家誰都知道。』就前往佛陀那裡，頂禮佛足後坐在一旁，佛陀為他說法，開示教導，使他歡喜，得到法眼凈（Dharmacaksu，對佛法的正確理解）后，就對父母說：『我們這才是真正的重生，你們現在允許我出家，真是得到了很大的利益。』眾比丘聽到了之前的責怪之言，因為這件事去稟告世尊（Bhagavan，佛的稱號之一）。佛陀說：『把那個比丘叫來。』比丘來了之後，佛陀問比丘：『你真的那樣做了嗎？』

【English Translation】 English version: 'The suffering in the animal realm is due to not knowing the Dharma.' 'Now that I have obtained a human body, what should I seek?' The Dragon Girl said, 'It is rare to become a renunciate.' He then asked, 'Whom should I follow to become a renunciate?' She replied, 'The Tathagata (one of the titles of the Buddha, meaning 'Thus Gone'), Arhat (one who is worthy of offerings), Samyaksambuddha (perfectly enlightened one) is now in Sravasti (a major city in ancient India), liberating those who are not yet liberated, freeing those who are not yet freed. You can go there to become a renunciate.' Then he said, 'I want to return home.' The Dragon Girl then gave him eight gold ingots, saying, 'This is dragon gold, enough for your parents and relatives to use for the rest of their lives.' She said, 'Close your eyes.' Then, through her supernatural power, she transported him back to his homeland. His companions arrived first and told his family, 'He has gone to the dragon palace.' His parents thought their son was dead, and relatives and family members gathered together, weeping in sorrow. At that time, shepherds and those gathering firewood saw him and returned home to tell his family, 'So-and-so (a certain person) has returned.' The family was overjoyed and went out to welcome him home, and upon his arrival, they held a celebration. During the celebration, he gave the eight gold ingots to his parents, saying, 'This is dragon gold, it regenerates when cut, and you can use it for your entire lives without exhausting it. I only wish that my parents would allow me to become a renunciate.' His parents would not let him go, so he ran to Jetavana Vihara (a famous monastery where the Buddha often stayed), and the Bhikkhus (ordained monks) ordained him. His parents followed him to the gate of the monastery and asked the Bhikkhus, 'Do you know So-and-so?' They all said, 'We have not seen or heard of him.' One Bhikkhu said, 'Just wait by this gate, and if he is here, he will naturally come out soon.' They waited as he said, and soon they saw their son come out, and they complained, saying, 'The Shramana (ascetic) Shakya's (referring to the Buddha's lineage) disciples lie, saying they have not seen what they have seen, and have not heard what they have heard.' The son said to his parents, 'Do not do unprofitable things, everyone knows that I have become a renunciate here.' He then went to the Buddha, prostrated himself at his feet, and sat to one side. The Buddha taught him the Dharma, instructing, guiding, and delighting him. Having attained the Dharmacaksu (the eye of Dharma, clear understanding of the Dharma), he said to his parents, 'This is truly our rebirth, and you have gained great benefit by allowing me to become a renunciate.' The Bhikkhus heard the previous complaints and, because of this, went to report to the Bhagavan (another title for the Buddha, meaning 'Blessed One'). The Buddha said, 'Call that Bhikkhu here.' After the Bhikkhu arrived, the Buddha asked him, 'Did you really do that?'

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不？」答言：「實爾。」佛語比丘：「汝云何不白眾度人出家，從今日後不聽不白僧度人出家，應白剃髮出家。」

白者，白一切眾僧，下至白上座八人，應語令使如法白剃髮，不白出家得越比尼罪；若俱白出家俱無罪。若都不白出家、不白剃髮，二越比尼罪；二俱白者無罪。若出界度者無罪。是名剃髮。

複次佛住王舍城迦蘭陀竹園，如來處處度人，比丘、比丘尼、優婆塞、優婆夷、國王、長者、外道、沙門、婆羅門。佛告比丘：「汝等從今已后亦當度人出家受具足。」爾時諸比丘亦學如來善來，度人出家鬚髮故在。佛語諸比丘：「何處一切得如來無畏口鬚髮自落？從今已后應剃髮。」剃髮時諸比丘剃髮不剃鬚，有比丘剃鬚不剃髮。諸比丘以是因緣往白世尊。佛言：「應一切剃。」

剃者應先剃鬚后剃髮。若剃髮人難共語者，前剃髮無罪。若欲新出家者，不得便說出家樂，應說出家苦：「一食、一住、一眠、少食、少飲、多覺、少眠，長壽能不？」若言：「能。」應與剃。比丘先剃髮后剃鬚無罪。是名剃髮。

剃髮具者，佛住俱薩羅國遊行，故名婆羅門聚落。摩訶羅父子持剃髮具出家，乃至佛言：「汝等云何剃髮人持作具與出家？從今日後不聽合剃髮具與出家。」若剃髮人持剃髮具欲求出

【現代漢語翻譯】 不？』回答說：『確實如此。』佛告訴比丘：『你們為什麼不稟告僧團就度人出家？從今以後不允許不稟告僧團就度人出家，應當稟告后剃度出家。』

稟告，是指稟告所有僧眾，至少稟告上座八人，應當告知，讓他們如法地稟告剃度，不稟告就出家，犯越比尼罪；如果都稟告后出家，則都沒有罪。如果都不稟告就出家、不稟告就剃度，犯兩種越比尼罪；如果都稟告，則沒有罪。如果在界外度人出家，則沒有罪。這叫做剃髮。

再者，佛住在王舍城迦蘭陀竹園，如來到處度人，有比丘、比丘尼、優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）、國王、長者、外道、沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司）。佛告訴比丘：『你們從今以後也應當度人出家受具足戒。』當時，比丘們也學習如來『善來』的方式，度人出家時，頭髮鬍鬚還在。佛告訴比丘：『哪裡能像如來那樣，不用害怕，頭髮鬍鬚自己掉落？從今以後應當剃髮。』剃髮時，比丘們剃髮不剃鬍須，有的比丘剃鬍須不剃髮。比丘們因為這個緣故去稟告世尊。佛說：『應當全部剃掉。』

剃的時候應當先剃鬍須后剃頭髮。如果剃髮的人難以溝通，先剃頭髮沒有罪。如果想要新出家的人，不能馬上說出家的快樂，應當說出家的苦：『一食、一住、一眠、少食、少飲、多覺、少眠，長久這樣能行嗎？』如果說：『能。』應當給他剃度。比丘先剃頭髮后剃鬍須沒有罪。這叫做剃髮。

剃髮用具的事情，佛住在俱薩羅國（Kosala）**，那裡有個叫做婆羅門（Brāhmaṇa）的聚落。摩訶羅父子拿著剃髮用具出家，乃至佛說：『你們怎麼能讓剃髮的人拿著作具出家呢？從今以後不允許把剃髮用具一起給出家的人。』如果剃髮的人拿著剃髮用具想要出家

【English Translation】 'No?' They replied, 'Indeed so.' The Buddha told the Bhikshus (monks): 'Why do you not inform the Sangha (monastic community) before ordaining someone? From today onwards, it is not permitted to ordain someone without informing the Sangha; one should inform before shaving the head for ordination.'

Informing means informing all the Sangha, at least informing the eight senior monks. One should inform them, so that they can lawfully announce the shaving for ordination. Ordaining without informing is a transgression of the Vinaya (monastic discipline); if both are informed before ordination, there is no transgression. If neither is informed before ordination or shaving, it is two transgressions of the Vinaya; if both are informed, there is no transgression. If ordaining someone outside the boundary, there is no transgression. This is called shaving the head.

Furthermore, the Buddha was residing in the Karanda Bamboo Grove in Rajagriha (Rājagṛha). The Tathagata (the Buddha) was ordaining people everywhere, including Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay followers), Upasikas (female lay followers), kings, elders, non-Buddhists, Shramanas (Śrāmaṇa, ascetics), and Brahmanas (Brāhmaṇa, priests). The Buddha told the Bhikshus: 'From now on, you should also ordain people and grant them full ordination.' At that time, the Bhikshus were also learning the Tathagata's 'Welcome' method, ordaining people with their hair and beards still intact. The Buddha told the Bhikshus: 'Where can one find everything like the Tathagata, with fearless speech and hair and beard falling off by themselves? From now on, one should shave the head.' When shaving the head, some Bhikshus shaved the head but not the beard, and some Bhikshus shaved the beard but not the head. The Bhikshus, because of this reason, went to inform the World Honored One. The Buddha said: 'Everything should be shaved off.'

When shaving, one should shave the beard first and then the head. If the person shaving is difficult to communicate with, shaving the head first is not a transgression. If someone wants to newly ordain, one should not immediately talk about the happiness of ordination, but should talk about the suffering of ordination: 'One meal, one dwelling, one sleep, little food, little drink, much wakefulness, little sleep, can you endure this for a long time?' If they say, 'Yes,' one should shave them. A Bhikshu shaving the head before the beard is not a transgression. This is called shaving the head.

Regarding shaving tools, the Buddha was residing in the country of Kosala (Kosala)**, in a village called Brahmana (Brāhmaṇa). The father and son of Maharala took shaving tools to ordain, and the Buddha said: 'How can you let the person shaving take the tools to ordain? From now on, it is not permitted to give the shaving tools together to the person ordaining.' If the person shaving takes the shaving tools wanting to ordain

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家者，應語：「舍剃髮具，然後與汝出家。」出家已后欲須時得從借用。如是鍛師、木師、金銀師、皮師、織師，如是工師比不聽持作具度出家。若合度者，越比尼罪。是名作具。

破僧者，佛住舍衛城，時尊者優波離往至佛所，頭面禮足卻住一面白佛言：「世尊說破僧，云何名破僧？」佛告優波離：「如大德比丘如法如律善解深理，是比丘應禮拜恭敬隨順法教。若比丘謂彼比丘所說非法、不隨順行，僧諍非破僧，乃至一界一住同說戒共作羯磨。我已制一界一住中別作布薩自恣羯磨，是名破僧。」尊者優波離復白佛言：「破僧者得何等罪？」佛言：「一劫泥犁罪。」是名破僧。

和合僧者，佛住舍衛城，爾時尊者優波離白佛言：「世尊說和合僧。云何名和合？」佛告優波離：「我已制如大德比丘如法如律善解深理，是比丘應禮拜恭敬。諸比丘隨順行法，共一界住共一布薩自恣、共作羯磨，是名僧和合。」尊者優波離往至佛所，頭面禮足卻住一面白佛言：「世尊！和合僧有何功德？」佛言：「一劫善報。」是名和合僧。

五百比丘集法藏者，佛住王舍城，爾時阿阇世王韋提希子與毗舍離有怨，如《大泥洹經》中廣說，乃至世尊在毗舍離於放弓杖塔邊舍壽，向拘尸那城熙連禪河側力士生地堅固林中雙樹

【現代漢語翻譯】 現代漢語譯本： 對於想要出家的人，應該告訴他：『放下剃髮工具，然後才允許你出家。』出家之後，如果需要時可以借用。像鐵匠、木匠、金銀匠、皮革匠、織布匠這類工匠，不允許帶著工具出家。如果一起度他們出家，就犯了越比尼罪（Veyyākaraṇa）。這叫做作具。 關於破僧，佛陀住在舍衛城（Śrāvastī）時，尊者優波離（Upāli）前往佛陀處，頂禮佛足後站立在一旁，稟告佛陀說：『世尊說破僧，什麼叫做破僧？』佛陀告訴優波離：『如果德高望重的比丘如法如律，善於理解深奧的道理，這樣的比丘應該受到禮拜恭敬和隨順教導。如果有比丘認為那位比丘所說的不是正法、不隨順修行，僧眾爭論這不叫破僧，乃至在一個界限內、一個住處共同說戒、共同舉行羯磨（Karma，佛教儀式）。我已經制定在一個界限內、一個住處中分別舉行布薩（Poṣadha，齋戒）和自恣（Pravāraṇā，僧眾互相檢舉過失）羯磨，這叫做破僧。』尊者優波離又稟告佛陀說：『破僧的人會得到什麼罪過？』佛陀說：『一劫（Kalpa，極長的時間單位）泥犁（Naraka，地獄）罪。』這叫做破僧。 關於和合僧，佛陀住在舍衛城時，當時尊者優波離稟告佛陀說：『世尊說和合僧。什麼叫做和合？』佛陀告訴優波離：『我已經制定，如果德高望重的比丘如法如律，善於理解深奧的道理，這樣的比丘應該受到禮拜恭敬。諸位比丘隨順修行正法，共同在一個界限內居住，共同舉行布薩自恣，共同舉行羯磨，這叫做僧眾和合。』尊者優波離前往佛陀處，頂禮佛足後站立在一旁，稟告佛陀說：『世尊！和合僧有什麼功德？』佛陀說：『一劫善報。』這叫做和合僧。 關於五百比丘集結法藏，佛陀住在王舍城（Rājagṛha）時，當時阿阇世王（Ajātaśatru）韋提希子（Vaidehīputra）與毗舍離（Vaiśālī）有怨仇，如同《大泥洹經》（Mahāparinirvāṇa Sūtra）中詳細敘述的那樣，乃至世尊在毗舍離於放弓杖塔邊捨棄壽命，向拘尸那城（Kuśinagara）熙連禪河（Hiraṇyavatī River）側力士生地堅固林中雙樹...

【English Translation】 English version: To someone who wishes to become a monk, one should say: 'Relinquish your shaving tools, and then you will be allowed to become a monk.' After becoming a monk, if needed, they may borrow them for use. Craftsmen such as blacksmiths, carpenters, goldsmiths, silversmiths, leatherworkers, and weavers are not allowed to become monks while keeping their tools. If they are ordained together, it constitutes a Veyyākaraṇa offense. This is called 'possessing tools'. Regarding the breaking of the Sangha (Saṃgha, monastic community), when the Buddha was residing in Śrāvastī, the Venerable Upāli went to the Buddha, bowed his head to his feet, and stood to one side, reporting to the Buddha: 'The World-Honored One speaks of breaking the Sangha, what is meant by breaking the Sangha?' The Buddha told Upāli: 'If a virtuous and respected Bhikkhu (monk) is in accordance with the Dharma (law, teachings) and Vinaya (monastic rules), and is skilled in understanding profound principles, such a Bhikkhu should be venerated, respected, and followed in accordance with the teachings. If a Bhikkhu considers that what that Bhikkhu says is not the true Dharma and does not accord with practice, the Sangha's dispute is not considered breaking the Sangha, even within one boundary, one residence, jointly reciting the precepts, and jointly performing Karma. I have already established that within one boundary and one residence, separate Poṣadha and Pravāraṇā Karma should be performed, this is called breaking the Sangha.' The Venerable Upāli further reported to the Buddha: 'What kind of offense does one who breaks the Sangha incur?' The Buddha said: 'The offense of one Kalpa in Naraka.' This is called breaking the Sangha. Regarding the harmonious Sangha, when the Buddha was residing in Śrāvastī, the Venerable Upāli reported to the Buddha: 'The World-Honored One speaks of the harmonious Sangha. What is meant by harmony?' The Buddha told Upāli: 'I have already established that if a virtuous and respected Bhikkhu is in accordance with the Dharma and Vinaya, and is skilled in understanding profound principles, such a Bhikkhu should be venerated and respected. All Bhikkhus should follow the practice of the true Dharma, reside together within one boundary, jointly perform Poṣadha and Pravāraṇā, and jointly perform Karma, this is called the Sangha being in harmony.' The Venerable Upāli went to the Buddha, bowed his head to his feet, and stood to one side, reporting to the Buddha: 'World-Honored One! What are the merits of a harmonious Sangha?' The Buddha said: 'The reward of one Kalpa of goodness.' This is called the harmonious Sangha. Regarding the five hundred Bhikkhus gathering the Dharma treasury, when the Buddha was residing in Rājagṛha, King Ajātaśatru, the son of Vaidehī, had a feud with Vaiśālī, as detailed in the Mahāparinirvāṇa Sūtra, until the World-Honored One relinquished his life near the Bow and Arrow Tower in Vaiśālī, heading towards Kuśinagara, on the bank of the Hiraṇyavatī River, in the Sala Grove, the birthplace of the strong men...

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間般泥洹，于天冠塔邊阇維，乃至諸天使火不然，待尊者大迦葉故。時尊者大迦葉在耆阇崛山賓缽羅山窟中坐禪。時尊者大迦葉作是念：「世尊已舍壽，欲何處般泥洹？今在何處？少病少惱安樂住不？」作是念已即入正受三昧，以天眼觀一切世界，見世尊在拘尸那竭城熙連河側力士生地堅固林中雙樹間，天冠塔邊阇維，乃至火不然。見已慘然不悅，復作是念：「及世尊舍利未散，當往禮敬。」尋復念言：「我今往見世尊最後身，不宜乘神足往，宜應步詣。」時尊者大迦葉語諸比丘言：「諸長老！世尊已般泥洹，各持衣缽共詣拘尸那竭禮覲世尊。」諸比丘聞已皆言：「善哉！」時尊者摩訶迦葉，即與眾多比丘俱詣拘尸那竭，路經一聚落。聚落中有一摩訶羅比丘，先在中住。尊者摩訶迦葉告摩訶羅言：「持衣缽來，共汝詣拘尸那竭城禮覲世尊。」摩訶羅言：「長老大迦葉！且待前食后食訖，然後當去。」迦葉答言：「不宜待食。」摩訶羅勤勤至三，迦葉故言：「不宜待。」時摩訶羅恚言：「沙門有何急事匆匆乃爾？如死烏不直一錢，且待須臾，食已當去。」尊者大迦葉復言：「宜且置食，世尊今已泥洹，及未阇維，宜應速往。」時摩訶羅聞佛已般泥洹，語尊者摩訶迦葉言：「我今永得解脫。所以者何？彼阿羅訶在時常言：

『是應行、是不應行。』今已泥洹，應行、不應行自在隨意。」時大迦葉聞此語已慘然不悅，即彈右指火出，右足蹈地。摩訶羅見已大怖而走。乃至大迦葉往詣佛所，世尊即現兩足，從棺雙出。時尊者大迦葉見佛足已，偏袒右肩頭面作禮，說此偈言：

「如來足踝滿，　　千輻相輪現， 　指纖長柔軟，　　合縵網文成； 　是故我今日，　　頂禮最勝足。 　最勝柔軟足，　　曾遊行世間， 　大悲濟群生，　　從今永不會； 　是故我今日，　　稽首如來足。 　如來救濟我，　　解脫得應真， 　我今最後見，　　永已不復覲。 　斷世眾疑惑，　　離欲中最上， 　利益一切眾，　　無不得歡喜； 　是故我今日，　　頂禮最勝足。 　佛有如是德，　　善答決眾疑， 　今日時已過，　　慈慧光永滅； 　是故我今日，　　稽首最勝足。 　我證四真諦，　　說佛功德寶。」 　偈贊禮敬訖，　　還攝雙足入。

諸比丘各議言：「誰應阇維？」時尊者大迦葉言：「我是世尊長子，我應阇維。」是時大眾皆言：「善哉！」即便阇維。阇維已，迦葉憶聚落中摩訶羅比丘語，乃至欲行便行、不行則止。即語諸比丘言：「長老！世尊舍利非我等事，國王、長者、婆羅門、居士眾求福之人自當供養。我等事者

【現代漢語翻譯】 現代漢語譯本： 『應該做，還是不應該做。』現在佛陀已經涅槃（Nirvana，指脫離輪迴的狀態），做與不做，隨心所欲。』當時大迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀行著稱）聽到這些話，臉色大變，非常不悅，隨即彈動右指，指尖發出火焰，又用右腳跺地。摩訶羅（Maharo，比丘的名字）見此情景，非常害怕，立刻逃走了。後來大迦葉前往佛陀停棺之處，世尊（Buddha，對佛陀的尊稱）隨即顯現雙足，從棺材中伸出。當時尊者大迦葉見到佛足后，偏袒右肩，頭面著地行禮，說了這首偈頌： 『如來的足踝飽滿， 千輻輪相顯現， 手指纖細修長柔軟， 指間有縵網紋相連； 因此我今日， 頂禮最殊勝的佛足。 最殊勝柔軟的佛足， 曾經行走於世間， 以大悲心救濟眾生， 從今以後永遠不會再見； 因此我今日， 稽首禮拜如來的佛足。 如來救濟了我， 使我解脫，證得阿羅漢果（Arhat，佛教修行證果的名稱）； 我今天最後一次見到佛足， 以後永遠不能再瞻仰。 斷除世間眾生的疑惑， 在離欲者中最為至上， 利益一切眾生， 沒有誰不歡喜； 因此我今日， 頂禮最殊勝的佛足。 佛陀具有這樣的功德， 善於解答決斷眾生的疑惑， 今天佛陀入滅的時刻已經過去， 慈悲智慧的光芒永遠熄滅； 因此我今日， 稽首禮拜最殊勝的佛足。 我已證悟四聖諦（Four Noble Truths，佛教的基本教義）， 宣說佛陀的功德珍寶。』 偈頌讚嘆禮敬完畢， 佛陀又將雙足收回棺中。 眾比丘各自議論說：『應該由誰來荼毗（cremation，火葬）佛陀的遺體呢？』當時尊者大迦葉說：『我是世尊的長子，應該由我來荼毗。』當時大眾都說：『好啊！』於是就開始荼毗。荼毗完畢后，迦葉憶起聚落中摩訶羅比丘所說的話，即想做就做，不想做就停止。於是對眾比丘說：『諸位長老！世尊的舍利（Sarira，佛教聖物，指佛陀或高僧火化后的遺骨）不是我們這些出家人的事情，國王、長者、婆羅門（Brahmin，印度教的祭司階層）、在家居士這些求福的人自然會供養。我們要做的事情是

【English Translation】 English version: 'Should it be done, or should it not be done?' Now that the Buddha has entered Nirvana (Nirvana, referring to the state of liberation from reincarnation), doing or not doing is entirely up to you.' At that time, Mahakasyapa (Mahakasyapa, one of the ten great disciples of the Buddha, known for his ascetic practices) heard these words, his face changed drastically, and he was very displeased. He immediately snapped his right finger, and flames came out of his fingertip, and he stomped the ground with his right foot. Maharo (Maharo, the name of a Bhikkhu) saw this scene, was very frightened, and immediately ran away. Later, Mahakasyapa went to where the Buddha's coffin was, and the World Honored One (Buddha, a respectful title for the Buddha) immediately manifested his two feet, extending out from the coffin. At that time, the Venerable Mahakasyapa saw the Buddha's feet, bared his right shoulder, prostrated with his head to the ground, and spoke this verse: 'The Tathagata's (Tathagata, one of the titles of the Buddha) ankles are full, The thousand-spoked wheel mark appears, Fingers are slender, long, and soft, Connected by a web-like pattern; Therefore, today I, Bow down to the most supreme feet. The most supreme and soft feet, Once walked in the world, With great compassion, saving sentient beings, From now on, I will never see them again; Therefore, today I, Bow my head to the feet of the Tathagata. The Tathagata saved me, Liberating me, attaining the state of Arhat (Arhat, the name of a Buddhist attainment); Today I see the Buddha's feet for the last time, Never to behold them again. Cutting off the doubts of sentient beings, Most supreme among those who are detached from desires, Benefiting all beings, None who are not delighted; Therefore, today I, Bow down to the most supreme feet. The Buddha has such virtues, Good at answering and resolving the doubts of sentient beings, Today the moment of the Buddha's passing has passed, The light of compassion and wisdom is extinguished forever; Therefore, today I, Bow my head to the most supreme feet. I have realized the Four Noble Truths (Four Noble Truths, the basic teachings of Buddhism), Proclaiming the treasure of the Buddha's merits.' After the verse of praise and reverence was completed, The Buddha withdrew his feet back into the coffin. The Bhikkhus (Bhikkhus, Buddhist monks) each discussed, 'Who should cremate (cremation) the Buddha's remains?' At that time, the Venerable Mahakasyapa said, 'I am the eldest son of the World Honored One, I should cremate them.' At that time, the assembly all said, 'Good!' And so they began the cremation. After the cremation, Kasyapa remembered the words spoken by the Bhikkhu Maharo in the village, that is, to do as one wishes, to do if one wants to, and to stop if one doesn't want to. So he said to the Bhikkhus, 'Venerable Elders! The relics (Sarira, Buddhist sacred objects, referring to the cremated remains of the Buddha or high monks) of the World Honored One are not our affair as renunciants. The kings, elders, Brahmins (Brahmin, the priestly class in Hinduism), and lay devotees who seek blessings will naturally make offerings. Our affair is

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宜應先結集法藏，勿令佛法速滅。」尋複議言：「我等宜應何處結集法藏？」時有言：「向舍衛。」者，有言：「向沙祇。」有言：「向瞻婆。」有言：「向毗舍離。」有言：「向迦維羅衛。」時大迦葉作是言：「應向王舍城結集法藏。所以者何？世尊記王舍城韋提希子阿阇世王，聲聞優婆塞無根信中最為第一，又彼王有五百人床臥供具，應當詣彼。」皆言：「爾。」

世尊先語尊者阿那律言：「如來般泥洹，汝應守舍利，勿使諸天持去。所以然者，過去世時如來般泥洹，諸天持舍利去，世人不能得往，失諸功德。諸天能來人間供養，世人不能往彼，除其神足，是故應好守護。」侍者阿難復以供養故不去。

時大迦葉即與千比丘俱，詣王舍城至剎帝山窟，敷置床褥莊嚴世尊座。世尊座左面敷尊者舍利弗座，右面敷尊者大目連座，次敷大迦葉座，如是次第安置床褥已辦四月供具，結集法藏故悉斷外緣。

大眾集已，中有三明六通德力自在者、于中有從世尊面受誦一部比尼者、有從聲聞受誦一部比尼者、有從世尊面受誦二部比尼者、有從聲聞受誦二部比尼者，眾共論言：「此中應集三明六通德力自在，從世尊面受誦二部比尼者、從聲聞受二部比尼者。」集已數少二人，不滿五百。複議言：「應滿五百。

【現代漢語翻譯】 現代漢語譯本： 『我們應該首先結集法藏（Dharma treasure），不要讓佛法迅速滅亡。』隨後又商議說：『我們應該在哪裡結集法藏呢？』當時有人說：『去舍衛城（Śrāvastī）。』有人說：『去沙祇城（Saketa）。』有人說：『去瞻婆城（Campā）。』有人說：『去毗舍離城（Vaiśālī）。』有人說：『去迦維羅衛城（Kapilavastu）。』當時大迦葉（Mahākāśyapa）說：『應該去王舍城（Rājagṛha）結集法藏。為什麼呢？世尊（Śākyamuni）曾預言王舍城的韋提希（Vaidehī）之子阿阇世王（Ajātasattu），在聲聞（Śrāvaka）優婆塞（Upāsaka）中，是無根信（faith without root）中最為第一的，而且那位國王有五百人的床鋪臥具供養，我們應當去那裡。』大家都說：『好。』 世尊（Śākyamuni）先前告訴尊者阿那律（Aniruddha）說：『如來（Tathāgata）般涅槃（Parinirvana）后，你應該守護舍利（Śarīra），不要讓諸天（Devas）拿走。為什麼呢？過去世時，如來（Tathāgata）般涅槃（Parinirvana）后，諸天（Devas）拿走舍利（Śarīra），世人不能前往，失去了諸多功德。諸天（Devas）能來人間供養，世人不能去往天界，除非有神通。所以應該好好守護。』侍者阿難（Ānanda）因為供養的緣故沒有離開。 當時大迦葉（Mahākāśyapa）就與一千位比丘（Bhiksu）一同前往王舍城（Rājagṛha），到達剎帝山窟（Kṣatriya Mountain Cave），鋪設床褥，莊嚴世尊（Śākyamuni）的座位。世尊（Śākyamuni）座位左面鋪設尊者舍利弗（Śāriputra）的座位，右面鋪設尊者大目犍連（Mahāmaudgalyāyana）的座位，其次鋪設大迦葉（Mahākāśyapa）的座位，這樣依次安置床褥，辦好四個月的供養用具，爲了結集法藏（Dharma treasure）的緣故，全部斷絕了外緣。 大眾聚集完畢后，其中有具足三明（threefold knowledge）六通（six supernormal powers）德力自在者，其中有從世尊（Śākyamuni）處親自聽受並背誦一部比尼（Vinaya）者，有從聲聞（Śrāvaka）處聽受並背誦一部比尼（Vinaya）者，有從世尊（Śākyamuni）處親自聽受並背誦二部比尼（Vinaya）者，有從聲聞（Śrāvaka）處聽受並背誦二部比尼（Vinaya）者，大家共同商議說：『這裡應該聚集具足三明（threefold knowledge）六通（six supernormal powers）德力自在者，從世尊（Śākyamuni）處親自聽受並背誦二部比尼（Vinaya）者，從聲聞（Śrāvaka）處聽受並背誦二部比尼（Vinaya）者。』聚集後人數很少，只有兩個人，不滿五百。又商議說：『應該湊滿五百人。』

【English Translation】 English version: 'We should first compile the Dharma treasure (Dharma treasure), lest the Buddha's teachings quickly perish.' Then they further discussed, 'Where should we compile the Dharma treasure?' At that time, some said, 'To Śrāvastī (Śrāvastī).' Some said, 'To Saketa (Saketa).' Some said, 'To Campā (Campā).' Some said, 'To Vaiśālī (Vaiśālī).' Some said, 'To Kapilavastu (Kapilavastu).' Then Mahākāśyapa (Mahākāśyapa) said, 'We should compile the Dharma treasure in Rājagṛha (Rājagṛha). Why? The World-Honored One (Śākyamuni) predicted that Ajātasattu (Ajātasattu), the son of Vaidehī (Vaidehī) in Rājagṛha (Rājagṛha), is the foremost among Śrāvaka (Śrāvaka) Upāsakas (Upāsaka) with faith without root (faith without root), and that king has bedding and furniture for five hundred people, we should go there.' Everyone said, 'Good.' The World-Honored One (Śākyamuni) had previously told Venerable Aniruddha (Aniruddha), 'After the Tathāgata (Tathāgata) enters Parinirvana (Parinirvana), you should guard the Śarīra (Śarīra), do not let the Devas (Devas) take them away. Why? In the past, when the Tathāgata (Tathāgata) entered Parinirvana (Parinirvana), the Devas (Devas) took the Śarīra (Śarīra) away, and people could not go there, losing many merits. The Devas (Devas) can come to the human world to make offerings, but people cannot go to the heavens unless they have supernormal powers. Therefore, you should guard them well.' The attendant Ānanda (Ānanda) did not leave because of the offerings. Then Mahākāśyapa (Mahākāśyapa) went with a thousand Bhiksus (Bhiksu) to Rājagṛha (Rājagṛha), arriving at the Kṣatriya Mountain Cave (Kṣatriya Mountain Cave), where they spread out bedding and adorned the seat of the World-Honored One (Śākyamuni). To the left of the World-Honored One's (Śākyamuni) seat was placed the seat of Venerable Śāriputra (Śāriputra), and to the right was placed the seat of Venerable Mahāmaudgalyāyana (Mahāmaudgalyāyana), followed by the seat of Mahākāśyapa (Mahākāśyapa). In this order, the bedding was arranged, and the supplies for four months were prepared. For the sake of compiling the Dharma treasure (Dharma treasure), all external connections were severed. After the assembly had gathered, among them were those who possessed the threefold knowledge (threefold knowledge), the six supernormal powers (six supernormal powers), and the power of virtue, those who had personally received and recited one part of the Vinaya (Vinaya) from the World-Honored One (Śākyamuni), those who had received and recited one part of the Vinaya (Vinaya) from the Śrāvakas (Śrāvaka), those who had personally received and recited two parts of the Vinaya (Vinaya) from the World-Honored One (Śākyamuni), and those who had received and recited two parts of the Vinaya (Vinaya) from the Śrāvakas (Śrāvaka). The assembly discussed together, 'Here, we should gather those who possess the threefold knowledge (threefold knowledge), the six supernormal powers (six supernormal powers), and the power of virtue, those who have personally received and recited two parts of the Vinaya (Vinaya) from the World-Honored One (Śākyamuni), and those who have received and recited two parts of the Vinaya (Vinaya) from the Śrāvakas (Śrāvaka).' After gathering, there were only two people, not enough to make five hundred. They further discussed, 'We should make it a full five hundred.'

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」長老阿那律後到，猶少一人。時尊者大迦葉為第一上座，第二上座名那頭盧，第三上座名優波那頭盧。時尊者大迦葉自升己座，唯留尊者舍利弗、目連阿難座已，諸比丘各隨次而坐。時尊者大迦葉告尊者目連共行弟子梨婆提長老：「汝至三十三天呼𠲿提那比丘來，世尊已般涅槃，比丘僧集欲結集法藏。」即受命往三十三天白：「長老！世尊已般泥洹，比丘僧集欲結集法藏故來相呼。」比丘聞已慘然不悅：「世尊已般泥洹耶？」答言：「爾。」便言：「世尊在閻浮提者當往，世尊已般泥洹，世間眼滅。」即以神足上升虛空，入火光三昧以自阇維。見已即還，來入僧中具說上事，乃至言入火光三昧。復遣至三十三天尸利沙翅宮，呼憍梵波提，次長老善見在香山、長老頗頭洗那在遊戲山、長老拔佉梨在瞻婆山、復有長老郁多羅在凈山、尊者目連弟子名大光在光山、尊者舍利弗弟子摩藪盧在慢陀山、尊者羅杜在摩羅山，如是等乃至聞喚，皆般泥洹。復遣使往毗沙門天宮，喚修蜜哆，使至已作是言：「長老！世尊已般泥洹，比丘僧集欲結集法藏，故來相喚。」比丘聞已慘然不悅言：「世尊已般泥洹耶？」答言：「爾。」便言：「世尊在閻浮提者我當詣彼，世尊般泥洹後世間眼滅。」即以神足上升虛空，入火光三昧以自阇維，入

{ "translations": [ "現代漢語譯本：", "長老阿那律後來到達，還差一個人。當時尊者大迦葉是第一上座，第二上座名叫那頭盧（Nadhatal），第三上座名叫優波那頭盧（Upanadhatal）。當時尊者大迦葉自己登上座位，只留下尊者舍利弗（Sariputta）、目連（Moggallana）和阿難（Ananda）的座位，眾比丘各自按照次序坐下。當時尊者大迦葉告訴尊者目連，讓他和弟子梨婆提長老（Revata）一起去：『你去三十三天，呼喚𠲿提那比丘（Khujjuttara），世尊已經般涅槃（Parinirvana），比丘僧眾聚集想要結集法藏。』梨婆提長老接受命令后前往三十三天稟告：『長老！世尊已經般涅槃，比丘僧眾聚集想要結集法藏，所以前來相請。』比丘聽后，神色慘淡不悅地說：『世尊已經般涅槃了嗎？』回答說：『是的。』便說：『世尊在閻浮提（Jambudvipa）時我應當前往，世尊已經般涅槃，世間的眼睛熄滅了。』隨即以神通力升上虛空，進入火光三昧（Tejo Samadhi）自焚。梨婆提長老見到后立即返回，來到僧眾中詳細敘述了上面的事情，乃至說他進入火光三昧。又派遣使者前往三十三天的尸利沙翅宮（Sirisa-viman），呼喚憍梵波提（Gavampati），接著又派人去香山呼喚善見長老（Sudarshana），去遊戲山呼喚頗頭洗那長老（Phagguna），去瞻婆山呼喚拔佉梨長老（Bakkula），還有在凈山的郁多羅長老（Uttara），在光山的尊者目連的弟子大光（Mahaprakasha），在慢陀山的尊者舍利弗的弟子摩藪盧（Masura），在摩羅山的羅杜尊者（Rohita），像這樣等等，乃至聽到召喚，都般涅槃了。又派遣使者前往毗沙門天宮（Vaisravana），呼喚修蜜哆（Sumitra），使者到達后這樣說：『長老！世尊已經般涅槃，比丘僧眾聚集想要結集法藏，所以前來相喚。』比丘聽后，神色慘淡不悅地說：『世尊已經般涅槃了嗎？』回答說：『是的。』便說：『世尊在閻浮提時我應當前往，世尊般涅槃後世間的眼睛熄滅了。』隨即以神通力升上虛空，進入火光三昧自焚。", "english_translations": [ "English version:", "Elder Anuruddha arrived later, still one person short. At that time, Venerable Mahakasyapa (Mahakasyapa) was the first senior, the second senior was named Nadhatal (Nadhatal), and the third senior was named Upanadhatal (Upanadhatal). At that time, Venerable Mahakasyapa ascended his own seat, leaving only the seats for Venerable Sariputta (Sariputta), Moggallana (Moggallana), and Ananda (Ananda). The bhikkhus each sat down in order. Then Venerable Mahakasyapa told Venerable Moggallana to go with his disciple Elder Revata (Revata): 'Go to the Thirty-three Heavens and summon the bhikkhu Khujjuttara (Khujjuttara). The World-Honored One has attained Parinirvana (Parinirvana), and the Sangha is gathering to compile the Dharma treasury.' Having received the order, he went to the Thirty-three Heavens and reported: 'Elder! The World-Honored One has attained Parinirvana, and the Sangha is gathering to compile the Dharma treasury, therefore I have come to summon you.' Upon hearing this, the bhikkhu looked dismayed and displeased, saying: 'Has the World-Honored One attained Parinirvana?' He replied: 'Yes.' Then he said: 'When the World-Honored One was in Jambudvipa (Jambudvipa), I should have gone there. Now that the World-Honored One has attained Parinirvana, the eye of the world is extinguished.' Immediately, with his supernatural powers, he ascended into the sky and entered the Fire Light Samadhi (Tejo Samadhi) to self-immolate. Having seen this, Elder Revata immediately returned and came into the Sangha, explaining the above matters in detail, even saying that he entered the Fire Light Samadhi. He was then sent to Sirisa-viman (Sirisa-viman) in the Thirty-three Heavens to summon Gavampati (Gavampati). Next, he sent someone to Fragrant Mountain to summon Elder Sudarshana (Sudarshana), to Playful Mountain to summon Elder Phagguna (Phagguna), to Campa Mountain to summon Elder Bakkula (Bakkula), and also Elder Uttara (Uttara) in Pure Mountain, Mahaprakasha (Mahaprakasha), the disciple of Venerable Moggallana, in Light Mountain, Masura (Masura), the disciple of Venerable Sariputta, in Slow Mountain, and Venerable Rohita (Rohita) in Mara Mountain. Like this and so on, upon hearing the summons, they all attained Parinirvana. He also sent a messenger to Vaisravana's (Vaisravana) palace to summon Sumitra (Sumitra). The messenger arrived and said: 'Elder! The World-Honored One has attained Parinirvana, and the Sangha is gathering to compile the Dharma treasury, therefore I have come to summon you.' Upon hearing this, the bhikkhu looked dismayed and displeased, saying: 'Has the World-Honored One attained Parinirvana?' He replied: 'Yes.' Then he said: 'When the World-Honored One was in Jambudvipa, I should have gone there. Now that the World-Honored One has attained Parinirvana, the eye of the world is extinguished.' Immediately, with his supernatural powers, he ascended into the sky and entered the Fire Light Samadhi to self-immolate." ] }

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于般泥洹。使還僧中具白僧如上，大迦葉言：「諸長老且止！勿復喚余，諸聞喚者便自泥洹，若更喚者復當般泥洹，如是世間便空無有福田。」有比丘言：「諸長老！尊者阿難是佛侍者，親受法教，又復世尊記阿難有三事第一，宜應喚來。」大迦葉言：「不爾！如此學人入無學德力自在眾中，猶如疥瘙野干入師子群中。」

時尊者阿難料理供養訖，來到一聚落中作是言：「我今此中宿，明日當往王舍城。」時有天來語阿難言：「大迦葉言：『尊者是疥瘙野干。』」阿難作是念：「世尊已泥洹，我今正欲依附。云何持我作疥瘙野干？」心生不悅，復作是念：「是大迦葉，足知我眷屬姓字，正當以我結使未盡故作是言耳。」時尊者阿難勤加精進，經行不懈欲盡有漏。時尊者阿難以行道疲苦，又復世尊泥洹憂惱纏心，先所聞持不復通徹，尋作是念：「世尊記我，于現法中心不放逸，得盡有漏用太苦為？」心不捨定傾身欲臥，頭未至枕得盡有漏，三明六通德力自在，即以神足乘空而去。到剎帝窟戶外，而說偈言：

「多聞有辯才，　　給侍世尊者； 　瞿曇子阿難，　　今在門外立。」 　由不與開門。

又復說偈言：

「多聞利辯才，　　給侍世尊者， 　已舍結使擔，　　瞿曇子在外。」

爾時大

【現代漢語翻譯】 現代漢語譯本： 于般泥洹（parinirvana，指佛陀或阿羅漢的涅槃）。使者返回僧團，如實稟告。大迦葉（Mahakasyapa，佛陀十大弟子之一，頭陀第一）說：『諸位長老暫且停止！不要再呼喚其他人了，凡是被呼喚的人就會進入涅槃，如果繼續呼喚，又會有人進入涅槃，這樣世間就會空虛，沒有福田了。』有比丘說：『諸位長老！尊者阿難（Ananda，佛陀十大弟子之一，多聞第一）是佛陀的侍者，親自接受佛陀的教誨，而且世尊曾授記阿難有三事第一，應該把他喚來。』大迦葉說：『不能這樣！像這種還在學習的人，進入已經證得無學果位的自在眾中，就像疥癬野干進入獅子群中一樣。』 當時，尊者阿難料理完供養的事宜，來到一個聚落中，說道：『我今晚在此住宿，明天前往王舍城（Rajagrha，古印度摩揭陀國首都）。』當時有天人來告訴阿難說：『大迦葉說：『尊者是疥癬野干。』』阿難心想：『世尊已經涅槃，我現在正想依靠僧團，為什麼說我是疥癬野干呢？』心中不悅，又想：『是大迦葉，完全知道我的眷屬姓氏，大概是因為我的煩惱還沒有斷盡才這樣說的吧。』當時尊者阿難勤奮精進，經行不懈，想要斷盡所有煩惱。當時尊者阿難因為行走疲勞，又因為世尊涅槃而憂愁煩惱，先前所聽聞和憶持的佛法不再通達，於是心想：『世尊曾授記我，在現法中內心不放逸，就能斷盡煩惱，何必用這麼痛苦的方法呢？』心中沒有捨棄禪定，傾身想要躺下，頭還沒有碰到枕頭，就斷盡了所有煩惱，獲得了三明六通（tisro vidyaḥ ṣaṭ abhijñāḥ，三種智慧和六種神通），德力自在，立刻以神通力騰空而去。到達剎帝窟（Kshatriya cave）的門外，說了偈語： 『多聞有辯才， 給侍世尊者； 瞿曇子阿難， 今在門外立。』 因為沒有開門。 又說了偈語： 『多聞利辯才， 給侍世尊者， 已舍結使擔， 瞿曇子在外。』 當時大

【English Translation】 English version: Having attained parinirvana (parinirvana, referring to the final nirvana of a Buddha or Arhat). The messenger returned to the Sangha and reported everything as above. Mahakasyapa (Mahakasyapa, one of the ten great disciples of the Buddha, foremost in ascetic practices) said, 'Venerable elders, please stop! Do not call anyone else, for whoever is called will enter nirvana. If we continue to call, more will attain parinirvana, and the world will become empty, without a field of merit.' A bhikkhu said, 'Venerable elders! Venerable Ananda (Ananda, one of the ten great disciples of the Buddha, foremost in hearing the Dharma) is the Buddha's attendant, having personally received the Buddha's teachings. Moreover, the World-Honored One prophesied that Ananda is foremost in three things; we should call him.' Mahakasyapa said, 'That is not right! For such a learner to enter the assembly of those who have attained the freedom and power of the no-more-learning state is like a mangy jackal entering a lion's den.' At that time, Venerable Ananda, having finished attending to the offerings, came to a village and said, 'I will stay here tonight and go to Rajagrha (Rajagrha, the capital of the ancient Magadha kingdom) tomorrow.' Then a deva came and told Ananda, 'Mahakasyapa said, 'The Venerable One is a mangy jackal.'' Ananda thought, 'The World-Honored One has already entered nirvana, and I am now seeking refuge in the Sangha. Why do they call me a mangy jackal?' He was displeased, and then thought, 'It is Mahakasyapa, who fully knows my family name. He probably says this because my defilements have not yet been exhausted.' At that time, Venerable Ananda diligently applied himself, walking tirelessly, wanting to exhaust all outflows. Then Venerable Ananda, weary from walking and troubled by the World-Honored One's nirvana, could no longer penetrate the Dharma he had previously heard and retained. He then thought, 'The World-Honored One prophesied that if I am not lax in mind in the present Dharma, I can exhaust all outflows. Why use such a painful method?' Without abandoning samadhi, he leaned over to lie down. Before his head reached the pillow, he exhausted all outflows, attained the three wisdoms and six superknowledges (tisro vidyaḥ ṣaṭ abhijñāḥ, three kinds of wisdom and six kinds of superknowledges), and was free and powerful. Immediately, he used his supernatural power to fly into the air and went to the outside of the Kshatriya cave, and spoke a verse: 'With much learning and eloquence, Attending to the World-Honored One; Gotama's son, Ananda, Now stands outside the door.' Because the door was not opened. He spoke another verse: 'With much learning and sharp eloquence, Attending to the World-Honored One, Having abandoned the burden of defilements, Gotama's son is outside.' At that time, the great

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迦葉而說偈言：

「汝舍煩惱擔，　　自說言得證， 　未入瞿曇子，　　來入瞿曇子。」

阿難入已，禮世尊座訖次禮上座，到己座處便坐。時大迦葉語阿難言：「我不自高，亦不輕慢于汝，故作是言；但汝求道不進，欲使精勤盡諸有漏故，說此言耳。」阿難言：「我亦知，但以我結使未盡，欲使勤進斷諸有漏。」時尊者大迦葉問眾坐言：「今欲先集何藏？」眾人咸言：「先集法藏。」復問言：「誰應集者？」比丘言：「長老阿難。」阿難言：「不爾，更有餘長老比丘。」又言：「雖有餘長老比丘，但世尊記汝多聞第一，汝應結集。」阿難言：「諸長老！若使我集者，如法者隨喜，不如法者應遮。若不相應應遮，勿見尊重而不遮，是義非義愿見告語。」眾皆言：「長老阿難！汝但集法藏，如法者隨喜，非法者臨時當知。」時尊者阿難即作是念：「我今云何結集法藏？」作是思惟已便說經言：「如是我聞，一時佛住郁毗羅尼連河側菩提曼陀羅。」尊者阿難適說是語，五百阿羅漢德力自在者，上升虛空咸皆喟嘆：「我等目見世尊！今已言聞。」悉稱南無佛已，還複本座。爾時阿難說此偈言：

「勤修習正受，　　見諸法生滅， 　知法從緣起，　　離癡滅煩惱。 　勤修習正受，　　見諸法生滅， 　知法從

緣起，　　證諸法滅盡。 　勤修習正受，　　見諸法生滅， 　知法從緣起，　　摧伏諸魔軍。 　勤修習正受，　　見諸法生滅， 　知法從緣起，　　如日除眾冥。」

尊者阿難誦如是等一切法藏，文句長者集為《長阿含》；文句中者集為《中阿含》；文句雜者集為《雜阿含》，所謂根雜、力雜、覺雜、道雜，如是比等名為雜；一增、二增、三增乃至百增，隨其數類相從，集為《增一阿含》；《雜藏》者，所謂辟支佛、阿羅漢自說本行因緣，如是等比諸偈誦，是名《雜藏》。爾時長老阿難說此偈言：

「所有八萬諸法藏，　　如是等法從佛聞， 　所有八萬諸法藏，　　如是等法從他聞； 　如是等法我盡持，　　是佛所說趣泥洹。」 　是名撰集諸法藏。

次問：「誰復應集比尼藏者？」有言：「長老優波離。」優波離言：「不爾，更有餘長老比丘。」有言：「雖有長老比丘，但世尊記長老成就十四法，除如來、應供、正遍知，持律第一。」優波離言：「諸長老！若使我集者，如法者隨喜，不如法者應遮。若不相應應遮，勿見尊重，是義非義愿見告示。」皆言：「長老優波離但集，如法者隨喜，非法者臨時當知。」尊者優波離即作是念：「我今云何結集律藏？五凈法，如法如律隨喜，不如法律

【現代漢語翻譯】 現代漢語譯本： 緣起，是爲了證悟一切法的滅盡。 精勤修習正確的禪定，就能見到諸法的生起和滅亡， 明白諸法都是由因緣而生起，從而摧毀一切魔軍。 精勤修習正確的禪定，就能見到諸法的生起和滅亡， 明白諸法都是由因緣而生起，就像太陽驅散一切黑暗一樣。

尊者阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）背誦了所有這些法藏，文句長的就彙集成《長阿含》（Dīrgha Āgama，佛教經典，收錄較長的經文）；文句中等的就彙集成《中阿含》（Madhyama Āgama，佛教經典，收錄中等長度的經文）；文句雜亂的就彙集成《雜阿含》（Saṃyukta Āgama，佛教經典，收錄各種雜類的經文），包括根雜、力雜、覺雜、道雜等等，這些都叫做雜；從一增到二增、三增乃至百增，按照數字的類別依次排列，彙集成《增一阿含》（Ekottara Āgama，佛教經典，按照數字遞增的方式編排經文）；《雜藏》（Kṣudraka Āgama，佛教經典，收錄較短的經文）則是收集了辟支佛（Pratyekabuddha，又稱獨覺佛，不依賴他人教導而獨自悟道的修行者）、阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）自述的本生因緣，以及各種偈頌，這些都叫做《雜藏》。當時長老阿難說了這首偈：

『所有八萬四千法藏，這些法都是我從佛陀那裡聽來的，' 『所有八萬四千法藏，這些法也是我從其他人那裡聽來的；' 『這些法我都全部記住，都是佛陀所說，引導我們趣向涅槃（Nirvāṇa，佛教術語，指解脫生死輪迴的狀態）。』 這就是彙集諸法藏的過程。

接著問：『誰應該來彙集比尼藏（Vinaya Piṭaka，律藏，佛教戒律的總集）呢？』有人說：『是長老優波離（Upāli，佛陀的十大弟子之一，持戒第一）。』優波離說：『不是我，還有其他長老比丘。』有人說：『雖然有其他長老比丘，但世尊曾授記長老成就了十四種功德，除了如來（Tathāgata，佛陀的稱號之一）、應供（Arhat，阿羅漢的另一種稱謂）、正遍知（Samyak-saṃbuddha，佛陀的稱號之一），長老是持律第一。』優波離說：『諸位長老！如果由我來彙集，符合佛法（Dharma，佛教教義）的就隨喜讚歎，不符合佛法的就應該阻止。如果不相應就應該阻止，不要因為尊重我而不提出異議，希望大家能指出哪些是正確的，哪些是不正確的。』大家都說：『長老優波離只管彙集，符合佛法的就隨喜讚歎，不符合佛法的到時候我們自然會知道。』尊者優波離於是這樣想：『我現在要如何結集律藏呢？五種清凈法，符合佛法和戒律的就隨喜讚歎，不符合佛法和戒律的……』

【English Translation】 English version: The arising of conditions is to realize the extinction of all dharmas (dharmas, phenomena or teachings). Diligently cultivate right concentration, and you will see the arising and ceasing of all dharmas, Knowing that dharmas arise from conditions, you will destroy all the armies of Mara (Mara, the personification of evil). Diligently cultivate right concentration, and you will see the arising and ceasing of all dharmas, Knowing that dharmas arise from conditions, it is like the sun dispelling all darkness.

Venerable Ānanda (Ānanda, one of the ten main disciples of the Buddha, known for his memory) recited all these Dharma treasures. The longer sentences were collected into the Dīrgha Āgama (Dīrgha Āgama, a Buddhist scripture containing longer texts); the medium-length sentences were collected into the Madhyama Āgama (Madhyama Āgama, a Buddhist scripture containing medium-length texts); the mixed sentences were collected into the Saṃyukta Āgama (Saṃyukta Āgama, a Buddhist scripture containing various mixed texts), including mixtures of roots, powers, enlightenment factors, and paths. These are called mixed. From one increase to two increases, three increases, and up to a hundred increases, they were collected into the Ekottara Āgama (Ekottara Āgama, a Buddhist scripture organized by numerical progression), according to their numerical categories. The Kṣudraka Āgama (Kṣudraka Āgama, a Buddhist scripture containing shorter texts) contains the self-narrated past lives and causes of Pratyekabuddhas (Pratyekabuddha, a solitary enlightened being) and Arhats (Arhat, a liberated being who has extinguished all afflictions), as well as various verses. These are called the Kṣudraka Āgama. At that time, the elder Ānanda spoke this verse:

'All eighty-four thousand Dharma treasures, these teachings I heard from the Buddha,' 'All eighty-four thousand Dharma treasures, these teachings I also heard from others;' 'All these teachings I have fully retained, they are what the Buddha taught, leading us to Nirvāṇa (Nirvāṇa, the state of liberation from the cycle of birth and death).' This is the process of compiling the Dharma treasures.

Next, it was asked: 'Who should compile the Vinaya Piṭaka (Vinaya Piṭaka, the collection of Buddhist monastic rules)?' Someone said: 'Elder Upāli (Upāli, one of the ten main disciples of the Buddha, foremost in discipline).' Upāli said: 'Not me, there are other elder monks.' Someone said: 'Although there are other elder monks, the World-Honored One (another name for the Buddha) has predicted that the elder has achieved fourteen qualities, except for the Tathāgata (Tathāgata, one of the titles of the Buddha), Arhat (Arhat, another name for the Buddha), Samyak-saṃbuddha (Samyak-saṃbuddha, one of the titles of the Buddha), the elder is foremost in upholding the precepts.' Upāli said: 'Venerable elders! If I am to compile it, those that are in accordance with the Dharma (Dharma, Buddhist teachings) should rejoice, and those that are not in accordance with the Dharma should object. If it is not in accordance, it should be objected to. Do not refrain from objecting out of respect for me. I hope everyone will point out what is correct and what is incorrect.' Everyone said: 'Elder Upāli, just compile it. Those that are in accordance with the Dharma will rejoice, and those that are not in accordance with the Dharma, we will know at that time.' Venerable Upāli then thought: 'How should I compile the Vinaya Piṭaka now? The five pure laws, those that are in accordance with the Dharma and the precepts should be rejoiced, and those that are not in accordance with the Dharma and the precepts...'

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者應遮。何等五？一、制限凈。二、方法凈。三、戒行凈。四、長老凈。五、風俗凈。制限凈者，諸比丘住處作制限，與四大教相應者用，不相應者舍，是名制限凈。方法凈者，國土法爾，與四大教相應者用，不相應者舍，是名方法凈。戒行凈者，我見某持戒比丘行是法，若與四大教相應者用，若不相應者舍，是名戒行凈。長老凈者，我見長老比丘尊者舍利弗、目連行此法，與四大教相應者用，不相應者舍，是名長老凈。風俗凈者，不得如本俗法非時食、飲酒、行淫，如是一切本是俗凈，非出家凈，是名風俗凈。如是諸長老！若如法者隨喜，若不如法應遮。」諸比丘答言：「相應者用，若不相應者臨時應當遮。」

時尊者優波離語阿難：「長老有罪，清凈眾中應當悔過。」阿難言：「有何等罪？」答言：「世尊乃至三制不聽度女人出家，而汝三請，是越比尼罪。」時尊者大迦葉擲籌置地言：「是第一籌。」即時震動三千大千世界。「複次佛在毗舍離，佛告阿難：『毗舍離般樂放弓杖塔可樂，若得四神足者可住壽一劫、一劫有餘。若佛在世，世人得見。』汝言：『如是世尊！如是修伽陀！』汝不請佛住世，越比尼罪。」次擲第二籌。「複次汝右腳指躡世尊僧伽梨衣縫，而汝不知是僧伽梨是諸天世人塔應恭敬耶？是

【現代漢語翻譯】 現代漢語譯本： 『哪些應該遮止呢？有五種：一、制限凈（通過設立限制來保持清凈）。二、方法凈（通過合適的方法來保持清凈）。三、戒行凈（通過遵守戒律來保持清凈）。四、長老凈（通過效仿長老的行為來保持清凈）。五、風俗凈（通過遵守出家人的風俗來保持清凈）。 制限凈是指，眾比丘居住的地方設立限制，與四大教（四種依據，即依法、依義、依人、依時）相應的就採用，不相應的就捨棄，這叫做制限凈。 方法凈是指，國土的習慣，與四大教相應的就採用，不相應的就捨棄，這叫做方法凈。 戒行凈是指，我看到某位持戒的比丘奉行這種法，如果與四大教相應的就採用，如果不相應的就捨棄，這叫做戒行凈。 長老凈是指，我看到長老比丘尊者舍利弗（Sariputta，智慧第一）和目連（Moggallana，神通第一）奉行這種法，與四大教相應的就採用，不相應的就捨棄，這叫做長老凈。 風俗凈是指，不得像在家時的習俗那樣非時而食、飲酒、行淫，像這樣一切原本是世俗的清凈，不是出家人的清凈，這叫做風俗凈。像這樣，各位長老！如果如法的就隨喜，如果不如法的就應該遮止。』 眾比丘回答說：『相應的就採用，如果不相應的就臨時應當遮止。』 當時，尊者優波離（Upali，持戒第一）對阿難（Ananda，多聞第一）說：『長老有罪，應當在清凈的僧團中懺悔。』 阿難說：『我有什麼罪？』 優波離回答說：『世尊（Sakyamuni Buddha）甚至三次制止不允許度女人出家，而你三次請求，這是違越比尼（Vinaya，戒律）的罪過。』 當時，尊者大迦葉（Mahakasyapa，頭陀第一）把籌擲在地上說：『這是第一籌。』當時就震動了三千大千世界。 『再次，佛陀（Buddha）在毗舍離（Vesali），佛陀告訴阿難：『毗舍離的般樂放弓杖塔是可喜的，如果得到四神足（iddhipada，四種達到神通的途徑）的人可以住世一劫（kalpa，極長的時間單位）、一劫有餘。如果佛陀在世，世人就能得見。』你說：『是的，世尊！是的，修伽陀（Sugata，如來）！』你不請佛住世，這是違越比尼的罪過。』 接著擲了第二籌。 『再次，你用右腳指踩著世尊的僧伽梨衣（Sanghati，袈裟）的縫，而你不知道這件僧伽梨衣是諸天世人的塔，應該恭敬嗎？這是

【English Translation】 English version: 『What should be prohibited? There are five: 1. Restriction Purity. 2. Method Purity. 3. Precept Practice Purity. 4. Elder Purity. 5. Custom Purity. Restriction Purity means that the places where the bhikkhus (monks) reside have restrictions. Those that correspond to the Four Great Teachings (four standards of reference: the Law, the Meaning, the Person, and the Time) are adopted, and those that do not correspond are discarded. This is called Restriction Purity. Method Purity means that the customs of the country, those that correspond to the Four Great Teachings are adopted, and those that do not correspond are discarded. This is called Method Purity. Precept Practice Purity means that I see a certain bhikkhu observing the precepts and practicing this Dharma (teachings), if it corresponds to the Four Great Teachings, it is adopted, and if it does not correspond, it is discarded. This is called Precept Practice Purity. Elder Purity means that I see the elder bhikkhus, Venerable Sariputta (chief disciple known for wisdom), and Moggallana (chief disciple known for psychic powers) practicing this Dharma, if it corresponds to the Four Great Teachings, it is adopted, and if it does not correspond, it is discarded. This is called Elder Purity. Custom Purity means that one must not eat at improper times, drink alcohol, or engage in sexual activity like the customs of laypeople. All such things are originally worldly purity, not the purity of a renunciant. This is called Custom Purity. Thus, venerable elders! If it is in accordance with the Dharma, rejoice; if it is not in accordance with the Dharma, it should be prohibited.』 The bhikkhus replied: 『What corresponds should be adopted, and what does not correspond should be prohibited temporarily.』 At that time, Venerable Upali (foremost in upholding the Vinaya) said to Ananda (foremost in hearing the Buddha's teachings): 『Venerable one, you have committed an offense and should confess in the pure Sangha (community).』 Ananda said: 『What offense have I committed?』 Upali replied: 『The World-Honored One (Sakyamuni Buddha) even prohibited the ordination of women three times, but you requested it three times. This is an offense against the Vinaya (monastic rules).』 At that time, Venerable Mahakasyapa (foremost in ascetic practices) threw a counting token on the ground and said: 『This is the first token.』 Immediately, the three thousand great thousand worlds shook. 『Furthermore, the Buddha (Buddha) was in Vesali (ancient city), and the Buddha told Ananda: 『The Panala Shrine in Vesali is delightful. If one obtains the Four Iddhipadas (paths to psychic power), one can live for a kalpa (an aeon), more than a kalpa. If the Buddha is in the world, people can see him.』 You said: 『Yes, World-Honored One! Yes, Sugata (Tathagata)!』 You did not request the Buddha to remain in the world, this is an offense against the Vinaya.』 Then he threw the second token. 『Furthermore, you stepped on the seam of the World-Honored One's Sanghati (robe) with your right toe, and you did not know that this Sanghati is a stupa (relic mound) for gods and humans and should be revered? This is

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越比尼罪。」次下第三籌。「複次佛告阿難取水來，如是至三汝不與世尊取水，是越比尼罪。」下第四籌。「複次佛告阿難：『我臨般泥洹時當語我，我當爲諸比丘舍細微戒。』而汝不白，越比尼罪。」下第五籌。「複次佛般泥洹，而汝以佛陰馬藏示比丘尼，是越比尼罪。」下第六籌。「複次佛般泥洹已，力士諸老母臨世尊足上啼，淚墮足上，汝為侍者不遮，是越比尼罪。」下第七籌。

爾時阿難不受二罪，作是言：「長老！過去諸佛皆有四眾，是故三請度比丘尼。佛在毗舍離，三告不請佛住世者，我爾時是學人，為魔所蔽，是故不請。是中犯五越比尼罪。長老！如法作已。」

時尊者優波離作是言：「諸長老！是九法序。何等九？一、波羅夷；二、僧伽婆尸沙；三、二不定法；四、三十尼薩耆；五、九十二波夜提；六、四波羅提提舍尼；七、眾學法；八、七滅諍法；九、法隨順法。世尊在某處為某甲比丘制此戒不？」皆言：「如是優波離！如是優波離！」復言：「比尼有五事記。何等五？一者、修多羅；二、比尼；三、義；四、教；五、輕重。修多羅者，五修多羅。比尼者，二部比尼略廣。義者，句句有義。教者，如世尊為剎利婆羅門居士說四大教法。輕重者，盜滿五，重；減五，偷蘭遮。是名五事記

【現代漢語翻譯】 現代漢語譯本：『違犯了比尼罪。』接著放下第三根籌碼。「再次，佛陀告訴阿難：『取水來。』這樣說了三次，你都不給世尊取水，這是違犯比尼罪。」放下第四根籌碼。「再次，佛陀告訴阿難：『我臨近般涅槃時會告訴你，我將為眾比丘捨棄細微戒。』而你沒有稟告，這是違犯比尼罪。」放下第五根籌碼。「再次，佛陀般涅槃后，你用佛陀的隱馬藏展示給比丘尼看，這是違犯比尼罪。」放下第六根籌碼。「再次，佛陀般涅槃后，力士（Malla）的諸位老母親們在世尊的腳上啼哭，眼淚滴在腳上，你作為侍者沒有阻止，這是違犯比尼罪。」放下第七根籌碼。

當時，阿難不接受這兩項罪名，這樣說道：「諸位長老！過去諸佛都有四眾弟子，因此三次請求佛陀允許度比丘尼。佛陀在毗舍離（Vaishali），三次告知卻不請求佛陀住世，我當時還是個學人，被魔所矇蔽，因此沒有請求。這裡面犯了五項違犯比尼罪。長老！如法處理完畢。」

當時，尊者優波離（Upali）這樣說道：「諸位長老！這是九種法的次序。哪九種？一、波羅夷（Parajika，斷頭罪）；二、僧伽婆尸沙（Sanghavasesa，僧殘罪）；三、二不定法（Aniyata，不定罪）；四、三十尼薩耆（Nissaggiya Pacittiya，捨墮罪）；五、九十二波夜提（Pacittiya，單墮罪）；六、四波羅提提舍尼（Patidesaniya，悔過罪）；七、眾學法（Sekhiya，應學法）；八、七滅諍法（Adhikaranasamatha，滅諍法）；九、法隨順法。世尊在某處為某甲比丘制定此戒，是這樣嗎？」大家都說：「是的，優波離！是的，優波離！」又說：「比尼有五件事需要記住。哪五件？一者、修多羅（Sutra，經）；二、比尼（Vinaya，律）；三、義（Artha，意義）；四、教（Shasana，教誡）；五、輕重（Garuka-lahuka，輕重）。修多羅是指五種修多羅。比尼是指二部比尼的略本和廣本。義是指句句都有意義。教是指如世尊為剎帝利（Kshatriya）、婆羅門（Brahmana）、居士（Grahapati）所說的四大教法。輕重是指盜竊滿五錢，罪重；少於五錢，是偷蘭遮（Thullanaccaya，粗罪）。這稱為五事記。」

【English Translation】 English version: 'It is a violation of the Vinaya offense.' Then he placed the third counting stick. 'Again, the Buddha told Ananda: 『Bring water.』 After saying this three times, you did not bring water for the World Honored One, this is a violation of the Vinaya offense.' He placed the fourth counting stick. 'Again, the Buddha told Ananda: 『When I am about to enter Parinirvana, I will tell you that I will abandon the minor precepts for the Bhikkhus.』 But you did not report it, this is a violation of the Vinaya offense.' He placed the fifth counting stick. 'Again, after the Buddha entered Parinirvana, you showed the Buddha's hidden male organ to the Bhikkhunis, this is a violation of the Vinaya offense.' He placed the sixth counting stick. 'Again, after the Buddha entered Parinirvana, the old mothers of the Mallas (Malla) cried on the feet of the World Honored One, and tears fell on his feet. As an attendant, you did not stop them, this is a violation of the Vinaya offense.' He placed the seventh counting stick.

At that time, Ananda did not accept these two offenses, and said: 'Venerable elders! All Buddhas in the past had four assemblies of disciples, therefore, I requested the Buddha three times to allow the ordination of Bhikkhunis. When the Buddha was in Vaishali (Vaishali), he announced three times but I did not request the Buddha to remain in the world. At that time, I was still a learner and was obscured by Mara, therefore I did not request. In this, I committed five violations of the Vinaya offense. Venerable elders! The matter has been handled according to the Dharma.'

At that time, Venerable Upali (Upali) said: 'Venerable elders! This is the order of the nine Dharmas. Which nine? 1. Parajika (Parajika, expulsion offense); 2. Sanghavasesa (Sanghavasesa, suspension offense); 3. Aniyata (Aniyata, indefinite offense); 4. Nissaggiya Pacittiya (Nissaggiya Pacittiya, expiatory offense involving forfeiture); 5. Pacittiya (Pacittiya, expiatory offense); 6. Patidesaniya (Patidesaniya, offense to be confessed); 7. Sekhiya (Sekhiya, training rules); 8. Adhikaranasamatha (Adhikaranasamatha, rules for settling disputes); 9. Dharma- അനുധർമ്മ (Dharma-anudhamma, practices in accordance with the Dharma). Did the World Honored One establish this precept for a certain Bhikkhu in a certain place?' Everyone said: 'Yes, Upali! Yes, Upali!' He also said: 'There are five things to remember about the Vinaya. Which five? 1. Sutra (Sutra, discourses); 2. Vinaya (Vinaya, monastic rules); 3. Artha (Artha, meaning); 4. Shasana (Shasana, teachings); 5. Garuka-lahuka (Garuka-lahuka, gravity). Sutra refers to the five Sutras. Vinaya refers to the abridged and expanded versions of the Vinaya in the two divisions. Artha refers to the fact that every sentence has meaning. Shasana refers to the four great teachings spoken by the World Honored One for the Kshatriyas (Kshatriya), Brahmins (Brahmana), and householders (Grahapati). Garuka-lahuka refers to the fact that stealing five coins is a serious offense; less than five coins is a Thullanaccaya (Thullanaccaya, grave offense). This is called the five things to remember.'

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比尼。長老！如是應學。復有五比尼。何等五？一者略比尼；二者廣比尼；三者方面比尼；四者堅固比尼；五者應法比尼。略比尼者，五篇戒。廣比尼者，二部比尼。方面比尼者，輸奴、邊地聽五事。堅固比尼者，受迦絺那衣舍五罪、別眾食乃至不白離同食。應法比尼者，是中法羯磨、和合羯磨，是名應法比尼，餘者非羯磨。」如是集比尼藏竟。

喚外千比丘入，語言：「諸長老！如是集法藏、如是集比尼藏。」有比丘言：「諸長老！世尊先語阿難：『欲為諸比丘舍細微戒。』為舍何等？」有比丘言：「世尊若舍細微戒者，正當舍威儀。」有言：「不正舍威儀，亦當舍眾學。」有言：「亦舍四波羅提提舍尼。」有言：「亦應舍九十二波夜提。」有言：「亦應舍三十尼薩耆波夜提。」有言：「亦應舍二不定法。」時六群比丘言：「諸長老！若世尊在者一切盡舍。」大迦葉威德嚴峻猶如世尊，作是言：「咄！咄！莫作是聲。」即時一切咸皆默然。大迦葉言：「諸長老！若已制復開者，當致外人言：『瞿曇在世儀法熾盛，今日泥洹法用頹毀。』諸長老！未制者莫制，已制者我等當隨順學。」

此法從何處聞？從尊者道力聞，《比尼》、《阿毗曇》、《雜阿含》、《增一阿含》、《中阿含》、《長阿含》。道力復

【現代漢語翻譯】 現代漢語譯本： 『比尼（Vinaya，戒律）。長老們！應當這樣學習。又有五種比尼（Vinaya，戒律）。是哪五種呢？第一是略比尼（略戒）；第二是廣比尼（廣戒）；第三是方面比尼（方面戒）；第四是堅固比尼（堅固戒）；第五是應法比尼（如法戒）。略比尼（略戒）是指五篇戒。廣比尼（廣戒）是指二部比尼（比丘和比丘尼的戒律）。方面比尼（方面戒）是指輸奴（Srona Kotikarna，尊者名）在邊地聽受五事。堅固比尼（堅固戒）是指受迦絺那衣（Kathina，功德衣）時捨棄五種罪過，別眾食（不同僧團一起用餐），乃至不稟白就離開同食。應法比尼（如法戒）是指符合佛法的羯磨（Karma，業）和和合羯磨（僧團的和諧運作），這稱為應法比尼（如法戒），其餘的則不是羯磨（Karma，業）。』就這樣結集比尼藏完畢。

召集外部的一千位比丘進來，告訴他們：『諸位長老！就這樣結集了法藏，就這樣結集了比尼藏。』有比丘說：『諸位長老！世尊先前對阿難（Ananda，佛陀的侍者）說：『想要為諸位比丘捨棄細微的戒律。』要捨棄哪些呢？』有比丘說：『世尊如果捨棄細微的戒律，應當是捨棄威儀。』有人說：『不只是捨棄威儀，也應當捨棄眾學。』有人說：『也捨棄四波羅提提舍尼（Patidesaniya，應懺悔法）。』有人說：『也應當捨棄九十二波夜提（Pacittiya，單墮）。』有人說：『也應當捨棄三十尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。』有人說：『也應當捨棄二不定法（Aniyata，不定罪）。』當時六群比丘說：『諸位長老！如果世尊還在，一切都會捨棄。』大迦葉（Mahakasyapa，摩訶迦葉）威嚴莊重猶如世尊，說道：『住口！住口！不要發出這樣的聲音。』立刻所有人都沉默了。大迦葉（Mahakasyapa，摩訶迦葉）說：『諸位長老！如果已經制定的又廢除，將會導致外人議論說：『瞿曇（Gotama，喬達摩，佛陀的姓）在世時儀法興盛，如今涅槃（Nirvana，寂滅）后法度衰敗。』諸位長老！未制定的不要制定，已經制定的我們應當隨順學習。』

此法是從何處聽聞的呢？是從尊者道力（Dàolì，音譯）處聽聞的，包括《比尼（Vinaya，戒律）》、《阿毗曇（Abhidhamma，論藏）》、《雜阿含（Samyutta Agama，相應部）》、《增一阿含（Anguttara Agama，增支部）》、《中阿含（Majjhima Agama，中部）》、《長阿含（Digha Agama，長部）》。道力（Dàolì，音譯）又…

【English Translation】 English version: 'Vinaya (discipline). Elders! Thus it should be learned. Furthermore, there are five Vinayas. What are the five? First is brief Vinaya; second is extensive Vinaya; third is aspect Vinaya; fourth is firm Vinaya; fifth is appropriate Vinaya. Brief Vinaya refers to the five sections of precepts. Extensive Vinaya refers to the Vinaya of the two divisions (bhikkhus and bhikkhunis). Aspect Vinaya refers to Srona Kotikarna listening to the five matters in the borderlands. Firm Vinaya refers to abandoning the five offenses when receiving the Kathina robe, separate group meals, and even leaving shared meals without informing. Appropriate Vinaya refers to Karma (action) that accords with the Dharma and harmonious Karma (the harmonious operation of the Sangha), this is called appropriate Vinaya, the rest are not Karma.' Thus, the compilation of the Vinaya Pitaka is completed.

Summon the thousand external bhikkhus to enter and tell them: 'Elders! Thus the Dharma Pitaka has been compiled, thus the Vinaya Pitaka has been compiled.' A bhikkhu said: 'Elders! The World-Honored One previously said to Ananda: 'I wish to abandon the minor precepts for the bhikkhus.' What should be abandoned?' A bhikkhu said: 'If the World-Honored One abandons the minor precepts, it should be the abandoning of deportment.' Someone said: 'Not only abandoning deportment, but also abandoning the collective learning.' Someone said: 'Also abandon the four Patidesaniya (offenses to be confessed).' Someone said: 'Also abandon the ninety-two Pacittiya (offenses entailing expiation).' Someone said: 'Also abandon the thirty Nissaggiya Pacittiya (offenses entailing forfeiture and expiation).' Someone said: 'Also abandon the two Aniyata (undetermined offenses).' At that time, the group of six bhikkhus said: 'Elders! If the World-Honored One were still here, everything would be abandoned.' Mahakasyapa, with his majestic demeanor like the World-Honored One, said: 'Silence! Silence! Do not make such sounds.' Immediately, everyone became silent. Mahakasyapa said: 'Elders! If what has already been established is abolished, it will lead outsiders to say: 'When Gotama was alive, the rituals and laws were flourishing, but today, after Nirvana, the Dharma is declining.' Elders! What has not been established, do not establish; what has already been established, we should follow and learn.'

From where was this Dharma heard? It was heard from Venerable Daoli, including the Vinaya, Abhidhamma, Samyutta Agama, Anguttara Agama, Majjhima Agama, and Digha Agama. Daoli further...

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從誰聞？從尊者弗沙婆陀羅聞。尊者弗沙婆陀羅復從誰聞？從尊者法勝聞。法勝從誰聞？從尊者僧伽提婆聞。僧伽提婆從誰聞？從尊者龍覺聞。龍覺從誰聞？從尊者法錢聞。法錢從誰聞？從尊者提那伽聞。提那伽從誰聞？從尊者法護聞。法護從誰聞？從尊者耆婆伽聞。耆婆伽從誰聞？從尊者弗提羅聞。弗提羅從誰聞？從尊者耶舍聞。耶舍從誰聞？從尊者差陀聞。差陀從誰聞？從尊者護命聞。護命從誰聞？從尊者善護聞。善護從誰聞？從尊者牛護聞。牛護從誰聞？從尊者巨舍羅聞。巨舍羅從誰聞？從尊者摩求哆聞。摩求哆從誰聞？從尊者摩訶那聞。摩訶那從誰聞？從尊者能護聞。能護從誰聞？從尊者目哆聞。目哆從誰聞？從尊者巨醯聞。巨醯從誰聞？從尊者法高聞。法高從誰聞？從尊者根護聞。根護從誰聞？從尊者耆哆聞。耆哆從誰聞？從尊者樹提陀娑聞。樹提陀娑從誰聞？從尊者陀娑婆羅聞。陀娑婆羅從誰聞？從尊者優波離聞。優波離從誰聞？從佛聞。佛從誰聞？無師自悟更不從他聞。佛有無量智慧，為饒益諸眾生故授優波離。優波離授陀娑婆羅，陀娑婆羅授樹提陀娑，樹提陀娑如是乃至授尊者道力，道力授我及餘人。

我等因師教，　　從無上尊聞， 　聞持誦比尼，　　賢聖所行法。 　世尊內法藏，　　紹

【現代漢語翻譯】 現代漢語譯本 從誰聽聞？從尊者弗沙婆陀羅（Pusyabhadra）聽聞。尊者弗沙婆陀羅又從誰聽聞？從尊者法勝（Dharmavijaya）聽聞。法勝從誰聽聞？從尊者僧伽提婆（Sanghatideva）聽聞。僧伽提婆從誰聽聞？從尊者龍覺（Nagarjuna）聽聞。龍覺從誰聽聞？從尊者法錢（Dharma-dhana）聽聞。法錢從誰聽聞？從尊者提那伽（Dinaga）聽聞。提那伽從誰聽聞？從尊者法護（Dharmapala）聽聞。法護從誰聽聞？從尊者耆婆伽（Jivaka）聽聞。耆婆伽從誰聽聞？從尊者弗提羅（Pudgala）聽聞。弗提羅從誰聽聞？從尊者耶舍（Yasa）聽聞。耶舍從誰聽聞？從尊者差陀（Chada）聽聞。差陀從誰聽聞？從尊者護命（Gopala）聽聞。護命從誰聽聞？從尊者善護（Sugupta）聽聞。善護從誰聽聞？從尊者牛護（Gopala）聽聞。牛護從誰聽聞？從尊者巨舍羅（Kusala）聽聞。巨舍羅從誰聽聞？從尊者摩求哆（Makuta）聽聞。摩求哆從誰聽聞？從尊者摩訶那（Mahana）聽聞。摩訶那從誰聽聞？從尊者能護（Samartha）聽聞。能護從誰聽聞？從尊者目哆（Mukta）聽聞。目哆從誰聽聞？從尊者巨醯（Kuhi）聽聞。巨醯從誰聽聞？從尊者法高（Dharma-ucchraya）聽聞。法高從誰聽聞？從尊者根護（Mula-gupta）聽聞。根護從誰聽聞？從尊者耆哆（Gita）聽聞。耆哆從誰聽聞？從尊者樹提陀娑（Suddhidatta）聽聞。樹提陀娑從誰聽聞？從尊者陀娑婆羅（Dasabala）聽聞。陀娑婆羅從誰聽聞？從尊者優波離（Upali）聽聞。優波離從誰聽聞？從佛（Buddha）聽聞。佛從誰聽聞？無師自悟，更不從他人聽聞。佛有無量智慧，爲了饒益一切眾生，所以傳授給優波離。優波離傳授給陀娑婆羅，陀娑婆羅傳授給樹提陀娑，樹提陀娑就這樣一直傳授，乃至傳授給尊者道力（Daoli），道力傳授給我以及其他人。

我等因為師長的教導，從無上尊者聽聞，聽聞並持誦比尼（Vinaya），這是賢聖所修行的法。世尊的內在法藏，得以繼承。

【English Translation】 English version From whom was it heard? It was heard from the venerable Pusyabhadra (弗沙婆陀羅). From whom did the venerable Pusyabhadra hear it? He heard it from the venerable Dharmavijaya (法勝). From whom did Dharmavijaya hear it? He heard it from the venerable Sanghatideva (僧伽提婆). From whom did Sanghatideva hear it? He heard it from the venerable Nagarjuna (龍覺). From whom did Nagarjuna hear it? He heard it from the venerable Dharma-dhana (法錢). From whom did Dharma-dhana hear it? He heard it from the venerable Dinaga (提那伽). From whom did Dinaga hear it? He heard it from the venerable Dharmapala (法護). From whom did Dharmapala hear it? He heard it from the venerable Jivaka (耆婆伽). From whom did Jivaka hear it? He heard it from the venerable Pudgala (弗提羅). From whom did Pudgala hear it? He heard it from the venerable Yasa (耶舍). From whom did Yasa hear it? He heard it from the venerable Chada (差陀). From whom did Chada hear it? He heard it from the venerable Gopala (護命). From whom did Gopala hear it? He heard it from the venerable Sugupta (善護). From whom did Sugupta hear it? He heard it from the venerable Gopala (牛護). From whom did Gopala hear it? He heard it from the venerable Kusala (巨舍羅). From whom did Kusala hear it? He heard it from the venerable Makuta (摩求哆). From whom did Makuta hear it? He heard it from the venerable Mahana (摩訶那). From whom did Mahana hear it? He heard it from the venerable Samartha (能護). From whom did Samartha hear it? He heard it from the venerable Mukta (目哆). From whom did Mukta hear it? He heard it from the venerable Kuhi (巨醯). From whom did Kuhi hear it? He heard it from the venerable Dharma-ucchraya (法高). From whom did Dharma-ucchraya hear it? He heard it from the venerable Mula-gupta (根護). From whom did Mula-gupta hear it? He heard it from the venerable Gita (耆哆). From whom did Gita hear it? He heard it from the venerable Suddhidatta (樹提陀娑). From whom did Suddhidatta hear it? He heard it from the venerable Dasabala (陀娑婆羅). From whom did Dasabala hear it? He heard it from the venerable Upali (優波離). From whom did Upali hear it? He heard it from the Buddha (佛). From whom did the Buddha hear it? He awakened without a teacher and did not hear it from anyone else. The Buddha has immeasurable wisdom, and for the benefit of all sentient beings, he transmitted it to Upali. Upali transmitted it to Dasabala, Dasabala transmitted it to Suddhidatta, and Suddhidatta transmitted it in this way, even to the venerable Daoli (道力). Daoli transmitted it to me and others.

We, through the teachings of our teachers, heard it from the unsurpassed venerable one, hearing and upholding the Vinaya (比尼), the Dharma practiced by the wise and holy. The inner treasury of the World Honored One is thus continued.

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繼釋迦后， 　各各共護持，　　令法得久住。

是名五百結集法藏竟。

摩訶僧祇律卷第三十二 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第三十三

東晉天竺三藏佛陀跋陀羅共法顯譯明雜誦跋渠法之十一

七百集法藏者，佛般泥洹后，長老比丘在毗舍離沙堆僧伽藍。爾時諸比丘從檀越乞索，作如是哀言：「長壽！世尊在時得前食后食、衣服供養。世尊泥洹后，我等孤兒誰當見與？汝可佈施僧財物。」如是哀聲而乞，時人或與一罽利沙槃、二罽利沙槃乃至十罽利沙槃，至布薩時盛著瓫中，持拘缽量分次第而與。時持律耶舍初至，次得分，問言：「此是何物？」答言：「次得罽利沙槃醫藥直。」耶舍答言：「過去。」問言：「何故過去施僧？」耶舍答言：「不凈。」諸比丘言：「汝謗僧，言不凈，此中應作舉羯磨。」即便為作舉羯磨。作舉羯磨已，時尊者陀娑婆羅在摩偷羅國，耶舍即往詣彼作是言：「長老！我被舉，行隨順法。」問言：「汝何故被舉？」答言：「如是、如是事。」彼言：「汝無事被舉，我共長老法食味食。」耶舍聞是語已作是言：「諸長老！我等應更集比尼藏，勿令佛法頹毀。」問言：「欲何處結集？」答言：「還彼事起處。」

【現代漢語翻譯】 現代漢語譯本： 繼釋迦牟尼佛（Śākyamuni）之後，大家共同護持佛法，使佛法得以長久住世。

以上是五百結集法藏的全部內容。

《摩訶僧祇律》（Mahāsaṃghika-vinaya）卷第三十二

《摩訶僧祇律》（Mahāsaṃghika-vinaya）卷第三十三

東晉時期天竺三藏佛陀跋陀羅（Buddhabhadra）與法顯（Faxian）共同翻譯的《明雜誦跋渠法》之十一

關於七百結集法藏的記載：佛陀（Buddha）般涅槃（parinirvāṇa）后，一位長老比丘（bhikṣu）在毗舍離（Vaiśālī）的沙堆僧伽藍（saṃghārāma）中。當時，一些比丘向檀越（dānavati，施主）乞討，用這樣的哀求之語說道：『長壽者！世尊（Śākyamuni）在世時，我們能得到前食和后食，以及衣服等供養。世尊涅槃后，我們這些孤兒誰會供養我們呢？你們應該佈施僧眾財物。』他們用這樣的哀求之聲乞討，人們有時會給一個罽利沙槃（karṣāpaṇa，古印度貨幣單位）、兩個罽利沙槃，甚至十個罽利沙槃。到了布薩（poṣadha，齋戒日）時，他們將錢盛在缽（pātra）中，用拘缽（kuḍava，容量單位）來衡量，然後依次分發。當時，持律比丘耶舍（Yaśa）剛到，輪到他分的時候，他問道：『這是什麼？』回答說：『這是輪到你得到的罽利沙槃，用作醫藥費用。』耶舍回答說：『這不合規矩。』問道：『為什麼過去要施捨給僧眾這些？』耶舍回答說：『這不清凈。』眾比丘說：『你誹謗僧眾，說不清凈，應該對此進行舉羯磨（ukṣipta-karma，驅擯羯磨）。』於是就對他進行了舉羯磨。在進行舉羯磨之後，尊者陀娑婆羅（Daśabala）在摩偷羅國（Mathura），耶舍就前往那裡，對他說：『長老！我被舉了，正在遵行隨順法。』陀娑婆羅問道：『你為什麼被舉？』耶舍回答說：『因為這樣、這樣的事情。』陀娑婆羅說：『你無緣無故被舉，我將與長老分享法食和味食。』耶舍聽了這些話后說：『諸位長老！我們應該重新結集比尼藏（Vinaya-piṭaka，律藏），不要讓佛法衰敗。』問道：『想在哪裡結集？』回答說：『回到事情發生的地方。』

【English Translation】 English version: Following Śākyamuni (釋迦), may everyone together protect and uphold the Dharma, so that the Dharma may long endure.

This concludes the collection of the Dharma Treasury by the Five Hundred.

Mahāsaṃghika-vinaya (摩訶僧祇律), Volume 32

Mahāsaṃghika-vinaya (摩訶僧祇律), Volume 33

Translated by Buddhabhadra (佛陀跋陀羅), a Tripiṭaka master from India during the Eastern Jin Dynasty, together with Faxian (法顯): Eleventh section of the Miscellaneous Recitations (Ming Za Song Ba Qu Fa 明雜誦跋渠法).

Regarding the Seven Hundred's Collection of the Dharma Treasury: After the Buddha's (佛陀) parinirvāṇa (般泥洹), an elder bhikṣu (比丘) was at the Saṃghārāma (僧伽藍) of the Sand Heap in Vaiśālī (毗舍離). At that time, some bhikṣus begged from the dānavati (檀越, donors), saying with such lamenting words: 'Long-lived ones! When the World-Honored One (Śākyamuni 世尊) was alive, we received forenoon food and afternoon food, as well as clothing and other offerings. Now that the World-Honored One has entered nirvāṇa, who will provide for us orphans? You should donate wealth to the Saṃgha.' They begged with such lamenting voices, and people sometimes gave one karṣāpaṇa (罽利沙槃, an ancient Indian currency unit), two karṣāpaṇas, or even ten karṣāpaṇas. When it came time for the poṣadha (布薩, day of fasting and confession), they put the money in a bowl (pātra 缽), measured it with a kuḍava (拘缽, a unit of volume), and distributed it in order. At that time, the Vinaya-holding bhikṣu Yaśa (耶舍) had just arrived and it was his turn to receive a share. He asked, 'What is this?' They replied, 'This is the karṣāpaṇa that is your turn to receive, for medical expenses.' Yaśa replied, 'This is not proper.' They asked, 'Why did you say that giving these to the Saṃgha in the past is not proper?' Yaśa replied, 'This is impure.' The bhikṣus said, 'You slander the Saṃgha by saying it is impure; an ukṣipta-karma (舉羯磨, act of expulsion) should be performed against you.' So they performed the ukṣipta-karma against him. After the ukṣipta-karma was performed, the Venerable Daśabala (陀娑婆羅) was in Mathura (摩偷羅國), and Yaśa went there and said to him, 'Elder! I have been subjected to ukṣipta-karma and am following the appropriate procedures.' Daśabala asked, 'Why were you subjected to ukṣipta-karma?' Yaśa replied, 'Because of such and such matters.' Daśabala said, 'You were subjected to ukṣipta-karma for no reason; I will share Dharma-food and tasty food with the Elder.' After hearing these words, Yaśa said, 'Venerable Elders! We should re-collect the Vinaya-piṭaka (比尼藏, the collection of monastic rules), lest the Dharma decline.' They asked, 'Where do you want to hold the collection?' He replied, 'Back to the place where the matter arose.'

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時摩偷羅國僧伽舍羯鬧耆、舍衛城沙祇，爾時中國都有七百僧集，有持一部比尼、二部比尼者，又從世尊面受者、又從聲聞受者。時有凡夫、學人、無學人、三明六通得力自在七百僧集毗舍離沙堆僧伽藍，嚴飾床褥。爾時大迦葉達頭路、優波達頭路、尊者阿難皆已般泥洹。爾時尊者耶輸陀僧上座，問言：「誰應結集律藏？」諸比丘言：「尊者陀娑婆羅應結集。」陀娑婆羅言：「長老！更有餘長老比丘應結集。」諸比丘言：「雖有諸上座，但世尊記長老和上成就十四法，持律第一，汝從面受，應當結集。」陀娑婆羅言：「若使我結集者，如法者隨喜，不如法者應遮。若不相應者應遮，勿見尊重，是義非義愿見告示。」皆言：「爾。」時尊者陀娑婆羅作是念：「我今云何結集律藏？有五凈法，如法如律者隨喜，不如法者應遮。」何等五？一者制限凈，乃至風俗凈。作是語：「諸長老！是九法序。何等九？從四波羅夷乃至法隨順法，世尊在某處、某處，為某甲、某甲比丘制戒。我從和上聞，為如是制此戒不？」皆言：「如是！如是！」五事記比尼，廣說如上。乃至「諸長老！是中須缽者求缽、須衣者求衣、須藥者求藥，無有方便得求金銀及錢，如是諸長老應當隨順學。」是名七百結集律藏。

略說比尼者，佛在迦維

【現代漢語翻譯】 現代漢語譯本：當時摩偷羅國（Mathura）的僧伽舍羯鬧耆（Sanghakashaka），舍衛城（Shravasti）的沙祇（Sakya），那時中國總共有七百僧人聚集。其中有持一部《比尼》（Vinaya，律）的，有持二部《比尼》的，還有直接從世尊（釋迦牟尼佛）那裡接受教誨的，也有從聲聞（Sravaka，佛陀的弟子）那裡接受教誨的。當時有凡夫、學人（正在學習的人）、無學人（已經完成學習的人）、具有三明六通（超自然能力）且得力自在的七百僧人聚集在毗舍離（Vaishali）的沙堆僧伽藍（僧院），裝飾床鋪坐具。當時大迦葉（Mahakasyapa）、達頭路（不確定）、優波達頭路（Upadata）和尊者阿難（Ananda）都已經般泥洹（涅槃，Parinirvana）。 當時尊者耶輸陀僧（Yashodhara）上座問道：『誰應該結集律藏（Vinaya Pitaka，戒律彙編）？』眾比丘說：『尊者陀娑婆羅（Dasabala）應該結集。』陀娑婆羅說：『長老們！還有其他更年長的比丘應該結集。』眾比丘說：『雖然有諸位上座，但世尊曾授記長老和上（Upadhyaya，導師）成就十四法，持律第一，您又親自從佛陀那裡接受教誨，應當由您來結集。』陀娑婆羅說：『如果由我來結集，如法的就隨喜（贊同），不如法的就應該遮止（反對）。如果不相應的就應該遮止，不要因為尊重我而不敢指出錯誤，希望大家能指出什麼是義，什麼是非義。』大家都說：『好的。』 當時尊者陀娑婆羅這樣想：『我現在要如何結集律藏呢？有五種清凈法，如法如律的就隨喜，不如法就應該遮止。』是哪五種呢？一是制限凈（關於限制的清凈），乃至風俗凈（關於風俗習慣的清凈）。他說：『諸位長老！這是九法序（九種開端）。哪九種呢？從四波羅夷（Parajika，四種根本戒）乃至法隨順法（符合佛法的法），世尊在某處、某處，為某甲、某甲比丘制定戒律。我從和上那裡聽到，是這樣制定這條戒律的嗎？』大家都說：『是的！是的！』五事記比尼（關於五件事的記錄），詳細內容如上所述。乃至『諸位長老！這裡需要缽的求缽，需要衣服的求衣服，需要藥物的求藥物，沒有方便可以求金銀和錢財，諸位長老應當隨順學習。』這就是七百僧結集律藏的情況。 簡略地說《比尼》，佛陀在迦維（Kapilavastu）...

【English Translation】 English version: At that time, Sanghakashaka of Mathura and Sakya of Shravasti, there were a total of seven hundred monks gathered in China. Among them were those who held one part of the Vinaya (discipline), those who held two parts of the Vinaya, those who received teachings directly from the World Honored One (Sakyamuni Buddha), and those who received teachings from the Sravakas (disciples of the Buddha). At that time, seven hundred monks, including ordinary people, learners (those who are learning), non-learners (those who have completed learning), those with the three insights and six supernormal powers (supernatural abilities) and who were powerful and at ease, gathered at the sand heap Sangharama (monastery) in Vaishali, decorating the beds and seats. At that time, Mahakasyapa, Datoulu (uncertain), Upadata, and Venerable Ananda had already attained Parinirvana (final Nirvana). At that time, the elder Venerable Yashodhara asked: 'Who should compile the Vinaya Pitaka (collection of monastic rules)?' The monks said: 'Venerable Dasabala should compile it.' Dasabala said: 'Elders! There are other elder monks who should compile it.' The monks said: 'Although there are elders, the World Honored One prophesied that the elder Upadhyaya (teacher) has achieved the fourteen qualities, is the foremost in upholding the Vinaya, and you have personally received teachings from the Buddha, so you should compile it.' Dasabala said: 'If I am to compile it, those that are in accordance with the Dharma (teachings) should rejoice (agree), and those that are not in accordance with the Dharma should object (oppose). If it is not in accordance, it should be objected to. Do not be afraid to point out errors because of respect for me. I hope everyone can point out what is right and what is wrong.' Everyone said: 'Okay.' At that time, Venerable Dasabala thought: 'How should I compile the Vinaya Pitaka now? There are five pure Dharmas, those that are in accordance with the Dharma and the Vinaya should rejoice, and those that are not in accordance should object.' What are the five? First, the purity of restrictions (regarding restrictions), and even the purity of customs (regarding customs). He said: 'Elders! This is the preface to the nine Dharmas (nine beginnings). Which nine? From the four Parajikas (four fundamental precepts) to the Dharma that accords with the Dharma (Dharma that conforms to the Buddha's teachings), the World Honored One, in such and such a place, established precepts for such and such a monk. I heard from the Upadhyaya, is this how this precept was established?' Everyone said: 'Yes! Yes!' The five matters recorded in the Vinaya (records of five matters), the details are as described above. Even 'Elders! Here, those who need a bowl should ask for a bowl, those who need clothes should ask for clothes, those who need medicine should ask for medicine, there is no way to ask for gold, silver, and money. Elders, you should follow and learn accordingly.' This is the situation of the seven hundred monks compiling the Vinaya. Briefly speaking about the Vinaya, the Buddha was in Kapilavastu...

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羅衛尼拘律樹釋氏精舍，時有二比丘尼：一名難陀，二名郁多羅。隨佛六月求教誡法，白佛言：「善哉世尊！愿為我略說比尼，使我得解。」佛告比丘尼：「貪慾、不解因緣，共相習狎、論說俗事，增長受陰；多欲、不知止足，增貪慾瞋恚愚癡；諍訟不和合，非寂非覺非泥洹。當知非法、非比尼、非佛教，當作是知。無慾、解因緣，不相狎習、離俗言論，不增受陰；少欲、知足，無貪慾瞋恚愚癡；離諍訟和合，寂靜、覺、泥洹。如是當知，是法、是比尼、是佛教。」是名略說比尼。

刀治及灌筒、　　剃髮並作具、 　和合不和合、　　五百與七百、 　略說比尼后。　　第十跋渠竟。

毀呰者，佛住舍衛城，時六群比丘方類毀呰比丘。諸比丘以是因緣具白世尊。佛言：「呼六群比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，從今日後不聽毀呰。」

毀呰者，業、方面、姓、形貌、病罪、罵、結使。業者，說、自解、有人說者：「長老！此中有旃陀羅、竹師、皮師、瓦師乃至獄卒魁膾。」是名說。自解者，「長老！我非旃陀羅乃至魁膾獄卒。」是名自解。有人者，「此中或有人是旃陀羅乃至獄卒。」是名有人。如是方面、姓、形貌、病罪結使亦如是。是中毀呰，越

【現代漢語翻譯】 現代漢語譯本 在羅衛尼拘律樹釋氏精舍，當時有兩位比丘尼：一位名叫難陀（Nanda），一位名叫郁多羅（Uttara）。她們跟隨佛陀六個月，請求佛陀教導戒律，稟告佛陀說：『世尊，請您為我們簡略地講解戒律，使我們能夠理解。』佛陀告訴比丘尼們：『貪慾、不理解因緣、互相親近狎昵、談論世俗之事，會增長受陰（vedanākkhandha）；多欲、不知滿足，會增長貪慾、瞋恚、愚癡；爭論不和合，就不能達到寂靜、覺悟、涅槃（Nirvana）。應當知道這些是非法、非戒律、非佛教，應當這樣理解。沒有貪慾、理解因緣、不互相親近狎昵、遠離世俗言論，就不會增長受陰；少欲、知足，就沒有貪慾、瞋恚、愚癡；遠離爭論，和睦相處，就能達到寂靜、覺悟、涅槃。應當這樣理解，這是法、這是戒律、這是佛教。』這叫做簡略地講解戒律。 『刀治及灌筒，剃髮並作具，和合不和合，五百與七百，略說比尼后。第十跋渠竟。』 關於譭謗：佛陀住在舍衛城（Shravasti），當時六群比丘（the group of six monks）用各種方式譭謗其他比丘。眾比丘將此事稟告世尊。佛陀說：『把六群比丘叫來。』他們來了之後，佛陀問比丘們：『你們真的這樣做了嗎？』他們回答說：『確實如此。』佛陀說：『這是惡行，從今以後不允許譭謗他人。』 關於譭謗：包括職業、方面、姓氏、形貌、疾病罪行、辱罵、煩惱。職業方面，例如說、自我辯解、或者有人說：『長老！這裡面有旃陀羅（Chandalas，賤民）、竹匠、皮匠、瓦匠，甚至獄卒劊子手。』這叫做說。自我辯解是指，『長老！我不是旃陀羅，甚至不是劊子手獄卒。』這叫做自我辯解。有人說，是指『這裡面或許有人是旃陀羅，甚至是獄卒。』這叫做有人說。關於方面、姓氏、形貌、疾病罪行、煩惱，也是如此。這些都屬於譭謗，違犯戒律。

【English Translation】 English version At the Jetavana of the Rohini Nyagrodha, there were two Bhikkhunis (female monks): one named Nanda, and the other named Uttara. They followed the Buddha for six months, seeking instruction in the Vinaya (monastic rules), and said to the Buddha: 'Excellent, O Blessed One! May you briefly explain the Vinaya to us, so that we may understand it.' The Buddha told the Bhikkhunis: 'Greed, not understanding the causes and conditions, being intimate and familiar with each other, discussing worldly matters, increases the aggregate of feeling (vedanākkhandha); excessive desire, not knowing contentment, increases greed, hatred, and delusion; disputes and disharmony are not conducive to tranquility, enlightenment, or Nirvana (Nirvana). You should know that these are not the Dharma, not the Vinaya, not the Buddha's teachings, and you should understand it this way. Without desire, understanding the causes and conditions, not being intimate and familiar with each other, avoiding worldly discussions, does not increase the aggregate of feeling; having few desires, knowing contentment, there is no greed, hatred, or delusion; being free from disputes and living in harmony leads to tranquility, enlightenment, and Nirvana. You should know that this is the Dharma, this is the Vinaya, this is the Buddha's teachings.' This is called a brief explanation of the Vinaya. 'Treatment with knives and enemas, shaving the head and making tools, harmony and disharmony, five hundred and seven hundred, after the brief explanation of the Vinaya. The tenth Varga ends.' Regarding defamation: The Buddha was residing in Shravasti (Shravasti), when the group of six monks (the group of six monks) were defaming other monks in various ways. The monks reported this matter to the Blessed One. The Buddha said: 'Summon the group of six monks.' After they arrived, the Buddha asked the monks: 'Is it true that you did this?' They replied: 'It is true.' The Buddha said: 'This is an evil deed, from today onwards, it is not permitted to defame others.' Regarding defamation: including occupation, aspect, lineage, appearance, illness, offenses, insults, and defilements. Regarding occupation, for example, saying, self-justification, or someone saying: 'Venerable ones! Among us there are Chandalas (Chandalas, outcastes), bamboo workers, leather workers, tile makers, even executioners and jailers.' This is called saying. Self-justification refers to, 'Venerable ones! I am not a Chandala, not even an executioner or jailer.' This is called self-justification. Someone saying refers to, 'Among us there may be someone who is a Chandala, or even a jailer.' This is called someone saying. The same applies to aspect, lineage, appearance, illness, offenses, and defilements. These are all considered defamation, violating the precepts.

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比尼罪。是名毀呰。

伎樂者，佛住王舍城加蘭陀竹園，時六群比丘先至作樂處，視占如坐禪比丘。伎兒既集作眾伎樂，眾人悅樂喜笑，比丘默然。眾人笑已，比丘方更拍手大笑。眾人競看，伎兒不得雇直，嫌言：「坐是比丘令我等不得財物。此敗壞人，何道之有？」諸比丘聞已，以是因緣具白世尊。佛言：「呼六群比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。世尊！」佛言：「此是惡事，從今日後不聽觀看伎兒。」

伎兒者，打鼓、歌舞、彈琵琶、鐃、銅鈸，如是比種種伎樂，下至四人聚戲，不聽看。若比丘入城聚落，若天象出、若王出翼，從作種種伎樂，過行觀見無罪。若作方便看，越比尼罪。若佛生日大會處、菩提大會處、轉法輪大會、五年大會，作種種伎樂供養佛。若檀越言：「諸尊者！與我和合翼從世尊。」爾時得與和合在坐。若坐中有種種伎樂生染著心者，即應起去。是名伎樂。

香華者，佛住王舍城，時節會日，六群比丘、難陀、優波難陀，以香涂身，著優缽羅華鬘、瞻卜華鬘，有著草華鬘共行，為世人所嫌：「云何沙門釋子著優缽羅華、瞻卜華鬘？猶如王子大臣。又如作使賤人著草華鬘。此壞敗人，何道之有？」諸比丘聞已，以是因緣往白世尊。佛言：「呼六群比

【現代漢語翻譯】 現代漢語譯本：比尼罪（Vinaya offense，戒律罪）。這叫做毀呰（criticism，指責）。

伎樂（music and performance）：佛陀住在王舍城（Rajagriha）的加蘭陀竹園（Kalandaka Bamboo Grove）時，六群比丘（group of six monks）先到達表演場所，像禪修的比丘一樣佔據位置。藝人聚集開始各種表演，眾人高興歡笑，比丘們卻沉默不語。眾人笑完后，比丘們才開始拍手大笑。眾人爭相觀看，藝人因此得不到報酬，抱怨說：『因為這些比丘，我們才得不到財物。這些人真是敗壞者，有什麼修行可言？』其他比丘聽到后，將此事稟告世尊（Bhagavan，佛陀）。佛陀說：『把六群比丘叫來。』他們來后，佛陀問比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀說：『這是不好的行為，從今以後不允許觀看藝人的表演。』

伎樂包括打鼓、唱歌跳舞、彈琵琶、敲鐃、敲銅鈸等各種表演，甚至包括四人聚在一起玩耍，都不允許觀看。如果比丘進入城市或村莊，遇到天象出現、國王出行等儀式，伴隨有各種表演，路過觀看沒有罪。如果故意想辦法觀看，就犯了比尼罪。如果是在佛誕日大會、菩提大會、轉法輪大會、五年大會等場合，有各種表演供養佛陀，或者檀越（dānapati，施主）說：『諸位尊者！請與我們一起護衛世尊。』這時可以一起坐在那裡。如果坐著的時候，因為各種表演而生起染著心，就應該立即離開。這叫做伎樂。

香華（incense and flowers）：佛陀住在王舍城時，在節慶日，六群比丘、難陀（Nanda）、優波難陀（Upananda）用香塗抹身體，佩戴優缽羅華鬘（utpala flower garland，青蓮花環）、瞻卜華鬘（campaka flower garland，黃玉蘭花環），甚至佩戴草華鬘一起出行，被世人嫌棄：『這些沙門釋子（Shramana Shakya，釋迦族的出家弟子）怎麼能佩戴優缽羅華、瞻卜華鬘？就像王子大臣一樣。又像做苦工的人佩戴草華鬘。這些人真是敗壞者，有什麼修行可言？』其他比丘聽到后，將此事稟告世尊。佛陀說：『把六群比丘叫來。』

【English Translation】 English version: Bini offense (Vinaya offense). This is called hǐ zǐ (criticism).

Jì yuè (music and performance): When the Buddha was residing in the Kalandaka Bamboo Grove in Rajagriha, the group of six monks arrived at the performance venue early and occupied the seats like meditating monks. When the performers gathered and began various performances, the crowd was delighted and laughed, but the monks remained silent. After the crowd finished laughing, the monks began to clap and laugh loudly. The crowd turned to watch, and the performers were unable to receive payment, complaining, 'Because of these monks, we cannot get paid. These people are corrupt, what kind of practice do they have?' When the other monks heard this, they reported the matter to the Bhagavan (Buddha). The Buddha said, 'Summon the group of six monks.' After they arrived, the Buddha asked the monks, 'Did you really do this?' They replied, 'Indeed, Bhagavan!' The Buddha said, 'This is a bad behavior, from now on it is not allowed to watch the performances of entertainers.'

Jì yuè includes various performances such as drumming, singing and dancing, playing the pipa, striking the nao, and striking cymbals, even including four people playing together, it is not allowed to watch. If a monk enters a city or village and encounters ceremonies such as celestial phenomena appearing or the king going out, accompanied by various performances, passing by and watching is not an offense. If one deliberately tries to watch, it is a bini offense. If it is at events such as the Buddha's Birthday Assembly, the Bodhi Assembly, the Turning of the Wheel of Dharma Assembly, or the Five-Year Assembly, where there are various performances offered to the Buddha, or if a dānapati (patron) says, 'Venerable ones! Please join us in protecting the Bhagavan.' At this time, one may sit together. If, while sitting, one develops attachment to the various performances, one should leave immediately. This is called jì yuè.

Xiāng huā (incense and flowers): When the Buddha was residing in Rajagriha, on festival days, the group of six monks, Nanda, and Upananda, smeared their bodies with incense, wore utpala flower garlands (blue lotus garlands), campaka flower garlands (magnolia garlands), and even wore grass flower garlands together, and were disliked by the people: 'How can these Shramana Shakya (ascetic of the Shakya clan) wear utpala and campaka flower garlands? Just like princes and ministers. And like laborers wearing grass flower garlands. These people are corrupt, what kind of practice do they have?' When the other monks heard this, they reported the matter to the Bhagavan. The Buddha said, 'Summon the group of six monks.'

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丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。世尊！」佛言：「從今日後不聽著香花。」

香者，栴檀、沉水，如是比一切香皆不應著。若熱病，醫言：「當須旃檀香涂。」爾時得用香涂。若欲涂時，先應供養佛泥塔，然後涂身。涂身已不得在眾中，當在屏處；病差凈澡，浴身然後入眾。華者，優缽羅、瞻卜、須摩那，如是一切華不應著。若比丘患眼痛、頭痛，醫教言：「當須華鬘系頭差。」者，得系。若欲系者當先供養佛塔，然後得系。系已不得在眾人中，當在屏處，差已當舍。若著香不著華，一越比尼罪。若著華不著香，一越比尼罪。二俱著，犯二罪。俱不著，無罪。是名香華法。

鏡法者，佛住舍衛城祇桓精舍，有檀越飯僧打揵椎。時難陀、優波難陀照鏡自觀，停久不至，為檀越所嫌：「我捨棄家業故來飯僧，而諸比丘不時來集。」諸比丘以是因緣往白世尊。佛言：「呼難陀、優波難陀來。」來已，佛問難陀、優波難陀：「汝實爾不？」答言：「實爾。」佛言：「從今日後不聽照鏡。」

鏡者，油中、水中、鏡中，不得為好故照面自看。若病差，照面自看病差、不差？若新剃頭，自照看凈、不凈？頭面有瘡，照看無罪。為好故照鏡，越比尼罪。是名鏡法。

擔法者，佛住

【現代漢語翻譯】 現代漢語譯本： 佛陀問道：『丘，你真的這樣做了嗎？』比丘回答：『是的，世尊！』佛陀說：『從今天起，不允許佩戴香花。』

香，指的是栴檀（一種香木）、沉水（一種香木），以及所有類似的香都不應該佩戴。如果得了熱病，醫生說：『應該用栴檀香塗抹。』這時才能用香塗抹。如果要塗抹時，應該先供養佛像或泥塔，然後才能塗抹身體。塗抹身體后，不能待在人群中，應該待在僻靜的地方；病好后，徹底清洗，沐浴身體，然後才能回到人群中。花，指的是優缽羅（青蓮花）、瞻卜（黃玉蘭）、須摩那（茉莉花），以及所有類似的花都不應該佩戴。如果比丘患有眼痛、頭痛，醫生說：『應該用花鬘繫在頭上才能好。』這時才能系花鬘。如果要系花鬘，應該先供養佛塔，然後才能系。繫上后不能待在人群中，應該待在僻靜的地方，病好后應該捨棄花鬘。如果佩戴香但不佩戴花，犯一個越比尼罪。如果佩戴花但不佩戴香，犯一個越比尼罪。如果香和花都佩戴，犯兩個罪。如果香和花都不佩戴，沒有罪。這叫做香花法。

鏡法，佛陀住在舍衛城祇桓精舍，有施主供養僧眾，敲擊揵椎（報時用的木製或金屬器具）。當時難陀（人名）、優波難陀（人名）照鏡子自我欣賞，停留很久沒有去，被施主嫌棄：『我捨棄家業來供養僧眾，而這些比丘不及時來集合。』眾比丘因為這件事去稟告世尊。佛陀說：『把難陀、優波難陀叫來。』叫來后，佛陀問難陀、優波難陀：『你們真的這樣做了嗎？』回答說：『是的，世尊。』佛陀說：『從今天起不允許照鏡子。』

鏡子，指的是油中、水中、鏡子中，不能爲了好看而照面自我欣賞。如果是爲了治病，照面看看病好了沒有？如果是新剃了頭，照照看乾淨不乾淨？頭面上有瘡，照看沒有罪。爲了好看而照鏡子，犯越比尼罪。這叫做鏡法。

擔法，佛陀住在……

【English Translation】 English version: The Buddha asked: 'Bhikkhu, is it true that you did this?' The bhikkhu replied: 'It is true, Lord!' The Buddha said: 'From today onwards, it is not permitted to wear fragrant flowers.'

'Fragrant' refers to sandalwood (a type of fragrant wood), agarwood (a type of fragrant wood), and all similar fragrances that should not be worn. If one has a fever and the doctor says: 'One should apply sandalwood fragrance.' Only then can one apply fragrance. If one wants to apply it, one should first make an offering to the Buddha image or mud stupa, and then apply it to the body. After applying it to the body, one should not stay in the crowd, but should stay in a secluded place; after the illness is cured, thoroughly cleanse and bathe the body, and then return to the crowd. 'Flowers' refers to utpala (blue lotus), champak (magnolia champaca), sumanā (jasmine), and all similar flowers that should not be worn. If a bhikkhu suffers from eye pain or headache, and the doctor says: 'One should wear a garland of flowers on the head to be cured.' Only then can one wear a garland. If one wants to wear a garland, one should first make an offering to the Buddha's stupa, and then wear it. After wearing it, one should not stay in the crowd, but should stay in a secluded place; after the illness is cured, one should discard the garland. If one wears fragrance but not flowers, one commits a dukkaṭa (wrongdoing) offense. If one wears flowers but not fragrance, one commits a dukkaṭa offense. If one wears both fragrance and flowers, one commits two offenses. If one wears neither fragrance nor flowers, there is no offense. This is called the rule of fragrance and flowers.

The rule of mirrors: The Buddha was staying in the Jeta Grove Monastery in Shravasti (a major city in ancient India). A donor was providing food for the Sangha (Buddhist monastic community) and struck the ghaṇṭā (a percussion instrument used to signal time). At that time, Nanda (a name) and Upananda (a name) were looking at themselves in the mirror, admiring themselves, and stayed for a long time without going, which was disliked by the donor: 'I have abandoned my family business to provide food for the Sangha, but these bhikkhus do not come to gather in time.' The bhikkhus reported this matter to the Lord. The Buddha said: 'Call Nanda and Upananda here.' After they came, the Buddha asked Nanda and Upananda: 'Is it true that you did this?' They replied: 'It is true, Lord.' The Buddha said: 'From today onwards, it is not permitted to look in the mirror.'

'Mirror' refers to oil, water, or a mirror; one should not look at one's face for the sake of beauty and admire oneself. If it is for healing purposes, one can look at one's face to see if the illness is cured or not? If one has just shaved one's head, one can look to see if it is clean or not? If there are sores on the head and face, looking at them is not an offense. Looking in the mirror for the sake of beauty is a dukkaṭa offense. This is called the rule of mirrors.

The rule of carrying: The Buddha was staying in...

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曠野精舍。爾時營事比丘持擔輦磚泥土，為世人所譏：「云何沙門釋子，似奴僕使人客作人擔負泥土？此壞敗人，何道之有？」諸比丘以是因緣往白世尊。佛言：「呼營事比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後不聽擔。」

擔者，繩囊擔、籠擔。擔杖不擔囊，越比尼心悔。擔囊不擔杖，越比尼心悔。二俱擔，越比尼罪。若精舍院內石、竹、木重者得擔。若僧次作使，瓨瓶得繩連擔。若前後擔衣囊、前後擔缽，俱越比尼罪。若長衣囊拖著肩上、缽串肩無罪。是名擔法。

抄系衣者，佛住曠野精舍，時營事比丘抄系衣輦磚石泥土，為世人所譏：「云何沙門釋子，如奴僕使人，抄系衣作。是壞敗人，何道之有？」諸比丘聞已，以是因緣往白世尊。佛言：「呼營事比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今已后不聽抄系。」

抄系者，一邊、兩邊抄系，盡不得。若泥土作為覆屋泥屋，得抄系內衣。是名抄系法。

上樹者，佛住舍衛城，爾時世尊往郁單越乞食。時諸比丘作是念：「世尊還者必乘神足來。」或上樹、上墻遙望世尊。世尊知諸比丘心念，即隱身自坐本座。佛知而故問：「諸比丘何處去？」比丘即以上事具白世尊。

【現代漢語翻譯】 現代漢語譯本 曠野精舍。當時，負責營建事務的比丘拿著扁擔、搬運磚頭泥土，被世人譏笑：『怎麼這些沙門釋子（Śākyaputra，釋迦牟尼的弟子），像奴僕一樣使喚人，又像做工的人一樣搬運泥土？這些行為墮落的人，有什麼修行可言？』眾比丘因為這件事去稟告世尊（Bhagavan，佛的尊稱）。佛說：『把負責營建的比丘叫來。』叫來后，佛問比丘：『你真的這樣做了嗎？』回答說：『確實如此。』佛說：『從今天以後不允許用扁擔搬運。』 所謂『擔』，指的是用繩子捆綁的擔子、用籠子裝的擔子。用扁擔挑東西，但不挑囊袋，違越比尼（Vinaya，戒律），心生後悔。挑囊袋，但不使用扁擔，違越比尼，心生後悔。如果扁擔和囊袋都用，就犯了比尼罪。如果在精舍（Vihāra，僧侶住所）院內，搬運石頭、竹子、木頭等重物，可以允許用扁擔。如果是按照僧團的安排輪流做事，陶罐水瓶可以用繩子連線起來挑。如果前後挑著衣囊、前後挑著缽，都違越比尼罪。如果把長衣囊拖在肩上，或者用繩子串著缽掛在肩上，就沒有罪。這叫做『擔』的規定。 抄系衣服。佛住在曠野精舍時，負責營建的比丘抄系衣服來搬運磚石泥土，被世人譏笑：『怎麼這些沙門釋子，像奴僕一樣使喚人，抄系衣服來做工。這些行為墮落的人，有什麼修行可言？』眾比丘聽了后，因為這件事去稟告世尊。佛說：『把負責營建的比丘叫來。』叫來后，佛問比丘：『你真的這樣做了嗎？』回答說：『確實如此。』佛說：『從今天以後不允許抄系衣服。』 所謂『抄系』，指的是一邊或兩邊抄起衣服打結，都不允許。如果是用泥土來蓋屋頂或建造泥屋，可以抄系內衣。這叫做『抄系』的規定。 上樹。佛住在舍衛城（Śrāvastī），當時世尊前往郁單越（Uttarakuru，北俱盧洲）乞食。當時眾比丘心想：『世尊回來時一定會用神通飛回來。』於是有人上樹、有人上墻遙望世尊。世尊知道眾比丘的心念，就隱身直接坐在原來的座位上。佛明知故問：『眾比丘都去哪裡了？』比丘們就把以上的事情全部告訴了世尊。

【English Translation】 English version The monastery in the wilderness. At that time, a Bhikshu (monk) in charge of construction was carrying bricks and mud with a shoulder pole, and was ridiculed by the people: 'How can these Śākyaputra (disciples of Śākyamuni) monks, like servants, order people around and carry mud like laborers? What kind of practice do these degenerate people have?' The Bhikshus reported this matter to the Bhagavan (the Blessed One, an epithet of the Buddha). The Buddha said, 'Call the Bhikshu in charge of construction here.' After he arrived, the Buddha asked the Bhikshu, 'Did you really do this?' He replied, 'Indeed, I did.' The Buddha said, 'From today onwards, carrying with a shoulder pole is not allowed.' The term 'carrying' refers to carrying with a rope-bound load or a basket. Carrying with a shoulder pole but not carrying a bag, violates the Vinaya (monastic rules), and one should feel remorse. Carrying a bag but not using a shoulder pole, violates the Vinaya, and one should feel remorse. If both the shoulder pole and the bag are used, one commits a Vinaya offense. If one is carrying heavy objects such as stones, bamboo, or wood within the Vihāra (monastery) grounds, it is permissible to use a shoulder pole. If one is working in turn according to the Sangha's (monastic community) arrangement, earthenware pots and bottles can be carried by connecting them with ropes. If one carries a robe bag in front and a bowl in the back, or vice versa, one commits a Vinaya offense. If one drapes a long robe bag over the shoulder, or strings bowls over the shoulder, there is no offense. This is called the rule of 'carrying'. Gathering and tying up robes. When the Buddha was staying at the monastery in the wilderness, a Bhikshu in charge of construction gathered and tied up his robes to carry bricks, stones, and mud, and was ridiculed by the people: 'How can these Śākyaputra monks, like servants, order people around, gathering and tying up their robes to work? What kind of practice do these degenerate people have?' The Bhikshus, upon hearing this, reported the matter to the Bhagavan. The Buddha said, 'Call the Bhikshu in charge of construction here.' After he arrived, the Buddha asked the Bhikshu, 'Did you really do this?' He replied, 'Indeed, I did.' The Buddha said, 'From today onwards, gathering and tying up robes is not allowed.' The term 'gathering and tying up' refers to gathering and tying up the robes on one side or both sides, which is not allowed at all. If one is using mud to build a roof or a mud house, it is permissible to gather and tie up the inner robe. This is called the rule of 'gathering and tying up'. Climbing trees. The Buddha was staying in Śrāvastī (a major city in ancient India). At that time, the Bhagavan went to Uttarakuru (the Northern Continent in Buddhist cosmology) to beg for food. The Bhikshus thought, 'When the Bhagavan returns, he will surely come back using his supernatural powers.' So some climbed trees and some climbed walls to look out for the Bhagavan from afar. The Bhagavan knew the thoughts of the Bhikshus, so he concealed himself and sat directly on his original seat. The Buddha, knowing this, deliberately asked, 'Where did all the Bhikshus go?' The Bhikshus then told the Buddha everything that had happened.

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佛言：「從今日後不聽上樹。」

樹者，樹共人等不得上。若作菩提大會，欲莊嚴菩提樹，一腳登樹、一腳登墻，越比尼心悔。二腳上樹，越比尼罪。二腳上墻無罪，登梯亦如是。若道路行失道，迷不知方面，得上樹望無罪。若為虎狼師子如是比恐怖，得上樹無罪。是名樹法。

火法者，佛住舍衛城，爾時世尊到時著入聚落衣，持缽入城次行乞食還，自並床褥，不語侍者及比丘僧，往拘薩羅國波利邪娑羅林賢樹下，受象王三月供養，乃至非時寒雪，諸比丘自然火向，為世人所嫌：「沙門瞿曇無量方便毀呰殺生、讚歎不殺，而今比丘然火燒地擾傍一根。」諸比丘以是因緣往白世尊，乃至佛言：「從今已后不聽然火。」

火者，薪火、草火、牛屎火、糠火、札火，不得燒未燒地。若次直溫室、若直月、若熏缽，先使凈人知，然後自燒無罪。若持炬行，欲抖擻炬者，不得在未燒地，當在灰上、若瓦上、若炬火自落地，即在上抖擻無罪。若未燒地中然火，越比尼罪。是名火法。

銅盂法者，佛住王舍城，爾時郁竭居士大施五百象、五百馬、五百牛、五百水牛、五百婢、五百奴，種種雜施中有銅盂。諸比丘心生疑，往問世尊：「是凈不凈？應受不受？」佛言：「一切銅盂不聽受。若施僧凈器，應為咒愿

【現代漢語翻譯】 現代漢語譯本：佛說：『從今天起，不允許再爬樹。』

這裡的『樹』，指的是所有人和動物都不能攀爬的樹。如果爲了舉辦菩提大會，想要莊嚴菩提樹，一隻腳踩在樹上，一隻腳踩在墻上，觸犯了比尼，應當懺悔。如果兩隻腳都踩在樹上，就犯了比尼罪。如果兩隻腳都踩在墻上，則沒有罪，登梯子也是一樣。如果在道路上行走迷路，不知道方向，可以上樹眺望，沒有罪。如果爲了躲避虎、狼、獅子等恐怖的野獸，可以上樹，沒有罪。這叫做樹法。

火法，佛陀住在舍衛城時，有一次世尊到了進村乞食的時間，穿好入聚落的衣服，拿著缽進入城中，依次乞食完畢后返回，自己整理好床鋪，沒有告訴侍者和比丘僧眾，前往拘薩羅國的波利邪娑羅林賢樹下，接受象王三個月的供養，乃至在寒冷的下雪天，比丘們自然而然地生火取暖，被世人所嫌棄：『沙門瞿曇用無量方便來譭謗殺生、讚歎不殺生，而現在的比丘卻點火燒地，擾亂了旁邊的一草一木。』比丘們因為這件事去稟告世尊，佛陀說：『從今以後不允許點火。』

這裡的『火』，指的是柴火、草火、牛糞火、糠火、樹枝火。不得在未燃燒過的土地上燒火。如果爲了在溫室裡取暖、或者爲了取暖、或者爲了熏缽，應當先告知凈人（負責處理雜務的人），然後自己燒火就沒有罪。如果拿著火把行走，想要抖掉火把上的火星，不得在未燃燒過的土地上抖，應當在灰燼上、或者瓦片上抖，或者火把上的火星自己掉落在地上，立即在上面抖動，沒有罪。如果在未燃燒過的土地上點火，就犯了比尼罪。這叫做火法。

銅盂法，佛陀住在王舍城時，郁竭居士（Ukkaṭṭha）大肆佈施，包括五百頭大象、五百匹馬、五百頭牛、五百頭水牛、五百個婢女、五百個奴隸，各種各樣的佈施中包括銅盂。比丘們心中產生疑問，前去詢問世尊：『這些銅盂是清凈的還是不清凈的？應該接受還是不應該接受？』佛陀說：『所有的銅盂都不允許接受。如果施主佈施給僧團清凈的器皿，應當為他咒愿（誦經祈福）。』

【English Translation】 English version: The Buddha said, 'From today onwards, it is not permitted to climb trees.'

Here, 'trees' refers to trees that people and animals are not allowed to climb. If, for the purpose of holding a Bodhi assembly, one wishes to adorn the Bodhi tree, placing one foot on the tree and one foot on the wall constitutes a transgression of the Vinaya (rules of monastic discipline), requiring repentance. If both feet are on the tree, it is a Vinaya offense. If both feet are on the wall, there is no offense; climbing a ladder is the same. If one loses their way while traveling and does not know the direction, it is permissible to climb a tree to look around, without offense. If it is to escape from the terror of tigers, wolves, lions, and the like, it is permissible to climb a tree, without offense. This is called the Tree Rule.

The Fire Rule: When the Buddha was residing in Śrāvastī (Savatthi), there was a time when the World-Honored One, at the time for entering the village for alms, put on his robes for entering the village, carried his bowl, entered the city, and went from house to house collecting alms. Upon returning, he arranged his own bedding and, without informing the attendant or the monastic community, went to the foot of a noble tree in the Pārileyyaka Forest in the Kosala (Kosala) country, where he received offerings from the elephant king for three months. Even during the cold and snowy weather, the monks naturally made fires for warmth, which was criticized by the people: 'The Śramaṇa Gautama (Gotama) uses countless means to denounce killing and praise non-killing, but now the monks are making fires, burning the ground, and disturbing the surrounding plants.' The monks, because of this matter, went to report to the World-Honored One, and the Buddha said, 'From now on, it is not permitted to make fires.'

Here, 'fire' refers to firewood, grass fire, cow dung fire, chaff fire, and twig fire. It is not permitted to burn fire on ground that has not been burned before. If it is to warm a greenhouse, or to warm oneself, or to smoke a bowl, one should first inform a lay attendant (a person responsible for handling miscellaneous affairs), and then it is permissible to make a fire without offense. If one is carrying a torch and wishes to shake off the embers, one should not do so on ground that has not been burned before, but should do so on ashes, or tiles, or if the embers from the torch fall to the ground, one may immediately shake them off there without offense. If one makes a fire on ground that has not been burned before, it is a Vinaya offense. This is called the Fire Rule.

The Copper Bowl Rule: When the Buddha was residing in Rājagṛha (Rajagaha), the householder Ukkaṭṭha (Ukkaṭṭha) made a great offering, including five hundred elephants, five hundred horses, five hundred cows, five hundred water buffaloes, five hundred female slaves, five hundred male slaves, and various other offerings, including copper bowls. The monks had doubts in their minds and went to ask the World-Honored One: 'Are these copper bowls pure or impure? Should we accept them or not?' The Buddha said, 'All copper bowls are not permitted to be accepted. If a donor offers pure vessels to the Sangha (monastic community), one should chant blessings for him (recite scriptures for blessings).'

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受。若私畜銅盂，越比尼罪。得施凈人已，用無罪。」是名銅盂法。

迴向者，佛住舍衛城，諸天世人信心尊重，持種種飯食來供養佛比丘僧，尊者舍利弗、大目連及諸比丘。時六群比丘晨朝至精舍門下立，見世人持飯食來，問言：「此食與誰？」答言：「與世尊。」即語言：「世尊應供養。」次問：「此復與誰？」答言：「與僧。」即語言：「僧應供養。」次問：「此復與誰？」答言：「與尊者舍利弗、大目連。」語言：「此人應供養。」次問：「此復與誰？」答言：「與某甲比丘。」即便語言：「某甲老病不能啖食，但棄汝食；當施我，我為汝咒愿，使汝得食用功德。」時人直信即便施之。有黠慧者不與，作是言：「我何故與是無慚愧人？」諸比丘以是因緣往白世尊，乃至佛問比丘：「汝實爾不？」答言：「實爾。」佛語六群比丘：「此是惡事，汝云何知物向他而回向己？從今日後不聽知物向他自迴向己。」

物者八種：時食乃至凈不凈，如上廣說。若人問言：「尊者！我欲佈施，當施何處？」答言：「施僧。」若復問言：「何處有持戒僧？」應語言：「無有犯戒僧，汝但施。」若問言：「何處有比丘，能常一處修習行業，令物久在使我常見？」爾時得語：「某甲比丘可與。」知物向僧自迴向己，尼

【現代漢語翻譯】 現代漢語譯本 受。如果私自藏有銅盂（盛飯的器皿），犯越比尼罪（一種較輕的戒律）。得到允許施捨給凈人（未出家的人）后，使用就沒有罪。」這叫做銅盂法。

迴向這件事是這樣的：佛陀住在舍衛城（古代印度城市），諸天和世人因為信心和尊重，拿著各種飯食來供養佛陀和比丘僧團。當時尊者舍利弗（佛陀的十大弟子之一）、大目犍連（佛陀的十大弟子之一）以及其他比丘也在。六群比丘（指行為不端的比丘）早上來到精舍（寺廟）門下，看見世人拿著飯食來，就問：『這些食物是給誰的？』人們回答說：『是供養世尊（對佛陀的尊稱）的。』六群比丘就說：『世尊應該接受供養。』接著又問：『這些又是給誰的？』人們回答說：『是供養僧團的。』六群比丘就說：『僧團應該接受供養。』接著又問：『這些又是給誰的？』人們回答說：『是供養尊者舍利弗、大目犍連的。』六群比丘就說：『這些人應該接受供養。』接著又問：『這些又是給誰的？』人們回答說：『是供養某甲比丘的。』六群比丘就立刻說：『某甲老了，生病了，不能吃東西，只會丟棄你的食物；不如施捨給我，我為你誦經祈福，讓你得到食用供養的功德。』當時那些誠實的人就真的把食物施捨給他們了。有些聰明的人不給，說：『我為什麼要給這些不知羞恥的人？』諸位比丘因為這件事去稟告世尊，佛陀問比丘們：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀告訴六群比丘：『這是惡劣的行為，你們怎麼能知道東西是給別人的，卻轉而給自己呢？從今以後，不允許知道東西是給別人的，卻轉而給自己。』

這裡所說的『物』有八種：時食（按時節供養的食物）乃至凈與不凈之物，如前面所詳細說明的。如果有人問：『尊者！我想要佈施，應該佈施給哪裡？』回答說：『佈施給僧團。』如果又問：『哪裡有持戒清凈的僧人？』應該回答說：『沒有犯戒的僧人，你只管佈施。』如果問：『哪裡有比丘，能夠經常在一個地方修行，使供養的物品長久儲存，讓我經常見到？』這時可以回答說：『可以供養某甲比丘。』如果知道物品是供養僧團的，卻轉而給自己，尼

【English Translation】 English version If one privately possesses a copper bowl (used for holding food), it is an offense incurring a bhikkhuni (a lesser offense). If it has been given to a layperson, there is no offense in using it.' This is called the rule regarding copper bowls.

The matter of dedication is as follows: The Buddha was residing in Shravasti (an ancient Indian city). Devas (gods) and people, with faith and respect, brought various foods to offer to the Buddha and the bhikkhu sangha (monastic community). At that time, the Venerable Shariputra (one of the Buddha's ten principal disciples), Maha Maudgalyayana (one of the Buddha's ten principal disciples), and other bhikkhus were present. The group of six bhikkhus (referring to bhikkhus with improper conduct) went to the gate of the vihara (monastery) in the morning and saw people bringing food. They asked, 'Who is this food for?' The people replied, 'It is for the World Honored One (a respectful term for the Buddha).' The group of six bhikkhus then said, 'The World Honored One should receive offerings.' They then asked, 'Who is this for?' The people replied, 'It is for the sangha (monastic community).' The group of six bhikkhus then said, 'The sangha should receive offerings.' They then asked, 'Who is this for?' The people replied, 'It is for the Venerable Shariputra and Maha Maudgalyayana.' The group of six bhikkhus then said, 'These people should receive offerings.' They then asked, 'Who is this for?' The people replied, 'It is for bhikkhu so-and-so.' The group of six bhikkhus immediately said, 'So-and-so is old and sick and cannot eat the food; he will only discard it. Give it to me, and I will chant blessings for you, so that you may receive the merit of offering food.' At that time, those honest people actually gave the food to them. Some wise people did not give it, saying, 'Why should I give it to these shameless people?' The bhikkhus reported this matter to the World Honored One, and the Buddha asked the bhikkhus, 'Did you really do this?' They replied, 'Indeed, we did.' The Buddha told the group of six bhikkhus, 'This is an evil deed. How can you know that something is intended for others and then redirect it to yourselves? From now on, it is not allowed to know that something is intended for others and then redirect it to yourselves.'

The 'things' mentioned here are of eight kinds: seasonal food (food offered according to the season) and even pure and impure things, as explained in detail above. If someone asks, 'Venerable, I want to make an offering, where should I offer it?' Answer, 'Offer it to the sangha (monastic community).' If they ask again, 'Where are there bhikkhus who uphold the precepts purely?' You should answer, 'There are no bhikkhus who violate the precepts; just make the offering.' If they ask, 'Where are there bhikkhus who can constantly practice in one place, so that the offered items can be preserved for a long time and I can see them often?' At this time, you can answer, 'You can offer it to bhikkhu so-and-so.' If one knows that the items are intended for the sangha (monastic community) but redirects them to oneself, ni

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薩耆波夜提。知物向僧迴向他，波夜提。知物向眾多人迴向眾多人、知物向一人迴向一人，越比尼罪。下至知物向畜生迴向余畜生，越比尼心悔。是名迴向法。

毀呰觀伎兒、　　華鬘並鏡法、 　擔持抄系衣、　　上樹自然火、 　銅盂迴向物。　　十一跋渠竟。

眾生者，佛住王舍城，爾時郁竭居士大施五百象乃至五百奴婢，諸比丘心生疑悔往問佛言：「凈不凈？應受不應受？」佛言：「一切眾生不聽受。」

眾生者，像、馬、牛、水牛、驢、羊、獐鹿、豬、奴婢，如是及餘一切眾生不應受。若人言：「我施僧婢。」不聽受。若言：「我施僧園民婦。」不聽受。若言：「施僧奴。」不聽受。若言：「施僧使人。」不應受。若言：「供給僧男凈人。」聽受。若別施一人婢，不聽受；若奴、若使人、若園民，不聽受；若施凈人，為料理僧故，得受；若施尼僧奴，不聽受；若施園民，不聽受；若施婢，不聽受。若言：「供給尼僧女凈人。」聽受。若別施一比丘尼奴，不聽受；若施園民，不聽受；若施凈女人，為料理僧故，得受。若檀越作佛生日大會、菩提大會、轉法輪大會、羅睺羅大會、阿難大會、五年大會，檀越信心歡喜，莊嚴象馬、佈施眾僧者，不聽受。若檀越持鸚鵡、孔雀、雞羊、獐鹿與，不聽

【現代漢語翻譯】 現代漢語譯本：薩耆波夜提（Sā qí bō yè tí，一種戒律名稱）。明知物品是應該回向給僧團的，卻迴向給他人，犯波夜提罪。明知物品應該回向給眾多人的，卻迴向給眾多人；明知物品應該回向給一個人的，卻迴向給一個人，比丘尼犯戒罪。下至明知物品應該回向給畜生的，卻迴向給其他畜生，比丘尼心生後悔。這叫做迴向法。

毀呰觀伎兒、華鬘並鏡法、 擔持抄系衣、上樹自然火、 銅盂迴向物。十一跋渠竟。

眾生：佛陀住在王舍城（Wáng shè chéng，古代印度城市）時，郁竭居士（Yù jié jū shì，人名）大肆佈施，包括五百頭大象乃至五百名奴婢。眾比丘心生疑惑，前往請問佛陀：『這些佈施是清凈的還是不清凈的？應該接受還是不應該接受？』佛陀說：『一切眾生都不允許接受。』

這裡所說的『眾生』，包括象、馬、牛、水牛、驢、羊、獐鹿、豬、奴婢，像這些以及其他一切眾生都不應該接受。如果有人說：『我佈施給僧團一個婢女。』不允許接受。如果有人說：『我佈施給僧團管理園地的民婦。』不允許接受。如果有人說：『我佈施給僧團一個奴隸。』不允許接受。如果有人說：『我佈施給僧團一個使喚的人。』不允許接受。如果有人說：『供給僧團男凈人。』可以接受。如果單獨佈施給一個人一個婢女，不允許接受；如果是奴隸、使喚的人、管理園地的人，都不允許接受；如果佈施凈人，爲了料理僧團事務的緣故，可以接受；如果佈施給比丘尼僧團一個奴隸，不允許接受；如果佈施管理園地的人，不允許接受；如果佈施婢女，不允許接受。如果說：『供給比丘尼僧團女凈人。』可以接受。如果單獨佈施給一個比丘尼一個奴隸，不允許接受；如果佈施管理園地的人，不允許接受；如果佈施女凈人，爲了料理僧團事務的緣故，可以接受。如果檀越（Tán yuè，施主）舉辦佛生日大會、菩提大會、轉法輪大會、羅睺羅（Luó hóu luó，佛陀之子）大會、阿難（Ā nán，佛陀弟子）大會、五年大會，檀越信心歡喜，用大象、馬匹來莊嚴會場、佈施給眾僧，不允許接受。如果檀越拿著鸚鵡、孔雀、雞羊、獐鹿來佈施，不允許接受。

【English Translation】 English version: Sāgiyāpattī (Sāgiyāpattī, a type of precept). Knowing that an object should be dedicated to the Sangha (monastic community) but dedicating it to someone else, it is a Sāgiyāpattī offense. Knowing that an object should be dedicated to many people but dedicating it to many people; knowing that an object should be dedicated to one person but dedicating it to one person, a Bhikkhunī (female monastic) commits an offense. Even knowing that an object should be dedicated to an animal but dedicating it to another animal, the Bhikkhunī feels remorse. This is called the method of dedication.

Criticizing the viewing of performing artists, flower garlands, and mirrors, Carrying, holding, copying, and tying clothes, Climbing trees, natural fire, a copper bowl for dedicated objects. The eleventh section ends.

Living beings: When the Buddha was residing in Rājagṛha (Rājagṛha, an ancient Indian city), the householder Ugga (Ugga, a proper noun) made a great offering of five hundred elephants and even five hundred slaves. The Bhikkhus (male monastics) felt doubt and went to ask the Buddha: 'Are these offerings pure or impure? Should they be accepted or not?' The Buddha said: 'All living beings are not allowed to be accepted.'

Here, 'living beings' include elephants, horses, cows, water buffaloes, donkeys, sheep, deer, pigs, male and female slaves. Like these and all other living beings should not be accepted. If someone says: 'I donate a female slave to the Sangha.' It is not allowed to be accepted. If someone says: 'I donate a female gardener to the Sangha.' It is not allowed to be accepted. If someone says: 'I donate a male slave to the Sangha.' It is not allowed to be accepted. If someone says: 'I donate a servant to the Sangha.' It is not allowed to be accepted. If someone says: 'Providing the Sangha with male attendants.' It is allowed to be accepted. If donating a female slave to one individual, it is not allowed to be accepted; if it is a male slave, a servant, or a gardener, it is not allowed to be accepted; if donating a male attendant, for the purpose of managing the Sangha's affairs, it can be accepted; if donating a female slave to the Bhikkhunī Sangha, it is not allowed to be accepted; if donating a gardener, it is not allowed to be accepted; if donating a female slave, it is not allowed to be accepted. If saying: 'Providing the Bhikkhunī Sangha with female attendants.' It is allowed to be accepted. If donating a female slave to one Bhikkhunī, it is not allowed to be accepted; if donating a gardener, it is not allowed to be accepted; if donating a female attendant, for the purpose of managing the Sangha's affairs, it can be accepted. If a Dānapati (Dānapati, a donor) holds a Buddha's Birthday Assembly, a Bodhi Assembly, a Turning of the Wheel of Dharma Assembly, a Rāhula (Rāhula, Buddha's son) Assembly, an Ānanda (Ānanda, Buddha's disciple) Assembly, a Five-Year Assembly, and the Dānapati has faith and joy, decorating the venue with elephants and horses, and donating to the Sangha, it is not allowed to be accepted. If a Dānapati brings parrots, peacocks, chickens, sheep, deer to donate, it is not allowed to be accepted.

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受。若言：「不受者我當殺之。」應語言：「汝自放已。」應與水食守護，勿令眾生傷害。不得剪翅羽籠系，若能飛能行自活放去，莫拘制。若受眾生者，越比尼罪。是名眾生法。

樹法者，佛住舍衛城，爾時檀越僧園中種庵婆羅樹，有一比丘擷取，為一居士作房，房成施床褥請僧供養。時種庵婆羅樹檀越亦在會中，見已問言：「尊者！此是誰房？」比丘言：「是某甲居士房。」時檀越言：「尊者！何故取我樹為他作房？此房即是我房。」心猶不悅，即往詣佛所，頭面禮足卻住一面，即以上事具白世尊。佛為說法示教利喜，前禮佛足歡喜而去。佛言：「呼彼比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「汝云何斫截華果樹作房？」從今已后不聽斫華果樹。

斫華果樹者，庵婆羅樹、閻浮樹、毗羅樹、迦毗陀樹、叵那娑樹、椰子樹、無憂樹、瞻婆樹、枳薩羅樹、阿提目多樹，如是比一切華果樹不聽斫作房。若樹老無華果者，應語檀越言：「長壽！是樹已老，又須作房舍安置比丘，得受用福。」若主聽得取，不聽不得取。若必須木用復妨地者，使凈人以魚骨刺，若灰汁澆。若樹已死，應語檀越言：「此樹已干，欲須用。」若聽者取用。若比丘斫花果樹者，越比尼罪。是名樹法。

【現代漢語翻譯】 現代漢語譯本 受。如果有人說：『不接受這些（眾生）的，我就要殺了他。』應該對他說：『你自己放生了它們。』應該提供水和食物守護它們，不要讓其他眾生傷害它們。不可以剪斷它們的翅膀或羽毛，也不要用籠子囚禁它們。如果它們能飛能走，能夠自己生存，就放它們走，不要拘禁它們。如果接受了眾生，就犯了越比尼罪（違背戒律的罪）。這叫做眾生法。

樹法。佛陀住在舍衛城（Śrāvastī），當時，一位施主在僧園中種植了庵婆羅樹（Āmra，芒果樹）。有一位比丘砍伐了這些樹，為一位居士建造房屋。房屋建成后，居士擺設床褥，請僧眾來供養。當時，種植庵婆羅樹的施主也在場，看見后問道：『尊者！這是誰的房屋？』比丘回答說：『這是某某居士的房屋。』施主說：『尊者！為什麼砍伐我的樹為他建造房屋？這房屋應該算是我的。』心中不悅，就前往佛陀處，頂禮佛足後站在一旁，將以上的事情全部稟告世尊。佛陀為他說法，開示教導，令他歡喜。施主再次禮拜佛足，歡喜地離開了。佛陀說：『叫那位比丘來。』比丘來了之後，佛陀問他：『你真的做了這樣的事嗎？』比丘回答說：『確實如此。』佛陀說：『你為什麼砍伐有花有果的樹來建造房屋？』從今以後，不允許砍伐有花有果的樹。

砍伐有花有果的樹。庵婆羅樹（Āmra，芒果樹）、閻浮樹（Jambū，蒲桃樹）、毗羅樹（Bilva，木橘樹）、迦毗陀樹（Kapittha，酸蘋果樹）、叵那娑樹（Panasa，菠蘿蜜樹）、椰子樹、無憂樹（Aśoka）、瞻婆樹（Campaka，黃玉蘭樹）、枳薩羅樹（Kimsuka，紫礦樹）、阿提目多樹（Atimukta，金銀花樹），像這樣一切有花有果的樹都不允許砍伐來建造房屋。如果樹老了，沒有花果了，應該告訴施主說：『長壽者！這樹已經老了，又需要建造房舍安置比丘，可以得到受用的福報。』如果施主允許，才可以砍伐；如果不允許，就不能砍伐。如果必須用木材，但樹又妨礙了地方，就讓凈人（Upasaka，男居士）用魚骨刺，或者用灰汁澆。如果樹已經死了，應該告訴施主說：『這樹已經枯死了，想要用它。』如果施主允許，就可以取用。如果比丘砍伐有花有果的樹，就犯了越比尼罪（違背戒律的罪）。這叫做樹法。

【English Translation】 English version Receiving. If someone says, 'If you don't accept these (beings), I will kill them,' you should say, 'You have already released them yourself.' You should provide water and food to protect them, and not allow other beings to harm them. You must not cut their wings or feathers, nor confine them in cages. If they can fly and walk, and are able to survive on their own, release them and do not restrain them. If you receive (ensnare) beings, you commit a transgression of the Vinaya (rules of discipline). This is called the Dharma of Beings.

The Dharma of Trees. The Buddha was residing in Śrāvastī (舍衛城), at that time, a donor planted Āmra (庵婆羅樹, mango) trees in the Sangha's garden. A certain Bhikṣu (比丘, monk) cut them down to build a house for a Upasaka (居士, layman). After the house was completed, the Upasaka prepared bedding and invited the Sangha for offerings. The donor who had planted the Āmra trees was also present and, upon seeing this, asked, 'Venerable One! Whose house is this?' The Bhikṣu replied, 'This is the house of so-and-so Upasaka.' The donor said, 'Venerable One! Why did you cut down my trees to build a house for him? This house should be considered mine.' Feeling displeased, he went to the Buddha, prostrated himself at the Buddha's feet, stood to one side, and reported all the above matters to the World-Honored One. The Buddha expounded the Dharma, instructed, taught, and gladdened him. The donor again bowed at the Buddha's feet and departed joyfully. The Buddha said, 'Summon that Bhikṣu here.' After the Bhikṣu arrived, the Buddha asked him, 'Did you really do such a thing?' The Bhikṣu replied, 'Indeed, I did.' The Buddha said, 'Why did you cut down flowering and fruit-bearing trees to build a house?' From now on, it is not permitted to cut down flowering and fruit-bearing trees.

Cutting Down Flowering and Fruit-Bearing Trees. Āmra (庵婆羅樹, mango) trees, Jambū (閻浮樹, rose apple) trees, Bilva (毗羅樹, bael fruit) trees, Kapittha (迦毗陀樹, wood apple) trees, Panasa (叵那娑樹, jackfruit) trees, coconut trees, Aśoka (無憂樹) trees, Campaka (瞻婆樹, champak) trees, Kimsuka (枳薩羅樹, flame-of-the-forest) trees, Atimukta (阿提目多樹, honeysuckle) trees—all such flowering and fruit-bearing trees are not permitted to be cut down to build houses. If a tree is old and bears no flowers or fruit, you should tell the donor, 'Long-lived one! This tree is old, and there is a need to build a dwelling to accommodate the Bhikṣus, which would bring blessings.' If the donor permits, you may cut it down; if not, you must not. If wood is necessary but the tree obstructs the land, have a layperson prick it with fish bones or pour ash water on it. If a tree is already dead, you should tell the donor, 'This tree is already dry, and we would like to use it.' If the donor permits, you may take it. If a Bhikṣu cuts down flowering and fruit-bearing trees, he commits a transgression of the Vinaya (rules of discipline). This is called the Dharma of Trees.

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樵木法者，佛住舍衛城爾時聚落邊有精舍，客比丘來斫伐樵薪。舊比丘言：「汝何故斫截我等勤苦種殖？汝客來但逐蔭涼坐，不能助愛護，而狼藉稱意。明日便去，不知我苦。」如是語已，舊比丘乞食去後，客比丘干生合斫，房前積聚然火。舊比丘乞食還見已即言：「汝何故干生合斫積聚然火？」客比丘言：「汝何故自取然火而反遮我？」如是諍已，二比丘往詣佛所，頭面禮足具白上事。佛語諸比丘：「汝不得自取遮他，亦應當護。不得干生合斫，房前積聚然樵薪。」

然法者，然有準則。爾許溫室中然；爾許廚下然；爾許浴室中然；爾許別房中然，當分應從限，不得過取。若然無定限者，多亦無罪。不聽斫濕樹木，應取乾者。僧坊內樹木觀望好者不得斫。山林無主守護者斫無罪。是名樵薪法。

華法者，佛住舍衛城，聚落邊有僧伽藍，時客比丘來取華，舊比丘言：「汝何以取華？我等勤苦種殖守護溉灌，汝客來但逐涼坐，不欲料理，狼藉稱意。明日便去，不知我苦。」如是語已，舊比丘乞食去後，客比丘成華不成華合折，狼藉積置房前。舊比丘乞食還，見花聚即言：「汝何故取華？」客比丘言：「汝何故自取而反遮我？」如是諍已，俱往詣佛具白上事。佛語舊比丘：「汝不得自取遮他，應當愛護。客

【現代漢語翻譯】 現代漢語譯本：樵木法（關於柴薪的規定）：佛陀住在舍衛城時，聚落旁邊有一座精舍。有客居的比丘來砍伐柴薪。原住的比丘說：『你為何砍伐我們辛勤種植的樹木？你作為客人來，只是爲了乘涼休息，不肯幫忙愛護，卻隨意破壞。明天你就要走了，不知道我們的辛苦。』這樣說完后，原住的比丘去乞食。客居的比丘將乾的和生的樹木一起砍伐，在房前堆積起來準備燒火。原住的比丘乞食回來，看到后就說：『你為何將乾的和生的樹木一起砍伐，堆積起來準備燒火？』客居的比丘說：『你為何自己要用柴火，反而阻止我？』就這樣爭吵后，兩位比丘一起去佛陀那裡，頂禮佛足，詳細稟告了事情的經過。佛陀告訴眾比丘：『你們不得自己取用就阻止他人取用，也應當愛護樹木。不得將乾的和生的樹木一起砍伐，在房前堆積起來當柴薪。』 關於燒火的規定：燒火要有準則。規定在溫室中燒多少；在廚房中燒多少；在浴室中燒多少；在各自的房間中燒多少，應當按照規定的限額，不得超過。如果燒火沒有規定的限額，燒多一點也沒有罪過。不準砍伐濕的樹木，應當取用乾燥的樹木。僧伽藍（Samgharama）[僧院]內的樹木，觀賞性好的不得砍伐。山林中沒有主人守護的樹木，砍伐沒有罪過。這叫做樵薪法。 華法（關於花朵的規定）：佛陀住在舍衛城，聚落旁邊有一座僧伽藍（Samgharama）[僧院]。當時有客居的比丘來採摘花朵，原住的比丘說：『你為何採摘花朵？我們辛勤種植、守護、澆灌，你作為客人來，只是爲了乘涼休息，不肯料理，卻隨意破壞。明天你就要走了，不知道我們的辛苦。』這樣說完后，原住的比丘去乞食。客居的比丘將能成花和不能成花的花朵一起折斷，隨意堆放在房前。原住的比丘乞食回來，看到花堆就說：『你為何採摘花朵？』客居的比丘說：『你為何自己要用花，反而阻止我？』就這樣爭吵后，一起去佛陀那裡，詳細稟告了事情的經過。佛陀告訴原住的比丘：『你們不得自己取用就阻止他人取用，應當愛護花朵。

【English Translation】 English version: The Rule on Firewood: When the Buddha was residing in Shravasti (Sravasti), there was a monastery (Vihara) near a village. A visiting Bhikkhu (Bhikkhu) [monk] came to chop firewood. The resident Bhikkhu (Bhikkhu) [monk] said, 'Why are you cutting down the trees that we have diligently planted? As a guest, you only come to enjoy the shade and rest, unwilling to help care for them, yet you destroy them as you please. You will leave tomorrow, not knowing our hardship.' After saying this, the resident Bhikkhu (Bhikkhu) [monk] went to beg for food. The visiting Bhikkhu (Bhikkhu) [monk] chopped both dry and green wood together, piling it up in front of the room to make a fire. The resident Bhikkhu (Bhikkhu) [monk] returned from begging and, seeing this, said, 'Why are you chopping both dry and green wood together and piling it up to make a fire?' The visiting Bhikkhu (Bhikkhu) [monk] said, 'Why do you want to use firewood yourself, yet prevent me from doing so?' After arguing in this way, the two Bhikkhus (Bhikkhus) [monks] went to the Buddha, prostrated at his feet, and reported the matter in detail. The Buddha told the Bhikkhus (Bhikkhus) [monks], 'You must not prevent others from using something just because you want to use it yourself, and you should also protect the trees. You must not chop both dry and green wood together, piling it up in front of the room as firewood.' The rule on burning: Burning should have rules. A certain amount should be burned in the greenhouse; a certain amount should be burned in the kitchen; a certain amount should be burned in the bathroom; a certain amount should be burned in each individual room. One should follow the prescribed limit and not exceed it. If there is no prescribed limit for burning, then there is no fault in burning more. It is not permitted to cut down wet trees; one should take dry ones. Trees inside the Samgharama (Samgharama) [monastery] that are pleasing to look at must not be cut down. There is no fault in cutting down trees in forests that have no owner or guardian. This is called the rule on firewood. The Rule on Flowers: The Buddha was staying in Shravasti (Sravasti), and there was a Samgharama (Samgharama) [monastery] near the village. At that time, a visiting Bhikkhu (Bhikkhu) [monk] came to pick flowers. The resident Bhikkhu (Bhikkhu) [monk] said, 'Why are you picking flowers? We diligently plant, protect, and irrigate them. As a guest, you only come to enjoy the shade and rest, unwilling to take care of them, yet you destroy them as you please. You will leave tomorrow, not knowing our hardship.' After saying this, the resident Bhikkhu (Bhikkhu) [monk] went to beg for food. The visiting Bhikkhu (Bhikkhu) [monk] broke off both flowers that could bloom and those that could not, piling them up haphazardly in front of the room. The resident Bhikkhu (Bhikkhu) [monk] returned from begging and, seeing the pile of flowers, said, 'Why are you picking flowers?' The visiting Bhikkhu (Bhikkhu) [monk] said, 'Why do you want to use flowers yourself, yet prevent me from doing so?' After arguing in this way, they both went to the Buddha and reported the matter in detail. The Buddha told the resident Bhikkhu (Bhikkhu) [monk], 'You must not prevent others from using something just because you want to use it yourself; you should protect the flowers.'

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比丘復不得成不成合折積聚房前。」有五法成就，應拜作分花人。何等五？不隨愛、不隨瞋、不隨癡、不隨怖、知得不得，是名五法。羯磨者應作是說：「大德僧聽！某甲比丘五法成就。若僧時到，僧拜某甲比丘作分花人。如是白。」白一羯磨，乃至「僧忍默然故，是事如是持。」是比丘受羯磨已，應使凈人知花。若花小者，應器量分、若手作準則。若優缽羅花、瞻卜、缽頭摩分陀利，如是等大花應數分。若佛花者，應上佛。若僧花者，隨意供養、若轉易。若花多者可與華鬘家，語言：「汝日日與我爾許鬘，餘者與我爾許直。」得直已得用作別房衣。若前食后食，若猶多者當著無盡財中。是名花法。

果法者，如上花中說。乃至拜羯磨已，當使凈人知。果若細者，當量分、若以手為限。若大者如多羅果、毗羅果、椰子果、娑那沙果、庵婆羅果，如是等當數分。若多者應與販果人，日日應與我爾許果，餘者與我爾許直。得直已應著前食后食中，若猶故多者當著無盡財中。是名果法。

種樹法者，佛住舍衛城，爾時有比丘于僧地中種庵婆羅果，長養成樹，自取其果不令他取。諸比丘言：「汝何故自取遮他？」答言：「我種此樹護令長大。」諸比丘以此因緣往白世尊。佛言：「此種殖有功，聽一年與一樹。」

【現代漢語翻譯】 現代漢語譯本： 『比丘不得促成、不成、合併、拆分、積聚房前之物。』有五種條件成就，應當推舉為分花人。是哪五種？不隨順愛慾、不隨順嗔恚、不隨順愚癡、不隨順恐懼、知道可得與不可得，這稱為五種條件。羯磨者應當這樣說：『大德僧眾請聽！某甲比丘成就了五種條件。如果僧眾認為時機已到，僧眾推舉某甲比丘作為分花人。如是稟白。』稟白一次羯磨，乃至『僧眾容忍默然，所以此事就這樣決定。』這位比丘接受羯磨后，應當讓凈人瞭解花的狀況。如果花很小，應當用器皿量取分配，或者用手作為標準。如果是優缽羅花（睡蓮）、瞻卜花（黃玉蘭）、缽頭摩花（紅蓮花）、分陀利花（白蓮花）等這樣的大花，應當計數分配。如果是佛花，應當供養佛。如果是僧花，可以隨意供養，或者轉賣。如果花很多，可以交給花鬘家（製作花環的人），告訴他們：『你每天給我多少花環，剩下的給我多少錢。』得到的錢可以用來製作別房衣。如果前食（早餐）和后食（晚餐）后還有剩餘，應當放入無盡財中。這稱為花法。

果法，如上面花法中所說。乃至推舉羯磨完畢后，應當讓凈人瞭解水果的狀況。如果水果很小，應當用器皿量取分配，或者用手作為限度。如果水果很大，如多羅果（貝多羅樹的果實）、毗羅果（余甘子）、椰子果、娑那沙果（一種野生果實）、庵婆羅果（芒果），像這些水果應當計數分配。如果水果很多，應當交給販果人，每天應該給我多少水果，剩下的給我多少錢。得到的錢應該放入前食和后食中，如果仍然很多，應當放入無盡財中。這稱為果法。

種樹法：佛陀住在舍衛城時，當時有比丘在僧眾的土地上種植庵婆羅果樹，樹木長大結果后，自己摘取果實不讓其他人摘取。諸位比丘說：『你為什麼自己摘取果實而不讓別人摘取？』他回答說：『我種植這棵樹，保護它長大。』諸位比丘因此將此事稟告世尊。佛陀說：『此人種植有功勞，允許他一年享用一棵樹的果實。』

【English Translation】 English version: 『A Bhikshu (monk) must not bring about, not bring about, combine, split, accumulate things in front of the dwelling.』 There are five qualities that, if achieved, one should be recommended as the flower distributor. What are the five? Not following desire, not following anger, not following delusion, not following fear, knowing what can be obtained and what cannot be obtained, these are called the five qualities. The one performing the Karma (ritual act) should say this: 『Venerable Sangha (monastic community), please listen! Bhikshu so-and-so has achieved the five qualities. If the Sangha deems it the right time, the Sangha recommends Bhikshu so-and-so as the flower distributor. Thus, it is announced.』 Announce the Karma once, up to 『The Sangha tolerates in silence, therefore this matter is thus decided.』 After this Bhikshu has accepted the Karma, he should let the layperson know the condition of the flowers. If the flowers are small, they should be measured and distributed, or use the hand as a standard. If they are large flowers such as Utpala (blue lotus), Champaka (magnolia), Padma (red lotus), Pundarika (white lotus), these kinds of large flowers should be counted and distributed. If they are Buddha flowers, they should be offered to the Buddha. If they are Sangha flowers, they can be offered at will, or resold. If there are many flowers, they can be given to the garland maker, telling them: 『You give me so many garlands every day, and give me so much money for the rest.』 The money obtained can be used to make separate dwelling clothes. If there is still more after the morning meal and evening meal, it should be put into the inexhaustible treasury. This is called the flower method.

The fruit method is as described above in the flower method. Up to the completion of the recommendation Karma, the layperson should be informed of the condition of the fruits. If the fruits are small, they should be measured and distributed, or use the hand as a limit. If the fruits are large, such as Tala fruit (palmyra fruit), Vibhitaka fruit (baheda), coconut, Sanasa fruit (a wild fruit), Amra fruit (mango), these kinds of fruits should be counted and distributed. If there are many fruits, they should be given to the fruit seller, who should give me so many fruits every day, and give me so much money for the rest. The money obtained should be put into the morning meal and evening meal, and if there is still more, it should be put into the inexhaustible treasury. This is called the fruit method.

The tree planting method: When the Buddha was staying in Shravasti, there was a Bhikshu who planted an Amra (mango) tree in the Sangha's land. After the tree grew and bore fruit, he picked the fruits himself and did not allow others to pick them. The Bhikshus said: 『Why do you pick the fruits yourself and not allow others to pick them?』 He replied: 『I planted this tree and protected it until it grew up.』 Therefore, the Bhikshus reported this matter to the World Honored One. The Buddha said: 『This person has merit in planting the tree, allow him to enjoy the fruits of one tree for one year.』

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年法者，若比丘僧地種庵婆羅果樹、閻浮樹，如是比果樹應與一年取。若樹大不欲一年並取者，聽年年取一枝，枝遍則止。若種一園樹者，應與一年，若言：「我欲年取一樹。」亦聽。若種蕪菁、若蔥，如是比菜應與一剪。若種瓜瓠，應與一番熟取。是名種樹法。

治罪法者，有行口行、身口行，身不攝故犯、口不攝故犯，身口不攝故犯，身作、口作、身口作，是名罪法。無罪者，身無行、口無行、身口無行，身攝故不犯、口攝故不犯、身口攝故不犯。身不作、口不作、身口不作，是名非罪。

治罪者，波羅夷罪當云何治？若作俗人、若與作學沙彌、若僧中驅出。僧伽婆尸沙罪云何治？若不覆藏，應行摩那埵、阿浮呵那；覆藏者與別住、行摩那埵、阿浮呵那。尼薩耆者當云何治？隨前物應僧中舍，舍已若上座應頭面作禮執足，若下座應胡跪合掌作如是言：「長老！我犯長衣，已僧中舍；波夜提罪，我今悔過。」應問：「汝見是罪不？」答言：「見。」應語言：「更莫作。」答言：「頂戴持。」波夜提、波羅提提舍尼、越比尼罪，但名差別，亦如是治。是名治罪法。

眾生並種樹、　　薪積與華果、 　種殖聽一年、　　罪非罪治法。 　十二跋渠竟。

滅者有七。何等七？現前比尼、憶

【現代漢語翻譯】 現代漢語譯本：

關於種植的規定：如果比丘在僧團的土地上種植庵婆羅果樹（一種芒果樹）、閻浮樹（蒲桃樹）等類似的果樹，應該允許他們一年採摘一次果實。如果樹很大，不想一年全部採摘完，可以允許他們每年採摘一個樹枝上的果實，直到所有樹枝都採摘完畢為止。如果種植了一整個園子的樹，應該允許他們一年採摘一次。如果他們說：『我想每年採摘一棵樹的果實。』也可以允許。

如果種植蕪菁、蔥等類似的蔬菜，應該允許他們剪割一次。如果種植瓜類，應該允許他們採摘一茬成熟的瓜。這叫做種植的規定。

關於懲治罪過的規定：有些行為是口頭上的，有些是身語上的。因為身體沒有約束而犯戒，因為口語沒有約束而犯戒，因為身語都沒有約束而犯戒。有些是身體所為，有些是口語所為，有些是身語共同所為。這些叫做罪過的種類。沒有罪過的情況是：身體沒有行為，口語沒有行為，身語都沒有行為。因為身體約束而沒有犯戒，因為口語約束而沒有犯戒，因為身語約束而沒有犯戒。有些是身體沒有做，有些是口語沒有說，有些是身語都沒有做。這些叫做沒有罪過。

關於懲治罪過：如果犯了波羅夷罪（斷頭罪），應該如何懲治？應該讓他成為在家居士，或者讓他做沙彌（見習僧人），或者從僧團中驅逐出去。如果犯了僧伽婆尸沙罪（僅次於波羅夷的重罪），應該如何懲治？如果沒有隱瞞罪行，應該進行摩那埵（懺悔期）、阿浮呵那（恢復清凈）的儀式；如果隱瞞了罪行，要給予別住（隔離生活）、行摩那埵（懺悔期）、阿浮呵那（恢復清凈）的懲罰。如果犯了尼薩耆罪（捨墮罪），應該如何懲治？應該把之前獲得的物品在僧團中捨棄，捨棄之後，如果是上座比丘，應該頭面禮拜，執持其足；如果是下座比丘，應該胡跪合掌，這樣說：『長老！我犯了長衣罪，已經在僧團中捨棄；波夜提罪（單墮罪），我現在懺悔。』應該問：『你看到這個罪過嗎？』回答說：『看到了。』應該說：『不要再犯了。』回答說：『謹遵教誨。』波夜提罪（單墮罪）、波羅提提舍尼罪（向彼悔罪）、越比尼罪（眾學法罪），只是名稱不同，也像這樣懲治。這叫做懲治罪過的規定。

眾生以及種植樹木， 　　柴薪堆積以及花果， 　　種植允許一年採摘， 　　罪與非罪的懲治方法。 　　第十二跋渠結束。

滅諍的方法有七種。哪七種？現前比尼（當面解決爭端）、憶 English version:

Concerning the rules for planting: If a Bhikkhu (Buddhist monk) plants Ambala fruit trees (a type of mango tree), Jambū trees (rose-apple trees), or similar fruit trees on Sangha (monastic community) land, they should be allowed to harvest the fruit once a year. If the tree is large and they do not wish to harvest all the fruit in one year, they may be allowed to harvest the fruit from one branch each year until all the branches have been harvested. If they plant an entire garden of trees, they should be allowed to harvest once a year. If they say, 'I wish to harvest the fruit from one tree each year,' they may also be allowed.

If they plant turnips, onions, or similar vegetables, they should be allowed to cut them once. If they plant gourds, they should be allowed to harvest one crop of mature gourds. This is called the rule for planting.

Concerning the rules for dealing with offenses: Some actions are verbal, some are physical and verbal. Offenses are committed because the body is not restrained, because speech is not restrained, or because neither body nor speech is restrained. Some are done by the body, some are done by speech, and some are done by both body and speech. These are called types of offenses. There is no offense when there is no action of the body, no action of speech, and no action of either body or speech. There is no offense because the body is restrained, because speech is restrained, or because both body and speech are restrained. Some are not done by the body, some are not spoken by speech, and some are not done by either body or speech. These are called non-offenses.

Concerning the dealing with offenses: How should a Pārājika (defeat) offense be dealt with? They should be made a layperson, or made a Śrāmaṇera (novice monk), or expelled from the Sangha. How should a Saṃghādisesa (formal meeting) offense be dealt with? If the offense was not concealed, Maṇatta (probation) and Abbhāna (reinstatement) should be performed; if the offense was concealed, Parivāsa (period of penance), Maṇatta (probation), and Abbhāna (reinstatement) should be given. How should a Nissaggiya Pācittiya (forfeiture and expiation) offense be dealt with? The previously obtained item should be forfeited in the Sangha. After forfeiting, if it is a senior Bhikkhu, they should bow their head and hold their feet; if it is a junior Bhikkhu, they should kneel with palms together and say, 'Venerable Sir! I have committed the offense of having an extra robe, and I have forfeited it in the Sangha; I now confess the Pācittiya (expiation) offense.' They should be asked, 'Do you see this offense?' They should answer, 'I see it.' They should be told, 'Do not do it again.' They should answer, 'I will uphold it with reverence.' Pācittiya (expiation), Pāṭidesanīya (confession), and Sekhiya (training) offenses are only different in name, and are dealt with in the same way. This is called the rule for dealing with offenses.

Beings and planting trees, Accumulating firewood and flowers and fruits, Planting is allowed to be harvested once a year, The method of dealing with offenses and non-offenses. The twelfth Bhikkhu ends.

There are seven ways to settle disputes. What are the seven? Sammukhā-vinaya (settlement in the presence of), Sati-

【English Translation】 Concerning the rules for planting: If a Bhikkhu (Buddhist monk) plants Ambala fruit trees (a type of mango tree), Jambū trees (rose-apple trees), or similar fruit trees on Sangha (monastic community) land, they should be allowed to harvest the fruit once a year. If the tree is large and they do not wish to harvest all the fruit in one year, they may be allowed to harvest the fruit from one branch each year until all the branches have been harvested. If they plant an entire garden of trees, they should be allowed to harvest once a year. If they say, 'I wish to harvest the fruit from one tree each year,' they may also be allowed. If they plant turnips, onions, or similar vegetables, they should be allowed to cut them once. If they plant gourds, they should be allowed to harvest one crop of mature gourds. This is called the rule for planting. Concerning the rules for dealing with offenses: Some actions are verbal, some are physical and verbal. Offenses are committed because the body is not restrained, because speech is not restrained, or because neither body nor speech is restrained. Some are done by the body, some are done by speech, and some are done by both body and speech. These are called types of offenses. There is no offense when there is no action of the body, no action of speech, and no action of either body or speech. There is no offense because the body is restrained, because speech is restrained, or because both body and speech are restrained. Some are not done by the body, some are not spoken by speech, and some are not done by either body or speech. These are called non-offenses. Concerning the dealing with offenses: How should a Pārājika (defeat) offense be dealt with? They should be made a layperson, or made a Śrāmaṇera (novice monk), or expelled from the Sangha. How should a Saṃghādisesa (formal meeting) offense be dealt with? If the offense was not concealed, Maṇatta (probation) and Abbhāna (reinstatement) should be performed; if the offense was concealed, Parivāsa (period of penance), Maṇatta (probation), and Abbhāna (reinstatement) should be given. How should a Nissaggiya Pācittiya (forfeiture and expiation) offense be dealt with? The previously obtained item should be forfeited in the Sangha. After forfeiting, if it is a senior Bhikkhu, they should bow their head and hold their feet; if it is a junior Bhikkhu, they should kneel with palms together and say, 'Venerable Sir! I have committed the offense of having an extra robe, and I have forfeited it in the Sangha; I now confess the Pācittiya (expiation) offense.' They should be asked, 'Do you see this offense?' They should answer, 'I see it.' They should be told, 'Do not do it again.' They should answer, 'I will uphold it with reverence.' Pācittiya (expiation), Pāṭidesanīya (confession), and Sekhiya (training) offenses are only different in name, and are dealt with in the same way. This is called the rule for dealing with offenses. Beings and planting trees, Accumulating firewood and flowers and fruits, Planting is allowed to be harvested once a year, The method of dealing with offenses and non-offenses. The twelfth Bhikkhu ends. There are seven ways to settle disputes. What are the seven? Sammukhā-vinaya (settlement in the presence of), Sati-

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念比尼、不癡比尼、自言比尼、覓罪相比尼、多覓比尼、草布地比尼，是名滅。

諍事者，四諍事。何等四？相言諍、誹謗諍、罪諍、常所行事諍，是名四滅諍事。

調伏者，折伏羯磨、不語羯磨、驅出羯磨、發喜羯磨、舉羯磨、別住羯磨，是名調伏。

調伏事者，五眾罪：波羅夷、僧伽婆尸沙、波夜提、波羅提提舍尼、越比尼罪。是名調伏事。

聽法者，佛住舍衛城，爾時諸比丘白佛言：「世尊！聽我作草屋不？」佛言：「聽。」「如是作壁、作戶扇、作戶楣格、作白泥、作五種畫不？」佛言：「聽。」佛告諸比丘：「如過去世，時有王名曰吉利，為迦葉佛作精舍，一重、二重乃至七重，雕文刻鏤、種種彩畫，唯除男女和合像。」種種者，所謂長老比丘像、葡萄蔓、摩竭魚、鵝像、死屍之像、山林像，如是比一切是名五種畫。

佛住舍衛城聽作房，毗舍離聽乳酪酥，曠野聽魚肉，如是一切聽、一切制皆在八大城：一、舍衛；二、沙祇；三、瞻婆；四、波羅柰；五、拘睒彌；六、毗舍離；七、王舍城；八、迦毗羅衛。是九部經若忘說處者，是八大城趣舉一，即名是處世尊所印，是名聽法。

涂面油者，佛住舍衛城，爾時精舍中檀越飯僧。時難陀、優波難陀聞揵椎鳴方以油涂面，

【現代漢語翻譯】 現代漢語譯本：念比尼（憶念毗尼）、不癡比尼（不癡狂毗尼）、自言比尼（自說毗尼）、覓罪相比尼（尋求罪相比尼）、多覓比尼（多方尋求毗尼）、草布地比尼（以草覆蓋地面毗尼），這些被稱為滅諍的方法。

諍事有四種。是哪四種呢？相言諍（互相爭論）、誹謗諍（互相誹謗）、罪諍（互相指責罪過）、常所行事諍（對日常行為的爭論），這被稱為四種滅諍之事。

調伏的方法包括：折伏羯磨（折服羯磨）、不語羯磨（不語羯磨）、驅出羯磨（驅逐羯磨）、發喜羯磨（使歡喜羯磨）、舉羯磨（舉罪羯磨）、別住羯磨（別住羯磨），這些被稱為調伏。

調伏的事項包括五眾罪：波羅夷（斷頭罪）、僧伽婆尸沙（僧殘罪）、波夜提（單墮罪）、波羅提提舍尼（悔過罪）、越比尼罪（違越毗尼罪）。這些被稱為調伏的事項。

關於聽法，佛陀住在舍衛城時，眾比丘問佛陀：『世尊！我們可以建造草屋嗎？』佛陀說：『可以。』『那麼，可以做墻壁、門扇、門楣、涂白泥、畫五種圖畫嗎？』佛陀說：『可以。』佛陀告訴眾比丘：『過去世，有一位國王名叫吉利，為迦葉佛建造精舍，有一重、二重乃至七重，雕刻花紋、繪製各種彩畫，唯獨不能畫男女和合的影象。』各種圖畫包括：長老比丘像、葡萄蔓、摩竭魚（一種海獸）、鵝像、死屍之像、山林像，這些都屬於五種圖畫。

佛陀住在舍衛城時允許建造房屋，住在毗舍離時允許食用乳酪酥，住在曠野時允許食用魚肉，所有這些允許和禁止都發生在八大城市：一、舍衛城；二、沙祇城；三、瞻婆城；四、波羅柰城；五、拘睒彌城；六、毗舍離城；七、王舍城；八、迦毗羅衛城。這九部經如果忘記了宣說的地點，只要提到這八大城市中的一個，就表示是世尊所印可的地方，這被稱為聽法。

關於涂面油，佛陀住在舍衛城時，精舍中的施主供養僧眾齋飯。當時，難陀、優波難陀聽到敲楗椎的聲音才開始用油涂面。

【English Translation】 English version: 'Nen Bini' (Recollection of Vinaya), 'Bu Chi Bini' (Non-deluded Vinaya), 'Zi Yan Bini' (Self-speaking Vinaya), 'Mi Zui Xiang Bini' (Seeking Faults Vinaya), 'Duo Mi Bini' (Extensively Seeking Vinaya), 'Cao Bu Di Bini' (Grass Covering Ground Vinaya), these are called methods of extinguishing disputes.

There are four kinds of disputes. What are the four? 'Xiang Yan Zheng' (Mutual Argument), 'Fei Bang Zheng' (Mutual Slander), 'Zui Zheng' (Mutual Accusation of Offenses), 'Chang Suo Xing Shi Zheng' (Disputes over Daily Conduct), these are called the four kinds of extinguishing disputes.

Methods of subduing include: 'Zhe Fu Jiemo' (Subduing Karma), 'Bu Yu Jiemo' (Silent Karma), 'Qu Chu Jiemo' (Expulsion Karma), 'Fa Xi Jiemo' (Generating Joy Karma), 'Ju Jiemo' (Accusation Karma), 'Bie Zhu Jiemo' (Separate Residence Karma), these are called subduing.

Matters of subduing include the five major offenses: 'Poluoyi' (Parajika, defeat), 'Sengqieposhisha' (Sanghavasesa, formal meeting), 'Boyeti' (Payantika, expiation), 'Poluotitishisheni' (Patidesaniya, confession), 'Yue Bini Zui' (Offense of Transgressing Vinaya). These are called matters of subduing.

Regarding hearing the Dharma, when the Buddha was staying in Shravasti, the monks asked the Buddha: 'World Honored One! May we build grass huts?' The Buddha said: 'You may.' 'Then, may we make walls, door panels, lintels, apply white mud, and paint five kinds of pictures?' The Buddha said: 'You may.' The Buddha told the monks: 'In the past, there was a king named Jili, who built a monastery for Kashyapa Buddha, with one, two, or even seven stories, carved with patterns and painted with various colors, except for images of men and women uniting.' The various pictures include: images of elder monks, grape vines, Makara (a sea creature), goose images, images of corpses, and images of mountains and forests. All these belong to the five kinds of paintings.

When the Buddha was staying in Shravasti, building houses was permitted; when staying in Vaishali, consuming cheese and ghee was permitted; when staying in the wilderness, consuming fish and meat was permitted. All these permissions and prohibitions occurred in the eight great cities: 1. Shravasti; 2. Saketa; 3. Champa; 4. Varanasi; 5. Kausambi; 6. Vaishali; 7. Rajagriha; 8. Kapilavastu. If the location of the preaching of these nine parts of the scriptures is forgotten, mentioning any one of these eight great cities indicates that it is a place approved by the World Honored One. This is called hearing the Dharma.

Regarding applying oil to the face, when the Buddha was staying in Shravasti, the patrons in the monastery were offering food to the monks. At that time, Nanda and Upananda only started applying oil to their faces when they heard the sound of the gavel.

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住不時出故，為檀越所嫌。諸比丘以是因緣往白世尊。佛言：「喚是比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今已后不聽油涂面。」

油者，胡麻油、大麻油、阿提目多華油、瞻婆花油，如是等比香油，為好故涂面者，越比尼罪。若洗浴時得用油，若澡豆屑末、涂足油著手，得用拭面無罪。是名油法。

粉法者，佛住舍衛城，爾時祇洹精舍有檀越設供飯僧，時六群比丘聞揵椎鳴，方以粉拭面，不時出，為檀越所嫌。諸比丘以是因緣往白世尊，乃至佛言：「從今日後不聽比丘以粉拭面。」

粉者，摩那石粉、鉛錫粉如是比。若為好故，乃至赤土涂面，越比尼罪。若面有瘡、癰痤腫起，得涂無罪。涂時不得在眾人中，當在屏處。是名粉法。

刷法者，佛住舍衛城，乃至六群比丘刷頭，住不時出，為檀越所嫌。諸比丘以是因緣往白世尊，乃至佛言：「不聽比丘用刷刷頭。」

刷者，毛刷、草刷、草根刷，如是比下至手刷，為好故，越比尼罪。若剃髮已得手摩無罪。是名刷法。

梳法者，佛住舍衛城，世尊制戒，不聽用刷。時有檀越飯僧，難陀、優波難陀聞揵椎鳴方以梳梳頭，而住不時得出，為檀越所嫌，乃至佛言：「不聽用梳。」

梳者，牙梳

【現代漢語翻譯】 現代漢語譯本 有比丘因為經常遲到，被施主嫌棄。眾比丘因此事稟告世尊。佛說：『把那位比丘叫來。』叫來后，佛問比丘：『你確實如此嗎？』回答說：『確實如此。』佛說：『從今以後不允許用油涂面。』

油，指的是胡麻油、大麻油、阿提目多華油（Atimuttaka，一種花名）和瞻婆花油（Champaka，一種花名）等香油。如果爲了美觀而涂面，就犯了比尼罪（Vinaya，戒律）。如果洗浴時可以使用油，或者使用澡豆屑末、涂足油時沾到手上，可以用其擦面，沒有罪過。這叫做油法。

粉法，佛住在舍衛城（Śrāvastī）。當時，祇洹精舍（Jetavana Vihara）有施主設齋供養僧眾，六群比丘聽到犍椎（Ghaṇṭā，報時器）聲響，才開始用粉擦面，因此遲到，被施主嫌棄。眾比丘因此事稟告世尊，乃至佛說：『從今以後不允許比丘用粉擦面。』

粉，指的是摩那石粉（Manahsila，一種礦物）、鉛錫粉等。如果爲了美觀，甚至用赤土涂面，就犯了比尼罪。如果面上有瘡、癰、痤瘡或腫起，可以使用，沒有罪過。塗抹時不得在眾人面前，應當在隱蔽之處。這叫做粉法。

刷法，佛住在舍衛城，乃至六群比丘用刷子刷頭，因此遲到，被施主嫌棄。眾比丘因此事稟告世尊，乃至佛說：『不允許比丘用刷子刷頭。』

刷子，指的是毛刷、草刷、草根刷等，甚至用手刷，如果爲了美觀，就犯了比尼罪。如果剃髮后可以用手摩擦，沒有罪過。這叫做刷法。

梳法，佛住在舍衛城，世尊制定戒律，不允許使用刷子。當時有施主供養僧眾，難陀（Nanda）、優波難陀（Upananda）聽到犍椎聲響才開始用梳子梳頭，因此遲到，被施主嫌棄，乃至佛說：『不允許使用梳子。』

梳子，指的是牙梳。

【English Translation】 English version A certain Bhikshu (monk) was often late, and was disliked by the donors (Dānavati). The Bhikshus (monks) reported this matter to the World-Honored One (Bhagavan). The Buddha said, 'Summon that Bhikshu.' After he arrived, the Buddha asked the Bhikshu, 'Is this true?' He replied, 'It is true.' The Buddha said, 'From now on, it is not permitted to apply oil to the face.'

'Oil' refers to sesame oil, hemp oil, Atimuttaka (a type of flower) oil, Champaka (a type of flower) oil, and other fragrant oils. If one applies oil to the face for the sake of beauty, it is a violation of the Vinaya (rules of conduct). If oil is used during bathing, or if one gets oil on the hands while using soap powder or applying oil to the feet, one may wipe the face without offense. This is called the rule of oil.

The rule of powder: The Buddha was residing in Śrāvastī. At that time, a donor at Jetavana Vihara was providing a meal for the Sangha (monastic community). The group of six Bhikshus heard the sound of the Ghaṇṭā (bell) and began applying powder to their faces, causing them to be late and disliked by the donors. The Bhikshus reported this matter to the World-Honored One, and the Buddha said, 'From this day forward, it is not permitted for Bhikshus to apply powder to their faces.'

'Powder' refers to Manahsila (realgar, a mineral) powder, lead-tin powder, and the like. If it is for the sake of beauty, even applying red earth to the face is a violation of the Vinaya. If there are sores, boils, acne, or swelling on the face, it is permitted to apply powder without offense. When applying powder, one should not do so in public, but in a secluded place. This is called the rule of powder.

The rule of brush: The Buddha was residing in Śrāvastī, and the group of six Bhikshus were brushing their hair, causing them to be late and disliked by the donors. The Bhikshus reported this matter to the World-Honored One, and the Buddha said, 'It is not permitted for Bhikshus to use a brush to brush their hair.'

'Brush' refers to hair brushes, grass brushes, grass root brushes, and even using one's hand as a brush. If it is for the sake of beauty, it is a violation of the Vinaya. If one has shaved their head, it is permitted to rub it with the hand without offense. This is called the rule of brush.

The rule of comb: The Buddha was residing in Śrāvastī. The World-Honored One established a precept forbidding the use of brushes. At that time, a donor was providing a meal for the Sangha. Nanda and Upananda heard the sound of the Ghaṇṭā and began combing their hair, causing them to be late and disliked by the donors. The Buddha said, 'It is not permitted to use a comb.'

'Comb' refers to ivory combs.

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、骨梳、角梳、木梳，如是比一切梳不聽用，下至以手梳頭，為好故，越比尼罪。是名梳法。

髮簪者，佛住舍衛城，世尊制戒不得用梳，乃至六群比丘用簪搔頭，不時得出，為檀越所嫌，乃至佛言：「不聽用簪。」

簪者，金銀、銅鐵、鍮石、牙骨角、竹木，如是比一切不聽，乃至以豪豬獵，為好故用刷頭，越比尼罪。若手已凈，頭故癢者，得持物搔。是名簪法。

七滅並滅事、　　調伏調伏事、 　聽法油涂面、　　粉刷梳以簪。 　十三跋渠竟。

塔法者，佛住拘薩羅國遊行，時有婆羅門耕地，見世尊行過，持牛杖住地禮佛。世尊見已便發微笑，諸比丘白佛：「何因緣笑？唯愿欲聞。」佛告諸比丘：「是婆羅門今禮二世尊。」諸比丘白佛言：「何等二佛？」佛告比丘：「禮我，當其杖下有迦葉佛塔。」諸比丘白佛：「愿見迦葉佛塔。」佛告比丘：「汝從此婆羅門索土塊並是地。」諸比丘即便索之，時婆羅門便與之。得已，爾時世尊即現出迦葉佛七寶塔，高一由旬、面廣半由延。婆羅門見已即便白佛言：「世尊！我姓迦葉，是我迦葉塔。」爾時世尊即于彼處作迦葉佛塔。諸比丘白佛言：「世尊！我得授泥不？」佛言：「得授。」即時說偈言：

「真金百千擔，　　持用行佈施， 　不如

【現代漢語翻譯】 現代漢語譯本：骨梳、角梳、木梳，像這樣的所有梳子都不允許使用，甚至用手梳頭，如果爲了好看而這樣做，就觸犯了比丘尼罪。這叫做梳子的規定。

髮簪的規定：佛陀住在舍衛城（Śrāvastī），世尊制定戒律不得使用梳子，後來六群比丘（Chabbaggiya）用髮簪搔頭，不方便及時取出，被施主嫌棄，乃至佛陀說：『不允許使用髮簪。』

髮簪，包括金、銀、銅、鐵、黃銅、石頭、象牙、骨頭、角、竹子、木頭，像這樣的所有材料都不允許使用，甚至用豪豬刺來刷頭，如果爲了好看而這樣做，就觸犯了比丘尼罪。如果手已經乾淨，但頭仍然癢，可以拿東西搔。這叫做髮簪的規定。

七滅諍法和滅諍事，調伏法和調伏事，允許塗油聽法，粉刷、梳頭和使用髮簪。十三跋渠（Vagga）結束。

佛塔的規定：佛陀住在拘薩羅國（Kosala），當時有個婆羅門耕地，看見世尊走過，拿著牛杖站在地上禮佛。世尊看見后便發出微笑，眾比丘問佛：『是什麼因緣讓您微笑？希望能夠聽聞。』佛告訴眾比丘：『這位婆羅門現在禮敬兩位世尊。』眾比丘問佛：『哪兩位佛？』佛告訴比丘：『他禮敬我，而且他的杖下有迦葉佛（Kāśyapa Buddha）的佛塔。』眾比丘問佛：『希望能夠見到迦葉佛的佛塔。』佛告訴比丘：『你們向這位婆羅門索要土塊和這塊地。』眾比丘便向他索要，當時婆羅門便給了他們。得到后，當時世尊就顯現出迦葉佛的七寶塔，高一由旬（Yojana，古代印度長度單位），面寬半由旬。婆羅門看見后便對佛說：『世尊！我姓迦葉，這是我迦葉的塔。』當時世尊就在那個地方建造了迦葉佛塔。眾比丘問佛：『世尊！我們可以授泥嗎？』佛說：『可以授泥。』即時說了偈語：

『即使拿成百上千擔真金，用來行佈施，不如'

【English Translation】 English version: Bone combs, horn combs, wooden combs, all such combs are not allowed to be used, even using hands to comb hair, if done for the sake of beauty, it constitutes a Bhikkhuni offense. This is called the rule of combs.

The rule of hairpins: The Buddha was residing in Śrāvastī. The World-Honored One established the precept that combs should not be used. Later, the Six Group Bhikkhus (Chabbaggiya) used hairpins to scratch their heads, which was inconvenient to remove in time, and were disliked by the donors, to the point that the Buddha said: 'Hairpins are not allowed to be used.'

Hairpins, including gold, silver, copper, iron, brass, stone, ivory, bone, horn, bamboo, wood, all such materials are not allowed to be used, even using porcupine quills to brush the head, if done for the sake of beauty, it constitutes a Bhikkhuni offense. If the hands are already clean, but the head is still itchy, one may use something to scratch. This is called the rule of hairpins.

The seven ways to settle disputes and the matters of settling disputes, the rules of subduing and the matters of subduing, allowing oiling the face and listening to the Dharma, powdering, combing hair, and using hairpins. The thirteenth Vagga ends.

The rule of Stupas: The Buddha was residing in Kosala. At that time, there was a Brahmin plowing the land, who saw the World-Honored One passing by, and stood on the ground with his ox-staff to pay homage to the Buddha. The World-Honored One saw this and smiled. The Bhikkhus asked the Buddha: 'What is the cause and condition for your smile? We wish to hear it.' The Buddha told the Bhikkhus: 'This Brahmin is now paying homage to two World-Honored Ones.' The Bhikkhus asked the Buddha: 'Which two Buddhas?' The Buddha told the Bhikkhus: 'He is paying homage to me, and under his staff is the Stupa of Kāśyapa Buddha.' The Bhikkhus asked the Buddha: 'We wish to see the Stupa of Kāśyapa Buddha.' The Buddha told the Bhikkhus: 'You should ask this Brahmin for a clod of earth and this land.' The Bhikkhus then asked him for it, and the Brahmin gave it to them. After obtaining it, at that time the World-Honored One manifested the seven-jeweled Stupa of Kāśyapa Buddha, which was one Yojana (ancient Indian unit of length) high and half a Yojana wide. The Brahmin saw this and said to the Buddha: 'World-Honored One! My surname is Kāśyapa, this is my Kāśyapa's Stupa.' At that time, the World-Honored One built the Stupa of Kāśyapa Buddha in that place. The Bhikkhus asked the Buddha: 'World-Honored One! May we apply mud?' The Buddha said: 'You may apply mud.' Immediately he spoke the verse:

'Even taking hundreds of thousands of loads of true gold, and using it to perform almsgiving, it is not as good as'

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一團泥，　　敬心治佛塔。」

爾時世尊自起迦葉佛塔，下基四方周匝欄楯，圓起二重、方牙四出，上施槃蓋長表輪相。佛言：「作塔法應如是。」塔成已，世尊敬過去佛故，便自作禮。諸比丘白佛言：「世尊！我等得作禮不？」佛言：「得。」即說偈言：

「人等百千金，　　持用行佈施， 　不如一善心，　　恭敬禮佛塔。」

爾時世人聞世尊作塔，持香華來奉世尊。世尊恭敬過去佛故，即受華香持供養塔。諸比丘白佛言：「我等得供養不？」佛言：「得。」即說偈言：

「百千車真金，　　持用行佈施， 　不如一善心，　　華香供養塔。」

爾時大眾雲集，佛告舍利弗：「汝為諸人說法。」佛即說偈言：

「百千閻浮提，　　滿中真金施， 　不如一法施，　　隨順令修行。」

爾時坐中有得道者，佛即說偈言：

「百千世界中，　　滿中真金施， 　不如一法施，　　隨順見真諦。」

爾時婆羅門得不壞信，即于塔前飯佛及僧。時波斯匿王聞世尊造迦葉佛塔，即敕載七百車磚來詣佛所，頭面禮足白佛言：「世尊！我欲廣作此塔，為得不？」佛言：「得。」佛告大王：「過去世時，迦葉佛般泥洹時，有王名吉利，欲作七寶塔。時有臣白王言：『未來世當有非法人出，

【現代漢語翻譯】 現代漢語譯本： 『一團泥，虔誠地用來修繕佛塔。』

當時，世尊親自開始修繕迦葉佛塔（Kashyapa Buddha Stupa），奠定地基，四面環繞欄楯，建成兩層圓形結構，四角突出，上方設定槃蓋（槃蓋，一種塔頂的裝飾）和長長的表輪相（表輪相，塔頂的另一種裝飾）。佛說：『建造佛塔的方法應當如此。』佛塔建成后，世尊爲了尊敬過去的佛，便親自作禮。眾比丘問佛：『世尊！我們可以作禮嗎？』佛說：『可以。』於是說了偈語：

『人們用成百上千的金子，用來行佈施，不如以一顆善良的心，恭敬地禮拜佛塔。』

當時，世人聽說世尊修繕佛塔，便拿著香和花來供奉世尊。世尊恭敬過去的佛，便接受鮮花和香，用來供養佛塔。眾比丘問佛：『我們可以供養嗎？』佛說：『可以。』於是說了偈語：

『用成百上千車的真金，用來行佈施，不如以一顆善良的心，用鮮花和香供養佛塔。』

當時，大眾聚集在一起，佛告訴舍利弗（Sariputra）：『你為眾人說法。』佛於是說了偈語：

『用成百上千個閻浮提（Jambudvipa，指我們所居住的這個世界）裝滿真金來佈施，不如一次法佈施，隨順眾生令其修行。』

當時，座位中有人證得了道果，佛於是說了偈語：

『在成百上千個世界中，裝滿真金來佈施，不如一次法佈施，隨順眾生使其得見真諦。』

當時，一位婆羅門（Brahmin）獲得了不壞的信心，便在塔前供養佛和僧眾齋飯。當時，波斯匿王（King Pasenadi）聽說世尊建造迦葉佛塔，便下令用七百車磚運到佛所在的地方，頭面頂禮佛足，稟告佛說：『世尊！我想要擴建這座塔，可以嗎？』佛說：『可以。』佛告訴大王：『過去世時，迦葉佛般涅槃（Parinirvana，指圓寂）時，有一位國王名叫吉利（King Kili），想要建造一座七寶塔。當時有一位大臣對國王說：「未來世將有不守法度的人出現，』

【English Translation】 English version: 'A lump of clay, used with reverence to repair a Buddha Stupa (Buddha Stupa, a Buddhist monument).'

At that time, the World-Honored One personally began to repair the Kashyapa Buddha Stupa (Kashyapa Buddha Stupa), laying the foundation, surrounding it with railings on all four sides, building a two-layered circular structure with square teeth protruding from the four corners, and placing a 'pán gài' (槃蓋, a type of decoration for the top of a pagoda) and a long 'biǎo lún xiāng' (表輪相, another decoration for the top of a pagoda) on top. The Buddha said, 'The method of building a stupa should be like this.' After the stupa was completed, the World-Honored One, out of respect for the Buddhas of the past, personally paid homage. The Bhikshus (Bhikshus, Buddhist monks) asked the Buddha, 'World-Honored One! May we pay homage?' The Buddha said, 'You may.' Then he spoke a verse:

'People use hundreds of thousands of gold coins to perform acts of charity, but it is not as good as using a kind heart to respectfully worship the Buddha Stupa.'

At that time, people heard that the World-Honored One was repairing the stupa, so they brought incense and flowers to offer to the World-Honored One. The World-Honored One, out of respect for the Buddhas of the past, accepted the flowers and incense to offer to the stupa. The Bhikshus asked the Buddha, 'May we make offerings?' The Buddha said, 'You may.' Then he spoke a verse:

'Using hundreds of thousands of carts of pure gold to perform acts of charity is not as good as using a kind heart to offer flowers and incense to the stupa.'

At that time, the assembly gathered together, and the Buddha said to Sariputra (Sariputra), 'You should preach the Dharma (Dharma, Buddhist teachings) for the people.' The Buddha then spoke a verse:

'Using hundreds of thousands of Jambudvipas (Jambudvipa, the world we live in) filled with pure gold to give as alms is not as good as a single Dharma offering, conforming to sentient beings and causing them to cultivate.'

At that time, there were those in the assembly who attained the Path, and the Buddha then spoke a verse:

'In hundreds of thousands of worlds, filling them with pure gold to give as alms is not as good as a single Dharma offering, conforming to sentient beings and enabling them to see the true meaning.'

At that time, a Brahmin (Brahmin) obtained indestructible faith and offered food to the Buddha and the Sangha (Sangha, Buddhist community) in front of the stupa. At that time, King Pasenadi (King Pasenadi) heard that the World-Honored One was building the Kashyapa Buddha Stupa, so he ordered seven hundred carts of bricks to be brought to the place where the Buddha was, and he prostrated himself at the Buddha's feet, reporting to the Buddha, 'World-Honored One! I want to expand this stupa, may I?' The Buddha said, 'You may.' The Buddha told the Great King, 'In the past, when Kashyapa Buddha entered Parinirvana (Parinirvana, the final nirvana), there was a king named Kili (King Kili) who wanted to build a seven-jeweled stupa. At that time, a minister said to the king, "In the future, there will be those who do not uphold the Dharma appearing,"

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當破此塔得重罪。唯愿王當以磚作、金銀覆上，若取金銀者塔故在得全。』王即如臣言以磚作、金薄覆上，高一由延、面廣半由延，銅作欄楯，經七年七月七日乃成。作成已香華供養及比丘僧。」波斯匿王白佛言：「彼王福德多有珍寶，我今當作不及彼王。」即便作，經七月七日乃成，成已供養佛比丘僧。

作塔法者，下基四方周匝欄楯，圓起二重、方牙四出，上施槃蓋長表輪相。若言：「世尊已除貪慾瞋恚愚癡，用是塔為？」得越比尼罪，業報重故。是名塔法。

塔事者，起僧伽藍時，先預度好地作塔處，塔不得在南、不得在西，應在東、應在北。不得僧地侵佛地，佛地不得侵僧地。若塔近死屍林，若狗食殘持來污地，應作垣墻。應在西、若南作僧坊，不得使僧地水流入佛地、佛地水得流入僧地。塔應在高顯處作，不得在塔院中浣染、曬衣、著革屣、覆頭、覆肩、涕唾地。若作是言：「世尊貪慾瞋恚愚癡已除，用是塔為？」得越比尼罪，業報重。是名塔事。

塔龕者，爾時波斯匿王往詣佛所，頭面禮足白佛言：「世尊！我等為迦葉佛作塔，得作龕不？」佛言：「得。過去世時，迦葉佛般泥洹后，吉利王為佛起塔，四面作龕，上作師子象種種彩畫，前作欄楯安置花處，龕內懸繒幡蓋。」若人言：「

【現代漢語翻譯】 現代漢語譯本：當破壞這座塔會得到很重的罪過。只希望大王您用磚建造，用金銀覆蓋其上，如果有人取走金銀，塔仍然存在，可以保全。』國王就按照大臣所說，用磚建造，用金箔覆蓋其上，高一由延（Yojana，古印度長度單位，約合7-9英里），面廣半由延，用銅製作欄楯，經過七年七月七日才完成。完成後用香花供養以及比丘僧。」波斯匿王（Prasenajit，古印度拘薩羅國國王）對佛說：「那位國王福德深厚，擁有很多珍寶，我現在所作的恐怕不及那位國王。」即便如此，他還是開始建造，經過七月七日才完成，完成後供養佛和比丘僧。

建造塔的方法是，先打好地基，四方周圍設定欄楯，圓形向上建造兩層，方形牙狀結構向四面伸出，上面設定槃蓋（Pānaka，塔頂的覆蓋物）、長表（一種裝飾）和輪相（Chakra，法輪）。如果有人說：『世尊（Bhagavan，佛的尊稱）已經去除貪慾、瞋恚、愚癡，要這塔有什麼用？』會犯越比尼罪（atikrama，違越戒律的罪過），因為業報很重。這叫做建造塔的方法。

關於塔的事宜，建造僧伽藍（Saṃghārāma，僧院）時，先預先測量好土地，確定建造塔的位置，塔不能建在南方，也不能建在西方，應該建在東方，應該建在北方。不能讓僧地的範圍侵佔佛地，佛地的範圍也不能侵佔僧地。如果塔靠近死屍林，或者有狗吃了殘食后帶來污穢的地方，應該建造圍墻。僧房應該建在西邊或南邊，不能讓僧地的水流入佛地，佛地的水可以流入僧地。塔應該在高顯的地方建造，不能在塔院中洗滌、染色、晾曬衣服、穿鞋子、遮蓋頭部、遮蓋肩膀、吐痰。如果有人說：『世尊已經去除貪慾、瞋恚、愚癡，要這塔有什麼用？』會犯越比尼罪，業報很重。這叫做關於塔的事宜。

關於塔龕（Tāpa-khāṇa，塔的壁龕），當時波斯匿王前往佛陀處，頭面頂禮佛足，對佛說：『世尊！我們為迦葉佛（Kāśyapa，過去七佛之一）建造塔，可以建造龕嗎？』佛說：『可以。過去世時，迦葉佛般泥洹（Parinirvana，涅槃）后，吉利王為佛建造塔，四面建造龕，上面畫著獅子、象等各種彩色圖畫，前面建造欄楯，安置鮮花，龕內懸掛繒幡（silk banner）和幡蓋。』如果有人說：

【English Translation】 English version: 'Destroying this stupa will incur heavy sin. I only wish that Your Majesty would build it with bricks and cover it with gold and silver. If someone takes the gold and silver, the stupa will still be there and can be preserved.' The king then followed the minister's advice, building it with bricks and covering it with gold leaf. It was one Yojana (Yojana, an ancient Indian unit of distance, approximately 7-9 miles) high and half a Yojana wide, with copper railings. It took seven years, seven months, and seven days to complete. After it was completed, it was offered with incense and flowers, and to the Bhikshu Sangha (community of monks)." King Prasenajit (Prasenajit, King of Kosala in ancient India) said to the Buddha (Buddha, the enlightened one): "That king has great merit and many treasures. What I am doing now is probably not as good as that king." Even so, he began to build, and it took seven months and seven days to complete. After it was completed, he offered it to the Buddha and the Bhikshu Sangha.

The method of building a stupa is to first lay the foundation, with railings around the four sides, building two circular layers upwards, with square tooth-like structures extending in four directions. On top, place the Panaka (Pānaka, covering of the stupa's top), a long ornament, and the Chakra (Chakra, Dharma wheel). If someone says: 'The Bhagavan (Bhagavan, the Blessed One, an epithet of the Buddha) has already removed greed, hatred, and delusion, what is the use of this stupa?' they will commit the Atikrama (atikrama, transgression) offense, because the karmic retribution is heavy. This is called the method of building a stupa.

Regarding stupa affairs, when building a Sangharama (Saṃghārāma, monastery), first measure the land in advance and determine the location for building the stupa. The stupa must not be built in the south or the west, it should be built in the east or the north. The Sangha land must not encroach on the Buddha land, and the Buddha land must not encroach on the Sangha land. If the stupa is near a corpse forest, or if a dog brings filth from eating leftovers, a wall should be built. The Sangha residence should be built in the west or south. The water from the Sangha land must not flow into the Buddha land, but the water from the Buddha land may flow into the Sangha land. The stupa should be built in a high and prominent place. One must not wash, dye, dry clothes, wear shoes, cover the head, cover the shoulders, or spit on the ground in the stupa courtyard. If someone says: 'The Bhagavan has already removed greed, hatred, and delusion, what is the use of this stupa?' they will commit the Atikrama offense, and the karmic retribution is heavy. This is called stupa affairs.

Regarding stupa niches (Tāpa-khāṇa, niche of the stupa), at that time, King Prasenajit went to the Buddha, prostrated himself at the Buddha's feet, and said to the Buddha: 'Bhagavan! We are building a stupa for Kashyapa Buddha (Kāśyapa, one of the past seven Buddhas), can we build niches?' The Buddha said: 'Yes. In the past, after Kashyapa Buddha attained Parinirvana (Parinirvana, complete Nirvana), King Kirin built a stupa for the Buddha, with niches on all four sides, painted with lions, elephants, and various colorful pictures. In front, he built railings and placed flowers, and inside the niches, he hung silk banners and canopies.' If someone says:

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世尊貪慾瞋恚愚癡已除，但自莊嚴而受樂。」者，得越比尼罪，業報重。是名塔龕法。

塔園法者，佛住舍衛城，爾時波斯匿王往至佛所，頭面禮足白佛言：「世尊！我得為迦葉佛塔作園不？」佛言：「得作。過去世時有王名吉利，迦葉佛般泥洹后，王為起塔，塔四面造種種園林。塔園林者，種庵婆羅樹、閻浮樹、頗那娑樹、瞻婆樹、阿提目多樹、斯摩那樹、龍華樹、無憂樹，一切時華，是中出華應供養塔。」若檀越言：「尊者！是中華供養佛、果與僧。」應從檀越語。若花多者，得與華鬘家，語言：「爾許華作鬘與我，餘者與我爾許直。」若得直得用然燈、買香以供養佛、得治塔，若直多者得置著佛無盡物中。若人言：「佛無淫怒癡，用是華果園為？」得越比尼罪，果報重。是名塔園法。

塔池法者，佛住舍衛城，乃至佛告大王：「過去迦葉佛泥洹后，吉利王為迦葉佛塔，四面作池，種優缽羅華、波頭摩華、拘物頭、分陀利種種雜華，今王亦得作池。」池法者，得在塔四面作池，池中種種雜華供養佛塔，余得與華鬘家，若不盡得置無盡物中。不得浣衣澡、洗手面、洗缽，下頭流出處得隨意用無罪。是名塔池法。

塔枝提者，佛住舍衛城，乃至佛語大王：「得作枝提。過去迦葉佛般泥洹后，吉利王

【現代漢語翻譯】 現代漢語譯本：如果有人說：『世尊已經去除了貪慾（tan yu，greed）、瞋恚（chen hui，hatred）、愚癡（yu chi，ignorance），只是自己裝飾自己而享受快樂。』這樣的人就犯了越比尼罪（yue bi ni zui，a type of monastic offense），業報（ye bao，karmic retribution）很重。這叫做塔龕法（ta kan fa，rules regarding shrines）。

塔園法（ta yuan fa，rules regarding gardens around stupas）：佛陀住在舍衛城（She Wei Cheng，Śrāvastī）時，波斯匿王（Bo Si Ni Wang，King Prasenajit）前往佛陀處，頂禮佛足后稟告佛陀：『世尊！我可以為迦葉佛塔（Jia Ye Fo Ta，Kāśyapa Buddha's stupa）建造花園嗎？』佛陀說：『可以建造。過去世時，有位國王名叫吉利（Ji Li，Kiki），迦葉佛般泥洹（ban ni huan，parinirvana）后，國王為他建造了塔，在塔的四面建造了各種園林。塔園林中，可以種植庵婆羅樹（an po luo shu，mango tree）、閻浮樹（yan fu shu，jambū tree）、頗那娑樹（po na suo shu，jackfruit tree）、瞻婆樹（zhan po shu，champak tree）、阿提目多樹（a ti mu duo shu，bandhuka tree）、斯摩那樹（si mo na shu，jasmine tree）、龍華樹（long hua shu，naga tree）、無憂樹（wu you shu，ashoka tree），以及各種四季開花的樹木，這些樹木開出的花應該用來供養塔。』如果檀越（tan yue，donor）說：『尊者！這些花供養佛，果實供養僧眾。』應該按照檀越的話去做。如果花很多，可以給花鬘家（hua man jia，garland makers），告訴他們：『用這麼多花為我製作花鬘，剩下的花給我折算成相應的錢。』如果得到錢，可以用它來點燈、買香供養佛，或者用來修繕塔。如果錢很多，可以把它放到佛陀的無盡物（wu jin wu，inexhaustible property）中。如果有人說：『佛陀沒有淫慾（yin yu，lust）、憤怒（fen nu，anger）、愚癡（yu chi，ignorance），要這些花果園做什麼？』這樣的人就犯了越比尼罪，果報很重。這叫做塔園法。

塔池法（ta chi fa，rules regarding ponds around stupas）：佛陀住在舍衛城，佛陀告訴大王：『過去迦葉佛泥洹后，吉利王為迦葉佛塔的四面建造了池塘，種植優缽羅華（you bo luo hua，blue lotus）、波頭摩華（bo tou mo hua，red lotus）、拘物頭（ju wu tou，white lotus）、分陀利（fen tuo li，white water lily）等各種雜花，現在大王也可以建造池塘。』池塘的規則是，可以在塔的四面建造池塘，池塘中種植各種雜花供養佛塔，剩餘的可以給花鬘家，如果還有剩餘可以放到無盡物中。不可以在池塘中浣洗衣物、洗澡、洗手洗臉、洗缽，但是從排水口流出的水可以隨意使用，沒有罪過。這叫做塔池法。

塔枝提（ta zhi ti，rules regarding branches for stupas）：佛陀住在舍衛城，佛陀告訴大王：『可以製作枝提。過去迦葉佛般泥洹后，吉利王

【English Translation】 English version: If someone says: 'The World Honored One has eliminated greed (tan yu), hatred (chen hui), and ignorance (yu chi), and merely adorns himself and enjoys pleasure,' that person commits a monastic offense (yue bi ni zui), and the karmic retribution (ye bao) is heavy. This is called the rules regarding shrines (ta kan fa).

Rules regarding gardens around stupas (ta yuan fa): When the Buddha was residing in Śrāvastī (She Wei Cheng), King Prasenajit (Bo Si Ni Wang) went to the Buddha, prostrated himself at the Buddha's feet, and said to the Buddha: 'World Honored One! May I build a garden for Kāśyapa Buddha's stupa (Jia Ye Fo Ta)?' The Buddha said: 'You may build it. In the past, there was a king named Kiki (Ji Li). After Kāśyapa Buddha's parinirvana (ban ni huan), the king built a stupa for him and created various gardens on all four sides of the stupa. In the gardens around the stupa, one may plant mango trees (an po luo shu), jambū trees (yan fu shu), jackfruit trees (po na suo shu), champak trees (zhan po shu), bandhuka trees (a ti mu duo shu), jasmine trees (si mo na shu), naga trees (long hua shu), ashoka trees (wu you shu), and all kinds of trees that bloom in all seasons. The flowers that bloom from these trees should be used to make offerings to the stupa.' If a donor (tan yue) says: 'Venerable One! These flowers are for offering to the Buddha, and the fruits are for offering to the Sangha,' one should follow the donor's words. If there are many flowers, one may give them to the garland makers (hua man jia) and tell them: 'Use this many flowers to make garlands for me, and give me the equivalent value in money for the remaining flowers.' If one obtains money, one may use it to light lamps, buy incense to offer to the Buddha, or to repair the stupa. If there is a lot of money, one may place it in the Buddha's inexhaustible property (wu jin wu). If someone says: 'The Buddha has no lust (yin yu), anger (fen nu), or ignorance (yu chi), what is the use of these flower and fruit gardens?' that person commits a monastic offense, and the karmic retribution is heavy. This is called the rules regarding gardens around stupas.

Rules regarding ponds around stupas (ta chi fa): The Buddha was residing in Śrāvastī, and the Buddha told the Great King: 'In the past, after Kāśyapa Buddha's parinirvana, King Kiki built ponds on all four sides of Kāśyapa Buddha's stupa, planting blue lotuses (you bo luo hua), red lotuses (bo tou mo hua), white lotuses (ju wu tou), white water lilies (fen tuo li), and various other flowers. Now, the Great King may also build ponds.' The rules for the ponds are that one may build ponds on all four sides of the stupa, planting various flowers in the ponds to offer to the Buddha's stupa. The remaining flowers may be given to the garland makers, and if there are any remaining, they may be placed in the inexhaustible property. One may not wash clothes, bathe, wash hands and face, or wash bowls in the ponds, but the water flowing out from the drainage outlet may be used freely without any offense. This is called the rules regarding ponds around stupas.

Rules regarding branches for stupas (ta zhi ti): The Buddha was residing in Śrāvastī, and the Buddha told the Great King: 'You may make branches. In the past, after Kāśyapa Buddha's parinirvana, King Kiki

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為迦葉佛塔，四面起寶枝提，雕文刻鏤種種彩畫。今王亦得作枝提。」有舍利者名塔，無舍利者名枝提。如佛生處、得道處、轉法輪處、般泥洹處、菩薩像、辟支佛窟、佛腳跡，此諸枝提得安佛華蓋供養具。若有言：「佛貪慾瞋恚愚癡已斷，用是精舍供養為？」得越比尼罪，業報重。是名塔枝提。

供養具者，佛住舍衛城，乃至諸比丘白佛言：「世尊！得持塔供養具供養枝提不？」佛言：「得。」若佛生日、得道日、轉法輪日、五年大會日，當此時得持供養，中上者供養佛塔，下者供養枝提。若有言：「佛淫怒癡已盡，用是幡蓋供養為？」得越比尼罪，業報重。是名枝提法。

伎樂供養者，佛住舍衛城，時波斯匿王往詣佛所，頭面禮足卻住一面而白佛言：「世尊！得持伎樂供養佛塔不？」佛言：「得。迦葉佛般泥洹后，吉利王以一切歌舞伎樂供養佛塔，今王亦得。」佛言：「若如來在世、若泥洹后，一切華香、伎樂、種種衣服、飲食盡得供養，為饒益世間令一切眾生長夜得安樂故。」若有人言：「世尊無淫怒癡，用此伎樂供養為？」得越比尼罪，業報重。是名伎樂法。

收供養具者，佛住舍衛城，爾時諸比丘白佛言：「世尊！我等得收枝提供養具不？」佛言：「得。」收者，若佛生日、得道日、轉

【現代漢語翻譯】 現代漢語譯本 『為迦葉佛（Kasyapa Buddha）塔，四面建造寶貴的枝提（caitya，一種紀念物），雕刻著各種各樣的圖案和彩繪。現在國王也可以建造枝提。』有舍利（sarira，遺骨）的叫做塔（stupa），沒有舍利的叫做枝提。例如佛陀出生的地方、得道的地方、轉法輪的地方、般泥洹（parinirvana，圓寂）的地方、菩薩像、辟支佛（pratyekabuddha，緣覺）的石窟、佛陀的腳印，這些枝提都可以安放佛華蓋和供養具。如果有人說：『佛陀的貪慾、瞋恚、愚癡都已經斷盡，用這些精舍（vihara，寺廟）供養有什麼用呢？』會犯越比尼罪（atikramana，違犯戒律），業報很重。這叫做塔枝提。

供養具方面，佛陀住在舍衛城（Sravasti）時，眾比丘問佛陀：『世尊！我們可以用塔的供養具來供養枝提嗎？』佛陀說：『可以。』在佛陀的生日、得道日、轉法輪日、五年大會日，可以在這個時候進行供養，中等或上等的供養佛塔，下等的供養枝提。如果有人說：『佛陀的淫慾、憤怒、愚癡都已經斷盡，用這些幡蓋供養有什麼用呢？』會犯越比尼罪，業報很重。這叫做枝提法。

伎樂供養方面，佛陀住在舍衛城時，波斯匿王（Prasenajit）前往佛陀處，頂禮佛足後站在一旁，對佛陀說：『世尊！可以用伎樂供養佛塔嗎？』佛陀說：『可以。迦葉佛般泥洹后，吉利王（King Krki）用一切歌舞伎樂供養佛塔，現在國王也可以這樣做。』佛陀說：『無論是如來在世時，還是圓寂后，都可以用一切鮮花、香、伎樂、各種衣服、飲食來進行供養，爲了饒益世間，讓一切眾生長夜得到安樂。』如果有人說：『世尊沒有淫慾、憤怒、愚癡，用這些伎樂供養有什麼用呢？』會犯越比尼罪，業報很重。這叫做伎樂法。

收取供養具方面，佛陀住在舍衛城時，眾比丘問佛陀：『世尊！我們可以收取枝提的供養具嗎？』佛陀說：『可以。』收取的時間，如果是佛陀的生日、得道日、轉

【English Translation】 English version 'For the stupa (tower containing relics) of Kasyapa Buddha, build precious caityas (shrines, monuments) on all four sides, carved and engraved with various colorful paintings. The present king can also build caityas.' That which contains sariras (relics) is called a stupa, and that which does not contain sariras is called a caitya. For example, the place where the Buddha was born, the place where he attained enlightenment, the place where he turned the wheel of Dharma, the place where he attained parinirvana (complete nirvana), images of Bodhisattvas, caves of Pratyekabuddhas (solitary Buddhas), and footprints of the Buddha—these caityas can be adorned with Buddha canopies and offerings. If someone says, 'The Buddha's greed, hatred, and delusion have already been eradicated, what is the use of offering these viharas (monasteries)?' they commit an atikramana (transgression) of the Vinaya (monastic rules), and the karmic retribution is heavy. This is called stupa-caitya.

Regarding offerings, when the Buddha was residing in Sravasti, the bhikkhus (monks) asked the Buddha, 'World Honored One! May we use the offerings for stupas to make offerings to caityas?' The Buddha said, 'You may.' On the Buddha's birthday, the day of enlightenment, the day of turning the wheel of Dharma, and the day of the five-year assembly, offerings can be made at these times. Superior offerings are made to stupas, and inferior offerings are made to caityas. If someone says, 'The Buddha's lust, anger, and delusion have already been exhausted, what is the use of offering these banners and canopies?' they commit an atikramana of the Vinaya, and the karmic retribution is heavy. This is called the Dharma of caityas.

Regarding musical offerings, when the Buddha was residing in Sravasti, King Prasenajit went to the Buddha, prostrated himself at his feet, and stood to one side, saying to the Buddha, 'World Honored One! May we use music to make offerings to stupas?' The Buddha said, 'You may. After Kasyapa Buddha attained parinirvana, King Krki made offerings to the stupa with all kinds of songs and dances. The present king may also do so.' The Buddha said, 'Whether the Tathagata (Buddha) is alive or after parinirvana, all flowers, incense, music, various clothes, and food can be used for offerings, for the benefit of the world, so that all sentient beings may have peace and happiness throughout the long night.' If someone says, 'The World Honored One has no lust, anger, or delusion, what is the use of offering this music?' they commit an atikramana of the Vinaya, and the karmic retribution is heavy. This is called the Dharma of music.

Regarding collecting offerings, when the Buddha was residing in Sravasti, the bhikkhus asked the Buddha, 'World Honored One! May we collect the offerings from the caityas?' The Buddha said, 'You may.' The time for collecting is on the Buddha's birthday, the day of enlightenment, the day of turning

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法輪日、五年大會日，名出幡蓋供養枝提。若卒風雨，一切眾僧應共收，不得言：「我是上座、我是阿練若、我是乞食、我是糞掃衣、我是大德。汝等依是活者自應收。」若風雨卒來應共收，隨近房應安，不得護房言著先處。若濕者應曬，塵土坌者應抖擻疊舉。若言：「我是上座、我是阿練若、我是乞食、我是糞掃衣、我是大德。」者，得越比尼罪。是名收供養具法。

難者，佛住舍衛城，時尊者優波離往詣佛所，頭面禮足白佛言：「世尊！若塔物、僧物難起者，當云何？」佛言：「若外賊弱者，應從王求無畏。王若言：『尊者但住莫畏，若我後事不立者隨意。』爾時應量王力強弱，賊強者應密遣信往賊主所求索無畏。王若言：『我今自恐不立，何得無畏？』尊者自可從賊索救護者應去。若賊是邪見不信佛法者、不可歸趣者，不得便舍物去，應使可信人藏佛物僧物。當先探候看賊，不可令奄爾卒至。若賊來急不得藏者，佛物應莊嚴佛像、僧坐具應敷、安置種種飲食，令賊見相。當使年少比丘在屏處伺看賊至，賊見供養具若起慈心作是問：『有比丘不？莫畏，可來出。』爾時年少比丘應看。若賊卒至不得藏物者，應言：『一切行無常。』作是言已捨去。」是名難法。

塔法並塔事、　　塔龕及塔園、 　塔池

【現代漢語翻譯】 現代漢語譯本 法輪日、五年大會日，要懸掛幡蓋來供養支提（佛塔）。如果突然颳風下雨，所有僧侶應該一起收拾，不能說：『我是上座（長老）、我是阿練若（住在寂靜處的修行者）、我是乞食者、我是穿糞掃衣者、我是大德（有德行的人）。你們依靠這些東西生活，自己應該收拾。』如果風雨突然來臨，應該一起收拾，靠近哪個房間就放在哪裡，不能爲了保護自己的房間而說放在原來的地方。如果幡蓋濕了應該曬乾，沾染了塵土應該抖掉疊好。如果有人說：『我是上座、我是阿練若、我是乞食者、我是穿糞掃衣者、我是大德。』，就犯了越比尼罪（違犯戒律的罪過）。這叫做收拾供養具的方法。

關於災難的處理方法：佛陀住在舍衛城時，尊者優波離前往佛陀處，頂禮佛足后稟告佛陀：『世尊！如果塔的財物、僧團的財物遇到災難難以保全，應該怎麼辦？』佛陀說：『如果外來的盜賊勢力弱小，應該向國王請求庇護。國王如果說：『尊者只管住在這裡不要害怕，如果我以後勢力衰落，你們可以隨意。』這時應該衡量國王勢力的強弱。如果盜賊勢力強大，應該秘密派遣使者前往盜賊首領那裡請求庇護。國王如果說：『我現在自己都恐怕不能自保，哪裡能給你們庇護？』尊者可以自己向盜賊請求救護，應該去。如果盜賊是邪見者，不相信佛法，不可歸依，不能就此捨棄財物離開，應該讓可信的人藏匿佛陀的財物和僧團的財物。應該先偵察盜賊的情況，不要讓他們突然到來。如果盜賊來得很急，來不及藏匿財物，佛陀的財物應該用來莊嚴佛像，僧團的坐具應該鋪好，安置各種飲食，讓盜賊看到這些景象。應該讓年輕的比丘在隱蔽的地方伺機觀察盜賊的動向，盜賊如果看到供養的器具，如果生起慈悲心，問：『有比丘嗎？不要害怕，可以出來。』這時年輕的比丘應該觀察情況。如果盜賊突然到來，來不及藏匿財物，應該說：『一切事物都是無常的。』說完這些話就捨棄財物離開。』這叫做應對災難的方法。

關於佛塔的法規，包括佛塔相關事務、佛塔的龕室和佛塔的園林、佛塔的水池。

【English Translation】 English version On the days of the Dharma Wheel and the Five-Year Assembly, banners and canopies should be hung to offer to the Stupa (Buddhist shrine). If a sudden wind or rain arises, all monks should gather together to collect them, and should not say: 'I am a Thera (elder), I am an Aranyaka (one who lives in a secluded place for practice), I am an alms-seeker, I am a wearer of discarded-rag robes, I am a Mahathera (a monk of great virtue). You who live by these things should collect them yourselves.' If wind and rain suddenly come, they should be collected together and placed near the nearest room. One should not protect one's own room and say to put them in their original place. If the banners and canopies are wet, they should be dried in the sun; if they are covered with dust, they should be shaken off and folded up. If someone says: 'I am a Thera, I am an Aranyaka, I am an alms-seeker, I am a wearer of discarded-rag robes, I am a Mahathera,' they commit an offense of exceeding the Vinaya (rules of monastic discipline). This is called the method of collecting offerings.

Regarding the method of dealing with calamities: When the Buddha was residing in Shravasti, the Venerable Upali went to the Buddha, prostrated at his feet, and reported to the Buddha: 'World Honored One! If the property of the Stupa and the property of the Sangha (monastic community) encounter calamities and are difficult to protect, what should be done?' The Buddha said: 'If the external thieves are weak, one should seek protection from the king. If the king says: 'Venerable, just stay here and do not be afraid. If my power declines in the future, you may do as you please.' At this time, one should assess the strength of the king's power. If the thieves are strong, one should secretly send messengers to the leader of the thieves to seek protection. If the king says: 'I myself am afraid that I cannot protect myself now, how can I give you protection?' The Venerable may himself seek protection from the thieves, and should go. If the thieves are heretics, do not believe in the Buddha's Dharma, and are not worthy of refuge, one should not abandon the property and leave. One should have trustworthy people hide the property of the Buddha and the property of the Sangha. One should first scout out the situation of the thieves, and not let them arrive suddenly. If the thieves come urgently and there is no time to hide the property, the property of the Buddha should be used to adorn the Buddha image, the sitting mats of the Sangha should be laid out, and various foods should be placed, so that the thieves can see these scenes. One should have young monks observe the movements of the thieves from a hidden place. If the thieves see the offering implements and develop a compassionate heart, and ask: 'Are there any monks? Do not be afraid, you can come out.' At this time, the young monks should observe the situation. If the thieves arrive suddenly and there is no time to hide the property, one should say: 'All things are impermanent.' After saying these words, one should abandon the property and leave.' This is called the method of dealing with calamities.

Regulations concerning Stupas, including matters related to Stupas, Stupa niches and Stupa gardens, and Stupa ponds.

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及枝提、　　伎樂供養具、 　收撿香花難。　　十四跋渠竟。 　具足舉羯磨、　　舉事並布薩、 　病法比尼事、　　重物及食蒜、 　為殺並刀治、　　方便受眾生、 　滅偷婆法后。

摩訶僧祇律卷第三十三 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第三十四

東晉天竺三藏佛陀跋陀羅共法顯譯

明威儀法之一(上坐法)

佛住舍衛城，爾時比丘僧集欲作布薩，比丘盡集。時難陀為僧上座不來。有檀越持物來，待僧和合已欲佈施，問：「僧集未？」答言：「未集。」復問：「誰不來？」答言：「僧上座不來。」檀越嫌言：「我待僧集欲有所施，而上座不來。」待良久便佈施而去。上座逼暮方來，竟不行舍羅，復不唱：「不來諸比丘說欲清凈？」直略說四事而去。年少比丘問言：「上座來未？」答言：「上座來已還去。」年少比丘嫌言：「云何上座來亦不使人知，去亦不使人知？」諸比丘以是因緣往白世尊。佛言：「呼難陀來。」來已，佛問難陀：「汝實爾不？」答言：「實爾。」佛言：「從今日後僧上座應如是知。云何如是知？上座法應知。今十四日、若十五日布薩，中間布薩若晝、若夜，當知處所，若溫室、講堂、若林中，應廣誦五篇戒，下

【現代漢語翻譯】 及枝提（一種樂器），伎樂供養具， 收撿香花難。十四跋渠竟。 具足舉羯磨（僧團事務），舉事並布薩（佛教儀式）， 病法比尼事（關於疾病和戒律的事宜），重物及食蒜， 為殺並刀治，方便受眾生， 滅偷婆法后。

摩訶僧祇律卷第三十三 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第三十四

東晉天竺三藏佛陀跋陀羅共法顯譯

明威儀法之一（上座法）

佛陀住在舍衛城，當時比丘僧團聚集準備舉行布薩，比丘們都到齊了。當時難陀作為僧團的上座沒有來。有一位施主帶著物品來，等待僧團和合完畢后想要佈施，問道：『僧團聚集完畢了嗎？』回答說：『沒有聚集完畢。』又問：『誰沒有來？』回答說：『僧團的上座沒有來。』施主抱怨說：『我等待僧團聚集完畢想要有所佈施，而上座沒有來。』等待了很久便佈施離開了。上座臨近傍晚才來，最終沒有進行舍羅（一種儀式），也沒有唱誦：『不來的諸位比丘說想要清凈？』直接省略地說四事便離開了。年輕的比丘問道：『上座來了嗎？』回答說：『上座來了已經離開了。』年輕的比丘抱怨說：『為什麼上座來了也不讓人知道，離開也不讓人知道？』諸位比丘因為這件事去稟告世尊。佛陀說：『叫難陀來。』來之後，佛陀問難陀：『你確實是這樣做的嗎？』回答說：『確實是這樣做的。』佛陀說：『從今天以後僧團的上座應該這樣知道。應該如何知道？上座的法應該知道。現在十四日、或者十五日布薩，中間布薩無論是白天還是夜晚，應當知道處所，無論是溫室、講堂、還是林中，應當廣泛誦讀五篇戒，下』

【English Translation】 And jizhiti (a musical instrument), musical offerings, It is difficult to collect fragrant flowers. The fourteenth Bhalku is completed. Fully perform the karma (Sangha affairs), perform events and hold Posadha (Buddhist ceremony), Matters of sick Dharma and Vinaya (matters concerning illness and discipline), heavy objects and eating garlic, For killing and knife treatment, conveniently receive sentient beings, After the Dharma of destroying stupas.

Mahāsaṃghika Vinaya, Volume 33 Taisho Tripitaka Volume 22 No. 1425 Mahāsaṃghika Vinaya

Mahāsaṃghika Vinaya, Volume 34

Translated by Buddhabhadra and Faxian of the Eastern Jin Dynasty

One of the Clear Rules of Conduct (The Dharma of the Senior Seat)

The Buddha was staying in Shravasti. At that time, the Sangha of monks gathered to prepare for the Posadha. All the monks arrived. At that time, Nanda, as the senior seat of the Sangha, did not come. A donor came with items, waiting for the Sangha to be in harmony before wanting to make offerings, and asked: 'Has the Sangha gathered?' The answer was: 'It has not gathered.' He asked again: 'Who has not come?' The answer was: 'The senior seat of the Sangha has not come.' The donor complained: 'I am waiting for the Sangha to gather to make offerings, but the senior seat has not come.' After waiting for a long time, he made offerings and left. The senior seat came near dusk, and ultimately did not perform the Shala (a ceremony), nor did he chant: 'Do the monks who have not come say they want to be pure?' He directly omitted and said four things and left. The young monk asked: 'Has the senior seat come?' The answer was: 'The senior seat has come and already left.' The young monk complained: 'Why does the senior seat not let people know when he comes, nor let people know when he leaves?' The monks reported this matter to the World Honored One. The Buddha said: 'Call Nanda to come.' After he came, the Buddha asked Nanda: 'Is it true that you did this?' He answered: 'It is true.' The Buddha said: 'From today onwards, the senior seat of the Sangha should know this. How should he know? The Dharma of the senior seat should be known. Now on the fourteenth or fifteenth day of Posadha, whether the Posadha in between is during the day or night, one should know the place, whether it is a warm room, a lecture hall, or in the forest, one should widely recite the five sections of precepts, down'

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至四事及偈，餘者僧常聞。」若城邑聚落中有比丘者，上座應令人唱：「今僧十四日、若十五日，若食前食后，爾許人影在某處布薩。」應先使人掃地泥治、散眾花已，誰應咒愿、誦戒、行舍羅？上座應知。說戒時僧未集，有檀越來者，上座應為說法共相勞問。若不能者，應請第二上座。若法師為說法、布薩時至者，應問：「檀越欲去住。」若言：「去。」者，應與咒愿發遣令去。住者，應遣出已作布薩。有者應香湯洗舍羅已行。若坐希者，應一人行一人收，不得覆頭覆肩行籌，應脫革屣偏袒右肩行籌，受籌人亦如是。先行受具足人籌，然後行沙彌籌。行已應白：「爾許受具足人，爾許沙彌，合有爾許人。」僧上座應誦戒。若不能者，次第二上座誦。若復不能，乃至能誦者應誦。誦時若逼暮、天陰、風雨、有老病人不堪久坐、住處遠、有王難、賊難，爾時得略誦。若日早無上諸難者應廣誦，若上座自誦、若餘人誦，若和合竟夜說法、論議、問答、咒愿。上座布薩法應如是。若不爾者，越威儀法。

佛住舍衛城，爾時比丘僧集欲作布薩，第一上座來，第二上座不來。時檀越持物來欲佈施，問：「僧集未？」答言：「未集。」問：「誰不來？」答言：「第二上座不來。」檀越嫌言：「我欲少有所施，第二上座不來。

【現代漢語翻譯】 現代漢語譯本： 『至於四事和偈頌，其餘的僧眾經常聽聞。』如果城邑聚落中有比丘，上座應該讓人宣告：『現在僧團在十四日、或者十五日，或者在飯前飯後，在某處集合進行布薩，人數大約有多少。』應該先讓人打掃地面，用泥土塗抹平整，散上各種鮮花。誰應該進行咒愿、誦戒、行舍羅（śalākā，籌，用於表決或分配）？上座應該知道。說戒的時候，如果僧眾還沒有集合完畢，有檀越（dānapati，施主）前來，上座應該為他們說法，互相問候。如果不能說法，應該請第二上座。如果法師正在說法，布薩的時間到了，應該問：『檀越想要離開還是留下？』如果說：『離開。』，應該為他們咒愿，送他們離開。如果留下，應該讓他們出去，然後進行布薩。有舍羅的，應該用香湯洗凈舍羅，然後進行。如果座位稀少，應該一人行籌，一人收籌，不得蒙著頭或者遮蓋肩膀行籌，應該脫掉鞋子，袒露右肩行籌，接受籌的人也應該這樣做。先進行受具足戒（upasampadā）的人的籌，然後進行沙彌（śrāmaṇera）的籌。行籌完畢，應該稟告：『有這麼多受具足戒的人，這麼多沙彌，總共有這麼多人。』僧團的上座應該誦戒。如果不能誦，由第二上座誦。如果還是不能誦，乃至能誦的人應該誦。誦戒的時候，如果時間緊迫，天色昏暗，颳風下雨，有年老體弱的病人不能久坐，住處遙遠，有王難（來自國王的災難），賊難（來自盜賊的災難），這時可以簡略地誦戒。如果時間尚早，沒有上述各種災難，應該詳細地誦戒。無論是上座自己誦戒，還是其他人誦戒，如果和合，可以整夜說法、論議、問答、咒愿。上座進行布薩的方法應該如此。如果不這樣，就違反了威儀法。

佛陀住在舍衛城（Śrāvastī），當時比丘僧團聚集想要進行布薩，第一上座來了，第二上座沒有來。這時，有檀越拿著物品前來想要佈施，問道：『僧團集合了嗎？』回答說：『還沒有集合。』問道：『誰沒有來？』回答說：『第二上座沒有來。』檀越抱怨說：『我想要稍微佈施一點東西，第二上座竟然沒有來。』

【English Translation】 English version: 『As for the four matters and the Gāthā (verse), the rest the Sangha (community) often hears.』 If there are Bhikṣus (monks) in a city or settlement, the senior monk (Upādhyāya) should have someone announce: 『Now the Sangha will perform the Uposatha (observance day) on the fourteenth or fifteenth day, either before or after the meal, gathering at a certain place with approximately this many people.』 Someone should first be instructed to sweep the ground, plaster it with mud, and scatter various flowers. Who should perform the benediction, recite the precepts, and distribute the Śalākā (voting sticks)? The senior monk should know. When the precepts are being recited, if the Sangha has not yet fully assembled and a Dānapati (donor) arrives, the senior monk should teach them the Dharma and exchange greetings. If unable to do so, the second senior monk should be invited. If a Dharma teacher is teaching the Dharma and the time for the Uposatha arrives, they should ask: 『Dānapati, do you wish to leave or stay?』 If they say: 『Leave,』 they should be given a benediction and sent off. If they stay, they should be asked to leave, and then the Uposatha should be performed. If there are Śalākā, they should be washed with scented water before being distributed. If there are few seats, one person should distribute the sticks and another collect them. The sticks should not be distributed with the head covered or the shoulders concealed. One should remove their shoes and expose their right shoulder while distributing the sticks, and the person receiving the sticks should do the same. The sticks should be distributed first to those who have received full ordination (Upasampadā), and then to the Śrāmaṇeras (novice monks). After the distribution, it should be announced: 『There are this many fully ordained monks, this many Śrāmaṇeras, totaling this many people.』 The senior monk of the Sangha should recite the precepts. If unable to do so, the second senior monk should recite them. If still unable, then whoever is able to recite them should do so. If, during the recitation, time is pressing, the sky is dark, there is wind and rain, there are elderly or sick people who cannot sit for long, the dwelling place is far away, there is danger from the king (royal trouble), or danger from thieves (robber trouble), then the precepts may be recited briefly. If it is early in the day and there are none of the above-mentioned difficulties, the precepts should be recited in detail. Whether the senior monk recites the precepts himself or someone else recites them, if there is harmony, they may spend the entire night teaching the Dharma, discussing, asking questions, and giving benedictions. The senior monk should perform the Uposatha in this way. If not, it is a violation of the rules of conduct.

The Buddha was dwelling in Śrāvastī. At that time, the Sangha of Bhikṣus gathered, intending to perform the Uposatha. The first senior monk arrived, but the second senior monk did not come. At this time, a Dānapati arrived with offerings, wanting to make a donation, and asked: 『Has the Sangha assembled?』 They replied: 『Not yet.』 They asked: 『Who has not come?』 They replied: 『The second senior monk has not come.』 The Dānapati complained: 『I wanted to make a small offering, but the second senior monk has not even come.』

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」待良久不來，便佈施而去。第二上座逼暮方來，上座嫌言：「世尊獨制我，第二上座便不問耶？」諸比丘以是因緣往白世尊。佛言：「呼是比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後布薩時，第二上座亦應如是知。云何如是知？一切如上座中廣說。但以第二上座為異耳。若僧上座不能者，第二上座應知。若不如是者，越威儀法。」

佛住舍衛城，爾時比丘僧集欲作布薩，上座、第二上座來，餘人彷徉不時來集。上座、第二上座嫌言：「世尊獨制我，不制餘人耶？」諸比丘以是因緣，往白世尊，佛言：「呼是諸比丘來。」來已，佛問：「汝實爾不？」答言：「實爾。世尊！」佛言：「從今日後布薩事，一切僧應如是知。云何如是應知？月一日、二日乃至十四日、十五日，布薩中間、布薩日處所應知。若人問：『今是幾日？』不得逆問：『昨日是幾日？』要當知。若恐忘者，應作籌繩穿懸講堂前、若食廚前，直月知事人日過一籌。布薩日廣誦五篇戒，乃至四事及偈，餘者僧常聞。一切如上座中廣說，但一切為異。若上座、第二上座復不能者，餘一切盡應知。若不如是，越威儀法。」

佛住舍衛城，爾時祇洹精舍檀越設供飯比丘僧，第一上座不來，羹飯已冷。檀越言：「

【現代漢語翻譯】 現代漢語譯本： （第一種情況）等了很久（第一上座）都沒來，（第二上座）就佈施離開了。第二上座傍晚才來，第一上座責怪說：『世尊只約束我，難道不約束第二上座嗎？』眾比丘因為這件事去稟告世尊。佛說：『叫這位比丘來。』（第二上座）來了之後，佛問比丘：『你真的這樣做了嗎？』回答說：『確實如此。』佛說：『從今天以後，在布薩（Uposatha，佛教的懺悔儀式）時，第二上座也應該這樣知道（布薩的規矩）。怎樣如是知道呢？一切都如上座（長老）中廣泛所說的那樣。只是以第二上座為不同而已。如果僧團的上座不能（主持布薩），第二上座應該知道（如何主持）。如果不如這樣做，就違越了威儀法。』

（第二種情況）佛住在舍衛城（Śrāvastī），當時比丘僧團聚集想要舉行布薩，上座、第二上座來了，其餘的人徘徊不定，不能及時聚集。上座、第二上座責怪說：『世尊只約束我，不約束其他人嗎？』眾比丘因為這件事，去稟告世尊，佛說：『叫這些比丘來。』（比丘們）來了之後，佛問：『你們真的這樣做了嗎？』回答說：『確實如此。世尊！』佛說：『從今天以後，關於布薩的事情，一切僧眾都應該這樣知道。怎樣如是應該知道呢？月一日、二日乃至十四日、十五日，布薩的中間日、布薩日處所應該知道。如果有人問：『今天是幾日？』不得反問：『昨天是幾日？』一定要知道（日期）。如果害怕忘記，應該製作籌繩，穿起來懸掛在講堂前、或者廚房前，值月知事人每天過一天就移動一根籌。布薩日廣泛誦讀五篇戒（Pañcavargika，比丘戒律的五個部分），乃至四事（catuh，四種根本罪）以及偈頌，其餘的僧眾經常聽聞。一切都如上座中廣泛所說的那樣，但一切（僧眾）為不同。如果上座、第二上座又不能（主持布薩），其餘的一切（僧眾）都應該知道（如何主持）。如果不如這樣做，就違越了威儀法。』

（第三種情況）佛住在舍衛城，當時祇洹精舍（Jetavana-vihāra，佛陀在舍衛城居住的精舍）的檀越（dānapati，施主）設供飯比丘僧，第一上座不來，羹飯已經冷了。檀越說：

【English Translation】 English version: (First case) After waiting for a long time and (the first senior monk) not arriving, (the second senior monk) made the offering and left. The second senior monk came only in the evening, and the first senior monk complained, 'The World Honored One only restrains me, doesn't he restrain the second senior monk?' The monks, because of this matter, went to inform the World Honored One. The Buddha said, 'Call that monk here.' After (the second senior monk) arrived, the Buddha asked the monk, 'Did you really do this?' He replied, 'Indeed, I did.' The Buddha said, 'From today onwards, during the Uposatha (Uposatha, Buddhist day of observance), the second senior monk should also know this. How should he know this? Everything is as widely explained among the senior monks. It's just that the second senior monk is different. If the senior monk of the Sangha (community) cannot (lead the Uposatha), the second senior monk should know (how to lead it). If he does not do so, he violates the rules of conduct.'

(Second case) The Buddha was staying in Śrāvastī (Śrāvastī), at that time the Sangha of monks gathered wanting to perform the Uposatha, the senior monk and the second senior monk arrived, but the others hesitated and could not gather in time. The senior monk and the second senior monk complained, 'The World Honored One only restrains me, doesn't he restrain the others?' The monks, because of this matter, went to inform the World Honored One. The Buddha said, 'Call these monks here.' After (the monks) arrived, the Buddha asked, 'Did you really do this?' They replied, 'Indeed, World Honored One!' The Buddha said, 'From today onwards, regarding the Uposatha, all the Sangha should know this. How should they know this? The first day, second day, up to the fourteenth day, fifteenth day of the month, the middle days of the Uposatha, the place of the Uposatha should be known. If someone asks, 'What day is it today?' one should not ask back, 'What day was it yesterday?' One must know (the date). If one is afraid of forgetting, one should make a counting rope, string it up and hang it in front of the lecture hall, or in front of the kitchen, and the person in charge of the month should move one counter for each day that passes. On the Uposatha day, widely recite the five sections of precepts (Pañcavargika, five parts of the Bhikkhu precepts), up to the four offenses (catuh, four root offenses) and verses, and the rest of the Sangha should often hear them. Everything is as widely explained among the senior monks, but all (the Sangha) are different. If the senior monk and the second senior monk still cannot (lead the Uposatha), then all the rest (of the Sangha) should know (how to lead it). If they do not do so, they violate the rules of conduct.'

(Third case) The Buddha was staying in Śrāvastī, at that time the dānapati (dānapati, benefactor) of the Jetavana-vihāra (Jetavana-vihāra, monastery where the Buddha stayed in Śrāvastī) prepared a meal offering for the Sangha of monks, but the first senior monk did not come, and the soup and rice had already become cold. The benefactor said:

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比丘僧集未？」答言：「未集。」「誰不來？」答言：「第一上座不來。」檀越嫌言：「我舍家業來欲飯僧，而比丘不集。」上座時至方來，亦不嘆食咒愿，狼狽食已便去。年少問言：「上座來未？」答言：「已來食竟便去。」年少嫌言：「上座來亦不令人知，去亦不令人知。」諸比丘以是因緣往白世尊。佛言：「呼難陀來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「從今日後僧上座食應如是知。云何如是知？今日誰施食？為二部眾、為一部眾？為別房、請聚落中？若精舍中應知。若有人請明日飯僧，僧上座不得即受，應知前請人姓名客舊巷陌處所，恐有人試弄比丘故，不應即受。若有人識彼請人男女，得受請。受請已不得便隨去，至明旦應遣直月、若園民、若沙彌往看之，或遭縣官、水火、盜賊產生死亡不能得辦。若有此難，僧應自辦食，若無者語令乞食。使往問：『請主食辦未？』若言：『是何人？是何食？』當知彼誑。若僧伽藍有食應辦常食，若無應唱言：『比丘僧被誑，各自乞食。』若請主言：『尊者！正爾辦。』是時上座應知時。若冬時應一切集已共去，若春夏時應前後去。若到彼請家日早，食未辦欲余行，應白比丘：『我欲至某甲家，若食辦者莫待我。』去已應早還。入檀越家時，上座應

【現代漢語翻譯】 現代漢語譯本 比丘僧眾集合完畢了嗎？』回答說：『尚未集合完畢。』『誰沒有來？』回答說：『第一上座（僧團中資格最老、地位最高的僧人）沒有來。』施主抱怨說：『我捨棄家業來供養僧眾，而比丘們卻沒有集合完畢。』上座這時才到，來了也不誦唸感恩的食物咒，狼狽地吃完就走了。年輕人問道：『上座來了嗎？』回答說：『已經來了，吃完就走了。』年輕人抱怨說：『上座來也不讓人知道，走也不讓人知道。』眾比丘因為這件事去稟告世尊（釋迦牟尼佛）。佛說：『叫難陀（佛陀的弟子）來。』難陀來了之後，佛問：『你真的這樣嗎？』回答說：『確實如此。』佛說：『從今天以後，僧團的上座吃飯應該這樣知道。怎樣知道呢？今天誰供養食物？是為兩部僧眾（比丘和比丘尼），還是為一部僧眾？是為個別僧房，還是為邀請到村落中？如果在精舍（寺廟）中，應該知道。如果有人邀請明天供養僧眾，僧團的上座不能立刻接受，應該知道先前邀請人的姓名、新舊住址、巷弄住處，恐怕有人試探戲弄比丘，所以不應該立刻接受。如果有人認識那位邀請人的男女，才可以接受邀請。接受邀請后不能立刻就走，到第二天早上應該派遣直月（負責僧團事務的僧人）、或者園民、或者沙彌（未成年出家男子）去看看，或許遇到官府、水災火災、盜賊、生產死亡等情況而無法辦理供養。如果遇到這些困難，僧團應該自己準備食物，如果沒有，就告訴他們去乞食。派人去問：『請主，食物準備好了嗎？』如果說：『是誰？是什麼食物？』應當知道他們是在說謊。如果僧伽藍（寺廟）有食物，應該準備常食（日常食物），如果沒有，應該宣告說：『比丘僧眾被欺騙了，各自去乞食。』如果請主說：『尊者！正在準備。』這時上座應該知道時間。如果是冬天，應該一切集合完畢一起去，如果是春夏，應該前後分開去。如果到達請主家的時間還早，食物還沒有準備好，想要去別的地方，應該告訴比丘們：『我想要去某某家，如果食物準備好了，不要等我。』去了之後應該早點回來。進入施主家時，上座應該……

【English Translation】 English version 'Has the assembly of Bhikkhus gathered?' The answer is: 'Not yet gathered.' 'Who has not come?' The answer is: 'The First Elder (the most senior and respected monk in the Sangha) has not come.' The donor complains: 'I have abandoned my family business to offer food to the Sangha, but the Bhikkhus have not gathered.' The Elder then arrives late, does not recite the food blessing, and hastily eats and leaves. A young man asks: 'Has the Elder come?' The answer is: 'He has come, eaten, and left.' The young man complains: 'The Elder comes without anyone knowing, and leaves without anyone knowing.' The Bhikkhus, because of this, go and report to the World Honored One (Sakyamuni Buddha). The Buddha says: 'Call Nanda (a disciple of the Buddha) to come.' After Nanda arrives, the Buddha asks: 'Is it true?' The answer is: 'It is true.' The Buddha says: 'From today onwards, the Sangha's Elder should know how to eat like this. How to know? Who is offering food today? Is it for both communities (Bhikkhus and Bhikkhunis), or for one community? Is it for a separate dwelling, or an invitation to the village? If it is in the Vihara (monastery), one should know. If someone invites to offer food to the Sangha tomorrow, the Sangha's Elder should not immediately accept, but should know the name, old and new address, and alleyway location of the previous inviter, lest someone is testing or teasing the Bhikkhus, so one should not immediately accept. If someone knows the men and women of that inviter, then one may accept the invitation. After accepting the invitation, one should not leave immediately, but the next morning should send the Director of the Month (a monk responsible for Sangha affairs), or a gardener, or a Samanera (a novice monk) to check, in case there are government officials, floods, fires, thieves, births, or deaths that prevent the offering from being prepared. If there are these difficulties, the Sangha should prepare the food themselves, or if not, tell them to beg for food. Send someone to ask: 'Donor, is the food prepared?' If they say: 'Who is it? What food is it?' One should know that they are lying. If the Sangharama (monastery) has food, it should prepare regular food (daily food), or if not, it should announce: 'The Bhikkhu Sangha has been deceived, let each go and beg for food.' If the donor says: 'Venerable One! It is being prepared.' At this time, the Elder should know the time. If it is winter, everyone should gather and go together, if it is spring or summer, they should go separately, some before and some after. If arriving at the donor's house early, and the food is not yet prepared, and one wants to go elsewhere, one should tell the Bhikkhus: 'I want to go to so-and-so's house, if the food is prepared, do not wait for me.' After going, one should return early. When entering the donor's house, the Elder should...

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知坐左右。若檀越作吉祥會，右敷座者應坐。若為餓鬼會，左敷座者亦應坐。若敷長凈坐具，急者應以手按令緩，徐徐坐不得使裂。若不急者不得頓身坐，或下有器物、眠小兒，先應一手按座。不得持膩缽及餅果著上，不得用拭手。上座當知誰看房？誰病應語與食。若檀越惜者，應語言：『長壽！法應與，不得不與。』若日早者應著行取，若日晚者應先取發遣令去。僧上座應知前人為何等施？當爲應時咒愿。若檀越行食時，多與上座者，上座應問：『一切僧盡得爾許不？』答言：『止上座得耳。』應語言：『一切平等與。』若言：『盡得者應受。』若須，少取少下者，應語：『多與。』若乳酪、餅肉、酥如是比好食，盡應語：『平等與。』僧上座法不得隨下便食，應待行遍唱等供已然後得食。上座法當徐徐食，不得速食竟住看，令年少狼狽食不飽。應相望看，不得食竟便在前出去，應待行凈水，隨順咒愿已然後乃出。若為亡人施福者，不應作是吉祥嘆：

「『賢善已無常，　　今是吉祥日， 　　種種設肴膳，　　供養良福田。』

「應作如是咒愿：

「『一切眾生類，　　有命皆歸死， 　　隨彼善惡行，　　自受其果報。 　　行惡入地獄，　　為善者生天， 　　若能修行道，　　漏盡得泥洹。』

【現代漢語翻譯】 現代漢語譯本 知道如何就座。如果檀越（dànyuè，施主）舉辦吉祥法會，應該坐在右邊鋪設的座位上。如果是為餓鬼舉辦的法會，也應該坐在左邊鋪設的座位上。如果鋪設了長凈坐具，緊急情況下應該用手按平，使其鬆緩，慢慢坐下，不要使其裂開。如果不緊急，不要猛然坐下，或者下面有器物、睡著的小孩，應該先用一隻手按一下座位。不要把油膩的缽或者餅果放在上面，不要用它擦手。上座應該知道誰在看管房間？誰生病了應該告訴並給予食物。如果檀越吝惜，應該說：『長壽！按佛法應該給予，不得不給。』如果時間早，應該開始行乞，如果時間晚，應該先取食物然後打發他們離開。僧團的上座應該知道前面的人是爲了什麼而佈施？應該為他們做應時的祝願。如果檀越在行食時，多給上座，上座應該問：『所有的僧人都得到這麼多嗎？』回答說：『只有上座得到。』應該說：『應該一切平等給予。』如果說：『所有人都得到』，就應該接受。如果需要，拿的少放的少，應該說：『多給一些。』如果是乳酪、餅肉、酥油等好的食物，都應該說：『平等給予。』僧團的上座不應該隨便先吃，應該等待食物分發完畢，唱誦供養完畢后才能吃。上座應該慢慢地吃，不要快速吃完就看著，讓年輕的僧人狼狽不堪吃不飽。應該互相觀望，不要吃完就先出去，應該等待行凈水，隨順祝願完畢后才能出去。如果是為亡人施福，不應該做這樣的吉祥讚： 『賢善已無常， 今是吉祥日， 種種設肴膳， 供養良福田。』 應該做這樣的祝願： 『一切眾生類， 有命皆歸死， 隨彼善惡行， 自受其果報。 行惡入地獄， 為善者生天， 若能修行道， 漏盡得泥洹（níhuán，涅槃）。』

【English Translation】 English version Know how to sit properly. If the Danyue (檀越, benefactor) is holding an auspicious gathering, one should sit on the seat laid out on the right. If it is a gathering for hungry ghosts, one should also sit on the seat laid out on the left. If a long, clean sitting cloth is laid out, in urgent cases, one should press it with one's hand to loosen it, and sit down slowly, being careful not to tear it. If it is not urgent, one should not sit down abruptly, or if there are objects or sleeping children underneath, one should first press the seat with one hand. One should not place greasy bowls or cakes and fruits on it, nor use it to wipe one's hands. The senior monk should know who is watching the room? Who is sick and should be told and given food. If the Danyue (檀越, benefactor) is stingy, one should say: 'Long life! According to the Dharma, it should be given, it must be given.' If it is early in the day, one should begin begging for alms; if it is late in the day, one should first take the food and send them away. The senior monk of the Sangha should know what kind of offering the person in front is making? One should make timely blessings for them. If the Danyue (檀越, benefactor) gives more to the senior monk when distributing food, the senior monk should ask: 'Do all the monks receive this much?' If the answer is: 'Only the senior monk receives it,' one should say: 'It should be given equally to everyone.' If they say: 'Everyone receives it,' then one should accept it. If needed, if one takes less and puts down less, one should say: 'Give more.' If it is good food like yogurt, cakes, meat, or ghee, one should say: 'Give it equally.' According to the Dharma, the senior monk of the Sangha should not eat casually first, but should wait until the food has been distributed and the offering has been chanted before eating. The senior monk should eat slowly, and not finish eating quickly and then watch, causing the younger monks to be embarrassed and not full. One should look at each other, and not leave before the pure water is offered and the blessings are completed. If one is making offerings for the deceased, one should not make such auspicious praises: 'The virtuous and good are impermanent, Today is an auspicious day, Various delicacies are prepared, To offer to the field of good fortune.' One should make such blessings: 'All sentient beings, Those with life all return to death, According to their good and evil deeds, They receive their own karmic retribution. Those who do evil enter hell, Those who do good are born in heaven, If one can cultivate the path, Exhausting defilements, one attains Nirvana (泥洹, liberation).'

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「若生子設福者，不應作如是說：

「『僮子棄冢間，　　𠲿指七日活， 　　不遭蚊虻害，　　僮子功德力。』

「應如是咒愿：

「『僮子歸依佛，　　如來毗婆施， 　　尸棄毗葉婆，　　拘樓拘那鋡， 　　迦葉及釋迦，　　七世大聖尊， 　　譬如人父母，　　慈念于其子， 　　舉世之樂具，　　皆悉欲令得。 　　令子受諸福，　　復倍勝於彼， 　　室家諸眷屬，　　受樂亦無極。』

「若入新舍設供者，不得作是說：

「『若火燒屋時，　　得出中所有， 　　必為己財寶，　　不為火所焚。』

「應作如是咒愿：

「『屋舍覆蔭施，　　所欲隨意得， 　　吉祥賢聖眾，　　處中而受用。 　　世有黠慧人，　　乃知於此處， 　　請持戒梵行，　　修福設飲食。 　　僧口咒愿故，　　宅神常歡喜， 　　善心生守護，　　長夜于中住。 　　若入于聚落，　　及以曠野處， 　　若晝若於夜，　　天神常隨護。』

「若估客欲行設福者，不應作是說

「『一切諸方面，　　賊難不可行， 　　今正是其時，　　出家修梵行。』

「應作如是說：

「『諸方皆安隱，　　諸天吉祥應， 　　聞已心歡喜，　　所欲皆悉得。 　　兩足者安隱

【現代漢語翻譯】 現代漢語譯本 「如果為新生兒祈福，不應該這樣說： 『這孩子被遺棄在墳地間，即使手指彎曲也能活過七天，沒有遭受蚊蟲叮咬的傷害，這都是孩子自身功德的力量。』 應該這樣祝願： 『愿這孩子皈依佛（Buddha），皈依如來毗婆施（Vipassi Buddha），尸棄（Sikhi Buddha），毗葉婆（Vessabhu Buddha），拘樓拘那鋡（Kakusandha Buddha），迦葉（Kassapa Buddha）以及釋迦（Sakyamuni Buddha），這七位過去世的偉大聖尊，就像父母慈愛自己的孩子一樣，希望世間所有的快樂都降臨到他身上。 讓這孩子承受各種福報，而且比那些還要多一倍，讓他的家人和親屬，也能享受到無盡的快樂。』 如果搬入新家設供，不應該這樣說： 『如果發生火災，能從房子里搶救出來的東西，一定是屬於自己的財寶，不會被火燒燬。』 應該這樣祝願： 『愿這房屋能提供庇護和恩惠，使居住者能隨心所欲地得到所需，愿吉祥的賢聖眾，在此處安住並享用供養。 世上有智慧的人，知道這個地方，會邀請持戒修行的人，來這裡修行並提供飲食。 因為僧侶的祝福，宅神常常感到歡喜，善心生起守護的力量，使居住者能長久安穩地住在這裡。 無論是進入村落，還是身處曠野，無論是白天還是夜晚，都有天神常常隨身保護。』 如果商人要出行經商而祈福，不應該這樣說： 『所有方向都有盜賊出沒，難以通行，現在正是出家修行的好時機。』 應該這樣說： 『愿所有方向都平安順利，諸天降下吉祥的徵兆，聽到這些話后內心充滿歡喜，所有願望都能實現。 愿以雙腳行走的人都平安順利。

【English Translation】 English version 『If one is making offerings for the birth of a child, one should not say the following: 『The child is abandoned in the graveyard, yet survives for seven days even with crooked fingers, unharmed by mosquitoes and gadflies; this is due to the power of the child's merit.』 One should offer blessings in this way: 『May this child take refuge in the Buddha, in the Tathagata Vipassi (Vipassi Buddha), Sikhi (Sikhi Buddha), Vessabhu (Vessabhu Buddha), Kakusandha (Kakusandha Buddha), Kassapa (Kassapa Buddha), and Sakyamuni (Sakyamuni Buddha), the seven great sages of past lives, just as parents lovingly think of their children, wishing them to attain all the joys of the world. May this child receive all kinds of blessings, even twice as much as those, and may his family and relatives also enjoy endless happiness.』 If one is making offerings upon entering a new house, one should not say the following: 『If a house is on fire, whatever is taken out from within will surely be one's own treasures, not to be burned by the fire.』 One should offer blessings in this way: 『May this house provide shelter and blessings, so that the residents may obtain whatever they desire at will, and may the auspicious and virtuous assembly dwell here and enjoy the offerings. The wise people of the world know this place and will invite those who uphold precepts and practice pure conduct to cultivate merit and provide food. Because of the blessings of the Sangha, the house spirit is always delighted, and a mind of goodness arises to protect, allowing the residents to live here in peace for a long time. Whether entering a village or being in a wilderness, whether by day or by night, may the gods always protect them.』 If a merchant is about to travel for business and is making offerings, one should not say the following: 『In all directions, there are difficulties with thieves, making it impossible to travel; now is the right time to leave home and practice pure conduct.』 One should say the following: 『May all directions be peaceful and safe, and may the gods send auspicious omens; upon hearing these words, may their hearts be filled with joy, and may all their wishes be fulfilled. May those who walk on two feet be safe and well.』

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，　　四足者亦安， 　　去時得安隱，　　來時亦安隱。 　　夜安晝亦安，　　諸天常護助， 　　諸伴皆賢善，　　一切悉安隱。 　　康健賢善好，　　手足皆無病， 　　舉體諸身份，　　無有疾苦處。 　　若有所欲者，　　去得心所愿。』

「東方有七星，常護世間令得如願：一名吉利帝，二名路呵尼，三名僧陀那，四名分婆𠲿，五名弗施，六名婆羅那，七名阿舍利，是名七星在東方常護世間，今當護汝令得安隱得利早還，一切星宿皆當護汝。複次東方有八天女：一名賴車摩提，二名尸沙摩提，三名名稱，四名耶輸陀羅，五名好覺，六名婆羅濕摩，七名婆羅浮陀，八名阿毗呵羅，是名八天女，在東方常護世間。有天王名提頭賴吒、揵闥婆王及一切諸天常護汝等，普令安隱得利早還。東方有支提名弓杖，常出光明，諸天恭敬供養，是一切供養天當護汝，令得財利安隱早還。

「南方有七星，常護世間：一名摩伽，二、三同名頗求尼，四名容帝，五名質多羅，六名私婆帝，七名毗舍佉，是名七星，在南方常護世間。今當護汝令安隱得利早還，一切星宿皆當護汝。南方有八天女：一名賴車魔帝，二名施師魔帝，三名名稱，四名名稱持，五名好覺，六名好家，七名好力，八名非斷，常護世間。有天

【現代漢語翻譯】 現代漢語譯本 『四足的眾生也安穩， 離去時得到安穩，到來時也安穩。 夜晚安穩白天也安穩，諸天神常常護佑幫助， 所有的同伴都賢良善良，一切都安穩。 健康賢良美好，手腳都沒有疾病， 整個身體的各個部分，沒有疾病痛苦的地方。 如果有什麼想要的，離去時能得到心中所愿。』

『東方有七星，常常守護世間，使人們能夠如願：第一顆星名叫吉利帝（吉祥之星），第二顆星名叫路呵尼（上升之星），第三顆星名叫僧陀那（結合之星），第四顆星名叫分婆𠲿（力量之星），第五顆星名叫弗施（光輝之星），第六顆星名叫婆羅那（守護之星），第七顆星名叫阿舍利（希望之星），這七顆星在東方常常守護世間，現在應當守護你，使你得到安穩，得到利益，早日返回，一切星宿都應當守護你。再次，東方有八位天女：第一位名叫賴車摩提（光輝智慧），第二位名叫尸沙摩提（頂端智慧），第三位名叫名稱（名聲），第四位名叫耶輸陀羅（持譽者），第五位名叫好覺（善覺悟），第六位名叫婆羅濕摩（至上光輝），第七位名叫婆羅浮陀（至上存在），第八位名叫阿毗呵羅（無損），這八位天女在東方常常守護世間。有天王名叫提頭賴吒（持國天），揵闥婆王（香音神）以及一切諸天常常守護你們，普遍使你們安穩，得到利益，早日返回。東方有支提名弓杖（光明之杖），常常發出光明，諸天恭敬供養，這一切供養天應當守護你，使你得到財富利益，安穩早日返回。

『南方有七星，常常守護世間：第一顆星名叫摩伽（盛大之星），第二、三顆星同名叫頗求尼（福佑之星），第四顆星名叫容帝（美麗之星），第五顆星名叫質多羅（明亮之星），第六顆星名叫私婆帝（吉祥之星），第七顆星名叫毗舍佉（分枝之星），這七顆星在南方常常守護世間。現在應當守護你，使你安穩，得到利益，早日返回，一切星宿都應當守護你。南方有八位天女：第一位名叫賴車魔帝（光輝智慧），第二位名叫施師魔帝（教導智慧），第三位名叫名稱（名聲），第四位名叫名稱持（持名者），第五位名叫好覺（善覺悟），第六位名叫好家（善家），第七位名叫好力（善力），第八位名叫非斷（不斷），常常守護世間。有天

【English Translation】 English version 'May the four-footed beings also be at peace, May you find peace when departing, and also find peace when returning. May there be peace at night and peace during the day, may all the devas (gods) constantly protect and aid you, May all companions be virtuous and kind, may everything be peaceful and secure. May there be health, virtue, and goodness, may your hands and feet be free from illness, May your entire body and all its parts be free from any suffering or pain. If there is anything you desire, may you obtain your heart's wish upon departure.'

'In the east, there are seven stars that constantly protect the world, ensuring that beings attain their wishes: the first is named 吉利帝 (Jilidi) (Auspicious Star), the second is named 路呵尼 (Luheni) (Ascending Star), the third is named 僧陀那 (Sengtuona) (Uniting Star), the fourth is named 分婆𠲿 (Fenpochi) (Power Star), the fifth is named 弗施 (Fushi) (Radiant Star), the sixth is named 婆羅那 (Poluona) (Guardian Star), and the seventh is named 阿舍利 (Asheli) (Hope Star). These seven stars in the east constantly protect the world, and now they shall protect you, ensuring you attain peace, gain benefits, and return early. All the constellations shall protect you. Furthermore, in the east, there are eight celestial maidens: the first is named 賴車摩提 (Laichemoti) (Radiant Wisdom), the second is named 尸沙摩提 (Shishamoti) (Summit Wisdom), the third is named 名稱 (Mingcheng) (Fame), the fourth is named 耶輸陀羅 (Yeshutoluo) (Bearer of Fame), the fifth is named 好覺 (Haojue) (Good Awakening), the sixth is named 婆羅濕摩 (Poluoshenmo) (Supreme Radiance), the seventh is named 婆羅浮陀 (Poluofutuo) (Supreme Existence), and the eighth is named 阿毗呵羅 (Apiheluo) (Undiminished). These eight celestial maidens in the east constantly protect the world. There is a Deva King named 提頭賴吒 (Titoulaizha) (Dhritarashtra), a Gandharva King (Musician of the Gods), and all the devas who constantly protect you, universally ensuring you attain peace, gain benefits, and return early. In the east, there is a 支提名弓杖 (Zhitiming Gongzhang) (Staff of Light), which constantly emits light, and all the devas respectfully make offerings. All these offering devas shall protect you, ensuring you gain wealth and benefits, and return peacefully and early.'

'In the south, there are seven stars that constantly protect the world: the first is named 摩伽 (Moga) (Great Star), the second and third share the name 頗求尼 (Poqiuni) (Blessed Star), the fourth is named 容帝 (Rongdi) (Beautiful Star), the fifth is named 質多羅 (Zhituoluo) (Bright Star), the sixth is named 私婆帝 (Sipodi) (Auspicious Star), and the seventh is named 毗舍佉 (Pisheqi) (Branching Star). These seven stars in the south constantly protect the world. Now they shall protect you, ensuring you attain peace, gain benefits, and return early. All the constellations shall protect you. In the south, there are eight celestial maidens: the first is named 賴車魔帝 (Laichemoti) (Radiant Wisdom), the second is named 施師魔帝 (Shishimoti) (Teaching Wisdom), the third is named 名稱 (Mingcheng) (Fame), the fourth is named 名稱持 (Mingchengzhi) (Fame Holder), the fifth is named 好覺 (Haojue) (Good Awakening), the sixth is named 好家 (Haojia) (Good Family), the seventh is named 好力 (Haoli) (Good Strength), and the eighth is named 非斷 (Feiduan) (Unceasing), who constantly protect the world. There are Devas

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王名毗留荼俱魔荼鬼神王，共護汝等得利早還。南方有支提名阿毗缽施，常放光明，諸天恭敬供養。一切供養支提諸天，常護汝等安隱得利早還。

「西方有七星，常護世間：一名不滅，二名逝吒，三名牟邏，四名堅強精進，五、六同名阿沙荼，七名阿毗阇摩，是名七星。常護世間，當護汝等得利早還，一切星宿皆當護汝。西方有八天女：一名阿藍浮婆，二名雜發，三名阿利吒，四名好光，五名伊迦提舍，六名那婆私迦，七名既色尼，八名沙陀羅，是名八天女。有天王名毗留博叉，常護世間，有龍王名婆留尼，及一切諸龍當護汝等得利早還。西方有山名饒益，日月居中，若有所求得心所愿。

「北方有七星常護世間：一名檀尼吒，二、三同名世陀帝，四名不魯具陀尼，五名離婆帝，六名阿濕尼，七名婆羅尼，是名七星，常護世間，當護汝等得利早還，一切星宿皆當護汝。北方有八天女：一名尼羅提毗，二名修羅提毗，三名俱吒毗，四名波頭摩，五名呵尼，六名波利，七名遮邏尼，八名迦摩，是名八天女。有天王名婆留那，常護世間，當護汝等得利早還。北方有山名枳囉囌，鬼神常居中，一切諸鬼神當護汝等得利早還。二十八宿並日月三十二天女，並四大天王治世有名稱，東方提頭羅吒王、西方毗留博叉王

【現代漢語翻譯】 現代漢語譯本 毗留荼俱魔荼鬼神王（Virudhaka Kumbhanda demon king），共同護佑你們得到利益，早日返回。南方有支提（caitya，佛塔）名為阿毗缽施（Abhiprasa），常放光明，諸天恭敬供養。一切供養支提的諸天，常護佑你們安穩，得到利益，早日返回。

『西方有七星，常護世間：一名不滅，二名逝吒（Sita），三名牟邏（Mula），四名堅強精進，五、六同名阿沙荼（Asadha），七名阿毗阇摩（Abhijit），是名七星。常護世間，應當護佑你們得到利益，早日返回，一切星宿都應當護佑你們。西方有八天女：一名阿藍浮婆（Alambusa），二名雜發，三名阿利吒（Alita），四名好光，五名伊迦提舍（Ekadesa），六名那婆私迦（Navavasika），七名既色尼（Kesarini），八名沙陀羅（Satala），是名八天女。有天王名毗留博叉（Virupaksha），常護世間，有龍王名婆留尼（Varuni），及一切諸龍應當護佑你們得到利益，早日返回。西方有山名饒益，日月居中，若有所求，得心所愿。』

『北方有七星常護世間：一名檀尼吒（Dhanistha），二、三同名世陀帝（Satataraka），四名不魯具陀尼（Purvabhadrapada），五名離婆帝（Revati），六名阿濕尼（Asvini），七名婆羅尼（Bharani），是名七星，常護世間，應當護佑你們得到利益，早日返回，一切星宿都應當護佑你們。北方有八天女：一名尼羅提毗（Niladevi），二名修羅提毗（Suradevi），三名俱吒毗（Kutavi），四名波頭摩（Padma），五名呵尼（Hani），六名波利（Pari），七名遮邏尼（Carani），八名迦摩（Kama），是名八天女。有天王名婆留那（Varuna），常護世間，應當護佑你們得到利益，早日返回。北方有山名枳囉囌（Kirasu），鬼神常居中，一切諸鬼神應當護佑你們得到利益，早日返回。二十八宿並日月三十二天女，並四大天王治理世間，有名稱，東方提頭羅吒王（Dhrtarastra），西方毗留博叉王（Virupaksha）。』

【English Translation】 English version King Virudhaka Kumbhanda demon, together protect you to gain benefits and return early. In the south, there is a caitya (stupa) named Abhiprasa, which constantly emits light, and is respectfully offered by all the devas. All the devas who offer to the caitya constantly protect you to be safe, gain benefits, and return early.

'In the west, there are seven stars that constantly protect the world: the first is named Immortal, the second is named Sita, the third is named Mula, the fourth is named Strong Diligence, the fifth and sixth share the name Asadha, and the seventh is named Abhijit. These are the seven stars. They constantly protect the world and should protect you to gain benefits and return early. All the constellations should protect you. In the west, there are eight goddesses: the first is named Alambusa, the second is named Mixed Hair, the third is named Alita, the fourth is named Good Light, the fifth is named Ekadesa, the sixth is named Navavasika, the seventh is named Kesarini, and the eighth is named Satala. These are the eight goddesses. There is a deva king named Virupaksha, who constantly protects the world, and there is a dragon king named Varuni, and all the dragons should protect you to gain benefits and return early. In the west, there is a mountain named Abundant Benefit, where the sun and moon reside, and if you seek anything, you will get what your heart desires.'

'In the north, there are seven stars that constantly protect the world: the first is named Dhanistha, the second and third share the name Satataraka, the fourth is named Purvabhadrapada, the fifth is named Revati, the sixth is named Asvini, and the seventh is named Bharani. These are the seven stars. They constantly protect the world and should protect you to gain benefits and return early. All the constellations should protect you. In the north, there are eight goddesses: the first is named Niladevi, the second is named Suradevi, the third is named Kutavi, the fourth is named Padma, the fifth is named Hani, the sixth is named Pari, the seventh is named Carani, and the eighth is named Kama. These are the eight goddesses. There is a deva king named Varuna, who constantly protects the world and should protect you to gain benefits and return early. In the north, there is a mountain named Kirasu, where demons and spirits constantly reside, and all the demons and spirits should protect you to gain benefits and return early. The twenty-eight constellations, along with the sun and moon, the thirty-two goddesses, and the four great kings who govern the world with renown, King Dhrtarastra of the east, and King Virupaksha of the west.'

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、南方毗留荼王、北方婆留那王。八沙門、八婆羅門、八大國剎利、八帝釋女等，當護汝等得利早還。

「若取婦施者，不應作是說：

「『枯河無有水，　　國空王無護， 　　女有兄弟十，　　亦名無覆護。』

「應作是咒愿：

「『女人信持戒，　　夫主亦復然， 　　由有信心故，　　能行修佈施。 　　二人俱持戒，　　修習正見行， 　　歡喜共作福。　　諸天常隨喜， 　　此業之果報，　　如行不赍糧。』

「若出家人佈施者，不得作是說：

「『使子孫繁熾，　　奴婢及錢財， 　　牛羊諸六畜，　　一切皆滋多。』

「應作是咒愿：

「『持缽家家乞，　　值瞋或遇喜， 　　將適護其意，　　出家佈施難。』

「僧上座應如是知，若不如是者越威儀法。」

佛住舍衛城，時檀越飯僧，難陀為上座先坐，優波難陀及余比丘不時集，上座嫌言：「世尊獨制我，不制餘人耶？」乃至佛言：「從今日後應一切齊集食。上座應如上說，此中但以第二上座，及一切為異，乃至當留比坐坐處。若行食人過者，不得默然而看比坐，應語：『與是。』不得得食便先食，要待遍已然後食。若時逼者，隨下隨食無罪。上座應咒愿，若不能者，第二上座咒愿。若復不能者

【現代漢語翻譯】 現代漢語譯本：南方毗留荼王（Virudhaka，增長天王）、北方婆留那王（Varuna，水天）。八沙門（Sramana，佛教修行者）、八婆羅門（Brahmana，印度教祭司）、八大國剎利（Kshatriya，古印度統治階級）、八帝釋女（Indra's daughters，帝釋天的女兒）等，應當保護你們，使你們得利並早日返回。 『如果有人娶妻並佈施，不應該這樣說： 『乾涸的河流沒有水，國家空虛沒有國王的保護，女兒有十個兄弟，也如同沒有庇護一樣。』 應該這樣祝願： 『女人有信心並持守戒律，她的丈夫也是如此，因為有信心的緣故，能夠修行佈施。兩人都持守戒律，修習正確的見解和行為，歡喜地共同行善積福。諸天常常隨喜讚歎，這種善業的果報，就像行走一樣，不需要攜帶糧食。』 如果出家人佈施，不得這樣說： 『使你的子孫繁榮昌盛，奴婢和錢財，牛羊等各種牲畜，一切都更加增多。』 應該這樣祝願： 『手持缽盂，挨家挨戶乞食，有時遇到嗔怒，有時遇到歡喜，能夠調適並守護自己的心意，出家人的佈施是很難得的。』 僧團的上座應該這樣瞭解，如果不這樣，就違反了威儀之法。 佛陀住在舍衛城（Sravasti），當時有檀越（Danyaka，施主）供養僧眾齋飯，難陀（Nanda）作為上座首先就坐，優波難陀（Upananda）和其他比丘沒有及時到場，上座抱怨說：『世尊只約束我，不約束其他人嗎？』乃至佛陀說：『從今以後，應該一切人都到齊了再一起吃飯。上座應該像上面所說的那樣做，這裡只是以第二上座和所有人都到齊作為不同之處，乃至應當為後來者保留座位。如果行堂的人經過時，不得沉默地看著比坐的人，應該說：『給這位也分一份。』不得得到食物就先吃，要等待大家都分到之後才能吃。如果時間緊迫，可以隨分到隨吃，沒有罪過。上座應該祝願，如果不能祝願，就由第二上座祝願。如果還是不能祝願，

【English Translation】 English version: May Virudhaka (Growth King), the king of the south, and Varuna (God of Water), the king of the north, along with the eight Sramanas (Buddhist practitioners), eight Brahmanas (Hindu priests), eight great Kshatriyas (ancient Indian ruling class), and eight daughters of Indra (Indra's daughters), protect you, so that you may gain benefits and return early. 『If someone gives a wife in alms, one should not say this: 『The dry river has no water, the country is empty without the king's protection, the daughter has ten brothers, yet it is as if she has no protection.』 One should offer this blessing: 『The woman has faith and upholds the precepts, and her husband is the same. Because of their faith, they are able to practice giving. Both uphold the precepts, cultivate right views and conduct, and joyfully perform meritorious deeds together. The devas (gods) constantly rejoice and applaud. The result of this karma (action), is like walking without needing to carry provisions.』 『If a renunciant gives alms, one should not say this: 『May your descendants flourish, and may your servants, wealth, cattle, sheep, and all kinds of livestock increase.』 One should offer this blessing: 『Carrying a bowl, begging from house to house, sometimes encountering anger, sometimes encountering joy, being able to adjust and guard one's mind, the almsgiving of a renunciant is rare and precious.』 The senior monk (Sangha's elder) should understand this. If not, he violates the rules of conduct. The Buddha was staying in Sravasti (Savatthi). At that time, a donor (Danyaka) was offering a meal to the Sangha (community of monks). Nanda, as the senior monk, sat down first. Upananda and other monks did not arrive on time. The senior monk complained: 『Does the World Honored One only restrain me, and not restrain others?』 Thereupon the Buddha said: 『From today onwards, everyone should gather together before eating. The senior monk should act as described above, the only difference being that the second senior monk and everyone being present are different, and even seats should be reserved for those who arrive later. If the server passes by, one should not silently watch the person next to them, but should say: 『Give some to this one as well.』 One should not eat before everyone has been served, but should wait until everyone has received their portion. If time is pressing, one can eat as one receives, without fault. The senior monk should offer a blessing. If he is unable to, the second senior monk should offer a blessing. If he is still unable to,

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下過，乃至能者應咒愿。如是一切食上座應知。若不如是知者越威儀法。」

佛住舍衛城，時優波難陀度人出家受具足，受具足已不教誡，如天牛、天羊威儀不具足，不知承事和上、阿阇梨、長老比丘法，又不知入聚落阿練若法，入眾著衣持缽法。諸比丘以是因緣往白世尊。佛言：「呼優波難陀來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後和上應如是教共行弟子。云何教？受具足已應教誦二部比尼；若不能者教誦一部；復不能者教廣誦五篇戒；復不能者教誦四、三、二下至四事。日三教，晨起、日中、向冥。教法者，若阿毗曇、若比尼。阿毗曇者，九部經。比尼者，波羅提木叉略廣。若不能者，應教知罪輕重、知線經義、知比尼義、知陰界入義、知因緣義，教威儀、非威儀應遮，受經時、共誦時、坐禪時，即名教。若不受經、共誦、坐禪者，下至應教莫放逸。和上不如是教共行弟子者，越威儀法。」

複次佛住舍衛城，時優波難陀共行弟子，不數至和上所，優波難陀嫌言：「世尊獨制我、不制弟子。弟子來我當教，不來我教誰？」諸比丘以是因緣往白世尊。佛言：「呼是比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後共行弟子應如是事和上

【現代漢語翻譯】 現代漢語譯本：下過食物，乃至有能力的人應該唸誦咒語和發願。像這樣，一切關於食物的規定，上座比丘都應該知道。如果不知道這些，就違反了威儀之法。'

佛陀住在舍衛城時，優波難陀度人出家並授予具足戒，但受了具足戒后卻不教誡他們，使他們像天牛、天羊一樣，威儀不具足，不知道如何承事和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）和長老比丘，也不知道進入村落和阿蘭若（Aranya，寂靜處）的規矩，以及在僧眾中穿衣持缽的規矩。眾比丘因為這件事去稟告世尊。佛陀說：'叫優波難陀來。' 優波難陀來后，佛陀問他：'你真的這樣做了嗎？' 優波難陀回答說：'確實如此。' 佛陀說：'從今天以後，和尚應該這樣教導共同修行的弟子。應該如何教導呢？受了具足戒后，應該教他們背誦二部毗尼（Vinaya，律）；如果不能，就教他們背誦一部；如果還是不能，就教他們廣泛地背誦五篇戒；如果還是不能，就教他們背誦四、三、二，至少要教四事。每天教三次，早起、中午、傍晚。教導的內容可以是阿毗曇（Abhidhamma，論），也可以是毗尼。阿毗曇指的是九部經。毗尼指的是波羅提木叉（Pratimoksha，戒經）的略本和廣本。如果這些都不能，就應該教他們知道罪的輕重、知道線經的意義、知道毗尼的意義、知道陰界入的意義、知道因緣的意義，教導他們威儀，以及哪些是不合威儀應該禁止的，包括受經時、共誦時、坐禪時的規矩，這就叫做教導。如果他們不接受經、不共同背誦、不坐禪，至少應該教導他們不要放逸。和尚如果不這樣教導共同修行的弟子，就違反了威儀之法。'

再次，佛陀住在舍衛城時，優波難陀的共同修行的弟子不常去和尚那裡請教，優波難陀抱怨說：'世尊只約束我，不約束弟子。弟子來了我才能教，不來我教誰呢？' 眾比丘因為這件事去稟告世尊。佛陀說：'叫那個比丘來。' 那比丘來后，佛陀問他：'你真的這樣做了嗎？' 他回答說：'確實如此。' 佛陀說：'從今天以後，共同修行的弟子應該這樣侍奉和尚：

【English Translation】 English version: 'Having offered food, even those who are capable should recite mantras and make vows. The senior monks should know all these regulations regarding food. If they do not know these, they violate the rules of conduct.'

The Buddha was staying in Shravasti (Savatthi, a major city in ancient India). At that time, Upananda (a monk's name) ordained people and gave them the full ordination (upasampada), but after they received the full ordination, he did not instruct them, causing them to be like wild oxen or wild sheep, lacking proper conduct, not knowing how to serve their Upadhyaya (preceptor), Acarya (teacher), and elder monks, nor knowing the rules for entering villages and Aranyas (secluded places), nor the rules for wearing robes and carrying bowls in the Sangha (monastic community). The monks reported this matter to the World Honored One. The Buddha said, 'Summon Upananda.' After Upananda arrived, the Buddha asked him, 'Is this true?' Upananda replied, 'It is true.' The Buddha said, 'From today onwards, the Upadhyaya should instruct the disciples who practice together in this way. How should they instruct them? After receiving the full ordination, they should teach them to recite the two parts of the Vinaya (monastic rules); if they cannot, then teach them to recite one part; if they still cannot, then teach them to recite the five sections of precepts extensively; if they still cannot, then teach them to recite four, three, two, or at least four matters. Teach them three times a day, in the morning, at noon, and in the evening. The content of the teaching can be the Abhidhamma (Buddhist philosophy) or the Vinaya. The Abhidhamma refers to the nine divisions of scriptures. The Vinaya refers to the abridged and expanded versions of the Pratimoksha (code of monastic discipline). If they cannot do these, then they should be taught to know the severity of offenses, to know the meaning of the Sutras, to know the meaning of the Vinaya, to know the meaning of the skandhas (aggregates), dhatus (elements), and ayatanas (sense bases), to know the meaning of dependent origination, to teach them proper conduct, and what is improper conduct that should be prohibited, including the rules for receiving scriptures, reciting together, and meditating. This is called teaching. If they do not receive scriptures, do not recite together, and do not meditate, then at least they should be taught not to be negligent. If the Upadhyaya does not teach the disciples who practice together in this way, they violate the rules of conduct.'

Again, the Buddha was staying in Shravasti. At that time, Upananda's fellow disciples did not frequently visit the Upadhyaya for instruction. Upananda complained, 'The World Honored One only restricts me, not the disciples. I can only teach when the disciples come; if they don't come, who am I supposed to teach?' The monks reported this matter to the World Honored One. The Buddha said, 'Summon that monk.' After the monk arrived, the Buddha asked him, 'Is this true?' He replied, 'It is true.' The Buddha said, 'From today onwards, the disciples who practice together should serve the Upadhyaya in this way:'

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。云何事？共行弟子法應晨起先右腳入和上戶，入已頭面禮足問：『安眠不？』若受經、若問事已應出。小行器唾壺著常處，先以水灑地然後掃，巨摩塗地。洗手已授水、齒木竟，持缽與迎粥食。粥已洗器舉著常處。若有請處者應往迎食。欲入村時授入聚落衣，卷疊院中衣著常處。入聚落時應從師後行。若欲乞食時當白和上，和上應語：『如法莫放逸。』若先還者應與和上敷坐床，取凈水、辦草葉待和上。和上還已應授與院中衣，取入聚落衣抖擻疊著常處。若熱時應與水洗浴，寒時應然爐火。己若得好食者應授與和上，和上看已應問：『汝何處得是好食？』若言：『某甲淫女家、寡婦家、大童女家、不能男家、惡名比丘尼邊、惡名沙彌尼邊得。』和上應語：『此非行處，不應取彼食。』若言：『為說法故得。』應語：『不得邪命取人食。』食時應授水洗手授食，若是熱時與冷水、以扇扇之，食已收缽取草葉洗缽舉著常處。和上若欲入林坐禪時，應取尼師檀著肩，上持澡罐隨後。到已若受經問義，得已應在一處修習。若欲共他並誦時白和上，和上應問：『與誰共誦？』答言：『與某甲共誦。』和上觀前人，持律緩者應語：『莫去，此人不可與作往反。』若持律好者應語：『誦。』還時應取尼師檀著肩上、持澡罐隨還。和

【現代漢語翻譯】 現代漢語譯本：什麼是應該做的事情呢？共同修行的弟子早上應該先邁右腳進入和尚（Upadhyaya，親教師）的房間，進入後頭面禮拜其足，問候：『安眠嗎？』如果接受經文、或者詢問事情完畢后應該退出。小型的盥洗用具唾壺放在固定的地方，先用水灑地然後清掃，用巨摩（一種塗地的材料）塗地。洗手完畢后遞上水、齒木（牙刷），然後拿著缽去迎接粥食。用完粥后清洗器具，放到固定的地方。如果有人邀請應供，應該前去迎接食物。想要進入村落時，遞上進入村落時穿的衣服，將疊好的在寺院中穿的衣服放在固定的地方。進入村落時應該跟在師父後面行走。如果想要乞食時，應當稟告和尚，和尚應該說：『如法行事，不要放逸。』如果先回來，應該為和尚鋪設坐床，取乾淨的水、準備草葉等待和尚。和尚回來后，應該遞上在寺院中穿的衣服，取下進入村落時穿的衣服抖擻疊好放在固定的地方。如果天氣炎熱，應該為和尚準備水洗浴，寒冷時應該點燃爐火。自己如果得到好的食物，應該獻給和尚，和尚看過後應該問：『你從哪裡得到這麼好的食物？』如果回答說：『從某甲（某人）家、寡婦家、大童女家、不能人道的人家、名聲不好的比丘尼那裡、名聲不好的沙彌尼那裡得到。』和尚應該說：『這些不是應該去的地方，不應該拿他們的食物。』如果說：『爲了說法的緣故得到。』應該說：『不得用邪命（不如法的手段）獲取別人的食物。』吃飯時應該遞上水洗手，然後遞上食物，如果是熱的時候給冷水、用扇子扇涼，吃完后收起缽，取草葉洗缽，放到固定的地方。和尚如果想要進入樹林坐禪時，應該取尼師檀（坐具）放在肩上，拿著澡罐跟在後面。到達后如果接受經文詢問義理，得到后應該在一個地方修行。如果想要和別人一起背誦時稟告和尚，和尚應該問：『和誰一起背誦？』回答說：『和某甲一起背誦。』和尚觀察那個人，如果持戒不嚴謹，應該說：『不要去，這個人不可以一起交往。』如果持戒好，應該說：『去背誦吧。』回來時應該取尼師檀放在肩上、拿著澡罐跟隨回來。

【English Translation】 English version: What are the things to be done? A disciple practicing together should rise early and first enter the Upadhyaya's (preceptor) room with his right foot. After entering, he should bow his head and face to the ground at his feet and ask: 'Did you sleep peacefully?' If he has received scriptures or asked about matters, he should then leave. The small toiletries, such as the spittoon, should be placed in their usual place. First, sprinkle water on the ground and then sweep it, using 'g巨摩' (a kind of material for coating the ground) to coat the ground. After washing his hands, he should offer water and a toothpick, and then carry the bowl to welcome the congee meal. After finishing the congee, he should wash the utensils and put them in their usual place. If someone invites him to a meal, he should go to welcome the food. When wanting to enter a village, he should hand over the clothes for entering the village, and fold the clothes worn in the monastery and put them in their usual place. When entering the village, he should walk behind the teacher. If he wants to beg for food, he should inform the Upadhyaya, who should say: 'Act according to the Dharma, do not be negligent.' If he returns first, he should prepare a seat for the Upadhyaya, fetch clean water, and prepare grass leaves to wait for the Upadhyaya. After the Upadhyaya returns, he should hand over the clothes worn in the monastery, take the clothes worn when entering the village, shake them out, fold them, and put them in their usual place. If the weather is hot, he should prepare water for the Upadhyaya to bathe; if it is cold, he should light a stove. If he obtains good food himself, he should offer it to the Upadhyaya, who, after looking at it, should ask: 'Where did you get such good food?' If he replies: 'From the house of so-and-so (a certain person), the house of a widow, the house of a young maiden, the house of an impotent man, from a bhikkhuni with a bad reputation, or from a shramanerika with a bad reputation,' the Upadhyaya should say: 'These are not places to go; you should not take their food.' If he says: 'I obtained it for the sake of teaching the Dharma,' he should say: 'You must not obtain people's food through wrong livelihood (improper means).' When eating, he should offer water to wash hands, and then offer food. If it is hot, he should give cold water and fan him. After eating, he should collect the bowl, take grass leaves to wash the bowl, and put it in its usual place. If the Upadhyaya wants to enter the forest for meditation, he should take the nishidana (sitting cloth) on his shoulder and carry the water pot behind him. After arriving, if he receives scriptures and asks about the meaning, he should practice in one place. If he wants to recite with others, he should inform the Upadhyaya, who should ask: 'Who are you reciting with?' He should answer: 'I am reciting with so-and-so.' The Upadhyaya should observe that person; if he is not strict in observing the precepts, he should say: 'Do not go; this person cannot be associated with.' If he is good at upholding the precepts, he should say: 'Go and recite.' When returning, he should take the nishidana on his shoulder and follow back with the water pot.

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上欲禮塔時，應與水洗手授華。禮塔已與敷坐床、與洗腳、與油涂足。欲眠時應拂拭床褥安枕，應與然燈，內唾壺小行器。和上安隱已，然後受經問義。分房當次得時，先問和上然後取。二人共得房者，和上應問：『汝共誰得房舍？』答言：『共某甲。』應觀前人，持戒緩者應語：『莫取，生人過患。』若賢善者語：『取。』后更有上座來，出去時亦當白。若共行弟子，于和上所應如是作，若不作者越威儀法。」若弟子眾多，下至一拂拭床，是名事。

佛住舍衛城，時難陀、優波難陀受人依止不教誡，如天牛、天羊，一一如上和上中廣說，但以阿阇梨為異耳。

佛住舍衛城，爾時難陀、優波難陀受人依止，弟子不來，師嫌言：「世尊獨制我、不制弟子。弟子不來，我當教誰？」如上共行弟子中廣說，但此中以依止弟子為異耳。

上座布薩事、　　第二一切然、 　上座食上法、　　第二一切然、 　和上所教示、　　共行應隨順、 　依止順法教、　　弟子應奉行。

初跋渠竟。

佛住舍衛城祇洹精舍，如來五日一行諸比丘房，見床處處側地，風飄日曝雨露其上，蟲食烏鳥糞上。佛知而故問：「比丘！此是誰床？處處側地烏鳥糞上。」乃至佛告諸比丘：「從今日床褥應如是知。云何知？

【現代漢語翻譯】 現代漢語譯本： 當（弟子）想要禮敬佛塔時，應該用水洗手並獻上鮮花。禮敬佛塔完畢后，（弟子）應該準備坐具，為（和尚）洗腳，用油塗抹雙足。想要睡覺時，應該拂拭床鋪，安放枕頭，並準備痰盂和小便器。在和尚安睡之後，然後才能接受經文，請問經義。分配房間應當按照次序，得到允許后，先請問和尚，然後才能取用。如果兩個人共同得到一個房間，和尚應當詢問：『你和誰一起得到這個房間？』回答說：『和某甲。』（和尚）應當觀察前面那個人，如果持戒不嚴謹，應當告訴（後面的弟子）：『不要（和他一起住），會產生過患。』如果（前面的人）賢善，就說：『可以（和他一起住）。』之後如果有上座（長老）到來，離開時也應當稟告。（弟子）如果與同行的弟子一起，在和尚處應當這樣做，如果不這樣做，就違反了威儀之法。如果弟子眾多，哪怕只是拂拭床鋪，也算是侍奉（和尚）。 佛陀住在舍衛城（Śrāvastī），當時難陀（Nanda）、優波難陀（Upananda）接受別人的依止，卻不教誡（弟子），就像天牛、天羊一樣，一一如上面和尚中廣說，只是以阿阇梨（Ācārya，導師）為不同之處。 佛陀住在舍衛城，當時難陀、優波難陀接受別人的依止，弟子不來，（他們的）老師抱怨說：『世尊只約束我，不約束弟子。弟子不來，我當教導誰？』如上面共行弟子中廣說，只是這裡以依止弟子為不同之處。 上座（長老）布薩（Poṣadha，齋戒）的事，第二（件事）一切都是這樣，上座（長老）食用上好的食物，第二（件事）一切都是這樣，和尚所教導的，同行的（弟子）應當隨順，依止（和尚）順從佛法教導，弟子應當奉行。 初跋渠（Bhāga，品）結束。 佛陀住在舍衛城（Śrāvastī）的祇洹精舍（Jetavana Vihāra），如來每五天巡視一次諸位比丘（Bhikṣu，出家男眾）的房間，看見床鋪到處傾倒在地，風吹日曬雨淋，蟲子啃食，烏鴉鳥雀在上面排泄糞便。佛陀明知情況卻故意問道：『比丘們！這是誰的床鋪？到處傾倒在地，烏鴉鳥雀在上面排泄糞便。』乃至佛陀告訴諸位比丘：『從今天起，床鋪應當這樣放置。』怎樣放置呢？

【English Translation】 English version: When (a disciple) wishes to pay homage to a stupa, he should wash his hands with water and offer flowers. After paying homage to the stupa, (the disciple) should prepare a seat, wash (the preceptor's) feet, and apply oil to the feet. When wishing to sleep, he should sweep the bed, arrange the pillow, and prepare a spittoon and a chamber pot. After the preceptor is settled, then he may receive the scriptures and ask about their meaning. The allocation of rooms should be in order, and after obtaining permission, he should first ask the preceptor before taking it. If two people jointly obtain a room, the preceptor should ask: 'With whom did you obtain this room?' The answer should be: 'With so-and-so.' (The preceptor) should observe the person in front; if he does not strictly observe the precepts, he should tell (the disciple behind): 'Do not (live with him), it will cause faults.' If (the person in front) is virtuous, he should say: 'You may (live with him).' Later, if a senior monk (elder) arrives, he should also report when leaving. (A disciple) should act in this way towards the preceptor when with fellow disciples; if he does not, he violates the rules of conduct. If there are many disciples, even just sweeping the bed is considered service (to the preceptor). The Buddha was residing in Śrāvastī (舍衛城), at that time Nanda (難陀) and Upananda (優波難陀) accepted people's reliance but did not instruct (the disciples), like heavenly cows and heavenly sheep, everything as described above in the section on preceptors, but with Ācārya (阿阇梨, teacher) as the difference. The Buddha was residing in Śrāvastī, at that time Nanda and Upananda accepted people's reliance, but the disciples did not come. (Their) teachers complained: 'The World-Honored One only restrains me, not the disciples. If the disciples do not come, whom shall I teach?' Everything as described above in the section on fellow disciples, but with relying on disciples as the difference here. The matter of the senior monk's (elder's) Poṣadha (布薩, fast day), the second (matter) is all the same, the senior monk (elder) eats the best food, the second (matter) is all the same, what the preceptor teaches, the fellow (disciples) should follow, relying on (the preceptor) and following the Dharma teachings, the disciples should practice accordingly. The end of the first Bhāga (跋渠, chapter). The Buddha was residing in the Jetavana Vihāra (祇洹精舍) in Śrāvastī (舍衛城). The Tathāgata inspected the rooms of the Bhikṣus (比丘, ordained monks) every five days, and saw beds everywhere overturned on the ground, exposed to wind, sun, and rain, eaten by insects, and with bird droppings on them. The Buddha knew the situation but deliberately asked: 'Bhiksus! Whose beds are these? Overturned everywhere on the ground, with bird droppings on them.' And so on, the Buddha told the Bhiksus: 'From today onwards, beds should be placed in this way.' How should they be placed?

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不得見床處處側地，蟲啖、日曝、雨露、風飄、烏鳥糞上而置。若處處者應收檢著一處，側者當正，日曝、風雨飄者應著房內，蟲啖者當支腳，烏鳥糞上當抖擻內著房中。不得看房舍漏壞不治。若草覆者當草補，瓦覆還用瓦補，石灰覆者還用石灰補，泥覆者還泥補。壁破者當泥治巨摩塗地。眾僧床褥不得趣爾受用以單故佈覆上，應以兩重尼師檀覆上。若臥具，眠時應以物廁里，不得令近身。褥氍毹厚者，不得屈敷破壞僧物。褥枕拘執、若垢膩者應浣，破者應補已還成。若僧床褥臥具應如是舉持，若不爾者越威儀法。」

佛住舍衛城祇洹精舍，爾時諸比丘春末月不修治房舍。如來五事利益故，五日一行諸比丘房。何等五？一者、我聲聞弟子中不貪著有為事不？二、不著世俗言論不？三、不著眠睡不？四、為看病比丘故。五、有信心年少比丘見如來威儀庠序發歡喜故。是名五事行房。見房舍破壞不治，佛知而故問比丘：「是何等房破壞不治？」諸比丘答言：「安居比丘自當治事。」佛言：「從今日後安居時房舍應如是治。云何治？若安居時欲至，不得看房舍破壞不治而言：『安居人自當治。』若草房者當草覆，乃至泥房者應泥補，壁孔應泥治。當塞鼠孔、泥治地，房中受用物應聚著一處。五法成就應拜作分房人。何

【現代漢語翻譯】 現代漢語譯本： 『不得將床隨意放置，使其暴露在蟲蛀、日曬、雨淋、風吹，甚至鳥糞之上。如果隨意放置，應當收拾到一處；傾斜的應當擺正；被日曬、風雨飄打的應當移到房內；被蟲蛀的應當用東西支撐；沾染鳥糞的應當撣乾淨，移到房中。不得眼看房屋漏雨破損而不修理。若是茅草屋頂，應當用茅草修補；瓦片屋頂，應當用瓦片修補；石灰屋頂，應當用石灰修補；泥土屋頂，應當用泥土修補。墻壁破損的應當用泥土修補，用巨摩（Giumo，一種塗料）塗地。眾僧的床鋪被褥不得隨意使用，只用一塊舊布覆蓋。應當用兩層尼師檀（Nisitan，坐具）覆蓋。如果是臥具，睡覺時應當用東西隔開，不得使其貼近身體。厚重的褥子和毛毯，不得隨意摺疊鋪設，破壞僧團的物品。褥子、枕頭如果髒污油膩，應當清洗；破損的應當修補好。僧人的床鋪臥具應當這樣舉持使用，否則就違反了威儀法。』

佛陀住在舍衛城（Savatthi）的祇洹精舍（Jetavana Vihara），當時的比丘們在春末的月份不修繕房舍。如來（Tathagata）爲了五種利益，每五天巡視一次比丘們的房舍。是哪五種？一、我的聲聞弟子（Sravaka）中是否有人貪著有為之事？二、是否有人執著於世俗的言論？三、是否有人貪睡？四、爲了看望生病的比丘。五、有信心的年輕比丘看到如來的威儀舉止而心生歡喜。這就是五事行房。佛陀看到房舍破損而不修理，明知故問比丘：『這是什麼房舍破損而不修理？』諸比丘回答說：『安居（Anju，雨季閉關）的比丘自會處理這些事。』佛陀說：『從今天起，安居期間房舍應當這樣修繕。如何修繕？如果安居的時間快到了，不得眼看房舍破損而不修理，說：『安居的人自會修理。』如果是茅草房，應當用茅草覆蓋；乃至泥土房，應當用泥土修補；墻壁上的孔洞應當用泥土修補。應當堵塞鼠洞、用泥土修補地面，房中的受用物品應當聚集在一處。具備五種條件的人，應當被推舉為分房人。何

【English Translation】 English version: 'One must not place the bed haphazardly, exposing it to insects, sun, rain, wind, or even bird droppings. If placed haphazardly, it should be gathered in one place; if tilted, it should be straightened; if exposed to sun, wind, and rain, it should be moved indoors; if infested with insects, it should be supported with something; if soiled with bird droppings, it should be shaken off and moved indoors. One must not watch the house leak and break without repairing it. If it is a thatched roof, it should be repaired with thatch; if it is a tile roof, it should be repaired with tiles; if it is a lime roof, it should be repaired with lime; if it is a mud roof, it should be repaired with mud. If the wall is broken, it should be repaired with mud, and the ground should be coated with Giumo (a type of coating). The beds and bedding of the monks must not be used casually, covering them with only a single old cloth. They should be covered with two layers of Nisitan (a sitting cloth). If it is bedding, it should be separated with something when sleeping, and not allowed to be close to the body. Thick mattresses and rugs must not be folded and laid out arbitrarily, damaging the Sangha's property. If the mattresses and pillows are dirty or greasy, they should be washed; if they are broken, they should be repaired. The beds and bedding of the monks should be handled and used in this way, otherwise, it violates the rules of conduct.'

The Buddha was staying in the Jetavana Vihara (Jetavana Monastery) in Savatthi (Sravasti), at that time the monks did not repair their dwellings in the late spring months. The Tathagata (Thus Gone One), for five benefits, inspected the monks' dwellings every five days. What are the five? First, are there any of my Sravaka (Disciples) who are attached to conditioned things? Second, are there any who are attached to worldly discussions? Third, are there any who are attached to sleep? Fourth, to visit the sick monks. Fifth, that young monks with faith may rejoice upon seeing the Tathagata's dignified conduct. These are the five reasons for inspecting the dwellings. Seeing the dwellings broken and unrepaired, the Buddha knowingly asked the monks: 'What dwellings are these that are broken and unrepaired?' The monks replied: 'The monks in Anju (retreat) will take care of these matters themselves.' The Buddha said: 'From today onwards, the dwellings should be repaired in this way during the Anju. How to repair? If the time for Anju is approaching, one must not watch the dwellings break and unrepaired, saying: 'The people in Anju will repair it themselves.' If it is a thatched house, it should be covered with thatch; even a mud house should be repaired with mud; the holes in the walls should be repaired with mud. Rat holes should be blocked, the ground should be repaired with mud, and the items of use in the room should be gathered in one place. A person who possesses five qualities should be recommended as the person in charge of distributing rooms. What

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等五？不隨愛、不隨瞋、不隨怖、不隨癡、得不得應知，是名五。羯磨者應作是說：『大德僧聽！某甲比丘五法成就，若僧時到，僧拜某甲作分房人。如是白。』白一羯磨，乃至『僧忍默然故，是事如是持。』是比丘得羯磨已，應修房、溫室、食堂、講堂、浴室、井屋、廁屋、門屋、經行處、樹下，疏記多少，若阿練若、住處離余住處遠者，四月十二日、十三日應分房舍，若不受者應余處去。若多近住處者，十四日、十五日分房，應僧中讀疏：『大德僧聽！某甲精舍有爾所房、爾所床褥、爾許食、爾許齋日飲食、有爾所安居衣。』上座應語分房舍。共一施應分房，從上座乃至無歲比丘，不得與沙彌房。若和上、阿阇梨言：『但與，我當治事。』應與。若房長者，一人應與兩房，若言：『我不須二，得一便足。』應語言：『不為受用故與，為治事故與。』若房少者，二人、三人共一房。如是復不受者，五人、六人共。若復不受，有大堂者一切盡共入大堂。若復不受者，上座敷大床，下座敷小床。若復不受者，上座小床，下坐草褥。若復不受者，上座草褥，下坐應加趺坐。若復不受者，上座加趺坐，下坐應立、若出樹下。冬時分房，治事故與、受用故與。上座來喚起，便應去。春時分房亦復如是。夏時分房，治事故與、受

【現代漢語翻譯】 現代漢語譯本 什麼是『等五』？即不隨順貪愛、不隨順嗔恨、不隨順恐懼、不隨順愚癡，對於『得』與『不得』應當明智地瞭解。這就是所謂的『五』。負責羯磨（Karma，佛教術語，指行為、行動）的人應該這樣宣告：『尊敬的僧團請聽！某甲比丘具備五種條件，如果僧團認為時機已到，請僧團推舉某甲擔任分房人。』像這樣稟告。進行一次羯磨，乃至『僧團認可並保持沉默，因此此事就這樣執行。』這位比丘獲得羯磨授權后，應當修繕房屋、溫室、食堂、講堂、浴室、井屋、廁所、門屋、經行處、樹下等場所，詳細記錄數量。如果是阿練若（Aranya，指遠離人煙的修行場所）、住所距離其他住所較遠的地方，應該在四月十二日、十三日分配房舍，如果不接受分配，就應該到其他地方去。如果靠近住所的地方較多，就在十四日、十五日分配房舍，應該在僧團中宣讀清單：『尊敬的僧團請聽！某甲精舍有多少房間、多少床褥、多少食物、多少齋日飲食、有多少安居衣。』上座（長老）應該主持分配房舍。共同捐贈的物品應該一起分配房舍，從上座開始，乃至沒有戒臘的比丘，都不能把房間給沙彌。如果和尚（Upadhyaya，指親教師）、阿阇梨（Acharya，指軌範師）說：『就給他吧，我來處理。』就應該給他。如果是房子的管理者，一個人應該給兩間房，如果他說：『我不需要兩間，一間就足夠了。』應該說：『不是爲了受用才給你的，是爲了管理事務才給你的。』如果房間少，兩個人、三個人共用一間房。如果這樣還不接受，五個人、六個人共用。如果還不接受，有大堂的，就全部一起進入大堂。如果還不接受，上座鋪設大床，下座鋪設小床。如果還不接受，上座小床，下座鋪設草墊。如果還不接受，上座盤腿而坐，下座應該站立、或者到樹下。冬天分配房間，是爲了管理事務而給，也是爲了受用而給。上座來叫醒，就應該離開。春天分配房間也是這樣。夏天分配房間，是爲了管理事務而給，也是爲了受

【English Translation】 English version What are the 'Equal Five'? They are: not following attachment, not following anger, not following fear, not following delusion; and knowing whether one obtains or does not obtain. These are called the 'Five'. The one in charge of Karma (Karma, Buddhist term referring to action) should say this: 'Venerable Sangha (Sangha, Buddhist monastic community), please listen! Bhikshu (Bhikshu, Buddhist monk) so-and-so is accomplished in the five qualities. If it is the Sangha's time, the Sangha should appoint so-and-so as the one who distributes rooms.' Thus, he should announce. Perform one Karma, up to 'The Sangha approves and remains silent, therefore this matter is carried out in this way.' After this Bhikshu obtains the Karma authorization, he should repair the houses, warm rooms, dining hall, lecture hall, bathroom, well house, toilet, gatehouse, walking path, under the trees, and record the quantity in detail. If it is an Aranya (Aranya, a secluded place for practice), and the dwelling is far from other dwellings, the rooms should be distributed on the twelfth and thirteenth of April. If one does not accept the distribution, one should go elsewhere. If there are many places near the dwelling, the rooms should be distributed on the fourteenth and fifteenth. The list should be read in the Sangha: 'Venerable Sangha, please listen! The so-and-so Vihara (Vihara, Buddhist monastery) has so many rooms, so many beds, so much food, so much food for fasting days, and so many robes for the rainy season retreat.' The most senior monk (Elder) should preside over the distribution of rooms. Things donated together should be distributed together with the rooms, from the most senior monk to the monks with no seniority, rooms should not be given to Shramaneras (Shramanera, novice monk). If the Upadhyaya (Upadhyaya, preceptor) or Acharya (Acharya, teacher) says: 'Just give it to him, I will take care of it,' then it should be given. If one is in charge of the rooms, one person should be given two rooms. If one says: 'I do not need two, one is enough,' one should say: 'It is not given for enjoyment, but for managing affairs.' If there are few rooms, two or three people should share one room. If they still do not accept, five or six people should share. If they still do not accept, if there is a large hall, everyone should enter the large hall together. If they still do not accept, the most senior monk should spread out a large bed, and the junior monks should spread out small beds. If they still do not accept, the most senior monk should have a small bed, and the junior monks should spread out grass mats. If they still do not accept, the most senior monk should sit cross-legged, and the junior monks should stand or go under the trees. In winter, the distribution of rooms is given for managing affairs and for enjoyment. When the most senior monk comes to wake you up, you should leave. The distribution of rooms in spring is also the same. In summer, the distribution of rooms is given for managing affairs and for

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用故與。上座來喚起去，不應去。若比丘春末月應如是治房，若不如是者越威儀法。」

佛住舍衛城祇洹精舍，爾時世尊五事利益故，五日一行諸比丘房，見房舍漏壞不治事、雨潦彌滿、水瀆不通、門戶蟲啖、床褥䤍青。佛知而故問：「比丘！是何等房？不治漏壞如是。」乃至佛言：「從今日後夏安居中應如是治房舍床褥。云何如是治？不得見房舍漏壞及以床褥而不治事。若草覆者應草補，乃至泥覆者泥補，通水瀆及長流。若臥床褥、坐床䤍生者，應日中曬令干。若房內濕者，應令離壁支腳，勿使蟲食。應掃屋間炱煤蟲網，半月應以巨摩塗地。若乾者應以水洽塗地，若濕者淳用巨摩涂。若房內濕者，不得洗手、洗足、洗缽，不得閉戶。當時時開戶使風得入，不得以煙燻之。若比丘夏安居，房舍當如是治。若不如是，越威儀法。」

佛住舍衛城，爾時比丘阿練若處安居竟，不囑便去，后野火來燒房舍。諸比丘以是因緣往白世尊。佛言：「比丘安居竟，房舍應如是治。云何治？若比丘在阿練若處安居竟，至冬時欲移就暖處者，不得盡去。當求兩人三人堪能者令住，應與飲食勿令乏短。若言：『不能，我何故住此空野中為？』若都無住者，若有床、枕褥、拘執銅鐵器物，一切應寄聚落中精舍，臥床、坐床當離壁

【現代漢語翻譯】 現代漢語譯本：如果有人來叫你離開，不應該離開。如果比丘在春末月應該這樣修繕房屋，如果不這樣做，就違反了威儀法。"

佛陀住在舍衛城（Śrāvastī）的祇洹精舍（Jetavana），那時世尊因為五種利益的緣故，每五天巡視一次諸位比丘的房間，看見房屋漏雨破損而不修繕，雨水積滿，排水溝不通暢，門窗被蟲蛀蝕，床鋪發黴。佛陀明知情況卻故意問道：『比丘們！這是什麼房屋？為何破損漏雨成這樣而不修繕？』乃至佛陀說：『從今以後，在夏季安居期間，應該這樣修繕房屋和床鋪。怎樣修繕呢？不得眼見房屋漏雨破損以及床鋪發黴而不修繕。如果是用草覆蓋的，就應該用草修補；乃至用泥土覆蓋的，就用泥土修補；疏通排水溝和長流水。如果臥床和坐床上生了霉，應該在太陽下曬乾。如果房間內潮濕，應該讓床腳離開墻壁，不要讓蟲子蛀蝕。應該打掃屋裡的菸灰、蜘蛛網，每半個月應該用牛糞塗地。如果地面乾燥，應該用水調和泥土塗地；如果地面潮濕，就直接用牛糞塗抹。如果房間內潮濕，不得在房內洗手、洗腳、洗缽，不得關閉房門。應當經常打開房門讓風進入，不得用煙燻。如果比丘在夏季安居，房屋應當這樣修繕。如果不這樣做，就違反了威儀法。』

佛陀住在舍衛城（Śrāvastī），當時有比丘在阿練若處（araṇya，遠離人煙的處所）安居結束后，沒有囑託他人就離開了，後來野火燒燬了房舍。諸位比丘因為這件事去稟告世尊。佛陀說：『比丘安居結束后，房舍應該這樣處理。怎樣處理呢？如果比丘在阿練若處安居結束后，到了冬天想要遷移到溫暖的地方，不得全部離開。應當尋找兩三位能夠留下來的人，供給他們飲食，不要讓他們缺乏。如果他們說：『我不能留下來，我為什麼要住在這空曠的荒野中呢？』如果實在沒有人留下來，如果有床、枕頭、被褥、以及銅鐵器物，都應該寄存在村落中的精舍里，臥床和坐床應當離開墻壁。

【English Translation】 English version: 'If someone comes to call you to leave, you should not leave. If a Bhikṣu (monk) should repair the dwelling in this way in the last month of spring, if not, it is a transgression of the rules of conduct.'

The Buddha was dwelling in the Jeta Grove (Jetavana) in Śrāvastī (city). At that time, the World-Honored One, for the sake of five benefits, would inspect the rooms of the Bhikṣus (monks) every five days. He saw that the dwellings were leaking and damaged without repair, rainwater was overflowing, the drains were blocked, the doors and windows were eaten by insects, and the bedding was moldy. Knowing this, the Buddha deliberately asked: 'Bhikṣus (monks)! What kind of dwellings are these? Why are they so damaged and leaking without repair?' Then the Buddha said: 'From today onwards, during the summer retreat (Varṣa), you should repair the dwellings and bedding in this way. How should you repair them? You must not see the dwellings leaking and damaged, or the bedding moldy, without repairing them. If they are covered with grass, you should repair them with grass; if they are covered with mud, you should repair them with mud; clear the drains and long streams. If mold grows on the sleeping and sitting beds, you should dry them in the sun. If the room is damp, you should keep the legs of the beds away from the walls to prevent insects from eating them. You should sweep away the soot, cobwebs, and insect nests in the room, and every half month you should plaster the ground with cow dung. If the ground is dry, you should mix water with mud and plaster the ground; if the ground is damp, you should use pure cow dung to plaster it. If the room is damp, you must not wash your hands, feet, or bowls in the room, and you must not close the doors. You should always open the doors to let the wind enter, and you must not smoke it with smoke. If a Bhikṣu (monk) is in summer retreat (Varṣa), the dwelling should be repaired in this way. If you do not do so, it is a transgression of the rules of conduct.'

The Buddha was dwelling in Śrāvastī (city). At that time, after the Bhikṣus (monks) had completed their summer retreat (Varṣa) in the wilderness (araṇya), they left without entrusting the dwellings to anyone, and later a wildfire burned down the dwellings. The Bhikṣus (monks) reported this matter to the World-Honored One. The Buddha said: 'After the Bhikṣus (monks) have completed their summer retreat (Varṣa), the dwellings should be handled in this way. How should they be handled? If a Bhikṣu (monk) has completed his summer retreat (Varṣa) in the wilderness (araṇya), and wants to move to a warmer place in winter, he must not leave completely. He should find two or three capable people to stay and provide them with food and drink, so that they do not lack anything. If they say: 'I cannot stay, why should I stay in this empty wilderness?' If there is really no one to stay, if there are beds, pillows, bedding, and copper and iron utensils, everything should be stored in the monastery in the village, and the sleeping and sitting beds should be kept away from the walls.

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以物支足，勿令蟲食。安居竟，不得見房舍漏壞不治事而去。若草覆者應草補，乃至泥覆者泥補。泥治房舍作白色壁，周匝鮮火當囑託放牧人：『汝時時與我看視。』聚落中住處亦應如是治事，若溫室、講堂、食堂自污灑治事。若精舍檀越在者，應語令治、若差人治。若無主復不差人者，一切僧應治。當共分，人得一肘、二肘、三肘令周遍。臥床、坐床緩壞者，應更織令堅。若褥枕、拘執、臥具膩，應浣令凈。若破者應補。房中受用諸物，應聚著一處。若比丘安居竟，房舍床褥應如是治。若不如是治，越威儀法。」

佛住舍衛城，爾時世尊五事利益故，五日一行諸比丘房，見臥床、坐床處處狼藉側地，佛知而故問：「是何等床狼藉不舉？」答言：「世尊！是舊比丘所安，我是客。」佛言：「從今日後客比丘應如是知。云何知？乃至不得見臥床、坐床狼藉蟲啖而置。若狼藉者應收置一處，若側者應正，以物支足勿使蟲啖。客比丘來至，不得便持物著屋中，當放物一處覓舊比丘。得房舍已，若地不平者應平，若有鼠孔者應塞泥治，若有炱煤蟲網應掃，臥床、坐床若緩者應織令急。褥枕拘執應抖擻屋中，應以水灑凈掃塗地。若木衣架者，當以物拭令凈。若是竹滑者以手拭之，應看壯堅者以缽懸上。若半夜住者，亦應如

【現代漢語翻譯】 現代漢語譯本： 以物品支撐使其穩固，不要讓蟲子啃食。安居結束后，不能因為看到房舍漏雨破損而不修理就離開。如果是茅草覆蓋的就用茅草修補，乃至泥土覆蓋的就用泥土修補。用泥土修繕房舍，把墻壁粉刷成白色，周圍點燃鮮艷的火把，應當囑託放牧人：『你們要時時替我照看。』聚落中的住所也應當這樣修繕，如果是溫室、講堂、食堂髒了，要灑掃乾淨。如果精舍有施主在，應當告訴他們進行修繕，或者派人修繕。如果沒有主人又不派人修繕，一切僧眾都應當修繕。應當共同分工，每人負責一肘、二肘、三肘的範圍，使其周遍。臥床、坐床鬆弛損壞的，應當重新編織使其堅固。如果褥子、枕頭、靠墊、臥具油膩了，應當清洗乾淨。如果破了，應當修補。房中使用的各種物品，應當集中放在一處。如果比丘安居結束，房舍床鋪應當這樣修繕。如果不這樣修繕，就違反了威儀法。 佛陀住在舍衛城時，那時世尊因為有五種利益，所以每隔五天巡視一次諸位比丘的房間，看到臥床、坐床到處雜亂地倒在地上，佛陀明知故問：『這是什麼床如此雜亂不收拾？』回答說：『世尊！這是舊比丘所安放的，我是新來的。』佛陀說：『從今天以後，新來的比丘應當這樣知道。如何知道？乃至不能看到臥床、坐床雜亂、被蟲子啃食而不處理。如果雜亂，應當收拾放在一處，如果傾斜，應當擺正，用東西支撐使其穩固，不要讓蟲子啃食。新來的比丘來到后，不能立刻把東西放在屋中，應當把東西放在一處，尋找舊比丘。得到房舍后，如果地面不平，應當平整，如果有鼠洞，應當用泥土堵塞修補，如果有菸灰、煤灰、蜘蛛網，應當打掃乾淨，臥床、坐床如果鬆弛，應當編織使其緊固。褥子、枕頭、靠墊應當抖擻，屋中應當用水灑掃乾淨，塗抹地面。如果是木製的衣架，應當用東西擦拭乾凈。如果是竹製的，用手擦拭，應當看結實牢固的，用缽懸掛在上面。如果是半夜居住的，也應當如這樣修繕。』

【English Translation】 English version: Support it with objects to make it stable, and do not let insects eat it. After the Rainy Season Retreat ends, one must not leave if one sees that the room is leaking or damaged without repairing it. If it is covered with grass, it should be repaired with grass, and if it is covered with mud, it should be repaired with mud. Repair the room with mud, paint the walls white, and light bright fires all around. One should instruct the herdsmen: 'You must watch over it for me at all times.' The dwelling in the village should also be repaired in this way. If the greenhouse, lecture hall, or dining hall is dirty, it should be cleaned. If there is a donor in the monastery, they should be told to repair it, or someone should be sent to repair it. If there is no owner and no one is sent to repair it, all the monks should repair it. They should divide the work together, with each person responsible for one cubit, two cubits, or three cubits to cover the entire area. If the bed or sitting mat is loose or damaged, it should be rewoven to make it strong. If the mattress, pillow, cushion, or bedding is greasy, it should be washed clean. If it is torn, it should be repaired. All the items used in the room should be gathered in one place. If a Bhikkhu (monk) has finished the Rainy Season Retreat, the room and bedding should be repaired in this way. If it is not repaired in this way, it violates the rules of conduct. When the Buddha was staying in Shravasti (a major city in ancient India), at that time, the World Honored One (Buddha) inspected the rooms of the Bhikkhus (monks) every five days because of five benefits. He saw that the beds and sitting mats were scattered all over the ground in a mess. The Buddha knowingly asked: 'Why are these beds so messy and not tidied up?' They replied: 'World Honored One (Buddha)! These are the beds of the old Bhikkhus (monks), and I am a newcomer.' The Buddha said: 'From today onwards, the new Bhikkhus (monks) should know this. How should they know? They must not see the beds and sitting mats messy and eaten by insects without doing anything about it. If it is messy, it should be tidied up and placed in one place. If it is tilted, it should be straightened and supported with objects to make it stable, and do not let insects eat it. When a new Bhikkhu (monk) arrives, he should not immediately put his belongings in the room. He should put his belongings in one place and look for the old Bhikkhu (monk). After obtaining the room, if the ground is uneven, it should be leveled. If there are rat holes, they should be filled with mud and repaired. If there is soot, coal ash, or cobwebs, it should be cleaned. If the bed or sitting mat is loose, it should be woven to make it tight. The mattress, pillow, and cushion should be shaken out. The room should be sprinkled with water and swept clean, and the ground should be smeared. If it is a wooden clothes rack, it should be wiped clean with something. If it is made of bamboo, wipe it with your hand. You should look for a strong and sturdy one and hang the bowl on it. If you are staying overnight, you should also repair it in this way.'

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是治竟去。客比丘若不如是治，越威儀法。」

佛住舍衛城祇洹精舍，爾時如來五事利益故，五日一行諸比丘房，乃至言：「世尊！是客比丘敷置，非我舊比丘。」佛言：「從今已后舊比丘應如是知。云何知？舊比丘不得令床敷處處棄捐，令蟲啖食而置。若處處星散者應聚一處，若蟲啖者當以物支足。舊比丘法不得自住好房，床褥枕留弊壞垢膩者待客比丘來。自當治當修治好者待客比丘。舊比丘應如是知，若不如是，越威儀法。」

佛住舍衛城祇桓精舍，如來五事利益故，五日一行諸比丘房，乃至佛見已知而故問：「比丘！是誰床敷？」答言：「世尊！是舊比丘敷，我方始住。」佛言：「從今已后床敷，一切比丘應如是知。云何知？一切比丘不得令床褥處處雨露日炙蟲啖，若見散在地者應聚著一處。若雨露日炙者應安覆處，若蟲啖者當支足，若房舍漏壞者應覆，草覆者草補，乃至泥覆者泥補，壁穿壞者當補治泥地。若床褥枕拘執垢膩破壞者，不得看置，應浣染補治，內毳當擘還𣚰，床繩緩者當織令堅緻。打揵椎治床褥時，不得徐徐來，應疾往集，集已應當共治。有應作繩者、有應織者當共作。若分者，各自持去。若如是打揵椎治床褥時，不得言：『我是阿練若、我乞食、我大德、我是上座，不能治。』此

【現代漢語翻譯】 現代漢語譯本： 是治理完畢后離開。如果客比丘不這樣治理，就違反了威儀法。'

佛陀住在舍衛城的祇洹精舍。那時，如來因為五種利益的緣故，每五天巡視一次眾比丘的房間，乃至說道：'世尊！這是客比丘鋪設的，不是我們舊比丘的。' 佛陀說：'從今以後，舊比丘應當這樣知道。如何知道呢？舊比丘不得讓床鋪到處丟棄，讓蟲子啃食而放置。如果到處散落，應當聚集在一處，如果被蟲子啃食，應當用東西支撐。舊比丘的規矩是，不得自己住好房間，把破舊骯髒的床褥枕頭留給客人比丘來。自己應當整理修繕好的，留給客人比丘。舊比丘應當這樣知道，如果不這樣做，就違反了威儀法。'

佛陀住在舍衛城的祇洹精舍。如來因為五種利益的緣故，每五天巡視一次眾比丘的房間，乃至佛陀看見了，明知故問：'比丘！這是誰的床鋪？' 回答說：'世尊！這是舊比丘鋪設的，我剛來住。' 佛陀說：'從今以後，所有比丘對於床鋪，都應當這樣知道。如何知道呢？所有比丘不得讓床褥到處遭受雨淋日曬蟲咬，如果看見散落在地上的，應當聚集在一處。如果遭受雨淋日曬的，應當安放在遮蔽的地方，如果被蟲子啃食的，應當支撐起來，如果房舍漏雨損壞的，應當修補，用草覆蓋的用草補，乃至用泥覆蓋的用泥補，墻壁穿孔損壞的，應當修補泥地。如果床褥枕頭纏結骯髒破損的，不得置之不理，應當洗滌染色修補，裡面的粗毛應當拆開重新彈松，床繩鬆弛的應當編織使其堅固。敲椎集合修理床褥時，不得慢慢吞吞地來，應當快速前往集合，集合完畢應當共同修理。有應當搓繩的、有應當編織的，應當共同製作。如果分工，各自拿去。如果這樣敲椎集合修理床褥時，不得說：'我是阿練若（Aranya，指住在寂靜處修行的比丘）、我乞食、我是大德、我是上座，不能修理。' 此

【English Translation】 English version: 'It is to leave after the governance is completed. If the guest Bhikshu (比丘, Buddhist monk) does not govern in this way, he violates the rules of conduct.'

The Buddha stayed at the Jeta Grove (祇洹精舍, Jetavana Vihara) in Shravasti (舍衛城, Sravasti). At that time, the Tathagata (如來, Thus Come One) for the sake of five benefits, inspected the rooms of the Bhikshus every five days, and even said: 'World Honored One (世尊, title for the Buddha)! This was laid out by the guest Bhikshu, not by us old Bhikshus.' The Buddha said: 'From now on, the old Bhikshus should know this. How to know? The old Bhikshus must not allow the bedding to be discarded everywhere, allowing insects to eat it. If it is scattered everywhere, it should be gathered in one place, and if it is eaten by insects, it should be supported with something. The rule for old Bhikshus is not to live in good rooms themselves, leaving the old, dirty bedding and pillows for the guest Bhikshus to use. They should tidy up and repair the good ones themselves, leaving them for the guest Bhikshus. The old Bhikshus should know this, and if they do not do so, they violate the rules of conduct.'

The Buddha stayed at the Jeta Grove in Shravasti. The Tathagata, for the sake of five benefits, inspected the rooms of the Bhikshus every five days, and even the Buddha saw it, knowing it but deliberately asked: 'Bhikshus! Whose bedding is this?' They replied: 'World Honored One! This was laid out by the old Bhikshu, I just came to stay.' The Buddha said: 'From now on, all Bhikshus should know this regarding bedding. How to know? All Bhikshus must not allow the bedding to be exposed to rain, sun, and insects everywhere. If they see it scattered on the ground, they should gather it in one place. If it is exposed to rain and sun, it should be placed in a sheltered place. If it is eaten by insects, it should be supported. If the rooms are leaking and damaged, they should be repaired, covering the grass with grass, and even covering the mud with mud, and repairing the mud ground where the walls are pierced and damaged. If the bedding and pillows are tangled, dirty, and damaged, they must not be left unattended, but should be washed, dyed, and repaired. The inner wool should be taken apart and re-fluffed, and the bed ropes should be woven to make them strong. When striking the gavel to gather for repairing the bedding, they must not come slowly, but should quickly gather together, and after gathering, they should repair it together. Those who should make ropes and those who should weave should make them together. If there is a division of labor, each should take their share. If they strike the gavel to gather for repairing the bedding in this way, they must not say: 'I am an Aranya (阿練若, one who lives in a quiet place for practice), I am an alms seeker, I am a great virtue, I am a senior monk, I cannot repair it.' This

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中受用者自當治，一切盡集共治。有繩線者、有縫者、有上色者，比丘應如是一切治。若不如是，越威儀法。」

佛住舍衛城，爾時諸比丘處處大便，為世人所嫌：「云何沙門釋子似如牛驢？便右無常處。」諸比丘以是因緣往白世尊。佛言：「從今已后應作廁屋，廁屋不得在東在北，應在南在西開風道。作法者，若作坑、若依高岸、若坑底有水出者，當使凈人先起止中，然後比丘行。若臨岸上底有流水者應安板，令先墮板上后墮水中。應作兩孔三孔，孔廣一不舒手、長一肘半。屋中應安隔，使兩不相見。邊安廁篦，屋下應安衣架。」

爾時有比丘先在廁上，後有比丘急行入廁便，欲在先比丘上行。彼比丘言：「長老莫污我。」比丘以是因緣往白世尊。佛言：「從今日後上廁法應如是知。云何如是知？不得臨急已然後上廁，應當如覺欲行便往。往時不得默然入，應彈指。若內有人，亦應逆彈指。若大急者，應背蹲先人、應相容處，不得未至便高舉衣來，當隨下隨褰。不得著僧臥具上廁，不得廁上嚼齒木、覆頭覆右肩，應當偏袒。不得在中誦經、禪定、不凈觀及以睡眠，令妨餘人。起時不得高舉衣起去，應隨下隨起。」

複次爾時諸比丘用竹作籌草傷破身，諸比丘以是因緣往白世尊。佛言：「從今已后

不聽竹片𥯤片木札及骨。應用滑物圓物。不得用已放廁中，應土毗夜置一處，若是深坑高岸放中無罪。大小行及涕唾，當使正墮孔中，不得污兩邊。若前人污者，當以木篦除令凈，不得大小行已不用水而受用僧坐具床褥。應安水瓶，若是坑者不得就中用水，若臨岸者得用，當用木石瓦作瓶蓋。年少比丘次第益水，時時當洗瓶。若木蓋者不得日中曬、勿令破，若是瓦石者得著日中曬。廁邊應著灰土巨摩。若水器有蟲者，不得言：『此中有蟲。』當持草橫上，令知有蟲相。不得多用水，應裁量用。若瓶水盡者，當語知水家使人益、若自益，下至一澡罐水令得一人用。若下部痔脫病不得洗者，當用軟物拭，若布、若樹葉。若無廁屋者應在房后。若壁不便右，不得並嚼楊枝及覆頭、覆肩、應偏袒。若夜患下者，應以瓦器盛棄之。若無器者當在水瀆邊，明當洗去。若溫室、講堂中卒下者，當出。若大急不得去者，當在一處，不得如牛隨行隨放，曉當除卻、水洗處，持油涂之下至巨摩。若繞塔時，腹痛下者應當去。若大急者應在一處，不得如牛污腳而去。竟已，當除去，水洗、香泥塗之。若阿練若處無香者，當持油涂之。若欲入聚落，當先便右已而去。入聚落中若大行者，應往丈夫廁上，不得入女人廁。若無者，應問人求，隨所安

處。問時不得問年少婦女，聞已當笑，應問長宿。若復無者，當入空舍。入時不得在淺露處，不得深處使人謂呼是賊。若復無者，應在道邊墻下。若有伴者令背向障。若共賈客，行時大便者應下道，勿在上風燻人，應在下風。若宿時欲便右者，不得默然去，當語賈客，勿呼是賊；亦當在下風，不得在上風。若隨賈客船上行時，若大便者當到大行處，應用木板著下，令先墮木上然後墮水。若無木者，乃至一廁草承。若無廁草，當用瓦器盛已棄之。若塔院僧院內見不凈者應除去。若二人共行見者，下坐應除，若下坐持戒緩者當自除。若被毒，醫言：『應服大便汁。』若自己許不須復受，若他許者當受。若比丘在廁上應如是。若不如是，越威儀法。」

佛住舍衛城，爾時諸比丘處處小行，為世人所嫌：「云何沙門釋子如牛驢處處小行？此壞敗人，何道之有？」乃至佛言：「從今已后應作小行處。作法者，不得在北、在東，應在南、在西開風道。」

時有比丘小行，復有比丘來於上欲小便，先比丘言：「長老！莫污我。」諸比丘以是因緣往白世尊。佛言：「從今已后小便法應如是知。云何知？不得臨急然後去，如覺欲行當去。應先彈指，若先有人者亦逆彈指。若急者應背先人，先人應容處。不得覆頭、覆肩並嚼齒

【現代漢語翻譯】 現代漢語譯本： 地方。提問時不要問年輕女子，聽到后應該會嘲笑，應該問年長的長者。如果還是沒有，就應該進入空屋。進入時不要在淺顯暴露的地方，也不要在深處讓人以為是賊而呼喊。如果還是沒有，應該在路邊的墻下。如果有同伴，讓他們背對著遮擋。如果和商人一起行走，要大便時應該離開道路，不要在上風處燻人，應該在下風處。如果住宿時想要大便在右側，不要默默離開，應該告訴商人，免得他們喊是賊；也要在下風處，不要在上風處。如果跟隨商人的船隻行走，要大便時應該到指定的大便處，應該用木板放在下面，讓糞便先落在木板上然後掉入水中。如果沒有木板，就用一堆廁草墊著。如果沒有廁草，就用瓦器盛著然後丟棄。如果在佛塔或僧院內看到不乾淨的東西，應該清除掉。如果兩個人一起行走看到，地位低的人應該下坐清除，如果地位低的人持戒不嚴謹，就應該自己清除。如果中了毒，醫生說：『應該服用大便汁。』如果自己允許了就不需要再次接受，如果他人允許了就應該接受。如果比丘在廁所里應該這樣做。如果不這樣做，就違反了威儀法。"

佛陀住在舍衛城（Śrāvastī），當時眾比丘到處隨地小便，被世人嫌棄：『為什麼這些沙門釋子像牛驢一樣到處隨地小便？這些行為敗壞的人，有什麼修行可言？』因此佛陀說：『從今以後應該建造小便處。建造的方法是，不得在北方、東方，應該在南方、西方開設通風道。』

當時有比丘正在小便，又有比丘來到上面想要小便，先前的比丘說：『長老！不要弄髒我。』眾比丘因為這件事去稟告世尊。佛陀說：『從今以後小便的方法應該這樣知道。怎麼樣知道呢？不要等到很急了才去，如果感覺到想要小便就應該去。應該先彈指，如果已經有人了也反向彈指。如果很急，應該背對先前的人，先前的人應該容讓地方。不得蒙著頭、遮著肩膀並且咬牙切齒。

【English Translation】 English version: place. When asking, do not ask young women, as they will laugh upon hearing; you should ask elder monks. If there are none, you should enter an empty house. When entering, do not be in a shallow, exposed place, nor in a deep place where people might think you are a thief and shout. If there are still none, you should be by a wall on the side of the road. If you have a companion, have them turn their back to provide cover. If traveling with merchants, when you need to defecate, you should leave the road and not be upwind, causing a stench; you should be downwind. If you need to defecate on the right side when lodging for the night, do not leave silently; you should tell the merchants so they do not shout that you are a thief. You should also be downwind, not upwind. If traveling on a merchant's boat, when you need to defecate, you should go to the designated defecation area. You should place a wooden board underneath so that the excrement falls onto the wood first and then into the water. If there is no wood, you should use a pile of toilet grass as a cushion. If there is no toilet grass, you should use a clay pot to hold it and then discard it. If you see something unclean within a stupa (塔院) or monastery (僧院), you should remove it. If two people are walking together and see it, the one of lower status should dismount and remove it; if the one of lower status is lax in their precepts, you should remove it yourself. If you are poisoned and the doctor says, 'You should take a dose of feces,' if you have already consented, you do not need to receive it again; if someone else consents, you should receive it. A Bhiksu (比丘) should act in this way in the toilet. If they do not act in this way, they violate the rules of decorum.'

The Buddha (佛) was residing in Śrāvastī (舍衛城). At that time, the Bhiksus (比丘) were urinating indiscriminately everywhere, which was disliked by the people: 'Why do these Śramana (沙門) Sakyans (釋子) urinate everywhere like cows and donkeys? These degenerate people, what kind of practice do they have?' Therefore, the Buddha (佛) said: 'From now on, places for urination should be built. The method of building is that they should not be in the north or east, but in the south and west, with ventilation.'

At that time, a Bhiksu (比丘) was urinating, and another Bhiksu (比丘) came to urinate above him. The first Bhiksu (比丘) said: 'Elder! Do not soil me.' The Bhiksus (比丘) reported this matter to the World Honored One (世尊). The Buddha (佛) said: 'From now on, the method of urination should be known in this way. How should it be known? Do not wait until you are very urgent to go; if you feel the urge to urinate, you should go. You should first snap your fingers, and if someone is already there, you should snap your fingers in the opposite direction. If you are very urgent, you should turn your back to the person who was there first, and the person who was there first should make room. You should not cover your head, cover your shoulders, or grind your teeth.

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木，應偏袒右肩。當上行，不得在上禪定、眠睡、誦經及不凈觀以妨後人，竟當時去。若無小便處者，應以罌盛，罌上當安穿底甌，別一甌中行以瀉中。若無甌者，當用木杓瀉中。不得大行涕唾中，年少比丘次第棄之。棄時當著屏處，不得棄塔院上流中，瀉已當水洗覆地，若無者應人人求器。若是瓦者洗已覆地、若木者洗已著陰中，勿令破。當施弦，夜當內著床下。若無器者，水瀆邊小便，不得在塔上流。若溫室、講堂上，欲小便時應出。若急失者不得行，失小便當住一處，訖然後以水洗油涂乃至巨摩。若繞塔欲小便者應去，若急者不得並行應住一處，訖以水洗之香涂。若阿練若處無香者，當用油涂。若欲入聚落，當先小便已而去。若聚落中欲小便者，當在屏處。若急不得至屏處者，當向墻，若有伴應背向障。若共賈客道行欲小便者，當在下風、不得上風。若夜宿時小便者，當在下風。起時當語人令知，勿令人呼是賊。若船行者當至小便處，若無者當小便器中已瀉棄。比丘病，醫言：『當服小便。』者，不得取初后應取中。若自己許，承取即名受。若在地及他許，當受，小便法應如是，若不如是，越威儀法。」

佛住舍衛城，爾時六群比丘嚼未斷治齒木，為世人所嫌：「云何沙門釋子如兇惡人，合枝條嚼齒木？

」諸比丘以是因緣往白世尊。佛言：「從今日後不聽用齒木。」

複次佛住舍衛城，爾時世尊大會說法，時比丘口臭，在下風而住。佛知而故問：「是何比丘獨在一處如嫌恨人？」比丘答言：「世尊制戒不聽嚼齒木，口臭恐熏諸梵行人，故在下風。」佛言：「聽用齒木，應量用，極長者長十六指。」

複次爾時有檀越在阿練若處種樹，比丘拔取作齒木用。主見已心生不悅，即往佛所，以是因緣而白世尊。佛為隨順說法，發喜心已禮佛而退。佛言：「呼是比丘來。」比丘來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「汝云何取華果樹作齒木？從今已后不聽用花果樹作齒木。」嚼時不得在溫室、講堂、食屋，及僧前、和上阿阇梨前、塔前、像前，不得覆頭覆肩，應偏袒右肩在屏處。若僧房內者，應以器盛嚼，殘餘不得著器中，不得著塔院中、僧院中常行處。刮舌時不得如淫慾人法，刮已當洗著一處。若齒木難得者，當截所嚼處棄之，洗已殘者明日更用。

複次爾時有比丘嚼齒木欲盡，見世尊來，以恭敬故咽之，細木著咽喉不樂。諸比丘以是因緣往白世尊。佛言：「從今已后不聽嚼盡，極長者十六指，極短者四指已上。嚼時當在屏處，先凈洗手，齒木嚼已水洗棄之。用時不得如淫慾人，當以除口

【現代漢語翻譯】 現代漢語譯本 眾比丘因為這件事去稟告世尊。佛說：『從今天以後不允許使用齒木（清潔牙齒的木頭）。』 又有一次，佛住在舍衛城（Śrāvastī），當時世尊正在舉行大法會說法，這時有個比丘口臭，站在下風處。佛知道卻故意問：『是哪個比丘獨自在一處，好像心懷不滿的人一樣？』比丘回答說：『世尊制定戒律不允許嚼齒木，我口臭，恐怕熏到各位梵行者（brahmacārin，修行者），所以在下風處。』佛說：『允許使用齒木，應當適量使用，最長的長度是十六指。』 又有一次，有個施主在阿練若（āraṇya，寂靜處）種植樹木，比丘拔取樹木做齒木使用。園主看見後心中不悅，就去佛那裡，因為這件事稟告世尊。佛為他隨順說法，他生起歡喜心后，向佛行禮退下。佛說：『叫那個比丘來。』比丘來了之後，佛問：『你真的這樣做了嗎？』回答說：『真的。』佛說：『你為什麼拿花果樹做齒木？從今以後不允許用花果樹做齒木。』嚼齒木的時候，不得在溫室、講堂、食堂，以及僧眾前、和尚（upādhyāya，親教師）阿阇梨（ācārya，導師）前、塔前、佛像前，不得矇頭蓋肩，應當袒露右肩在隱蔽的地方。如果在僧房內，應當用器皿盛放嚼過的齒木，殘餘的不得放在器皿中，不得放在塔院中、僧院中經常走動的地方。刮舌苔的時候，不得像淫慾之人那樣，刮完后應當清洗放在一處。如果齒木難以得到，應當截斷所嚼的地方丟棄，清洗后剩下的明天再用。 又有一次，有個比丘嚼齒木快嚼完了，看見世尊來了，因為恭敬的緣故吞了下去，細小的木頭卡在咽喉里很不舒服。眾比丘因為這件事去稟告世尊。佛說：『從今以後不允許嚼完，最長是十六指，最短是四指以上。嚼的時候應當在隱蔽的地方，先洗乾淨手，齒木嚼完後用水洗乾淨丟棄。用的時候不得像淫慾之人那樣，應當用來清除口臭。』

【English Translation】 English version The monks, because of this matter, went and reported to the World-Honored One (Bhagavan). The Buddha said, 'From today onwards, the use of tooth wood (a piece of wood used for cleaning teeth) is not permitted.' Furthermore, the Buddha was residing in Śrāvastī. At that time, the World-Honored One was giving a great Dharma talk. A certain monk had bad breath and was standing downwind. The Buddha, knowing this but pretending not to, asked, 'Which monk is alone in that place, looking like a disgruntled person?' The monk replied, 'The World-Honored One has established a precept forbidding the chewing of tooth wood. Because of my bad breath, I fear offending the other brahmacārin (practitioners of the holy life), so I am standing downwind.' The Buddha said, 'The use of tooth wood is permitted. It should be used in moderation, with a maximum length of sixteen fingers.' Furthermore, at that time, a donor was planting trees in a quiet place (āraṇya). A monk plucked some of these trees to use as tooth wood. The owner, seeing this, became displeased and went to the Buddha, reporting the matter to the World-Honored One. The Buddha spoke Dharma in accordance with his disposition, and after the owner developed a joyful mind, he bowed to the Buddha and withdrew. The Buddha said, 'Summon that monk.' After the monk arrived, the Buddha asked, 'Is it true that you did this?' The monk replied, 'It is true.' The Buddha said, 'Why did you take flowering and fruit-bearing trees to use as tooth wood? From now on, the use of flowering and fruit-bearing trees as tooth wood is not permitted.' When chewing tooth wood, it should not be done in a warm room, lecture hall, dining hall, or in front of the Sangha (community), the preceptor (upādhyāya), the teacher (ācārya), a stupa, or an image of the Buddha. One should not cover one's head or shoulders, but should expose the right shoulder in a secluded place. If inside a monk's dwelling, the chewed tooth wood should be placed in a container. The remnants should not be left in the container, nor should they be placed in the stupa courtyard or in the commonly used areas of the monastery. When scraping the tongue, it should not be done in the manner of a lustful person. After scraping, it should be washed and placed in a designated spot. If tooth wood is difficult to obtain, the chewed portion should be cut off and discarded, and the remaining portion, after being washed, can be used again the next day. Furthermore, at that time, a monk was chewing tooth wood and was about to finish when he saw the World-Honored One approaching. Out of respect, he swallowed it, and the small pieces of wood became lodged in his throat, causing discomfort. The monks, because of this matter, went and reported to the World-Honored One. The Buddha said, 'From now on, it is not permitted to chew it completely. The maximum length is sixteen fingers, and the minimum length is four fingers or more. When chewing, it should be done in a secluded place. First, wash your hands cleanly. After chewing the tooth wood, wash it with water and discard it. When using it, it should not be done in the manner of a lustful person, but should be used to remove bad breath.'

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臭穢故。嚼時不得咽汁，若誤咽者無罪。比丘病，若醫言：『嚼齒木咽之當差。』應受已嚼咽。若無齒木者，當用灰鹵、土磚、礓石、草木洗口已食。若塔院僧院中見所嚼齒木，當取棄之。若二人共見，小者應棄。若下坐持戒緩者，當自取棄之。齒木法應如是，若不如是，越威儀法。」

床敷春末月、　　安居坐已竟、 　客比丘並舊、　　一切亦復然、 　廁屋大小便、　　齒木二跋渠。

佛住舍衛城，如來五事利益故，五日一行諸比丘房，見比丘敷衣地補，佛言：「從今日應作席。作法應用竹𥯤長十肘、廣六肘，欲縫衣時應在講堂上、若溫室、禪坊中，敷席已張衣上縫，當洗腳坐上。若不洗當背坐上，勿令腳近。不得在上曬穀曬衣染衣，不得使日炙雨露鳥獸污上。縫衣竟當內著覆處。若無席者應在床上作。若復無者溫室、講堂上巨摩塗地縫。縫衣時應如是，若不如是，越威儀法。」

佛住舍衛城，爾時比丘坐禪還，持冷腳熨他，彼比丘心驚不安。諸比丘以是因緣往白世尊。佛言：「從今已后當作障隔。作法者，應用𥯤竹、若旃，豎四角施簾繩系，坐禪還時開，入中還閉。不得晝閉應舉，夜當下。障隔法應如是。若不如是，越威儀法。」

佛住舍衛城，爾時世尊五事利益故，五日一行諸比丘

【現代漢語翻譯】 現代漢語譯本：因為牙齒上的污垢和氣味。咀嚼時不能吞嚥汁液，如果誤吞嚥了，沒有罪過。如果比丘生病，醫生說：『咀嚼齒木併吞嚥下去就會好。』應該接受並咀嚼吞嚥。如果沒有齒木，應當用草木灰、鹽滷、土磚、粗糙的石頭、草木來清潔口腔後進食。如果在佛塔或僧院中看到被咀嚼過的齒木，應當拿去丟棄。如果兩個人一起看到，年幼的應該丟棄。如果資歷較淺且持戒不嚴的比丘，應當自己拿去丟棄。關於齒木的使用方法應當如此，如果不這樣做，就違反了威儀法。」

『床鋪在春末月，安居坐禪完畢后，客比丘和舊比丘，一切都應該這樣做。廁所的大小便，齒木和二跋渠（dvi-varga，兩種東西）。』

佛陀住在舍衛城（Śrāvastī），如來因為五種利益的緣故，每五天巡視一次比丘們的住所，看到比丘們用補丁來修補衣服。佛陀說：『從今天起，應當製作坐席。』製作方法是，用竹蓆長十肘、寬六肘。想要縫補衣服時，應當在講堂上、或者溫室、禪房中，鋪開坐席，再將衣服鋪在上面縫補，應當洗腳後坐在上面。如果不洗腳，應當背對著坐席，不要讓腳靠近。不得在上面晾曬穀物、晾曬衣服、染色衣服，不得讓陽光曝曬、雨露淋濕、鳥獸弄髒。縫補完衣服后，應當放在遮蓋的地方。如果沒有坐席，應當在床上製作。如果再沒有床，就在溫室、講堂上用巨摩（kumbha，一種泥土）塗抹的地面上縫補。縫補衣服時應當這樣做，如果不這樣做，就違反了威儀法。」

佛陀住在舍衛城，當時有比丘禪修回來，用冰冷的腳去熨另一個比丘，那個比丘心中驚恐不安。眾比丘因為這件事去稟告世尊。佛陀說：『從今以後應當製作遮擋物。』製作方法是，用竹蓆或者粗布，在四個角豎立起來，繫上簾繩，禪修回來時打開，進入后關上。白天不能關閉，應當捲起來，晚上放下。遮擋物的使用方法應當如此。如果不這樣做，就違反了威儀法。」

佛陀住在舍衛城，當時世尊因為五種利益的緣故，每五天巡視一次比丘們

【English Translation】 English version: Because of the filth and odor on the tooth wood. One should not swallow the juice when chewing; if one accidentally swallows it, there is no offense. If a Bhikṣu (monk) is ill and the doctor says, 'Chewing tooth wood and swallowing it will cure you,' he should accept it, chew, and swallow. If there is no tooth wood, one should use ashes, alkali, earth bricks, rough stones, or plants to clean the mouth before eating. If one sees chewed tooth wood in a Stūpa (pagoda) or monastery, one should pick it up and discard it. If two people see it together, the younger one should discard it. If a junior Bhikṣu with lax precepts sees it, he should pick it up and discard it himself. The method for using tooth wood should be like this; if it is not, it is a violation of the rules of conduct.

'Bedding in the last month of spring, after the rainy season retreat and sitting is complete, guest Bhikṣus and old Bhikṣus, everything should be done like this. The toilet for urination and defecation, tooth wood and dvi-varga (two kinds of things).'

The Buddha stayed in Śrāvastī (city), and the Tathāgata (the thus-gone one) for the sake of five benefits, would inspect the Bhikṣus' dwellings every five days, and saw Bhikṣus mending their clothes with patches. The Buddha said, 'From today onwards, you should make mats.' The method for making them is to use bamboo mats ten cubits long and six cubits wide. When you want to mend clothes, you should spread out the mat in the lecture hall, or in the warm room, or in the meditation room, and then spread the clothes on top to mend them. You should wash your feet before sitting on it. If you do not wash your feet, you should sit with your back to the mat, and do not let your feet get close. You must not dry grains, dry clothes, or dye clothes on it, and you must not let the sun scorch it, the rain wet it, or the birds and beasts soil it. After mending the clothes, you should put them in a covered place. If there is no mat, you should make them on the bed. If there is no bed, you should mend them on the kumbha (a kind of mud) plastered ground in the warm room or lecture hall. The method for mending clothes should be like this; if it is not, it is a violation of the rules of conduct.'

The Buddha stayed in Śrāvastī. At that time, a Bhikṣu returned from meditation and used his cold feet to warm another Bhikṣu, and that Bhikṣu was frightened and uneasy. The Bhikṣus reported this matter to the World Honored One. The Buddha said, 'From now on, you should make screens.' The method for making them is to use bamboo mats or coarse cloth, erect them at the four corners, and tie them with curtain ropes. Open them when returning from meditation, and close them after entering. You must not close them during the day, you should roll them up, and lower them at night. The method for using screens should be like this. If it is not, it is a violation of the rules of conduct.'

The Buddha stayed in Śrāvastī. At that time, the World Honored One, for the sake of five benefits, would inspect the Bhikṣus'

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房，見房舍漏壞不治。佛知而故問：「是何房舍漏壞乃爾？從今日後房舍應如是知。云何如是知？不聽見房舍漏壞不治，若草覆者草補，乃至泥覆者泥補。應時時掃屋間蟲網塵埃。地高下者應平治，塞鼠孔泥治，半月當一巨摩塗地。若地燥者當水和涂，若濕者淳用。若是上屋地作紺青色者，當以物裹床足，不得在中然燈、經行及著革屣，不得唾地，當用唾壺。若是中屋者，得洗足洗手面蕩缽。下屋者，得然燈、經行、洗手足面、蕩缽。房舍應如是，若不如是，越威儀法。」

佛住舍衛城，爾時世尊五日一行諸比丘房，見房舍講堂壁上涕唾淋落垂地，佛知而故問：「是何涕唾不凈乃爾？」佛言：「從今日後涕唾法應如是知。云何如是知？壁泥已不泥盡不得唾。若地不泥者當唾一處，以腳磨之，不得處處污。若作地者應用唾壺，底當安沙若灰礓石，當數棄之，勿令臭穢生蟲，清水凈洗覆干，不得在中嚼齒木。若禪坊中欲唾者，應唾革屣底拭地，若地有覆者當用唾壺。若在食上欲唾者，不得大喀著地，使比坐比丘噁心，應唾兩足中間，以腳磨之。若大多出不止者，當出外唾已還坐。若和上、阿阇梨前欲唾者，當至屏處。若聚落中欲唾者，應唾足邊，以腳磨之。若是末，吐無罪。若塔院中、僧院中見涕唾者，應以足磨之

【現代漢語翻譯】 現代漢語譯本： 關於僧房，如果看到僧房破損而不修理。佛陀明知故問：『這是什麼僧房，破損成這樣？』從今以後，對於僧房應當這樣管理。怎樣管理呢？不允許看到僧房破損而不修理，如果是用草覆蓋的就用草修補，乃至用泥土覆蓋的就用泥土修補。應當時常打掃屋內的蜘蛛網和灰塵。地面高低不平的應當平整，堵塞老鼠洞並用泥土修補，每半個月應當用牛糞塗抹地面一次。如果地面乾燥，應當用水和泥塗抹，如果潮濕，就只用泥土。如果是上等僧房的地面塗成紺青色，應當用東西包裹床腳，不得在房間里點燈、經行以及穿鞋子，不得隨地吐痰，應當使用痰盂。如果是中等僧房，可以洗腳、洗手、洗臉和清洗缽。下等僧房，可以點燈、經行、洗手、洗腳、洗臉和清洗缽。僧房應當這樣管理，如果不這樣做，就違反了威儀法。』

佛陀住在舍衛城（Śrāvastī）。當時，世尊每五天巡視一次眾比丘的僧房，看到僧房和講堂的墻壁上鼻涕和唾液淋漓垂地，佛陀明知故問：『這是什麼鼻涕和唾液，這麼不乾淨？』佛說：『從今以後，對於鼻涕和唾液應當這樣處理。怎樣處理呢？墻壁沒有用泥土塗抹的，在泥土沒有乾透之前不得吐痰。如果地面沒有用泥土塗抹，應當吐在一個地方，用腳擦掉，不得到處污染。如果地面是用泥土做的，應當使用痰盂，痰盂底部應當放沙子、灰燼或碎石，應當經常倒掉，不要讓它發出臭味和滋生蟲子，用清水洗乾淨后倒扣晾乾，不得在房間里嚼齒木。如果在禪堂中想吐痰，應當吐在鞋底上擦拭地面，如果地面鋪有東西，應當使用痰盂。如果在吃飯時想吐痰，不得大聲地吐在地上，使同座的比丘感到噁心，應當吐在兩腳中間，用腳擦掉。如果痰液很多，止不住，應當出去吐完再回來坐下。如果在和尚（Upādhyāya）、阿阇梨（Ācārya）面前想吐痰，應當到隱蔽的地方。如果在村落中想吐痰，應當吐在腳邊，用腳擦掉。如果是唾沫，吐了沒有罪過。如果在佛塔（Stūpa）院中、僧院中看到鼻涕和唾液，應當用腳擦掉。』

【English Translation】 English version: Regarding monastic residences, if one sees a monastic residence dilapidated and unrepaired, the Buddha, knowing full well, asks: 'What monastic residence is this, so dilapidated?' From this day forward, monastic residences should be managed in this way. How should they be managed? It is not permitted to see a monastic residence dilapidated and unrepaired; if it is covered with grass, it should be repaired with grass; even if it is covered with mud, it should be repaired with mud. One should frequently sweep away cobwebs and dust from the room. If the ground is uneven, it should be leveled; rat holes should be sealed and repaired with mud; every half month, the ground should be smeared with cow dung once. If the ground is dry, it should be smeared with water and mud; if it is damp, only mud should be used. If the floor of the upper residence is painted dark blue, the legs of the bed should be wrapped with something, and one should not light lamps, walk back and forth, or wear leather shoes in the room. One should not spit on the ground but should use a spittoon. If it is a middle residence, one may wash one's feet, hands, face, and rinse one's bowl. In a lower residence, one may light lamps, walk back and forth, wash one's hands, feet, and face, and rinse one's bowl. Monastic residences should be managed in this way; if not, one violates the rules of conduct (Vinaya).'

The Buddha was staying in Śrāvastī (舍衛城). At that time, the World-Honored One inspected the monks' residences every five days and saw mucus and saliva dripping down the walls of the residences and lecture halls. The Buddha, knowing full well, asked: 'What is this mucus and saliva, so unclean?' The Buddha said: 'From this day forward, mucus and saliva should be handled in this way. How should they be handled? If the walls are not plastered with mud, one should not spit before the mud is dry. If the ground is not plastered with mud, one should spit in one place and rub it away with one's foot, not polluting everywhere. If the ground is made of mud, one should use a spittoon, and the bottom of the spittoon should be filled with sand, ashes, or gravel. It should be emptied frequently, so that it does not emit a foul odor or breed insects. It should be washed clean with clear water and turned upside down to dry. One should not chew toothpicks in the room. If one wants to spit in the meditation hall, one should spit on the sole of one's shoe and wipe the ground. If the ground is covered, one should use a spittoon. If one wants to spit while eating, one should not spit loudly on the ground, causing the monks sitting nearby to feel disgusted. One should spit between one's feet and rub it away with one's foot. If there is a lot of phlegm and one cannot stop it, one should go outside to spit and then return to sit down. If one wants to spit in front of one's Upādhyāya (和上) or Ācārya (阿阇梨), one should go to a secluded place. If one wants to spit in a village, one should spit near one's feet and rub it away with one's foot. If it is saliva, there is no offense in spitting. If one sees mucus or saliva in a Stūpa (佛塔) courtyard or monastery, one should rub it away with one's foot.'

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。若二人共見，小者應磨。若小者持戒緩者，當自磨。比丘唾時應如是。若不如是，越威儀法。」

佛住舍衛城，爾時比丘舉缽著向孔中，旋風來吹墮地即破，聞食粥揵椎聲欲取缽，正見一聚碎瓦。諸比丘以是因緣往白世尊。佛言：「呼是比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後缽應如是知。云何知？不得舉著向孔中、岸邊、危處，不得著開戶扇處及行來處，不得用灰洗令脫色，當用樹葉汁、無沙巨磨洗。洗時不得在岸邊、危處、石上、磚上，不得在多羅樹下、迦毗陀樹下、那梨樹下。洗缽應踞坐、若胡跪，離地一搩手。應先洗和上、阿阇梨缽，然後自洗。不得持自缽中殘水瀉和上、阿阇梨缽中，當持和上、阿阇梨缽中殘水洗己缽。干時亦先收和上、阿阇梨缽。盛時應先盛和上、阿阇梨缽。盛時當踞坐，持缽囊帶串臂著膝上盛之。若著臥床上、若坐床上，缽囊當用兩重三重作。欲懸缽時，當先搖捎橛堅不？然後安之。若無懸處者當著床上，若向中有籠蔬遮者得安，若有缽龕者得安，勿令相𢴤。缽龕當作緣。不得闇中取缽，不得不凈手取，應凈洗手、若以葉捻取。取缽時一手捉兩、一手捉一，不得捉四。授缽時不得卒放，應問言：『捉未？』若言：『捉已。』乃放。不得持

【現代漢語翻譯】 現代漢語譯本：如果兩個人一起看見，年幼的應該磨（缽）。如果年幼的持戒不精進，就應當自己磨。比丘吐痰時應當這樣做。如果不這樣做，就違反了威儀法。

佛陀住在舍衛城（Śrāvastī）。當時，一位比丘舉著缽對準孔洞，旋風吹來，缽掉在地上就破了。他聽到食粥的犍椎（ghaṇṭā，報時工具）聲，想要去取缽，卻只看到一堆碎瓦。眾比丘因為這件事去稟告世尊。佛陀說：『叫那位比丘來。』比丘來了之後，佛陀問他：『你真的做了這樣的事嗎？』比丘回答說：『是真的。』佛陀說：『從今天以後，缽應當這樣照管。怎樣照管呢？不得舉著缽對準孔洞、岸邊、危險的地方，不得放在開著的門扇處和行人走動的地方，不得用灰洗，以免脫色，應當用樹葉汁、無沙的大磨石洗。洗的時候不得在岸邊、危險的地方、石頭上、磚頭上，不得在多羅樹（Tāla）、迦毗陀樹（Kapittha）、那梨樹（Narikela）下。洗缽應當蹲坐或右膝著地，身體離地一拃高。應當先洗和尚（Upādhyāya）、阿阇梨（Ācārya）的缽，然後自己洗。不得把自己的缽中剩下的水倒進和尚、阿阇梨的缽中，應當用和尚、阿阇梨缽中剩下的水洗自己的缽。晾乾的時候也應當先收和尚、阿阇梨的缽。盛飯的時候應當先盛和尚、阿阇梨的缽。盛飯的時候應當蹲坐，拿著缽囊帶子串在手臂上，放在膝蓋上盛。如果放在臥床或坐床上，缽囊應當用兩層或三層布做成。想要懸掛缽的時候，應當先搖動掛缽的橛子，看是否牢固，然後掛上。如果沒有懸掛的地方，就應當放在床上，如果向上有籠子或蔬菜遮擋，就可以放，如果有缽龕就可以放，不要讓缽互相碰撞。缽龕應當做成有邊緣的。不得在黑暗中取缽，不得用不乾淨的手取，應當洗乾淨手，或者用葉子捻著取。取缽的時候，一手拿兩個，一手拿一個，不得拿四個。授缽的時候不得突然放手，應當問：『接住了嗎？』如果回答說：『接住了。』才放手。不得持』

【English Translation】 English version: If two people see it together, the younger one should grind (the bowl). If the younger one is lax in upholding the precepts, then he should grind it himself. A Bhikṣu (monk) should spit in this way. If he does not do so, he violates the rules of deportment.

The Buddha was staying in Śrāvastī (city). At that time, a Bhikṣu (monk) held his bowl towards a hole, and a whirlwind came and blew it to the ground, breaking it. Hearing the sound of the ghaṇṭā (bell) for the congee meal, he wanted to retrieve his bowl, but only saw a pile of broken pieces. The Bhikṣus (monks) reported this incident to the World Honored One. The Buddha said, 'Summon that Bhikṣu (monk).' After he arrived, the Buddha asked the Bhikṣu (monk), 'Did you really do such a thing?' The Bhikṣu (monk) replied, 'Indeed, I did.' The Buddha said, 'From today onwards, bowls should be cared for in this way. How should they be cared for? One should not hold the bowl towards a hole, the edge of a bank, or a dangerous place. One should not place it near an open door or a place where people walk, and one should not wash it with ashes, lest it lose its color. One should wash it with tree leaf juice or a large, sand-free grinding stone. When washing, one should not do so on the edge of a bank, in a dangerous place, on a stone, or on a brick. One should not do so under a Tāla (palmyra) tree, a Kapittha (wood apple) tree, or a Narikela (coconut) tree. When washing the bowl, one should squat or kneel on one knee, with the body a hand-span above the ground. One should first wash the bowl of one's Upādhyāya (preceptor) and Ācārya (teacher), and then wash one's own. One should not pour the remaining water from one's own bowl into the bowl of one's Upādhyāya (preceptor) or Ācārya (teacher), but should use the remaining water from the bowl of one's Upādhyāya (preceptor) or Ācārya (teacher) to wash one's own bowl. When drying, one should also first put away the bowl of one's Upādhyāya (preceptor) and Ācārya (teacher). When filling, one should first fill the bowl of one's Upādhyāya (preceptor) and Ācārya (teacher). When filling, one should squat, holding the bowl bag strap around one's arm and placing it on one's knee. If placing it on a bed or a seat, the bowl bag should be made of two or three layers of cloth. When wanting to hang the bowl, one should first shake the peg to see if it is secure, and then hang it. If there is no place to hang it, one should place it on the bed. If there is a basket or vegetables above, it can be placed there. If there is a bowl niche, it can be placed there, but do not let the bowls collide with each other. The bowl niche should be made with an edge. One should not take the bowl in the dark, and one should not take it with unclean hands. One should wash one's hands cleanly, or take it with a leaf. When taking the bowl, one hand should hold two, and the other hand should hold one; one should not hold four. When handing the bowl over, one should not release it suddenly, but should ask, 'Have you taken it?' If they say, 'I have taken it,' then release it. One should not hold'

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缽盛不凈物，亦不得用盛水剃髮、洗手足面、浴室中用及洗小便處用。護缽如護眼，應當如是。若不如是，越威儀法。」

佛住舍衛城，爾時六群比丘呰毀粥，若見薄者作是言：「此非粥，此是遙浮那河。」若見粥強者便言：「此非粥，是飯折人齒。」諸比丘以是因緣往白世尊。佛言：「呼是比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。」佛言：「從今已后粥應如是知。云何知？若聞打食粥揵椎聲時，當知此是二部僧粥？為是一部僧？為是師徒眷屬？知已應去。到已不得形相厚薄，隨得應取，不得越次取。取時不得覆頭、覆肩、著革屣，應脫革屣、偏袒右肩取。若行粥人去駃者，下至脫革屣根。若不及脫者，待還時取、若倩人取，若坐者次第取。若薄者不得言：『太清，如遙浮那河見月影。』若強者不得言：『此是飯折人齒。』隨得應取。粥法應如是。若不如是，越威儀法。」

佛住王舍城迦蘭陀竹園，爾時比丘在帝釋石室山邊坐禪，時有比丘在前立住，坐禪比丘心不得定。諸比丘以是因緣往白世尊。佛言：「呼是比丘來。」來已，佛問言：「汝實爾不？」答言：「實爾。」佛言：「從今日後當如是住。云何如是住？不得在坐禪比丘前立，不得在僧中目前立，不得當徒眾坐前立，不得當和

【現代漢語翻譯】 現代漢語譯本：『缽里盛放不乾淨的東西，也不可以用它來盛水剃髮、洗手洗腳洗臉，或者在浴室中使用，以及用來清洗小便的地方。保護缽就像保護眼睛一樣，應當如此。如果不是這樣，就違反了威儀之法。』

佛陀住在舍衛城時，當時六群比丘詆譭粥，如果看到粥稀薄就說：『這不是粥，這是遙浮那河（Yavunā River）。』如果看到粥濃稠就說：『這不是粥，是飯，會折斷人的牙齒。』眾比丘因為這件事去稟告世尊。佛陀說：『把這些比丘叫來。』叫來之後，佛陀問比丘：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『從今以後，對於粥應當這樣瞭解。如何瞭解呢？如果聽到敲擊食用粥的犍椎（ghanta，一種打擊樂器）的聲音時，應當知道這是二部僧（指比丘和比丘尼）的粥？還是一部僧（僅指比丘或比丘尼）的粥？是師父和徒弟眷屬的粥？知道后就應該去。到了之後，不得挑剔粥的稀薄或濃稠，隨緣得到什麼就取什麼，不得越過順序取。取粥時不得蒙著頭、遮蓋肩膀、穿著革屣（皮鞋），應當脫掉革屣、袒露右肩去取。如果行粥的人走得很快，至少要脫掉革屣的鞋根。如果來不及脫掉，就等他回來時再取，或者請人代取，或者坐著的人按順序取。如果粥稀薄，不得說：『太清了，像在遙浮那河裡看到月亮的影子。』如果粥濃稠，不得說：『這是飯，會折斷人的牙齒。』隨緣得到什麼就取什麼。粥的規矩應當是這樣。如果不是這樣，就違反了威儀之法。』

佛陀住在王舍城迦蘭陀竹園（Kalandaka Venuvana）時，當時有比丘在帝釋石室山（Indasāla-guhā）邊坐禪，這時有比丘站在坐禪的比丘前面，導致坐禪的比丘心不能安定。眾比丘因為這件事去稟告世尊。佛陀說：『把這個比丘叫來。』叫來之後，佛陀問他說：『你真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『從今以後應當這樣站立。如何這樣站立呢？不得在坐禪的比丘前面站立，不得在僧眾中站在前面，不得在徒眾坐席的前面站立，不得在和

【English Translation】 English version: 'A bowl should not be used to hold unclean things, nor should it be used to hold water for shaving hair, washing hands and feet, washing the face, or for use in the bathroom, or for washing places where urine is disposed of. Protect the bowl as you would protect your eyes; it should be like that. If it is not like that, it is a transgression of the rules of conduct.'

When the Buddha was dwelling in Śrāvastī (a major city in ancient India), at that time, the group of six monks disparaged the gruel. If they saw that the gruel was thin, they would say, 'This is not gruel, this is the Yamunā River (Yavunā River).' If they saw that the gruel was thick, they would say, 'This is not gruel, it is rice that will break people's teeth.' The monks, because of this matter, went and reported it to the World Honored One. The Buddha said, 'Summon those monks here.' After they came, the Buddha asked the monks, 'Did you really do that?' They replied, 'Indeed, we did.' The Buddha said, 'From now on, gruel should be understood in this way. How should it be understood? When you hear the sound of the ghanta (ghanta, a percussion instrument) being struck to announce the gruel, you should know whether this is gruel for the two assemblies (referring to monks and nuns), or for one assembly (referring to only monks or nuns), or for the teacher and their retinue. After knowing this, you should go. After arriving, you should not be concerned with whether the gruel is thin or thick; you should take whatever you get, and you should not take it out of turn. When taking the gruel, you should not cover your head, cover your shoulders, or wear leather sandals (shoes made of leather); you should take off your leather sandals and expose your right shoulder to take it. If the person distributing the gruel is walking quickly, you should at least take off the heels of your leather sandals. If you do not have time to take them off, wait until they return to take it, or ask someone to take it for you, or those who are sitting should take it in order. If the gruel is thin, you should not say, 'It is too clear, like seeing the moon's reflection in the Yamunā River.' If the gruel is thick, you should not say, 'This is rice that will break people's teeth.' You should take whatever you get. The rules for gruel should be like this. If it is not like this, it is a transgression of the rules of conduct.'

When the Buddha was dwelling in Rājagṛha (a major city in ancient India) in the Kalandaka Venuvana (Kalandaka Bamboo Grove), at that time, monks were meditating near the Indasāla-guhā (Indasāla Cave) on Mount Gṛdhrakūṭa (Vulture Peak Mountain). At this time, a monk stood in front of the meditating monk, causing the meditating monk's mind to be unable to settle. The monks, because of this matter, went and reported it to the World Honored One. The Buddha said, 'Summon that monk here.' After he came, the Buddha asked him, 'Did you really do that?' He replied, 'Indeed, I did.' The Buddha said, 'From now on, you should stand in this way. How should you stand in this way? You should not stand in front of a meditating monk, you should not stand in front in the assembly of monks, you should not stand in front of the assembly of disciples, you should not stand in front of the preceptor and

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上、阿阇梨前立，及長老比丘前立，不得著革屣、叉腰、覆頭、放兩手在邊，若病者無罪。不得在淫女前住，樗蒱兒前、沽酒家前、屠兒前、獄囚前、殺人前住，不得在深邃處立住。住法應如是，若不如是，越威儀法。」

摩訶僧祇律卷第三十四 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第三十五

東晉天竺三藏佛陀跋陀羅共法顯譯明威儀法之二

佛住王舍城迦蘭陀竹園，爾時有比丘著多羅屐在坐禪比丘前經行，比丘心不得定。諸比丘以是因緣往白世尊。佛言：「呼是比丘來。」來已，佛問言：「汝實爾不？」答言：「實爾。」佛言：「從今已后應如是經行。云何如是？不得在坐禪比丘前經行，眾僧前、徒眾前、和上阿阇梨前、長老比丘前經行。若病服酥、服吐下藥，得在前經行。行時不得揹回，應面向右回。若共和上、阿阇梨經行時，不得在前、不得共並，當隨後行。回時不得先回，應在後面向右回。不得在淫女前經行，摴蒱兒前、估酒前、屠肆前、獄卒前、殺人前；不得深邃處經行，當在不深不淺處經行。經行法應如是。若不如是，越威儀法。」

佛住舍衛城，爾時六群比丘在禪房中作駱駝坐。諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」

【現代漢語翻譯】 現代漢語譯本： 在阿阇梨（老師）和長老比丘面前站立時，不得穿著革屣（皮鞋）、叉腰、用頭巾矇頭、或將雙手隨意放在身體兩側。如果生病，則不受此限制。不得在**（此處原文不雅，不翻譯）前站立，也不得在玩樗蒲（一種古代遊戲）的人、賣酒的人、屠夫、囚犯、殺人者面前站立，不得在陰暗深邃的地方站立。站立的儀法應當如此，如果不這樣做，就違反了威儀之法。

《摩訶僧祇律》卷第三十四 大正藏第22冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第三十五

東晉天竺三藏佛陀跋陀羅與法顯共同翻譯的《明威儀法》之二

佛陀住在王舍城迦蘭陀竹園時，當時有比丘穿著多羅屐（木屐）在坐禪的比丘面前經行（來回走動），導致比丘無法安心禪定。眾比丘因此事稟告世尊。佛陀說：『把那個比丘叫來。』叫來后，佛陀問道：『你真的做了這樣的事嗎？』回答說：『確實如此。』佛陀說：『從今以後應當這樣經行。怎樣做才是正確的呢？不得在坐禪的比丘面前經行，也不得在僧眾前、徒眾前、和尚（老師）阿阇梨（老師）前、長老比丘前經行。如果因為生病服用了酥油或吐下藥，可以允許在前面經行。經行時不得背對著，應當面向右邊轉回。如果與和尚（老師）、阿阇梨（老師）一起經行時，不得走在前面，也不得並排走，應當跟隨在後面。轉回時不得先轉回，應當在後面面向右邊轉回。不得在**（此處原文不雅，不翻譯）前經行，也不得在玩樗蒲（一種古代遊戲）的人、賣酒的人、屠宰場、獄卒、殺人者面前經行；不得在陰暗深邃的地方經行，應當在不深不淺的地方經行。經行的儀法應當如此。如果不這樣做，就違反了威儀之法。』

佛陀住在舍衛城時，當時六群比丘在禪房中像駱駝一樣坐著。眾比丘因此事稟告世尊。佛陀說：『把六群比丘叫來。』

【English Translation】 English version: When standing before an Acharya (teacher) or an elder Bhikkhu (monk), one should not wear leather shoes, stand with hands on hips, cover the head, or let both hands hang loosely at the sides, unless one is ill, in which case there is no offense. One should not stand in front of ** (the original text is vulgar, not translated), nor in front of gamblers playing 'chupu' (an ancient game), wine sellers, butchers, prisoners, or murderers. One should not stand in dark and deep places. The proper manner of standing should be like this; if it is not, it violates the rules of deportment.

Mahāsaṃghika-vinaya, Volume 34 Taisho Tripitaka, Volume 22, No. 1425, Mahāsaṃghika-vinaya

Mahāsaṃghika-vinaya, Volume 35

Translated by Buddhabhadra and Faxian of the Eastern Jin Dynasty, 'Rules of Deportment' Part 2

When the Buddha was residing in the Kalandaka Bamboo Grove in Rajagriha, there was a Bhikkhu who was walking back and forth (cankrama) in front of meditating Bhikkhus while wearing wooden sandals (taraki), causing the Bhikkhus to be unable to concentrate. The Bhikkhus reported this matter to the World Honored One. The Buddha said, 'Call that Bhikkhu here.' After he came, the Buddha asked, 'Did you really do such a thing?' He replied, 'Indeed, I did.' The Buddha said, 'From now on, one should walk back and forth in this manner. How should it be done? One should not walk back and forth in front of meditating Bhikkhus, nor in front of the Sangha (community), the disciples, the Upadhyaya (teacher), the Acharya (teacher), or elder Bhikkhus. If one is ill and has taken ghee or purgative medicine, it is permissible to walk back and forth in front. When walking back and forth, one should not turn one's back; one should turn to the right. When walking back and forth with the Upadhyaya (teacher) or Acharya (teacher), one should not walk in front, nor walk side by side; one should follow behind. When turning back, one should not turn back first; one should turn to the right behind them. One should not walk back and forth in front of ** (the original text is vulgar, not translated), nor in front of gamblers playing 'chupu' (an ancient game), wine sellers, butcher shops, prison guards, or murderers; one should not walk back and forth in dark and deep places; one should walk back and forth in places that are neither deep nor shallow. The proper manner of walking back and forth should be like this; if it is not, it violates the rules of deportment.'

When the Buddha was residing in Shravasti, the group of six Bhikkhus were sitting like camels in the meditation hall. The Bhikkhus reported this matter to the World Honored One. The Buddha said, 'Call the group of six Bhikkhus here.'

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來已，問言：「汝實爾不？」答言：「實爾。」佛言：「從今日後不得作駱駝坐，應加趺坐。若坐久寄極者，當互舒一腳，不得頓舒兩腳。若起經行，不得覆頭禪坊中坐。若老病得覆半頭一耳，若屏處樹下覆頭無罪。和上、阿阇梨、上座前，長老比丘若坐、若立，不得坐。不得在淫女前乃至深邃處坐，當在不深、不淺處坐。比丘應如是坐，若不如是，越威儀法。」

佛住舍衛城，爾時六群比丘伏臥、仰臥、左脅臥。諸比丘以是因緣往白世尊。佛言：「呼是比丘來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「從今已后當如是臥。云何臥？不聽餓鬼臥、不聽阿修羅臥、不聽貪慾人臥。若仰曏者阿修羅臥、覆地者餓鬼臥、左脅臥者貪慾人臥。比丘應如師子獸王顧身臥，敷時不聽左敷應右敷，頭向衣架。不得以腳向和上、阿阇梨、長老比丘。不得初夜便唱言噓極而臥，當正思惟自業，至中夜乃臥，以右脅著下如師子王臥，累兩腳、合口、舌柱上龂、枕右手舒左手順身上。不捨念慧思惟起想，不得眠至日出，至后夜當起正坐思惟己業，若夜惡眠不自覺轉者無罪。若老病、若右脅有癰瘡無罪。比丘臥法應如是，若不如是，越威儀法也。」

衣帶簾障隔、　　房舍及涕唾、 　缽龕粥行住、　　坐臥三跋渠。

【現代漢語翻譯】 現代漢語譯本： 比丘來后，佛陀問道：『你真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『從今天以後，不許像駱駝一樣坐著，應該結跏趺坐。如果坐久了感到疲憊，可以輪流伸開一條腿，但不能同時伸開兩條腿。如果起身經行，不許蒙著頭在禪堂中坐著。如果年老或生病，可以遮蓋半個頭或一隻耳朵，如果在僻靜處或樹下矇頭則沒有罪過。在和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）、上座（長老）面前，長老比丘無論坐著還是站著，你都不能坐下。不得在**（原文如此，可能指某種不敬的場所）前，乃至深邃之處坐，應當在不深不淺的地方坐。比丘應當這樣坐，如果不這樣做，就違反了威儀法。』 佛陀住在舍衛城（Sravasti），當時六群比丘（the group of six monks）有的伏臥，有的仰臥，有的左側臥。其他比丘因為這件事稟告了世尊。佛陀說：『把那些比丘叫來。』叫來后問道：『你真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『從今以後應當這樣睡覺。怎樣睡覺呢？不允許像餓鬼一樣睡覺，不允許像阿修羅（Asura，非天）一樣睡覺，不允許像貪慾之人一樣睡覺。如果仰面朝天，就是阿修羅的睡姿；如果俯臥在地，就是餓鬼的睡姿；如果左側臥，就是貪慾之人的睡姿。比丘應當像獅子獸王一樣回顧自身而臥，鋪床時不允許從左邊鋪，應當從右邊鋪，頭朝向衣架。不得用腳對著和尚、阿阇梨、長老比丘。不得在初夜就大聲嘆息著睡覺，應當正確地思惟自己的行為，到中夜才睡覺，用右脅著地，像獅子王一樣睡覺，雙腳交疊，閉上嘴巴，舌頭抵住上顎，枕著右手，伸開左手順著身體。不捨棄正念和智慧，思惟著醒來的想法，不得睡到太陽出來，到後半夜應當起身端正地坐著，思惟自己的行為，如果夜晚睡眠不好，無意識地翻身則沒有罪過。如果年老、生病，或者右脅有癰瘡也沒有罪過。比丘睡覺的方法應當這樣，如果不這樣做，就違反了威儀法。』 衣帶、簾子遮擋， 房舍以及涕唾， 缽龕、粥的行走和停留， 坐臥都有三種障礙（三跋渠，san跋渠）。

【English Translation】 English version: The Bhikkhu came, and the Buddha asked, 'Is it true that you did this?' He replied, 'It is true.' The Buddha said, 'From today onwards, you are not allowed to sit like a camel; you should sit in the lotus position (padmasana). If you feel tired after sitting for a long time, you may alternately stretch one leg, but you must not stretch both legs at the same time. If you get up to walk around, you are not allowed to sit in the meditation hall with your head covered. If you are old or sick, you may cover half of your head or one ear, but there is no offense in covering your head in a secluded place or under a tree. In front of the Upadhyaya (親教師, preceptor), Acarya (軌範師, teacher), or senior monks (長老), you must not sit down whether the senior monks are sitting or standing. You must not sit in front of ** (the original text is unclear, possibly referring to a disrespectful place), or in a deep place; you should sit in a place that is neither deep nor shallow. A Bhikkhu should sit in this way; if he does not, he violates the rules of deportment (威儀法).' The Buddha was staying in Sravasti (舍衛城). At that time, the group of six monks (六群比丘) were lying face down, lying on their backs, or lying on their left sides. The other Bhikkhus reported this matter to the World Honored One. The Buddha said, 'Call those Bhikkhus here.' After they came, he asked, 'Is it true that you did this?' They replied, 'It is true.' The Buddha said, 'From now on, you should sleep in this way. How should you sleep? You are not allowed to sleep like a hungry ghost, you are not allowed to sleep like an Asura (阿修羅, demigod), and you are not allowed to sleep like a person full of greed. If you lie on your back, that is the sleeping posture of an Asura; if you lie face down, that is the sleeping posture of a hungry ghost; if you lie on your left side, that is the sleeping posture of a person full of greed. A Bhikkhu should sleep like a lion king, mindful of his body, and when making the bed, you are not allowed to make it from the left side; you should make it from the right side, with your head facing the clothes rack. You must not point your feet towards the Upadhyaya, Acarya, or senior Bhikkhus. You must not sigh loudly and go to sleep in the early night; you should properly contemplate your own actions, and only sleep in the middle of the night, lying on your right side like a lion king, with your legs crossed, your mouth closed, your tongue touching the upper palate, your right hand as a pillow, and your left hand extended along your body. Do not abandon mindfulness and wisdom, and contemplate the thought of waking up. You must not sleep until sunrise; in the latter part of the night, you should get up and sit upright, contemplating your own actions. If you have a bad night's sleep and unconsciously turn over, there is no offense. If you are old, sick, or have a sore on your right side, there is no offense. A Bhikkhu's sleeping method should be like this; if he does not, he violates the rules of deportment.' Clothing belts and curtain screens obstruct, Houses and mucus, The alms bowl, porridge, walking, and staying, Sitting and lying all have three hindrances (三跋渠, san跋渠).

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佛住舍衛城，爾時六群比丘閉僧坊門共坐言談，客比丘來打門喚不聞，即便逾墻入。舊比丘問言：「長老從何處入？」答言：「逾墻入。」舊比丘言：「汝何故逾墻入？」客比丘言：「汝何故閉門喚而不應？」如是共諍。往白世尊，佛言：「從今已后不得閉門語話，亦不得逾墻而入。從今已后客比丘應如是，舊比丘應如是。云何如是？客比丘行時，應持戶鉤漉水囊針筒，行伴一人有者一切無罪。乃至都無者，舉眾有罪。道路若有病者，當代擔衣缽，不得在前遠去，應扶持而去。若不能行者，當借索乘致之。若道中有露濕者，年少當在前；若畏賊虎狼時，老者應在中央；若欲使賊起慈心者，應老者在前。若經聚落路邊見有支提者，當按常道行，不得下道左旋右旋。暮欲宿時，當先遣二年少比丘在前求宿處，索非時漿及涂足油、前食、后食。去者當著衣鉤紐，白非時入聚落，得已應還報言：『已得住處。』若有池水井水，當澡浴著衣紐，展轉相白而入。若欲飲石蜜漿者當在外飲，勿使人生疑，呼出家人非時食。不得擔荷而入，當分衣物徐持共入。若得唱言隨所安者，後人不白入者無罪。不得余道去，若道上有覆無罪。若聚落中有精舍者應往，若阿練若處者，邊有池水、井水亦應當澡洗而入。不得擔荷，當共分張衣

物脫革屣杖貫，若有支提者當右旋。不得高大語大聲入。見舊比丘，不得唱：『咄！咄！汝故在此也。汝此中生、還此中死，不離此野干食。』舊比丘不得言：『咄！咄！如囚脫枷鎖已，四、五年不可得見。』客比丘不得言：『汝幾歲？我應得此房。』不得問：『明日誰作前食、后食，有好食不？』舊比丘不得閉門語話。若欲舍后泥作及作餘事者，當使園民、若沙彌、維那、守門、若閉門者。客比丘不得逾墻而入，應持門鉤開入。若喚開門入已，舊比丘應問：『汝幾歲？』應答言：『我爾許歲？』舊比丘言：『若爾許歲者，得如是床褥。』當問大小行處，不得臨時方問。次應問眾僧制限，舊比丘應語：『僧一切制限，某甲家覆缽羯磨莫往、某甲家狗惡、某甲家不信。』客比丘早起，不得便乞食去，應問：『是住處有前食后食不？』舊比丘應語：『長老莫乞食，乞食疲苦或不如意，此中有前食后食。』若行伴已去者，不得語言：『長老！賈客已去故可及。』應語：『長老！可小停息，正爾復有伴耳。』若有急事必欲去者，應給糧食囑累行伴。如是客比丘、舊比丘法當如是。若不如是，越威儀法。」

佛住舍衛城，爾時六群比丘洗腳而並俗話弄水。諸比丘以是因緣往白世尊。佛言：「從今日後洗腳應當如舍利弗法也

【現代漢語翻譯】 現代漢語譯本 『物脫革屣杖貫』，意思是進入寺院要脫掉鞋子，拄杖要用繩子串起來。如果遇到佛塔（支提，梵文：Cetiya，指佛塔或聖地），應當右繞。不得高聲喧譁。見到老資格的比丘，不得說：『咄！咄！你還在這裡啊。你在這裡出生，還在這裡死去，離不開被野狗吃掉的命運。』老資格的比丘不得說：『咄！咄！像囚犯脫掉枷鎖一樣，四五年都見不到你。』新來的比丘不得說：『你多少歲了？我應該得到這個房間。』不得問：『明天誰準備早飯、午飯，有好吃的嗎？』老資格的比丘不得關門說話。如果想要修補墻壁或者做其他事情，應當讓園丁、沙彌（Śrāmaṇera，佛教出家男子，年齡未滿20歲）、維那（Karmadāna，寺院中負責糾察僧眾威儀的僧人）、守門人或者關門的人去做。新來的比丘不得翻墻進入，應該用門鉤打開門進入。如果叫人開門進入后，老資格的比丘應該問：『你多少歲了？』應該回答說：『我多少歲了。』老資格的比丘說：『如果是這個年齡，可以得到這樣的床鋪。』應當詢問大小便的地方，不得臨時才問。其次應該詢問僧團的規矩，老資格的比丘應該說：『僧團的一切規矩，某某家正在進行覆缽羯磨（Uttānikarma，一種懺悔儀式），不要去；某某家的狗很兇；某某家不信佛。』新來的比丘早起，不得立刻去乞食，應該問：『這個寺院有早飯和午飯嗎？』老資格的比丘應該說：『長老不要去乞食，乞食很辛苦或者不如意，這裡有早飯和午飯。』如果同行的人已經走了，不得說：『長老！商人已經走了，可以追上。』應該說：『長老！可以稍微休息一下，很快就會有同伴的。』如果有急事必須離開，應該提供糧食，囑託同行的人。新來的比丘和老資格的比丘應該這樣做。如果不這樣做，就違反了威儀。』 佛陀住在舍衛城（Śrāvastī，古印度城市，是古代憍薩羅國的首都），當時六群比丘洗腳的時候，一邊洗腳一邊像世俗人一樣戲水。諸位比丘因為這件事去稟告世尊。佛陀說：『從今天以後，洗腳應當像舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）那樣。』

【English Translation】 English version 『物脫革屣杖貫』 means that when entering the monastery, one should take off their shoes and tie the walking stick with a rope. If there is a stupa (支提, Cetiya, referring to a stupa or holy site), one should circumambulate it clockwise. One should not speak loudly. When seeing an older Bhikkhu (比丘, Bhikkhu, a Buddhist monk), one should not say: 『咄! 咄! You are still here. You were born here, and you will die here, unable to escape being eaten by jackals.』 The older Bhikkhu should not say: 『咄! 咄! Like a prisoner who has removed his shackles, you have not been seen for four or five years.』 The newly arrived Bhikkhu should not say: 『How old are you? I should get this room.』 One should not ask: 『Who is preparing breakfast and lunch tomorrow, is there good food?』 The older Bhikkhu should not close the door to talk. If one wants to repair the walls or do other things, one should let the gardener, Śrāmaṇera (沙彌, Śrāmaṇera, a Buddhist novice monk under the age of 20), Karmadāna (維那, Karmadāna, a monk in charge of monastic discipline), the gatekeeper, or the person closing the door do it. The newly arrived Bhikkhu should not climb over the wall to enter, but should use a door hook to open the door and enter. If one calls for the door to be opened and enters, the older Bhikkhu should ask: 『How old are you?』 One should answer: 『I am this old.』 The older Bhikkhu says: 『If you are this old, you can get such a bed.』 One should ask about the location of the toilets, not ask only when needed. Next, one should ask about the rules of the Sangha (僧團, Sangha, the Buddhist monastic community), the older Bhikkhu should say: 『All the rules of the Sangha, do not go to the house of so-and-so where they are performing Uttānikarma (覆缽羯磨, Uttānikarma, a confession ritual); the dog of so-and-so's house is fierce; so-and-so's house does not believe in Buddhism.』 The newly arrived Bhikkhu should not immediately go begging for food after getting up early, but should ask: 『Does this monastery have breakfast and lunch?』 The older Bhikkhu should say: 『Elder, do not go begging for food, begging for food is tiring or unsatisfactory, there is breakfast and lunch here.』 If the traveling companion has already left, one should not say: 『Elder! The merchant has already left, you can catch up.』 One should say: 『Elder! You can rest for a while, there will be companions soon.』 If there is an urgent matter and one must leave, one should provide food and entrust it to the traveling companion. The rules for the newly arrived Bhikkhu and the older Bhikkhu should be like this. If one does not do this, one violates the rules of conduct.』 The Buddha was staying in Śrāvastī (舍衛城, Śrāvastī, an ancient city in India, the capital of the ancient Kingdom of Kosala). At that time, the group of six Bhikkhus were washing their feet and playing in the water like ordinary people. The Bhikkhus reported this matter to the World Honored One. The Buddha said: 『From today onwards, washing feet should be like Śāriputra (舍利弗, Śāriputra, one of the Buddha's ten great disciples, known for his wisdom).』

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佛住王舍城迦蘭陀竹園，時舍利弗著入聚落衣，持缽入城次行乞食，威儀庠審來去視瞻，屈伸俯仰著衣持缽，守攝諸根心不外亂，似得妙法潤澤之相。婆羅門見已作是念：「是沙門釋子在於人間現持威儀，至屏處已必無法則，我當逐看。若見放恣，當以手拍頭。」即便尋后。於是舍利弗在聚落中及阿練若處威儀不改。到住處已持缽置一處，抖擻僧伽梨襞褻置常處。敷坐床、持洗腳板及罌水自近而坐，復取革屣抖擻放地，次取巾拭膞，還取革屣以底相搭合捉，以巾拂之。次以水漬巾，拭一隻革屣鼻及綱紐，次拭根；次拭第二者亦如是。還復拭初捉者腳指處，次拭腳跟處；還拭第二者亦爾。次浣巾捩已曬之，次洗手。洗手已以右手瀉水，左手洗左膞，次洗右膞，次洗腳。婆羅門見已發歡喜心言：「尊者凈潔如是，此殘水亦當可飲，我婆羅門事凈水法不及是凈。」時舍利弗因婆羅門發歡喜心而為說法，得法眼凈。

諸比丘白佛言：「世尊！甚善。婆羅門見舍利弗洗腳威儀凈故發歡喜心，乃至如是。」佛言：「非但今日歡喜，過去世時已曾如是，如《生經》中廣說。爾時長者子，舍利弗是；爾時賊者，今婆羅門是。時諸天見已而說偈言：

「『凈潔好威儀，　　因是得善利， 　　如水凈影現，　　學威

儀最勝。 　　來時懷噁心，　　既見反歡喜， 　　不學善威儀，　　必為賊所害。』

「若比丘聚落中還時，應脫入聚落衣抖擻襞褻著常處，著園中衣、敷坐床聚洗腳板，盛水罌自近，以巾拂腳塵土。次捉革屣以底相搭，持巾拂之，次漬巾拭一隻鼻綱紐，次拭根、次拭第二隻亦如是。還復取初捉者，先拭腳指間，次拭腳跟處，次拭第二者亦爾。次浣巾絞捩曬之，莫使塵生蟲食，然後洗手。若水器在右邊，應先洗左膞、次洗右膞、然後洗腳，不得以捉水手揩腳，應一手瀉水一手摩。若二人者，一人澆一人洗，不得太多用水棄，當籌量用。不得覆頭覆右肩，當偏袒坐。不得洗腳時坐禪、睡眠、不凈觀及誦經，竟當避去勿妨餘人。若最在後洗者，得誦經無罪。若水盡者，不得默然置之，當語知水家令益。若不能者，乃至自益一澡罐水，使得一人用直。洗腳法應如是。若不如是，越威儀法也。」

佛住舍衛城，爾時六群比丘洗腳，濕腳著革屣，革屣染色脫著腳，污僧床褥。諸比丘以是因緣往白世尊。佛言：「呼六群比丘來。」來已，佛問比丘：「汝實爾不？」答言：「實爾。世尊！」佛言：「從今日已后洗腳時應如是。當豎革屣耳令腳干已，乃著革屣。若多人待者，當以手捋水、以巾拭之，然後著革屣。不得

【現代漢語翻譯】 現代漢語譯本 儀容最為重要。 如果來的時候心懷惡意， 但見到之後反而心生歡喜， 不學習良好的威儀， 必定會被盜賊所害。'

『如果比丘從村落返回精舍時，應該脫下進入村落時穿的衣服，抖掉灰塵，疊好放在通常放置的地方，換上在精舍里穿的衣服，鋪好坐具，準備好洗腳的用具，把盛水的罐子放在附近，用毛巾擦拭腳上的塵土。然後拿起鞋子，鞋底相對，用毛巾擦拭乾凈，接著浸濕毛巾擦拭一隻鼻綱紐（鞋帶），然後擦拭鞋子的根部，再擦拭第二隻鞋子，方法相同。再重新拿起最初拿的那隻鞋子，先擦拭腳趾之間，然後擦拭腳後跟，再擦拭第二隻鞋子，方法相同。然後清洗毛巾，擰乾晾曬，不要讓灰塵沾染或被蟲子咬食，然後洗手。如果水器在右邊，應該先洗左臂，再洗右臂，然後洗腳，不能用拿水的手去擦腳，應該一手倒水一手擦洗。如果是兩個人一起洗，一個人倒水一個人洗，不要浪費太多水，應當仔細衡量用水量。不要蒙著頭或露出右肩，應當袒露右肩坐著。洗腳的時候不要坐禪、睡覺、作不凈觀或誦經，洗完后應當離開，不要妨礙其他人。如果最後洗腳的人，可以誦經，沒有罪過。如果水用完了，不能默默地放在那裡，應當告訴管水的人，讓他加水。如果不能，甚至自己也要加一澡罐的水，足夠一個人使用。洗腳的方法應當這樣。如果不這樣做，就違反了威儀的規定。』

佛陀住在舍衛城，當時六群比丘洗腳，濕著腳穿鞋子，鞋子的顏色脫落沾到腳上，弄髒了僧眾的床鋪。眾比丘因為這件事去稟告世尊。佛陀說：『把六群比丘叫來。』叫來之後，佛陀問比丘們：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀說：『從今天以後，洗腳時應當這樣做。應當豎起鞋子的提耳，讓腳幹了之後，再穿鞋子。如果很多人在等待，應當用手捋去腳上的水，用毛巾擦乾，然後再穿鞋子。不得……』

【English Translation】 English version Demeanor is of utmost importance. If one comes with malicious intent, But rejoices upon seeing (the truth), Without learning good demeanor, One will surely be harmed by thieves.'

'If a Bhikshu (monk) returns to the monastery from a village, he should take off the clothes worn in the village, shake off the dust, fold them neatly and place them in their usual spot. He should change into the clothes worn in the monastery, spread out his sitting cloth, prepare the foot-washing utensils, place the water pot nearby, and wipe the dust off his feet with a towel. Then, he should pick up his shoes, soles facing each other, and wipe them clean with a towel. Next, he should wet the towel and wipe one 'big nose rope' (shoelace), then wipe the base of the shoe, and then wipe the second shoe in the same way. Then, he should pick up the first shoe again, first wiping between the toes, then wiping the heel, and then wiping the second shoe in the same way. Then, he should wash the towel, wring it out, and dry it in the sun, taking care to prevent dust from accumulating or insects from eating it, and then wash his hands. If the water container is on the right side, he should first wash his left arm, then his right arm, and then wash his feet. He should not use the hand that holds the water to rub his feet, but should pour water with one hand and rub with the other. If two people are washing together, one should pour water and the other should wash, without wasting too much water, and should carefully measure the amount of water used. One should not cover one's head or expose one's right shoulder, but should sit with one's right shoulder bare. One should not meditate, sleep, practice impurity contemplation, or recite scriptures while washing one's feet, and should leave after washing, so as not to disturb others. If one is the last to wash one's feet, one may recite scriptures without fault. If the water runs out, one should not silently leave it, but should tell the water manager to add water. If one cannot, one should even add a washbasin of water oneself, enough for one person to use. The method of washing feet should be like this. If one does not do so, one violates the rules of demeanor.'

The Buddha was staying in Shravasti (a major city in ancient India), at that time the Six Group Bhikshus (a group of monks known for their misconduct) were washing their feet, wearing shoes with wet feet, the dye from the shoes came off on their feet, and soiled the Sangha's (monastic community) bedding. The Bhikshus reported this matter to the World Honored One (Buddha). The Buddha said: 'Summon the Six Group Bhikshus.' After they arrived, the Buddha asked the Bhikshus: 'Did you really do this?' They replied: 'Indeed, World Honored One!' The Buddha said: 'From today onwards, one should wash one's feet in this way. One should stand the shoe ears (heel tabs) upright, and put on the shoes only after one's feet are dry. If many people are waiting, one should wipe the water off one's feet with one's hands, wipe them with a towel, and then put on one's shoes. One must not...'

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以濕腳蹈僧凈好作地，當令燥已乃入。若是一人洗處者，不應拭，當待燥已著革屣。應護塵土，若急欲坐禪誦經經行者，乃至手拭巾拂塵土而去。洗腳法應如是。若不如是，越威儀法。」

佛住舍衛城，爾時僧凈水蔓荼羅，諸比丘取水洗腳洗手面洗缽，用已繚系甕頭印封戶，而入聚落乞食。後有客比丘來，瞋嫌言：「何故閉凈水、屋印封而去？」時諸比丘以是因緣往白世尊，乃至佛言：「從今已后春月當如是安水。若大甕、小甕、若瓶，當以凈物覆口、以繩繚系之。若瓦、若石、若木作蓋覆上，內應置𢍶水器，水中應著波多梨華、瞻婆華、須摩那華，如是比令水香美。有名水：如巴連弗邑有輸奴水、王舍城有溫泉水、波羅奈城有佛遊行池水、瞻婆國有恒水、舍衛城有石蜜水、沙祇國有懸注水、僧伽施國有石蜜水、摩偷羅國有遙扶那水，如是比水不聽洗腳手面及缽。若病須水應與滿缽。若食上欲行水者，當先凈水洗手洗器然後行水。受水人當護左手令凈受水，若手污者當澆；若以葉承取，亦用葉拭膩口。飲時不得沒唇、不得使器緣著額，當拄唇而飲。飲時不得盡飲，當留少許，掏蕩已從口處棄之。行水人當好護凈器，若見沒唇著額者，當放置一處，以草作識令人知不凈，若能以水洗者可更行。若非時行飲者，行飲

【現代漢語翻譯】 現代漢語譯本：如果用濕腳踩到僧眾清潔好的地面，應當等地面乾燥后再進入。如果只有一個人洗腳的地方，不應該擦拭，應當等乾燥后穿上鞋子。應當保護地面，避免沾染塵土。如果急著要坐禪、誦經、經行，可以用手或毛巾拂去塵土后再去。洗腳的方法應當如此。如果不這樣做，就違反了威儀規範。

佛陀住在舍衛城時，當時僧眾清潔水蔓荼羅（指清潔的水源地），眾比丘用水洗腳、洗手、洗臉、洗缽，用完後用繩子纏繞甕口，蓋上印封，然後進入村落乞食。後來有客比丘來，生氣地責備說：『為什麼關閉清潔的水源地，蓋上印封離開？』當時眾比丘因為這件事去稟告世尊，佛陀說：『從今以後，春季應當這樣安置水。無論是大甕、小甕，還是瓶子，都應當用乾淨的東西覆蓋瓶口，用繩子纏繞。可以用瓦片、石頭或木頭做蓋子蓋在上面，裡面應當放置舀水的器具，水中應當放入波多梨華（Paṭalī，紅花）、瞻婆華（Campā，黃玉蘭）、須摩那華（Sumanā，茉莉花）等花，這樣可以讓水變得香甜美好。有一些名水：如巴連弗邑（Pāṭaliputra）有輸奴水（Suṅgu），王舍城（Rājagṛha）有溫泉水，波羅奈城（Vārāṇasī）有佛澡浴池水，瞻婆國（Campā）有恒河水，舍衛城（Śrāvastī）有石蜜水，沙祇國（Sāṃkāśya）有懸注水，僧伽施國（Saṃkāśya）有石蜜水，摩偷羅國（Mathurā）有遙扶那水（Yamunā），像這樣的水不允許用來洗腳、手、臉和缽。如果生病需要用水，應當給予滿缽的水。如果在用餐時需要行水（指傳遞飲用水），應當先用凈水洗手、洗器皿，然後再行水。接受水的人應當保護左手，使其保持乾淨來接受水，如果手髒了，應當澆水洗凈；如果用樹葉承接水，也可以用樹葉擦拭油膩的嘴。飲用時不得將嘴唇全部浸入器皿中，不得使器皿邊緣接觸額頭，應當用嘴唇抵住器皿邊緣飲用。飲用時不得全部喝完，應當留下少許，搖晃后從嘴接觸的地方倒掉。行水的人應當好好保護乾淨的器皿，如果看到有人將嘴唇全部浸入器皿或使器皿邊緣接觸額頭，應當將器皿放置在一處，用草做標記，讓人知道這是不乾淨的，如果能用水清洗，可以繼續使用。如果不是在規定的時間飲水，行飲水的人

【English Translation】 English version: If one steps on the clean ground prepared by the Saṅgha with wet feet, one should enter only after the ground is dry. If it is a place where only one person washes their feet, one should not wipe it, but wait until it is dry before putting on leather shoes. One should protect the ground from dust. If one is in a hurry to sit in meditation, recite scriptures, or walk, one may even wipe away the dust with one's hand or a towel before proceeding. The method of washing feet should be like this. If it is not done in this way, it violates the rules of conduct.

When the Buddha was residing in Śrāvastī (舍衛城), at that time, the Saṅgha was cleaning the water maṇḍala (蔓荼羅, referring to the clean water source). The Bhikṣus used the water to wash their feet, hands, faces, and bowls. After using it, they wrapped the mouth of the water jar with rope and sealed it, then entered the village to beg for food. Later, a guest Bhikṣu came and angrily complained, 'Why did you close the clean water source and seal it before leaving?' At that time, the Bhikṣus reported this matter to the World Honored One. The Buddha said, 'From now on, in the spring season, water should be arranged in this way. Whether it is a large jar, a small jar, or a bottle, the mouth should be covered with a clean object and wrapped with rope. A lid made of tile, stone, or wood should be placed on top. A water scooping utensil should be placed inside. Patali flowers (波多梨華, Paṭalī), Campa flowers (瞻婆華, Campā), and Sumana flowers (須摩那華, Sumanā) should be placed in the water to make it fragrant and pleasant. There are some famous waters: such as the Suṅgu water (輸奴水, Suṅgu) in Pāṭaliputra (巴連弗邑), the hot spring water in Rājagṛha (王舍城), the Buddha's bathing pond water in Vārāṇasī (波羅奈城), the Ganges River water in Campā (瞻婆國), the rock candy water in Śrāvastī (舍衛城), the suspended spring water in Sāṃkāśya (沙祇國), the rock candy water in Saṃkāśya (僧伽施國), and the Yamunā water (遙扶那水, Yamunā) in Mathurā (摩偷羅國). Such waters are not allowed to be used for washing feet, hands, faces, or bowls. If one is sick and needs water, a full bowl of water should be given. If one needs to pass water (行水, referring to passing drinking water) during a meal, one should first wash one's hands and utensils with clean water before passing the water. The person receiving the water should protect their left hand to keep it clean while receiving the water. If the hand is dirty, it should be washed with water. If one uses a leaf to receive the water, one can also use the leaf to wipe one's greasy mouth. When drinking, one should not immerse one's lips completely in the utensil, nor should one allow the edge of the utensil to touch one's forehead. One should drink by touching the edge of the utensil with one's lips. When drinking, one should not drink it all, but leave a little, shake it, and discard it from the place where the mouth touched. The person passing the water should protect the clean utensils well. If one sees someone immersing their lips completely in the utensil or allowing the edge of the utensil to touch their forehead, one should place the utensil in a separate place and mark it with grass to let people know it is unclean. If it can be washed with water, it can be used again. If one is drinking water at an inappropriate time, the person passing the water

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人先凈洗手洗器而行，受飲人亦應凈洗手受。若不洗者，當以葉、若凈衣承器底受如上，乃至口處棄。若浴室中行飲者，當以葉承器底拄唇而飲，余如上說。若禪坊中行飲時，地有覆者應持器承。若坐相離者，一人行器一人行水，余如上說。如是名好水，不得用洗腳手面蕩缽，亦不得作余用、棄之。若有作衣缽事須者，可權貸用還償。若水自恣用者，隨意取無罪。水應如是用，若不如是，越威儀法也。」

佛住王舍城耆域童子庵婆羅園。爾時耆域童子往至佛所，頭面禮足卻住一面，白佛言：「世尊！愿聽諸比丘溫室浴，能除冷陰得安樂住。」佛言：「聽溫室浴。」

複次佛住舍衛城，爾時世尊聽溫室浴，時六群比丘聞打洗浴揵椎時，便先入浴室，頓著薪炭已，閉戶取汗而住。外比丘索開戶，不肯與開，而言：「諸長老！且住待火然。」便多用。薪炭屑水都盡，方開戶而喚言：「諸長老可入。」諸比丘既入，復于外閉戶。諸比丘熱悶喚索開戶，答言：「長老！且住取汗，能愈疥癬。」而復于外用水屑都盡，以器覆地然後開戶言：「長老可出。」出已熱悶求水，復語言：「長老！稍用，如世尊所說，乃至水亦當節量用。」諸比丘以是因緣往白世尊，乃至佛言：「浴室應如是作，浴法應如是。浴室應方作、若圓

【現代漢語翻譯】 現代漢語譯本 人應當先洗乾淨手和飲水器具再進行施水，接受飲水的人也應該洗乾淨手接受。如果不洗手，應當用樹葉或者乾淨的衣服托著器具底部接受，像上面說的那樣，一直到嘴邊喝完后丟棄。如果在浴室中施水，應當用樹葉托著器具底部，嘴唇扶著器具邊緣飲用，其餘的像上面說的那樣。如果在禪堂中施水時，地面有覆蓋物，應當用器具承接滴落的水。如果座位之間相隔較遠，一個人負責傳遞飲水器具，另一個人負責傳遞水，其餘的像上面說的那樣。這樣才稱得上是好水，不得用來洗腳、洗手、洗臉或者盪滌缽，也不得用作其他用途或者丟棄。如果需要製作衣物或者缽具，可以暫時借用，用完后歸還。如果水可以隨意使用，那麼隨意取用沒有罪過。水應當這樣使用，如果不這樣使用，就違反了威儀法則。

佛陀住在王舍城（Rājagṛha）的耆域童子（Jīvaka）的庵婆羅園（Amra garden）。當時，耆域童子前往佛陀住所，頂禮佛足後退到一旁，對佛陀說：『世尊！希望允許諸位比丘使用溫室洗浴，能夠去除寒冷，得到安樂。』佛陀說：『允許使用溫室洗浴。』

後來，佛陀住在舍衛城（Śrāvastī）。當時，世尊允許使用溫室洗浴。當時，六群比丘（the group of six monks）聽到敲打洗浴犍椎（ghanta）的聲音時，就先進入浴室，一下子放入很多柴火，然後關上門在裡面取暖。外面的比丘請求開門，他們不肯開，說：『諸位長老！請稍等，等火燒旺。』他們便多用了柴火，把柴火屑和水都用完了，才打開門喊道：『諸位長老可以進來了。』諸位比丘進去後，他們又從外面把門關上。諸位比丘感到悶熱，請求開門，他們回答說：『長老！請稍等，取取汗，能夠治好疥癬。』他們又在外面把水和柴火屑都用完了，用器具蓋住地面，然後打開門說：『長老可以出來了。』出來后，諸位比丘感到悶熱，想要用水，他們又說：『長老！請節約用水，就像世尊所說的那樣，甚至用水也應當節約使用。』諸位比丘因為這件事去稟告世尊，佛陀說：『浴室應當這樣建造，洗浴的方法應當這樣。浴室應當是方形或者圓形。』

【English Translation】 English version One should first cleanse their hands and the water vessel before offering water, and the recipient should also cleanse their hands before receiving. If they do not wash, they should receive the vessel with a leaf or clean cloth supporting the bottom, as described above, until they drink from it and discard the leaf. If offering water in a bathhouse, one should support the vessel with a leaf and drink with their lips touching the edge, the rest as described above. If offering water in a meditation hall, where the ground is covered, one should hold a vessel to catch any drips. If the seats are far apart, one person should pass the vessel and another the water, the rest as described above. This is called good water, and it should not be used for washing feet, hands, or face, or for rinsing the bowl, nor should it be used for other purposes or discarded. If there is a need to make robes or bowls, it may be temporarily borrowed and returned after use. If the water is for free use, then take it freely without guilt. Water should be used in this way; if not, it violates the rules of conduct.

The Buddha was staying in Rājagṛha (王舍城) at Jīvaka's (耆域童子) Amra garden (庵婆羅園). At that time, Jīvaka went to the Buddha, bowed his head to his feet, and stood to one side, saying to the Buddha: 'World Honored One! I wish to request that the monks be allowed to use a warm bathhouse, which can remove cold and bring comfort.' The Buddha said: 'Warm bathhouses are allowed.'

Later, the Buddha was staying in Śrāvastī (舍衛城). At that time, the World Honored One allowed the use of warm bathhouses. Then, the group of six monks (六群比丘) heard the sound of the bathhouse ghanta (犍椎) being struck, and they entered the bathhouse first, piled up a lot of firewood, and closed the door to warm themselves. The monks outside asked to open the door, but they refused, saying: 'Venerable elders! Please wait for the fire to burn brightly.' They used a lot of firewood, and all the firewood shavings and water were used up. Then they opened the door and called out: 'Venerable elders, you may enter.' After the monks entered, they closed the door from the outside again. The monks inside felt hot and stuffy and asked to open the door, but they replied: 'Venerable elders! Please stay and sweat, which can cure scabies.' They used up all the water and firewood shavings outside, covered the ground with utensils, and then opened the door, saying: 'Venerable elders, you may come out.' After coming out, the monks felt hot and stuffy and asked for water, but they said: 'Venerable elders! Please use it sparingly, as the World Honored One said, even water should be used sparingly.' The monks reported this matter to the World Honored One, and the Buddha said: 'The bathhouse should be built like this, and the method of bathing should be like this. The bathhouse should be square or round.'

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作，當安戶作向，向法內寬外小，若一、若二安開向物通煙道。屋內應以磚石砌底作灶，令底廣上狹，去地半肘，通煙道邊安火朼。若灶在右邊，左邊安戶扇；若在左邊，右邊安戶扇。短作戶扂令易開閉。前應作衣屋，安龍牙撅懸衣處。若欲浴時，使園民先掃屋間塵埃蟲網，以水灑地凈掃。應辦薪炭釜鑊瓫甕，先安薪炭然後打揵椎，不得太早著火令然盡乃打揵椎。打揵椎時，應知為浴一切僧、為浴徒眾、為別屋？隨事應去。若一切浴者，應次第去，應各自以腰帶系衣作識安衣架上。入時不得掉兩臂而入，一手遮前而入，一人入一人出。有後入者，先人應與處。不得越器物及長老比丘上過，當徐徐入。若和上、阿阇梨在內者，不得在外待言：『何時出？』應當脫衣入與揩洗。若欲與人揩者，當白和上、阿阇梨，若先白者無罪。若火熾者，年少當近火；若火弱者，長老應近。當徐徐用水，不得污濺邊人。若弟子揩時，不得一時舉兩手，當先令揩一臂，一手覆前，竟已次揩一臂。內水已，閉戶而坐令身汗。當行油，若以盞子、若以手等行，屑末亦爾。若檀越言：『自恣與。』當籌量用水若罌量。分用者，當齊所得器，不得長用余分。若言：『各自辦水。』者，有水者得入，無者不得入。若有弟子言：『和上、阿阇梨但入，我

當與水。』亦當籌量用。若優婆塞園民言：『但入，我當與水。』雖爾亦應節用。若近池水，得自恣用無罪。不聽露地裸浴；若水齊腰腋，得用無罪；若坐水中至臍亦得。出已，自取衣著，他衣正理而去。洗浴已若直欲去，應語園民，應舉浴器物。若比丘後來言：『長老但去，我自舉。』者，應去。後者摒擋舉物覆火。浴法應如是。若不如是，越威儀法也。」

佛住舍衛城，爾時世尊五日一行諸比丘房，見凈廚器物處處狼藉，佛知而故問：「是何器物狼藉乃爾？」乃至佛言：「從今日後不得令器物縱橫如是。若摩摩帝、若直月，當使園民、若沙彌摒擋。若摩摩帝、若直月不用意見者，便應使凈人摒擋，若銅鐵、釜鑊、銚器，應使凈人凈洗，以泥塗上覆著凈廚屋內，若瓦釜銚鑊亦爾。覆地以磚瓦鎮之，木甕木杓亦應洗凈舉之。若簟席當應日曬懸舉竹篋，簸箕、漉米箕亦應懸舉勿使蟲啖，飯篋、飯朼凈洗懸舉，囊幞及漉水囊亦應懸舉勿令蟲食。搗藥杵臼不得用已放地，當凈洗覆著常處。食廚凈屋不得視穿漏不治，若草覆草補，乃至泥覆者當泥補。穿壞者當塞，當數掃除。若內燋薪時當摒擋著一處，煮染器及盛染瓫不得用已捨去，當凈洗治覆置常處。浣衣木瓫用已，亦當凈洗舉置常處。曬衣繩亦不得用已繚亂放地，當

【現代漢語翻譯】 現代漢語譯本： 『如果（園民）給水，就用水。』也應當計劃著使用。如果優婆塞（Upasaka，在家男居士）或園民說：『隨便用，我會給水。』即使這樣也應該節約使用。如果靠近池塘，可以隨意使用沒有罪過。不允許在露天赤身洗浴；如果水到腰部或腋下，可以使用沒有罪過；如果坐在水中到肚臍也可以。出來后，自己拿衣服穿，把別人的衣服整理好拿走。洗浴完畢如果直接想走，應該告訴園民，應該拿起洗浴用具。如果有比丘（Bhiksu，出家男眾）後來，說：『長老（長老是對資深比丘的尊稱）您先走，我自己收拾。』，就應該離開。後來的人整理東西，蓋好火。洗浴的方法應該這樣。如果不這樣做，就違反了威儀法。」

佛陀住在舍衛城（Sravasti），當時世尊（對佛陀的尊稱）每五天巡視一次各個比丘的房間，看到廚房用具到處雜亂，佛陀知道卻故意問：『這些器物為什麼這樣雜亂？』乃至佛陀說：『從今以後不允許器物這樣亂放。無論是摩摩帝（負責分配食物的人）、還是直月（輪值負責人），應當讓園民或沙彌（Sramanera，沙彌是年齡較小的出家男子）整理。如果摩摩帝或直月不用心，就應該讓凈人（負責寺院雜務的在家信徒）整理，銅鐵、鍋、釜、銚等器物，應該讓凈人洗乾淨，用泥塗上，倒扣在乾淨的廚房裡，瓦鍋、瓦銚等也是這樣。倒扣在地上，用磚瓦壓住，木甕、木勺也應該洗乾淨放好。如果竹蓆、草蓆應當每天曬太陽，懸掛起來，竹筐、簸箕、濾米箕也應該懸掛起來，不要讓蟲子吃，飯盒、飯勺洗乾淨懸掛起來，布袋和濾水囊也應該懸掛起來，不要讓蟲子吃。搗藥的杵和臼用完后不能放在地上，應當洗乾淨倒扣在固定的地方。廚房的屋子不能視而不見，有穿漏不修補，如果是草蓋的用草補，乃至泥糊的用泥補。有破損的要堵上，要經常打掃。如果在室內燒火做飯時，柴火要整理放在一處，煮染的器皿和盛染料的盆用完后不能隨便丟棄，應當洗乾淨整理好放在固定的地方。洗衣服的木盆用完后，也應當洗乾淨放在固定的地方。曬衣服的繩子也不能用完后亂扔在地上，應當整理好。

【English Translation】 English version: 『If (the park keeper) gives water, then use it.』 One should also plan its use. If an Upasaka (lay male devotee) or the park keeper says, 『Use it freely, I will provide water,』 even so, one should use it sparingly. If near a pond, one may use it freely without fault. Naked bathing in the open is not permitted; if the water reaches the waist or armpits, it may be used without fault; if sitting in the water up to the navel is also permissible. After coming out, one should take one's own clothes and put them on, and properly take away others' clothes. If one wishes to leave directly after bathing, one should inform the park keeper and pick up the bathing utensils. If a Bhiksu (monk) comes later and says, 『Elder (a respectful term for senior monks), you may leave, I will clean up myself,』 then one should leave. The latter should tidy up, put away the items, and cover the fire. The method of bathing should be like this. If it is not done this way, it violates the rules of conduct.』

The Buddha stayed in Sravasti. At that time, the World-Honored One (a title of respect for the Buddha) inspected the rooms of the Bhiksus every five days and saw that the kitchen utensils were scattered everywhere. The Buddha knew this but deliberately asked, 『Why are these utensils so scattered?』 Then the Buddha said, 『From today onwards, it is not permitted to leave utensils scattered like this. Whether it is the Mamatte (person in charge of distributing food) or the Dircamas (person in charge of the month), they should have the park keeper or Sramanera (novice monk) tidy up. If the Mamatte or Dircamas is not attentive, then a clean person (a lay follower responsible for miscellaneous tasks in the monastery) should be asked to tidy up. Copper, iron, pots, pans, and kettles should be washed clean by the clean person, coated with mud, and placed upside down in the clean kitchen. The same goes for earthenware pots and kettles. They should be placed upside down on the ground and weighed down with bricks and tiles. Wooden vats and wooden ladles should also be washed clean and put away. If there are bamboo mats or straw mats, they should be sunned daily and hung up. Bamboo baskets and rice-filtering baskets should also be hung up to prevent insects from eating them. Rice boxes and rice scoops should be washed clean and hung up. Cloth bags and water-filtering bags should also be hung up to prevent insects from eating them. The pestle and mortar for grinding medicine should not be left on the ground after use, but should be washed clean and placed upside down in their usual place. The kitchen should not be left unrepaired if it is leaking. If it is covered with grass, it should be patched with grass, and if it is covered with mud, it should be patched with mud. If there are holes, they should be plugged, and it should be swept regularly. When burning firewood indoors for cooking, the firewood should be tidied up and placed in one place. The dyeing utensils and dye pots should not be discarded after use, but should be washed clean, tidied up, and placed in their usual place. After using the wooden basin for washing clothes, it should also be washed clean and placed in its usual place. The clothesline should not be left tangled on the ground after use, but should be tidied up.

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䋫卷置常處。釿斧鋸鑿鍬钁梯橙，此是四方僧物，用已當摒擋著常處，後人須者取易得，不致疲苦。若須用者當與，若二人一時索者，當先與上座。若上座用久，年少小用者，當先與年少。若二人俱小用者，當先與上座。器物法應如是。若不如是，越威儀法也。」

佛住舍衛城，爾時眾多比丘共一房住，時有比丘衣架上自取衣，拽他衣墮地，余比丘夜出大小行，腳蹈衣上。衣主求衣不見，乃至於地得之。諸比丘以是因緣往白世尊。佛言：「從今已后衣應如是。若眾多人共一房住者，衣應各自襞褻以葉著內。若他衣架上，以腰繩系之，復不得持和上衣、阿阇梨衣裹己衣，當持己衣覆和上、阿阇梨衣。若春時多塵土者，當持己衣覆上。若夏地濕者，當持己衣著下。不得使房中有塵土，當數數水灑之巨摩塗地。不得持衣捻捉唾壺、大小便器、捉革屣，不得盛糞掃拾巨摩。若有垢膩當數浣染縫，視衣當如皮想。衣法應如是，若不如是，越威儀法。」

客比丘並舊、　　洗足並拭足、 　凈水及飲法、　　溫室亦洗浴、 　凈廚並衣法。　　第四跋渠竟。

佛住舍衛城，爾時聚落比丘、阿練若比丘共一施，時阿練若比丘常以時來，聚落比丘忽早打揵椎而食。阿練若比丘日時欲至方到，問言：「打揵椎未？」答言

【現代漢語翻譯】 現代漢語譯本：

『䋫卷（存放東西的地方）應放置在固定的地方。釿（小斧子），斧子，鋸子，鑿子，鍬，钁（大鋤頭），梯子，橙（可能是指某種架子或梯子），這些是屬於四方僧眾的公共物品，用完后應當整理好放回原處，方便後來需要的人容易找到，不至於費力尋找。如果有人需要使用，應當給予。如果兩個人同時索要，應當先給上座（資歷高的僧人）。如果上座使用很久了，年輕的僧人需要暫時使用，應當先給年輕的僧人。如果兩個人都是暫時使用，應當先給上座。器物的使用規則應當是這樣。如果不按照這樣，就違反了威儀的規定。』 『佛陀住在舍衛城（Śrāvastī），當時有很多比丘（bhikkhu）共同住在一個房間里，有時有比丘從衣架上拿自己的衣服，不小心把別人的衣服拽到地上，其他比丘晚上出去大小便，腳踩到衣服上。衣服的主人找衣服找不到，最後在地上找到了。眾比丘因為這件事去稟告世尊（Buddha）。佛陀說：『從今以後衣服應當這樣放置。如果很多人共同住在一個房間里，衣服應當各自疊好，用樹葉包在裡面。如果放在別人的衣架上，要用腰帶繫好，並且不得用和上（Upadhyaya，親教師）的衣服、阿阇梨（Ācārya，軌範師）的衣服包裹自己的衣服，應當用自己的衣服覆蓋和上、阿阇梨的衣服。如果是春天塵土多的時候，應當用自己的衣服覆蓋在上面。如果是夏天地面潮濕的時候，應當用自己的衣服墊在下面。不得使房間里有塵土，應當經常用水灑掃，用牛糞塗抹地面。不得用衣服捻捉唾壺、大小便器、拿鞋子，不得用衣服盛放糞便垃圾。如果衣服有污垢應當經常洗滌縫補，看待衣服應當像看待自己的面板一樣。衣服的放置規則應當是這樣，如果不按照這樣，就違反了威儀的規定。』 客比丘（新來的比丘）和舊比丘（原住的比丘），洗腳和擦腳，凈水和飲水的方法，溫室和洗浴，乾淨的廚房和衣服的放置方法。第四跋渠（bhikkhu）結束。 『佛陀住在舍衛城，當時聚落比丘（住在村落的比丘）、阿練若比丘（住在森林的比丘）共同接受一份供養，當時阿練若比丘經常按時前來，聚落比丘突然提前敲打揵椎（犍椎，召集僧眾的法器）而吃飯。阿練若比丘到正常吃飯的時間才到，問道：『敲揵椎了嗎？』回答說』

【English Translation】 English version:

'The 䋫卷 (storage place) should be placed in a fixed location. 釿 (small axe), axe, saw, chisel, shovel, 钁 (large hoe), ladder, 橙 (possibly a type of rack or ladder), these are the common property of the monks from all directions. After use, they should be tidied up and returned to their original place, so that those who need them later can easily find them, without having to search laboriously. If someone needs to use them, they should be given. If two people ask for them at the same time, they should be given to the senior monk (Upajjhaya) first. If the senior monk has been using it for a long time, and a younger monk needs to use it temporarily, it should be given to the younger monk first. If two people need to use it temporarily, it should be given to the senior monk first. The rules for using utensils should be like this. If it is not done this way, it violates the rules of conduct.' 'The Buddha stayed in Śrāvastī (舍衛城), at that time many bhikkhus (比丘) lived together in one room. Sometimes a bhikkhu took his own clothes from the clothes rack and accidentally pulled someone else's clothes to the ground. Other bhikkhus went out at night to relieve themselves and stepped on the clothes. The owner of the clothes looked for them but couldn't find them, and finally found them on the ground. The bhikkhus reported this matter to the Buddha (世尊). The Buddha said: 'From now on, clothes should be placed like this. If many people live together in one room, clothes should be folded separately and wrapped in leaves. If they are placed on someone else's clothes rack, they should be tied with a waistband, and one should not use the clothes of the Upadhyaya (和上, preceptor) or Ācārya (阿阇梨, teacher) to wrap one's own clothes. One should use one's own clothes to cover the clothes of the Upadhyaya and Ācārya. If it is spring and there is a lot of dust, one should use one's own clothes to cover them. If it is summer and the ground is damp, one should use one's own clothes to put underneath. One should not allow dust in the room, and one should often sprinkle water and smear the ground with cow dung. One should not use clothes to hold spittoons, toilets, or shoes, and one should not use clothes to hold feces and garbage. If clothes are dirty, they should be washed, dyed, and mended frequently. One should regard clothes as one's own skin. The rules for placing clothes should be like this. If it is not done this way, it violates the rules of conduct.' Visiting bhikkhus (newly arrived bhikkhus) and resident bhikkhus (original bhikkhus), washing feet and wiping feet, the method of pure water and drinking water, the warm room and bathing, the clean kitchen and the method of placing clothes. The fourth Bhikkhu (跋渠) ends. 'The Buddha stayed in Śrāvastī, at that time village bhikkhus (住在村落的比丘) and forest bhikkhus (住在森林的比丘) jointly received an offering. At that time, the forest bhikkhus often came on time, but the village bhikkhus suddenly beat the ghaṇṭā (揵椎, a dharma instrument for gathering the sangha) early and ate. The forest bhikkhus arrived at the normal time for eating and asked: 'Has the ghaṇṭā been beaten?' The answer was'

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：「已食竟。」時阿練若還去，明便早來盡持食去。聚落比丘來索食，凈人言：「阿練若比丘已盡持去。」聚落比丘言：「長老何故早起來盡持食去？」阿練若言：「汝何故早起打揵椎食，不待我耶？」二人共諍，往至佛所以是因緣具白世尊。佛言：「從今日後阿練若比丘應如是，聚落比丘應如是。云何如是？若阿練若比丘、聚落比丘共一施者，聚落中比丘不得早起打揵椎，前食后食及差請食，應待阿練若。阿練若比丘不得言：『我徐徐往，自當待我。』應先往。若倩人請分，若囑留坐處，聚落比丘應問：『阿練若比丘來未？』若倩人迎食，若囑留坐處，應示處。若優婆塞請僧者，聚落比丘應語阿練若比丘言：『長老！明日早來，某甲請前食后食，莫余乞食。』阿練若比丘聞已當早來，來已若食未熟者不得守住，應禮塔、誦經、問法。聚落比丘應先釜中著水然火，待至然後著米。阿練若比丘或有鬼難、水火賊難不得來者而棄米。若飲食已熟者，檀越欲打揵椎，當語：『長壽！日故尚早，可待阿練若至。』若日時逼者應打揵椎。阿練若應以樹、若墻壁影作準，則知日早晚應來。設未來者，當留坐處。若阿練若處作食者，亦應如是。阿練若比丘不應輕聚落中比丘言：『汝必利舌頭少味而在此住。』應讚：『汝聚落中住，說

【現代漢語翻譯】 現代漢語譯本： 『已經吃完了。』當時，住在阿練若（Aranya，遠離村落的修行處）的比丘回去后，第二天早上就早早地來把所有的食物都拿走了。住在聚落（Jataka，村落）的比丘來要食物，凈人（Kappiyakaraka，負責處理寺院雜務的居士）說：『住在阿練若的比丘已經全部拿走了。』住在聚落的比丘說：『長老（Thera，資深的比丘）為何這麼早起來把食物全部拿走？』住在阿練若的比丘說：『你為何這麼早起來敲揵椎（Ghanda，寺院中用以集眾的響器）吃飯，不等等我呢？』 兩人為此爭吵，一起到佛陀（Buddha，覺悟者）那裡，將事情的緣由詳細地告訴了世尊（Bhagavan，佛陀的尊稱）。佛陀說：『從今天以後，住在阿練若的比丘應當這樣做，住在聚落的比丘應當這樣做。』 『怎樣做呢？如果住在阿練若的比丘和住在聚落的比丘共同接受一位施主（Dana，佈施者）的供養，住在聚落的比丘不得早起敲揵椎，無論是前食（早上吃的食物）、后食（中午吃的食物）還是差請食（被特別邀請的食物），都應當等待住在阿練若的比丘。住在阿練若的比丘不得說：『我慢慢地去，他們自然會等我。』應當早點去。如果委託別人請求分配食物，或者囑咐留個座位，住在聚落的比丘應當問：『住在阿練若的比丘來了嗎？』如果委託別人迎接食物，或者囑咐留個座位，應當指示座位。如果優婆塞（Upasaka，在家男居士）邀請僧團（Sangha，僧侶團體），住在聚落的比丘應當告訴住在阿練若的比丘說：『長老！明天早點來，某某人請前食后食，不要再去乞食了。』住在阿練若的比丘聽了之後應當早點來，來了之後如果食物還沒有煮熟，不得守在那裡，應當禮拜佛塔（Stupa，佛教建築物）、誦經、請教佛法（Dharma，佛法）。住在聚落的比丘應當先在鍋里放水燒火，等他來了之後再放米。 『住在阿練若的比丘或者遇到鬼難、水火賊難而不能來，可以丟棄米。如果飲食已經煮熟，施主想要敲揵椎，應當說：『長壽（Ayushman，對施主的尊稱）！時間還早，可以等等住在阿練若的比丘來。』如果時間緊迫，應當敲揵椎。住在阿練若的比丘應當以樹影或者墻壁的影子作為標準，就知道時間早晚，應當前來。如果確實不能來，應當留個座位。如果在住在阿練若的地方做食物，也應當這樣做。』 『住在阿練若的比丘不應當輕視住在聚落中的比丘說：『你一定是貪圖舌頭的美味才住在這裡。』應當讚歎：『你住在聚落中，宣說……』

【English Translation】 English version: 'The meal is finished.' At that time, the Aranya (Aranya, a place of practice away from villages) monk returned, and the next morning came early to take all the food away. The Jataka (Jataka, village) monks came to ask for food, and the Kappiyakaraka (Kappiyakaraka, a layperson responsible for handling monastery affairs) said, 'The Aranya monk has taken it all away.' The Jataka monks said, 'Elder (Thera, senior monk), why did you get up so early and take all the food away?' The Aranya monk said, 'Why did you get up so early to strike the Ghanda (Ghanda, an instrument used to gather the monastic community) for the meal, without waiting for me?' The two quarreled over this and went together to the Buddha (Buddha, the Awakened One), explaining the cause of the matter in detail to the Bhagavan (Bhagavan, an honorific title for the Buddha). The Buddha said, 'From today onwards, the Aranya monks should do this, and the Jataka monks should do this.' 'How should they do it? If the Aranya monks and the Jataka monks jointly receive offerings from a Dana (Dana, a donor), the Jataka monks should not get up early to strike the Ghanda. Whether it is the morning meal (food eaten in the morning), the afternoon meal (food eaten at noon), or a special invitation meal (food that is specially requested), they should wait for the Aranya monks. The Aranya monks should not say, 'I will go slowly, and they will naturally wait for me.' They should go early. If someone is entrusted to request a share of food, or if a seat is reserved, the Jataka monks should ask, 'Have the Aranya monks arrived?' If someone is entrusted to welcome the food, or if a seat is reserved, the seat should be indicated. If a Upasaka (Upasaka, a male lay devotee) invites the Sangha (Sangha, the monastic community), the Jataka monks should tell the Aranya monks, 'Elder! Come early tomorrow, so-and-so is inviting for the morning and afternoon meals, do not go begging for food elsewhere.' Having heard this, the Aranya monks should come early. If the food is not yet cooked when they arrive, they should not stay there, but should pay homage to the Stupa (Stupa, a Buddhist structure), recite scriptures, and inquire about the Dharma (Dharma, the teachings of the Buddha). The Jataka monks should first put water in the pot and light the fire, and then add the rice after they arrive. 'If the Aranya monks encounter ghost troubles, water, fire, or thief troubles and cannot come, they can discard the rice. If the food is already cooked and the donor wants to strike the Ghanda, they should say, 'Ayushman (Ayushman, an honorific title for the donor)! It is still early, you can wait for the Aranya monks to arrive.' If time is pressing, the Ghanda should be struck. The Aranya monks should use the shadow of a tree or wall as a standard to know the time and should come. If they really cannot come, a seat should be reserved. If food is being prepared in the Aranya, it should also be done in this way.' 'The Aranya monks should not belittle the Jataka monks, saying, 'You must be greedy for the taste on your tongue to stay here.' They should praise, 'You live in the village, expounding...'

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法教化、為法作護，覆蔭我等。』聚落比丘不應輕阿練若言：『汝在阿練若處住，希望名利，獐鹿禽獸亦在阿練若處住。汝在阿練若處，從朝竟日正可數歲數月耳。』應贊言：『汝遠聚落在阿練若處，閑靜思惟上業所崇，此是難行之處，能於此住而息心意。』阿練若應如是，聚落比丘應如是。若不如是，越威儀法也。」

佛住舍衛城，爾時舊比丘共諍口，有客比丘來接足而禮。後日客比丘來複禮問言：「汝來幾日？」答言：「四五日。」舊比丘言：「汝來爾許日，何以不見我？」答言：「我已見禮竟，長老共諍口故不見我耳。」舊比丘言：「汝何以見我共諍而向我禮？」答言：「汝何以共諍不視我禮耶？」二人便共諍，往至佛所，乃至佛言：「從今日後應如是禮，應如是相問訊。云何如是禮、如是問訊？前人共諍共語時不得禮，當低頭小敬。前人若止，應作禮。若屋作泥作時不應禮，如是一切作，熏缽、浣衣、煮染、染衣、縫衣、澡浴、油涂身、洗足、洗手面、洗缽、禮塔、食時、含咽、著眼藥、讀經、誦經、寫經、經行、下閣上閣時、上廁時、不著衣時、著一泥洹僧時，盡不應禮。闇中不應禮，授經時不應禮，著泥洹僧時、著衣時、若疾行時，不應禮。不得覆頭、覆右肩、著革屣作禮，不得禮膝、禮腳、禮脛

【現代漢語翻譯】 現代漢語譯本：『請以佛法教化我們，為佛法作守護，庇護我們。』聚落比丘不應該輕視阿練若比丘說：『你住在阿練若這種地方，是希望得到名利，獐鹿禽獸也住在阿練若這種地方。你住在阿練若，從早到晚也只能數數日子罷了。』應該讚歎說：『你遠離聚落，住在阿練若這種地方，安靜地思惟那些高尚的行為，這是很難做到的，你能夠住在這裡並平息心意。』阿練若比丘應該這樣做，聚落比丘也應該這樣做。如果不是這樣，就違反了威儀之法。」

佛陀住在舍衛城時，當時一些老比丘互相爭吵，有新來的比丘上前接足禮拜。後來，新比丘又來禮拜並問道：『你來了幾天了？』回答說：『四五天了。』老比丘說：『你來了這麼些天，為什麼沒來看我？』回答說：『我已經行過禮了，只是因為長老們在爭吵，所以沒來拜見您。』老比丘說：『你為什麼看到我們在爭吵還要向我行禮？』回答說：『你們為什麼爭吵而不顧我行禮呢？』兩人因此爭吵起來，去到佛陀那裡，佛陀說：『從今以後應該這樣行禮，應該這樣互相問候。』怎樣才是這樣行禮、這樣問候呢？當別人在爭吵或說話時，不要行禮，應當低下頭表示小小的敬意。如果對方停止了，就應該行禮。如果正在和泥或做泥瓦活時，不應該行禮，像這樣一切勞作的時候，如熏缽、洗衣服、煮染料、染色、縫衣服、洗澡、塗油、洗腳、洗手臉、洗缽、禮塔、吃飯時、口中含著食物、點眼藥、讀經、誦經、寫經、經行、上下樓閣時、上廁所時、沒有穿衣服時、只穿一件泥洹僧（Nivāsana，下裙）時，都不應該行禮。黑暗中不應該行禮，傳授經文時不應該行禮，穿著泥洹僧（Nivāsana，下裙）時、穿衣服時、快速行走時，不應該行禮。不得蒙著頭、遮蓋右肩、穿著革屣（鞋子）行禮，不得只禮拜膝蓋、腳、小腿。

【English Translation】 English version: 『Please teach us with the Dharma, protect the Dharma, and shelter us.』 Village monks should not belittle forest monks, saying: 『You live in such a place as the forest, hoping for fame and gain; deer and birds also live in such a place as the forest. You live in the forest, and from morning to night you can only count the days.』 They should praise, saying: 『You live far from the village in such a place as the forest, quietly contemplating the virtues esteemed by the wise; this is a difficult place to live, and you are able to live here and calm your mind.』 Forest monks should act in this way, and village monks should act in this way. If they do not act in this way, they violate the rules of conduct.」

The Buddha was staying in Shravasti. At that time, some old monks were quarreling. A newly arrived monk came forward to prostrate at their feet. Later, the new monk came again to prostrate and asked: 『How many days have you been here?』 They replied: 『Four or five days.』 The old monks said: 『You have been here for so many days, why haven't you come to see me?』 The new monk replied: 『I have already paid my respects, but because the elders were quarreling, I did not come to see you.』 The old monks said: 『Why did you prostrate to me when you saw us quarreling?』 The new monk replied: 『Why did you quarrel and not pay attention to my prostration?』 The two then quarreled and went to the Buddha. The Buddha said: 『From now on, you should greet each other in this way.』 How should you greet each other? When others are quarreling or speaking, do not prostrate; you should lower your head to show a little respect. If the other person stops, then you should prostrate. If you are mixing mud or doing masonry work, you should not prostrate; like this, during all kinds of work, such as smoking a bowl, washing clothes, boiling dye, dyeing, sewing clothes, bathing, applying oil, washing feet, washing hands and face, washing a bowl, worshiping a stupa, eating, having food in your mouth, applying eye medicine, reading scriptures, reciting scriptures, writing scriptures, walking back and forth, going up and down the pavilion, going to the toilet, not wearing clothes, wearing only a Nivāsana (lower garment), you should not prostrate. You should not prostrate in the dark, you should not prostrate when teaching scriptures, you should not prostrate when wearing a Nivāsana (lower garment), when dressing, or when walking quickly. You must not prostrate with your head covered, your right shoulder covered, or wearing leather shoes; you must not prostrate only at the knees, feet, or shins.

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，當接足禮。若前人腳上有瘡，當護勿𢴤觸。受禮人不得如啞羊不語，當相問訊。問訊時不得作如是語：『何處有多美飲食？』應問：『少病、少惱、安樂不？道路不疲苦耶？』客比丘應問：『何者是僧上座？第二、第三上座？』應禮足。舊比丘應問：『長老幾歲？』若客比丘小者，應與座令坐。若有者應與前食、后食、涂足油、非時漿。客比丘、舊比丘應如是。若不如是，越威儀法也。」

佛住舍衛城，爾時六群比丘展轉作俗人相喚，阿翁、阿母、阿兄、阿弟。諸比丘以是因緣往白世尊。佛問六群比丘：「汝實爾不？」答言：「實爾。」佛言：「從今日後應如是共語問訊。共翁語時不得喚言：『阿翁、阿爺、摩訶羅。』應言：『婆路醯多。』共母語時不得言：『阿母、阿婆。』應言：『婆路醯帝。』共兄語時不得言：『阿兄。』當言：『婆路醯多。』共姊語時不得言：『婆鞞。』應言：『婆路醯帝。』共和上語時不得言：『跋檀帝。』當言：『優波上。』若共阿阇梨語時不得言：『跋檀帝。』當言：『阿阇梨。』若有眾多阿阇梨者，當言：『某甲阿阇梨。』共下坐語時得喚字、喚巨帝、喚歲。共上座語時應喚：『跋檀帝。』若慧命、若阿阇梨；若有人喚時不得應言：『何道？何物？』若和上喚時應言：『諾。

【現代漢語翻譯】 現代漢語譯本： 「當行接足禮。如果前面的人腳上有瘡，應當小心不要踩到碰到。接受禮拜的人不能像啞巴羊一樣不說話，應當互相問候。問候時不能說這樣的話：『哪裡有很多美味的飲食？』應該問：『少病、少惱、安樂嗎？路上不疲憊嗎？』客比丘應該問：『哪位是僧團的上座？第二、第三位上座是誰？』應該禮拜他們的腳。舊比丘應該問：『長老您幾歲了？』如果客比丘年紀小，應該給座位讓他坐。如果有，應該給他準備前食、后食、涂腳油、非時漿。客比丘、舊比丘應該這樣做。如果不這樣做，就違反了威儀法。」 佛陀住在舍衛城（Śrāvastī），當時六群比丘（Chabbaggiya）互相用俗人的稱呼來稱呼，如阿翁、阿母、阿兄、阿弟。眾比丘因為這件事去稟告世尊（Buddha）。佛陀問六群比丘：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『從今天以後應該這樣互相問候。和父親說話時不能稱呼：『阿翁、阿爺、摩訶羅（Mahāra）。』應該說：『婆路醯多（Bālo hita）。』和母親說話時不能說：『阿母、阿婆。』應該說：『婆路醯帝（Bālo hite）。』和哥哥說話時不能說：『阿兄。』應該說：『婆路醯多（Bālo hita）。』和姐姐說話時不能說：『婆鞞（Bhaginī）。』應該說：『婆路醯帝（Bālo hite）。』和和尚（Upajjhaya）說話時不能說：『跋檀帝（Bhadante）。』應該說：『優波上（Upajjha）。』如果和阿阇梨（Ācārya）說話時不能說：『跋檀帝（Bhadante）。』應該說：『阿阇梨（Ācārya）。』如果有許多阿阇梨（Ācārya），應該說：『某甲阿阇梨（Ācārya）。』和下座說話時可以叫他的名字、叫巨帝、叫歲。和上座說話時應該稱呼：『跋檀帝（Bhadante）。』或者慧命、或者阿阇梨（Ācārya）；如果有人叫你時不能回答說：『什麼事？什麼東西？』如果和尚（Upajjhaya）叫你時應該回答：『諾（No，好的）。』

【English Translation】 English version: 'One should perform the foot-kissing salutation. If the person's feet have sores, one should be careful not to step on or touch them. The person receiving the salutation should not be like a mute sheep, but should greet each other. When greeting, one should not say such things as, 'Where is there delicious food?' One should ask, 'Are you free from illness, free from trouble, and at peace? Are you not tired from the journey?' The visiting Bhikkhu should ask, 'Who is the most senior monk in the Sangha? Who are the second and third most senior monks?' One should salute their feet. The resident Bhikkhu should ask, 'How old are you, Elder?' If the visiting Bhikkhu is younger, one should offer a seat for him to sit. If available, one should provide pre-meal food, post-meal food, foot-ointment oil, and non-seasonal juice. Visiting Bhikkhus and resident Bhikkhus should act in this way. If not, it violates the rules of conduct.' The Buddha (Buddha) was residing in Śrāvastī (舍衛城), at that time the group-of-six Bhikkhus (Chabbaggiya) addressed each other using lay terms, such as father (阿翁), mother (阿母), elder brother (阿兄), and younger brother (阿弟). The Bhikkhus, because of this matter, went to inform the World Honored One (Buddha). The Buddha asked the group-of-six Bhikkhus, 'Is it true that you did this?' They replied, 'It is true.' The Buddha said, 'From today onwards, you should greet each other in this way. When speaking to a father, you should not call him 'father (阿翁), dad (阿爺), Mahāra (摩訶羅).' You should say 'Bālo hita (婆路醯多).' When speaking to a mother, you should not say 'mother (阿母), mom (阿婆).' You should say 'Bālo hite (婆路醯帝).' When speaking to an elder brother, you should not say 'elder brother (阿兄).' You should say 'Bālo hita (婆路醯多).' When speaking to an elder sister, you should not say 'Bhaginī (婆鞞).' You should say 'Bālo hite (婆路醯帝).' When speaking to the Upajjhaya (和尚), you should not say 'Bhadante (跋檀帝).' You should say 'Upajjha (優波上).' If speaking to an Ācārya (阿阇梨), you should not say 'Bhadante (跋檀帝).' You should say 'Ācārya (阿阇梨).' If there are many Ācāryas (阿阇梨), you should say 'So-and-so Ācārya (某甲阿阇梨).' When speaking to a junior, you may call them by their name, call them Joti, or call them Vassa. When speaking to a senior, you should address them as 'Bhadante (跋檀帝),' or 'Venerable Sir,' or 'Ācārya (阿阇梨)'; if someone calls you, you should not respond with 'What's up? What is it?' If the Upajjhaya (和尚) calls you, you should respond with 'Yes (諾).'

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』若阿阇梨喚時應言：『諾。』若上座喚時亦應言：『諾。』若年少喚時應言：『何故喚？』若母人、男子喚時應言：『何故喚？』有人問：『汝和上、阿阇梨字何等？』不得直道和上、阿阇梨字，應言：『義因緣故字某甲。』語法應如是。若不如是，越威儀法也。」

佛住舍衛城，爾時剎利眾集欲有所論，時難陀、優波難陀先到而坐。時諸人嫌言：「我等今集欲有所論，而此沙門妨我議論事。」諸比丘以是因緣往白世尊，乃至佛言：「從今日後當如是入剎利眾。云何如是入剎利眾？若有事緣應往，當先語其中大者道來情事。若言：『可來。』應往。不得持傘蓋著革屣，入時應脫著一處。不得言：『男子樂不？』若示坐處應坐，不得譭譽軍陣鬥法。若見好射不得稱讚，應言：『剎利種是上姓，如來、應供、正遍知常在二家生。剎利、婆羅門家有二種輪：法輪、力輪，諸出家人賴力輪護故得以自安。』欲有論事說已當去。入剎利眾應如是。若不如是，越威儀法也。」

佛住舍衛城，爾時婆羅門眾集，難陀、優波難陀先至而坐，諸婆羅門嫌言：「我等欲有所論，而此沙門妨廢我等事。」乃至佛言：「從今日後應如是入婆羅門眾。若有事緣欲至往時，當先語其中大者道其事情，若聽者應往。未至時當屏傘蓋脫革

【現代漢語翻譯】 現代漢語譯本：如果阿阇梨（Acharya，導師）呼喚時，應該回答：『諾（好的）。』如果上座（長老）呼喚時，也應該回答：『諾（好的）。』如果年少者呼喚時，應該問：『什麼緣故呼喚？』如果女人、男子呼喚時，應該問：『什麼緣故呼喚？』如果有人問：『你的和上（Upadhyaya，親教師）、阿阇梨（Acharya，導師）叫什麼名字？』不得直接說和上（Upadhyaya，親教師）、阿阇梨（Acharya，導師）的名字，應該說：『因為義理因緣的緣故，字某甲。』規矩應該這樣。如果不這樣做，就違越了威儀法。

佛陀住在舍衛城（Shravasti），當時剎利（Kshatriya，貴族）眾人聚集想要討論事情，當時難陀（Nanda）、優波難陀（Upananda）先到而坐。當時眾人嫌棄地說：『我們現在聚集想要討論事情，而這些沙門（Shramana，出家人）妨礙我們議論事情。』眾比丘因為這個因緣去稟告世尊（Bhagavan，佛陀），乃至佛陀說：『從今天以後應當這樣進入剎利（Kshatriya，貴族）眾。』怎樣這樣進入剎利（Kshatriya，貴族）眾呢？如果有事情的因緣應該前往，應當先告訴其中年長者說明來意。如果他說：『可以來。』就應該前往。不得拿著傘蓋穿著革屣（皮鞋），進入時應當脫掉放在一處。不得說：『男子快樂嗎？』如果指示座位就應該坐下，不得詆譭或讚揚軍陣鬥法。如果看見好的射箭不得稱讚，應該說：『剎利（Kshatriya，貴族）種姓是高貴的姓氏，如來（Tathagata，佛陀）、應供（Arhat，阿羅漢）、正遍知（Samyaksambuddha，正等覺者）常在這兩家出生。剎利（Kshatriya，貴族）、婆羅門（Brahmana，祭司）家有兩種輪：法輪（Dharmachakra，佛法之輪）、力輪（Chakravartin，轉輪聖王之輪），出家人依靠力輪的保護才得以安身。』想要討論事情說完后就應當離開。進入剎利（Kshatriya，貴族）眾應當這樣。如果不這樣做，就違越了威儀法。

佛陀住在舍衛城（Shravasti），當時婆羅門（Brahmana，祭司）眾人聚集，難陀（Nanda）、優波難陀（Upananda）先到而坐，眾婆羅門（Brahmana，祭司）嫌棄地說：『我們想要討論事情，而這些沙門（Shramana，出家人）妨礙我們等的事情。』乃至佛陀說：『從今天以後應當這樣進入婆羅門（Brahmana，祭司）眾。如果有事情的因緣想要前往時，應當先告訴其中年長者說明情況，如果聽許就應該前往。未到達時應當收起傘蓋脫掉革屣

【English Translation】 English version: If the Acharya (teacher) calls, one should answer: 'Yes.' If the Elder calls, one should also answer: 'Yes.' If a younger person calls, one should ask: 'Why do you call?' If a woman or man calls, one should ask: 'Why do you call?' If someone asks: 'What is the name of your Upadhyaya (preceptor) and Acharya (teacher)?' one should not directly state the name of the Upadhyaya (preceptor) or Acharya (teacher), but should say: 'Due to the reason of meaning and circumstance, my name is so-and-so.' The proper etiquette should be like this. If it is not like this, it violates the rules of conduct.

The Buddha was staying in Shravasti. At that time, the Kshatriya (nobility) assembly gathered, intending to discuss something. Nanda and Upananda arrived and sat down first. The people disliked this, saying: 'We have gathered now, intending to discuss something, but these Shramanas (ascetics) are hindering our discussion.' The Bhikshus (monks) reported this matter to the Bhagavan (Buddha). The Buddha said: 'From today onwards, one should enter the Kshatriya (nobility) assembly in this way.' How should one enter the Kshatriya (nobility) assembly in this way? If there is a reason to go, one should first tell the eldest among them the reason for coming. If he says: 'You may come,' then one should go. One should not carry an umbrella or wear leather shoes, and upon entering, one should take them off and place them in one place. One should not say: 'Are the men happy?' If a seat is indicated, one should sit down, and one should not criticize or praise military formations or fighting methods. If one sees good archery, one should not praise it, but should say: 'The Kshatriya (nobility) lineage is a noble lineage. The Tathagata (Buddha), Arhat (worthy one), and Samyaksambuddha (perfectly enlightened one) are often born in these two families. The Kshatriya (nobility) and Brahmana (priest) families have two kinds of wheels: the Dharma wheel and the power wheel. The renunciants rely on the protection of the power wheel to be able to secure themselves.' After one has spoken about the matter one wishes to discuss, one should leave. One should enter the Kshatriya (nobility) assembly in this way. If it is not like this, it violates the rules of conduct.

The Buddha was staying in Shravasti. At that time, the Brahmana (priest) assembly gathered. Nanda and Upananda arrived and sat down first. The Brahmanas (priests) disliked this, saying: 'We want to discuss something, but these Shramanas (ascetics) are hindering our affairs.' The Buddha said: 'From today onwards, one should enter the Brahmana (priest) assembly in this way. If there is a reason to go, one should first tell the eldest among them the situation. If they listen, one should go. Before arriving, one should put away the umbrella and take off the leather shoes.

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屣，不得見已方卻。又不得借蓋革屣往，不得言：『樂不？男子！』不得譭譽天祠，不得形相婆羅門多我慢故，當生六趣若雞、若豬、若狗、若野干、駝驢、地獄中。應言：『如來、應供、正遍知，二種姓家生，若剎利家、若婆羅門家。』欲有所論當說已而去。入婆羅門眾法應如是。若不如是，越威儀法。」

佛住舍衛城，乃至佛言：「從今日後入居士眾，若有緣應往，乃至示坐處而坐。不得言：『汝凈洗手腳、坐于店肆，用輕稱小斗欺誑於人，甚於盜賊。』應言：『有二種輪：法輪、食輪，得食輪已乃轉法輪。如世尊說告諸比丘：「婆羅門居士供給衣食臥具疾病湯藥，饒益甚多，是難為事。」我依汝等，在如來法中修梵行度生死流，皆是汝等信心之恩。』若有所論言已而去。入居士眾應如是。若不如是，越威儀法也。」

佛住舍衛城，乃至佛言：「入外道眾應如是。云何如是？乃至示坐處已應坐，不得譭譽彼見。又不得形呰言：『汝等邪見不信、無慚無愧。』應譽其實事：『汝等能出家解繫縛、舍于俗服、冥心空閑，甚是難事。』如是得稱一切實事，不得說其過，若欲論事言已便去。入外道眾法應如是。若不如是，越威儀法也。」

佛住舍衛城，乃至佛言：「從今日後應如是入眾。云何入眾？若

【現代漢語翻譯】 現代漢語譯本：不得穿鞋，如果已經穿了，發現后應立即脫掉。也不得借用鞋子前往，不得說：『快樂嗎？男子！』不得詆譭或讚美天祠，不得因婆羅門（Brahmana，印度教祭司）的傲慢而顯露自己的優越感，否則將墮入六道輪迴，轉生為雞、豬、狗、野干、駱駝、驢，甚至墮入地獄。應當說：『如來（Tathagata，佛的稱號之一）、應供（Arhat，阿羅漢的稱號之一）、正遍知（Samyaksambuddha，佛的稱號之一），出生于兩種高貴的種姓，即剎帝利（Kshatriya，武士階層）或婆羅門。』如果想要討論什麼，說完就離開。進入婆羅門群體應該這樣做。如果不這樣做，就違反了威儀之法。」

佛陀住在舍衛城（Shravasti，古印度城市），乃至佛陀說：『從今以後進入居士（Upasaka，在家佛教徒）群體，如果有因緣應該前往，乃至指示座位后就坐。不得說：『你們洗乾淨手腳，坐在店舖里，用輕的秤和小斗欺騙他人，比盜賊還不如。』應當說：『有兩種輪：法輪（Dharmacakra，佛法的傳播）和食輪（食物的供給），得到食物的供給才能轉動法輪。』正如世尊（Bhagavan，佛的稱號之一）對比丘（Bhikkhu，佛教僧侶）們說：『婆羅門居士們供給衣食臥具和醫藥，給予極大的幫助，這是很難做到的事情。』我依靠你們，在如來的佛法中修行梵行（Brahmacharya，清凈的行為），度過生死輪迴，這都是你們信心的恩德。』如果想要討論什麼，說完就離開。進入居士群體應該這樣做。如果不這樣做，就違反了威儀之法。』

佛陀住在舍衛城，乃至佛陀說：『進入外道（Tirthika，非佛教的修行者）群體應該這樣做。怎樣做呢？乃至指示座位后就坐，不得詆譭或讚美他們的見解。也不得羞辱他們說：『你們邪見不信、無慚無愧。』應當讚美他們的真實之處：『你們能夠出家解脫束縛、捨棄世俗的服飾、專心致志于空閑，這是非常難得的事情。』這樣才能稱讚一切真實的事情，不得說他們的過失，如果想要討論事情，說完就離開。進入外道群體應該這樣做。如果不這樣做，就違反了威儀之法。』

佛陀住在舍衛城，乃至佛陀說：『從今以後應該這樣進入大眾。怎樣進入大眾？若

【English Translation】 English version: One should not wear shoes, and if one is already wearing them, one should take them off immediately upon noticing. One should also not borrow shoes to go, and one should not say: 'Are you happy? Man!' One should not defame or praise the heavenly shrines, and one should not reveal one's superiority due to the arrogance of the Brahmanas (Brahmana, Hindu priests), otherwise one will fall into the six realms of reincarnation, being reborn as chickens, pigs, dogs, jackals, camels, donkeys, or even into hell. One should say: 'The Tathagata (Tathagata, one of the titles of the Buddha), the Arhat (Arhat, one of the titles of the Arhat), the Samyaksambuddha (Samyaksambuddha, one of the titles of the Buddha), is born into two noble castes, namely the Kshatriya (Kshatriya, the warrior caste) or the Brahmana.' If one wants to discuss something, one should speak and then leave. One should enter the Brahmana community in this way. If one does not do so, one violates the rules of conduct.

The Buddha was staying in Shravasti (Shravasti, an ancient Indian city), and the Buddha said: 'From today onwards, when entering the community of lay followers (Upasaka, Buddhist lay practitioners), if there is a reason to go, one should go, and even indicate the seat and sit down. One should not say: 'You wash your hands and feet, sit in the shop, and deceive people with light scales and small measures, which is worse than being a thief.' One should say: 'There are two kinds of wheels: the Dharma wheel (Dharmacakra, the propagation of the Dharma) and the food wheel (the provision of food). Only by obtaining the provision of food can the Dharma wheel be turned.' Just as the Bhagavan (Bhagavan, one of the titles of the Buddha) said to the Bhikkhus (Bhikkhu, Buddhist monks): 'The Brahmana lay followers provide clothing, food, bedding, and medicine, giving great help, which is very difficult to do.' I rely on you, and in the Buddha's Dharma, I practice Brahmacharya (Brahmacharya, pure conduct), crossing the stream of birth and death, all of which is due to your faith.' If one wants to discuss something, one should speak and then leave. One should enter the community of lay followers in this way. If one does not do so, one violates the rules of conduct.'

The Buddha was staying in Shravasti, and the Buddha said: 'One should enter the community of non-Buddhists (Tirthika, non-Buddhist practitioners) in this way. How should one do it? Even indicating the seat and sitting down, one should not defame or praise their views. One should also not humiliate them by saying: 'You have wrong views, no faith, no shame, and no remorse.' One should praise their true aspects: 'You are able to renounce the world, liberate yourselves from bondage, abandon worldly attire, and focus your minds on emptiness and tranquility, which is a very rare thing.' In this way, one can praise all true things, and one should not speak of their faults. If one wants to discuss something, one should speak and then leave. One should enter the community of non-Buddhists in this way. If one does not do so, one violates the rules of conduct.'

The Buddha was staying in Shravasti, and the Buddha said: 'From today onwards, one should enter the assembly in this way. How should one enter the assembly? If

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欲眾僧中有所論事，當於外斷令決了，不得便入僧中斷。若事難了，應語其和上、阿阇梨。若是事不須僧斷者，應語令止。若事必須徹僧，舉事人復是可信，應為說和合如法如律事。和上、阿阇梨聽已，當往僧上座前言：『我欲有所說，聽不？』上座應觀察前人語，乃至入眾時不得著革屣覆頭覆右肩，當脫革屣偏袒入眾。入眾法應如是。若不如是，越威儀法也。」

阿練若聚落、　　禮足相問訊、 　相喚剎利種、　　婆羅門居士、 　外道賢聖眾。　　第五跋渠竟。

佛住舍衛城，爾時六群比丘脫園中內衣已，露身求入聚落內衣，從聚落出已脫入聚落內衣，露身求園中內衣。諸比丘以是因緣往白世尊，乃至佛言：「應如是著衣。云何如是著衣？欲入聚落時不得脫園中內衣，露身求入聚落內衣；不得脫入聚落內衣，露身求園中內衣。欲入聚落時，當先取入聚落內衣自近，不得著聚落衣已，于下挽園中內衣出，應隨一邊著一邊脫。出聚落時，脫入聚落內衣、著園中內衣亦爾。著內衣法應如是。若不如是，越威儀法也。」

佛住舍衛城，爾時六群比丘欲入聚落，脫園中衣著一內衣求入聚落衣；出聚落還，脫入聚落衣著一內衣求園中衣。諸比丘以是因緣往白世尊，乃至佛言：「從今日後應如是著衣。不得脫

【現代漢語翻譯】 現代漢語譯本： 如果想在大眾僧團中討論事情，應當在外面解決，不要直接進入僧團打斷。如果事情難以解決，應該告訴自己的和尚（Upadhyaya，親教師）或阿阇梨（Acharya，軌範師）。如果事情不需要僧團決斷，應該勸說他們停止。如果事情必須經過僧團決斷，而且提出這件事的人是可信的，應該為他們說明如何以和合、如法、如律的方式進行。和尚或阿阇梨聽了之後，應當去僧團的上座（長老）面前說：『我想要說些事情，可以嗎？』上座應該觀察說話的人，乃至進入僧團時，不得穿著革屣（皮鞋）遮蓋頭部或右肩，應當脫掉革屣，偏袒右肩進入僧團。進入僧團的規矩應當如此。如果不這樣做，就違反了威儀法。

阿練若（Aranya，寂靜處）聚落、禮足互相問候、互相稱呼剎利種（Kshatriya，王族）、婆羅門（Brahmana，祭司）居士、外道賢聖眾。第五跋渠（Vagga，品）結束。

佛陀住在舍衛城（Śrāvastī）。當時，六群比丘在園中脫掉裡面的衣服后，裸露身體去聚落里乞求外面的衣服；從聚落出來后，又脫掉進入聚落的衣服，裸露身體去園中乞求裡面的衣服。眾比丘因為這件事去稟告世尊，世尊說：『應該這樣穿衣服。』怎樣才是這樣穿衣服呢？想要進入聚落時，不得脫掉園中的內衣，裸露身體去乞求進入聚落的衣服；不得脫掉進入聚落的內衣，裸露身體去乞求園中的內衣。想要進入聚落時，應當先拿進入聚落的內衣放在身邊，不得穿上聚落的衣服后，從下面拉出園中的內衣，應當隨一邊穿一邊脫。離開聚落時，脫掉進入聚落的內衣、穿上園中的內衣也是一樣。穿內衣的規矩應當如此。如果不這樣做，就違反了威儀法。

佛陀住在舍衛城。當時，六群比丘想要進入聚落，脫掉園中的衣服，穿著一件內衣去乞求進入聚落的衣服；離開聚落返回時，脫掉進入聚落的衣服，穿著一件內衣去乞求園中的衣服。眾比丘因為這件事去稟告世尊，世尊說：『從今以後應該這樣穿衣服。不得脫掉

【English Translation】 English version: If there is a matter to be discussed within the Sangha (community of monks), it should be resolved outside and not interrupt the Sangha. If the matter is difficult to resolve, one should inform one's Upadhyaya (preceptor) or Acharya (teacher). If the matter does not require the Sangha's decision, one should advise them to stop. If the matter must be brought before the Sangha, and the person raising the matter is trustworthy, one should explain to them how to proceed in a harmonious, lawful, and disciplined manner. After the Upadhyaya or Acharya has listened, they should go before the Sangha's senior monk (elder) and say, 'I wish to speak about something, may I?' The senior monk should observe the person speaking, and even when entering the Sangha, one should not wear leather sandals (kicks) covering the head or right shoulder, but should remove the sandals and enter the Sangha with the right shoulder bared. The proper way to enter the Sangha is like this. If it is not done this way, it violates the rules of conduct.

Aranya (secluded place) settlements, greetings with respect, addressing each other by Kshatriya (warrior caste), Brahmana (priest caste) householders, and assemblies of heretical sages. The fifth Vagga (chapter) ends.

The Buddha was staying in Śrāvastī (city). At that time, the group of six monks, after removing their inner garments in the garden, exposed their bodies to beg for outer garments in the village; after leaving the village, they removed the garments worn in the village and exposed their bodies to beg for inner garments in the garden. The monks, because of this matter, went to inform the World-Honored One, and the Buddha said, 'One should wear garments in this way.' How is it to wear garments in this way? When wanting to enter the village, one should not remove the inner garments from the garden and expose the body to beg for garments to enter the village; one should not remove the inner garments worn in the village and expose the body to beg for garments from the garden. When wanting to enter the village, one should first take the garments for entering the village and keep them close. One should not put on the village garments and then pull out the inner garments from the garden from underneath, but should put on and take off one side at a time. When leaving the village, removing the garments worn in the village and putting on the garments from the garden is also the same. The proper way to wear inner garments is like this. If it is not done this way, it violates the rules of conduct.

The Buddha was staying in Śrāvastī. At that time, the group of six monks, wanting to enter the village, removed the garments from the garden, wore one inner garment, and begged for garments to enter the village; returning from the village, they removed the garments worn in the village, wore one inner garment, and begged for garments from the garden. The monks, because of this matter, went to inform the World-Honored One, and the Buddha said, 'From today onwards, one should wear garments in this way. One should not remove

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園中衣著一內衣求入聚落衣，應先取入聚落衣自近，脫園中衣襞褻舉著常處，然後著入聚落衣。從聚落出已，應取園中衣自近已，抖擻入聚落衣著常處。著園中衣著衣法應如是。若不如是，越威儀法也。」

佛住舍衛城，爾時優波難陀入聚落中，曳衣行泥土污色，值鉤處挽裂，值刺處便穿。狹迮巷中搪揬而過。弟子嫌言：「我等勤苦浣染縫治而不愛護。」諸比丘以是因緣往白世尊，乃至佛言：「從今日後入聚落時應如是著衣。云何如是？乃至不得聚落中曳衣使穿破。若春時離聚落遠者，當襞褻著肩上持去。近聚落已，若有池水、汪水，洗手腳已著衣安紐而入。若無水者，樹葉、若草拭腳塵土，然後著入。若冬時應著衣去，若逢奔馳象馬車乘，當在上風，勿令塵土泥塗坌污。若鉤刺棘不得挽裂而去，道巷迮者不得揩揬而過。若門狹小當側身而過，若下者當曲身而過。入聚落著衣法當如是。若不如是，越威儀法。」

佛住舍衛城，爾時難陀、優波難陀不敷坐具而坐，以衣盛爛果膩餅而污衣。弟子嫌言：「我勤苦浣染治而不愛護。」諸比丘以是因緣往白世尊，乃至佛言：「從今日入白衣家內衣應如是。云何如是？若床有塵土不凈，不敷物不得坐。若見親舊應語言令敷，若彼言：『此沙門憍恣難事。』者，當自拂

【現代漢語翻譯】 現代漢語譯本： 『在園中穿著內衣想要進入村落時，應該先拿起村落的衣服放在靠近自己的地方，脫下園中的衣服，疊好貼身衣物，放在常放的地方，然後穿上進入村落的衣服。從村落出來后，應該先拿起園中的衣服放在靠近自己的地方，抖掉村落衣服上的灰塵，放在常放的地方。穿園中衣服的方法應該像這樣。如果不是這樣，就違反了威儀的規定。』

佛陀住在舍衛城時，當時優波難陀進入村落中，拖著衣服走，沾染了泥土的污垢，遇到鉤子的地方就拉扯撕裂，遇到尖刺的地方就被刺穿。在狹窄的巷子里碰撞著通過。弟子們抱怨說：『我們辛辛苦苦地洗染縫補，卻不愛護。』眾比丘因為這件事去稟告世尊，佛陀說：『從今天以後，進入村落時應該這樣穿衣服。怎樣才是這樣呢？就是不得在村落中拖著衣服走，以致穿破。如果是春天，離村落較遠，應當疊好衣服搭在肩膀上拿著走。靠近村落後，如果有池水、水坑，洗手洗腳后穿好衣服，繫好鈕釦再進入。如果沒有水，就用樹葉或草擦拭腳上的塵土，然後穿上衣服進入。如果是冬天，應該穿著衣服去，如果遇到奔跑的象、馬、車輛，應當站在上風處，不要讓塵土泥漿濺到身上。如果遇到鉤子、尖刺，不得拉扯撕裂而過，道路巷子狹窄時，不得碰撞著通過。如果門狹小，應當側身而過，如果低矮，應當彎腰而過。進入村落穿衣服的方法應當像這樣。如果不是這樣，就違反了威儀的規定。』

佛陀住在舍衛城時，當時難陀、優波難陀不鋪設坐具就坐下，用衣服盛放腐爛的果實和油膩的餅，弄髒了衣服。弟子們抱怨說：『我們辛辛苦苦地洗染縫補，卻不愛護。』眾比丘因為這件事去稟告世尊，佛陀說：『從今天起，進入在家居士的家中，內衣應該這樣使用。怎樣才是這樣呢？如果床上有塵土不乾淨，不鋪設東西不得坐。如果見到親戚朋友，應該告訴他們鋪設，如果他們說：『這些沙門驕慢放縱，難以侍候。』，就應當自己拂拭

【English Translation】 English version: 『When one in the garden, wearing an inner garment, desires to enter a settlement, one should first take the settlement garment, placing it nearby. One should remove the garden garment, fold the undergarment neatly, and place it in its usual spot. Then, one should put on the settlement garment. After leaving the settlement, one should first take the garden garment, placing it nearby. One should shake off the settlement garment and place it in its usual spot. The method of wearing the garden garment should be like this. If it is not like this, one transgresses the rules of deportment.』

The Buddha was dwelling in Shravasti. At that time, Upananda entered a settlement, dragging his robe, which became soiled with mud. It tore where it caught on hooks and was pierced where it met thorns. He jostled through narrow lanes. The disciples complained, 『We diligently wash, dye, and mend these robes, yet he does not cherish them.』 The monks, because of this, went and reported to the World-Honored One, and the Buddha said, 『From today onward, when entering a settlement, one should wear one's robe in this manner. How is it to be done? One must not drag one's robe in the settlement, causing it to tear. If it is springtime and one is far from the settlement, one should fold the robe and carry it on one's shoulder. Upon approaching the settlement, if there is a pond or puddle, one should wash one's hands and feet, then put on the robe and fasten the buttons before entering. If there is no water, one should wipe the dust from one's feet with leaves or grass, and then put on the robe and enter. If it is winter, one should wear the robe while traveling. If one encounters rushing elephants, horses, or carriages, one should stay upwind, lest one be soiled by dust or mud. If there are hooks or thorns, one must not tear the robe while passing. If the lanes are narrow, one must not jostle through. If the gate is narrow, one should pass sideways; if it is low, one should bend over. The method of wearing one's robe when entering a settlement should be like this. If it is not like this, one transgresses the rules of deportment.』

The Buddha was dwelling in Shravasti. At that time, Nanda and Upananda sat without spreading a seat covering, and they soiled their robes by using them to hold rotten fruit and greasy cakes. The disciples complained, 『We diligently wash, dye, and mend these robes, yet he does not cherish them.』 The monks, because of this, went and reported to the World-Honored One, and the Buddha said, 『From today onward, when entering the home of a layperson, one should use one's inner garment in this manner. How is it to be done? If the bed is dusty or unclean, one must not sit without spreading something. If one sees relatives or friends, one should ask them to spread something. If they say, 『These shramanas are arrogant, indulgent, and difficult to serve,』 then one should wipe it oneself.

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拭敷坐具洗手而坐。不得以衣承取一切餅果、濕華、碎末、拭口。白衣家內坐護衣應如是。若不如是，越威儀法也。」

佛住舍衛城，爾時優波難陀語難陀共行弟子言：「我欲共汝入聚落乞食，我于彼若作非威儀者，莫向人說，我是汝叔父。」答言：「設使我父及祖父作非威儀者我亦當道。」如上廣說。乃至答言：「實爾世尊！」佛言：「從今日後，前沙門應如是、后沙門應如是。云何前後沙門應如是？前沙門若能得食者當共食，若不能得者當早遣令還索食。後行沙門不得去前者太遠使不相見，不得大逼相躡腳跟，當相去一舒手以外。前有惡象馬牛，當言：『和上、阿阇梨！前有惡物，當避一處。』若前行沙門羸老者，當在前與遮。若前有禮者，當語：『某甲禮。』若有人請食，后沙門應憶，還住處已應語：『向某甲家請。』若前沙門不能咒愿，語令能咒愿者咒愿。不得言：『汝在前坐、前取水、前食，而使我咒愿？』應當咒愿。前沙門后沙門應如是。若不如是，越威儀法。」

佛住舍衛城，爾時比丘倩地迎食，與缽已而捨去。彼迎食比丘持食來，求覓而不知處，置缽禪堂上而便捨去。至明日比丘語言：「可還我缽不？」答言：「我置缽禪堂上。」復言：「汝何以持我缽放空禪堂中？」彼言：「汝何故使

我迎食已而舍我去？」二人共諍，往至佛所即以上事具白世尊。佛言：「從今日後倩人迎食應如是，與人迎食應如是。云何倩人迎食、與人迎食應如是？不得倩人迎食已捨去，又不得與人迎食已置缽空禪堂上而捨去。與他迎食者，當先語：『長老！我今取食，莫余行，嚴辦待我。』迎食人應知時，若逼時者應先持來。若時早者當依次坐次第取。取時不得合和，各令異處自食已持來。若日逼者，不得於彼食，當持二分食來。來時當相望日足，及時至者應來。若不及者便於彼食，勿使二人俱失食。倩迎食者不得言：『我已倩得。』而捨去。當先嚼齒木、辦水、敷坐床、洗手而待。當數看日，若日時欲逼者，當持澡罐水往迎。若道中逢者共食、若故早者當待至已食。若有長者，當與取食人，不得與餘人；若不須者可與餘人。迎食法應如是。若不如是，越威儀法。」

佛住舍衛城，爾時六群比丘入城乞食，低頭直進入白衣家，搪揬前人，為世人所嫌言：「沙門釋子猶如羯羊，直前觸人。」諸比丘以是因緣往白世尊。佛言：「從今日後乞食法應如是。云何如是？不得如羯羊直頭徑前，不得復大遠離在於不見處，當在現處住。不得言：『與我食當得大福。』應默然而立，不得左顧右視使人生疑，謂是賊、細作。當攝六情觀于

【現代漢語翻譯】 現代漢語譯本 『我迎接食物后就離開了？』兩人爭執不下，一同前往佛陀處，將事情的始末稟告世尊。佛陀說：『從今以後，請人迎接食物應當這樣做，給人迎接食物也應當這樣做。怎樣請人迎接食物、給人迎接食物應當這樣做呢？不得請人迎接食物后就離開，也不得給人迎接食物后將缽放在空禪堂上就離開。給他人迎接食物的人，應當事先告知：『長老！我現在去取食物，請不要離開，準備好等我。』迎接食物的人應當知道時間，如果時間緊迫，應當先拿回來。如果時間尚早，應當依次坐好，按順序取食。取食時不得混合在一起，各自放在不同的地方自己食用后拿回來。如果食物**，不得在那裡食用，應當拿回兩份食物。回來時應當互相觀望太陽的位置，時間到了就應當回來。如果來不及，就在那裡食用，不要使兩人都失去食物。請人迎接食物的人不得說：『我已經請到人了。』就離開。應當先嚼齒木、準備好水、鋪好坐具、洗手等待。應當經常看看太陽，如果時間快到了，應當拿著澡罐水去迎接。如果在路上相遇，就一起食用，如果時間還早，應當等到他回來一起食用。如果有長者，應當給取食的人，不得給其他人；如果不需要，可以給其他人。迎接食物的方法應當是這樣。如果不這樣做，就違反了威儀法。』

佛陀住在舍衛城，當時六群比丘進入城中乞食，低頭徑直進入白衣家，衝撞到前面的人，被世人嫌棄說：『沙門釋子就像羯羊一樣，逕直衝撞人。』眾比丘因為這件事稟告世尊。佛陀說：『從今以後，乞食的方法應當是這樣。怎樣做呢？不得像羯羊一樣徑直衝撞，也不得離得太遠以至於看不見，應當在看得見的地方站立。不得說：『給我食物會得到大福報。』應當默默地站立，不得左顧右盼使人生疑，以為是賊、間諜。應當收攝六根，觀察于

【English Translation】 English version 'Did I leave after welcoming the food?' The two argued, and together they went to the Buddha and reported the whole matter to the World Honored One. The Buddha said, 'From today onwards, inviting someone to welcome food should be done like this, and giving someone food to welcome should also be done like this. How should inviting someone to welcome food and giving someone food to welcome be done? One should not leave after inviting someone to welcome food, nor should one leave after giving someone food to welcome, leaving the bowl empty in the meditation hall. The person giving food to welcome should first say: 'Elder! I am going to get food now, please do not leave, prepare and wait for me.' The person welcoming food should know the time, and if time is pressing, they should bring it back first. If there is still time, they should sit in order and take food in turn. When taking food, they should not mix it together, but each should place it in a different place to eat themselves and then bring it back. If the food is **, one should not eat it there, but should bring back two portions. When returning, they should observe the position of the sun, and if the time is right, they should return. If they are late, they should eat there, so that neither of them loses food. The person inviting someone to welcome food should not say: 'I have already invited someone.' and then leave. They should first chew on a toothpick, prepare water, spread out a seat, wash their hands, and wait. They should frequently check the sun, and if the time is approaching, they should take a water pitcher to welcome them. If they meet on the road, they should eat together, and if it is still early, they should wait until they return to eat together. If there is an elder, they should give it to the person who fetched the food, not to others; if they do not need it, they can give it to others. The method of welcoming food should be like this. If it is not done like this, it violates the rules of conduct.'

The Buddha was staying in Shravasti (a major city in ancient India), at that time, the six-group Bhikshus (Buddhist monks) entered the city to beg for food, lowered their heads and went straight into the homes of laypeople, bumping into people in front of them, and were disliked by the world, who said: 'The Shramana (wandering ascetics) Shakya's (referring to the Buddha's clan) disciples are like rams, charging straight at people.' The Bhikshus reported this matter to the World Honored One. The Buddha said, 'From today onwards, the method of begging for food should be like this. How should it be done? One should not charge straight ahead like a ram, nor should one be too far away to be seen, but should stand in a visible place. One should not say: 'Giving me food will bring great blessings.' One should stand silently, and should not look left and right to cause suspicion, thinking they are thieves or spies. One should restrain the six senses and observe

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無常，亦不得大久住。若其家婦女有舂搗作事，未視之頃可小停住。若彼見已復舂作者當去。若見婦人紡線，纏已復紡者，此無與心應去。若女人見已，入舍空出者應去。若是富家處處多有寶物者，不得便去；呼語，見已應去。乞食法應如是。若不如是，越威儀法。」

佛住舍衛城，爾時優波難陀與共行弟子入聚落乞食，優波難陀持食出還，覓弟子不見，嫌言：「我持食來，舍我而去。」諸比丘以是因緣往白世尊。佛言：「從今日後乞食時，后沙門應如是。云何如是？前沙門乞食時，不得大離遠、不得大近邊看，令主人生念言：『不能乞食，望得他殘耳？』當在現處住。若請食者應食，若不請者當乞食。若井、若池水邊食已，洗缽而去無罪。食時相待應如是。若不如是，越威儀法也。」

內衣聚落衣、　　入聚落著衣、 　白衣家護衣、　　前沙門及后、 　倩迎並與取、　　乞食與相待。 　第六跋渠竟。

佛住舍衛城，爾時諸比丘闇中入禪坊倒地。諸比丘以是因緣往白世尊。佛言：「從今日聽然燈。」時六群比丘當直然燈，以口吹滅、以手扇滅、以衣扇滅，復放下風，擾亂諸坐禪比丘。比丘以是因緣往白世尊。佛言：「從今已后然燈法應如是。云何如是？應從最下次第當直，當直人應預辦木鉆、

【現代漢語翻譯】 現代漢語譯本： 無常，也不可以長時間停留。如果那家的婦女正在舂米或做其他事情，在你沒被看到的時候可以稍微停留。如果她們看見你之後又繼續舂米或做其他事情，你就應當離開。如果看見婦女在紡線，纏繞好線之後又繼續紡，這與你的修行無關，應當離開。如果女人看見你之後，進入房屋又空手出來，你也應該離開。如果是富裕人家，到處都有寶物，不可以立刻離開；應該先打招呼，被看見之後再離開。乞食的方法應當像這樣。如果不這樣做，就違反了威儀的規定。

佛陀住在舍衛城（Śrāvastī），當時優波難陀（Upananda）和一起修行的弟子進入村落乞食，優波難陀拿著食物出來，卻找不到他的弟子，抱怨說：『我拿著食物來，他們卻拋下我離開了。』眾比丘因為這件事去稟告世尊。佛陀說：『從今天以後，乞食的時候，後面的沙門（śrāmaṇa，出家修行者）應當這樣做。怎樣做呢？前面的沙門乞食的時候，不可以離得太遠，也不可以靠得太近觀看，以免施主產生這樣的想法：『他們是不是不能乞食，希望得到別人剩下的食物呢？』應當在原來的地方等待。如果有人邀請你吃飯，就應該吃，如果沒有人邀請，就應當繼續乞食。如果在井邊或池塘邊吃完飯，洗乾淨缽就離開，沒有罪過。吃飯時互相等待應當像這樣。如果不這樣做，就違反了威儀的規定。』

內衣、聚落衣，進入聚落要穿好衣服，在白衣（在家信徒）家要保護好衣服，無論是前面的沙門還是後面的沙門，都要注意。被邀請、給予和拿取，乞食時要互相等待。第六跋渠結束。

佛陀住在舍衛城，當時眾比丘在黑暗中進入禪房，結果摔倒在地。眾比丘因為這件事去稟告世尊。佛陀說：『從今天起允許點燈。』當時六群比丘輪流值日點燈，卻用嘴吹滅、用手扇滅、用衣服扇滅，還放下風，擾亂正在坐禪的比丘。比丘因為這件事去稟告世尊。佛陀說：『從今以後，點燈的方法應當像這樣。怎樣做呢？應該從最下位的人開始依次輪流值日，值日的人應該預先準備好木鉆、

【English Translation】 English version: Impermanence, and one should not stay for a long time. If the women of that household are pounding rice or doing other work, you may stay a little while before they see you. If they see you and then continue pounding or doing other work, you should leave. If you see a woman spinning thread, and after winding it up, she continues to spin, this is unrelated to your practice, and you should leave. If a woman sees you, enters the house, and comes out empty-handed, you should also leave. If it is a wealthy household with treasures everywhere, you should not leave immediately; you should greet them first, and leave after being seen. The method of begging for food should be like this. If you do not do so, you violate the rules of conduct.

The Buddha was staying in Śrāvastī (舍衛城), at that time Upananda (優波難陀) and his fellow disciples entered a village to beg for food. Upananda came out with food but could not find his disciples, and complained, 'I brought food, but they abandoned me and left.' The monks reported this matter to the World Honored One. The Buddha said, 'From today onwards, when begging for food, the monks behind should do as follows. How should they do it? When the monks in front are begging for food, they should not be too far away, nor should they watch too closely, lest the donors think, 'Are they unable to beg for food and hoping to get leftovers from others?' They should stay where they are. If someone invites you to eat, you should eat; if no one invites you, you should continue to beg for food. If you eat by a well or pond, wash your bowl and leave without any offense. Waiting for each other while eating should be like this. If you do not do so, you violate the rules of conduct.'

Undergarments, village robes, when entering a village, wear your robes properly, and protect your robes in the homes of laypeople (白衣). Whether it is the monks in front or the monks behind, pay attention. Being invited, given, and taken, wait for each other when begging for food. The sixth Bhikkhu (跋渠) concludes.

The Buddha was staying in Śrāvastī, at that time the monks entered the meditation hall in the dark and fell to the ground. The monks reported this matter to the World Honored One. The Buddha said, 'From today onwards, allow lighting lamps.' At that time, the group of six monks took turns lighting lamps, but they blew them out with their mouths, fanned them out with their hands, fanned them out with their robes, and also let down the wind, disturbing the meditating monks. The monks reported this matter to the World Honored One. The Buddha said, 'From now on, the method of lighting lamps should be like this. How should it be done? The duty should be rotated in order from the lowest ranking person, and the person on duty should prepare a wooden drill in advance,'

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牛屎于食屋中宿火，不得頓然燈，當置火一邊漸次然之。然燈時當先然照舍利及形像前燈，禮拜已當出滅之。次然廁屋中。若坐禪時至者，應然禪坊中，應唱言：『諸大德咒愿燈隨喜。』次然道經行處，次然閣道頭。若多油者，廁屋中當竟夜然；若油少者，人行斷當滅。滅已次滅道經行處、次滅閣道頭、次滅禪坊中燈。滅禪坊中燈時不得卒滅，當言：『諸大德敷褥，欲滅燈。』便以手遮唱言：『燈欲滅！燈欲滅！』不聽用口吹滅、手扇滅及衣扇滅，當敧折頭燋去。至后夜時當復起，先然廁屋、次然道經行處、次然閣道頭、次然禪坊中。然禪坊中時不得卒入然，當唱言：『諸大德！燈欲入！燈欲入！』次唱說偈。曉欲滅時，當先滅閣道頭、次滅行處、次滅廁屋中、次滅禪坊中燈。然燈法應如是。若不如是，越威儀法也。」

佛住舍衛城，爾時諸比丘禪坊中坐禪，低仰而睡。諸比丘以是因緣往白世尊。佛言：「從今已后應行禪杖。」六群比丘行禪杖時，搗比丘脅肋，彼即驚喚：「殺我！長老。」諸比丘以是因緣往白世尊，乃至佛言：「從今日後應如是行禪杖。作禪杖法應用竹、若𥯤，長八肘，物裹兩頭，下坐應行。行時不得覆頭、覆右肩、著革屣，當偏袒右肩。若有睡者，不得卒急喚起、不得搗脅，當並邊以杖拄前

【現代漢語翻譯】 現代漢語譯本： 如果牛糞在食用房屋中過夜生火，不能立刻點燈，應當把火放在一邊，逐漸點燃。點燈時，應當先點燃照耀舍利（佛陀或高僧的遺骨）及佛像前的燈，禮拜完畢后應當出去熄滅它。然後點燃廁所中的燈。如果到了坐禪的時間，應當點燃禪房中的燈，應當唱言：『諸位大德，咒愿燈，隨喜（對他人善行的讚歎和隨同喜悅）！』然後點燃道路經行處（僧人來回走動的地方）的燈，然後點燃閣道頭（走廊的盡頭）的燈。如果油多，廁所中的燈應當整夜點燃；如果油少，人跡稀少時就應當熄滅。熄滅后依次熄滅道路經行處的燈、閣道頭的燈、禪房中的燈。熄滅禪房中的燈時，不能突然熄滅，應當說：『諸位大德，要鋪床睡覺了，要熄燈了。』便用手遮擋著唱言：『燈要滅了！燈要滅了！』不允許用口吹滅、用手扇滅以及用衣服扇滅，應當傾斜折斷燈頭使其熄滅。到了後半夜時，應當再次起身，先點燃廁所的燈、然後點燃道路經行處的燈、然後點燃閣道頭的燈、然後點燃禪房中的燈。點燃禪房中的燈時，不能突然進入點燃，應當唱言：『諸位大德！燈要進來了！燈要進來了！』然後唱誦偈語。天亮要熄滅時，應當先熄滅閣道頭的燈、然後熄滅經行處的燈、然後熄滅廁所中的燈、然後熄滅禪房中的燈。點燈的方法應當像這樣。如果不這樣做，就違反了威儀法（佛教僧侶的行爲規範）。 佛陀住在舍衛城（古印度城市），當時眾比丘在禪房中坐禪，低頭仰身而睡。眾比丘因為這件事去稟告世尊（佛陀的尊稱）。佛說：『從今以後應當使用禪杖（僧侶坐禪時使用的杖）。』六群比丘（指行為不端的比丘）使用禪杖時，敲打比丘的脅肋，他們就驚叫：『殺我！長老（對年長比丘的尊稱）。』眾比丘因為這件事去稟告世尊，乃至佛說：『從今以後應當這樣使用禪杖。製作禪杖的方法應當用竹子或者𥯤（一種植物），長八肘（古代長度單位），用東西包裹兩頭，下坐時應當使用。使用時不得遮蓋頭部、遮蓋右肩、穿著革屣（皮鞋），應當袒露右肩。如果有人睡覺，不得突然急促地叫醒、不得敲打脅肋，應當在旁邊用杖拄著前面。

【English Translation】 English version: If cow dung is used to keep a fire overnight in the eating house, do not light the lamp suddenly. Place the fire to one side and gradually light the lamp. When lighting the lamp, first light the lamp illuminating the Sharira (relics of the Buddha or a highly realized monk) and the image of the Buddha. After bowing in worship, extinguish it. Then light the lamp in the toilet. If it is time for meditation, light the lamp in the meditation hall, and announce: 'Virtuous ones, may you rejoice in the merit of this lamp!' Then light the lamp in the walking path, and then light the lamp at the end of the corridor. If there is plenty of oil, the lamp in the toilet should be lit all night. If there is little oil, extinguish it when there is little traffic. After extinguishing it, extinguish the lamp in the walking path, then the lamp at the end of the corridor, and then the lamp in the meditation hall. When extinguishing the lamp in the meditation hall, do not extinguish it suddenly. Say: 'Virtuous ones, we are about to spread our mats and extinguish the lamp.' Then cover it with your hand and say: 'The lamp is about to be extinguished! The lamp is about to be extinguished!' Do not extinguish it by blowing with your mouth, fanning with your hand, or fanning with your clothes. Incline and break the wick to extinguish it. In the latter part of the night, get up again, first light the lamp in the toilet, then light the lamp in the walking path, then light the lamp at the end of the corridor, and then light the lamp in the meditation hall. When lighting the lamp in the meditation hall, do not enter and light it suddenly. Announce: 'Virtuous ones! The lamp is about to enter! The lamp is about to enter!' Then chant a verse. When it is about to dawn and extinguish the lamp, first extinguish the lamp at the end of the corridor, then extinguish the lamp in the walking path, then extinguish the lamp in the toilet, and then extinguish the lamp in the meditation hall. The method of lighting the lamp should be like this. If it is not done like this, it violates the rules of conduct (Vinaya). The Buddha was staying in Shravasti (an ancient Indian city). At that time, the Bhikshus (Buddhist monks) were meditating in the meditation hall, nodding and swaying in sleep. The Bhikshus reported this matter to the World Honored One (a title for the Buddha). The Buddha said: 'From now on, you should use a meditation staff (a staff used by monks during meditation).' When the group of six Bhikshus (referring to monks with improper conduct) used the meditation staff, they poked the ribs of the Bhikshus, who then cried out: 'You are killing me! Elder (a term of respect for senior monks)!' The Bhikshus reported this matter to the World Honored One, and the Buddha said: 'From now on, you should use the meditation staff in this way. The method of making the meditation staff is to use bamboo or 𥯤 (a type of plant), eight cubits (an ancient unit of length) long, and wrap both ends with something. When sitting down, you should use it. When using it, do not cover your head, do not cover your right shoulder, do not wear leather shoes (sandals), and you should expose your right shoulder. If someone is sleeping, do not wake them up suddenly and abruptly, do not poke their ribs, but support them in front with the staff by their side.'

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三搖。復不覺者，若在左邊當拄右膝，若在右邊當拄左膝。覺已當起，取杖而行，亦不得覆頭、覆右肩，當偏袒而行。若睡者眾多，不得如牛一時並起，應兩人三人起。年少應行杖，若和上、阿阇梨睡，亦應令起，恭敬法故。應起取杖，弟子不得與杖，當自行。行杖人不得隨瞋愛而求其過，當攝六情一心思惟。若有睡眠者應與，彼取杖人不得嫌恨，當作是念：『彼今與我除陰蓋，益我不少。』念已應起行，若有睡者應與。行禪杖法應如是。若不如是，越威儀法也。」

佛住舍衛城，爾時比丘行禪杖，天寒手戰。諸比丘以是因緣往白世尊，佛言：「從今日後應作丸。」六群比丘行丸時，擲胸、擲面，比丘驚言：「殺我！」諸比丘以是因緣往白世尊。佛言：「從今日後作丸法、擲丸法應如是。云何如是？作丸法應用若線、若毛、若㲲作，不得令太堅、不得太軟。行法當先與中央人，若有睡者不得趣擲頭面，當擲前。前人恭敬法故應起取，取已還坐。若和上、阿阇梨睡者，不得置，亦應與丸，彼恭敬法故應起，弟子應代行丸。彼應還坐，不得俠恨求過。得丸者當作是念：『彼今與我除陰覆，饒益不少。』行丸法應如是。若不如是，越威儀法。」

佛住舍衛城，爾時六群比丘禪坊戶前脫革屣，以底相拍如提幹魚而

【現代漢語翻譯】 現代漢語譯本 三搖。如果再次昏沉，如果在左邊就用右手支撐右膝，如果在右邊就用左手支撐左膝。清醒后應當起身，拿著禪杖行走，也不得蒙著頭、遮蓋右肩，應當袒露右肩行走。如果睡覺的人很多，不得像牛一樣一起起身，應該兩三人起身。年輕的比丘應該行杖，如果和上（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）睡著了，也應該讓他們起身，因為要恭敬佛法。應該起身拿禪杖，弟子不得把禪杖遞給師父，師父應當自己去拿。行杖的人不得隨著嗔恨或喜愛而尋找別人的過失，應當收攝六根，一心思維。如果有人昏睡，應該把禪杖給他，拿禪杖的人不得嫌恨，應當這樣想：『他現在幫助我去除五陰的覆蓋，對我的利益不少。』這樣想后就應該起身行走，如果有人昏睡，就應該把禪杖給他。行禪杖的方法應當這樣。如果不這樣做，就違越了威儀之法。

佛陀住在舍衛城（Sravasti），當時比丘們行禪杖，因為天氣寒冷手發抖。眾比丘因為這件事去稟告世尊，佛陀說：『從今以後應該製作禪丸。』六群比丘行丸時，投擲胸部、投擲面部，比丘驚叫說：『殺我！』眾比丘因為這件事去稟告世尊。佛陀說：『從今以後製作禪丸的方法、投擲禪丸的方法應該這樣。』怎樣才是這樣呢？製作禪丸的方法應該用線、毛、或氈製作，不得太硬、不得太軟。行丸時應當先給中間的人，如果有人睡著了，不得直接投擲頭部或面部，應當投擲前方。前方的人因為恭敬佛法，應該起身拿取，拿取后回到座位。如果和上（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）睡著了，不得不給，也應該給禪丸，他們因為恭敬佛法應該起身，弟子應該代替師父行丸。拿到禪丸的人應該回到座位，不得懷恨在心尋找過失。得到禪丸的人應當這樣想：『他現在幫助我去除五陰的覆蓋，利益我不少。』行丸的方法應當這樣。如果不這樣做，就違越了威儀之法。

佛陀住在舍衛城（Sravasti），當時六群比丘在禪堂門前脫掉革屣（皮鞋），用鞋底互相拍打，像晾曬乾魚一樣。

【English Translation】 English version If one becomes drowsy again, if on the left side, one should support oneself with the right hand on the right knee; if on the right side, one should support oneself with the left hand on the left knee. Once awake, one should rise, take the staff and walk, also not covering the head or the right shoulder, but walking with the right shoulder exposed. If there are many sleepers, one should not rise all at once like cattle, but two or three should rise. Young monks should carry the staff. If the Upadhyaya (preceptor) or Acarya (teacher) is asleep, one should also rouse them, out of respect for the Dharma. One should rise and take the staff; disciples should not hand the staff to the teacher, but the teacher should take it himself. The staff-bearer should not seek faults out of anger or affection, but should restrain the six senses and contemplate with one mind. If someone is sleepy, the staff should be given to them; the staff-bearer should not resent this, but should think: 'They are now helping me to remove the covering of the five skandhas (aggregates), benefiting me greatly.' Having thought this, one should rise and walk, and if someone is sleepy, one should give them the staff. The method of walking with the meditation staff should be like this. If it is not like this, it violates the rules of conduct.

The Buddha was staying in Sravasti (Savatthi). At that time, the monks were using meditation staffs, and their hands trembled from the cold. The monks reported this matter to the World Honored One, who said: 'From today onwards, you should make pellets.' When the group of six monks were using the pellets, they threw them at chests and faces, and the monks exclaimed: 'You're killing me!' The monks reported this matter to the World Honored One. The Buddha said: 'From today onwards, the method of making pellets and throwing pellets should be like this.' How should it be like this? The method of making pellets should use thread, wool, or felt, and should not be too hard or too soft. When distributing the pellets, one should first give them to the person in the middle. If someone is asleep, one should not throw them directly at the head or face, but should throw them in front of them. The person in front, out of respect for the Dharma, should rise and take it, and return to their seat. If the Upadhyaya (preceptor) or Acarya (teacher) is asleep, one should not omit them, but should also give them a pellet. They should rise out of respect for the Dharma, and the disciple should take over the distribution of the pellets. The one who receives the pellet should return to their seat, and should not harbor resentment or seek faults. The one who receives the pellet should think: 'They are now helping me to remove the covering of the five skandhas (aggregates), benefiting me greatly.' The method of distributing pellets should be like this. If it is not like this, it violates the rules of conduct.

The Buddha was staying in Sravasti (Savatthi). At that time, the group of six monks took off their leather sandals in front of the meditation hall door and clapped the soles together like drying fish.

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入，亂坐禪比丘。諸比丘以是因緣往白世尊，乃至佛言：「從今已后禪坊中脫革屣應如是。云何如是？不聽禪坊戶前拍革屣。若地有覆者當脫持入，不得如提幹魚。當以底相搭衣覆而入，當著右邊尼師檀下。若地無覆者，當徐徐著入，脫已而坐。禪坊內革屣應如是。若不如是，越威儀法。」

佛住舍衛城，爾時六群比丘禪坊內立，抖擻尼師檀作聲，亂諸比丘。諸比丘以是因緣往白世尊。佛言：「從今已后禪坊中尼師檀應如是。云何如是？不得禪坊中抖擻尼師檀，當中襞褻置左肩上而去，到已中屈疊敷而坐。來時亦當襞褻著肩上而還。若欲置常處者當中掩之，還時當徐舒而坐。禪坊中尼師檀應如是。若不如是，越威儀法。」

佛住舍衛城，爾時六群比丘禪坊中故大謦欬作聲，亂諸比丘。諸比丘以是因緣往白世尊，乃至佛言：「從今已后禪坊中謦欬應如是。云何如是？若欲謦欬時不得放恣故大作聲，當掩口徐徐作聲。若大不可制，當起出，出已欬竟還入。若猶故不止者，當語知事人已去。謦欬法應如是。若不如是，越威儀法。」

佛住舍衛城，爾時六群比丘以草根以縷以屑，散著鼻中連啑作聲，亂坐禪比丘。諸比丘以是因緣往白世尊，佛言：「從今已后啑應如是。云何如是？禪坊中啑者，不得放恣大啑

【現代漢語翻譯】 現代漢語譯本 入禪堂后，行為不端的比丘擾亂了其他坐禪的比丘。眾比丘因此事稟告世尊，世尊說：『從今以後，在禪堂中脫鞋應當這樣做。』 應當怎樣做呢？不允許在禪堂門前拍打鞋子。如果地面鋪有覆蓋物，應當拿起鞋子拿進去，不能像提著死魚一樣拖著走。應當將鞋底相對，用衣服蓋著拿進去，放在右邊的尼師檀（坐具）下。如果地面沒有覆蓋物，應當輕輕地穿著鞋子走進去，脫下後才坐下。在禪堂內對待鞋子應當這樣做。如果不這樣做，就違反了威儀法則。 佛陀住在舍衛城（Śrāvastī），當時六群比丘在禪堂內站立，抖擻尼師檀（坐具）發出聲音，擾亂了其他比丘。眾比丘因此事稟告世尊。佛陀說：『從今以後，在禪堂中使用尼師檀應當這樣做。』 應當怎樣做呢？不允許在禪堂中抖擻尼師檀，應當將不乾淨的一面摺疊起來放在左肩上離開，到達后，彎腰展開舖好才坐下。離開時也應當將不乾淨的一面摺疊起來放在肩上返回。如果想要放在固定的地方，應當將不乾淨的一面遮蓋起來，回來時應當慢慢展開才坐下。在禪堂中使用尼師檀應當這樣做。如果不這樣做，就違反了威儀法則。 佛陀住在舍衛城（Śrāvastī），當時六群比丘在禪堂中有意大聲咳嗽，擾亂了其他比丘。眾比丘因此事稟告世尊，世尊說：『從今以後，在禪堂中咳嗽應當這樣做。』 應當怎樣做呢？如果想要咳嗽時，不能放縱自己故意大聲咳嗽，應當掩住口輕輕地發出聲音。如果聲音太大無法控制，應當起身出去，出去后咳嗽完畢再回來。如果仍然止不住咳嗽，應當告訴知事的人後離開。咳嗽的方法應當這樣做。如果不這樣做，就違反了威儀法則。 佛陀住在舍衛城（Śrāvastī），當時六群比丘用草根、線或碎末，塞在鼻子里，連續打噴嚏發出聲音，擾亂了坐禪的比丘。眾比丘因此事稟告世尊，佛陀說：『從今以後，打噴嚏應當這樣做。』 應當怎樣做呢？在禪堂中打噴嚏，不能放縱自己大聲打噴嚏。

【English Translation】 English version Disorderly seated monks who misbehaved in the meditation hall disturbed the other meditating monks. The monks reported this matter to the World Honored One (Bhagavan), who said, 'From now on, removing sandals in the meditation hall should be done in this way.' How should it be done? It is not allowed to clap the sandals in front of the meditation hall door. If the ground is covered, one should pick up the sandals and carry them in, not dragging them like carrying dead fish. The soles should be placed together, covered with the robe, and placed under the right side of the niṣīdana (sitting cloth). If the ground is not covered, one should slowly walk in with the sandals on, and only take them off after sitting down. Dealing with sandals in the meditation hall should be done in this way. If it is not done this way, it violates the rules of conduct. The Buddha (Buddha) was staying in Śrāvastī (舍衛城), at that time the group of six monks stood in the meditation hall, shaking their niṣīdana (尼師檀, sitting cloth) making noise, disturbing the other monks. The monks reported this matter to the World Honored One. The Buddha said, 'From now on, using the niṣīdana in the meditation hall should be done in this way.' How should it be done? It is not allowed to shake the niṣīdana in the meditation hall, the unclean side should be folded and placed on the left shoulder to leave, upon arrival, bend down, unfold and spread it out before sitting down. When leaving, the unclean side should also be folded and placed on the shoulder to return. If one wants to place it in a fixed place, the unclean side should be covered, and when returning, it should be slowly unfolded before sitting down. Using the niṣīdana in the meditation hall should be done in this way. If it is not done this way, it violates the rules of conduct. The Buddha (Buddha) was staying in Śrāvastī (舍衛城), at that time the group of six monks intentionally coughed loudly in the meditation hall, disturbing the other monks. The monks reported this matter to the World Honored One, who said, 'From now on, coughing in the meditation hall should be done in this way.' How should it be done? If one wants to cough, one should not indulge in coughing loudly intentionally, one should cover the mouth and make a soft sound. If the sound is too loud to control, one should get up and go out, and come back after coughing. If the coughing still does not stop, one should tell the person in charge and leave. The method of coughing should be done in this way. If it is not done this way, it violates the rules of conduct. The Buddha (Buddha) was staying in Śrāvastī (舍衛城), at that time the group of six monks used grass roots, threads, or shavings, and put them in their noses, continuously sneezing and making noise, disturbing the meditating monks. The monks reported this matter to the World Honored One, who said, 'From now on, sneezing should be done in this way.' How should it be done? When sneezing in the meditation hall, one should not indulge in sneezing loudly.

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，若啑來時當忍以手掩鼻。若不可忍者，應手遮鼻而啑，勿使涕唾污濺比坐。若有啑者不得言語。若上座啑者，應言：『和南。』下坐者默然。啑法應如是。若不如是，越威儀法。」

佛住舍衛城，爾時六群比丘禪坊中欠呿，張口舒臂頻申骨節作聲，亂諸比丘。諸比丘以是因緣往白世尊，乃至佛言：「從今已后頻申欠呿法應如是。云何如是？若坐禪坊內坐欠呿欲來時，不得放恣大欠呿頻申作聲，應當自制。若不可忍者，當手覆口徐徐欠，不得亂比坐。頻申時當先舉一手下已，次舉一手。欠呿頻申法應如是。若不如是，越威儀法。」

佛住舍衛城，爾時六群比丘禪房中坐，把搔擖擖作聲亂諸比丘。諸比丘以是因緣往白世尊，乃至佛言：「從今已后應如是把搔。云何如是？不得大把搔令擖擖作聲，不得用指甲及木把搔。若大癢者當以手摩、若指頭刮。把搔法應如是。若不如是，越威儀法。」

佛住舍衛城，爾時六群比丘餐麨、啖豆、多飲酪漿，在禪坊中四角頭坐，迭互放氣粗細作聲而言：「長老！此聲調和甚好不？」以手把氣而拄他鼻言：「長老！香不？」諸比丘以是因緣往白世尊，乃至佛言：「從今已後下風事應如是。云何如是？不得故食多氣物用作調戲。禪房中若急下風來者當制。若不可忍者，當

【現代漢語翻譯】 現代漢語譯本： 「如果打噴嚏要來時，應當忍住用手掩住口鼻。如果忍不住，應用手遮住口鼻打噴嚏，不要讓鼻涕唾沫玷汙濺到同座的人。如果有人打噴嚏，其他人不得說話。如果是上座打噴嚏，下座的人應該說：『和南（敬禮）。』下座的人則保持沉默。打噴嚏的規矩應當這樣。如果不這樣做，就違反了威儀之法。」

佛陀住在舍衛城（Śrāvastī），當時六群比丘（the group of six monks）在禪房中打哈欠，張開嘴巴伸展手臂，頻繁地伸展骨節發出聲音，擾亂了其他比丘。比丘們因為這件事去稟告世尊，佛陀說：「從今以後，伸展和打哈欠的規矩應當這樣。怎樣做呢？如果坐在禪房內，打哈欠要來時，不得放縱自己大聲打哈欠和伸展身體發出聲音，應當自我剋制。如果忍不住，應當用手摀住嘴巴，慢慢地打哈欠，不要擾亂同座的人。伸展身體時，應當先舉起一隻手放下，然後舉起另一隻手。打哈欠和伸展身體的規矩應當這樣。如果不這樣做，就違反了威儀之法。」

佛陀住在舍衛城，當時六群比丘在禪房中坐著，用手抓撓身體，發出咔咔的聲音，擾亂了其他比丘。比丘們因為這件事去稟告世尊，佛陀說：「從今以後，應當這樣抓撓身體。怎樣做呢？不得大力抓撓身體，發出咔咔的聲音，不得用指甲或木頭抓撓。如果非常癢，應當用手摩擦，或者用指頭刮。抓撓身體的規矩應當這樣。如果不這樣做，就違反了威儀之法。」

佛陀住在舍衛城，當時六群比丘吃炒麵、吃豆子、大量飲用乳酪，在禪房中的四個角落坐著，輪流放屁，發出粗細不同的聲音，並且說：「長老！這聲音的音調非常和諧，好聽嗎？」用手抓住放出的氣體，湊到別人的鼻子前說：「長老！香嗎？」比丘們因為這件事去稟告世尊，佛陀說：「從今以後，排氣的事情應當這樣處理。怎樣做呢？不得故意吃容易產生氣體的食物，用來開玩笑。禪房中如果突然要放屁，應當克制。如果忍不住，應當

【English Translation】 English version: 『If a sneeze is about to come, one should restrain oneself and cover the nose and mouth with a hand. If one cannot restrain oneself, one should cover the nose and mouth with a hand and sneeze, and not let snot and saliva contaminate or splash on those sitting nearby. If someone sneezes, others should not speak. If a senior monk sneezes, those junior should say: 『Namo (Homage).』 Those junior should remain silent. The rules for sneezing should be like this. If it is not done like this, one violates the rules of deportment.』

The Buddha was staying in Śrāvastī (舍衛城), at that time the group of six monks (六群比丘) were yawning in the meditation hall, opening their mouths, stretching their arms, frequently stretching their joints making sounds, disturbing the other monks. The monks, because of this matter, went and reported to the World Honored One, and the Buddha said: 『From now on, the rules for stretching and yawning should be like this. How should it be? If one is sitting in the meditation hall, when a yawn is about to come, one should not indulge in yawning loudly and stretching the body making sounds, one should restrain oneself. If one cannot restrain oneself, one should cover the mouth with a hand and yawn slowly, and not disturb those sitting nearby. When stretching the body, one should first raise one hand and put it down, then raise the other hand. The rules for yawning and stretching the body should be like this. If it is not done like this, one violates the rules of deportment.』

The Buddha was staying in Śrāvastī, at that time the group of six monks were sitting in the meditation hall, scratching their bodies with their hands, making scratching sounds, disturbing the other monks. The monks, because of this matter, went and reported to the World Honored One, and the Buddha said: 『From now on, one should scratch the body like this. How should it be? One should not scratch the body vigorously, making scratching sounds, one should not use fingernails or wood to scratch. If it is very itchy, one should rub with the hand, or scrape with the fingertips. The rules for scratching the body should be like this. If it is not done like this, one violates the rules of deportment.』

The Buddha was staying in Śrāvastī, at that time the group of six monks were eating roasted barley flour, eating beans, drinking a lot of yogurt, sitting in the four corners of the meditation hall, taking turns farting, making sounds of different pitches, and saying: 『Elder! Is the tone of this sound very harmonious, is it pleasant to hear?』 Grabbing the released gas with their hands, they brought it to other people's noses and said: 『Elder! Does it smell good?』 The monks, because of this matter, went and reported to the World Honored One, and the Buddha said: 『From now on, the matter of passing gas should be handled like this. How should it be? One should not deliberately eat foods that easily produce gas, to use it as a joke. If one suddenly needs to pass gas in the meditation hall, one should restrain oneself. If one cannot restrain oneself, one should』

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向下坐。若下坐處有僧上座者，應還向上座，放氣時不得令大作聲擾亂比坐。若食上下風來者亦向下坐，勿令擾亂比坐。若和上、阿阇梨長老比丘前者，當出去在下風，勿令臭熏。若共賈客道行，不得在前縱氣。若氣來不可忍者，當下道在下風放之。放下風法應如是。若不如是，越威儀法。」

然燈行禪杖、　　擲丸持革屣、 　尼師檀謦欬、　　啑及頻申欠、 　把搔及下風。　　第七跋渠竟。

云何是威儀、非威儀？威儀者二部比尼隨順行，是名威儀；不隨順行是名非威儀。威儀眾學越噁心，無心觸女人，一切心悔越比尼。威儀竟。

摩訶僧祇律卷第三十五 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第三十六

東晉天竺三藏佛陀跋陀羅共法顯譯

明八波羅夷法初

婆伽婆三藐三佛陀，從本發意所修習者皆悉成就，住迦維羅衛釋氏精舍，為諸天世人恭敬供養，廣說如上。爾時大愛道瞿曇彌，與闡陀夷、闡陀波羅陀婆、闡陀、闡陀母如是等五百釋女，往詣佛所頭面作禮卻住一面。時大愛道白佛言：「世尊！佛興難值、得聞法難。今遭如來出世演說甘露妙法，令諸眾產生就寂滅妙證。」如《大愛道出家線經》中廣說，乃至佛言：「從今日後大愛

【現代漢語翻譯】 現代漢語譯本： 坐下時，如果坐的地方有資歷高的僧人，應該讓位於上座，放屁時不得大聲喧譁，擾亂同座的人。如果吃飯時有上風或下風吹來，也應該向下座，不要擾亂同座的人。如果和尚（和上：Upadhyaya，親教師）、阿阇梨（阿阇梨：Acharya，軌範師）、長老比丘在前面，應當避開到下風處，不要讓他們聞到臭味。如果和商人一起趕路，不得在前面放屁。如果實在忍不住，應當下路到下風處放。放下風應當這樣做。如果不這樣做，就違反了威儀法。

燃燈、行禪杖、擲丸、持革屣（革屣：皮革做的鞋子）、尼師檀（尼師檀：坐具）、謦欬（謦欬：咳嗽）、啑（啑：打噴嚏）及頻申欠（頻申欠：頻繁地伸懶腰打哈欠）、把搔（把搔：用手搔癢）及下風。第七跋渠（跋渠：品）結束。

什麼是威儀、什麼是非威儀？威儀就是按照比尼（比尼：Vinaya，律）的規定行事，這叫做威儀；不按照比尼的規定行事就叫做非威儀。威儀能使眾學（眾學：學習戒律）超越噁心，無意中觸碰女人，一切有悔恨之心的行為都違反比尼。威儀結束。

《摩訶僧祇律》卷第三十五 《大正藏》第22冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第三十六

東晉天竺三藏佛陀跋陀羅共法顯譯

明八波羅夷法初

婆伽婆（婆伽婆：Bhagavan，世尊）三藐三佛陀（三藐三佛陀：Samyaksambuddha，正等覺者），從最初發心所修習的一切都已成就，住在迦維羅衛（迦維羅衛：Kapilavastu）釋氏精舍，為諸天世人恭敬供養，廣說如上。當時大愛道瞿曇彌（大愛道瞿曇彌：Mahaprajapati Gautami），與闡陀夷（闡陀夷：Chanda），闡陀波羅陀婆（闡陀波羅陀婆：Chandapaladhabha），闡陀（闡陀：Chanda），闡陀母（闡陀母：Chandamata）等五百釋女，前往佛所，頂禮佛足後站在一旁。當時大愛道對佛說：『世尊！佛出世很難遇到，聽聞佛法也很難。如今遇到如來出世，演說甘露妙法，令眾產生就寂滅妙證。』如《大愛道出家線經》中廣說，乃至佛說：『從今日後大愛道』

【English Translation】 English version: When sitting down, if there is a senior monk in the place where you are sitting, you should yield to the senior monk. When breaking wind, do not make loud noises to disturb those sitting nearby. If the wind is blowing from upwind or downwind while eating, you should also sit downwind, so as not to disturb those sitting nearby. If the Upadhyaya (Upadhyaya: preceptor), Acharya (Acharya: teacher), or elder Bhikshu (Bhikshu: monk) is in front, you should move away to the downwind side, so as not to let them smell the odor. If traveling with merchants, do not break wind in front of them. If you cannot忍受 the urge, you should step off the road to the downwind side to release it. The proper way to release wind is like this. If you do not do so, you are violating the rules of conduct.

Lighting lamps, carrying a meditation staff, throwing balls, wearing leather shoes (革屣: leather shoes), Nisidana (尼師檀: sitting cloth), coughing (謦欬: coughing), sneezing (啑: sneezing), frequent stretching and yawning (頻申欠: frequent stretching and yawning), scratching (把搔: scratching) and breaking wind. The seventh Varga (跋渠: chapter) ends.

What is proper conduct, and what is improper conduct? Proper conduct is acting in accordance with the Vinaya (比尼: Vinaya, monastic rules), this is called proper conduct; not acting in accordance with the Vinaya is called improper conduct. Proper conduct enables those learning (眾學: learning the precepts) to transcend evil thoughts, unintentionally touching a woman, and all actions with remorse violate the Vinaya. Conduct ends.

Maha Samghika Vinaya, Volume 35 Tripitaka, Volume 22, No. 1425, Maha Samghika Vinaya

Maha Samghika Vinaya, Volume 36

Translated by Buddhabhadra and Faxian of the Eastern Jin Dynasty

Beginning of the Explanation of the Eight Parajikas

The Bhagavan (婆伽婆: Bhagavan, the Blessed One), the Samyaksambuddha (三藐三佛陀: Samyaksambuddha, the Perfectly Enlightened One), having accomplished all that he had cultivated from his initial aspiration, resided in the Shakya (釋氏) monastery in Kapilavastu (迦維羅衛: Kapilavastu), revered and honored by gods and humans, as described above. At that time, Mahaprajapati Gautami (大愛道瞿曇彌: Mahaprajapati Gautami), along with Chanda (闡陀夷: Chanda), Chandapaladhabha (闡陀波羅陀婆: Chandapaladhabha), Chanda (闡陀: Chanda), Chandamata (闡陀母: Chandamata), and five hundred other Shakya women, went to the Buddha, bowed their heads to his feet, and stood to one side. Then Mahaprajapati said to the Buddha: 'World-Honored One! It is difficult to encounter the emergence of a Buddha, and it is difficult to hear the Dharma. Now we have encountered the Tathagata (如來) appearing in the world, expounding the sweet dew of the wonderful Dharma, enabling beings to achieve the wonderful proof of Nirvana.' As extensively described in the 'Sutra of Mahaprajapati's Ordination,' and the Buddha said: 'From this day forward, Mahaprajapati'

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道比丘尼僧上座，如是持。」爾時大愛道瞿曇彌白佛言：「世尊以為諸比丘制四墮重法，我等得廣聞不？」佛言：「得。瞿曇彌！若信心善女人慾得五事利益者，當盡受持此比尼。何等五？若信心善女人慾建立佛法者，當盡受持此比尼。欲令正法久住者，當盡受持此比尼。不欲有疑悔請問於他人者，當盡受持此比尼。諸有比丘尼犯罪恐怖為作依怙者，當盡受持此比尼。欲游化諸方而無掛礙者，當盡受持此比尼。是名篤信善女人受持此比尼五事利益。」余如上比丘初五緣中廣說。若比丘尼不還戒、戒羸不出，受淫法乃至共畜生，是比丘尼犯波羅夷，不應共住。

比丘尼者，受具足善受具足、一白三羯磨無遮法、和合二部眾、如法非不如法、和合非不和合、滿二十非不滿二十，是名比丘尼不還戒。

戒羸不出者，如上比丘中廣說。

受者，欲心受。

淫者，非梵行。若比丘尼與人男，眠、覺、死，如是非人男、畜生男，眠、覺、死。人非人、畜生、不能男，眠、覺、死。

三瘡門：若口、若小行道、大行道，若一一受樂者，是比丘尼波羅夷，不應共住。

波羅夷者，謂於法智退沒、墮落無道果分，是名波羅夷。如是乃至盡智、無生智，于彼諸智退沒、墮落無道果分，是名波羅夷。又

【現代漢語翻譯】 現代漢語譯本：『道比丘尼僧上座，如是持。』當時，大愛道瞿曇彌（Mahapajapati Gotami）對佛說：『世尊為諸比丘制定了四條墮重法，我們能詳細瞭解嗎？』佛說：『可以。瞿曇彌！如果具有信心的善女人想要獲得五種利益，應當完全受持這些戒律。是哪五種呢？如果具有信心的善女人想要建立佛法，應當完全受持這些戒律。想要正法長久住世，應當完全受持這些戒律。不想要有疑惑而向他人請問，應當完全受持這些戒律。對於那些犯罪而感到恐懼的比丘尼，想要成為她們的依靠，應當完全受持這些戒律。想要游化四方而沒有牽掛，應當完全受持這些戒律。這被稱為篤信的善女人受持這些戒律所獲得的五種利益。』其餘內容如上面比丘初五緣中詳細所說。如果比丘尼不還戒、戒律薄弱不懺悔，接受淫法乃至與畜生行淫，這位比丘尼就犯了波羅夷（Parajika，斷頭罪），不應該與她同住。 比丘尼，是指受了具足戒，善於受持具足戒，經過一白三羯磨（Ekakamma，單白羯磨）的無遮法，在僧團和合的二部眾中，如法而非不如法，和合而非不和合，年滿二十歲而非不滿二十歲的人。這被稱為比丘尼不還戒。 戒律薄弱不懺悔，如上面比丘中所詳細說明的。 受，是指以貪慾之心接受。 淫，是指非清凈的行為。如果比丘尼與男人，無論是睡眠、醒來還是死亡，同樣地，與非人男、畜生男，無論是睡眠、醒來還是死亡。與人、非人、畜生、不能行淫的男人，無論是睡眠、醒來還是死亡。 三個瘡門：無論是口、小便道、大便道，如果從任何一個地方感受快樂，這位比丘尼就犯了波羅夷（Parajika，斷頭罪），不應該與她同住。 波羅夷（Parajika，斷頭罪），是指對於佛法的智慧退失、墮落，沒有證得道果的份，這被稱為波羅夷（Parajika，斷頭罪）。像這樣乃至盡智、無生智，對於這些智慧退失、墮落，沒有證得道果的份，這被稱為波羅夷（Parajika，斷頭罪）。又

【English Translation】 English version: 『The senior Bhikkhuni (female monastic) should uphold the precepts in this way.』 At that time, Mahapajapati Gotami (大愛道瞿曇彌) said to the Buddha, 『The World-Honored One has established four Parajika (波羅夷, expulsion) offenses for the Bhikkhus (male monastics). May we be allowed to learn about them in detail?』 The Buddha said, 『Yes, Gotami! If a faithful woman wishes to obtain five benefits, she should fully uphold these precepts. What are the five? If a faithful woman wishes to establish the Buddha-dharma, she should fully uphold these precepts. If she wishes for the Proper Dharma to abide long in the world, she should fully uphold these precepts. If she does not wish to have doubts and ask others, she should fully uphold these precepts. If there are Bhikkhunis who have committed offenses and are fearful, and she wishes to be a refuge for them, she should fully uphold these precepts. If she wishes to travel and transform in all directions without hindrance, she should fully uphold these precepts. These are called the five benefits that a faithful woman obtains by upholding these precepts.』 The rest is explained in detail in the above-mentioned initial five conditions for Bhikkhus. If a Bhikkhuni does not return the precepts, is weak in precepts and does not confess, accepts the law of sexual intercourse, or even engages in sexual intercourse with animals, this Bhikkhuni has committed a Parajika (波羅夷, expulsion) offense and should not live with others. A Bhikkhuni is one who has received the full precepts, is good at upholding the full precepts, has undergone the procedure of Ekakamma (一白三羯磨, a single motion followed by three announcements) without obstruction, in a harmonious assembly of the two monastic communities, in accordance with the Dharma and not contrary to the Dharma, in harmony and not in disharmony, and is twenty years of age or older. This is called a Bhikkhuni who does not return the precepts. Being weak in precepts and not confessing is explained in detail in the above-mentioned section on Bhikkhus. 『Accepting』 means accepting with a desire-filled mind. 『Sexual intercourse』 means non-pure conduct. If a Bhikkhuni engages in sexual intercourse with a human male, whether sleeping, awake, or dead; similarly, with a non-human male or an animal male, whether sleeping, awake, or dead; with a human, non-human, animal, or impotent male, whether sleeping, awake, or dead. The three wound-gates: whether it is the mouth, the small path (urethra), or the large path (anus), if pleasure is experienced from any one of these places, this Bhikkhuni has committed a Parajika (波羅夷, expulsion) offense and should not live with others. Parajika (波羅夷, expulsion) means that one has regressed and fallen from the wisdom of the Dharma, and has no share in the fruit of the Path. This is called Parajika (波羅夷, expulsion). Likewise, even with regard to the Exhaustion-of-Defilements Knowledge and the Non-Arising Knowledge, if one regresses and falls from these knowledges and has no share in the fruit of the Path, this is called Parajika (波羅夷, expulsion). Furthermore,

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復波羅夷者，于涅槃退沒、墮落無道果分，是名波羅夷。又復波羅夷者，于梵行退沒墮落，是名波羅夷。波羅夷者，所可犯罪不可發露悔過，故名波羅夷。

若比丘尼染污心欲看男子，越比尼心悔。若眼見、若聞聲，越比尼罪。裸身相向，偷蘭罪。乃至入如胡麻，波羅夷。若比丘尼不說還戒、不說不還戒、戒羸便作俗人，隨其所犯得罪，若作外道亦如是。若裹不覆、若覆不裹、亦覆亦裹、不覆不裹，乃至入如胡麻，皆波羅夷。若比丘尼不還戒、戒羸不出，便作俗人形服而犯者，隨其犯得罪。若比丘尼于比丘邊強行淫者，比丘尼波羅夷，比丘受樂者亦波羅夷。若比丘、比丘尼共行淫者，俱波羅夷。比丘尼共沙彌行淫者，比丘尼波羅夷，沙彌驅出；俗人亦如是。

若比丘尼共三種行淫：人、非人、畜生。復有三種：上、中、下道。復有三種：若覺、若眠、若死，皆波羅夷。比丘尼若眠、心狂、入定，有人就上行淫，比丘尼覺，若初中后受樂者，波羅夷。比丘尼若眠、心狂、入定，人就上行淫，覺已初不受樂，中后受樂者，亦波羅夷。比丘尼若眠、心狂、入定，人就上行淫，覺已初中不受樂，后受樂者亦波羅夷。比丘尼若眠、心狂、若入定，人就上行淫，覺已初中后不受樂無罪。

云何受樂？云何不受樂

【現代漢語翻譯】 現代漢語譯本： 何為『波羅夷』(Pārājika，斷頭罪)？對於涅槃(Nirvana，寂滅)退失、墮落，無法獲得道果，這被稱為『波羅夷』。又，對於梵行(Brahmacarya，清凈行)退失、墮落，這被稱為『波羅夷』。『波羅夷』是指所犯之罪不可發露懺悔，因此稱為『波羅夷』。

如果比丘尼(Bhikkhuni，女出家人)以染污之心想要看男子，應以越比尼心(offence against the rules)懺悔。如果眼睛看見、或者聽見聲音，犯越比尼罪。裸身相對，犯偷蘭罪(sthūlātyaya，粗罪)。乃至（性行為）進入如胡麻大小的程度，犯波羅夷罪。如果比丘尼不說還戒(returning the precepts)、不說不還戒(not returning the precepts)，戒律衰弱便成為俗人，根據她所犯的罪行而定罪；如果成為外道也是如此。如果裹而不覆、如果覆而不裹、如果亦覆亦裹、如果不覆不裹，乃至（性行為）進入如胡麻大小的程度，都犯波羅夷罪。如果比丘尼不還戒、戒律衰弱而不捨戒，便以俗人的形象和服飾犯戒，根據她所犯的罪行而定罪。如果比丘尼對比丘(Bhikkhu，男出家人)強行性行為，比丘尼犯波羅夷罪，比丘如果享受快樂也犯波羅夷罪。如果比丘、比丘尼共同行淫，都犯波羅夷罪。比丘尼與沙彌(Śrāmaṇera，小沙彌)行淫，比丘尼犯波羅夷罪，沙彌被驅逐；與俗人行淫也是如此。

如果比丘尼與三種對像行淫：人、非人、畜生。又有三種情況：上道(superior way)、中道(middle way)、下道(inferior way)。又有三種情況：如果清醒、如果睡眠、如果死亡，都犯波羅夷罪。比丘尼如果睡眠、心神錯亂、入定，有人對她進行性行為，比丘尼醒來，如果最初、中間、之後都感受到快樂，犯波羅夷罪。比丘尼如果睡眠、心神錯亂、入定，有人對她進行性行為，醒來后最初沒有感受到快樂，中間和之後感受到快樂，也犯波羅夷罪。比丘尼如果睡眠、心神錯亂、入定，有人對她進行性行為，醒來后最初和中間沒有感受到快樂，之後感受到快樂，也犯波羅夷罪。比丘尼如果睡眠、心神錯亂、或者入定，有人對她進行性行為，醒來后最初、中間、之後都沒有感受到快樂，則無罪。

什麼叫做感受到快樂？什麼叫做沒有感受到快樂？

【English Translation】 English version: What is 『Pārājika』 (severance offense)? To regress from Nirvana (extinction), to fall, and to be unable to attain the fruit of the path, this is called 『Pārājika』. Furthermore, to regress from Brahmacarya (pure conduct), to fall, this is called 『Pārājika』. 『Pārājika』 refers to offenses that cannot be confessed and repented, hence it is called 『Pārājika』.

If a Bhikkhuni (female monastic) with a defiled mind desires to look at a man, she should repent with an offence against the rules. If she sees with her eyes or hears a sound, she commits an offence against the rules. Facing each other naked, she commits a sthūlātyaya (grave offense). Even to the extent of penetration like a sesame seed, she commits a Pārājika offense. If a Bhikkhuni does not declare returning the precepts, does not declare not returning the precepts, and her precepts weaken, thus becoming a layperson, she is judged according to the offenses she has committed; if she becomes a heretic, it is the same. If she is wrapped but not covered, if she is covered but not wrapped, if she is both covered and wrapped, if she is neither covered nor wrapped, even to the extent of penetration like a sesame seed, all are Pārājika offenses. If a Bhikkhuni does not return the precepts, and her precepts weaken without renouncing them, and then commits offenses in the form and dress of a layperson, she is judged according to the offenses she has committed. If a Bhikkhuni forces sexual intercourse upon a Bhikkhu (male monastic), the Bhikkhuni commits a Pārājika offense, and the Bhikkhu, if he enjoys the pleasure, also commits a Pārājika offense. If a Bhikkhu and a Bhikkhuni engage in sexual intercourse together, both commit Pārājika offenses. If a Bhikkhuni engages in sexual intercourse with a Śrāmaṇera (novice monk), the Bhikkhuni commits a Pārājika offense, and the Śrāmaṇera is expelled; it is the same with a layperson.

If a Bhikkhuni engages in sexual intercourse with three types of beings: humans, non-humans, and animals. There are also three situations: superior way, middle way, and inferior way. There are also three situations: if awake, if asleep, if dead, all are Pārājika offenses. If a Bhikkhuni is asleep, mentally disturbed, or in meditation, and someone engages in sexual intercourse with her, and the Bhikkhuni awakens, if she experiences pleasure initially, in the middle, and afterwards, she commits a Pārājika offense. If a Bhikkhuni is asleep, mentally disturbed, or in meditation, and someone engages in sexual intercourse with her, and upon awakening, she does not experience pleasure initially, but experiences pleasure in the middle and afterwards, she also commits a Pārājika offense. If a Bhikkhuni is asleep, mentally disturbed, or in meditation, and someone engages in sexual intercourse with her, and upon awakening, she does not experience pleasure initially or in the middle, but experiences pleasure afterwards, she also commits a Pārājika offense. If a Bhikkhuni is asleep, mentally disturbed, or in meditation, and someone engages in sexual intercourse with her, and upon awakening, she does not experience pleasure initially, in the middle, or afterwards, she is without offense.

What is meant by experiencing pleasure? What is meant by not experiencing pleasure?

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？受樂者，譬如人饑得種種美食，彼以食為樂。又如渴人得種種好飲，彼以飲為樂。受欲樂者亦復如是。不受樂者，譬如好凈之人以種種死屍系其頸；又如破癰熱鐵烙身，不受樂者亦復如是。

若比丘尼受淫，若買得、若雇得、若恩義得、若知識得、調戲得、試弄得、未更事得，如是一切得而受淫者，皆波羅夷。若心狂不覺者無罪。是故說：「若比丘尼不還戒、戒羸不出、受淫法乃至共畜生，是比丘尼犯波羅夷，不應共住。」

第二、第三、第四，如比丘戒中廣說。

「若比丘尼于聚落、空地，不與取，隨盜物，主或捉、或殺、或縛、或擯出。『咄！女人！汝賊、汝癡耶？』比丘尼如是不與取，波羅夷，不應共住。」

「若比丘尼自手奪人命，求持刀與殺者，教死嘆死：『咄！人用惡活為？死勝生。』作如是意、如是想，方便嘆譽死快，因是死非餘者，是比丘尼波羅夷，不應共住。」

「若比丘尼未知未了，自稱得過人法，聖知見殊勝，如是知、如是見，彼於後時若撿挍若不撿挍犯罪，欲求清凈故便作是言：『阿梨耶！我不知言知、不見言見，空誑不實語。』除增上慢，是名比丘尼波羅夷，不應共住。」

佛住迦維羅衛國，尼拘類樹釋氏精舍。爾時世尊制戒不聽比丘尼阿練若處

【現代漢語翻譯】 現代漢語譯本：受樂的人，就像飢餓的人得到各種美食，他們以食物為樂。又像口渴的人得到各種好飲料，他們以飲料為樂。享受性慾之樂的人也是如此。不享受性慾之樂的人，就像愛乾淨的人用各種屍體掛在脖子上；又像在破潰的癰瘡上用燒紅的鐵烙，不享受性慾之樂的人也是如此。

如果比丘尼接受性行為，無論是購買、僱傭、因恩情、因熟識、調戲、試探、還是在不諳世事的情況下，以任何方式接受性行為，都犯波羅夷罪（Pārājika，斷頭罪）。如果心智失常而不知情，則無罪。因此說：『如果比丘尼不歸還戒律、戒律衰弱不捨棄、接受性行為，甚至與畜生髮生關係，這樣的比丘尼犯波羅夷罪，不應與她同住。』

第二、第三、第四條，如比丘戒（bhikkhu precepts）中詳細說明。

『如果比丘尼在村落、空曠之地，未經允許拿取財物，隨其盜取的物品價值，物主可能捉拿、殺害、捆綁、或驅逐她，並說：「咄！女人！你是賊，你真愚蠢！」比丘尼如果這樣未經允許拿取財物，犯波羅夷罪，不應與她同住。』

『如果比丘尼親手奪取他人性命，或尋找持刀者去殺人，或教唆他人去死，或讚歎死亡：「咄！人用罪惡的方式活著有什麼用？死亡勝過活著。」如果產生這樣的想法、這樣的念頭，用各種方法讚美死亡的快樂，並且因為這個原因而死亡，而非其他原因，這樣的比丘尼犯波羅夷罪，不應與她同住。』

『如果比丘尼在未知未證的情況下，自稱獲得超人的境界，擁有聖者的智慧和見解，並聲稱自己是如此知曉、如此見解。之後，無論她是否被審查，如果她犯了罪，爲了尋求清凈而說：「阿梨耶（āryā，聖者）！我不知說知，不見說見，空說謊話，不真實。」除了增上慢（adhimāna，未證言證），這被稱為比丘尼波羅夷罪，不應與她同住。』

佛陀住在迦維羅衛國（Kapilavastu），尼拘類樹（Nigrodha）釋氏精舍（Śākya monastery）。當時，世尊制定戒律，不允許比丘尼住在阿練若處（arañña，遠離人煙的處所）。

【English Translation】 English version: Those who enjoy pleasure are like hungry people who get all kinds of delicious food; they take pleasure in food. And like thirsty people who get all kinds of good drinks; they take pleasure in drink. Those who enjoy the pleasure of desire are also like this. Those who do not enjoy the pleasure of desire are like clean people who hang all kinds of corpses around their necks; and like branding a festering sore with hot iron, those who do not enjoy the pleasure of desire are also like this.

If a bhikkhunī (female monastic) engages in sexual intercourse, whether obtained by purchase, hire, favor, acquaintance, flirtation, experimentation, or inexperience, in any way obtained and engaging in sexual intercourse, she commits a Pārājika (defeat, expulsion) offense. If she is insane and unaware, there is no offense. Therefore it is said: 'If a bhikkhunī does not return the precepts, her precepts are weak and she does not give them up, engages in sexual intercourse, even with an animal, that bhikkhunī commits a Pārājika offense, she should not be lived with.'

The second, third, and fourth are explained in detail in the bhikkhu (male monastic) precepts.

'If a bhikkhunī, in a village or an empty place, takes what is not given, according to the value of the stolen object, the owner may seize, kill, bind, or banish her, saying, "Hey! Woman! You are a thief, you are foolish!" If a bhikkhunī takes what is not given in this way, she commits a Pārājika offense, she should not be lived with.'

'If a bhikkhunī takes a human life herself, or seeks someone with a knife to kill, or encourages death, or praises death, saying, "Hey! What is the use of living evilly? Death is better than life." If she has such an intention, such a thought, and praises the happiness of death in various ways, and dies because of this reason, and not for any other reason, that bhikkhunī commits a Pārājika offense, she should not be lived with.'

'If a bhikkhunī, without knowing or understanding, claims to have attained superhuman states, superior knowledge and vision, knowing and seeing in this way. Later, whether she is examined or not, if she commits an offense, and in order to seek purification, she says, "Āryā (noble one)! I said I knew what I did not know, I said I saw what I did not see, I spoke empty lies, it is not true." Except for conceit (adhimāna), this is called a bhikkhunī Pārājika offense, she should not be lived with.'

The Buddha was staying in Kapilavastu (Kapilavatthu), at the Nigrodha (banyan tree) Śākya monastery. At that time, the World Honored One (the Buddha) established a rule not allowing bhikkhunīs to live in the wilderness (arañña).

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住，時賴吒比丘尼聚落中未有精舍，寄釋種家住，授釋種年少經。賴吒比丘尼身色端正而未離欲，年少亦復端正俱未離欲，一日之中三來受經。時比丘尼數數見已欲心耽著，遂至成病顏色萎黃。諸比丘尼問訊言：「阿梨耶！何所患苦？須何等藥？若須酥、油、蜜、石蜜當相給與。」答言：「不須，自當差耳！」優婆塞、優婆夷問訊亦如是。時釋種年少問言：「阿梨耶何所患苦？須何等藥？當相給與。家中有者與，若無者當余處求索與。」答言：「長壽！非如是等藥能差。」復問：「阿梨耶！是病非是身病故，當知心病耳！」答言：「如汝所說。」復問：「此病云何當差？」比丘尼言：「汝欲使我差不？」答言：「欲使差。」又復語言：「當須何物？今求相與。」比丘尼言：「共作是事來。」年少答言：「不敢，余出家人被袈裟者，我尚不生此心，而況是師我所尊重。」復言：「若不能者，但抱我、嗚捉我、上下捫摸我。」答言：「但須爾者我能為之。」即便抱嗚、捻捉兩乳上下摩捫，得適意已后數數如是。如世尊說：「念色不忘、染污心起，如女人憶男、男憶女人。」從是已后數數不止，余比丘尼語言：「阿梨耶！莫作是事，此不得爾。」答言：「我作此事便得悅樂。」比丘尼即以此事語大愛道，大愛道聞已往白世尊

【現代漢語翻譯】 現代漢語譯本：當時，賴吒（Rāṣṭra）比丘尼居住的村落中沒有精舍，便寄住在釋迦（Śākya）族人家中，教導釋迦族的年輕男子佛經。賴吒比丘尼容貌端正，但尚未斷絕慾望，而年輕男子也同樣端正，且未斷絕慾望。一天之中，他三次前來聽經。比丘尼屢次見到他，心中便生起強烈的愛慾，以致生病，面色憔悴。其他比丘尼前來問候說：『阿梨耶（Ārya，尊者）！您得了什麼病？需要什麼藥物？如果需要酥油、蜂蜜、冰糖，我們會提供給您。』她回答說：『不需要，我自己會好的！』優婆塞（Upāsaka，男居士）、優婆夷（Upāsikā，女居士）前來問候也是如此。當時，釋迦族的年輕男子問道：『阿梨耶，您得了什麼病？需要什麼藥物？我會提供給您。家裡有的就給您，如果沒有，我會到其他地方去尋找給您。』她回答說：『長壽（Dīrghāyu，祝願語）！不是這些藥物能治好的。』他又問：『阿梨耶！這病不是身體上的病，應該是心病吧！』她回答說：『如你所說。』又問：『這病要怎樣才能好呢？』比丘尼說：『你想要我好嗎？』他回答說：『想要您好。』她又說：『需要什麼東西？現在就去尋找給你。』比丘尼說：『一起做那件事吧。』年輕男子回答說：『不敢，其他的出家人，即使是披著袈裟的人，我都不會生起這種心思，更何況是您，我的老師，我所尊重的人。』她又說：『如果不能那樣，就抱抱我、親親我、上下撫摸我。』他回答說：『只是這些的話，我能做到。』於是就擁抱她、親吻她、撫摸她的乳房，上下摩挲，得到滿足后，就經常這樣做。正如世尊所說：『心中想著美色而不能忘懷，染污的心就會生起，就像女人思念男人，男人思念女人一樣。』從此以後，她屢次不止地這樣做，其他的比丘尼對她說：『阿梨耶！不要做這種事，這是不行的。』她回答說：『我做這件事就感到快樂。』比丘尼就把這件事告訴了大愛道（Mahāprajāpatī，佛陀的姨母），大愛道聽了之後，就去稟告世尊（Bhagavān，佛陀）。

【English Translation】 English version: At that time, there was no monastery in the village where the Bhikṣuṇī Rāṣṭra (Rāṣṭra, a proper name) resided, so she stayed at the home of the Śākya (Śākya, a clan name) people, teaching the young men of the Śākya clan the scriptures. The Bhikṣuṇī Rāṣṭra was beautiful but had not yet relinquished her desires, and the young man was also handsome and had not relinquished his desires. He came to listen to the scriptures three times a day. The Bhikṣuṇī saw him repeatedly, and strong lust arose in her heart, causing her to become ill and her complexion to wither. The other Bhikṣuṇīs came to inquire, saying, 'Ārya (Ārya, venerable one)! What is your illness? What medicine do you need? If you need ghee, oil, honey, or rock candy, we will provide it for you.' She replied, 'I don't need it, I will get better on my own!' The Upāsakas (Upāsaka, male lay devotees) and Upāsikās (Upāsikā, female lay devotees) also inquired in the same way. At that time, the young man of the Śākya clan asked, 'Ārya, what is your illness? What medicine do you need? I will provide it for you. If I have it at home, I will give it to you, and if I don't, I will seek it elsewhere to give to you.' She replied, 'May you live long (Dīrghāyu, a blessing)! It is not these medicines that can cure it.' He further asked, 'Ārya! This illness is not a physical illness, it must be a mental illness!' She replied, 'As you say.' He then asked, 'How can this illness be cured?' The Bhikṣuṇī said, 'Do you want me to get better?' He replied, 'I want you to get better.' She then said, 'What do you need? Go and find it for me now.' The Bhikṣuṇī said, 'Let's do that thing together.' The young man replied, 'I dare not. I would not have such thoughts even for other renunciants wearing robes, let alone for you, my teacher, whom I respect.' She then said, 'If you cannot do that, just hug me, kiss me, and caress me up and down.' He replied, 'If it is just that, I can do it.' So he hugged her, kissed her, and caressed her breasts, stroking them up and down. After gaining satisfaction, he did so frequently. As the Bhagavan (Bhagavān, the Blessed One, Buddha) said, 'If one thinks of beauty and cannot forget it, defiled thoughts will arise, just as a woman thinks of a man and a man thinks of a woman.' From then on, she repeatedly did not stop doing this. The other Bhikṣuṇīs said to her, 'Ārya! Do not do this, it is not allowed.' She replied, 'I feel happy doing this.' The Bhikṣuṇī then told Mahāprajāpatī (Mahāprajāpatī, Buddha's aunt) about this matter, and Mahāprajāpatī, after hearing it, went to report it to the Bhagavan.

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，佛言：「呼賴吒比丘尼來。」來已問言：「汝實漏心，漏心男子邊，肩以下、膝以上摩觸受樂耶？」答言：「實爾。世尊！」佛言：「賴吒！此是惡事，汝常不聞我無量方便呵責淫慾，欲為迷醉、欲如大火燒人善根、欲為大患。我常種種方便稱讚離欲、斷欲、度欲。汝今云何能作此惡事？此非法非律，不可以是長養善法。」佛語大愛道瞿曇彌：「依止迦維羅衛住比丘尼皆悉令集。」集已，爾時世尊以是因緣，向諸比丘尼廣說過患事起。種種因緣呵責過患事起已，為諸比丘尼隨順說法：「有十事利益，如來、應供、正遍知為諸弟子制戒、立說波羅提木叉法。何等十？一者、攝僧故。二者、極攝僧故。三、令僧安樂故。四、折伏無羞人故。五、有慚愧人得安隱住故。六、不信者令得信故。七、已信者增益信故。八、于現法中得漏盡故。九、未生諸漏令不生故。十、正法得久住故，為諸天世人開甘露門故，是為十。以是十事，如來、應供、正遍知為諸弟子制戒、立說波羅提木叉法，乃至未聞者當聞已，聞者當重聞。若比丘尼漏心，漏心男子邊，肩以下、膝以上摩觸受樂者，是比丘尼波羅夷，不應共住。」

比丘尼者如上說。

漏心男子者，欲心。

肩以下者，乳房以下。

膝以上者，大髀上至臍

【現代漢語翻譯】 現代漢語譯本：佛說：『叫呼賴吒（Khujjuttara）比丘尼來。』她來之後，佛問她說：『你確實以染污之心，與有染污之心的男子，在肩膀以下、膝蓋以上的部位互相摩觸並感受快樂了嗎？』她回答說：『確實如此，世尊！』佛說：『賴吒（Khujjuttara）！這是惡事。你難道沒有經常聽我說用無量方便來呵責淫慾，說淫慾使人迷惑沉醉，淫慾如同大火焚燒人的善根，淫慾是巨大的禍患嗎？我經常用種種方便稱讚遠離淫慾、斷除淫慾、超越淫慾。你現在怎麼能做出這種惡事？這不合乎佛法，不合乎戒律，不能用這種方式來增長善法。』佛告訴大愛道瞿曇彌（Mahāpajāpatī Gotamī）：『讓所有住在迦維羅衛（Kapilavastu）的比丘尼都集合起來。』集合完畢后，當時世尊因為這件事，向眾比丘尼廣泛講述了過患的起因。用種種因緣呵責過患的起因之後，為眾比丘尼隨順佛法開示說：『有十種利益，如來、應供、正遍知爲了弟子們制定戒律，建立並宣說波羅提木叉（Prātimokṣa）法。是哪十種呢？一是，爲了攝受僧團。二是，爲了極其攝受僧團。三是，爲了使僧團安樂。四是，爲了折伏無慚愧之人。五是，爲了使有慚愧之人能夠安穩居住。六是，爲了使不信之人能夠生起信心。七是，爲了使已信之人增長信心。八是，爲了在現世中得到漏盡。九是，爲了使未生的諸漏不再生起。十是，爲了使正法能夠長久住世，爲了給諸天世人開啟甘露之門。』這就是這十種利益。因為這十種利益，如來、應供、正遍知爲了弟子們制定戒律，建立並宣說波羅提木叉（Prātimokṣa）法，乃至未曾聽聞的人應當聽聞，已聽聞的人應當重複聽聞。如果比丘尼以染污之心，與有染污之心的男子，在肩膀以下、膝蓋以上的部位互相摩觸並感受快樂，這位比丘尼即犯波羅夷（Pārājika），不應再與僧團共住。 比丘尼的定義如上所述。 染污之心的男子，指的是有淫慾之心的男子。 肩膀以下，指的是**以下。 膝蓋以上，指的是大腿上部直至肚臍。

【English Translation】 English version: The Buddha said, 'Summon the Bhikkhuni Khujjuttara (Khujjuttara, a female monastic) here.' After she arrived, the Buddha asked her, 'Did you, with a defiled mind, engage in mutual touching and experience pleasure with a man who also had a defiled mind, in the area below the shoulders and above the knees?' She replied, 'Indeed, I did, O Blessed One!' The Buddha said, 'Khujjuttara (Khujjuttara)! This is an evil deed. Have you not often heard me, with countless skillful means, condemn sexual desire, saying that it intoxicates and deludes, that it is like a great fire burning away one's roots of goodness, that it is a great affliction? I have constantly praised detachment from desire, the cutting off of desire, and the transcending of desire through various skillful means. How could you now commit such an evil deed? This is not in accordance with the Dharma, not in accordance with the Vinaya (monastic discipline), and it is not a way to cultivate goodness.' The Buddha said to Mahāpajāpatī Gotamī (Mahāpajāpatī Gotamī, the Buddha's aunt and foster mother): 'Gather all the Bhikkhunis (female monastics) residing in Kapilavastu (Kapilavastu, an ancient city in present-day Nepal).' After they had gathered, the World-Honored One, because of this incident, extensively explained to the Bhikkhunis the origin of transgressions. After condemning the origin of transgressions with various reasons, he taught the Bhikkhunis in accordance with the Dharma, saying: 'There are ten benefits for which the Tathagata (Tathagata, 'one who has thus come' or 'one who has thus gone', an epithet of the Buddha), the Arhat (Arhat, 'worthy one' or 'one who is worthy of veneration'), the Samyak-saṃbuddha (Samyak-saṃbuddha, 'perfectly enlightened one') has established precepts and promulgated the Prātimokṣa (Prātimokṣa, a list of rules governing the conduct of monks and nuns) for his disciples. What are these ten? First, for the sake of gathering in the Sangha (Sangha, the monastic community). Second, for the sake of thoroughly gathering in the Sangha. Third, for the sake of the Sangha's well-being. Fourth, for the sake of subduing the shameless. Fifth, so that those with shame may dwell in peace. Sixth, so that the non-believers may gain faith. Seventh, so that the believers may increase their faith. Eighth, so that one may attain the extinction of outflows (leaks) in this very life. Ninth, so that outflows that have not yet arisen may not arise. Tenth, so that the True Dharma may long endure, and for the sake of opening the gate of nectar for gods and humans.' These are the ten benefits. Because of these ten benefits, the Tathagata (Tathagata), the Arhat (Arhat), the Samyak-saṃbuddha (Samyak-saṃbuddha) has established precepts and promulgated the Prātimokṣa (Prātimokṣa) for his disciples, so that those who have not heard it should hear it, and those who have heard it should hear it again. If a Bhikkhuni (female monastic), with a defiled mind, engages in mutual touching and experiences pleasure with a man who also has a defiled mind, in the area below the shoulders and above the knees, that Bhikkhuni has committed a Pārājika (Pārājika, one of the most serious offenses that results in expulsion from the monastic order) and should no longer live with the Sangha. The definition of Bhikkhuni is as described above. A man with a defiled mind refers to a man with lustful thoughts. Below the shoulders refers to below the **. Above the knees refers to the upper part of the thighs up to the navel.

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。

摩觸者，移手摩捫。

受樂者，覺快樂。

染著者，是比丘尼波羅夷。

波羅夷者，如上說。

不共住者，不得共比丘尼住、法食味食。

如前，后亦如是；如后，前亦如是，波羅夷罪，不應共住。

若比丘尼漏心，漏心男子，肩以下、膝以上摩觸受樂者，波羅夷，不應共住。如是不能男及女人，偷蘭遮罪。比丘尼漏心、男子不漏心，亦波羅夷。不能男及女人，偷蘭遮罪。比丘尼無漏心、男子有漏心，偷蘭遮。不能男及女人，越比尼罪。比丘尼無漏心、男子無漏心，越比尼罪。不能男子女人，越比尼心悔。

若比丘尼使男子剃髮時，兩女人痛按令覺女人、不覺男子。如是刺頭出血、刺臂、刺腳時，當使女人急捉，令覺女人、不覺男子。肩以上、膝以下，若有癰瘡使女人捉、男子破，無罪。隱處不得。隱處者，肩以下、膝以上。若是處有病者，當使女人治。是故說。

佛住毗舍離，諸天世人恭敬供養，廣說如上。爾時賴吒波羅比丘尼，授離車童子經，乃至說：「余出家人著袈裟者，我尚不生此心，而況是師所尊重者。」比丘尼言：「若不爾者，近我住共語，捉我手、捉我衣來歡喜請坐，曲身就共期行。」彼答言：「但如是者可爾。」如是適意已數數不止。

【現代漢語翻譯】 現代漢語譯本 摩觸者，指移動手去撫摸。 受樂者，指感受到快樂。 染著者，指因此產生染著，這樣的比丘尼犯波羅夷罪（Parajika，斷頭罪，逐出僧團）。 波羅夷者，如前面所說。 不共住者，指不得與該比丘尼共同居住，不得分享法、食物和味道。 如同前面所說，後面也是如此；如同後面所說，前面也是如此，犯波羅夷罪，不應該共同居住。 如果比丘尼生起淫慾之心，對生起淫慾之心的男子，在肩膀以下、膝蓋以上進行撫摸並感受快樂，則犯波羅夷罪，不應共同居住。如果是不能男（Pandaka，指生理上有缺陷的男性）以及女人，則犯偷蘭遮罪（Sthullatyaya，粗罪）。比丘尼生起淫慾之心，男子沒有生起淫慾之心，比丘尼也犯波羅夷罪。不能男以及女人，犯偷蘭遮罪。比丘尼沒有生起淫慾之心，男子生起淫慾之心，比丘尼犯偷蘭遮罪。不能男以及女人，犯越比尼罪（Dushkrta，惡作罪）。比丘尼沒有生起淫慾之心，男子也沒有生起淫慾之心，比丘尼犯越比尼罪。不能男和女人，犯越比尼罪並應當懺悔。 如果比丘尼讓男子剃髮時，讓兩個女人用力按住，使（被剃髮者）感覺到是女人，而不是感覺到是男子。像這樣刺頭出血、刺臂、刺腳時，應當讓女人緊緊抓住，使（被刺者）感覺到是女人，而不是感覺到是男子。肩膀以上、膝蓋以下，如果有癰瘡，讓女人抓住，男子來刺破，沒有罪。隱秘之處不可以。隱秘之處，指肩膀以下、膝蓋以上。如果是這些地方有疾病，應當讓女人來治療。所以這樣說。 佛陀住在毗舍離（Vaishali，古印度城市），諸天和世人恭敬供養，詳細內容如前面所說。當時賴吒波羅比丘尼（Rastrapala Bhikkhuni），向離車童子（Licchavi Kumara）講授佛經，乃至說：『其他的出家人穿著袈裟的，我尚且不生起這樣的心，更何況是我的老師所尊重的人呢。』比丘尼說：『如果不是這樣，靠近我住在一起說話，拉我的手、拉我的衣服來歡喜地請我坐下，彎下身子來一起約定行動。』那童子回答說：『僅僅是這樣就可以。』像這樣滿足慾望已經多次不止。

【English Translation】 English version 'Mo chu zhe' means moving the hand to caress. 'Shou le zhe' means experiencing pleasure. 'Ran zhu zhe' refers to becoming attached as a result, and such a Bhikkhuni (Buddhist nun) commits a Parajika (expulsion from the Sangha) offense. 'Parajika zhe' is as described above. 'Bu gong zhu zhe' means not being allowed to live together with that Bhikkhuni, and not being allowed to share the Dharma, food, and flavors. As mentioned before, the same applies afterward; as mentioned afterward, the same applies before. Committing a Parajika offense means they should not live together. If a Bhikkhuni has lustful thoughts, and touches and experiences pleasure from a man who also has lustful thoughts, from below the shoulders to above the knees, she commits a Parajika offense and should not live together. If it is a Pandaka (a person with impaired sexual function) or a woman, it is a Sthullatyaya offense. If the Bhikkhuni has lustful thoughts but the man does not, the Bhikkhuni still commits a Parajika offense. If it is a Pandaka or a woman, it is a Sthullatyaya offense. If the Bhikkhuni does not have lustful thoughts but the man does, the Bhikkhuni commits a Sthullatyaya offense. If it is a Pandaka or a woman, it is a Dushkrta offense. If neither the Bhikkhuni nor the man has lustful thoughts, the Bhikkhuni commits a Dushkrta offense. Pandakas and women commit a Dushkrta offense and should repent. If a Bhikkhuni has a man shave someone's head, she should have two women hold the person down firmly, so that the person feels it is a woman, not a man. Similarly, when piercing the head to draw blood, or piercing the arm or foot, she should have women hold the person tightly, so that the person feels it is a woman, not a man. If there is a boil or sore above the shoulders or below the knees, it is permissible to have a woman hold it while a man lances it. It is not permissible in private areas. Private areas are from below the shoulders to above the knees. If there is a disease in these areas, a woman should treat it. That is why it is said. The Buddha was residing in Vaishali (an ancient city in India), and the Devas (gods) and people were respectfully making offerings, as described in detail above. At that time, the Bhikkhuni Rastrapala (a Buddhist nun) was teaching the Licchavi Kumara (a prince from Licchavi) the scriptures, and even said: 'I would not have such thoughts even for other renunciants wearing robes, let alone someone respected by my teacher.' The Bhikkhuni said: 'If that's not the case, come close to me, live together and talk, hold my hand, pull my clothes, and happily invite me to sit down, bend down and make an appointment to walk together.' The prince replied: 'Just that is acceptable.' In this way, satisfying desires has happened repeatedly.

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如世尊說：「念色不忘、染污心起，如女憶男、男憶女。」諸比丘尼語大愛道，大愛道以是因緣往白世尊。佛言：「呼賴吒波羅比丘尼來。」來已佛具問上事：「汝實爾作是事不？」答言：「實爾。」佛言：「此是惡事，汝云何漏心，漏心男子邊申手內住乃至共期。從今已后不聽漏心，漏心男子邊申手內住乃至共期。」佛告大愛道瞿曇彌：「依止毗舍離比丘尼皆悉令集，以十利故與諸比丘尼制戒。乃至已聞者當重聞。若比丘尼漏心，與漏心男子申手內住，共語，受捉手、捉衣，來歡喜請坐，曲身就共期去，是比丘尼波羅夷，不應共住。」

比丘尼者如上說。

比丘尼漏心、漏心男子者，二俱欲心。

申手內住者，舒手所及處。

語者，共耳語。受捉手者，若捉手、若捉腕、若大指、若小指。

若捉衣者，僧伽梨、郁多羅僧、安陀會、僧祇支、雨衣。來歡喜者，善來、欣悅常數數來。

請坐者，我已敷床褥可坐。

曲身者，亞身往就。

期去者，若店肆前、園澤中、若常行來處。

是比丘尼，波羅夷，不應共住。波羅夷者，如上說。

若比丘尼漏心，漏心男子申手內共語，受捉手、捉衣，來歡喜請坐，曲身共期去，是比丘尼波羅夷，不應共住；如是不能

【現代漢語翻譯】 現代漢語譯本： 如世尊所說：『憶念色相而不能忘懷，染污之心因此生起，就像女子思念男子，男子思念女子一樣。』眾比丘尼將此事告訴Mahapajapati Gotami（大愛道，佛陀的姨母及養母），Mahapajapati Gotami因為這個緣故去稟告世尊。佛陀說：『叫Lajapala（賴吒波羅）比丘尼來。』她來之後，佛陀詳細地詢問了這件事：『你真的做了這樣的事嗎？』她回答說：『確實如此。』佛陀說：『這是惡事，你為什麼生起淫慾之心，以淫慾之心向男子伸出手，停留在男子身邊，甚至與男子約定時間。從今以後，不允許生起淫慾之心，以淫慾之心向男子伸出手，停留在男子身邊，甚至與男子約定時間。』佛陀告訴Mahapajapati Gotami（大愛道瞿曇彌）：『依靠毗舍離的比丘尼都應當集合起來，因為有十種利益的緣故，為眾比丘尼制定戒律。乃至已經聽聞過的，應當再次聽聞。如果比丘尼生起淫慾之心，與生起淫慾之心的男子伸出手停留在其身邊，共同說話，接受並握住對方的手，抓住對方的衣服，（男子）來時歡喜迎接並請其就坐，彎下身子前去與男子約定時間，這位比丘尼即是Parajika（波羅夷，斷頭罪），不應當與她同住。』

比丘尼的定義如前所述。

比丘尼生起淫慾之心，男子也生起淫慾之心：指雙方都有淫慾之心。

伸出手停留在其身邊：指伸出手所能觸及的範圍之內。

共同說話：指互相在耳邊私語。 接受並握住對方的手：指或者握住手，或者握住手腕，或者握住大拇指，或者握住小拇指。

抓住對方的衣服：指抓住僧伽梨（外衣），郁多羅僧（上衣），安陀會（內衣），僧祇支（覆肩衣），雨衣。 （男子）來時歡喜迎接：指說『歡迎你來』，欣喜愉悅，常常數次前來。

請其就坐：指說『我已經鋪好了床褥，你可以坐下。』

彎下身子：指彎下身體前去接近。

約定時間：指或者在商店前面，或者在園林水澤之中，或者在經常來往的地方。

這位比丘尼即是Parajika（波羅夷，斷頭罪），不應當與她同住。Parajika（波羅夷）的定義如前所述。

如果比丘尼生起淫慾之心，與生起淫慾之心的男子伸出手停留在其身邊，共同說話，接受並握住對方的手，抓住對方的衣服，（男子）來時歡喜迎接並請其就坐，彎下身子前去與男子約定時間，這位比丘尼即是Parajika（波羅夷，斷頭罪），不應當與她同住；像這樣就不能（繼續共同生活）。

【English Translation】 English version: As the World-Honored One said: 'Remembering forms without forgetting, defiled thoughts arise, like a woman remembering a man, a man remembering a woman.' The Bhikkhunis (female monastic) told Mahapajapati Gotami (Buddha's aunt and foster mother) about this, and Mahapajapati Gotami reported it to the World-Honored One for this reason. The Buddha said: 'Summon the Bhikkhuni Lajapala.' After she came, the Buddha asked her in detail about the matter: 'Did you really do such a thing?' She replied: 'Indeed, I did.' The Buddha said: 'This is an evil thing. How could you have lustful thoughts, extend your hand towards a man with lustful thoughts, stay close to him, and even make an appointment with him? From now on, it is not allowed to have lustful thoughts, extend your hand towards a man with lustful thoughts, stay close to him, and even make an appointment with him.' The Buddha told Mahapajapati Gotami: 'All the Bhikkhunis relying on Vaishali should be gathered together. For ten benefits, precepts are established for the Bhikkhunis. Even those who have already heard them should hear them again. If a Bhikkhuni has lustful thoughts, extends her hand and stays close to a man with lustful thoughts, speaks with him, accepts and holds his hand, grabs his clothing, welcomes him joyfully when he comes and invites him to sit down, bends her body to go and make an appointment with the man, this Bhikkhuni is Parajika (defeated, expulsion), and should not live with the Sangha.'

The definition of Bhikkhuni is as previously stated.

Bhikkhuni with lustful thoughts, man with lustful thoughts: refers to both parties having lustful thoughts.

Extending the hand and staying close: refers to being within reach of the outstretched hand.

Speaking together: refers to whispering in each other's ears. Accepting and holding the hand: refers to holding the hand, holding the wrist, holding the thumb, or holding the little finger.

Grabbing the clothing: refers to grabbing the Sanghati (outer robe), the Uttarasanga (upper robe), the Antaravasa (inner robe), the Samkakshika (shoulder covering), or the rain robe. Welcoming joyfully when he comes: refers to saying 'Welcome' with joy and coming frequently.

Inviting him to sit down: refers to saying 'I have already prepared the seat, you can sit down.'

Bending the body: refers to bending the body to approach.

Making an appointment: refers to being in front of a shop, in a garden or marsh, or in a place where one frequently travels.

This Bhikkhuni is Parajika (defeated, expulsion), and should not live with the Sangha. The definition of Parajika is as previously stated.

If a Bhikkhuni has lustful thoughts, extends her hand and stays close to a man with lustful thoughts, speaks with him, accepts and holds his hand, grabs his clothing, welcomes him joyfully when he comes and invites him to sit down, bends her body to go and make an appointment with the man, this Bhikkhuni is Parajika (defeated, expulsion), and should not live with the Sangha; thus, it is not possible (to continue living together).

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男及女人，偷蘭遮。比丘尼漏心、男子不漏心，亦波羅夷；不能男及女人，偷蘭遮。比丘尼無漏心、男子漏心，偷蘭遮；不能男及女人，越毗尼罪。俱無漏心，越比尼罪。不能男及女人，越比尼心悔。若比丘尼漏心、漏心男子申手內住，乃至共期去，波羅夷。

若一一次第犯八事波羅夷，若間犯滿者亦波羅夷。若犯一即悔，偷蘭遮。悔已復犯，乃至第七偷蘭遮。滿八者，波羅夷。是故說。

佛住毗舍離，廣說如上。爾時離車初生二男，次生一女以為不吉，心自念言：「今此不祥之女誰當取者？」有人語言：「汝欲安處此女不？」答言：「欲得。」「若爾者可持與迦梨比丘尼，當與汝養育。」即便喚迦梨來，白言：「阿梨耶！我今生此不吉之女無人取者，與我長養度令出家，我自給衣食。」比丘尼即取養育，便與出家。家中日日送食、年年與衣，長大與學戒、次受具足。女人之法淫慾偏多，年遂轉大欲情亦熾，不能自制，即白師言：「我結使起，不樂出家，今欲還俗。」師言：「怪哉！俗中猶如火坑，何由可樂？」從是以後，漸與俗人及諸外道交通，遂便有娠。比丘尼即便驅出，語其師言：「汝不知弟子與俗人外道私通耶？」答言：「我亦早知，但其家日日送食、年年得衣，若當白僧便當驅出，我利此二事

【現代漢語翻譯】 現代漢語譯本： 男子和女人，犯偷蘭遮罪（Thullaccaya，一種較輕的罪）。如果比丘尼（Bhikkhuni，佛教女修行者）有漏心（指有性慾的想法），而男子沒有漏心，也構成波羅夷罪（Parajika，最嚴重的罪）；如果不能確定是男是女，則犯偷蘭遮罪。如果比丘尼沒有漏心，而男子有漏心，則犯偷蘭遮罪；如果不能確定是男是女，則犯越毗尼罪（offense against the Vinaya，佛教戒律）。如果雙方都沒有漏心，則犯越毗尼罪。如果不能確定是男是女，則犯越比尼心悔罪（an offense requiring confession）。如果比丘尼有漏心，並且有漏心的男子進入其伸手可及的範圍內，甚至約定一起離開，則構成波羅夷罪。

如果依次犯八種波羅夷罪，或者間斷地犯滿八種，也構成波羅夷罪。如果犯了一種罪后立即懺悔，則犯偷蘭遮罪。懺悔后再次犯，直到第七次都犯偷蘭遮罪。如果犯滿八次，則構成波羅夷罪。所以這樣說。

佛陀住在毗舍離（Vaishali，古印度城市），詳細情況如上所述。當時，離車族（Licchavi，古印度部族）初生了兩個男孩，接著生了一個女孩，認為是不吉利的，心裡想：『現在這個不祥的女孩誰會娶呢？』有人說：『你想要安置這個女孩嗎？』回答說：『想要。』『如果是這樣，可以把她交給迦梨比丘尼（Kāli Bhikkhuni），讓她幫你養育。』於是就叫來迦梨，說道：『阿梨耶（Arya，聖者）！我現在生了這個不吉利的女孩，沒有人要，請您幫我養大並讓她出家，我自會供給衣食。』比丘尼就收養了她，讓她出家。家裡每天送食物，每年送衣服，長大后教她戒律，然後讓她受具足戒（Upasampada，正式成為比丘尼）。女人的天性是淫慾較多，年齡增長后慾望也更加強烈，無法自制，就告訴她的老師說：『我的煩惱（Kilesa，佛教術語，指煩惱）生起，不喜歡出家，現在想要還俗。』老師說：『奇怪啊！世俗中猶如火坑，有什麼可喜歡的？』從此以後，她逐漸與俗人和各種外道（Tirthika，指非佛教的修行者）交往，於是就懷孕了。比丘尼就把她趕了出去，告訴她的老師說：『你不知道你的弟子與俗人和外道私通嗎？』回答說：『我也早就知道，但她家每天送食物，每年送衣服，如果稟告僧團就會被趕出去，我貪圖這兩件事啊。』

【English Translation】 English version: Men and women, [commit] Thullaccaya (a minor offense). If a Bhikkhuni (Buddhist nun) has lustful thoughts and a man does not, it is also Parajika (the most serious offense); if it cannot be determined whether it is a man or a woman, [they commit] Thullaccaya. If a Bhikkhuni does not have lustful thoughts and a man does, [they commit] Thullaccaya; if it cannot be determined whether it is a man or a woman, [they commit] an offense against the Vinaya (Buddhist monastic rules). If neither has lustful thoughts, [they commit] an offense against the Vinaya. If it cannot be determined whether it is a man or a woman, [they commit] an offense requiring confession. If a Bhikkhuni has lustful thoughts, and a man with lustful thoughts comes within her reach, even agreeing to leave together, it constitutes Parajika.

If one commits eight Parajika offenses in sequence, or intermittently commits enough to total eight, it also constitutes Parajika. If one commits an offense and immediately confesses, it is Thullaccaya. If one commits it again after confessing, up to the seventh time it is Thullaccaya. If one commits it eight times, it is Parajika. Therefore, it is said.

The Buddha resided in Vaishali (an ancient Indian city), and the details are as described above. At that time, the Licchavi (an ancient Indian tribe) clan first had two sons, then a daughter, which they considered inauspicious, thinking, 'Who will marry this unlucky girl?' Someone said, 'Do you want to place this girl somewhere?' They replied, 'We do.' 'If so, you can give her to Kāli Bhikkhuni (Kāli Buddhist nun), and she will raise her for you.' So they called Kāli and said, 'Arya (noble one)! I have given birth to this unlucky girl, and no one wants her. Please raise her and let her ordain; I will provide her with food and clothing.' The Bhikkhuni took her in, raised her, and let her ordain. The family sent food daily and clothing yearly. When she grew up, she was taught the precepts, and then she received Upasampada (full ordination as a Bhikkhuni). Women's nature is prone to lust, and as she grew older, her desires became stronger, and she could not control herself. She told her teacher, 'My Kilesa (defilements, afflictions) have arisen, and I do not enjoy monastic life; I want to return to lay life.' The teacher said, 'Strange! Lay life is like a fire pit; what is there to enjoy?' From then on, she gradually associated with laypeople and various Tirthikas (non-Buddhist ascetics), and she became pregnant. The Bhikkhuni expelled her, telling her teacher, 'Did you not know that your disciple was having affairs with laypeople and Tirthikas?' She replied, 'I knew it long ago, but her family sent food daily and clothing yearly; if I reported it to the Sangha (Buddhist monastic community), she would be expelled, and I coveted these two things.'

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是故不說。」比丘尼即語大愛道，大愛道即以是事往白世尊。佛言：「喚迦梨來。」來已問言：「汝實爾不？」答言：「實爾。世尊！」佛言：「此是惡事。迦梨！汝云何知比丘尼犯重罪覆藏？此非法非律，不可以是長養善法。」佛語大愛道：「依止毗舍離比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼知比丘尼犯重罪不向人說，是比丘尼若離處、若死、若罷道，後作是言：『我先知是比丘尼犯重罪，不向人說，不欲令他知。』是比丘尼波羅夷，不應共住。」

比丘尼者如上說。

知者，若自知、若從他聞。

重罪者，八波羅夷中若犯一一。

不向人說者，不向一人、若眾多、若僧中不說。

離處者，若驅出。

死者，無常。

罷道者，離此法律作俗人外道已，后便言：「我先知其犯罪，但不欲令人知。」是比丘尼波羅夷，不應共住。波羅夷者，如上說。

若比丘尼明相出時見比丘尼犯重罪，不作覆藏心，至日出時作覆藏心至明相出時，是比丘尼犯波羅夷，是名二時。如是乃至八時，如比丘覆藏中廣說。

若比丘尼見比丘尼犯重罪，應向人說。若見共住弟子、依止弟子犯重罪，便作是念：「我若向人說者，比丘尼便當驅出。」以愛念故覆藏其罪，得波羅夷。

【現代漢語翻譯】 現代漢語譯本： '因此我不說。' 比丘尼隨即告訴大愛道（Mahapajapati，佛陀的姨母），大愛道就把這件事稟告了世尊（Buddha）。佛陀說：'叫迦梨（Kali）來。' 迦梨來了之後，佛陀問她說：'你真的這樣做了嗎？' 迦梨回答說：'確實如此，世尊！' 佛陀說：'這是惡事啊，迦梨！你怎麼能知道比丘尼犯了重罪還加以隱瞞呢？這不合佛法，不合戒律，不能用這種方式來增長善法。' 佛陀告訴大愛道：'讓所有住在毗舍離（Vaishali）的比丘尼都集合起來，乃至已經聽過這件事的比丘尼也要再聽一遍。如果比丘尼知道其他比丘尼犯了重罪而不向人說，那麼這個比丘尼，無論是離開了僧團、去世了、還是還俗了，之後又說：'我先前就知道這個比丘尼犯了重罪，但不向人說，是不想讓別人知道。' 這個比丘尼就犯了波羅夷（Parajika，斷頭罪），不應該和她一起生活。'

比丘尼的定義如前所述。

'知道'，指的是自己知道，或者從別人那裡聽到。

'重罪'，指的是八種波羅夷罪中的任何一種。

'不向人說'，指的是不向一個人、不向很多人、不向僧團說。

'離處'，指的是被驅逐出僧團。

'死'，指的是無常。

'罷道'，指的是離開佛法，成為俗人或外道之後，又說：'我先前就知道她犯罪，只是不想讓人知道。' 這個比丘尼就犯了波羅夷，不應該和她一起生活。波羅夷的定義如前所述。

如果比丘尼在黎明時分看到其他比丘尼犯了重罪，當時沒有隱瞞的心，但到了日出時分才產生隱瞞的心，直到下一個黎明時分，這個比丘尼就犯了波羅夷，這叫做二時。像這樣乃至八時的情況，就像比丘隱瞞罪行的情況一樣，詳細的說明在比丘戒中已經說過了。

如果比丘尼看到其他比丘尼犯了重罪，應該向人說。如果看到一起居住的弟子、依止的弟子犯了重罪，就想：'我如果向人說，這個比丘尼就會被驅逐出僧團。' 因為愛念的緣故而隱瞞她的罪行，就犯了波羅夷。

【English Translation】 English version: 'Therefore, I do not speak.' The Bhikkhuni (Buddhist nun) then told Mahapajapati (Buddha's aunt), and Mahapajapati reported the matter to the World Honored One (Buddha). The Buddha said, 'Summon Kali (a name) here.' After Kali arrived, the Buddha asked her, 'Is it true that you did this?' Kali replied, 'It is true, World Honored One!' The Buddha said, 'This is an evil deed, Kali! How could you know that a Bhikkhuni committed a grave offense and conceal it? This is not in accordance with the Dharma, not in accordance with the Vinaya (monastic rules), and cannot be used to cultivate good deeds.' The Buddha told Mahapajapati, 'Gather all the Bhikkhunis residing in Vaishali (a city), and even those who have already heard of this matter should hear it again. If a Bhikkhuni knows that another Bhikkhuni has committed a grave offense and does not report it to others, then this Bhikkhuni, whether she has left the Sangha (monastic community), passed away, or renounced her vows, later says: 'I knew earlier that this Bhikkhuni had committed a grave offense, but I did not report it to others because I did not want others to know.' This Bhikkhuni has committed Parajika (defeat, expulsion), and should not live together with her.'

The definition of Bhikkhuni is as previously stated.

'Knows' refers to knowing oneself or hearing from others.

'Grave offense' refers to any one of the eight Parajika offenses.

'Does not report it to others' refers to not reporting it to one person, not reporting it to many people, or not reporting it to the Sangha.

'Leaves the place' refers to being expelled from the Sangha.

'Dies' refers to impermanence.

'Renounces the vows' refers to leaving the Dharma, becoming a layperson or a follower of other religions, and then saying: 'I knew earlier that she had committed an offense, but I did not want others to know.' This Bhikkhuni has committed Parajika, and should not live together with her. The definition of Parajika is as previously stated.

If a Bhikkhuni sees another Bhikkhuni committing a grave offense at dawn, and at that time does not have the intention to conceal it, but by sunrise develops the intention to conceal it until the next dawn, this Bhikkhuni has committed Parajika. This is called two times. Such is the case up to eight times, as the detailed explanation of a Bhikkhu (Buddhist monk) concealing an offense has already been stated in the Bhikkhu precepts.

If a Bhikkhuni sees another Bhikkhuni committing a grave offense, she should report it to others. If she sees a disciple who lives with her or a disciple who relies on her committing a grave offense, and thinks: 'If I report it to others, this Bhikkhuni will be expelled from the Sangha.' Because of affection, she conceals her offense, and thus commits Parajika.

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是比丘尼聞是語已，語知識比丘尼言：「某甲犯重罪，若我語人者，比丘尼僧當驅出，是以我覆藏。」彼比丘尼聞已復作是念：「我若說者，是二人俱驅出。」即便覆藏，俱得波羅夷。如是一切展轉覆藏，皆波羅夷。

若比丘尼見他犯重罪，語余比丘尼言：「我見某甲犯重罪。」此比丘尼即呵言：「汝今作惡，何故語我？莫復說。」得偷蘭遮。若比丘尼見比丘尼犯重罪，應向人說，若犯罪人兇惡可畏、有勢力恐奪其命、傷梵行者，當作是念：「行業罪報彼自應知，喻如失火燒屋，但當自救焉知他事。」得舍心相應者無罪。是故說。

佛住拘睒彌瞿師羅園，爾時闡陀五眾罪中犯若一、若二，諸比丘言：「長老闡陀！汝見是罪不？」答言：「汝用問我見不見為？我不見。」諸比丘以是因緣往白世尊。佛語比丘：「是闡陀於五眾罪中，若犯一一而言不見者，僧應與作不見罪舉羯磨。」僧與作不見罪舉羯磨已，往詣比丘尼精舍言：「婆路醯諦，僧與我作舉羯磨，不共法食味食。」即言：「怪哉！今我共汝法食味食。」即便隨順。比丘尼諫言：「闡陀母！是闡陀，僧和合如法作舉羯磨，未作如法，莫隨順。」答言：「我是其母，是我所生，我不隨順，誰當隨順？」比丘尼即語大愛道，大愛道即以是事往白世尊。佛言

【現代漢語翻譯】 現代漢語譯本： 如果比丘尼聽到這些話后，告訴認識的比丘尼說：『某甲（某個人）犯了重罪，如果我告訴別人，比丘尼僧團會驅逐她，因此我隱瞞了。』那位比丘尼聽后又這樣想：『如果我說出去，這兩個人都會被驅逐。』於是就隱瞞了，兩人都犯了波羅夷罪（最嚴重的罪）。像這樣一切輾轉隱瞞，都犯波羅夷罪。 如果比丘尼看到他人犯了重罪，告訴其他比丘尼說：『我看到某甲犯了重罪。』這位比丘尼就呵斥說：『你現在作惡，為什麼告訴我？不要再說了。』就犯了偷蘭遮罪（第二嚴重的罪）。如果比丘尼看到比丘尼犯了重罪，應該向人說，如果犯罪的人兇惡可怕、有勢力，恐怕會奪取她的性命、傷害她的梵行，就應當這樣想：『她的行業罪報她自己應該知道，譬如失火燒了房子，只應當自救，哪裡還顧得上別人的事。』如果能做到舍心相應，就沒有罪。所以這樣說。 佛陀住在拘睒彌（地名）的瞿師羅園（寺院名），當時闡陀（人名）在五眾罪（五種罪行）中犯了一種或兩種，眾比丘問他說：『長老闡陀！你看到這些罪行了嗎？』他回答說：『你們問我看到沒看到幹什麼？我沒看到。』眾比丘因為這件事去稟告世尊。佛陀告訴比丘們：『如果闡陀在五眾罪中，犯了其中一種卻說沒看到，僧團應當對他進行不見罪舉羯磨（一種懲罰）。』僧團對他進行了不見罪舉羯磨后，去到比丘尼精舍（比丘尼居住的場所）說：『婆路醯諦（人名），僧團對我進行了舉羯磨，不與我共同進行法食味食（僧團的公共食物）。』她就說：『奇怪啊！現在我和你共同進行法食味食。』就順從了他。比丘尼勸諫說：『闡陀母（對年長比丘尼的尊稱）！這位闡陀，僧團和合如法地進行了舉羯磨，還沒有解除如法，不要順從他。』她回答說：『我是他的母親，是他所生的，我不順從他，誰會順從他？』比丘尼就告訴了大愛道（人名），大愛道就把這件事稟告了世尊。佛陀說

【English Translation】 English version: If a Bhikshuni (female monastic) hears these words and tells a Bhikshuni she knows, 'So-and-so (a certain person) has committed a grave offense. If I tell others, the Bhikshuni Sangha (community) will expel her, so I conceal it.' That Bhikshuni, having heard this, thinks, 'If I speak, both of them will be expelled.' So she conceals it, and both incur a Parajika offense (the most severe offense). Likewise, all such instances of concealing in turn incur Parajika offenses. If a Bhikshuni sees another committing a grave offense and tells another Bhikshuni, 'I saw so-and-so commit a grave offense,' that Bhikshuni scolds her, saying, 'You are now doing evil. Why did you tell me? Don't speak of it again.' She incurs a Thullanacca offense (a serious offense). If a Bhikshuni sees another Bhikshuni committing a grave offense, she should tell others. If the offender is fierce and frightening, powerful, and might take her life or harm her Brahmacharya (spiritual practice), she should think, 'She should know the consequences of her actions herself. It's like a fire burning a house; one should save oneself and not worry about others.' If she can maintain a mind of detachment, she is without offense. Therefore, it is said. The Buddha was staying at Ghosira Park (name of a monastery) in Kausambi (name of a place). At that time, Chanda (name of a person) had committed one or two of the five kinds of offenses. The Bhikshus (male monastics) asked him, 'Elder Chanda! Did you see these offenses?' He replied, 'Why do you ask me whether I saw them or not? I did not see them.' The Bhikshus, because of this, went and reported it to the World-Honored One. The Buddha told the Bhikshus, 'If Chanda, having committed one of the five kinds of offenses, says he did not see it, the Sangha should perform an 'Ukkhepaniya Kamma for Not Seeing' (a form of censure) against him.' After the Sangha had performed the 'Ukkhepaniya Kamma for Not Seeing' against him, they went to the Bhikshuni Vihara (residence for Bhikshunis) and said, 'Bāruhede (name of a person), the Sangha has performed an Ukkhepaniya Kamma against me, and will not share the Dharma food and delicacies with me.' She said, 'Strange! Now I will share the Dharma food and delicacies with you.' And she complied with him. The Bhikshuni advised, 'Chanda's mother (term of respect for an older Bhikshuni)! This Chanda, the Sangha has harmoniously and lawfully performed an Ukkhepaniya Kamma against him. Before it is lawfully lifted, do not comply with him.' She replied, 'I am his mother, he is born of me. If I do not comply with him, who will?' The Bhikshuni then told Mahaprajapati (name of a person), and Mahaprajapati reported this matter to the World-Honored One. The Buddha said

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：「是闡陀母比丘尼，僧如法作舉羯磨而隨順者，汝應屏處三諫、眾多人中三諫、僧中三諫，令舍此事。」屏處諫者，應問言：「汝實知闡陀，僧如法作舉羯磨而隨順耶？」答言：「實爾。」應諫言：「闡陀母！僧如法作舉羯磨，未作如法，莫隨順。我今慈心諫汝，欲饒益故。一諫已過、二諫在，舍此事不？」如是第二、第三諫亦如是，眾多人中三諫亦如是。若不捨者，僧中應作求聽羯磨，應作是說：「阿梨耶僧聽！僧與闡陀如法作舉羯磨，未作如法，闡陀母與隨順，已屏處三諫、多人中三諫，令舍此事而不捨。若僧時到，僧今亦當三諫令舍此事。」僧中應問闡陀母：「汝實知和合僧如法與闡陀作舉羯磨，未作如法，而汝隨順，已屏處三諫、眾多人中三諫，令舍此事而不捨耶？」答言：「實爾。」即應諫言：「僧和合如法與闡陀作舉羯磨，汝莫隨順。僧欲饒益故諫汝，汝當隨順僧語。一諫已過、二諫在，汝舍不？」答言：「不捨。」如是第二、第三諫猶言：「不捨。」比丘尼以是因緣往白世尊。佛言：「喚來。」來已，問言：「汝實爾不？」答言：「實爾。」佛言：「此是惡事。汝常不聞我無量方便毀呰佷戾難諫、稱譽易諫也？此非法、非律、非如佛教，不可以是長養善法。汝云何被舉比丘而隨順？從今日後不聽隨順

【現代漢語翻譯】 現代漢語譯本： 『如果闡陀母（Chanda，人名）比丘尼，僧團依法對她進行了舉罪羯磨（Ukkhitta-kamma，僧團的懲罰措施），而有人隨順她，你應該在私下裡勸諫三次，在眾人中勸諫三次，在僧團中勸諫三次，讓她放棄這種行為。』在私下裡勸諫時，應該問她說：『你確實知道僧團依法對闡陀（Chanda）進行了舉罪羯磨，而你隨順她嗎？』她回答說：『確實如此。』就應該勸諫她說：『闡陀母（Chanda）！僧團依法進行了舉罪羯磨，但尚未完全如法，你不要隨順她。我現在以慈悲心勸諫你，是爲了你的利益。第一次勸諫已經過去，還有兩次勸諫的機會，你放棄這種行為嗎？』像這樣進行第二次、第三次勸諫，也像這樣在眾人中進行三次勸諫。如果她不放棄，僧團中應該進行求聽羯磨（ñatti-kamma，一種正式的僧團決議），應該這樣說：『各位長老，請聽！僧團依法對闡陀（Chanda）進行了舉罪羯磨，但尚未完全如法，闡陀母（Chanda）卻隨順她，已經私下裡勸諫三次、在眾人中勸諫三次，讓她放棄這種行為，但她不放棄。如果僧團認為時機已到，僧團現在也應當勸諫三次，讓她放棄這種行為。』在僧團中應該問闡陀母（Chanda）：『你確實知道和合僧團依法對闡陀（Chanda）進行了舉罪羯磨，但尚未完全如法，而你卻隨順她，已經私下裡勸諫三次、在眾人中勸諫三次，讓你放棄這種行為，但你不放棄嗎？』她回答說：『確實如此。』就應該勸諫她說：『僧團和合依法對闡陀（Chanda）進行了舉罪羯磨，你不要隨順她。僧團爲了你的利益而勸諫你，你應該隨順僧團的教導。第一次勸諫已經過去，還有兩次勸諫的機會，你放棄嗎？』她回答說：『不放棄。』像這樣進行第二次、第三次勸諫，仍然說：『不放棄。』這位比丘尼因為這件事去稟告了世尊（Buddha，佛陀）。佛陀（Buddha）說：『把她叫來。』她來后，佛陀（Buddha）問她說：『你確實是這樣嗎？』她回答說：『確實如此。』佛陀（Buddha）說：『這是惡事。你難道沒有經常聽我說用無量方便來呵斥頑固難教的人，稱讚容易教導的人嗎？這不符合佛法、不符合戒律、不符合如來的教導，不能用這種方式來增長善法。你為什麼隨順被舉罪的比丘呢？從今以後不允許隨順。』

【English Translation】 English version: 『If the Bhikkhuni Chandā (Chanda, a name), and someone is in accordance with her after the Sangha has rightfully performed the Ukkhitta-kamma (Ukkhitta-kamma, a disciplinary action by the Sangha) against her, you should admonish her three times in private, three times among many people, and three times in the Sangha, to abandon this behavior.』 When admonishing in private, one should ask her: 『Do you truly know that the Sangha has rightfully performed the Ukkhitta-kamma against Chandā (Chanda), and you are in accordance with her?』 She replies: 『Indeed, it is so.』 One should then admonish her: 『Chandā (Chanda)! The Sangha has rightfully performed the Ukkhitta-kamma, but not yet completely according to the Dhamma, do not be in accordance with her. I now admonish you with a compassionate heart, for your benefit. The first admonishment has passed, and there are two admonishments remaining, do you abandon this behavior?』 The second and third admonishments should be done in the same way, and the three admonishments among many people should also be done in the same way. If she does not abandon it, the Sangha should perform a ñatti-kamma (ñatti-kamma, a formal Sangha resolution), saying: 『Venerable Sangha, listen! The Sangha has rightfully performed the Ukkhitta-kamma against Chandā (Chanda), but not yet completely according to the Dhamma, and Chandā (Chanda) is in accordance with her, having been admonished three times in private and three times among many people to abandon this behavior, but she does not abandon it. If the Sangha deems it the right time, the Sangha should now also admonish her three times to abandon this behavior.』 In the Sangha, Chandā (Chanda) should be asked: 『Do you truly know that the united Sangha has rightfully performed the Ukkhitta-kamma against Chandā (Chanda), but not yet completely according to the Dhamma, and you are in accordance with her, having been admonished three times in private and three times among many people to abandon this behavior, but you do not abandon it?』 She replies: 『Indeed, it is so.』 One should then admonish her: 『The Sangha united has rightfully performed the Ukkhitta-kamma against Chandā (Chanda), do not be in accordance with her. The Sangha admonishes you for your benefit, you should follow the Sangha's teachings. The first admonishment has passed, and there are two admonishments remaining, do you abandon it?』 She replies: 『I do not abandon it.』 The second and third admonishments are done in the same way, still saying: 『I do not abandon it.』 This Bhikkhuni then went to report this matter to the Buddha (Buddha, the Enlightened One). The Buddha (Buddha) said: 『Summon her.』 After she came, the Buddha (Buddha) asked her: 『Is this truly so?』 She replied: 『Indeed, it is so.』 The Buddha (Buddha) said: 『This is an evil thing. Have you not often heard me, with countless means, denouncing those who are stubborn and difficult to admonish, and praising those who are easy to admonish? This is not in accordance with the Dhamma, not in accordance with the Vinaya, not in accordance with the Buddha's teachings, and it is not a way to cultivate good qualities. Why do you follow a Bhikkhu who has been subjected to Ukkhitta-kamma? From today onwards, it is not permitted to follow.』

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被舉比丘。」佛語瞿曇彌：「依止拘睒彌比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼知僧和合如法比尼與比丘作舉羯磨，未作如法而隨順。諸比丘尼應諫是比丘尼：『阿梨耶！是比丘僧和合如法比尼作舉羯磨，未作如法，莫隨順是比丘。』諸比丘尼諫時作是語：『我不隨順，誰當隨順！』諸比丘尼如是第二、第三諫，舍是事好；若不捨者，是比丘尼波羅夷，不應共住。」

比丘尼者，如上說。

知者，若自知、若從他聞。

和合者，非別眾。

如法比尼者，不見罪、不作罪、三見不捨。三者，謗契經、邪見、邊見。

被舉者，不共住。

未作如法者，未隨順、僧未解。

隨順者，共法食味食。

諸比丘尼諫是比丘尼作是語：「阿梨耶！是比丘，僧如法比尼作舉羯磨，未作如法，莫隨順法食、味食。」諫時便作是語：「我不隨順，誰當隨順？」應重諫乃至三諫，舍者善；若不捨者，是比丘尼波羅夷。波羅夷者，如上說。

屏處三諫舍者善，若不捨者，諫諫越比尼罪。眾多人中亦如是。僧中初諫時，越比尼罪。諫竟，偷蘭遮。第二初諫時，越比尼；諫竟，偷蘭遮。第三初諫時，偷蘭遮；諫竟，波羅夷。若屏處、眾多人中、僧中，一切越比尼、一切偷蘭遮成一

【現代漢語翻譯】 現代漢語譯本： 『被舉比丘』（被僧團執行舉罪羯磨的比丘）。佛陀告訴瞿曇彌：『讓所有依止拘睒彌的比丘尼都集合起來，對於已經聽聞過此事的，應當重複聽聞。如果比丘尼知道僧團和合，按照如法的戒律對比丘作了舉罪羯磨，但實際上並未如法進行，而她卻隨順這個羯磨。那麼，其他比丘尼應當勸諫這位比丘尼：『阿梨耶（尊者）！這位比丘，僧團和合，按照如法的戒律作了舉罪羯磨，但實際上並未如法進行，不要隨順這位比丘。』如果比丘尼在被勸諫時說：『我不隨順，誰會隨順呢！』其他比丘尼應當這樣第二、第三次勸諫，如果她捨棄這種行為就好；如果不捨棄，這位比丘尼就犯了波羅夷罪，不應當與她同住。』

『比丘尼』的定義，如前文所述。

『知道』，指自己知道，或者從他人處聽聞。

『和合』，指不是別眾（指僧團不符合法定人數）。

『如法比尼』，指沒有犯戒、沒有作罪、三種見解不捨棄。這三種見解是：誹謗契經、邪見、邊見。

『被舉』，指不與被舉罪者同住。

『未作如法』，指未隨順戒律，僧團未解除其罪。

『隨順』，指共同進行法事，共同食用食物和美味食物。

其他比丘尼勸諫這位比丘尼，這樣說：『阿梨耶（尊者）！這位比丘，僧團如法按照戒律作了舉罪羯磨，但實際上並未如法進行，不要隨順他，不要與他共同食用食物和美味食物。』如果被勸諫時，她這樣說：『我不隨順，誰會隨順呢？』應當重複勸諫，直到三次勸諫，如果她捨棄這種行為就好；如果不捨棄，這位比丘尼就犯了波羅夷罪。『波羅夷』的定義，如前文所述。

在隱蔽處三次勸諫，如果她捨棄這種行為就好；如果不捨棄，每次勸諫都犯越比尼罪。在眾人面前也是如此。在僧團中，第一次勸諫時，犯越比尼罪。勸諫完畢，犯偷蘭遮罪。第二次勸諫時，第一次勸諫犯越比尼罪；勸諫完畢，犯偷蘭遮罪。第三次勸諫時，第一次勸諫犯偷蘭遮罪；勸諫完畢，犯波羅夷罪。無論在隱蔽處、眾人面前、僧團中，所有越比尼罪和所有偷蘭遮罪都構成一個完整的罪行。

【English Translation】 English version: 『Bhikkhu being censured.』 The Buddha said to Gotami: 『Gather all the bhikkhunis who are dependent on Kosambi, and those who have already heard this should hear it again. If a bhikkhuni knows that the Sangha is in harmony and has performed an act of censure (ukkhepaniyakamma) against a bhikkhu according to the Dhamma and the Vinaya, but it was not done according to the Dhamma, and she follows along with it. Then, the other bhikkhunis should admonish this bhikkhuni: 『Arya! This bhikkhu, the Sangha is in harmony and has performed an act of censure according to the Dhamma and the Vinaya, but it was not done according to the Dhamma, do not follow this bhikkhu.』 If the bhikkhuni, when admonished, says: 『If I do not follow, who will follow!』 The other bhikkhunis should admonish her in this way a second and third time. It is good if she gives up this matter; if she does not give it up, this bhikkhuni has committed a parajika offense and should not live together.』

The definition of 『bhikkhuni』 is as described above.

『Knows』 means either knows herself or hears from others.

『Harmony』 means not a separate assembly (referring to a Sangha that does not meet the required quorum).

『According to the Dhamma and the Vinaya』 means not having committed an offense, not having committed a transgression, and not abandoning the three views. The three are: slandering the sutras, wrong view, and extreme view.

『Being censured』 means not living together with the one being censured.

『Not done according to the Dhamma』 means not following the Vinaya, and the Sangha has not absolved the offense.

『Follows』 means sharing in the Dharma, food, and delicacies.

The other bhikkhunis admonish this bhikkhuni, saying: 『Arya! This bhikkhu, the Sangha has duly performed an act of censure according to the Vinaya, but it was not done according to the Dhamma, do not follow him, do not share food and delicacies with him.』 If, when admonished, she says: 『If I do not follow, who will follow?』 She should be admonished repeatedly, up to three times. It is good if she gives up this behavior; if she does not give it up, this bhikkhuni has committed a parajika offense. The definition of 『parajika』 is as described above.

If she gives up after being admonished three times in private, it is good; if she does not give up, each admonishment is a dukkhata offense. It is the same in a crowd. In the Sangha, the first admonishment is a dukkhata offense. After the admonishment is completed, it is a thullaccaya offense. The second time, the first admonishment is a dukkhata offense; after the admonishment is completed, it is a thullaccaya offense. The third time, the first admonishment is a thullaccaya offense; after the admonishment is completed, it is a parajika offense. Whether in private, in a crowd, or in the Sangha, all dukkhata offenses and all thullaccaya offenses constitute one complete offense.

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重罪，名波羅夷。若中間舍者，隨事治。

淫盜斷人命、　　不實稱過人、 　肩以下膝上、　　漏心八事滿、 　覆重並隨舉。　　八波羅夷竟。

明十九僧殘法之一

受使行，如比丘中廣說，是故世尊說：「若比丘尼受使行和合男女，若取婦、若私通，乃至須臾頃，是法初罪，僧伽婆尸沙。」

二無根，如比丘中廣說，是故世尊說：「若比丘尼瞋恨不喜，故於清凈無罪比丘尼，以無根波羅夷法謗，欲破彼比丘尼凈行。彼於後時、若撿挍、若不撿挍，便作是言：『是事無根，我住瞋恨故作是語。』是法初罪。」是故世尊說：「若比丘尼瞋恨不喜，故以異分事中小小事，非波羅夷比丘尼以波羅夷法謗，欲破彼梵行。彼於後時若撿挍、若不撿挍，以異分中小小事，是比丘尼住瞋恨故說，是法初罪。」

佛住舍衛城，比丘尼僧伽藍、外道尼住處，中隔墻崩。爾時偷蘭難陀比丘尼語外道尼言：「汝當補治，汝等無羞人，徒眾來往裸形出入；我此眾善好有慚羞，見汝等結使增長。」彼答言：「今是雨時不可得作，須雨時過當作。」比丘尼言：「今當駛作不得待后。」彼言：「我不能作。」比丘尼瞋言：「短壽！啖酒糟驢，汝敢不作。無慚無愧、邪見不信，汝速治去。」外道尼罵言：「眾多人子、

【現代漢語翻譯】 現代漢語譯本： 重罪，名為波羅夷（Pārājika，斷頭罪）。如果中途放棄，則根據具體情況處理。

淫戒、盜戒、斷人命戒、未證得聖果卻謊稱已證得聖果戒。 從肩膀以下到膝蓋以上（指身體的私密部位），因貪慾而泄露（戒律）八件事圓滿， 覆蓋（罪行）加重，並隨之舉發。（以上）八條波羅夷戒完畢。

明瞭十九條僧殘法（Saṃghādisesa）之一

接受指使而行事，如比丘戒中廣說。因此世尊說：『如果比丘尼接受指使，促成男女之間的結合，無論是娶妻、私通，乃至極短的時間，此為初犯，構成僧伽婆尸沙（Saṃghādisesa，僧殘）。』

第二條是無根誹謗，如比丘戒中廣說。因此世尊說：『如果比丘尼因嗔恨不悅，故意以無根據的波羅夷罪名誹謗清凈無罪的比丘尼，意圖破壞她的清凈修行。之後，無論是否經過調查，她都說：『此事毫無根據，我因嗔恨才說此話。』此為初犯。』因此世尊說：『如果比丘尼因嗔恨不悅，故意以其他小事，非波羅夷罪名，卻以波羅夷罪名誹謗比丘尼，意圖破壞她的梵行。之後，無論是否經過調查，她都以其他小事為借口，說這位比丘尼因嗔恨才說此話，此為初犯。』

佛陀住在舍衛城（Śrāvastī）。比丘尼僧伽藍（Saṃghārāma，僧院）與外道尼的住所之間，隔墻倒塌。當時，偷蘭難陀（Thullanandā）比丘尼對外道尼說：『你們應當修補，你們這些無恥之人，徒眾來往裸形出入；我們這裡都是善良有慚愧之人，看到你們（的行為）結使（煩惱）增長。』她們回答說：『現在是雨季，無法施工，需要等雨季過後才能做。』比丘尼說：『現在就應該趕緊做，不能等待以後。』她們說：『我們不能做。』比丘尼嗔怒地說：『短命鬼！吃酒糟的驢，你竟敢不做。無慚無愧、邪見不信，你快點修補去。』外道尼罵道：『眾多人子，』

【English Translation】 English version: A grave offense, named Pārājika (defeat). If one abandons it midway, it is dealt with according to the circumstances.

Sexual misconduct, theft, taking a human life, falsely claiming to have attained superior spiritual states. From below the shoulders to above the knees (referring to private parts of the body), leaking (of the precepts) due to lust, the eight matters are complete, Covering up (the offense) is compounded, and it is then brought up. The eight Pārājika offenses are complete.

Explanation of one of the nineteen Saṃghādisesa offenses

Acting on instructions, as explained extensively in the Bhikkhu rules. Therefore, the World-Honored One said: 'If a Bhikkhuni acts on instructions, facilitating the union of a man and a woman, whether it be marriage or secret intercourse, even for a brief moment, this is the first offense, constituting Saṃghādisesa (formal meeting of the Sangha).'

The second is baseless accusation, as explained extensively in the Bhikkhu rules. Therefore, the World-Honored One said: 'If a Bhikkhuni, out of anger and displeasure, deliberately accuses a pure and innocent Bhikkhuni of a baseless Pārājika offense, intending to destroy her pure conduct. Later, whether investigated or not, she says: 'This matter is groundless; I spoke those words out of anger.' This is the first offense.' Therefore, the World-Honored One said: 'If a Bhikkhuni, out of anger and displeasure, deliberately accuses a Bhikkhuni of a Pārājika offense based on other minor matters that are not Pārājika offenses, intending to destroy her Brahmacarya (pure conduct). Later, whether investigated or not, she uses other minor matters as an excuse, saying that the Bhikkhuni spoke those words out of anger; this is the first offense.'

The Buddha was residing in Śrāvastī (a major city in ancient India). The Saṃghārāma (monastery) of the Bhikkhunis and the residence of the female heretics were separated by a collapsing wall. At that time, the Bhikkhuni Thullanandā (name of a Bhikkhuni) said to the female heretics: 'You should repair it; you shameless people, the assembly comes and goes, entering and exiting naked; our assembly is virtuous and has shame, seeing you (behave like that) the Kleshas (afflictions) increase.' They replied: 'Now is the rainy season, it is impossible to work, we must wait until the rainy season is over to do it.' The Bhikkhuni said: 'It should be done quickly now, we cannot wait until later.' They said: 'We cannot do it.' The Bhikkhuni angrily said: 'Short-lived one! Donkey eating wine dregs, how dare you not do it. Shameless, without shame, with wrong views and disbelief, you quickly repair it.' The female heretics cursed: 'Son of many people,'

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大腹沙門尼，汝便殺我，終不與汝作。」比丘尼即往斷事官所，具說上事：「長壽！為我敕彼作隔墻。」時斷事官信于佛法，即錄外道尼來，來已語言：「弊惡短壽，啖酒糟驢、邪見外道。何不作墻隔？汝等無羞、裸形出入，是阿梨耶梵行人，設見汝等增長結使。汝急作去，若不作者當加汝罪。」外道尼即作，晝成已夜雨便壞，如是夏三月作不能使成。於是外道嫌責語諸優婆塞言：「看汝福田，倚恃官力驅我泥作三月。」諸優婆塞婦女聞已語比丘尼，比丘尼聞已向大愛道說，大愛道即以是事具白世尊。佛言：「喚比丘尼來。」來已，佛問：「偷蘭難陀！汝實爾不？」答言：「實爾。」佛言：「此是惡事，汝云何共鬥相言？此非法、非律、不如佛教，不可以是長養善法。」佛告大愛道：「依止舍衛城住比丘尼皆悉令集，以十利故與諸比丘尼制戒，乃至已聞者當重聞。若比丘尼諍訟相言，若俗人、若出家人晝日須臾，乃至與園民、沙彌共鬥相言，是法初罪，僧伽婆尸沙。」

比丘尼者，如上說。

諍訟者，口諍訟。

俗人者，在家人。

出家者，外道出家乃至阇致羅。

晝日者，齊日沒。

須臾者，乃至須臾頃，下至沙彌園民。

初罪者，不待三諫。

僧伽者，謂八波

【現代漢語翻譯】 現代漢語譯本：大腹便便的沙門尼（女出家人），你就算殺了我，我也不會為你做這件事。』比丘尼（佛教女出家人）就去斷事官（處理訴訟的官員）那裡，詳細說了這件事：『長官！請您命令她們做隔墻。』當時斷事官信奉佛法，就叫人把外道尼（非佛教的女出家人）帶來，來了之後說道：『你們這些卑鄙惡劣、短命的傢伙，吃酒糟驢肉，邪見的外道。為什麼不做墻隔開？你們這些無恥之徒，裸露身體出入，這些是阿梨耶（聖者）梵行人（修行清凈行為的人），如果看見你們會增長煩惱。你們趕快去做，如果不做就加罪於你們。』外道尼就開始做墻，白天做好了，晚上下雨就壞了，這樣持續了三個月都不能完成。於是外道尼抱怨責備優婆塞（在家男居士）們說：『看看你們的福田（指比丘尼），倚仗官府的勢力驅使我做泥工三個月。』優婆塞的妻子們聽了之後告訴了比丘尼，比丘尼聽了之後向大愛道（Mahapajapati，佛陀的姨母）稟告，大愛道就把這件事詳細地告訴了世尊（釋迦牟尼佛）。佛說：『叫比丘尼來。』比丘尼來了之後，佛問：『偷蘭難陀（Thullananda，一位比丘尼的名字）！你真的做了這樣的事嗎？』回答說：『是真的。』佛說：『這是惡事，你為什麼和別人爭鬥吵鬧？這不合佛法、不合戒律、不合我的教導，不能用這種方式來增長善法。』佛告訴大愛道：『讓居住在舍衛城（Sravasti，古印度城市）的比丘尼全部集合起來，因為有十種利益的緣故，為比丘尼制定戒律，乃至已經聽過的也要重新聽聞。如果比丘尼與人爭訟吵鬧，無論是俗人還是出家人，白天哪怕只是一會兒，甚至與園民、沙彌（未成年出家人）爭鬥吵鬧，這是初罪，僧伽婆尸沙（僧團所犯的重罪）。』 比丘尼，如上所說。 諍訟，指口頭爭吵。 俗人，指在家人。 出家者，指外道出家，乃至阇致羅（Jatila，一種苦行外道）。 晝日，指到日落為止。 須臾，指哪怕只是一會兒，下至沙彌園民。 初罪，指不需要三次勸諫。 僧伽，指八波（數量）。

【English Translation】 English version: 'Big-bellied Sramani (female renunciant), you may kill me, but I will not do this for you.' The Bhikkhuni (Buddhist nun) then went to the judge, and explained the matter in detail: 'Your Honor! Please order them to build a wall.' At that time, the judge had faith in the Buddha's teachings, so he summoned the non-Buddhist nuns, and said to them: 'You vile and short-lived ones, eating wine-soaked donkey meat, heretical outsiders. Why don't you build a wall? You shameless ones, going in and out naked, these are Ariya (noble ones) who practice the holy life, seeing you will increase their defilements. Hurry up and do it, if you don't, I will punish you.' The non-Buddhist nuns then began to build, but what they built during the day would be destroyed by rain at night, and they could not complete it even after three months. Thereupon, the non-Buddhist nuns complained to the Upasakas (lay male devotees), saying: 'Look at your field of merit (referring to the Bhikkhunis), relying on the power of the government to drive me to do mud work for three months.' The wives of the Upasakas heard this and told the Bhikkhunis, who then reported it to Mahapajapati (Buddha's aunt). Mahapajapati then told the World Honored One (Sakyamuni Buddha) about this matter in detail. The Buddha said: 'Summon the Bhikkhunis.' After the Bhikkhunis arrived, the Buddha asked: 'Thullananda (name of a Bhikkhuni)! Did you really do such a thing?' She replied: 'It is true.' The Buddha said: 'This is an evil thing, why do you quarrel and argue with others? This is not in accordance with the Dharma, not in accordance with the Vinaya (monastic rules), not in accordance with my teachings, and cannot be used to cultivate good deeds.' The Buddha told Mahapajapati: 'Gather all the Bhikkhunis living in Sravasti (ancient Indian city), because of the ten benefits, establish precepts for the Bhikkhunis, and even those who have already heard them should hear them again. If a Bhikkhuni quarrels and argues with others, whether they are laypeople or renunciants, even for a moment during the day, or even quarrels and argues with gardeners or Sramaneras (novice monks), this is the first offense, Sanghavasesa (a serious offense requiring a meeting of the Sangha).' Bhikkhuni, as mentioned above. Quarreling, refers to verbal disputes. Laypeople, refers to those who are householders. Renunciants, refers to non-Buddhist renunciants, even Jatilas (ascetics with matted hair). Daytime, refers to until sunset. Moment, refers to even for a moment, down to Sramaneras and gardeners. First offense, refers to not waiting for three admonishments. Sangha, refers to eight waves (number).

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羅夷。婆尸沙者，是罪有餘，僧應羯磨治，故說僧伽婆尸沙。複次是事僧中發露悔過故，亦名僧伽婆尸沙。

若比丘尼至王家斷事官所相言者，僧伽婆尸沙。道說，偷蘭遮。若至優婆塞家信心家道說，越比尼罪。心嫌者，越比尼心悔。若比丘尼至王家相言，越比尼罪。嫌說者，越比尼心悔。是故世尊說。

佛住舍衛城，爾時賴吒比丘尼妹嫁適異村，得病遣信喚賴吒言：「及我未死，早來看我可得相見。」即便往看，未得至間而妹命終。到已，其妹婿語賴吒言：「汝妹命過，誰當料理家內看視兒子？唯愿賴吒為我料理，以代妹處。」比丘尼便作是念：「此人出是惡聲，或能強見侵掠。」即懷怖懼佯如出外，便還舍衛城語諸比丘尼言：「異哉！其當壞我梵行。」諸比丘尼問言：「以何事故？」便具說上事。諸比丘尼聞已語大愛道，大愛道即以是事具白世尊。佛言：「喚是比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。世尊！」佛言：「汝云何道路獨行？從今日後不聽獨行。」

複次諸比丘尼道路行，有一年少比丘尼下道便利在後。諸賈客來，見比丘尼端正，即便遮問：「汝年少端正正應受欲，何以出家？請說其故。」比丘尼言：「我出家何用問為？」復言：「不爾！會當有意，語我。」答亦如

【現代漢語翻譯】 現代漢語譯本：羅夷（Loyi）。婆尸沙（婆尸沙, Pārājika）者，是罪有餘，僧應羯磨（羯磨, Karma）治，故說僧伽婆尸沙（僧伽婆尸沙, Saṃghāvaśeṣa）。複次是事僧中發露悔過故，亦名僧伽婆尸沙。 若比丘尼至王家斷事官所相言者，僧伽婆尸沙。道說，偷蘭遮（偷蘭遮, Sthūlātyaya）。若至優婆塞（優婆塞, Upāsaka）家信心家道說，越比尼罪。心嫌者，越比尼心悔。若比丘尼至王家相言，越比尼罪。嫌說者，越比尼心悔。是故世尊說。 佛住舍衛城（舍衛城, Śrāvastī），爾時賴吒（賴吒, Rāṣṭra）比丘尼妹嫁適異村，得病遣信喚賴吒言：『及我未死，早來看我可得相見。』即便往看，未得至間而妹命終。到已，其妹婿語賴吒言：『汝妹命過，誰當料理家內看視兒子？唯愿賴吒為我料理，以代妹處。』比丘尼便作是念：『此人出是惡聲，或能強見侵掠。』即懷怖懼佯如出外，便還舍衛城語諸比丘尼言：『異哉！其當壞我梵行。』諸比丘尼問言：『以何事故？』便具說上事。諸比丘尼聞已語大愛道（大愛道, Mahāprajāpatī），大愛道即以是事具白世尊。佛言：『喚是比丘尼來。』來已問言：『汝實爾不？』答言：『實爾。世尊！』佛言：『汝云何道路獨行？從今日後不聽獨行。』 複次諸比丘尼道路行，有一年少比丘尼下道便利在後。諸賈客來，見比丘尼端正，即便遮問：『汝年少端正正應受欲，何以出家？請說其故。』比丘尼言：『我出家何用問為？』復言：『不爾！會當有意，語我。』答亦如

【English Translation】 English version: Loyi (Loyi). Pārājika (婆尸沙, Pārājika) means that the offense has consequences, and the Sangha (僧伽, Saṃgha) should administer Karma (羯磨, Karma) to rectify it. Therefore, it is called Saṃghāvaśeṣa (僧伽婆尸沙, Saṃghāvaśeṣa). Furthermore, because this matter is confessed and repented within the Sangha, it is also called Saṃghāvaśeṣa. If a Bhikkhuni (比丘尼, Bhikkhunī) speaks to a judge in the royal court, it is a Saṃghāvaśeṣa offense. If she speaks about it, it is a Sthūlātyaya (偷蘭遮, Sthūlātyaya) offense. If she speaks about it at the home of an Upāsaka (優婆塞, Upāsaka) or a faithful family, it is a violation of the Vinaya. If she harbors resentment, it is a mental repentance for violating the Vinaya. If a Bhikkhuni speaks to someone in the royal court, it is a violation of the Vinaya. If she speaks with resentment, it is a mental repentance for violating the Vinaya. Therefore, the World-Honored One said so. The Buddha was staying in Śrāvastī (舍衛城, Śrāvastī). At that time, the younger sister of the Bhikkhuni Rāṣṭra (賴吒, Rāṣṭra) was married in a different village. She became ill and sent a message to Rāṣṭra, saying, 'Before I die, come and see me so we can meet.' She went to see her, but her sister died before she arrived. After arriving, her sister's husband said to Rāṣṭra, 'Your sister has passed away. Who will manage the household and take care of the children? I hope Rāṣṭra can manage it for me, taking your sister's place.' The Bhikkhuni then thought, 'This person is making such an evil suggestion; he might try to force himself on me.' Filled with fear, she pretended to go outside and returned to Śrāvastī, telling the other Bhikkhunis, 'How strange! He will ruin my pure conduct.' The Bhikkhunis asked, 'What happened?' She explained the matter in detail. After hearing this, the Bhikkhunis told Mahāprajāpatī (大愛道, Mahāprajāpatī), who then reported the matter to the World-Honored One. The Buddha said, 'Summon that Bhikkhuni.' After she arrived, he asked, 'Is this true?' She replied, 'It is true, World-Honored One!' The Buddha said, 'Why did you travel alone on the road? From today onward, you are not allowed to travel alone.' Furthermore, while the Bhikkhunis were traveling on the road, a young Bhikkhuni went off the road to relieve herself. Some merchants came and, seeing the Bhikkhuni's beauty, stopped and asked, 'You are young and beautiful and should be enjoying sensual pleasures. Why did you renounce the world? Please tell us the reason.' The Bhikkhuni said, 'Why do you ask why I renounced the world?' They replied, 'No, there must be a reason. Tell us.' The answer was the same as before.

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初。如是戲弄已，須臾放去。到聚落已，心生疑悔語大愛道，大愛道即以是事具白世尊。佛言：「不欲，無罪。」複次諸比丘尼共道行，有比丘尼病不及伴獨在後，來已心生疑悔語大愛道，大愛道即以是事具白世尊。佛言：「病，無罪。」佛語大愛道：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼無比丘尼伴行，不得出聚落界，除余時。余時者，不欲、病，是名余時。是法初罪，僧伽婆尸沙。」

比丘尼者，如上說。

無比丘尼伴者，獨一人道行，如上廣說。

除余時者，不欲、病，世尊說無罪。

僧伽婆尸沙者，如上說。

若比丘尼著道行時，未出界無罪。若到聚落城邑界時，當相去在申手內，若相離申手外，一足過偷蘭遮，二足過僧伽婆尸沙。一人界中間住，偷蘭遮。如是餘人過，偷蘭遮。是故世尊說。

佛住王舍城，王舍城中有人名羯暮子，取得羯暮女為婦。端正少雙，持食與夫。世尊到時著入聚落衣，持缽入城次行乞食到其家。時婦作是念：「若我夫見佛者，必當起看，妨廢飲食，當戶而立。」于佛有緣，世尊即放光明照其舍內，其夫𨶳看。見佛便語婦言：「汝大不善，但欲減損於我。」其婦言：「我非欲相損，我畏見世尊已妨廢食耳！」其夫瞋言：「

【現代漢語翻譯】 現代漢語譯本 最初，（有比丘尼）這樣戲弄之後，一會兒就放開了（男子）。（比丘尼）到達村落後，心中生起疑慮和後悔，告訴了大愛道（Mahapajapati Gotami，佛陀的姨母和養母）。大愛道就把這件事完全稟告了世尊（Buddha，釋迦牟尼佛）。佛說：『不情願，沒有罪。』再次，眾比丘尼一起行走，有比丘尼生病，跟不上同伴，獨自落在後面，（到達后）心中生起疑慮和後悔，告訴了大愛道。大愛道就把這件事完全稟告了世尊。佛說：『生病，沒有罪。』佛告訴大愛道：『讓居住在舍衛城（Sravasti）的比丘尼全部集合起來，乃至已經聽過的（戒律）應當重新聽聞。如果比丘尼沒有比丘尼同伴一起行走，不得超出村落的邊界，除非有特殊情況。特殊情況是指，不情願、生病，這稱為特殊情況。這條戒律是最初的罪，僧伽婆尸沙（Sanghavasesa，僧殘）。』

比丘尼（Bhikkhuni，女性出家人），如上面所說。

沒有比丘尼同伴，獨自一人行走，如上面詳細所說。

特殊情況是指，不情願、生病，世尊說沒有罪。

僧伽婆尸沙（Sanghavasesa，僧殘），如上面所說。

如果比丘尼在道路上行走時，還沒有超出邊界，沒有罪。如果到達村落城邑的邊界時，應當相距在伸手可及的範圍內，如果相離超過伸手的範圍，一隻腳跨過，犯偷蘭遮（Thullanajjaya，粗罪），兩隻腳跨過，犯僧伽婆尸沙（Sanghavasesa，僧殘）。一個人在邊界中間停留，犯偷蘭遮（Thullanajjaya，粗罪）。像這樣其他人跨過，犯偷蘭遮（Thullanajjaya，粗罪）。所以世尊這樣說。

佛住在王舍城（Rajagrha），王舍城中有一個人名叫羯暮子（Kammuta），娶了羯暮女（Kammuta）為妻。她容貌端正，舉世無雙，拿著食物給丈夫吃。世尊到（王舍城）時，穿上進入村落的衣服，拿著缽進入城中依次乞食，來到了他家。當時（羯暮女）心想：『如果我丈夫看見佛，必定會起身觀看，妨礙了飲食，（不如）站在門口。』因為（羯暮女）與佛有緣，世尊就放出光明照亮了她的家內，她的丈夫抬頭觀看。看見佛后便對妻子說：『你太不好了，只想減少我的福報。』她的妻子說：『我不是想損害你，我害怕看見世尊后妨礙了吃飯啊！』她的丈夫生氣地說：

【English Translation】 English version Initially, after such teasing, they would release (the man) after a while. Upon reaching the village, (the bhikkhuni) would feel doubt and remorse, and tell Mahapajapati Gotami (Buddha's aunt and foster mother). Mahapajapati Gotami would then fully report this matter to the Blessed One (Buddha, Shakyamuni Buddha). The Buddha said, 'If it was unwilling, there is no offense.' Again, when several bhikkhunis were walking together, if a bhikkhuni fell ill and could not keep up with her companions, being left behind alone, (upon arrival) she would feel doubt and remorse, and tell Mahapajapati Gotami. Mahapajapati Gotami would then fully report this matter to the Blessed One. The Buddha said, 'If ill, there is no offense.' The Buddha told Mahapajapati Gotami, 'Gather all the bhikkhunis residing in Sravasti, and those who have already heard (the rules) should hear them again. If a bhikkhuni walks without a bhikkhuni companion, she must not go beyond the boundary of the village, except for special circumstances. Special circumstances refer to unwillingness or illness; these are called special circumstances. This rule is the first offense, Sanghavasesa (remaining with a community).'

Bhikkhuni (female monastic), as described above.

Without a bhikkhuni companion, walking alone, as described in detail above.

Special circumstances refer to unwillingness or illness; the Blessed One said there is no offense.

Sanghavasesa (remaining with a community), as described above.

If a bhikkhuni is walking on the road and has not yet crossed the boundary, there is no offense. If she reaches the boundary of a village or town, she should remain within arm's reach of another. If they are separated by more than an arm's reach, crossing with one foot incurs a Thullanajjaya (grave offense), and crossing with two feet incurs a Sanghavasesa (remaining with a community). If one person stays in the middle of the boundary, it is a Thullanajjaya (grave offense). Likewise, if others cross, it is a Thullanajjaya (grave offense). Therefore, the Blessed One said this.

The Buddha was staying in Rajagrha. In Rajagrha, there was a man named Kammuta who took a woman named Kammuta as his wife. She was beautiful and unparalleled, and she was bringing food to her husband. When the Blessed One arrived (in Rajagrha), he put on his robes for entering the village, took his bowl, and went into the city to beg for food in order, arriving at their house. At that time, (Kammuta) thought, 'If my husband sees the Buddha, he will surely get up to look, hindering his eating; (I should) stand at the door.' Because (Kammuta) had a connection with the Buddha, the Blessed One emitted light that illuminated the inside of her house, and her husband looked up. Seeing the Buddha, he said to his wife, 'You are very bad, only wanting to diminish my merit.' His wife said, 'I do not want to harm you; I was afraid that seeing the Blessed One would hinder your eating!' Her husband angrily said:

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女人情淺，欲少饒益而傷損不少。」婦語夫言：「大家郎聽我出家。」夫語婦言：「欲何道出家？」婦言：「佛法出家。」夫言：「相聽。」即往優缽羅比丘尼所求出家，即度出家受具足。初夜后夜精勤不懈，至八日得盡有漏，自知作證三明六通、心得自在。依樹下坐，時釋提桓因往到其所，即說頌曰：

「帝釋天營從，　　來下稽首足； 　觀是羯暮女，　　出家始八日。 　優缽善比丘，　　漏盡證六通； 　所作已成辦，　　德力心自在。 　折伏諸情根，　　閉目樹下坐； 　是故今稽首，　　世間良福田。」

此比丘尼有好清聲，善能讚唄，有優婆塞請去，唄已心大歡喜，即施與大張好㲲。時諸天于虛空中而說頌曰：

「今汝得善利，　　福德甚巍巍； 　一切染著盡，　　清凈奉施衣。 　今王舍城中，　　清信諸士女； 　何不來勸請，　　微妙善法音？ 　親近能離苦，　　不請則不說； 　聞已如修習，　　則致勝妙處。」

是時諸人家家請唄，聞歡喜已大得利養。諸比丘尼各生嫉心，便作是言：「此妖艷歌頌，惑亂眾心。」諸比丘尼以是因緣往白世尊。佛言：「喚是比丘尼來。」來已問言：「汝實作世間歌頌耶？」答言：「我不知世間歌頌。」佛言：「是比丘尼非世間歌頌。過

【現代漢語翻譯】 現代漢語譯本 女人情感膚淺，想要給予少許利益卻造成無法彌補的傷害。』於是對丈夫說：『夫君，請允許我出家。』丈夫問妻子：『你想以何種方式出家？』妻子說：『以佛法出家。』丈夫說：『我同意。』隨即前往優缽羅比丘尼（Utpalavarna Bhikkhuni）處請求出家，優缽羅比丘尼便為她剃度出家，並授予具足戒。她初夜后夜精勤不懈，到了第八天就證盡了所有煩惱，自己證得了三明六通（trayo vidyaḥ ṣaṭ abhijñāḥ），心得自在。她在一棵樹下坐禪，這時釋提桓因（Śakra devānām indraḥ）來到她的住所，隨即說了這首偈頌： 『帝釋天率領著侍從，前來頂禮她的雙足；觀察這位羯暮女（Karma），出家才僅僅八天。優缽羅善比丘尼，漏盡煩惱證得六神通；所應做的已經完成，德行力量心得自在。她折服了所有的情慾，閉著眼睛在樹下靜坐；因此我今天頂禮她，她是世間良田福地。』 這位比丘尼有美好的清凈音聲，擅長讚唄。有一位優婆塞（Upasaka）請她去讚唄，讚唄完畢後心中非常歡喜，就施捨給她一張很大的精美毛毯。這時諸天在虛空中說了這首偈頌： 『現在你獲得了善利，福德非常崇高偉大；一切染著都已斷盡，清凈地奉獻出這件衣物。現在王舍城（Rājagṛha）中，虔誠的男女信徒們；為何不來勸請她，宣講這微妙的善法之音？親近她能夠遠離痛苦，不請問她就不會說；聽聞之後如果能如法修行，就能達到殊勝美妙的境界。』 這時，各家各戶都爭相邀請她去讚唄，聽聞讚唄后都非常歡喜，並給予豐厚的供養。眾比丘尼各自心生嫉妒，便說：『這個妖艷的女人用歌聲迷惑擾亂人心。』眾比丘尼因為這件事去稟告世尊（Buddha）。佛陀說：『把這位比丘尼叫來。』叫來之後，佛陀問她說：『你真的唱了世俗的歌頌嗎？』她回答說：『我不知道什麼是世俗的歌頌。』佛陀說：『這位比丘尼唱的不是世俗的歌頌。』

【English Translation】 English version Women's emotions are shallow; they desire to give little benefit but cause irreparable harm.' Then she said to her husband, 'Husband, please allow me to renounce the household life.' The husband asked his wife, 'In what way do you wish to renounce the household life?' The wife said, 'To renounce the household life in the Dharma of the Buddha.' The husband said, 'I agree.' Immediately, she went to Utpalavarna Bhikkhuni (Utpalavarna Bhikkhuni) and requested to renounce the household life. Utpalavarna Bhikkhuni then ordained her and gave her the full precepts. She was diligent and unremitting in the first and last watches of the night, and on the eighth day, she exhausted all defilements, personally realizing the three knowledges and six supernormal powers (trayo vidyaḥ ṣaṭ abhijñāḥ), and her mind was at ease. She sat under a tree, and at that time, Śakra devānām indraḥ (Śakra devānām indraḥ) came to her place and immediately spoke this verse: 'Śakra, the Lord of the Devas, leading his retinue, comes down to bow at her feet; observing this Karma (Karma) woman, who has only been ordained for eight days. The virtuous Utpalavarna Bhikkhuni, having exhausted her defilements, has attained the six supernormal powers; what needed to be done has been accomplished, her virtuous power and mind are at ease. She has subdued all her emotional roots, sitting under a tree with her eyes closed; therefore, today I bow to her, she is a field of merit in the world.' This Bhikkhuni had a beautiful and pure voice and was skilled in chanting praises. A Upasaka (Upasaka) invited her to chant praises, and after the chanting, he was very happy and donated a large and beautiful woolen blanket to her. At that time, the devas in the empty sky spoke this verse: 'Now you have obtained good benefits, your merit is very lofty and great; all attachments have been exhausted, and you purely offer this garment. Now, in the city of Rājagṛha (Rājagṛha), faithful men and women; why not invite her to proclaim the subtle sound of the good Dharma? Approaching her can lead to freedom from suffering, she will not speak unless asked; if one practices according to what is heard, one will attain a supreme and wonderful state.' At that time, every household competed to invite her to chant praises, and after hearing the praises, they were very happy and gave generous offerings. The Bhikkhunis each became jealous and said, 'This seductive woman is confusing and disturbing people's minds with her songs.' The Bhikkhunis reported this matter to the Buddha (Buddha). The Buddha said, 'Summon this Bhikkhuni.' After she came, the Buddha asked her, 'Did you really sing worldly songs?' She replied, 'I do not know what worldly songs are.' The Buddha said, 'This Bhikkhuni does not sing worldly songs.'

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去世時有波羅奈城，王名吉利，有七女：一名沙門；二名沙門友；三名比丘尼；四名比丘尼婢；五名達摩支；六名須達摩；七名僧婢。于迦葉佛前發願，如《七女經》中廣說。」時比丘尼人復將去離眾獨宿，有比丘尼語大愛道，大愛道即以是事往白世尊。佛言：「喚是比丘尼來。」來已問言：「汝實離眾獨宿不？」答言：「實爾。」佛言：「從今日不聽離眾獨宿。」

複次流離王罰迦維羅衛國，應廣說。爾時諸比丘尼城外獨宿，乃至除王難。複次爾時諸比丘尼著道行，老病不及伴獨宿，心生疑悔問大愛道，大愛道即以是事往白世尊。佛言：「不欲，無罪。」佛語大愛道瞿曇彌：「依止舍衛城住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼離比丘尼一夜宿，除余時。余時者，若病時、賊亂圍城時，是名余時，是法初罪。」

比丘尼者，如上說。

一夜宿者，日未沒至明相出。

除余時者，不欲離宿、老羸病、賊亂圍城、若城內不得出、城外不得入，是名余時。是法初罪僧伽婆尸沙。僧伽婆尸沙者，如上說。

若比丘尼離比丘尼宿，日未沒至明相出，僧伽婆尸沙。日沒以離至明相出，偷蘭遮。若比丘尼僧伽藍中共房宿，當相去一申手內，一夜中當三以手相尋看，不得一時頓三，當初夜一

【現代漢語翻譯】 現代漢語譯本：去世時，有一個名為波羅奈（Varanasi）的城市，國王名為吉利（Kiki），他有七個女兒：第一個叫沙門（Shamen），第二個叫沙門友（Shamen You），第三個叫比丘尼（Bhikkhuni），第四個叫比丘尼婢（Bhikkhuni Bei），第五個叫達摩支（Dhammazhi），第六個叫須達摩（Sudama），第七個叫僧婢（Seng Bei）。她們在迦葉佛（Kasyapa Buddha）前發願，詳情見《七女經》。當時，一些比丘尼被人帶離僧團獨自居住，有比丘尼將此事告訴大愛道（Mahapajapati），大愛道便將此事稟告世尊（Buddha）。佛陀說：『把那個比丘尼叫來。』叫來后，佛陀問道：『你真的離開了僧團獨自居住嗎？』她回答說：『確實如此。』佛陀說：『從今天起，不允許離開僧團獨自居住。』 再次，流離王（King Virudhaka）懲罰迦維羅衛國（Kapilavastu），具體情況應詳細說明。當時，一些比丘尼在城外獨自居住，甚至面臨被國王加害的危險。再次，當時一些比丘尼在修行途中，年老體弱，無法與同伴同行而獨自居住，心中產生疑慮和後悔，便去問大愛道，大愛道便將此事稟告世尊。佛陀說：『如果不是自願的，就沒有罪。』佛陀告訴大愛道瞿曇彌（Mahapajapati Gotami）：『讓居住在舍衛城（Sravasti）的比丘尼全部集合，已經聽過的要重新聽。如果比丘尼離開其他比丘尼獨自過夜，除非有特殊情況。特殊情況是指生病時、發生賊亂或被圍城時，這被稱為特殊情況，這是觸犯僧伽婆尸沙（Sanghavasesa）的第一個罪。』 比丘尼的定義如上所述。 一夜宿的定義是從日落到黎明。 特殊情況是指：不是自願離開僧團、年老體弱生病、發生賊亂或被圍城、如果城內無法外出、城外無法進入，這些都稱為特殊情況。這是觸犯僧伽婆尸沙的第一個罪。僧伽婆尸沙的定義如上所述。 如果比丘尼離開其他比丘尼過夜，從日落到黎明，觸犯僧伽婆尸沙。如果日落後離開直到黎明，觸犯偷蘭遮（Thullanacca）。如果比丘尼在僧伽藍（Sangharama）的同一房間內居住，應當相距一申手之內，一夜之中應當三次用手互相觸控檢視，不能一次性完成三次，應當在初夜一次。

【English Translation】 English version: At the time of his death, there was a city named Varanasi (波羅奈城), and a king named Kiki (吉利), who had seven daughters: the first was named Shamen (沙門); the second, Shamen You (沙門友); the third, Bhikkhuni (比丘尼); the fourth, Bhikkhuni Bei (比丘尼婢); the fifth, Dhammazhi (達摩支); the sixth, Sudama (須達摩); and the seventh, Seng Bei (僧婢). They made vows before Kasyapa Buddha (迦葉佛), as detailed in the 'Sutra of the Seven Daughters.' At that time, some bhikkhunis were taken away from the community to live alone, and one bhikkhuni told Mahapajapati (大愛道) about this, who then reported it to the Buddha (世尊). The Buddha said, 'Summon that bhikkhuni.' After she arrived, the Buddha asked, 'Did you really leave the community to live alone?' She replied, 'Indeed, I did.' The Buddha said, 'From today onwards, it is not permitted to leave the community to live alone.' Furthermore, King Virudhaka (流離王) punished the country of Kapilavastu (迦維羅衛國), which should be explained in detail. At that time, some bhikkhunis were living alone outside the city, even facing the danger of being harmed by the king. Furthermore, at that time, some bhikkhunis, while practicing, were old and weak, unable to travel with companions and lived alone, and they felt doubt and regret in their hearts, so they asked Mahapajapati, who then reported it to the Buddha. The Buddha said, 'If it is not voluntary, there is no offense.' The Buddha told Mahapajapati Gotami (大愛道瞿曇彌), 'Gather all the bhikkhunis living in Sravasti (舍衛城), and those who have already heard should hear it again. If a bhikkhuni sleeps alone, away from other bhikkhunis, for one night, unless there are special circumstances. Special circumstances refer to times of illness, times of banditry or when the city is besieged. This is called a special circumstance, and it is the first offense of Sanghavasesa (僧伽婆尸沙).' The definition of a bhikkhuni is as described above. The definition of 'one night' is from sunset to dawn. Special circumstances refer to: not voluntarily leaving the community, being old, weak, or sick, times of banditry or when the city is besieged, if one cannot go out from inside the city, or cannot enter from outside the city, these are all called special circumstances. This is the first offense of Sanghavasesa. The definition of Sanghavasesa is as described above. If a bhikkhuni sleeps alone, away from other bhikkhunis, from sunset to dawn, it is an offense of Sanghavasesa. If one leaves after sunset until dawn, it is an offense of Thullanacca (偷蘭遮). If bhikkhunis live in the same room in a Sangharama (僧伽藍), they should be within one 'shen shou' (申手, arm's length) of each other, and they should touch each other's hands three times during the night to check on each other, not all three times at once, but once during the first watch of the night.

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、中夜一、后夜一。初夜不尋看，越比尼罪。中夜不尋看，亦越比尼罪。后夜不尋看，亦越比尼罪。一切時看無罪。若上閣、下閣異宿者，一夜當三過往。如是僧伽藍中宿，偷蘭遮。是故世尊說。

佛住舍衛城，王舍城中有長者名曰須提那，有婦年少端正。其夫無常，婦不樂男子，叔欲攝取，即語余婦人言：「我不樂男子，而叔欲取我為婦。」女人語言：「汝欲得離不？」答言：「我欲離。」即語言：「汝往舍衛城，就迦梨比丘尼所，當度汝出家。」此婦人似如出行，便詣舍衛城問人言：「何者是比丘尼僧伽藍？」即示處，入已問言：「何者是迦梨比丘尼房？」即示房處。入已問言：「阿梨耶是迦梨非？」答言：「是！為何故問？」答言：「我欲出家。」即度出家受具足。其叔於後求不知處，有人語言：「舍衛城迦梨比丘尼已度出家。」便往舍衛城問人言：「何者是比丘尼僧伽藍？」即示處。入已問言：「何者是迦梨比丘尼房？」即示處。入已問言：「阿梨耶是迦梨耶？」答言：「是！何故問？」便言：「我不放婦，何故度我婦出家？」尼言：「長壽！汝何處來？」答言：「王舍城來。」比丘尼罵言：「短壽物！汝是賊！王舍城人恒來，喜作細作，伺國長短。」即語弟子：「取我僧伽梨來，系此短壽閉著獄中。

【現代漢語翻譯】 現代漢語譯本 初夜（第一個夜晚時段）、中夜（中間的夜晚時段）、后夜（最後的夜晚時段），初夜不巡視，犯越比尼罪（比丘尼的罪）。中夜不巡視，也犯越比尼罪。后夜不巡視，也犯越比尼罪。一切時間都巡視則無罪。如果住在樓上或樓下不同房間，一夜應當三次往來巡視。像這樣在僧伽藍（僧侶居住的寺院）中住宿，犯偷蘭遮罪（一種較重的罪）。所以世尊（釋迦牟尼佛的尊稱）這樣說。 佛陀住在舍衛城（古印度城市名）時，王舍城（古印度城市名）中有一位名叫須提那（Sudinna）的長者，他的妻子年輕貌美。他的丈夫去世后，她不喜歡男子，她的叔叔想娶她，就對其他婦人說：『我不喜歡男子，但我的叔叔想娶我為妻。』那些婦人問：『你想離開嗎？』她回答：『我想離開。』那些婦人就說：『你到舍衛城，去找迦梨比丘尼（Kālī Bhikkhunī）那裡，她會幫你出家的。』這位婦人假裝要出門，就前往舍衛城，問人說：『哪裡是比丘尼僧伽藍？』人們就指給她看，她進去後問：『哪裡是迦梨比丘尼的房間？』人們就指給她看。她進去後問：『阿梨耶（Āryā，聖者）是迦梨嗎？』迦梨回答：『是的！你為什麼問？』她回答：『我想出家。』迦梨就為她剃度出家，授與具足戒（成為正式比丘尼）。她的叔叔後來尋找她，不知道她在哪裡，有人說：『舍衛城的迦梨比丘尼已經為她剃度出家了。』他就前往舍衛城，問人說：『哪裡是比丘尼僧伽藍？』人們就指給他看。他進去後問：『哪裡是迦梨比丘尼的房間？』人們就指給他看。他進去後問：『阿梨耶是迦梨嗎？』迦梨回答：『是的！你為什麼問？』他就說：『我不允許她離開，你為什麼為我的妻子剃度出家？』比丘尼說：『長壽者！你從哪裡來？』他回答：『從王舍城來。』比丘尼罵道：『短命的東西！你是賊！王舍城的人總是來，喜歡做小動作，打探國家的長短。』就對弟子說：『拿我的僧伽梨（saṃghāṭī，比丘尼的袈裟）來，把這個短命的傢伙綁起來關進監獄。』

【English Translation】 English version First watch of the night, middle watch of the night, last watch of the night. If one does not inspect during the first watch of the night, it is an offense entailing expiation for a Bhikkhunī (female monastic). If one does not inspect during the middle watch of the night, it is also an offense entailing expiation for a Bhikkhunī. If one does not inspect during the last watch of the night, it is also an offense entailing expiation for a Bhikkhunī. If one inspects at all times, there is no offense. If one dwells in an upper or lower story in a different lodging, one should go back and forth three times during the night. Dwelling in a Saṃghārāma (monastery) like this, it is a thullaccaya (a serious offense). Therefore, the Blessed One (a title for the Buddha) said this. The Buddha was residing in Śrāvastī (ancient Indian city). In Rājagṛha (ancient Indian city) there was a householder named Sudinna (Sudinna), who had a young and beautiful wife. Her husband passed away, and she did not desire men. Her uncle wanted to take her as his wife, so he said to other women, 'I do not desire men, but my uncle wants to take me as his wife.' The women said, 'Do you want to leave?' She replied, 'I want to leave.' The women said, 'Go to Śrāvastī and find the Bhikkhunī (female monastic) Kālī (Kālī Bhikkhunī), she will ordain you.' This woman pretended to go out and went to Śrāvastī, asking people, 'Where is the Bhikkhunī Saṃghārāma (monastery)?' They showed her the place. She entered and asked, 'Where is Kālī Bhikkhunī's room?' They showed her the room. She entered and asked, 'Are you Āryā (Āryā, noble one) Kālī?' Kālī replied, 'Yes! Why do you ask?' She replied, 'I want to be ordained.' Kālī ordained her and gave her full ordination (made her a fully ordained Bhikkhunī). Her uncle later searched for her and did not know where she was. Someone said, 'The Bhikkhunī Kālī in Śrāvastī has ordained her.' He went to Śrāvastī and asked people, 'Where is the Bhikkhunī Saṃghārāma?' They showed him the place. He entered and asked, 'Where is Kālī Bhikkhunī's room?' They showed him the place. He entered and asked, 'Are you Āryā Kālī?' Kālī replied, 'Yes! Why do you ask?' He said, 'I do not release my wife, why did you ordain my wife?' The Bhikkhunī said, 'Long-liver! Where do you come from?' He replied, 'I come from Rājagṛha.' The Bhikkhunī scolded him, 'Short-lived thing! You are a thief! People from Rājagṛha always come, like to do petty things, spying on the country's strengths and weaknesses.' She said to her disciples, 'Bring my saṃghāṭī (saṃghāṭī, outer robe), tie up this short-lived fellow and lock him in prison.'

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」其人即恐，便作是念：「此人眼目可畏，或能必爾。」眼並眄之，漸漸卻行，出外已瞋恚言：「此比丘尼盜度我婦，反欲系我。」諸比丘尼聞已語大愛道，大愛道即以是事往白世尊。佛言：「呼比丘尼來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛告迦梨：「此是惡事，汝云何主不聽而度人？從今日不聽主不放而度。」即語大愛道：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼其主不聽而度，是法初罪僧伽婆尸沙。」

比丘尼者，如上說。

不聽者，未嫁女當問父母，已出嫁當問婿姑妐及叔。

不聽者度出家受具足者，僧伽婆尸沙。僧伽婆尸沙者，如上說。是法初罪。

若比丘尼主不聽而度者，越比尼罪。與學戒者，偷蘭遮。受具足者僧伽婆尸沙。是故世尊說。

佛住舍衛城，爾時阿摩羅邑力士婦，年少端正與人私通，其夫語言：「汝莫復作，若作者我當如是、如是治汝。」其婦故作不止，其夫即伺合男子捉取，便送與斷事官言：「我婦與是人通，愿官與我如法治罪。」如法治罪者言：「若女人共他私通者，應七日二眾前集，集會七日已於二家眾前中裂其身。」官便語婦言：「汝且還歸，若家有者，可往辦具佈施飲食。若無者隨意。滿七日已當於二眾前中裂

【現代漢語翻譯】 現代漢語譯本：那個人立刻感到害怕，心想：『這個人眼神可怕，或許真的會那樣做。』於是斜眼看著她，漸漸後退，出去后便惱怒地說：『這個比丘尼偷偷地度化了我的妻子，反而想要綁我。』眾比丘尼聽了，告訴了大愛道（Mahaprajapati，佛陀的姨母）。大愛道便將此事稟告世尊。佛陀說：『叫那個比丘尼來。』比丘尼來了之後，佛陀問：『你真的這樣做了嗎？』回答說：『確實如此。』佛陀告訴迦梨（Kali，比丘尼的名字）：『這是不好的行為，你為什麼在沒有得到允許的情況下就度人出家？從今天起，不允許在沒有得到允許的情況下度人出家。』隨即告訴大愛道：『讓所有住在舍衛城（Sravasti）的比丘尼都集合起來，乃至已經聽過的也要重新聽。如果比丘尼在沒有得到允許的情況下度人出家，這是初犯僧伽婆尸沙（Sanghavasesa，僧殘罪）。』

比丘尼（Bhikkhuni），如上所說。

不聽者，未出嫁的女子應當詢問父母，已出嫁的應當詢問丈夫、公婆以及叔伯。

未經允許而度人出家並受具足戒者，犯僧伽婆尸沙罪。僧伽婆尸沙，如上所說。這是初犯。

如果比丘尼在沒有得到允許的情況下度人出家，犯越比尼罪（prayascitta）。如果與學戒女（Siksamana）受戒，犯偷蘭遮罪（sthulatyaya）。如果受具足戒，犯僧伽婆尸沙罪。所以世尊這樣說。

佛陀住在舍衛城時，阿摩羅邑（Amara）有一位力士的妻子，年輕貌美，與人私通。她的丈夫警告她說：『你不要再這樣做了，如果再犯，我就要這樣、這樣懲罰你。』但她仍然繼續私通。她的丈夫就暗中抓住了與她私通的男子，將他送到斷事官那裡說：『我的妻子與這個人私通，希望官府依法懲處他們。』所謂的依法懲處，就是說：『如果女人與他人私通，應當在七日內聚集在兩個群體（僧團和在家眾）面前，七日之後在兩家的眾人面前將她裂成兩半。』官府就告訴那個婦人說：『你先回家，如果家裡有東西，可以去準備佈施飲食。如果沒有，就隨意。七日之後，就在兩個群體面前將你裂成兩半。』

【English Translation】 English version: That person immediately became afraid and thought: 'This person's eyes are frightening; perhaps they really will do that.' They glanced at her and gradually retreated, and after going outside, angrily said: 'This Bhikkhuni (Buddhist nun) secretly ordained my wife and now wants to tie me up.' The Bhikkhunis heard this and told Mahaprajapati (Buddha's aunt). Mahaprajapati then reported this matter to the World Honored One. The Buddha said: 'Summon that Bhikkhuni.' After she arrived, the Buddha asked: 'Did you really do that?' She replied: 'Indeed, I did.' The Buddha told Kali (name of the Bhikkhuni): 'This is a bad thing. Why did you ordain someone without permission? From today onward, it is not permitted to ordain someone without the permission of their guardian.' He then told Mahaprajapati: 'Gather all the Bhikkhunis residing in Sravasti (ancient Indian city), and even those who have already heard this should hear it again. If a Bhikkhuni ordains someone without the permission of their guardian, this is the first offense of Sanghavasesa (formal meeting of the Sangha).'

Bhikkhuni, as described above.

'Without permission' means that an unmarried woman should ask her parents, and a married woman should ask her husband, parents-in-law, and uncles.

Ordaining someone without permission and granting them full ordination constitutes a Sanghavasesa offense. Sanghavasesa, as described above. This is the first offense.

If a Bhikkhuni ordains someone without permission, she commits a prayascitta (confessional offense). If she ordains a Siksamana (probationary nun), she commits a sthulatyaya (grave offense). If she grants full ordination, she commits a Sanghavasesa offense. Therefore, the World Honored One said this.

When the Buddha was residing in Sravasti, there was a young and beautiful wife of a strongman in Amara (place name) who was having an affair. Her husband warned her, saying: 'Do not do this again. If you do, I will punish you in such and such a way.' But she continued to have the affair. Her husband then secretly caught the man with whom she was having the affair and sent him to the judge, saying: 'My wife is having an affair with this man. I request that the court punish them according to the law.' The so-called punishment according to the law was: 'If a woman has an affair with another man, she should be gathered before two assemblies (the Sangha and the laity) for seven days, and after seven days, she should be torn in half before the two families.'

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汝身。」即便還傢俱辦飲食施於二眾。此婦于屏處啼泣，諸母人問言：「汝何故啼耶？」答言：「我那得不啼，滿七日已當於二眾前中裂我身。」母人言：「汝欲得活不？」答言：「爾。」便語言：「汝往舍衛城迦梨比丘尼所，求索出家可得活。」眾人酒醉，於是女人似如小出，即詣舍衛城問人言：「比丘尼僧伽藍在何處？」示處，入問人言：「何者是迦梨比丘尼房？」即示其處。入已，白言：「阿梨耶！我欲出家。」問言：「主聽汝未？」答言：「云何聽？」比丘尼言：「若未出嫁父母聽，已嫁者姑妐夫主叔聽，是則聽。」答言：「若爾者已自是聽，諸宗親都欲中裂我身棄捨竟。」比丘尼言：「若爾者已好放汝。」即度出家受具足。其人求覓欲治罪不見，聞舍衛城比丘尼已度出家。即詣舍衛城問人言：「何者是比丘尼精舍？」人即示處。入已問言：「何者是迦梨比丘尼房？」示言：「此是。」入已問言：「阿梨耶是迦梨比丘尼耶？」答言：「何以故問？」彼言：「我不放婦，何以度出家？」「長壽！汝家在何處？」答言：「在阿摩勒邑。」便語言：「短壽！汝是賊，汝不知耶？阿摩勒人恒喜來此，伺求國便欲為細作。」便語弟子：「取我衣來，我當告王系此短壽。」其人聞已念言：「此比丘尼眼目角張，或能作惡。

【現代漢語翻譯】 現代漢語譯本： 『你的身體。』即使這樣，她還是置辦傢俱和食物來供養僧團。這個婦人在屏風後面啼哭，眾位婦人問她說：『你為什麼哭呢？』她回答說：『我怎麼能不哭呢？滿七天後，就要在僧團面前把我活活撕裂。』婦人們說：『你想活命嗎？』她回答說：『想。』婦人們便說：『你到舍衛城（Śrāvastī）的迦梨（Kālī）比丘尼那裡，請求出家，或許可以活命。』眾人喝醉了酒，於是這個女人假裝出去一會兒，就前往舍衛城，問人說：『比丘尼僧伽藍（bhikṣuṇī-saṃghārāma，比丘尼的寺院）在哪裡？』有人指給她地點，她進去問人說：『哪位是迦梨比丘尼的房間？』有人指給她地方。她進去後，稟告說：『阿梨耶（Ārya，聖者）！我想要出家。』迦梨比丘尼問她說：『你的主人允許你了嗎？』她回答說：『怎麼才算允許呢？』比丘尼說：『如果還沒出嫁，要父母允許；已經出嫁的，要公婆、丈夫、叔伯允許，這才算允許。』她回答說：『如果這樣，那已經算是允許了，所有的宗親都想把我活活撕裂，拋棄掉。』比丘尼說：『如果是這樣，那就很好放你出家了。』於是就為她剃度出家，授了具足戒（upasampadā）。那人四處尋找她，想要治她的罪，卻沒找到，聽說舍衛城的比丘尼已經為她剃度出家了。就前往舍衛城，問人說：『哪一個是比丘尼精舍（bhikṣuṇī-vihāra，比丘尼的住所）？』有人就指給他地點。他進去後問說：『哪一個是迦梨比丘尼的房間？』有人指著說：『就是這個。』他進去後問說：『阿梨耶是迦梨比丘尼嗎？』迦梨比丘尼回答說：『你為什麼問？』那人說：『我不允許我的妻子出家，你為什麼為她剃度出家？』迦梨比丘尼說：『長壽（āyuṣmat，對年長者的尊稱）！你家在哪裡？』他回答說：『在阿摩勒邑（Āmalaka）。』迦梨比丘尼便說：『短壽（alpayu，對年輕者的蔑稱）！你是賊，你不知道嗎？阿摩勒邑的人總是喜歡來這裡，伺機尋找機會，想要進行陰謀活動。』便對弟子說：『把我的衣服拿來，我要去告訴國王，拘捕這個短壽。』那人聽了，心想：『這個比丘尼眼珠子瞪得大大的，或許會做出惡事。

【English Translation】 English version: 『Your body.』 Even so, she prepared furniture and food to offer to the Sangha (saṃgha, monastic community). This woman wept behind a screen, and the other women asked her, 『Why are you crying?』 She replied, 『How can I not cry? In seven days, I will be torn apart in front of the Sangha.』 The women said, 『Do you want to live?』 She replied, 『Yes.』 The women then said, 『Go to the Bhikshuni (bhikṣuṇī, female monastic) Kālī in Śrāvastī, and ask to be ordained; perhaps you can live.』 The people were drunk, so the woman pretended to go out for a moment and went to Śrāvastī, asking people, 『Where is the Bhikshuni Sangharama (bhikṣuṇī-saṃghārāma, monastery for nuns)?』 Someone showed her the place, and she went in and asked, 『Which is the room of Bhikshuni Kālī?』 Someone showed her the place. She went in and reported, 『Arya (Ārya, noble one)! I want to be ordained.』 Kālī Bhikshuni asked her, 『Has your master allowed you?』 She replied, 『What counts as permission?』 The Bhikshuni said, 『If you are not yet married, your parents must allow it; if you are married, your parents-in-law, husband, and uncles must allow it; that is permission.』 She replied, 『If that is the case, then it is already allowed, as all my relatives want to tear me apart and abandon me.』 The Bhikshuni said, 『If that is the case, then it is good to let you be ordained.』 So she ordained her and gave her full ordination (upasampadā). The man searched for her everywhere, wanting to punish her, but could not find her. He heard that the Bhikshuni in Śrāvastī had ordained her. He went to Śrāvastī and asked people, 『Which is the Bhikshuni Vihara (bhikṣuṇī-vihāra, dwelling for nuns)?』 Someone showed him the place. He went in and asked, 『Which is the room of Bhikshuni Kālī?』 Someone pointed and said, 『This is it.』 He went in and asked, 『Are you Bhikshuni Kālī?』 Kālī Bhikshuni replied, 『Why do you ask?』 The man said, 『I did not allow my wife to be ordained; why did you ordain her?』 Kālī Bhikshuni said, 『Ayushman (āyuṣmat, venerable one)! Where is your home?』 He replied, 『In Āmalaka.』 Kālī Bhikshuni then said, 『Alpayu (alpayu, short-lived one)! Are you a thief? Don't you know? The people of Āmalaka always like to come here, looking for opportunities to carry out conspiracies.』 She said to her disciple, 『Bring me my robe; I will tell the king to arrest this short-lived one.』 When the man heard this, he thought, 『This Bhikshuni's eyes are wide open; perhaps she will do evil.』

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」漸漸卻行，出外瞋恚罵詈：「此沙門尼，盜度我婦反欲系我。」諸比丘尼聞已語大愛道，大愛道即以是事具白世尊。佛言：「喚比丘尼來。」來已，佛言：「迦梨！此是惡事，汝云何知人犯罪、眾親欲治罪而度出家？此非法、非律、非如佛教。從今日後不聽犯罪女人、眾欲治罪而度出家。」

複次釋迦揵提邑有女人，如上說，乃至語比丘尼言：「度我出家。」比丘尼言：「先已有比，如此犯罪不聽出家。」復向余比丘尼，都無度者，便向外道求出家。其人慾取治罪而不知處，聞在舍衛城外道已度出家，其夫念言：「此婦本是優婆塞女，而今墮外道邪見，即是治罪。」便不復尋求。諸外道法飲米泔汁，及蕩釜水、裸形無恥，而復妻掠無度。其婦厭患言：「此非出家之法。」即舍向比丘尼精舍，白言：「我墮深坑崩岸當墮泥犁，唯愿牽我出家。」諸比丘尼無敢度者，便詣大愛道白言：「阿梨耶！是我親里釋家女，今墮深坑，愿度我出家。」大愛道即以是事往白世尊。佛言：「得，若先外道度，后聽出家。」佛告大愛道：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼知犯罪女、眾親欲治而度，除余時。余時者，先外道度，是名余時。是法初罪。」

比丘尼者，如上說。

知者，若自知、

【現代漢語翻譯】 現代漢語譯本：漸漸地，那人追了上來，在外面瞋怒地罵道：『這個沙門尼（女出家人），盜走了我的妻子，反而想要束縛我。』眾比丘尼聽了之後告訴了大愛道（Mahaprajapati，佛陀的姨母），大愛道就把這件事詳細地稟告了世尊（佛陀）。佛說：『把那個比丘尼叫來。』叫來之後，佛說：『迦梨（Kali，人名）！這是不好的事情，你怎麼能明知別人有罪，家人要懲治她，還度她出家呢？這不合佛法、不合戒律、不合我的教導。從今以後，不允許度有罪的女人，或者家人要懲治的女人出家。』

又一次，釋迦揵提邑（Saketa，地名）有一個女人，情況如上面所說，一直到她對一位比丘尼說：『度我出家吧。』比丘尼說：『之前已經有這樣的例子了，像你這樣有罪的人，不允許出家。』她又去找其他的比丘尼，都沒有人願意度她，於是她就去外道那裡尋求出家。她的丈夫想要懲治她，卻不知道她在哪裡，後來聽說她在舍衛城（Sravasti，地名）被外道度出家了，她的丈夫心想：『這個妻子本來是優婆塞（upasaka，在家男居士）的女兒，現在卻墮入了外道的邪見，這就是對她的懲罰。』於是就不再尋找她了。那些外道的修行方法是喝米泔水，以及洗鍋的水，裸體**，而且對妻子的掠奪沒有節制。那個女人厭惡地說：『這不是出家的方法。』於是就離開了外道，來到比丘尼的精舍，稟告說：『我掉進了深坑，岸邊崩塌，我將要墮入泥犁（naraka，地獄），希望你們能拉我出家。』眾比丘尼沒有人敢度她，於是就去告訴大愛道說：『阿梨耶（Arya，聖者）！她是我親戚家的釋迦（Sakya，佛陀的種族）族的女子，現在掉進了深坑，希望您能度她出家。』大愛道就把這件事稟告了世尊。佛說：『可以，如果先被外道度了，之後可以聽許她出家。』佛告訴大愛道：『讓依止舍衛城的所有比丘尼都集合起來，乃至已經聽過的也要重新聽。如果比丘尼明知是有罪的女人，家人要懲治她，卻仍然度她出家，除非有特殊情況。特殊情況是指，先被外道度了，這叫做特殊情況。這是最初犯下的罪。』

比丘尼（bhikkhuni，女出家人），如上面所說。

知者，如果是自己知道、

【English Translation】 English version: Gradually, that man caught up and angrily cursed outside: 'This bhikkhuni (female monastic), stole my wife and now wants to restrain me.' The bhikkhunis, having heard this, told Mahaprajapati (Buddha's aunt), who then reported the matter in detail to the World Honored One (Buddha). The Buddha said, 'Summon that bhikkhuni.' After she arrived, the Buddha said, 'Kali (name)! This is a bad thing. How could you knowingly ordain someone who is guilty and whose family wants to punish her? This is not in accordance with the Dharma, not in accordance with the Vinaya, and not in accordance with my teachings. From today onwards, it is not permitted to ordain women who are guilty or whom their families want to punish.'

Furthermore, in the town of Saketa (place name), there was a woman, as described above, who said to a bhikkhuni, 'Ordain me.' The bhikkhuni said, 'There has already been such a case. Those who are guilty like you are not allowed to be ordained.' She then sought out other bhikkhunis, but none would ordain her. So she sought ordination from non-Buddhists. Her husband wanted to punish her but did not know where she was. Later, he heard that she had been ordained by non-Buddhists outside Sravasti (place name). Her husband thought, 'This wife was originally the daughter of an upasaka (male lay follower), but now she has fallen into the wrong views of non-Buddhists. This is her punishment.' So he no longer searched for her. The practices of those non-Buddhists involved drinking rice water and water used to wash pots, nakedness, and unrestrained spoliation of wives. The woman, disgusted, said, 'This is not the way of renunciation.' So she left the non-Buddhists and went to the bhikkhuni's monastery, reporting, 'I have fallen into a deep pit, the bank is collapsing, and I am about to fall into naraka (hell). I beg you to pull me out and ordain me.' None of the bhikkhunis dared to ordain her, so she went to Mahaprajapati and said, 'Arya (noble one)! She is a woman of the Sakya (Buddha's clan) clan from my family. Now she has fallen into a deep pit. I hope you can ordain her.' Mahaprajapati then reported the matter to the World Honored One. The Buddha said, 'It is permissible if she was first ordained by non-Buddhists, then she may be ordained later.' The Buddha told Mahaprajapati, 'Gather all the bhikkhunis who reside in Sravasti, and those who have already heard this should hear it again. If a bhikkhuni knowingly ordains a woman who is guilty and whose family wants to punish her, except in special circumstances. Special circumstances mean that she was first ordained by non-Buddhists. This is called a special circumstance. This is the first offense.'

Bhikkhuni (female monastic), as described above.

Knowing, if one knows oneself,

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若從他聞。

眾者，二眾，集父母眾、夫家眾。

親者，婆羅門宗姓、剎利宗姓、毗舍宗姓、首陀羅宗姓。

治罪者，或以薄裹而燒、或沙囊繫頸沉著水中、或火燒頭、或截耳截鼻、或燒熱鐵烙小便道、或中裂其身，如是國法種種不同。

除先在外道出家者，世尊說無罪。

外道者，尼揵、帝梨、檀遲伽，如是比外道。是法初罪，僧伽婆尸沙者，如上廣說。

若比丘尼知犯罪女應治，度出家，越比尼罪。與學法者，偷蘭遮。受具足，僧伽婆尸沙。是故世尊說。

佛住舍衛城，爾時眾多女人在阿耆羅河彼岸，此岸比丘尼僧集。時偷蘭難陀比丘尼，脫衣放地截流浮渡。諸女人共相謂言：「看是偷蘭難陀比丘尼浮渡而來。」來已於露處坐已，須臾復還渡。諸女人嫌言：「云何是偷蘭難陀比丘尼，如兇惡人渡已復還？」諸比丘尼聞已語大愛道，大愛道即以是事往白世尊。佛言：「喚偷蘭難陀比丘尼來。」來已，佛言：「此是惡事，汝云何于船渡處而獨浮渡？從今日後不聽於船渡處而獨浮渡。」佛告大愛道：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼于船渡處獨渡河者，是法初罪僧伽婆尸沙。」

比丘尼者，如上說。

獨渡者，出界到彼岸，僧伽婆尸

【現代漢語翻譯】 現代漢語譯本 若從他聞：如果從其他人那裡聽說。 眾者，二眾，集父母眾、夫家眾：『眾』指的是兩種群體，即父母親戚的群體和丈夫家族的群體。 親者，婆羅門宗姓、剎利宗姓、毗舍宗姓、首陀羅宗姓：『親』指的是婆羅門（Brahman，印度教祭司階層）種姓、剎帝利（Kshatriya，印度教武士階層）種姓、吠舍（Vaishya，印度教商人階層）種姓和首陀羅（Shudra，印度教農民或僕人階層）種姓。 治罪者，或以薄裹而燒、或沙囊繫頸沉著水中、或火燒頭、或截耳截鼻、或燒熱鐵烙小便道、或中裂其身，如是國法種種不同：懲治罪犯的方式，有的是用薄布包裹后焚燒，有的是用裝滿沙子的袋子繫在脖子上沉入水中，有的是用火燒頭，有的是割掉耳朵或鼻子，有的是用燒紅的鐵烙燙生殖器，有的是從中間劈開身體，各國的法律各有不同。 除先在外道出家者，世尊說無罪：如果之前已經在其他外道出家，世尊說這種情況沒有罪。 外道者，尼揵（Nigantha，耆那教）、帝梨（Ajivika，宿命論者）、檀遲伽（Tandulika，一種苦行者），如是比外道。是法初罪，僧伽婆尸沙（Sanghavasesa，僧殘罪）者，如上廣說：『外道』指的是尼揵、帝梨、檀遲伽等。這種行為觸犯了初罪，屬於僧殘罪，具體內容如前所述。 若比丘尼知犯罪女應治，度出家，越比尼罪。與學法者，偷蘭遮（Thullanacca，粗罪）。受具足，僧伽婆尸沙。是故世尊說：如果比丘尼明知某個犯了罪應該受到懲罰的女子，還度她出家，就犯了越比尼罪。如果讓她成為學法女，就犯了粗罪。如果讓她受具足戒，就犯了僧殘罪。所以世尊這樣說。 佛住舍衛城，爾時眾多女人在阿耆羅河彼岸，此岸比丘尼僧集。時偷蘭難陀比丘尼，脫衣放地截流浮渡。諸女人共相謂言：『看是偷蘭難陀比丘尼浮渡而來。』來已於露處坐已，須臾復還渡。諸女人嫌言：『云何是偷蘭難陀比丘尼，如兇惡人渡已復還？』諸比丘尼聞已語大愛道，大愛道即以是事往白世尊。佛言：『喚偷蘭難陀比丘尼來。』來已，佛言：『此是惡事，汝云何于船渡處而獨浮渡？從今日後不聽於船渡處而獨浮渡。』佛告大愛道：『依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼于船渡處獨渡河者，是法初罪僧伽婆尸沙。』：佛陀住在舍衛城（Sravasti），當時許多婦女在阿耆羅河（Aciravati River）的對岸，而這岸聚集了比丘尼僧團。當時，偷蘭難陀（Thullananda）比丘尼脫下衣服放在地上，然後橫渡河流。那些婦女互相說道：『看啊，偷蘭難陀比丘尼游過來了。』她過來后，在露天的地方坐了一會兒，又遊了回去。那些婦女抱怨說：『為什麼這個偷蘭難陀比丘尼像個兇惡的人一樣游過去又游回來？』其他比丘尼聽到了這些話，告訴了大愛道（Mahapajapati Gotami），大愛道就把這件事告訴了世尊。佛陀說：『把偷蘭難陀比丘尼叫來。』她來了之後，佛陀說：『這是不好的行為，你為什麼要在有船渡的地方獨自游泳過河？從今天以後，不允許在有船渡的地方獨自游泳過河。』佛陀告訴大愛道：『讓所有住在舍衛城的比丘尼都集合起來，已經聽過的也要再聽一遍。如果比丘尼在有船渡的地方獨自過河，就犯了初罪，屬於僧殘罪。』 比丘尼者，如上說：『比丘尼』的定義如前所述。 獨渡者，出界到彼岸，僧伽婆尸沙：『獨自過河』指的是離開界限到達對岸，犯僧殘罪。

【English Translation】 English version 『If from another he hears』: If one hears it from someone else. 『Community』 refers to two groups: the community of parents and relatives, and the community of the husband's family. 『Relatives』 refers to those of the Brahman (priestly class), Kshatriya (warrior class), Vaishya (merchant class), and Shudra (laborer class) castes. 『Punishing』 means either burning wrapped in thin cloth, or tying a bag of sand around the neck and sinking them in water, or burning the head, or cutting off the ears or nose, or branding the genitals with a hot iron, or splitting the body in half; such are the various laws of the country. Except for those who have previously left home in other heretical paths, the World-Honored One said there is no offense. 『Heretics』 refers to the Niganthas (Jains), Ajivikas (fatalists), Tandulikas (ascetics), and such like. This is the first offense, Sanghavasesa (formal meeting offense), as explained above in detail. If a Bhikkhuni (nun) knowing that a criminal woman should be punished, ordains her, she commits an offense against the Bhikkhuni rules. If she gives her the training, she commits a Thullanacca (serious offense). If she gives her full ordination, she commits a Sanghavasesa. Therefore, the World-Honored One said this. The Buddha was dwelling in Sravasti (Savatthi). At that time, many women were on the far bank of the Aciravati River, and the Bhikkhuni Sangha (community of nuns) was gathered on this bank. Then, Thullananda (Thullananda) Bhikkhuni took off her clothes and laid them on the ground and swam across the river. The women said to each other, 『Look, Thullananda Bhikkhuni is swimming over here.』 After arriving, she sat in an exposed place for a while and then swam back again. The women complained, 『Why is this Thullananda Bhikkhuni swimming back and forth like a wicked person?』 The Bhikkhunis heard this and told Mahapajapati Gotami (Mahapajapati Gotami), who then reported the matter to the World-Honored One. The Buddha said, 『Call Thullananda Bhikkhuni here.』 After she came, the Buddha said, 『This is a bad thing. Why did you swim alone across the river at the ferry crossing? From today onwards, it is not permitted to swim alone across the river at the ferry crossing.』 The Buddha told Mahapajapati Gotami, 『Gather all the Bhikkhunis dwelling in Sravasti, and those who have already heard this should hear it again. If a Bhikkhuni swims alone across the river at a ferry crossing, this is the first offense, Sanghavasesa.』 『Bhikkhuni』 is as explained above. 『Swimming alone』 means going beyond the boundary to the other shore, Sanghavasesa.

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沙。

佛住舍衛城，爾時迦梨比丘尼于聚落中游行，去後有依止弟子，僧與作舉羯磨。師還，弟子白言：「僧與我作舉羯磨，不共法食味食。」即呵言：「汝且默然，但使僧集。」即便集僧，諸比丘尼各作是念：「是比丘尼行還集僧，常喜有施物，我等今日當得何物？」皆喜速集。集已即作是唱：「阿梨耶僧聽！某甲比丘尼僧作舉羯磨。若僧時到，僧與某甲比丘尼舍舉羯磨。如是白。」「阿梨耶僧聽！某甲比丘尼僧與作舉羯磨，僧今與某甲比丘尼舍舉羯磨。阿梨耶僧忍與某甲比丘尼舍舉羯磨者默然，若不忍者便說。是第一羯磨。」如是三羯磨。諸比丘尼見此比丘尼眼目可畏，無敢遮者。諸比丘尼展轉相謂：「此是何語？」皆言：「我亦不知此語。」諸比丘尼白大愛道，大愛道以是因緣往白世尊。佛言：「喚是比丘尼來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，汝云何知比丘尼僧如法比尼作舉羯磨，未行隨順、未作如法，先不語僧自舍羯磨？從今日後不聽。」佛告大愛道：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼知比丘尼僧和合如法比尼作舉羯磨、未作如法，先不語僧自與舍，是法初罪，僧伽婆尸沙。」

比丘尼者，如上說。

知者，若自知、若從他

【現代漢語翻譯】 現代漢語譯本： 佛陀住在舍衛城（Śrāvastī），當時迦梨比丘尼（Kālī bhikṣuṇī）在聚落中犯戒，離開後有依止她的弟子，僧團對她的弟子作了舉羯磨（ukkañcaka-kamma，一種僧團的懲罰）。迦梨比丘尼回來后，她的弟子稟告說：『僧團對我作了舉羯磨，不與我共同分享食物。』迦梨比丘尼就呵斥道：『你暫且安靜，只要讓僧團集合。』她就召集了僧團，眾比丘尼各自想著：『這位比丘尼回來后召集僧團，她經常喜歡佈施財物，我們今天應當得到什麼呢？』大家都高興地迅速聚集。聚集完畢后，迦梨比丘尼就唱言：『阿梨耶（ārya，聖者）僧團請聽！某甲比丘尼僧團作了舉羯磨。如果僧團時機已到，僧團就為某甲比丘尼捨棄舉羯磨。如是稟白。』『阿梨耶僧團請聽！某甲比丘尼僧團曾作舉羯磨，僧團現在為某甲比丘尼捨棄舉羯磨。阿梨耶僧團中，哪位能忍受為某甲比丘尼捨棄舉羯磨的就默然，若不能忍受的就請說出來。這是第一羯磨。』如此進行了三次羯磨。眾比丘尼見這位比丘尼眼光兇狠可怕，沒有人敢於反對。眾比丘尼互相轉告：『這是什麼話？』都說：『我也不知道這是什麼話。』眾比丘尼將此事稟告了大愛道（Mahāprajāpatī），大愛道因為這個因緣去稟告了世尊。佛陀說：『把這位比丘尼叫來。』叫來后，佛陀問：『你真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『這是惡事，你怎麼能知道比丘尼僧團如法如律地作了舉羯磨，還沒有隨順奉行、沒有如法行事，事先不告訴僧團就自己捨棄羯磨？從今以後不允許這樣做。』佛陀告訴大愛道：『依止舍衛城的比丘尼都全部召集起來，乃至已經聽聞過的應當重新聽聞。如果比丘尼知道比丘尼僧團和合如法如律地作了舉羯磨、沒有如法行事，事先不告訴僧團就自己給予捨棄，這是初罪，僧伽婆尸沙（saṃghāvaśeṣa，僧殘罪）。』 比丘尼，如上所說。 知，如果自己知道，或者從他人處得知。

【English Translation】 English version: The Buddha was dwelling in Śrāvastī. At that time, the bhikkhunī Kālī committed an offense in a village. After she left, there were disciples who relied on her. The Sangha performed an ukkañcaka-kamma (a type of monastic penalty) against her disciple. When the teacher returned, the disciple reported, 'The Sangha has performed an ukkañcaka-kamma against me, and I am not allowed to share in the food.' The teacher scolded her, 'Be quiet for now, just gather the Sangha.' She then gathered the Sangha. The bhikkhunīs each thought, 'This bhikkhunī has returned and gathered the Sangha. She often likes to give offerings. What will we get today?' They all happily gathered quickly. Once gathered, she announced, 'Ārya (noble) Sangha, listen! The Sangha has performed an ukkañcaka-kamma against a certain bhikkhunī. If the time is right for the Sangha, the Sangha should revoke the ukkañcaka-kamma for the certain bhikkhunī. This is the announcement.' 'Ārya Sangha, listen! The Sangha has performed an ukkañcaka-kamma against a certain bhikkhunī. The Sangha now revokes the ukkañcaka-kamma for the certain bhikkhunī. Ārya Sangha, those who can tolerate the revocation of the ukkañcaka-kamma for the certain bhikkhunī, be silent. If anyone cannot tolerate it, let them speak. This is the first kamma.' This kamma was performed three times. The bhikkhunīs saw that this bhikkhunī's eyes were fierce and frightening, and no one dared to object. The bhikkhunīs told each other, 'What is this language?' They all said, 'I don't know what this language is.' The bhikkhunīs reported this matter to Mahāprajāpatī, who then reported it to the World-Honored One. The Buddha said, 'Summon that bhikkhunī.' After she was summoned, the Buddha asked, 'Is it true that you did this?' She replied, 'It is true.' The Buddha said, 'This is a bad thing. How could you know that the bhikkhunī Sangha had performed an ukkañcaka-kamma lawfully and according to the Vinaya, and without following the proper procedures, without acting lawfully, and without informing the Sangha beforehand, you revoked the kamma yourself? From today onwards, this is not allowed.' The Buddha told Mahāprajāpatī, 'Gather all the bhikkhunīs who rely on Śrāvastī, and those who have already heard this should hear it again. If a bhikkhunī knows that the bhikkhunī Sangha has harmoniously and lawfully performed an ukkañcaka-kamma according to the Vinaya, and without acting lawfully, and without informing the Sangha beforehand, she revokes it herself, this is a first offense, a saṃghāvaśeṣa (an offense requiring initial and subsequent meetings of the Sangha).' Bhikkhunī, as described above. Knowing, if one knows oneself, or knows from others.

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聞。

和合者，非別眾。

如法比尼者，不見罪、不作、三見不捨。

舉羯磨者，不共住。

未作如法者，未行隨順、心未調伏，僧未與舍。

先不語者，僧中未作求聽羯磨而自僧中舍。

是法初罪，僧伽婆尸沙。僧伽婆尸沙者，如上說。

若弟子僧和合作舉羯磨者，若和上尼、阿阇梨尼，應至長老比丘尼所作是言：「誰無愚癡恒無有過？慧心常存不知故爾，更不復作。」如是遍語諸人已令心柔軟，然後于僧中作求聽羯磨。當作是說：「阿梨耶僧聽！某甲比丘尼有是事故僧作舉羯磨，彼行隨順、心柔軟舍。若僧時到，僧某甲欲從僧乞舍舉羯磨。諸阿梨耶聽某甲欲從僧乞舍舉羯磨，僧忍默然故，是事如是持。」然後應乞。若有人遮者，和上應軟語令止。若比丘尼知僧和合如法比尼作舉羯磨，而自舍者，得越比尼罪。

佛住王舍城，爾時有一長者欲心請樹提比丘尼，與衣缽、飲食、疾病湯藥，作是言：「阿梨耶！知我以何故與？」比丘尼言：「知。」復問：「云何知？」答言：「以福德故。」復言：「如是，然後兼為欲故。」時樹提是離欲人，聞是語其心遊然，不持經懷，然復不遮。諸比丘尼即以是事語大愛道，大愛道即以是事往白世尊。佛言：「呼樹提來。」來已具

【現代漢語翻譯】 現代漢語譯本： 聽聞如是。

『和合』指的是沒有分裂僧團。

『如法比尼』指的是沒有犯戒、沒有違規行為，並且不捨棄三種見解（身見、戒禁取見、邪見）。

『舉羯磨』指的是不共同生活。

『未作如法者』指的是沒有遵循正法、內心沒有調伏，僧團沒有允許其捨棄（罪過）。

『先不語者』指的是沒有在僧團中進行求聽羯磨，就擅自在僧團中捨棄（罪過）。

這是最初的罪行，僧伽婆尸沙（僧殘罪）。僧伽婆尸沙的含義如前所述。

如果弟子僧團和合一致地進行舉羯磨，那麼和上尼（戒師尼）、阿阇梨尼（導師尼）應該到長老比丘尼那裡說：『誰沒有愚癡，一直沒有過錯？即使有智慧，也難免有時會因為不知道而犯錯，但保證以後不會再犯。』這樣普遍地告訴大家，使大家的心柔軟下來，然後在僧團中進行求聽羯磨。應該這樣說：『阿梨耶（聖者）僧團請聽！某甲比丘尼因為某事被僧團進行了舉羯磨，她現在已經遵循正法、內心柔軟並捨棄了（罪過）。如果僧團認為時機已到，某甲想要從僧團請求捨棄舉羯磨。諸位阿梨耶請聽，某甲想要從僧團請求捨棄舉羯磨，僧團如果同意就保持沉默，這件事就這樣決定。』然後她應該請求。如果有人反對，和上應該用柔和的語言勸阻。如果比丘尼明知僧團和合、如法比尼地進行了舉羯磨，卻擅自捨棄（罪過），就犯了越比尼罪（違越戒律的罪）。

佛陀住在王舍城時，當時有一位長者因為貪慾之心供養樹提比丘尼，給予衣缽、飲食、疾病湯藥，並說：『阿梨耶！你知道我因為什麼原因供養你嗎？』比丘尼說：『知道。』長者又問：『怎麼知道的？』回答說：『因為福德的緣故。』長者又說：『確實是因為福德，然後也兼有貪慾的緣故。』當時樹提是一位離欲之人，聽到這些話，內心感到震驚，沒有拿著經書，但也沒有拒絕。諸位比丘尼就把這件事告訴了大愛道（Mahapajapati Gotami），大愛道就把這件事稟告了世尊。佛陀說：『把樹提叫來。』叫來之後，佛陀詳細地詢問了事情的經過。

【English Translation】 English version: Thus I have heard.

'Harmony' means not dividing the Sangha.

'According to the Dhamma and Vinaya' means not committing offenses, not engaging in misconduct, and not abandoning the three views (self-view, clinging to rites and rituals, and wrong view).

'To perform an expulsion act (舉羯磨)' means not living together.

'One who has not acted according to the Dhamma' means not following the Dharma, not subduing the mind, and the Sangha has not granted permission to abandon (the offense).

'One who does not speak first' means abandoning (the offense) within the Sangha without first performing the act of requesting a hearing (求聽羯磨) in the Sangha.

This is the initial offense, Sanghavasesa (僧伽婆尸沙, suspension). The meaning of Sanghavasesa is as described above.

If the Sangha of disciples harmoniously performs an expulsion act, then the Upajjhaya nun (和上尼, preceptor nun) or Acariya nun (阿阇梨尼, teacher nun) should go to the elder Bhikkhuni and say: 'Who is without ignorance and always without fault? Even with wisdom, one inevitably makes mistakes due to not knowing, but I guarantee not to repeat them again.' After telling everyone this universally, making their hearts soften, then perform the act of requesting a hearing in the Sangha. It should be said: 'May the Arya (阿梨耶, noble) Sangha listen! Bhikkhuni so-and-so has been subject to an expulsion act by the Sangha because of such-and-such a matter, and she is now following the Dharma, her heart is softened, and she has abandoned (the offense). If the Sangha deems the time has come, so-and-so wishes to request the Sangha to abandon the expulsion act. May the Aryas listen, so-and-so wishes to request the Sangha to abandon the expulsion act, if the Sangha agrees, remain silent, let this matter be decided thus.' Then she should request. If someone objects, the Upajjhaya should gently persuade them to stop. If a Bhikkhuni knows that the Sangha has harmoniously and according to the Dhamma and Vinaya performed an expulsion act, but abandons (the offense) on her own, she commits an offense of violating the Vinaya (越比尼罪).

The Buddha was staying in Rajagaha (王舍城), at that time there was a householder who, out of greed, offered robes, alms bowls, food, and medicine to Thuti Bhikkhuni (樹提比丘尼), and said: 'Arya! Do you know why I am offering to you?' The Bhikkhuni said: 'I know.' The householder asked again: 'How do you know?' She replied: 'Because of merit.' The householder then said: 'Indeed, it is because of merit, and also partly because of desire.' At that time, Thuti was a person free from desire, and upon hearing these words, her heart was shocked, she did not hold the scriptures, but she did not refuse either. The Bhikkhunis then told Mahapajapati Gotami (大愛道) about this matter, and Mahapajapati Gotami reported this matter to the World Honored One. The Buddha said: 'Summon Thuti.' After she came, the Buddha inquired about the matter in detail.

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問上事：「汝實爾不？」答言：「實爾。」世尊！佛言：「此是惡事，汝不為後世人作軌則耶？此非法、非律、不如佛教，不可以是長養善法。」佛語大愛道：「依止王舍城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼無漏心，漏心男子邊取衣缽、飲食、病疾湯藥者，是法初罪，僧伽婆尸沙。」

比丘尼者，如樹提比丘尼。

無漏心者，無慾心。

缽者，上、中、下。

衣者，僧伽梨、郁多羅僧、安陀會、僧祇支、雨浴衣。

飲食者，佉陀尼食、蒲阇尼食。

藥者，蜜、石蜜、生酥及脂。是法初罪。

若人與比丘尼衣缽、飲食、疾病湯藥，作是言：「我為是故與。」不應受，應言：「我不須，余家自得。」若受者，僧伽婆尸沙。若不語、動手足、瞬眼、振手、彈指、畫地作字，如是相者，知有欲心於我，此不應受；受者，偷蘭遮。若信心清凈諸情審諦，受者無罪。若女人慾心與比丘，若動手足瞬眼與者，當知有欲心，不應受。受者，越比尼罪。若信心清凈諸根審諦，受者無罪。是故世尊說。

摩訶僧祇律卷第三十六 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第三十七

東晉天竺三藏佛陀跋陀羅共法顯譯明十九僧殘法之

【現代漢語翻譯】 現代漢語譯本 問上事：『你確實是這樣做的嗎？』回答說：『確實是這樣做的。』世尊！佛說：『這是不好的事情，你不要為後世的人做壞榜樣啊！這不符合佛法、不符合戒律、不符合我的教導，不可以這樣來增長善法。』佛告訴大愛道（Mahaprajapati，佛的姨母及養母）：『讓所有住在王舍城（Rajagrha）的比丘尼（bhiksuni，佛教女出家人）都集合起來，乃至已經聽過的（戒條）應當重新聽聞。如果比丘尼沒有斷除煩惱的心，卻從有煩惱的男子那裡接受衣缽（patra，僧人使用的食器）、飲食、生病時的湯藥，這是最初的罪過，僧伽婆尸沙（samghavasesa，僅次於波羅夷的重罪）。』

比丘尼，例如樹提比丘尼（Sthavira Bhiksuni）。

沒有斷除煩惱的心，指沒有慾望的心。

缽，指上等、中等、下等的缽。

衣，指僧伽梨（samghati，大衣）、郁多羅僧（uttarasanga，上衣）、安陀會（antarvasa，內衣）、僧祇支（samkakshika，覆肩衣）、雨浴衣（varsikasatika，雨天沐浴時穿的衣服）。

飲食，指佉陀尼食（khadaniya，硬的食物）、蒲阇尼食（bhojaniya，軟的食物）。

藥，指蜂蜜、石蜜（冰糖）、生酥（新鮮的酥油）以及油脂。這是最初的罪過。

如果有人給比丘尼衣缽、飲食、疾病湯藥，並且說：『我是因為這個緣故給你的。』比丘尼不應該接受，應該說：『我不需要，我自己可以從其他人家裡得到。』如果接受了，就犯僧伽婆尸沙罪。如果不說話，而是用手腳、眨眼睛、揮手、彈指、在地上畫字等方式，表現出有慾望的心，那麼就不應該接受；如果接受了，就犯偷蘭遮（stulatyaya，一種罪名）。如果（施主）信心清凈，各種情況都審慎明確，接受了就沒有罪過。如果女人用有慾望的心給比丘（bhiksu，佛教男出家人）東西，如果用手腳、眨眼睛等方式給予，應當知道她有慾望的心，不應該接受。如果接受了，就犯越比尼罪（atikrama，輕罪）。如果（施主）信心清凈，各種情況都審慎明確，接受了就沒有罪過。所以世尊這樣說。

《摩訶僧祇律》卷第三十六 大正藏第22冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第三十七

東晉天竺三藏佛陀跋陀羅（Buddhabhadra）共法顯（Faxian）譯明十九僧殘法之

【English Translation】 English version Asked about the matter: 'Did you really do this?' He replied: 'I really did.' World Honored One! The Buddha said: 'This is a bad thing. Shouldn't you set a good example for future generations? This is not in accordance with the Dharma, not in accordance with the Vinaya, not in accordance with my teachings. You cannot use this to cultivate good deeds.' The Buddha told Mahaprajapati (Buddha's aunt and foster mother): 'Gather all the bhiksunis (Buddhist nuns) residing in Rajagrha (Royal City), and those who have already heard (the precepts) should hear them again. If a bhiksuni, with a mind not free from defilements, accepts robes, alms bowls (patra, a monk's eating utensil), food, or medicine for illness from a man with defiled mind, this is the first offense, samghavasesa (a serious offense second only to parajika).'

Bhiksunis, such as Sthavira Bhiksuni.

A mind not free from defilements means a mind with desire.

Alms bowl refers to superior, medium, and inferior alms bowls.

Robes refer to samghati (outer robe), uttarasanga (upper robe), antarvasa (inner robe), samkakshika (shoulder covering), and varsikasatika (bathing robe for rainy days).

Food refers to khadaniya (hard food) and bhojaniya (soft food).

Medicine refers to honey, rock candy, fresh ghee, and oils. This is the first offense.

If someone gives a bhiksuni robes, alms bowl, food, or medicine for illness, and says: 'I am giving this for this reason,' the bhiksuni should not accept it, and should say: 'I do not need it, I can obtain it from other families myself.' If she accepts it, she commits the samghavasesa offense. If she does not speak, but uses her hands and feet, blinks her eyes, waves her hand, snaps her fingers, or draws characters on the ground to indicate desire, then she should not accept it; if she accepts it, she commits the stulatyaya (a type of offense). If (the donor's) faith is pure and all circumstances are carefully considered, there is no offense in accepting it. If a woman gives something to a bhiksu (Buddhist monk) with a mind of desire, if she gives it using her hands and feet, blinking her eyes, etc., it should be known that she has a mind of desire, and it should not be accepted. If it is accepted, the atikrama (minor offense) is committed. If (the donor's) faith is pure and all circumstances are carefully considered, there is no offense in accepting it. Therefore, the World Honored One said this.

Mahasamghika Vinaya, Volume 36 Taisho Tripitaka, Volume 22, No. 1425, Mahasamghika Vinaya

Mahasamghika Vinaya, Volume 37

Translated by Buddhabhadra and Faxian of the Eastern Jin Dynasty, explaining the nineteen samghavasesa offenses.

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余

佛住王舍城，爾時世尊制戒，不聽漏心男子邊取衣缽、飲食、疾病湯藥，時樹提比丘尼不取長者施衣。時偷蘭難陀比丘尼語樹提言：「何不取此男子施？男子漏心、不漏心何預人事？但使汝無漏心，取已隨因緣用。」諸比丘尼諫是比丘尼：「莫作是語：『男子漏心不漏心何預人事？但使汝無漏心，可取此施隨因緣用。』」如是二諫、三諫不止。諸比丘尼以是事語大愛道，大愛道即以是事往白世尊。佛言：「喚比丘尼來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，汝云何勸彼取漏心人施？此非法、非律、不如佛教，不可以是長養善法。」佛語大愛道：「依止王舍城住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼語比丘尼作是語：『可取此男子施，漏心不漏心何預汝事？但汝莫漏心，可取施已隨因緣用。』諸比丘尼應諫是比丘尼：『莫作是語：「應取是施。男子漏心不漏心何預人事？但使汝無漏心，可取施已隨因緣用。」』如是應第二、第三諫。舍是事好，若不捨者，是法初罪僧伽婆尸沙。」

作是語比丘尼者，如偷蘭難陀比丘尼。

取施者，如樹提比丘尼。

諸比丘尼諫是比丘尼令舍是事，如不捨者，是法乃至三諫，僧伽婆尸沙。是故世尊說。

佛住王

【現代漢語翻譯】 現代漢語譯本 當時佛陀住在王舍城（Rājagṛha），那時世尊制定戒律，不允許有漏失不凈想法的男子供養比丘尼衣缽、飲食、疾病湯藥。當時，樹提（Śuddhi）比丘尼沒有接受一位長者供養的衣服。偷蘭難陀（Thullanandā）比丘尼對樹提說：『為什麼不接受這位男子供養的衣服呢？男子是否有漏失不凈的想法，與你有什麼關係？只要你沒有漏失不凈的想法，接受后可以隨因緣使用。』其他比丘尼勸諫這位比丘尼：『不要說這樣的話：「男子是否有漏失不凈的想法，與你有什麼關係？只要你沒有漏失不凈的想法，就可以接受這份供養，隨因緣使用。」』這樣勸諫了兩次、三次，她都不停止。 眾比丘尼將此事告訴大愛道（Mahāprajāpatī），大愛道隨即把此事稟告世尊。佛陀說：『把那位比丘尼叫來。』叫來后，佛陀問：『你真的這樣做了嗎？』她回答說：『確實如此。』佛陀說：『這是惡事，你為什麼勸她接受有漏失不凈想法的人的供養？這不合乎佛法、不合乎戒律、不合乎我的教導，不能用這種方式來增長善法。』佛陀告訴大愛道：『凡是住在王舍城的比丘尼都要集合起來，乃至已經聽過的也要重新聽聞。如果有比丘尼對其他比丘尼說這樣的話：「可以接受這位男子供養的物品，他是否有漏失不凈的想法與你有什麼關係？只要你沒有漏失不凈的想法，就可以接受供養后隨因緣使用。」其他比丘尼應該勸諫這位比丘尼：「不要說這樣的話：「應該接受這份供養。男子是否有漏失不凈的想法與你有什麼關係？只要你沒有漏失不凈的想法，就可以接受供養后隨因緣使用。」』應該這樣第二次、第三次勸諫。如果她能捨棄這種說法最好，如果不捨棄，這是最初的僧伽婆尸沙（Saṃghāvaśeṣa）罪。』 說這種話的比丘尼，就像偷蘭難陀比丘尼。 接受供養的比丘尼，就像樹提比丘尼。 眾比丘尼勸諫這位比丘尼，讓她捨棄這種說法，如果她不捨棄，這種行為乃至經過三次勸諫，構成僧伽婆尸沙罪。所以世尊這樣說。 佛陀住在王舍城。

【English Translation】 English version The Buddha was residing in Rājagṛha (王舍城). At that time, the World Honored One established a precept, not allowing nuns to receive robes, alms, food, or medicine for illness from men with leaking minds (i.e., men with lustful thoughts). At that time, the Bhikkhuni Śuddhi (樹提) did not accept a robe offered by an elder. Then the Bhikkhuni Thullanandā (偷蘭難陀) said to Śuddhi: 'Why not accept this offering from the man? What does it matter to you whether the man has a leaking mind or not? As long as you don't have a leaking mind, you can accept it and use it according to the circumstances.' The other Bhikkhunis admonished this Bhikkhuni: 'Don't say such things: 'What does it matter to you whether the man has a leaking mind or not? As long as you don't have a leaking mind, you can accept this offering and use it according to the circumstances.'' They admonished her in this way two or three times, but she did not stop. The Bhikkhunis told Mahāprajāpatī (大愛道) about this matter, and Mahāprajāpatī immediately reported it to the World Honored One. The Buddha said: 'Summon that Bhikkhuni.' After she came, the Buddha asked: 'Did you really do this?' She replied: 'Indeed, I did.' The Buddha said: 'This is an evil thing. How could you encourage her to accept offerings from someone with a leaking mind? This is not in accordance with the Dharma, not in accordance with the Vinaya, and not in accordance with my teachings. This is not a way to cultivate good qualities.' The Buddha told Mahāprajāpatī: 'Gather all the Bhikkhunis residing in Rājagṛha, and even those who have already heard this should hear it again. If any Bhikkhuni says to another Bhikkhuni: 'You can accept this offering from the man. What does it matter to you whether he has a leaking mind or not? As long as you don't have a leaking mind, you can accept the offering and use it according to the circumstances,' the other Bhikkhunis should admonish her: 'Don't say such things: 'You should accept this offering. What does it matter to you whether the man has a leaking mind or not? As long as you don't have a leaking mind, you can accept the offering and use it according to the circumstances.'' They should admonish her in this way a second and third time. It would be best if she gives up this view. If she does not give it up, this is the initial Saṃghāvaśeṣa (僧伽婆尸沙) offense.' The Bhikkhuni who speaks in this way is like the Bhikkhuni Thullanandā. The Bhikkhuni who accepts the offering is like the Bhikkhuni Śuddhi. The Bhikkhunis admonish the Bhikkhuni to give up this view, and if she does not give it up, this act, even after three admonishments, constitutes a Saṃghāvaśeṣa offense. Therefore, the World Honored One said this. The Buddha was residing in Rājagṛha.

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舍城，破僧相助如比丘中廣說。是故世尊說：「若比丘尼欲破和合僧，故勤方便執持破僧事共諍。諸比丘尼應語是比丘尼：『阿梨耶！莫破和合僧，勤方便執持破僧事共諍，當與僧同事。何以故？僧和合歡喜不諍，共一學如水乳合，如法說安樂住。』是比丘尼，諸比丘尼諫時堅持不捨者，應第二、第三諫。舍者善，若不捨者，是法乃至三諫，僧伽婆尸沙。」諸比丘尼同意相助，若一、若二、若眾多，同語同見，欲破和合僧。是比丘尼，諸比丘尼諫時，是同意比丘尼言：「阿梨耶！莫說是比丘尼好惡事。何以故？是法語比丘尼、律語比丘尼。是比丘尼所說，皆是我等心所欲。是比丘尼所見欲忍可事，我等亦欲忍可，是比丘尼知說非不知說。」諸比丘尼應諫是同意比丘尼：「阿梨耶！莫作是語：『法語比丘尼、律語比丘尼。』何以故？此非法語比丘尼、律語比丘尼。阿梨耶！莫助破僧事，當樂助和合僧。何以故？僧和合歡喜不諍，共一學如水乳合，如法說安樂住。」是比丘尼，諸比丘尼諫時若堅持不捨者，應第二、第三諫。舍是事善，若不捨，是法乃至三諫，僧伽娑尸沙。

佛住舍衛城，爾時偷蘭難陀比丘尼有斗諍事，僧如法比尼與作羯磨。羯磨竟，瞋恚以非理謗僧，而作是言：「阿梨耶僧！隨愛、隨瞋、隨怖、隨

【現代漢語翻譯】 現代漢語譯本： 在舍衛城（Śrāvastī）發生了一起事件，類似於比丘（bhikkhu）中關於幫助破壞僧團的廣泛討論。因此，世尊（Bhagavān）說：『如果有比丘尼（bhikkhunī）想要破壞和諧的僧團（saṃgha），故意勤奮地從事破壞僧團的事情並引發爭端，其他比丘尼應該告訴這位比丘尼：『阿梨耶（āryā，尊者）！不要破壞和諧的僧團，不要勤奮地從事破壞僧團的事情並引發爭端，應當與僧團同心同德。為什麼呢？僧團和諧、歡喜、沒有爭端，共同學習，如同水乳交融，如法宣說，安樂居住。』如果這位比丘尼在其他比丘尼勸諫時仍然堅持不捨棄，應當進行第二、第三次勸諫。如果她捨棄了，那是好的；如果她不捨棄，按照戒律，最多勸諫三次，構成僧伽婆尸沙（saṃghāvaśeṣa，僧殘罪）。』 一些比丘尼同意互相幫助，無論是一個、兩個還是很多個，她們持有相同的觀點，想要破壞和諧的僧團。當其他比丘尼勸諫這些比丘尼時，這些同意的比丘尼會說：『阿梨耶（āryā，尊者）！不要說這位比丘尼的好壞。為什麼呢？這位比丘尼說的是佛語（buddhavacana），這位比丘尼說的是律語（vinayavacana）。這位比丘尼所說的，都是我們心中所想的。這位比丘尼所見並想要認可的事情，我們也想要認可，這位比丘尼知道該說什麼，不該說什麼。』其他比丘尼應當勸諫這些同意的比丘尼：『阿梨耶（āryā，尊者）！不要這樣說：『這位比丘尼說的是佛語，這位比丘尼說的是律語。』為什麼呢？這位不是說佛語的比丘尼，也不是說律語的比丘尼。阿梨耶（āryā，尊者）！不要幫助破壞僧團的事情，應當樂於幫助和諧的僧團。為什麼呢？僧團和諧、歡喜、沒有爭端，共同學習，如同水乳交融，如法宣說，安樂居住。』如果這些比丘尼在其他比丘尼勸諫時仍然堅持不捨棄，應當進行第二、第三次勸諫。如果她們捨棄了這件事，那是好的；如果她們不捨棄，按照戒律，最多勸諫三次，構成僧伽娑尸沙（saṃghāvaśeṣa，僧殘罪）。』 佛陀住在舍衛城（Śrāvastī）時，偷蘭難陀（Thullanandā）比丘尼（bhikkhunī）發生了爭鬥事件，僧團如法如律地對她進行了羯磨（kamma，羯磨，一種僧團的決議程式）。羯磨結束后，她憤怒地用不合理的理由誹謗僧團，並這樣說：『阿梨耶（āryā，尊者）僧團！隨順喜愛、隨順嗔恨、隨順恐懼、隨順……』

【English Translation】 English version: An incident occurred in Śrāvastī, similar to the extensive discussion among the bhikkhus regarding assisting in the breaking up of the Sangha. Therefore, the Blessed One (Bhagavān) said: 'If a bhikkhunī (nun) desires to break up the harmonious Sangha (community), deliberately and diligently engages in activities that break up the Sangha and causes disputes, other bhikkhunīs should tell this bhikkhunī: 'Āryā (Venerable One)! Do not break up the harmonious Sangha, do not diligently engage in activities that break up the Sangha and cause disputes, you should be of one mind with the Sangha. Why? The Sangha is harmonious, joyful, without disputes, learning together, like milk and water mixed together, righteously proclaiming, dwelling in peace.' If this bhikkhunī persists and does not abandon this behavior when other bhikkhunīs admonish her, she should be admonished a second and third time. If she abandons it, that is good; if she does not abandon it, according to the Vinaya (monastic rules), she should be admonished up to three times, which constitutes a saṃghāvaśeṣa (formal meeting of the Sangha is required).' Some bhikkhunīs agree to help each other, whether one, two, or many, they hold the same views, desiring to break up the harmonious Sangha. When other bhikkhunīs admonish these bhikkhunīs, these agreeing bhikkhunīs will say: 'Āryā (Venerable One)! Do not speak of the good or bad of this bhikkhunī. Why? This bhikkhunī speaks the Buddha's words (buddhavacana), this bhikkhunī speaks the Vinaya's words (vinayavacana). What this bhikkhunī says is what we all think in our hearts. What this bhikkhunī sees and wants to approve, we also want to approve, this bhikkhunī knows what to say and what not to say.' Other bhikkhunīs should admonish these agreeing bhikkhunīs: 'Āryā (Venerable One)! Do not say: 'This bhikkhunī speaks the Buddha's words, this bhikkhunī speaks the Vinaya's words.' Why? This bhikkhunī is not speaking the Buddha's words, nor is she speaking the Vinaya's words. Āryā (Venerable One)! Do not help in breaking up the Sangha, you should be happy to help the harmonious Sangha. Why? The Sangha is harmonious, joyful, without disputes, learning together, like milk and water mixed together, righteously proclaiming, dwelling in peace.' If these bhikkhunīs persist and do not abandon this behavior when other bhikkhunīs admonish them, they should be admonished a second and third time. If they abandon this matter, that is good; if they do not abandon it, according to the Vinaya, they should be admonished up to three times, which constitutes a saṃghāvaśeṣa (formal meeting of the Sangha is required).' When the Buddha was residing in Śrāvastī, the bhikkhunī Thullanandā (name of a bhikkhuni) had a dispute, and the Sangha lawfully and according to the Vinaya performed a kamma (formal act of the Sangha) against her. After the kamma was completed, she angrily slandered the Sangha with unreasonable accusations, and said: 'Āryā (Venerable) Sangha! Following affection, following hatred, following fear, following...'

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癡，僧依愛、依瞋、依怖、依癡，是故呵責。此非法斷事。」是比丘尼，諸比丘尼諫言：「阿梨耶！莫作非理謗僧，僧不隨愛、不隨瞋、不隨怖、不隨癡。僧不依愛、瞋、怖、癡非法斷事。」如是第二、第三諫不止。諸比丘尼以是因緣語大愛道，大愛道以是事往白世尊。佛言：「汝去，應屏處三諫、多人中三諫、僧中三諫，令舍此事。」

屏處諫者，屏處應問：「汝實瞋恚非理謗僧：『僧隨愛、隨瞋、隨怖、隨癡，僧依愛、依瞋、依怖、依癡。』耶？」答言：「實爾。」屏處應諫言：「汝莫瞋恚非理謗僧，僧不隨愛、隨瞋、隨怖、隨癡，僧不依愛、瞋、怖、癡非理斷事。我今慈心諫汝，欲饒益故。一諫已過，二諫在。舍是事不？」答言：「不捨。」如是第二、第三諫，多人中亦如是。僧中應作求聽羯磨：「阿梨耶僧聽！偷蘭難陀比丘尼瞋恚非理謗僧：『隨愛、隨瞋、隨怖、隨癡。僧依愛瞋怖癡。』已屏處三諫，已多人中三諫，令舍此事而不捨。若僧時到，僧今亦應三諫。」僧中應問：「汝實瞋恚非理謗僧：『隨愛、隨瞋、隨怖、隨癡乃至非法斷事。』已屏處三諫、多人中三諫而不捨耶？」答言：「實爾。」僧中應諫言：「汝莫瞋恚非理謗僧，僧不隨愛、不隨瞋、不隨怖、不隨癡，乃至非理斷事。僧今慈心諫汝，

【現代漢語翻譯】 現代漢語譯本 佛陀呵責那些由於愛、嗔、怖（恐懼）、癡（愚癡）而行事的僧侶，認為這是非法的判決。有一位比丘尼，其他的比丘尼勸誡她說：『阿梨耶（尊稱）！不要無理地誹謗僧團，僧團不會因為愛、嗔、怖、癡而行事。僧團不會因為愛、嗔、怖、癡而做出非法的判決。』這樣勸誡了第二、第三次，她仍然不停止。眾比丘尼因為這件事告訴了大愛道（Mahaprajapati，佛陀的姨母），大愛道將此事稟告了世尊（佛陀）。佛陀說：『你去，應該在私下三次勸誡她，在眾人中三次勸誡她，在僧團中三次勸誡她，讓她放棄這件事。』

私下勸誡時，應該私下問她：『你確實因為嗔恚而無理地誹謗僧團，說「僧團因為愛、嗔、怖、癡而行事，僧團因為愛、嗔、怖、癡而做出非法的判決」嗎？』她回答說：『確實如此。』私下應該勸誡她說：『你不要因為嗔恚而無理地誹謗僧團，僧團不會因為愛、嗔、怖、癡而行事，僧團不會因為愛、嗔、怖、癡而做出非法的判決。我現在以慈悲心勸誡你，是爲了你的利益。第一次勸誡已經過去，還有兩次勸誡。你放棄這件事嗎？』她回答說：『不放棄。』這樣進行第二、第三次勸誡，在眾人中也像這樣勸誡。在僧團中應該舉行羯磨（karma，儀式），請求允許：『阿梨耶（尊稱）！僧團請聽！偷蘭難陀（Thullananda）比丘尼因為嗔恚而無理地誹謗僧團，說「因為愛、嗔、怖、癡而行事，僧團因為愛、嗔、怖、癡而行事」。已經在私下三次勸誡，已經在眾人中三次勸誡，讓她放棄這件事，但她不放棄。如果僧團認為時機已到，僧團現在也應該三次勸誡她。』在僧團中應該問她：『你確實因為嗔恚而無理地誹謗僧團，說「因為愛、嗔、怖、癡而行事，乃至做出非法的判決」，已經在私下三次勸誡，在眾人中三次勸誡，但你不放棄嗎？』她回答說：『確實如此。』在僧團中應該勸誡她說：『你不要因為嗔恚而無理地誹謗僧團，僧團不會因為愛、嗔、怖、癡而行事，乃至做出非法的判決。僧團現在以慈悲心勸誡你，

【English Translation】 English version The Buddha rebuked those monks who acted out of love, anger, fear, or delusion, considering it an unlawful judgment. There was a bhikkhuni (female monastic), and the other bhikkhunis admonished her, saying, 'Arya (term of respect)! Do not unreasonably slander the Sangha (monastic community). The Sangha does not act out of love, anger, fear, or delusion. The Sangha does not make unlawful judgments based on love, anger, fear, or delusion.' They admonished her a second and third time, but she did not stop. The bhikkhunis told Mahaprajapati (Buddha's aunt) about this matter, and Mahaprajapati reported it to the Blessed One (Buddha). The Buddha said, 'Go, you should admonish her three times in private, three times in public, and three times in the Sangha, to make her abandon this matter.'

When admonishing in private, one should ask her in private, 'Do you indeed, out of anger, unreasonably slander the Sangha, saying, "The Sangha acts out of love, anger, fear, or delusion; the Sangha makes unlawful judgments based on love, anger, fear, or delusion"?' She replies, 'Indeed, it is so.' One should admonish her in private, saying, 'Do not, out of anger, unreasonably slander the Sangha. The Sangha does not act out of love, anger, fear, or delusion; the Sangha does not make unlawful judgments based on love, anger, fear, or delusion. I now admonish you with a compassionate heart, for your benefit. The first admonition has passed; there are two admonitions remaining. Do you abandon this matter?' She replies, 'I do not abandon it.' Thus, the second and third admonitions are given. The same is done in public. In the Sangha, a karma (ritual) should be performed, requesting permission: 'Arya (term of respect)! May the Sangha listen! The bhikkhuni Thullananda (name of a bhikkhuni), out of anger, unreasonably slanders the Sangha, saying, "It acts out of love, anger, fear, or delusion; the Sangha acts out of love, anger, fear, or delusion." She has been admonished three times in private and three times in public to abandon this matter, but she does not abandon it. If the Sangha deems it the right time, the Sangha should now also admonish her three times.' In the Sangha, one should ask her, 'Do you indeed, out of anger, unreasonably slander the Sangha, saying, "It acts out of love, anger, fear, or delusion, even making unlawful judgments," having been admonished three times in private and three times in public, but you do not abandon it?' She replies, 'Indeed, it is so.' In the Sangha, one should admonish her, saying, 'Do not, out of anger, unreasonably slander the Sangha. The Sangha does not act out of love, anger, fear, or delusion, even making unlawful judgments. The Sangha now admonishes you with a compassionate heart,'

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欲饒益故，當取僧語。一諫已過，二諫在，舍是事不？」答言：「不捨。」第二、第三諫猶故不捨。諸比丘尼以是因緣往白世尊。佛言：「喚是比丘尼來。」來已佛具問上事：「汝實爾不？」答言：「實爾。」佛語偷蘭難陀：「此是惡事，汝常不聞我無量方便呵責佷戾、稱歎軟語耶？汝云何佷戾？此非法、非律、非如佛教，不可以是長養善法。」佛告大愛道：「依止舍衛城住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼瞋恚非理謗僧作是言：『僧隨愛、隨瞋、隨怖、隨癡，僧依愛瞋怖癡，是故呵責是比丘尼。』諸比丘尼應諫，作是言：『阿梨耶！莫作是語：「僧隨愛、隨瞋、隨怖、隨癡，僧依愛、瞋。怖、癡。」何以故？僧不隨愛、瞋、怖、癡。汝莫瞋恚，非理謗僧。』是比丘尼，諸比丘尼諫時，堅持不捨者，應第二、第三諫，舍是事善。若不捨，是法乃至三諫，僧伽婆尸沙。」

比丘尼者，如偷蘭難陀比丘尼。

瞋恚非理謗僧，屏處三諫不捨者，諫諫越比尼罪；多人中亦爾。僧中初諫時，亦越比尼罪；諫竟，偷蘭遮。第二初諫時，亦越比尼罪；諫竟，偷蘭遮。第三初諫時，偷蘭遮；諫竟，僧伽婆尸沙。成僧伽婆尸沙已，屏處、多人中、僧中，一切越比尼罪、偷蘭遮，除八謗僧偷蘭遮，餘一切合成一僧

【現代漢語翻譯】 現代漢語譯本： 『爲了饒益眾生，應當聽取僧團的意見。』如果一次勸諫無效，還有第二次勸諫的機會，是否願意放棄這種行為呢？」回答說：「不願意放棄。」即使經過第二、第三次的勸諫，仍然不肯放棄。眾比丘尼因為這件事去稟告世尊（Buddha，佛教創始人）。佛陀說：「把那位比丘尼叫來。」叫來后，佛陀詳細詢問了事情的經過：「你真的這樣做了嗎？」回答說：「確實如此。」佛陀對偷蘭難陀（Thullananda，一位比丘尼的名字）說：「這是惡劣的行為！你難道沒有經常聽我說用各種方便法門呵斥頑固不化的人，稱讚柔和順從的人嗎？你為什麼如此頑固不化？這不符合佛法、不符合戒律、不符合我的教導，不能用這種方式來增長善法。」佛陀告訴大愛道（Mahaprajapati，佛陀的姨母）：「讓所有住在舍衛城（Sravasti，古印度城市）的比丘尼都集合起來，已經聽過的也要重新聽。如果有比丘尼因為嗔恨而無理誹謗僧團，說：『僧團隨順貪愛、隨順嗔恨、隨順恐懼、隨順愚癡，僧團因為貪愛、嗔恨、恐懼、愚癡，所以呵責這位比丘尼。』眾比丘尼應當勸諫她，這樣說：『阿梨耶（Arya，聖者）！不要說這樣的話：「僧團隨順貪愛、隨順嗔恨、隨順恐懼、隨順愚癡，僧團因為貪愛、嗔恨、恐懼、愚癡。」』為什麼呢？因為僧團不隨順貪愛、嗔恨、恐懼、愚癡。你不要嗔恨，不要無理誹謗僧團。』如果這位比丘尼在眾比丘尼勸諫時，堅持不肯放棄這種行為，應當進行第二、第三次的勸諫，放棄這種行為是好的。如果不放棄，按照戒律，經過三次勸諫后，就構成僧伽婆尸沙（Sanghavasesa，一種重罪）。

這裡的比丘尼，指的就是像偷蘭難陀比丘尼這樣的人。

因為嗔恨而無理誹謗僧團，在私下勸諫三次仍然不肯放棄的，每次勸諫都犯越比尼罪（Atikkama，一種輕罪）；在眾人面前也是如此。在僧團中第一次勸諫時，也犯越比尼罪；勸諫完畢，犯偷蘭遮罪（Thullaccaya，一種中等罪）。第二次第一次勸諫時，也犯越比尼罪；勸諫完畢，犯偷蘭遮罪。第三次第一次勸諫時，犯偷蘭遮罪；勸諫完畢，犯僧伽婆尸沙罪。一旦構成僧伽婆尸沙罪，無論是在私下、在眾人面前、還是在僧團中，一切都犯越比尼罪、偷蘭遮罪，除了八種誹謗僧團的偷蘭遮罪，其餘一切都合併爲一個僧伽婆尸沙罪。

【English Translation】 English version: 『For the sake of benefiting others, one should heed the Sangha's (community of monks/nuns) words.』 If one admonishment has passed, there is a second admonishment available, will you abandon this matter?」 The answer is: 「I will not abandon it.」 Even after the second and third admonishments, she still does not abandon it. The Bhikkhunis (nuns) reported this matter to the World Honored One (Buddha, founder of Buddhism). The Buddha said: 「Summon that Bhikkhuni here.」 After she arrived, the Buddha inquired about the matter in detail: 「Did you really do this?」 She replied: 「Indeed, I did.」 The Buddha said to Thullananda (Thullananda, name of a Bhikkhuni): 「This is an evil deed! Have you not often heard me using countless skillful means to rebuke the stubborn and praise the gentle? Why are you so stubborn? This is not in accordance with the Dharma (teachings), not in accordance with the Vinaya (code of conduct), not in accordance with my teachings, and cannot be used to cultivate good qualities.」 The Buddha told Mahaprajapati (Mahaprajapati, Buddha's aunt): 「Gather all the Bhikkhunis residing in Sravasti (Sravasti, ancient Indian city), and those who have already heard should hear it again. If a Bhikkhuni, out of anger, unreasonably slanders the Sangha, saying: 『The Sangha follows love, follows anger, follows fear, follows delusion; the Sangha, based on love, anger, fear, and delusion, therefore rebukes this Bhikkhuni.』 The Bhikkhunis should admonish her, saying: 『Arya (Arya, noble one)! Do not say such words: 「The Sangha follows love, follows anger, follows fear, follows delusion; the Sangha is based on love, anger, fear, and delusion.」』 Why? Because the Sangha does not follow love, anger, fear, or delusion. Do not be angry, do not unreasonably slander the Sangha.』 If this Bhikkhuni, when admonished by the Bhikkhunis, insists on not abandoning this behavior, a second and third admonishment should be given; abandoning this behavior is good. If she does not abandon it, according to the Vinaya, after three admonishments, it constitutes a Sanghavasesa (Sanghavasesa, a serious offense).

The Bhikkhuni here refers to someone like the Bhikkhuni Thullananda.

Because of anger, unreasonably slandering the Sangha, and not abandoning it after three private admonishments, each admonishment constitutes an Atikkama (Atikkama, a minor offense); it is the same in public. During the first admonishment in the Sangha, an Atikkama offense is also committed; after the admonishment, a Thullaccaya (Thullaccaya, a moderate offense) is committed. During the first admonishment of the second time, an Atikkama offense is also committed; after the admonishment, a Thullaccaya offense is committed. During the first admonishment of the third time, a Thullaccaya offense is committed; after the admonishment, a Sanghavasesa offense is committed. Once a Sanghavasesa offense is constituted, whether in private, in public, or in the Sangha, all constitute Atikkama offenses and Thullaccaya offenses, except for the eight Thullaccaya offenses of slandering the Sangha, all the rest are combined into one Sanghavasesa offense.

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伽婆尸沙罪治。若中間止者，隨止處治罪。是故世尊說。

佛住拘睒彌，闡陀母比丘尼，諸比丘尼共法中如法如比尼教：「當學，莫犯。」自身作不可共語，如闡陀戾語中廣說。乃至若比丘尼自用戾語，諸比丘尼共法中如法、如律教，便自用意作是言：「汝莫語我若好、若惡，我亦不語汝若好、若惡。」諸比丘尼應諫彼比丘尼言：「阿梨耶！諸比丘尼共法中如法、如律教，汝莫自用。諸比丘尼教汝，汝當信受，汝亦應如法、如律教諸比丘尼。何以故？如來弟子中展轉相教、展轉相諫，共罪中出故，善法得增長故。」是比丘尼，諸比丘尼諫時，堅持不捨者，應第二、第三諫。舍是事善，若不捨，是法乃至三諫，僧伽婆尸沙。如比丘戒中廣說，是故說。

佛住舍衛城，爾時有二比丘尼：一名真檀，是釋家女；二名郁多羅，身習近住、口習近住、身口習近住，迭相覆過。身習近者，共床眠、共床坐、同器食、迭互著衣、共出、共入。口習近者，染污心語。迭相覆罪，此犯彼覆、彼犯此覆。身口習近者，二事俱。比丘尼諫言：「阿梨耶！莫身習近住、口習近住，莫身口習近住，莫迭相覆過。何以故？不生善法。」一諫、二諫、三諫不止。諸比丘尼語大愛道，大愛道即以是因緣往白世尊。佛言：「呼是比丘尼來。」

【現代漢語翻譯】 現代漢語譯本： 伽婆尸沙罪的懲治。如果中途停止，則根據停止之處進行懲治。所以世尊這樣說。

佛陀住在拘睒彌（Kauśāmbī）。闡陀母（Chanda's mother）比丘尼，眾比丘尼在僧團中如法如律地教導她：『應當學習，不要違犯。』但她自身卻做出不可共同談論的行為，就像闡陀（Chanda）的乖戾言語中所廣泛描述的那樣。乃至如果比丘尼自己使用乖戾言語，眾比丘尼在僧團中如法如律地教導她，她卻固執己見，說：『你們不要對我說好或壞，我也不會對你們說好或壞。』眾比丘尼應該勸諫那位比丘尼說：『阿梨耶（Ārya，聖者）！眾比丘尼在僧團中如法如律地教導你，你不要固執己見。眾比丘尼教導你，你應該信受，你也應該如法如律地教導眾比丘尼。為什麼呢？如來的弟子們互相教導、互相勸諫，才能從罪過中解脫，善法才能增長。』如果這位比丘尼在眾比丘尼勸諫時，堅持不捨棄這種行為，應該進行第二、第三次勸諫。捨棄這件事是好的，如果不捨棄，這種行為乃至經過三次勸諫，構成僧伽婆尸沙罪（Saṃghāvaśeṣa，僧殘）。如同比丘戒中所廣泛描述的那樣，所以這樣說。

佛陀住在舍衛城（Śrāvastī）。當時有兩位比丘尼：一位名叫真檀（Candana），是釋迦族的女子；一位名叫郁多羅（Uttarā），她們之間存在身體上的親近、語言上的親近、以及身語上的親近，並且互相包庇過錯。身體上的親近是指：同牀睡覺、同牀坐著、同用器皿吃飯、互相穿著對方的衣服、一同外出、一同進入。語言上的親近是指：用染污的心說話。互相包庇罪過，此人犯錯彼人包庇，彼人犯錯此人包庇。身語上的親近是指：兩種情況都存在。比丘尼們勸諫她們說：『阿梨耶（Ārya，聖者）！不要身體上親近、語言上親近，不要身語上親近，不要互相包庇過錯。為什麼呢？這樣不會產生善法。』勸諫一次、兩次、三次都不停止。眾比丘尼告訴大愛道（Mahāprajāpatī），大愛道（Mahāprajāpatī）就因為這個因緣去稟告世尊。佛陀說：『把這兩位比丘尼叫來。』

【English Translation】 English version: The punishment for Saṃghāvaśeṣa (僧殘) offense. If one stops midway, the punishment is determined by the point of cessation. Therefore, the World Honored One said:

The Buddha was residing in Kauśāmbī (拘睒彌). The Bhikṣuṇī (比丘尼) Chanda's mother, the Bhikṣuṇīs (比丘尼) collectively taught her in accordance with the Dharma (法) and the Vinaya (律) within the Saṃgha (僧團): 'You should learn, do not transgress.' However, she herself engaged in unspeakable behaviors, as extensively described in Chanda's (闡陀) perverse speech. Furthermore, if a Bhikṣuṇī (比丘尼) herself uses perverse speech, and the Bhikṣuṇīs (比丘尼) collectively teach her in accordance with the Dharma (法) and the Vinaya (律) within the Saṃgha (僧團), she stubbornly insists, saying: 'You should not speak to me of good or bad, nor will I speak to you of good or bad.' The Bhikṣuṇīs (比丘尼) should admonish that Bhikṣuṇī (比丘尼), saying: 'Ārya (阿梨耶, Holy One)! The Bhikṣuṇīs (比丘尼) collectively teach you in accordance with the Dharma (法) and the Vinaya (律) within the Saṃgha (僧團), you should not be stubborn. When the Bhikṣuṇīs (比丘尼) teach you, you should accept and believe, and you should also teach the Bhikṣuṇīs (比丘尼) in accordance with the Dharma (法) and the Vinaya (律). Why? Because the disciples of the Tathāgata (如來) mutually teach and admonish each other, so that they can be freed from offenses, and good Dharmas (法) can grow.' If this Bhikṣuṇī (比丘尼), when admonished by the Bhikṣuṇīs (比丘尼), persists and does not abandon this behavior, she should be admonished a second and third time. It is good to abandon this matter; if she does not abandon it, this behavior, even after three admonishments, constitutes a Saṃghāvaśeṣa (僧伽婆尸沙, remaining in the Saṃgha) offense. As extensively described in the Bhikṣu (比丘) precepts, therefore it is said.

The Buddha was residing in Śrāvastī (舍衛城). At that time, there were two Bhikṣuṇīs (比丘尼): one named Candana (真檀), a woman of the Śākya (釋迦) clan; the other named Uttarā (郁多羅). They were intimate in body, intimate in speech, and intimate in both body and speech, and they concealed each other's faults. Intimacy in body refers to: sleeping in the same bed, sitting on the same bed, eating from the same bowl, wearing each other's clothes, going out together, and entering together. Intimacy in speech refers to: speaking with defiled minds. They concealed each other's offenses, this one concealing the other's offenses, and the other concealing this one's offenses. Intimacy in body and speech refers to: both situations occurring. The Bhikṣuṇīs (比丘尼) admonished them, saying: 'Ārya (阿梨耶, Holy One)! Do not be intimate in body, do not be intimate in speech, do not be intimate in both body and speech, do not conceal each other's faults. Why? Because good Dharmas (法) will not arise.' They did not stop after one, two, or three admonishments. The Bhikṣuṇīs (比丘尼) told Mahāprajāpatī (大愛道), and Mahāprajāpatī (大愛道) then, because of this reason, went to inform the World Honored One. The Buddha said: 'Summon these two Bhikṣuṇīs (比丘尼) here.'

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來已，佛問言：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，汝云何身口習近住、迭相覆過，此非法、非律、非如佛教，不可以是長養善法。」佛告大愛道：「依止舍衛城住比丘尼皆悉令集，乃至已聞者當重聞。若二比丘尼習近住、迭相覆過，諸比丘尼應諫是比丘尼言：『阿梨耶！莫習近住、迭相覆過，習近住不生善法。』是比丘尼，諸比丘尼諫時，堅持不捨，應第二、第三諫。舍是事善。若不捨，是法乃至三諫，僧伽婆尸沙。」

佛住舍衛城，爾時世尊制戒，不聽習近住。時真檀釋家女、郁多羅比丘尼，各自別住，偷蘭難陀比丘尼言：「阿梨耶！但習近住、互相藏過、莫相遠住，不妨生善法，餘人亦有如是相近住，僧不能遮，輕易汝故共相禁制耳！」諸比丘尼諫是比丘尼：「阿梨耶！莫作是語：『但習近住、互相藏過、莫相遠住，不妨生長善法，乃至輕易汝故共相禁制。』」如是一諫不止，二諫、三諫不止。諸比丘尼語大愛道，大愛道即以是事往白世尊。佛言：「是真檀釋家女、郁多羅比丘尼相遠住，偷蘭難陀比丘尼勸令習近共住不妨生善法者，當屏處三諫、多人中三諫、僧中三諫令舍此事。」

屏處諫者，應作是言：「偷蘭難陀！汝實語真檀比丘尼、郁多羅比丘尼言：『但習近住、互相藏過

【現代漢語翻譯】 現代漢語譯本： 佛陀問道：『你真的這樣做了嗎？』她回答說：『確實如此。』佛陀說：『這是不好的行為。你為什麼身口意都習慣於親近居住，互相掩蓋過錯呢？這不符合佛法、不符合戒律、不符合我的教導，不能用這種方式來增長善法。』佛陀告訴大愛道（Mahaprajapati，佛陀的姨母及第一位比丘尼）：『讓所有住在舍衛城（Śrāvastī）的比丘尼都集合起來，已經聽過的要重聽。如果有兩個比丘尼習慣於親近居住，互相掩蓋過錯，其他的比丘尼應該勸誡她們說：「阿梨耶（Arya，聖者）！不要習慣於親近居住，互相掩蓋過錯，親近居住不會產生善法。」如果這些比丘尼在被勸誡時，堅持不改，應該進行第二次、第三次勸誡。放棄這種行為是好的。如果不放棄，按照戒律，經過三次勸誡，就構成僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）。』 佛陀住在舍衛城時，世尊制定戒律，不允許親近居住。當時，真檀釋迦女（True Sandalwood Śākya woman）、郁多羅比丘尼（Uttarā Bhikkhunī）各自單獨居住，偷蘭難陀比丘尼（Thullanandā Bhikkhunī）說：『阿梨耶！只要親近居住，互相隱瞞過錯，不要遠離居住，這不妨礙產生善法。其他人也有這樣親近居住的，僧團不能阻止，只是因為輕視你們，才共同制定戒律來禁止罷了！』其他的比丘尼勸誡偷蘭難陀比丘尼：『阿梨耶！不要說這樣的話：「只要親近居住，互相隱瞞過錯，不要遠離居住，這不妨礙產生善法，甚至因為輕視你們，才共同制定戒律來禁止。」』這樣勸誡一次不停止，勸誡兩次、三次也不停止。其他的比丘尼告訴大愛道，大愛道就把這件事稟告了世尊。佛陀說：『真檀釋迦女、郁多羅比丘尼互相遠離居住，偷蘭難陀比丘尼勸她們親近居住，說不妨礙產生善法，應當在私下勸誡三次，在眾人中勸誡三次，在僧團中勸誡三次，讓她放棄這種行為。』 私下勸誡時，應該這樣說：『偷蘭難陀！你確實對真檀比丘尼、郁多羅比丘尼說：「只要親近居住，互相隱瞞過錯……』」

【English Translation】 English version: Having arrived, the Buddha asked, 'Is it true that you did this?' She replied, 'It is true.' The Buddha said, 'This is an evil thing. Why do you habitually dwell in close proximity, covering up each other's faults with your body, speech, and mind? This is not in accordance with the Dharma, not in accordance with the Vinaya, not in accordance with my teachings. It is not a way to cultivate good qualities.' The Buddha told Mahaprajapati (Buddha's aunt and the first bhikkhuni): 'Gather all the bhikkhunis residing in Śrāvastī (city). Those who have already heard this should hear it again. If two bhikkhunis habitually dwell in close proximity, covering up each other's faults, the other bhikkhunis should admonish them, saying: 'Arya (Noble One)! Do not habitually dwell in close proximity, covering up each other's faults. Dwelling in close proximity does not give rise to good qualities.' If these bhikkhunis, when admonished, persist and do not give it up, they should be admonished a second and third time. It is good to give up this behavior. If they do not give it up, according to the Dharma, after three admonishments, it constitutes a Saṃghāvaśeṣa (formal meeting of the Sangha).' The Buddha was residing in Śrāvastī. At that time, the World-Honored One established a precept, not allowing dwelling in close proximity. At that time, True Sandalwood Śākya woman and Uttarā Bhikkhunī were each dwelling separately. Thullanandā Bhikkhunī said: 'Arya! Just dwell in close proximity, concealing each other's faults, do not dwell far apart. It does not hinder the arising of good qualities. Others also dwell in such close proximity, and the Sangha cannot prevent it. It is only because they despise you that they jointly establish precepts to prohibit it!' The other bhikkhunis admonished Thullanandā Bhikkhunī: 'Arya! Do not say such things: 'Just dwell in close proximity, concealing each other's faults, do not dwell far apart. It does not hinder the arising of good qualities, and even because they despise you, they jointly establish precepts to prohibit it.'' Admonishing her once did not stop her, admonishing her twice, three times did not stop her. The other bhikkhunis told Mahaprajapati, and Mahaprajapati immediately reported this matter to the World-Honored One. The Buddha said: 'True Sandalwood Śākya woman and Uttarā Bhikkhunī are dwelling far apart from each other, and Thullanandā Bhikkhunī is encouraging them to dwell in close proximity, saying that it does not hinder the arising of good qualities. She should be admonished three times in private, three times in public, and three times in the Sangha, to make her give up this behavior.' When admonishing in private, one should say: 'Thullanandā! You truly said to True Sandalwood Bhikkhuni and Uttarā Bhikkhuni: 'Just dwell in close proximity, concealing each other's faults...'

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、莫相遠住，不妨生善法，餘人亦有如是相近住者。僧不能遮，輕易汝故共相禁制。』耶？」答言：「實爾。」應諫言：「汝莫作是語：『相習近住、互相藏過、莫相遠住，不妨生善法。餘人亦有如是相習近住者，僧不能遮，輕易汝故共相禁制。』我今慈心饒益故諫汝，一諫已過、二諫在，汝舍不？」答言：「不捨。」如是第二、第三，多人中亦如是諫。若不捨者，僧中應作求聽羯磨，唱言：「阿梨耶僧聽！偷蘭難陀比丘尼，勸真檀釋家女、郁多羅比丘尼，相習近住、互相藏過，不妨生善法。已屏處三諫、多人中三諫不止。若僧時到，僧今亦應三諫，令舍此事。」僧中應問偷蘭難陀：「汝實勸相習近住，乃至僧今慈心諫汝，欲利益故。一諫已過，二諫在，汝舍不？」答言：「不捨。」第二、第三諫，故不捨。諸比丘尼以是因緣往白世尊。佛言：「喚是比丘尼來。」來已，佛問言：「汝實爾不？」答言：「實爾。」佛言：「此是惡事。」乃至佛告大愛道：「依止舍衛城住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼見相遠住，便勸作是言：『當習近住、迭相藏過、莫相離住，不妨生長善法。餘人亦有如是相習近住者，僧不能遮，輕易汝故相禁制耳。』諸比丘尼應諫是比丘尼言：『阿梨耶！某甲、某甲相遠住，莫勸：「

{ "translations": [ "現代漢語譯本：", "『不要住得太遠，不妨礙產生善法，其他人也有這樣相近住在一起的。僧團不能阻止，因為輕視你們才共同禁止。』是這樣嗎？」回答說：「確實如此。」應該勸諫說：「你不要說這樣的話：『相習近住、互相包庇過錯、不要住得太遠，不妨礙產生善法。其他人也有這樣相習近住在一起的，僧團不能阻止，因為輕視你們才共同禁止。』我現在以慈悲心饒益你的緣故勸諫你，一次勸諫已經過去，還有兩次勸諫的機會，你放棄不？」回答說：「不放棄。」像這樣進行第二次、第三次勸諫，在很多人中也像這樣勸諫。如果不放棄，僧團中應該進行求聽羯磨（Karma，業），宣告說：「阿梨耶（Arya，聖者）僧團請聽！偷蘭難陀（Thullananda）比丘尼，勸真檀（Chandana）釋迦族女子、郁多羅（Uttara）比丘尼，相習近住、互相包庇過錯，不妨礙產生善法。已經在私下勸諫三次、在眾人中勸諫三次都不停止。如果僧團時機成熟，僧團現在也應該勸諫三次，讓她放棄這件事。」僧團中應該問偷蘭難陀：「你確實勸人相習近住，乃至僧團現在以慈悲心勸諫你，想要利益你的緣故。一次勸諫已經過去，還有兩次勸諫的機會，你放棄不？」回答說：「不放棄。」第二次、第三次勸諫，仍然不放棄。眾比丘尼因為這件事去稟告世尊（Buddha，佛）。佛說：「把這位比丘尼叫來。」叫來后，佛問她說：「你確實這樣做了嗎？」回答說：「確實如此。」佛說：「這是惡事。」乃至佛告訴大愛道（Mahaprajapati，佛的姨母）：「依止舍衛城（Sravasti）居住的比丘尼都召集起來，乃至已經聽過的應當重新聽聞。如果有比丘尼看到有人住得遠，就勸說：『應當習近住在一起、互相包庇過錯、不要相離住，不妨礙增長善法。其他人也有這樣相習近住在一起的，僧團不能阻止，因為輕視你們才共同禁止罷了。』眾比丘尼應該勸諫這位比丘尼說：『阿梨耶（Arya，聖者）！某甲、某甲住得遠，不要勸說：「' ], "english_translations": [ "English version:", "『Do not live too far apart, it does not hinder the arising of good Dharma, others also live closely together like this. The Sangha (community) cannot prevent it, they only jointly prohibit it because they despise you.』 Is that so?' The answer is: 'Indeed.' One should advise, 'Do not say such things: 'Living closely together, concealing each other's faults, not living too far apart, does not hinder the arising of good Dharma. Others also live closely together like this, the Sangha (community) cannot prevent it, they only jointly prohibit it because they despise you.' I am now advising you out of compassion and for your benefit. One admonition has passed, there are two more admonitions, will you give it up?' The answer is: 'I will not give it up.' Like this, the second and third admonitions are given, and admonitions are given in the same way among many people. If she does not give it up, the Sangha (community) should perform a motion for seeking permission (Karma, action), proclaiming: 'Arya (noble) Sangha (community), please listen! Bhikkhuni (nun) Thullananda (Thullananda), advises Chandana (Chandana), a Sakyan (Shakya) woman, and Bhikkhuni (nun) Uttara (Uttara), to live closely together, conceal each other's faults, which does not hinder the arising of good Dharma. She has been admonished three times in private and three times in public and has not stopped. If the time is right for the Sangha (community), the Sangha (community) should now also admonish her three times, to make her give up this matter.' The Sangha (community) should ask Thullananda (Thullananda): 'You indeed advise people to live closely together, and now the Sangha (community) admonishes you with compassion, wanting to benefit you. One admonition has passed, there are two more admonitions, will you give it up?' The answer is: 'I will not give it up.' The second and third admonitions are given, and she still does not give it up. The Bhikkhunis (nuns) went to report this matter to the Buddha (Buddha). The Buddha said: 'Summon that Bhikkhuni (nun) here.' After she came, the Buddha asked her: 'Did you really do this?' The answer is: 'Indeed.' The Buddha said: 'This is an evil thing.' And the Buddha told Mahaprajapati (Mahaprajapati, Buddha's aunt): 'Gather all the Bhikkhunis (nuns) who live relying on Sravasti (Sravasti), and those who have already heard should hear it again. If a Bhikkhuni (nun) sees someone living far apart, she advises: 'You should live closely together, conceal each other's faults, do not live apart, it does not hinder the growth of good Dharma. Others also live closely together like this, the Sangha (community) cannot prevent it, they only prohibit it because they despise you.' The Bhikkhunis (nuns) should advise this Bhikkhuni (nun): 'Arya (noble)! So-and-so, so-and-so live far apart, do not advise:'" ] }

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習近住、遞相覆過，習近住不妨生善法。」莫作是語：「餘人亦有習近住，僧不能遮，輕易汝故相禁制耳！」』是比丘尼，諸比丘尼諫時，堅持不捨，應第二、第三諫。舍者善，若不捨者，是法乃至三諫，僧伽婆尸沙。」

相遠住者，如真檀釋家女、郁多羅比丘尼。

勸者，如偷蘭難陀比丘尼。

習近住者，身相習近、口相習近、身口相習近。

覆者，身口過，此身口過彼覆藏、彼身口過此覆藏。

是比丘尼者，如偷蘭難陀比丘尼。

諸比丘尼者，僧多人、一人。三諫者，屏處三諫、多人中三諫、僧中三諫。屏處諫者，屏處應問：「汝實勸某甲、某甲比丘尼莫相遠離住。」乃至答言：「實爾。」屏處應諫作是語：「莫爾！阿梨耶！某甲、某甲相遠住，作是教言相習近住。」乃至一諫不止，二諫、三諫不止；多人中亦爾。僧中三諫不止，是法乃至三諫不捨，僧伽婆尸沙。僧伽婆尸沙。者如上說。

若比丘尼屏處三諫，諫諫越比尼罪。多人中三諫，諫諫越比尼罪。僧中初諫越比尼罪，諫竟偷蘭遮。第二初諫越比尼罪，諫竟偷蘭遮。第三初諫偷蘭遮，諫竟僧伽婆尸沙。成僧伽婆尸沙已，屏處、多人中、僧中，一切越比尼罪、偷蘭遮，合成一僧伽婆尸沙罪治。若中間止，隨止處治

【現代漢語翻譯】 現代漢語譯本：『（如果）有比丘尼經常居住在一起，互相掩蓋過失，經常居住在一起不利於產生善法。』不要這樣說：『其他人也有經常居住在一起的，僧團不能阻止，因為輕視你才加以禁止！』這位比丘尼，當其他比丘尼勸諫時，堅持不肯放棄，應該進行第二、第三次勸諫。放棄就好，如果不放棄，按照規定，最多勸諫三次，犯僧伽婆尸沙（Sanghavasesa，僧殘罪）。

相遠住的例子，如真檀釋家女（Zhendan Shijia Nu，一個女子的名字）、郁多羅比丘尼（Uttara Bhikkhuni，一位比丘尼的名字）。

勸諫者，如偷蘭難陀比丘尼（Thullananda Bhikkhuni，一位比丘尼的名字）。

經常居住在一起，指身體上經常接近、口頭上經常接近、身口上都經常接近。

掩蓋過失，指（A）身口上的過失，（A）的身口過失（B）掩蓋，（B）的身口過失（A）掩蓋。

這位比丘尼，指如偷蘭難陀比丘尼。

其他比丘尼，指僧團中的多數人或一個人。三次勸諫，指在私下勸諫三次、在多人中勸諫三次、在僧團中勸諫三次。私下勸諫，應該私下詢問：『你確實勸（A）、（B）比丘尼不要相遠離住。』乃至回答說：『確實如此。』私下應該這樣勸諫：『不要這樣！阿梨耶（Arya，聖者）！（A）、（B）應該相遠離住，你卻教導她們經常居住在一起。』乃至勸諫一次不停止，勸諫兩次、三次也不停止；在多人中勸諫也是這樣。在僧團中勸諫三次也不停止，按照規定，最多勸諫三次不放棄，犯僧伽婆尸沙（Sanghavasesa，僧殘罪）。僧伽婆尸沙（Sanghavasesa，僧殘罪），如上所述。

如果比丘尼私下勸諫三次，每次勸諫都犯越比尼罪（Paticittiya，單墮罪）。在多人中勸諫三次，每次勸諫都犯越比尼罪（Paticittiya，單墮罪）。在僧團中第一次勸諫犯越比尼罪（Paticittiya，單墮罪），勸諫完畢犯偷蘭遮罪（Thullaccaya，粗罪）。第二次勸諫，開始時犯越比尼罪（Paticittiya，單墮罪），勸諫完畢犯偷蘭遮罪（Thullaccaya，粗罪）。第三次勸諫，開始時犯偷蘭遮罪（Thullaccaya，粗罪），勸諫完畢犯僧伽婆尸沙罪（Sanghavasesa，僧殘罪）。構成僧伽婆尸沙罪（Sanghavasesa，僧殘罪）后，無論在私下、多人中、僧團中，一切越比尼罪（Paticittiya，單墮罪）、偷蘭遮罪（Thullaccaya，粗罪），合併成一個僧伽婆尸沙罪（Sanghavasesa，僧殘罪）來處理。如果在中間停止，就按照停止的地方來處理。

【English Translation】 English version: 『(If) a bhikkhuni dwells habitually (with another), mutually concealing each other』s faults, habitually dwelling together does not facilitate the arising of good qualities.』 One should not say: 『Other people also dwell habitually (together), the Sangha cannot prevent it; it is because they despise you that they impose this prohibition!』 This bhikkhuni, when the other bhikkhunis admonish her, persists and does not give it up, she should be admonished a second and third time. It is good if she gives it up; if she does not give it up, according to the rule, up to three admonishments, (she commits) a Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha).

Examples of dwelling far apart are like Zhendan Shijia Nu (Zhendan Shijia Nu, a woman's name), and Uttara Bhikkhuni (Uttara Bhikkhuni, a bhikkhuni's name).

The admonisher is like Thullananda Bhikkhuni (Thullananda Bhikkhuni, a bhikkhuni's name).

Habitually dwelling together refers to habitually being close in body, habitually being close in speech, habitually being close in both body and speech.

Concealing faults refers to (A)'s faults of body and speech being concealed by (B), and (B)'s faults of body and speech being concealed by (A).

This bhikkhuni refers to someone like Thullananda Bhikkhuni.

The other bhikkhunis refer to many or one person in the Sangha. Three admonishments refer to three admonishments in private, three admonishments in a group, and three admonishments in the Sangha. Admonishing in private, one should ask in private: 『Did you indeed advise (A) and (B) bhikkhunis not to dwell far apart?』 And if she answers: 『Indeed.』 One should admonish in private, saying: 『Do not do that! Arya (Arya, noble one)! (A) and (B) should dwell far apart, but you teach them to dwell habitually together.』 Even if she does not stop after one admonishment, or after two or three admonishments; it is the same in a group. If she does not stop after three admonishments in the Sangha, according to the rule, up to three admonishments without giving up, (she commits) a Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha). Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha), as mentioned above.

If a bhikkhuni admonishes three times in private, each admonishment is a Paticittiya (Paticittiya, an offense entailing expiation). If she admonishes three times in a group, each admonishment is a Paticittiya (Paticittiya, an offense entailing expiation). In the Sangha, the first admonishment is a Paticittiya (Paticittiya, an offense entailing expiation), and upon completion of the admonishment, it is a Thullaccaya (Thullaccaya, a grave offense). The second admonishment, at the beginning, is a Paticittiya (Paticittiya, an offense entailing expiation), and upon completion of the admonishment, it is a Thullaccaya (Thullaccaya, a grave offense). The third admonishment, at the beginning, is a Thullaccaya (Thullaccaya, a grave offense), and upon completion of the admonishment, it is a Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha). After constituting a Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha), whether in private, in a group, or in the Sangha, all Paticittiya (Paticittiya, an offense entailing expiation) and Thullaccaya (Thullaccaya, a grave offense) offenses are combined into one Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha) offense to be dealt with. If she stops in the middle, it is dealt with according to where she stopped.

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罪。是故說。

佛住迦維羅衛尼拘律樹釋氏精舍，時釋種女母子出家。母在外道中出家，語女言：「我今母子如何生離？汝可來此共住。」其女白言：「我不得無故而來，當待有所因而來。」於是女還與比丘尼共鬥，瞋言：「我今舍佛、舍法、舍僧，舍說、舍共住共食、舍經論，我非比丘尼、非釋種，諸外道亦有勝法修梵行處，我用是沙門尼釋種為？我當於彼而修梵行。」諸比丘尼諫是比丘尼言：「阿梨耶！莫舍佛、舍法、舍僧，乃至莫舍釋種。舍佛者不善，乃至舍釋種者不善。」一諫不止，二諫乃至三諫亦不止。諸比丘尼語大愛道，大愛道即以是事具白世尊。佛言：「汝去先屏處三諫、多人中三諫、僧中三諫令舍此事。」

屏處諫者，屏處應問言：「汝實瞋恚言：『我舍戒、我舍佛，乃至用沙門尼釋種為？當於余勝處修梵行。』耶？」答言：「實爾。」屏處應諫：「汝莫舍戒、舍佛、舍法、舍僧，乃至舍沙門尼釋種。舍佛者不善，乃至舍沙門尼釋種不善。我今慈心，欲利益汝故諫汝。一諫已過，二諫在，舍是事不？」答言：「不捨。」第二、第三亦如是，多人中三諫亦爾。若不捨者，僧中應作求聽羯磨，問如屏處中說，猶故不止。諸比丘尼以是因緣往白世尊。佛言：「呼比丘尼來。」來已，佛具問上事

【現代漢語翻譯】 現代漢語譯本： 罪。因此這樣說。

佛陀住在迦毗羅衛（Kapilavastu，地名，釋迦族居住的城市）的尼拘律樹（Nigrodha，樹名）釋氏精舍（釋迦族人的住所），當時有釋迦族的女子帶著孩子出家。母親在外道（非佛教的宗教）中出家，對女兒說：『我現在母子如何能忍受生離？你可來這裡一起住。』女兒回答說：『我不能無緣無故地來，應當等待有所因緣再來。』於是女兒回去后與比丘尼（bhikkhuni，佛教女性出家眾）們爭鬥，嗔怒地說：『我現在要捨棄佛（Buddha，佛教創始人）、捨棄法（Dharma，佛法）、捨棄僧（Sangha，僧團），捨棄教說、捨棄共住共食、捨棄經論，我不是比丘尼、不是釋迦族人，其他外道也有殊勝的法門可以修行梵行（brahmacarya，清凈的行為），我為何要當這個沙門尼（sramanerika，沙彌尼，佛教女性出家預備者）釋迦族人？我應當在那裡修行梵行。』眾比丘尼勸諫這位比丘尼說：『阿梨耶（Arya，聖者）！不要捨棄佛、捨棄法、捨棄僧，乃至不要捨棄釋迦族人。捨棄佛是不好的，乃至捨棄釋迦族人是不好的。』一次勸諫不聽，兩次乃至三次勸諫也不聽。眾比丘尼告訴大愛道（Mahaprajapati，佛陀的姨母），大愛道就把這件事詳細地稟告了世尊（Bhagavan，佛陀的尊稱）。佛陀說：『你去，先在私下裡三次勸諫、在眾人中三次勸諫、在僧團中三次勸諫，讓她捨棄這件事。』

私下裡勸諫，應該在私下裡問她說：『你確實因為嗔恚說過：『我要捨棄戒律、我要捨棄佛，乃至為何要當沙門尼釋迦族人？應當在其他殊勝的地方修行梵行。』嗎？』回答說：『確實如此。』私下裡應該勸諫說：『你不要捨棄戒律、捨棄佛、捨棄法、捨棄僧，乃至捨棄沙門尼釋迦族人。捨棄佛是不好的，乃至捨棄沙門尼釋迦族人是不好的。我現在以慈悲心，想要利益你才勸諫你。一次勸諫已經過去，還有兩次勸諫，捨棄這件事嗎？』回答說：『不捨棄。』第二次、第三次也像這樣，在眾人中三次勸諫也是這樣。如果不捨棄，僧團中應該舉行求聽羯磨（kamma，業），問話像私下裡說的那樣，仍然不停止。眾比丘尼因為這個因緣去稟告世尊。佛陀說：『叫比丘尼來。』來了之後，佛陀詳細地詢問了上面的事情。

【English Translation】 English version: Sin. Therefore it is said.

The Buddha was residing at the Nigrodha (Nigrodha, name of a tree) grove of the Shakya (Shakya, the clan of the Buddha) in Kapilavastu (Kapilavastu, a city where the Shakya clan lived). At that time, a Shakya woman and her child renounced the world. The mother had renounced the world among the non-Buddhists, and she said to her daughter, 'How can we, mother and child, bear to be separated? You can come and live here with me.' The daughter replied, 'I cannot come without a reason; I must wait for a cause to come.' Then the daughter returned and quarreled with the bhikkhunis (bhikkhuni, Buddhist female monastic), angrily saying, 'I now abandon the Buddha (Buddha, the founder of Buddhism), abandon the Dharma (Dharma, the teachings of the Buddha), abandon the Sangha (Sangha, the monastic community), abandon the teachings, abandon living and eating together, abandon the scriptures. I am not a bhikkhuni, not a Shakya. Other non-Buddhist paths also have superior methods for practicing brahmacharya (brahmacharya, pure conduct). Why should I be a sramanerika (sramanerika, a female novice) of the Shakya? I shall practice brahmacharya there.' The bhikkhunis admonished this bhikkhuni, saying, 'Arya (Arya, noble one)! Do not abandon the Buddha, do not abandon the Dharma, do not abandon the Sangha, and do not abandon the Shakya. Abandoning the Buddha is not good, and abandoning the Shakya is not good.' She did not stop after one admonishment, nor after two or even three admonishments. The bhikkhunis told Mahaprajapati (Mahaprajapati, the Buddha's aunt), and Mahaprajapati reported the matter in detail to the Bhagavan (Bhagavan, the Blessed One, a title of the Buddha). The Buddha said, 'Go and first admonish her three times in private, three times in public, and three times in the Sangha, to make her abandon this matter.'

To admonish in private, one should ask in private, 'Did you indeed say in anger, 'I abandon the precepts, I abandon the Buddha, and why should I be a sramanerika of the Shakya? I should practice brahmacharya in another superior place'?' She answers, 'Indeed.' One should admonish in private, 'Do not abandon the precepts, abandon the Buddha, abandon the Dharma, abandon the Sangha, and abandon the sramanerika of the Shakya. Abandoning the Buddha is not good, and abandoning the sramanerika of the Shakya is not good. I now admonish you with a compassionate heart, wanting to benefit you. One admonishment has passed, there are two more admonishments. Do you abandon this matter?' She answers, 'I do not abandon it.' The second and third times are also like this. The three admonishments in public are also like this. If she does not abandon it, the Sangha should perform a motion for seeking a hearing (kamma, action), asking as said in private, yet she still does not stop. The bhikkhunis, because of this cause, went and reported to the Bhagavan. The Buddha said, 'Call the bhikkhuni here.' After she came, the Buddha asked in detail about the above matter.

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：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，乃至非法、非律、不如佛教，不可以是長養善法。」佛告大愛道：「依止迦維羅衛住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼瞋恚欲舍戒，作是言：『我舍佛、舍法、舍僧，舍說、舍共住、舍共食、舍經論、舍沙門尼釋種。用是沙門尼釋種為？余更有勝處，我于彼中修梵行。』諸比丘尼應諫是比丘尼言：『阿梨耶！莫瞋恚舍戒，作是言：「我舍佛乃至舍沙門尼釋種。」舍佛者不善。』諸比丘尼如是諫時，故堅持不捨，應第二、第三諫。舍是事好，若不捨，是法乃至三諫，僧伽婆尸沙。」

比丘尼者，如釋種女欲舍戒、舍佛乃至舍沙門尼。

諸比丘尼者，若僧多人及一人。

三諫者，屏處三諫、多人中三諫、僧中三諫。舍者善，若不捨者，是法乃至三諫，僧伽婆尸沙。僧伽婆尸沙者，如上說。

屏處諫時，舍者善。若不捨者，諫諫越比尼罪。多人中亦爾。僧中初諫，越比尼；諫竟，偷蘭遮。第二初諫，亦越比尼；諫竟，偷蘭遮。第三初諫，偷蘭遮；諫竟，僧伽婆尸沙。僧伽婆尸沙罪起已，屏處、多人中、僧中成一重罪，作僧伽婆尸沙治。若中間止，隨止處治。是故世尊說：「阿梨耶僧聽！已說十九僧伽婆尸沙法、十二是初罪、七乃

【現代漢語翻譯】 現代漢語譯本： 佛陀問：『你確實是這樣做的嗎？』她回答說：『確實是這樣做的。』佛陀說：『這是不好的事情，乃至不符合佛法、不符合戒律、不符合佛教的教導，不能用這種方式來增長善法。』佛陀告訴大愛道（Mahaprajapati，佛陀的姨母及養母）：『讓所有住在迦維羅衛（Kapilavastu，古印度城市，釋迦牟尼的故鄉）的比丘尼（bhikkhuni，佛教女出家人）都集合起來，乃至已經聽過的也要重新聽。如果比丘尼因為嗔恚想要舍戒，說這樣的話：『我捨棄佛（Buddha，覺悟者）、捨棄法（Dharma，佛法）、捨棄僧（Sangha，僧團），捨棄教說、捨棄共住、捨棄共食、捨棄經論、捨棄沙門尼（sramanerika，沙彌尼）釋種（Sakyan，釋迦族）。要這沙門尼釋種有什麼用？其他地方有更好的去處，我要在那裡修行梵行（brahmacarya，清凈行）。』眾比丘尼應該勸諫這位比丘尼說：『阿梨耶（Arya，聖者）！不要因為嗔恚而舍戒，說這樣的話：「我捨棄佛乃至捨棄沙門尼釋種。」捨棄佛是不好的。』眾比丘尼這樣勸諫時，如果她仍然堅持不捨棄，應該第二次、第三次勸諫。捨棄這件事是好的，如果不捨棄，這個行為乃至經過三次勸諫，構成僧伽婆尸沙（Sanghavasesa，僧殘罪）。』

比丘尼，指的是像釋迦族女子這樣想要舍戒、捨棄佛乃至捨棄沙門尼的人。

眾比丘尼，指的是僧團中的多數人或一個人。

三次勸諫，指的是在私下裡勸諫三次、在多人中勸諫三次、在僧團中勸諫三次。捨棄是好的，如果不捨棄，這個行為乃至經過三次勸諫，構成僧伽婆尸沙。僧伽婆尸沙，如上面所說。

在私下裡勸諫時，捨棄是好的。如果不捨棄，每次勸諫都犯越比尼罪（atikrama，違越）。在多人中勸諫也是這樣。在僧團中第一次勸諫，犯越比尼罪；勸諫完畢，犯偷蘭遮罪（stulatyaya，粗罪）。第二次勸諫，開始時犯越比尼罪；勸諫完畢，犯偷蘭遮罪。第三次勸諫，開始時犯偷蘭遮罪；勸諫完畢，構成僧伽婆尸沙罪。僧伽婆尸沙罪成立后，在私下裡、在多人中、在僧團中都構成一重罪，按照僧伽婆尸沙罪來處理。如果在中間停止，就按照停止的地方來處理。所以世尊說：『阿梨耶僧聽！已經說了十九條僧伽婆尸沙法，十二條是初罪，七條是……』

【English Translation】 English version: 『Is that really so?』 She answered, 『It is really so.』 The Buddha said, 『This is a bad thing, even unlawful, not in accordance with the Vinaya, not in accordance with the Buddha's teachings, and cannot be used to cultivate good Dharma.』 The Buddha told Mahaprajapati (Buddha's aunt and foster mother), 『Gather all the bhikkhunis (Buddhist nuns) residing in Kapilavastu (ancient Indian city, birthplace of Shakyamuni), even those who have already heard should hear again. If a bhikkhuni, out of anger, wants to renounce the precepts, saying: 「I renounce the Buddha (the Awakened One), renounce the Dharma (the teachings), renounce the Sangha (the monastic community), renounce the teachings, renounce the communal living, renounce the communal eating, renounce the scriptures, renounce the sramanerika (novice nun) of the Sakyan (Shakya clan) lineage. What is the use of this sramanerika of the Sakyan lineage? There are better places elsewhere, where I will practice brahmacarya (celibate life).」 The bhikkhunis should admonish this bhikkhuni, saying: 「Arya (Noble One)! Do not renounce the precepts out of anger, saying: 'I renounce the Buddha, even renounce the sramanerika of the Sakyan lineage.' Renouncing the Buddha is not good.」』 When the bhikkhunis admonish her in this way, if she still insists on not renouncing, she should be admonished a second and third time. Renouncing this matter is good, but if she does not renounce, this act, even after three admonishments, constitutes a Sanghavasesa (offense requiring a meeting of the Sangha).』

A bhikkhuni refers to someone like a woman of the Sakyan clan who wants to renounce the precepts, renounce the Buddha, and even renounce being a sramanerika.

The bhikkhunis refer to a majority of the Sangha or one person.

Three admonishments refer to admonishing three times in private, admonishing three times in public, and admonishing three times in the Sangha. Renouncing is good, but if she does not renounce, this act, even after three admonishments, constitutes a Sanghavasesa. Sanghavasesa, as mentioned above.

When admonishing in private, renouncing is good. If she does not renounce, each admonishment constitutes an Atikrama (transgression) offense. It is the same in public. The first admonishment in the Sangha constitutes an Atikrama offense; after the admonishment, it constitutes a Stulatyaya (grave offense). The second admonishment, at the beginning, constitutes an Atikrama offense; after the admonishment, it constitutes a Stulatyaya offense. The third admonishment, at the beginning, constitutes a Stulatyaya offense; after the admonishment, it constitutes a Sanghavasesa offense. Once the Sanghavasesa offense is established, it constitutes a serious offense in private, in public, and in the Sangha, and is dealt with according to the Sanghavasesa offense. If it stops in the middle, it is dealt with according to where it stops. Therefore, the World Honored One said: 『Arya Sangha, listen! Nineteen Sanghavasesa rules have been spoken, twelve are initial offenses, and seven are...』

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至三諫。若比丘尼犯一一罪，半月二部眾中行摩那埵，次到阿浮呵那。二十僧、二部眾中應出罪，稱可眾人意。二十人中若少一人，此比丘尼不名出罪。諸比丘、比丘尼應呵責，是名時。是中清凈不？」第二、第三亦問：「是中清凈不？是中清凈，默然故，是事如是持。」

使行二無根、　　相言獨行宿、 　不聽犯罪女、　　渡河並自舍、 　受漏心人施、　　勸彼令取施。 　十二是初罪、　　破僧並相助、 　瞋恚而謗僧、　　戾語習近住、 　勸住瞋還戒。　　第二篇說竟。

三十事初

十日離衣宿、　　非時捉金銀、 　賣買並乞衣、　　聽乞得取二、 　辦衣二居士、　　王臣次第十。

如比丘中廣說初跋渠竟。

佛住舍衛城，爾時偷蘭難陀比丘尼在聚落中住，為僧勸化索床褥，語婦人言：「優婆夷！汝當施僧床褥、枕、拘執。」時婦人信心歡喜，即與床褥、枕、拘執直，得已持作衣缽飲食湯藥。時比丘尼次行乞食到其家，諸婦人問言：「阿梨耶！我與偷蘭難陀比丘尼床褥、拘執、枕直，為作未？」比丘尼言：「那得作？但自買衣缽飲食湯藥。」諸比丘尼聞已語大愛道，大愛道即以是事往白世尊。佛言：「喚偷蘭難陀比丘尼來。」來已，佛問言：「汝實索床褥拘執而作余用耶

【現代漢語翻譯】 現代漢語譯本 至三次勸誡。如果比丘尼犯了任何一條罪，需要用半個月的時間在兩個僧團中進行摩那埵（懺悔期），然後才能進行阿浮呵那（最終懺悔）。需要二十位僧人，並且兩個僧團都同意，才能讓她出罪，要符合所有人的意願。如果二十人中少了一人，這位比丘尼就不能算作已經出罪。比丘和比丘尼應該呵責她，這才是合適的時候。這樣就清凈了嗎？』第二次、第三次也這樣問：『這樣就清凈了嗎？』因為大家都沉默不語，表示清凈，所以這件事就這樣確定了。

派遣使者進行兩次無根誹謗、互相說對方獨自居住、不允許犯戒的女子渡河以及自己離開寺院、接受內心有煩惱的人的佈施、勸說他人接受佈施。以上十二條是初罪。破壞僧團以及幫助他人破壞僧團、因為嗔恨而誹謗僧團、用粗暴的語言習慣性地接近居住、勸說他人居住並因為嗔恨而拒絕接受戒律。第二篇到此結束。

三十事初

離開衣服十天、在不合適的時間拿取金銀、進行買賣以及乞討衣服、允許乞討並拿取兩件、為兩位居士辦理衣服、國王和大臣依次是十位。

如同比丘戒律中廣泛講述的那樣，第一個跋渠（品）結束。

佛陀住在舍衛城（古印度城市）。當時，偷蘭難陀（比丘尼的名字）比丘尼住在村落中，爲了僧團勸募床褥，對一位婦人說：『優婆夷（女信徒）！你應該佈施給僧團床褥、枕頭、靠墊。』當時，這位婦人信心滿滿，非常高興，就給了她床褥、枕頭、靠墊的錢。偷蘭難陀比丘尼得到錢后，卻用來購買衣服、缽、飲食和湯藥。後來，這位比丘尼按次序去她家乞食，那些婦人問她說：『阿梨耶（對比丘尼的尊稱）！我給偷蘭難陀比丘尼的床褥、靠墊、枕頭的錢，她做了嗎？』比丘尼回答說：『怎麼可能做？她只是自己買了衣服、缽、飲食和湯藥。』其他的比丘尼聽到后，告訴了大愛道（佛陀的姨母，也是第一位比丘尼），大愛道就把這件事告訴了世尊（佛陀）。佛陀說：『把偷蘭難陀比丘尼叫來。』偷蘭難陀比丘尼來了之後，佛陀問道：『你真的索取了床褥和靠墊的錢，卻用作其他用途了嗎？』

【English Translation】 English version Admonish three times. If a Bhikkhuni commits any one offense, she must undergo Manatva (period of penance) for half a month in the two Sanghas (communities), and then proceed to Abbhana (final expiation). Twenty monks and both Sanghas should allow her to be absolved of the offense, according to the will of all. If one person is missing from the twenty, this Bhikkhuni is not considered absolved of the offense. The Bhikkhus and Bhikkhunis should rebuke her; this is the appropriate time. Is there purity here?』 The second and third times, ask again: 『Is there purity here?』 Because everyone is silent, indicating purity, the matter is thus established.

Sending messengers for two unfounded accusations, speaking to each other about living alone, not allowing offending women to cross the river and leaving the monastery oneself, accepting offerings from those with defiled minds, and persuading others to accept offerings. The above twelve are the initial offenses. Destroying the Sangha and helping others to destroy the Sangha, slandering the Sangha out of anger, habitually living in close proximity with harsh language, persuading others to live and refusing to accept precepts out of anger. The second section ends here.

The Beginning of Thirty Matters

Leaving clothes for ten days, taking gold and silver at inappropriate times, engaging in buying and selling and begging for clothes, allowing begging and taking two items, arranging clothes for two laypersons, the king and ministers in order are ten.

As extensively explained in the Bhikkhu precepts, the first Bhikkhu (section) ends.

The Buddha was staying in Shravasti (ancient Indian city). At that time, Thullananda (name of a Bhikkhuni) Bhikkhuni was living in a village, soliciting bedding for the Sangha, saying to a woman: 『Upasika (female devotee)! You should donate bedding, pillows, and cushions to the Sangha.』 At that time, this woman was full of faith and very happy, so she gave her money for bedding, pillows, and cushions. After Thullananda Bhikkhuni got the money, she used it to buy clothes, bowls, food, and medicine. Later, this Bhikkhuni went to her house to beg for food in order, and those women asked her: 『Arya (honorific title for Bhikkhunis)! Did you make the bedding, cushions, and pillows with the money I gave to Thullananda Bhikkhuni?』 The Bhikkhuni replied: 『How could she make them? She just bought clothes, bowls, food, and medicine for herself.』 When the other Bhikkhunis heard this, they told Mahapajapati Gotami (Buddha's aunt and the first Bhikkhuni), and Mahapajapati Gotami told the World Honored One (Buddha) about this matter. The Buddha said: 『Summon Thullananda Bhikkhuni.』 After Thullananda Bhikkhuni came, the Buddha asked: 『Did you really solicit money for bedding and cushions, but use it for other purposes?』

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？」答言：「實爾。」佛言：「此是惡事，汝常不聞我無量方便毀訾多欲、稱歎少欲？汝云何作惡不善法？此非法、非律、非如佛教，不可以是長養善法。從今日後不聽為床褥乞轉作余用。」佛告大愛道瞿曇彌：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼為床褥乞，而自作衣缽、飲食、疾病湯藥者，尼薩耆波夜提。」

比丘尼者如上說。

床褥枕拘執，如上比丘中廣說。

乞者，勸化求索。

后自用作衣缽飲食湯藥者，尼薩耆波夜提。

尼薩耆波夜提者，此物應僧中舍，波夜提悔過。不捨而悔，越比尼罪。波夜提者，如比丘中廣說。

若比丘尼為床褥乞，而自用作衣缽飲食湯藥時，尼薩耆波夜提。若為此索，不得作彼用。若為床索作褥、為褥索作枕、為枕索作拘執，越比尼罪。若勸化乞多得床褥枕直，當一一示人記識，此是床直、此是褥直、此是枕直、此是拘執直。若不爾者，一一越比尼罪。得貸用治房舍及釜鑊如法貸用。若比丘為床褥乞，而余用者，越比尼罪。得如法貸用。是故說。

佛住舍衛城，爾時偷蘭難陀比丘尼著垢膩穿穴弊衣而行乞食，婦人見已語言：「阿梨耶！我施衣直知衣。」復有人言：「我施缽直知缽。」得已但作飲食用盡，不作衣缽

【現代漢語翻譯】 現代漢語譯本： 佛說：『確實如此。』佛說：『這是惡事，你難道沒聽我說過無數次方便地批評多欲、稱讚少欲嗎？你為什麼要做這種惡劣不善之事？這不符合佛法、不符合戒律、不符合我的教導，不能用這種方式來增長善法。從今天起，不允許爲了床褥而乞討，然後轉作其他用途。』佛告訴大愛道瞿曇彌（Mahaprajapati Gautami，佛的姨母及養母）：『讓所有住在舍衛城（Śrāvastī）的比丘尼都集合起來，乃至已經聽過的也要重新聽。如果比丘尼爲了床褥而乞討，卻自己用來製作衣服、缽、飲食、疾病湯藥，犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。』

比丘尼的定義如前所述。

床褥、枕頭、拘執（kuṭika，坐墊）的定義，如前面比丘戒中詳細說明。

乞討，指勸募求索。

之後自己用來製作衣服、缽、飲食、湯藥，犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。

尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪），指此物應在僧團中捨棄，波夜提（Pacittiya，墮罪）指懺悔。不捨棄而懺悔，犯越比尼罪（Dukkata，惡作罪）。波夜提（Pacittiya，墮罪）的定義，如比丘戒中詳細說明。

如果比丘尼爲了床褥而乞討，卻自己用來製作衣服、缽、飲食、湯藥時，犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。如果為此索取，就不得作其他用途。如果爲了床索取卻做成褥子、爲了褥子索取卻做成枕頭、爲了枕頭索取卻做成拘執（kuṭika，坐墊），犯越比尼罪（Dukkata，惡作罪）。如果勸募乞討得到很多床、褥、枕頭的錢，應當一一向人展示並記錄，這是床的錢、這是褥子的錢、這是枕頭的錢、這是拘執（kuṭika，坐墊）的錢。如果不這樣做，每一項都犯越比尼罪（Dukkata，惡作罪）。可以借貸用來修理房舍以及鍋釜，如法借貸使用。如果比丘爲了床褥而乞討，卻作其他用途，犯越比尼罪（Dukkata，惡作罪）。可以如法借貸使用。所以這樣說。

佛住在舍衛城（Śrāvastī）時，偷蘭難陀（Thullananda）比丘尼穿著又臟又破的舊衣服去乞食，一位婦人看到后說：『阿梨耶（Arya，聖者）！我施捨買衣服的錢，請您買衣服。』另一個人說：『我施捨買缽的錢，請您買缽。』她得到錢后，卻只用來購買飲食吃光，沒有用來製作衣服和缽。

【English Translation】 English version: The Buddha said, 'Indeed it is so.' The Buddha said, 'This is an evil thing. Have you not often heard me, with countless skillful means, criticize excessive desire and praise having few desires? Why do you commit such evil and unwholesome deeds? This is not in accordance with the Dharma, not in accordance with the Vinaya, and not in accordance with the Buddha's teachings. It is not a way to cultivate wholesome qualities. From today onwards, it is not permitted to beg for bedding and then use it for other purposes.' The Buddha said to Mahaprajapati Gautami (佛的姨母及養母): 'Gather all the Bhikkhunis (比丘尼，female monastic) residing in Śrāvastī (舍衛城), and even those who have already heard this should hear it again. If a Bhikkhuni (比丘尼，female monastic) begs for bedding and then uses it to make robes, bowls, food, or medicine for illness, it is a Nissaggiya Pacittiya (尼薩耆波夜提, an offense entailing forfeiture and confession).'

The definition of Bhikkhuni (比丘尼，female monastic) is as previously stated.

The definitions of bedding, pillows, and kuṭika (拘執, sitting mats) are explained in detail in the preceding Bhikkhu (比丘，male monastic) precepts.

Begging refers to soliciting and seeking.

Subsequently using it to make robes, bowls, food, or medicine, it is a Nissaggiya Pacittiya (尼薩耆波夜提, an offense entailing forfeiture and confession).

Nissaggiya Pacittiya (尼薩耆波夜提, an offense entailing forfeiture and confession) means that the item should be forfeited to the Sangha (僧伽，community), and Pacittiya (波夜提, an offense requiring confession) means repentance. Repenting without forfeiting constitutes a Dukkata (越比尼罪, offense of wrong-doing). The definition of Pacittiya (波夜提, an offense requiring confession) is explained in detail in the Bhikkhu (比丘，male monastic) precepts.

If a Bhikkhuni (比丘尼，female monastic) begs for bedding and then uses it to make robes, bowls, food, or medicine, it is a Nissaggiya Pacittiya (尼薩耆波夜提, an offense entailing forfeiture and confession). If one begs for this purpose, it should not be used for other purposes. If one begs for a bed but makes a mattress, begs for a mattress but makes a pillow, begs for a pillow but makes a kuṭika (拘執, sitting mat), it is a Dukkata (越比尼罪, offense of wrong-doing). If one obtains a large amount of money from begging for beds, mattresses, and pillows, one should show and record each item, stating, 'This is money for a bed, this is money for a mattress, this is money for a pillow, this is money for a kuṭika (拘執, sitting mat).' If one does not do so, each item constitutes a Dukkata (越比尼罪, offense of wrong-doing). One may borrow to repair dwellings and pots, borrowing and using lawfully. If a Bhikkhu (比丘，male monastic) begs for bedding and uses it for other purposes, it is a Dukkata (越比尼罪, offense of wrong-doing). One may borrow and use lawfully. Therefore, it is said.

When the Buddha was residing in Śrāvastī (舍衛城), the Bhikkhuni (比丘尼，female monastic) Thullananda (偷蘭難陀) went begging for food wearing dirty, torn, and tattered robes. A woman saw her and said, 'Arya (阿梨耶, noble one)! I will donate money for robes, please buy robes.' Another person said, 'I will donate money for a bowl, please buy a bowl.' After obtaining the money, she only used it to buy food and ate it all, without using it to make robes or a bowl.

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。有比丘尼乞食，婦人問言：「偷蘭難陀我先與衣缽直作未？」報言：「但作飲食，那得作衣缽？」比丘尼聞已語大愛道，大愛道以是因緣往白世尊。佛言：「喚是比丘尼來。」來已，佛問言：「汝實爾不？」答言：「實爾。世尊！」佛言：「此是惡事，汝不聞我無量方便讚歎少欲、毀呰多欲耶？汝云何得衣缽直而作余用？從今日後不聽。」佛語大愛道：「依止舍衛城住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼，人為作是與，而作彼用者，尼薩耆波夜提。」

比丘尼者，如上說。

為是與者，為衣為缽直與。

作余用者，作飲食湯藥。

尼薩耆波夜提，此物僧中舍，波夜提悔過。

若比丘尼人與衣直、缽直、酥油直，直衣直應知衣、缽直應知缽、酥直應知酥、油直應知油。若作異用者，尼薩耆波夜提。若檀越言：「隨意用。」無罪。若無所適為，隨作無罪。若比丘，人與衣直、缽直、酥直、油直、衣直，應作衣乃至酥直知酥，若作異用者，越比尼罪。若隨意用者無罪，無所適為者無罪。是故世尊說。

佛住舍衛城，爾時偷蘭難陀比丘尼勸化作食，語婦人言：「優婆夷！我欲與僧作食。」諸優婆夷信心歡喜與食直，作是言：「阿梨耶！至作食日語我，我當來行食。」比丘尼

【現代漢語翻譯】 現代漢語譯本：有位比丘尼（bhikkhuni，佛教女出家人）去乞食，一位婦人問她說：『偷蘭難陀（Thullananda，人名），我之前給你的做衣缽的錢，你做了嗎？』她回答說：『我只做了飲食，哪裡做了衣缽？』這位比丘尼聽了之後告訴了大愛道（Mahapajapati，佛陀的姨母），大愛道因為這件事去稟告了世尊（Buddha，對佛陀的尊稱）。佛陀說：『把那位比丘尼叫來。』叫來之後，佛陀問她說：『你真的這樣做了嗎？』她回答說：『確實如此，世尊！』佛陀說：『這是不好的行為，你沒聽我說過無數次讚歎少欲、譴責多欲嗎？你為什麼拿做衣缽的錢去做其他用途？從今天以後不允許這樣做。』佛陀告訴大愛道：『讓住在舍衛城（Savatthi，古印度城市）的比丘尼都集合起來，已經聽過的要重新聽。如果比丘尼，別人給錢說是做什麼用的，卻拿去做其他用途，犯尼薩耆波夜提（Nissaggiya Pacittiya，一種戒律名稱）。』

比丘尼，如前面所說。

說是做什麼用的，就是說是給做衣服或缽的錢。

做其他用途，就是做飲食或湯藥。

尼薩耆波夜提，這個東西要捨棄在僧團中，波夜提是懺悔。

如果比丘尼，別人給做衣服的錢、做缽的錢、酥油的錢，給做衣服的錢就應該知道是做衣服，給做缽的錢就應該知道是做缽，給酥的錢就應該知道是酥，給油的錢就應該知道是油。如果拿去做其他用途，犯尼薩耆波夜提。如果施主說：『隨便用。』就沒有罪。如果沒有什麼合適的用途，隨便用也沒有罪。如果是比丘（bhikkhu，佛教男出家人），別人給做衣服的錢、做缽的錢、酥的錢、油的錢，給做衣服的錢就應該做衣服，乃至給酥的錢就應該知道是酥，如果拿去做其他用途，犯越比尼罪（Dukkata，一種輕罪）。如果隨便用就沒有罪，沒有什麼合適的用途也沒有罪。所以世尊這樣說。

佛陀住在舍衛城，當時偷蘭難陀比丘尼勸人化緣做食物，對婦人們說：『優婆夷（Upasika，在家女居士）！我想為僧團做食物。』各位優婆夷信心歡喜地給了做食物的錢，這樣說：『阿梨耶（Ayye，對尼姑的尊稱）！到做食物的時候告訴我，我當來幫忙分發食物。』比丘尼

【English Translation】 English version: There was a bhikkhuni (Buddhist nun) who went begging for alms. A woman asked her: 'Thullananda (name of a nun), did you use the money I gave you earlier for making robes and bowls?' She replied: 'I only made food; how could I have made robes and bowls?' After hearing this, the bhikkhuni told Mahapajapati (Buddha's aunt). Mahapajapati, because of this matter, went to report to the Buddha (the enlightened one). The Buddha said: 'Call that bhikkhuni here.' After she was brought, the Buddha asked her: 'Did you really do this?' She replied: 'Indeed, I did, O Buddha!' The Buddha said: 'This is a bad thing. Haven't you heard me praise having few desires and condemn having many desires countless times? Why did you take the money for making robes and bowls and use it for other purposes? From today onwards, this is not allowed.' The Buddha told Mahapajapati: 'Gather all the bhikkhunis who live in Savatthi (ancient Indian city), and those who have already heard this should hear it again. If a bhikkhuni, when someone gives money saying it is for a specific purpose, uses it for other purposes, commits a Nissaggiya Pacittiya (name of a monastic rule) offense.'

'Bhikkhuni' is as described above.

'Saying it is for a specific purpose' means saying the money is for making robes or bowls.

'Using it for other purposes' means using it for food or medicine.

Nissaggiya Pacittiya: this item must be forfeited to the Sangha (monastic community), and Pacittiya is repentance.

If a bhikkhuni, when someone gives money for making robes, money for making bowls, or money for ghee, the money for making robes should be known as for making robes, the money for making bowls should be known as for making bowls, the money for ghee should be known as for ghee. If it is used for other purposes, a Nissaggiya Pacittiya offense is committed. If the donor says: 'Use it as you wish,' there is no offense. If there is no suitable use, using it as one wishes is also without offense. If a bhikkhu (Buddhist monk), when someone gives money for making robes, money for making bowls, money for ghee, or money for oil, the money for making robes should be used for making robes, and the money for ghee should be known as for ghee. If it is used for other purposes, a Dukkata (minor offense) offense is committed. If it is used as one wishes, there is no offense; if there is no suitable use, there is no offense. Therefore, the Buddha said this.

The Buddha was staying in Savatthi. At that time, the bhikkhuni Thullananda was soliciting donations for making food, and she said to the women: 'Upasika (female lay devotee)! I want to make food for the Sangha.' The Upasikas, with faith and joy, gave money for making food, saying: 'Ayye (term of respect for a nun)! When it is time to make the food, tell me, and I will come to help distribute the food.' The bhikkhuni

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得已，自作食及買衣缽，余殘作粗食。至其日自來行食，見已問言：「阿梨耶！我前與食直多，何故食粗乃爾？」諸比丘尼言：「何處得好食？但自作衣缽食啖。」諸比丘尼聞已語大愛道，大愛道即以上事往白世尊。佛言：「喚是比丘尼來。」來已，佛問言：「汝實爾不？」答言：「實爾。」佛言：「此是惡事。」乃至佛告大愛道瞿曇彌：「依止舍衛城住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼為食乞，作衣缽、飲食、湯藥受用者，尼薩耆波夜提。」

比丘尼者如上說。

為食者，為僧作食。

乞者，勸化求索。

異用者，衣缽自飲食，尼薩耆波夜提。

尼薩耆波夜提者，如上說。

若比丘尼為僧索作食，而自買衣缽飲食者，尼薩耆波夜提。隨本所欲作應用作者，若回前食作后食、回后食作前食者，越比尼罪。若回食直作床褥，若春夏冬衣分、若食分，隨先所向應用，而不稱施主本心與，越比尼罪。若比丘尼為僧勸化得食應盡作，若有長飲食酥油，應示檀越。檀越若持去者當默然，若言：「我與阿梨耶。」應言：「與僧。」復言：「我以自與僧竟，此與阿梨耶。」如是取者無罪。是故說。

佛住舍衛城，爾時有客比丘尼來，次第應得房，先住下坐比丘尼言：「阿梨

【現代漢語翻譯】 現代漢語譯本： 得到允許后，（她們）自己做食物以及購買衣缽，剩餘的（錢）用來做粗糙的食物。到了（僧團）行食的那天，（施主）親自來行食，看到（這種情況）后問道：『阿梨耶（尊者）！我之前給的食物的錢很多，為什麼吃的食物如此粗糙呢？』眾比丘尼說：『哪裡能得到好的食物？（她們）只是自己做衣缽的食物來吃。』眾比丘尼聽到后告訴了大愛道（Mahāprajāpatī，佛陀的姨母），大愛道隨即把以上的事情稟告了世尊（佛陀）。佛陀說：『叫這些比丘尼來。』（她們）來了之後，佛陀問道：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『這是不好的事情。』乃至佛陀告訴大愛道瞿曇彌（Mahāprajāpatī Gautami，佛陀的姨母）：『讓依止舍衛城（Śrāvastī）居住的比丘尼全部集合，乃至已經聽過的（戒條）應當重新聽聞。如果比丘尼爲了食物乞討，（用乞討來的錢）製作衣缽、飲食、湯藥受用，觸犯尼薩耆波夜提（Nissaggiya Pācittiya，捨墮罪）。』 比丘尼（bhikkhunī）的定義如上所述。 『為食』指的是為僧團製作食物。 『乞』指的是勸募化緣。 『異用』指的是（把錢）用於製作自己的衣缽、飲食，觸犯尼薩耆波夜提（Nissaggiya Pācittiya，捨墮罪）。 尼薩耆波夜提（Nissaggiya Pācittiya，捨墮罪）的定義如上所述。 如果比丘尼爲了僧團索取食物，卻自己購買衣缽飲食，觸犯尼薩耆波夜提（Nissaggiya Pācittiya，捨墮罪）。隨意按照自己的意願使用（這些錢），如果把之前的食物的錢用來做之後的食物，把之後的食物的錢用來做之前的食物，觸犯越比尼罪（dukkaṭa，惡作罪）。如果把食物的錢用來做床褥，或者春夏冬的衣服的份額，或者食物的份額，隨意按照先前所想的應用，而不符合施主原本的心意，觸犯越比尼罪（dukkaṭa，惡作罪）。如果比丘尼爲了僧團勸募得到食物，應當全部用來製作食物，如果有長飲食（指可以儲存的食物，如酥油），應當展示給檀越（dānavati，施主）。檀越（dānavati，施主）如果拿走（這些食物），應當保持沉默，如果（檀越dānavati，施主）說：『我給阿梨耶（尊者）。』應當說：『給僧團。』（檀越dānavati，施主）又說：『我已經把自己要給僧團的（那份）給完了，這個是給阿梨耶（尊者）的。』像這樣取用就沒有罪。所以這樣說。 佛陀住在舍衛城（Śrāvastī），當時有客比丘尼來，按照次序應當得到房間，先住的下座比丘尼說：『阿梨

【English Translation】 English version: Having been permitted, (they) make food themselves and buy robes and bowls, using the remaining (money) to make coarse food. When the day for the Sangha's (saṃgha, monastic community) meal arrives, (the donor) comes personally to offer the meal, and seeing (this situation), asks: 'Āryā (venerable one)! The money I gave for food before was a lot, why is the food you are eating so coarse?' The bhikkhunīs (bhikkhunī, female monastic) say: 'Where can we get good food? (They) just make food for their robes and bowls to eat.' The bhikkhunīs (bhikkhunī, female monastic) hear this and tell Mahāprajāpatī (Buddha's aunt), who then reports the above matter to the Blessed One (Buddha). The Buddha says: 'Call those bhikkhunīs (bhikkhunī, female monastic) here.' After (they) come, the Buddha asks: 'Did you really do this?' They answer: 'Indeed, we did.' The Buddha says: 'This is a bad thing.' And so, the Buddha tells Mahāprajāpatī Gautami (Buddha's aunt): 'Have all the bhikkhunīs (bhikkhunī, female monastic) residing in Śrāvastī (city) gather together, and those who have already heard (the precepts) should hear them again. If a bhikkhunī (bhikkhunī, female monastic) begs for food, and uses (the money begged) to make robes, bowls, food, and medicine for her own use, it is a Nissaggiya Pācittiya (Nissaggiya Pācittiya, an offense entailing forfeiture and confession).' The definition of bhikkhunī (bhikkhunī, female monastic) is as described above. 'For food' means making food for the Sangha (saṃgha, monastic community). 'Begging' means soliciting donations. 'Using differently' means (using the money) to make one's own robes and bowls, and food, it is a Nissaggiya Pācittiya (Nissaggiya Pācittiya, an offense entailing forfeiture and confession). The definition of Nissaggiya Pācittiya (Nissaggiya Pācittiya, an offense entailing forfeiture and confession) is as described above. If a bhikkhunī (bhikkhunī, female monastic) asks for food for the Sangha (saṃgha, monastic community), but buys robes, bowls, and food for herself, it is a Nissaggiya Pācittiya (Nissaggiya Pācittiya, an offense entailing forfeiture and confession). Using (the money) according to one's own wishes, if the money for the previous food is used for the subsequent food, or the money for the subsequent food is used for the previous food, it is a dukkaṭa (dukkaṭa, an offense of wrong-doing). If the money for food is used to make bedding, or the share of clothes for spring, summer, or winter, or the share of food, using it according to what was previously intended, but not in accordance with the original intention of the donor (dānavati, donor), it is a dukkaṭa (dukkaṭa, an offense of wrong-doing). If a bhikkhunī (bhikkhunī, female monastic) solicits food for the Sangha (saṃgha, monastic community) and obtains it, it should all be used to make food. If there is long-lasting food (referring to food that can be stored, such as ghee), it should be shown to the dānavati (dānavati, donor). If the dānavati (dānavati, donor) takes (the food) away, one should remain silent. If (the dānavati, donor) says: 'I give it to Āryā (venerable one),' one should say: 'Give it to the Sangha (saṃgha, monastic community).' If (the dānavati, donor) says again: 'I have already given what I wanted to give to the Sangha (saṃgha, monastic community), this is for Āryā (venerable one),' taking it in this way is not a sin. Therefore, it is said so. The Buddha was staying in Śrāvastī (city). At that time, a visiting bhikkhunī (bhikkhunī, female monastic) came, and according to the order, she should have received a room. The lower-seated bhikkhunī (bhikkhunī, female monastic) who lived there first said: 'Āryā

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耶！待我移缽。」乃至明日問言：「移缽竟未？」答言：「我移缽未竟。」客比丘尼言：「汝欲持是缽居瓦肆去耶？用爾許缽為？」諸比丘尼聞已語大愛道，大愛道往白世尊。佛言：「呼是比丘尼來。」來已，佛問言：「汝實爾不？」答言：「實爾。」佛言：「汝云何畜長缽？從今日後不聽畜長缽。」佛告大愛道瞿曇彌：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼畜長缽，尼薩耆波夜提。」

比丘尼者，如上說。

畜長缽缽者，名嵩婆缽、烏婆嵩婆缽、憂鳩吒夜缽、婆耆夜缽，如是鐵瓦等，是名缽。有缽名上中下、過缽、減缽、隨缽，畜者，尼薩耆波夜提。比丘尼得畜十六枚缽，一受持，三作凈施、四過缽、四減缽、四隨缽。若過畜者，尼薩耆波夜提。

尼薩耆夜提者如上說。

比丘尼畜長缽有齊限，比丘多畜凈施用無罪。是故世尊說。

佛住舍衛城如上廣說，乃至語言：「汝欲居衣肆店耶？」諸比丘尼聞已語大愛道，大愛道即以是事往白世尊。佛言：「喚是比丘尼來。」來已，佛問言：「汝實爾不？」答言：「實爾。」佛言：「汝云何畜長衣？從今日後不聽畜長衣。」佛告大愛道瞿曇彌：「依止舍衛城住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼畜長衣，尼薩

【現代漢語翻譯】 現代漢語譯本： 『耶！等我來移動缽。』乃至第二天問：『移動缽結束了嗎？』回答說：『我移動缽還沒有結束。』客住的比丘尼說：『你想要拿著這個缽去瓦器店裡嗎？要這麼多缽做什麼？』眾比丘尼聽了之後告訴大愛道（Mahapajapati，佛陀的姨母），大愛道去稟告世尊（Buddha，佛陀）。佛說：『叫那個比丘尼來。』來之後，佛問她說：『你真的這樣做了嗎？』回答說：『真的。』佛說：『你為什麼蓄積過長的缽？從今天以後不允許蓄積過長的缽。』佛告訴大愛道瞿曇彌（Mahapajapati Gotami）：『依止舍衛城（Savatthi）的比丘尼都全部召集起來，乃至已經聽過的應當重新聽聞。如果比丘尼蓄積過長的缽，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。』

比丘尼，如上面所說。

蓄積過長的缽：缽的名稱有嵩婆缽（Sumpha-patta）、烏婆嵩婆缽（Uposumpha-patta）、憂鳩吒夜缽（Ukutaka-patta）、婆耆夜缽（Bhagiya-patta），像這樣的鐵缽、瓦缽等，這些都叫做缽。缽有上等缽、中等缽、下等缽、超過標準的缽、小於標準的缽、隨意的缽，蓄積這些缽，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。比丘尼可以蓄積十六個缽，一個自己受持，三個作為凈施，四個是過缽，四個是減缽，四個是隨缽。如果超過這個數量蓄積，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。

尼薩耆波夜提（Nissaggiya Pacittiya，捨墮），如上面所說。

比丘尼蓄積過長的缽是有數量限制的，比丘多蓄積凈施用的缽沒有罪過。所以世尊這樣說。

佛住在舍衛城（Savatthi），如上面廣泛所說，乃至（比丘尼）說：『你想要住在衣服店裡嗎？』眾比丘尼聽了之後告訴大愛道（Mahapajapati，佛陀的姨母），大愛道就把這件事稟告世尊（Buddha，佛陀）。佛說：『叫那個比丘尼來。』來之後，佛問她說：『你真的這樣做了嗎？』回答說：『真的。』佛說：『你為什麼蓄積過長的衣服？從今天以後不允許蓄積過長的衣服。』佛告訴大愛道瞿曇彌（Mahapajapati Gotami）：『依止舍衛城（Savatthi）居住的比丘尼都全部召集起來，乃至已經聽過的應當重新聽聞。如果比丘尼蓄積過長的衣服，觸犯尼薩

【English Translation】 English version: 『Yes! Wait for me to move the bowl.』 Then the next day she asked: 『Have you finished moving the bowl?』 She replied: 『I have not finished moving the bowl.』 A visiting bhikkhuni (Buddhist nun) said: 『Do you want to take this bowl to the pottery shop? What do you need so many bowls for?』 The bhikkhunis, having heard this, told Mahapajapati (Buddha's aunt), who then reported the matter to the Buddha. The Buddha said: 『Summon that bhikkhuni.』 After she arrived, the Buddha asked her: 『Did you really do this?』 She replied: 『Yes, I did.』 The Buddha said: 『Why do you accumulate overly large bowls? From today onwards, it is not permitted to accumulate overly large bowls.』 The Buddha told Mahapajapati Gotami: 『Gather all the bhikkhunis residing in Savatthi (a major city in ancient India), and those who have already heard this should hear it again. If a bhikkhuni accumulates overly large bowls, it is a Nissaggiya Pacittiya (an offense requiring forfeiture).』

Bhikkhuni, as described above.

Accumulating overly large bowls: The names of the bowls are Sumpha-patta, Uposumpha-patta, Ukutaka-patta, Bhagiya-patta. Such as iron bowls, clay bowls, etc., these are called bowls. There are superior bowls, medium bowls, inferior bowls, bowls that exceed the standard, bowls that are smaller than the standard, and bowls that are according to one's liking. Accumulating these bowls constitutes a Nissaggiya Pacittiya (an offense requiring forfeiture). A bhikkhuni may accumulate sixteen bowls: one for personal use, three for pure offerings, four that are excess, four that are deficient, and four that are according to one's liking. If she accumulates more than this number, it is a Nissaggiya Pacittiya (an offense requiring forfeiture).

Nissaggiya Pacittiya (an offense requiring forfeiture), as described above.

There is a limit to the number of overly large bowls a bhikkhuni may accumulate. A bhikkhu (Buddhist monk) incurs no offense for accumulating many bowls for pure offerings. Therefore, the Buddha said this.

The Buddha was residing in Savatthi (a major city in ancient India), as described extensively above, and (the bhikkhuni) said: 『Do you want to live in a clothing store?』 The bhikkhunis, having heard this, told Mahapajapati (Buddha's aunt), who then reported the matter to the Buddha. The Buddha said: 『Summon that bhikkhuni.』 After she arrived, the Buddha asked her: 『Did you really do this?』 She replied: 『Yes, I did.』 The Buddha said: 『Why do you accumulate overly long robes? From today onwards, it is not permitted to accumulate overly long robes.』 The Buddha told Mahapajapati Gotami: 『Gather all the bhikkhunis residing in Savatthi (a major city in ancient India), and those who have already heard this should hear it again. If a bhikkhuni accumulates overly long robes, it is a Nissaggi

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耆波夜提。」

比丘尼者如上說。

衣者，欽婆羅衣、㲲衣、憍奢耶衣、芻摩衣、舍那衣、麻衣、驅牟提衣。

畜者，過限畜，尼薩耆波夜提。

尼薩耆波夜提者，如上說。

比丘尼聽畜二十衣：五衣受持、十五衣凈施已受用。若過是畜，尼薩耆波夜提。比丘無限齊凈施受用無罪。是故世尊說。

佛住舍衛城，爾時偷蘭難陀比丘尼僧伽梨破，不浣染補治，擲棄墻下作是言：「若欲取者便取。」時樹提比丘尼著破衣，余比丘尼言：「阿梨耶！可取持此衣浣染補治受用。」即取補治浣染而著。偷蘭難陀比丘尼言：「還我衣來。」語諸比丘尼言：「異事試看，是衣物都不得放地須臾捨去，汝屋中得滿未？」即奪取僧伽梨。諸比丘尼語大愛道，大愛道即以是事往白世尊。佛言：「呼是比丘尼來。」來已，佛問言：「汝實爾不？」答言：「實爾。世尊！」佛言：「此是惡事。」乃至佛告大愛道瞿曇彌：「依止舍衛城住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼于住止處，棄故僧伽梨，唱言：『有欲取者取。』后還奪者，尼薩耆波夜提。」

比丘尼者，如上說。

住處者，精舍內。

棄者，放舍在地。

人取已后還奪者，尼薩耆波夜提。

尼薩耆波夜提

【現代漢語翻譯】 耆波夜提（Qibo Ye Ti）。

比丘尼（Bhikkhuni，佛教女出家人）者如上說。

衣者，欽婆羅衣（Qinpoluo yi）、㲲衣（Die yi）、憍奢耶衣（Jiaosheye yi）、芻摩衣（Chuma yi）、舍那衣（She na yi）、麻衣、驅牟提衣（Qumuti yi）。

畜者，過限畜，尼薩耆波夜提（Nisagi Qibo Ye Ti）。

尼薩耆波夜提（Nisagi Qibo Ye Ti）者，如上說。

比丘尼（Bhikkhuni）聽畜二十衣：五衣受持、十五衣凈施已受用。若過是畜，尼薩耆波夜提（Nisagi Qibo Ye Ti）。比丘（Bhikkhu，佛教男出家人）無限齊凈施受用無罪。是故世尊說。

佛住舍衛城（Savatthi），爾時偷蘭難陀比丘尼（Thullananda Bhikkhuni）僧伽梨（Sanghati，一種袈裟）破，不浣染補治，擲棄墻下作是言：『若欲取者便取。』時樹提比丘尼（Suddha Bhikkhuni）著破衣，余比丘尼（Bhikkhuni）言：『阿梨耶（Ariya，尊稱）！可取持此衣浣染補治受用。』即取補治浣染而著。偷蘭難陀比丘尼（Thullananda Bhikkhuni）言：『還我衣來。』語諸比丘尼（Bhikkhuni）言：『異事試看，是衣物都不得放地須臾捨去，汝屋中得滿未？』即奪取僧伽梨（Sanghati）。諸比丘尼（Bhikkhuni）語大愛道（Mahapajapati），大愛道（Mahapajapati）即以是事往白世尊。佛言：『呼是比丘尼（Bhikkhuni）來。』來已，佛問言：『汝實爾不？』答言：『實爾。世尊！』佛言：『此是惡事。』乃至佛告大愛道瞿曇彌（Mahapajapati Gotami）：『依止舍衛城（Savatthi）住比丘尼（Bhikkhuni）皆悉令集，乃至已聞者當重聞。若比丘尼（Bhikkhuni）于住止處，棄故僧伽梨（Sanghati），唱言：『有欲取者取。』后還奪者，尼薩耆波夜提（Nisagi Qibo Ye Ti）。』

比丘尼（Bhikkhuni）者，如上說。

住處者，精舍內。

棄者，放舍在地。

人取已后還奪者，尼薩耆波夜提（Nisagi Qibo Ye Ti）。

尼薩耆波夜提（Nisagi Qibo Ye Ti）。

【English Translation】 Qibo Ye Ti.

Bhikkhuni (Buddhist nun) is as described above.

Garments are: Kimpala garment, wool garment, Koseyya garment, Ksuma garment, Sana garment, hemp garment, and Qumuti garment.

Accumulating beyond the limit is Nisaggiya Pacittiya.

Nisaggiya Pacittiya is as described above.

A Bhikkhuni (Buddhist nun) is allowed to possess twenty garments: five for wearing, and fifteen to be received and used after being purely donated. If she possesses more than this, it is Nisaggiya Pacittiya. A Bhikkhu (Buddhist monk) has no limit on purely donated items for use without offense. Therefore, the World Honored One said.

The Buddha was residing in Savatthi. At that time, Thullananda Bhikkhuni's Sanghati (outer robe) was torn. She did not wash, dye, or repair it, but threw it down by the wall, saying, 'Whoever wants it can take it.' At that time, Suddha Bhikkhuni was wearing torn clothes. Other Bhikkhunis said, 'Ariya (term of respect)! You can take this garment, wash, dye, repair, and use it.' So she took it, repaired, washed, dyed, and wore it. Thullananda Bhikkhuni said, 'Give me back my garment.' She said to the Bhikkhunis, 'Look at this strange thing. This garment cannot be put down for even a moment. Is your house full yet?' Then she snatched back the Sanghati. The Bhikkhunis told Mahapajapati, and Mahapajapati reported this matter to the World Honored One. The Buddha said, 'Summon that Bhikkhuni.' After she arrived, the Buddha asked, 'Is it true?' She replied, 'It is true, World Honored One!' The Buddha said, 'This is a bad thing.' Then the Buddha told Mahapajapati Gotami, 'Gather all the Bhikkhunis residing in Savatthi. Those who have heard it should hear it again. If a Bhikkhuni discards an old Sanghati at her dwelling place, saying, 'Whoever wants it can take it,' and then takes it back, it is Nisaggiya Pacittiya.'

Bhikkhuni (Buddhist nun) is as described above.

Dwelling place is within the monastery.

Discarding means abandoning it on the ground.

Taking it back after someone has taken it is Nisaggiya Pacittiya.

Nisaggiya Pacittiya.

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者，如上說。

若比丘尼棄物已，有人取用不得還奪；若無人取，后須用而取者無罪。若比丘精舍內，棄衣缽革屣及余小小物，人取已后還奪者，越比尼罪。若無人取，后還取者無罪。是故世尊說。

佛住舍衛城，爾時有比丘尼，有垢污僧迦梨，擿已於日中曬，風起吹去。諸比丘尼語大愛道，大愛道即以是事往白世尊。佛言：「呼是比丘尼來。」來已，佛問言：「汝實爾不？」答言：「實爾世尊！」佛言：「汝云何擿故僧伽梨已，不自縫、不使人縫。從今日後不聽擿衣浣。」複次爾時有釋種女、摩羅女本是樂人，浣僧伽梨僧伽梨厚重難浣，語大愛道，大愛道往白世尊。佛言：「從今日後聽至五六日。」佛告大愛道瞿曇彌：「依止舍衛城住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼故僧伽梨，若自擿、若使人擿，過五六日不自縫、不使人縫，除病，尼薩耆波夜提。」

比丘尼者，如上說。

故僧伽梨者，欲浣，若自擿、若使人擿。

五、六日者，限齊六日，不還自縫、不使人縫，尼薩耆波夜提。

尼薩耆波夜提者，如上說。

若比丘尼浣故僧伽梨，若輕而薄者不聽擿，若厚而重者聽擿，擿已當浣，浣已應舒置箔上、若席上，以石鎮四角，干竟當喚共行弟子、依止弟子、

【現代漢語翻譯】 現代漢語譯本： 如上文所說。

如果比丘尼丟棄了物品，有人拿去使用，不得再搶奪回來；如果沒有人拿，之後需要用而取回的，沒有罪過。如果比丘在精舍內，丟棄了衣、缽、革屣（鞋子）以及其他小物件，別人拿走之後又搶奪回來的，犯越比尼罪。如果沒有人拿，之後又取回的，沒有罪過。所以世尊這樣說。

佛陀住在舍衛城（Śrāvastī），當時有一位比丘尼，有一件污垢的僧伽梨（saṃghāṭī，大衣），拆開后在太陽下曬，風吹走了。眾比丘尼告訴大愛道（Mahāprajāpatī，佛陀姨母），大愛道就把這件事稟告了世尊。佛說：『叫那位比丘尼來。』叫來之後，佛問她說：『你真的這樣做了嗎？』回答說：『確實如此，世尊！』佛說：『你為什麼拆開舊的僧伽梨后，不自己縫、也不叫別人縫。從今天以後不允許拆衣浣洗。』另外，當時有釋迦族的女子、摩羅族的女子，原本是樂人，浣洗僧伽梨，僧伽梨厚重難以浣洗，告訴大愛道，大愛道稟告了世尊。佛說：『從今天以後允許至五六日。』佛告訴大愛道瞿曇彌（Gotamī）：『凡是依止舍衛城居住的比丘尼都要全部召集，乃至已經聽過的應當重新聽聞。如果比丘尼故意拆開舊的僧伽梨，無論是自己拆、還是叫別人拆，超過五六天不自己縫、也不叫別人縫，除非生病，犯尼薩耆波夜提（Nissaggiya Pācittiya，捨墮罪）。』

比丘尼，如上文所說。

舊僧伽梨，想要浣洗，無論是自己拆、還是叫別人拆。

五、六日，限定六天，不自己縫、也不叫別人縫，犯尼薩耆波夜提。

尼薩耆波夜提，如上文所說。

如果比丘尼浣洗舊的僧伽梨，如果是輕薄的，不允許拆開；如果是厚重的，允許拆開，拆開后應當浣洗，浣洗后應該舒展開放在箔上、或者蓆子上，用石頭鎮住四個角，幹了之後應當叫來共行弟子、依止弟子。

【English Translation】 English version: As mentioned above.

If a Bhikkhuni discards an item, and someone takes it for use, it should not be taken back by force; if no one takes it, and it is needed later and taken back, there is no offense. If a Bhikkhu in a monastery discards robes, alms bowls, leather sandals (shoes), and other small items, and someone takes them and then they are taken back by force, it is a transgression of Bhikkhuni rules. If no one takes them, and they are taken back later, there is no offense. Therefore, the World Honored One said this.

The Buddha was residing in Śrāvastī (舍衛城), at that time there was a Bhikkhuni who had a soiled saṃghāṭī (僧伽梨, outer robe), she took it apart and dried it in the sun, and the wind blew it away. The Bhikkhunis told Mahāprajāpatī (大愛道, Buddha's aunt), and Mahāprajāpatī reported this matter to the World Honored One. The Buddha said, 'Summon that Bhikkhuni.' After she came, the Buddha asked her, 'Is it true that you did this?' She replied, 'It is true, World Honored One!' The Buddha said, 'Why did you take apart the old saṃghāṭī and neither sew it yourself nor have someone else sew it? From today onwards, it is not permitted to take apart robes for washing.' Furthermore, at that time there were women of the Śākya clan and women of the Malla clan, who were originally musicians, washing saṃghāṭīs, and the saṃghāṭīs were thick and heavy and difficult to wash, so they told Mahāprajāpatī, and Mahāprajāpatī reported it to the World Honored One. The Buddha said, 'From today onwards, it is permitted to take up to five or six days.' The Buddha told Mahāprajāpatī Gotamī (瞿曇彌): 'All the Bhikkhunis residing in Śrāvastī should be gathered, and even those who have already heard this should hear it again. If a Bhikkhuni deliberately takes apart an old saṃghāṭī, whether she takes it apart herself or has someone else take it apart, and does not sew it herself or have someone else sew it within five or six days, except in the case of illness, it is a Nissaggiya Pācittiya (尼薩耆波夜提, offense entailing forfeiture).'

Bhikkhuni, as mentioned above.

Old saṃghāṭī, wanting to wash it, whether taking it apart oneself or having someone else take it apart.

Five or six days, limited to six days, not sewing it oneself or having someone else sew it, it is a Nissaggiya Pācittiya.

Nissaggiya Pācittiya, as mentioned above.

If a Bhikkhuni washes an old saṃghāṭī, if it is light and thin, it is not permitted to take it apart; if it is thick and heavy, it is permitted to take it apart, after taking it apart it should be washed, and after washing it should be spread out on a mat or a sheet, and the four corners should be weighed down with stones, and after it is dry, she should call the fellow disciples and the dependent disciples.

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同和上、阿阇梨、諸知識、比丘尼速疾共成。若老病無人佐者無罪。是故世尊說。

佛住舍衛城，爾時學戒尼語偷蘭難陀言：「阿梨耶！與我受具足。」偷蘭難陀言：「汝與我衣，當與汝受具足。」即便與衣，后不與受具足。學戒尼言：「與我受具足。」如是經久。諸比丘尼語大愛道，大愛道即以是事往白世尊。佛言：「喚是比丘尼來。」來已，佛問言：「汝實爾不？」答言：「實爾。」佛言：「此是惡事。」乃至佛告大愛道：「依止舍衛城住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼語式叉摩尼言：『汝與我衣，當與汝受具足。』取衣已不與受具足者，尼薩耆波夜提。」

比丘尼者，如上說。

式叉摩尼者，受學戒。

衣者，七種衣，如上說。復有衣名僧伽梨乃至雨浴衣。

許受具足者，后自不與受、不使人受，尼薩耆波夜提。

尼薩耆波夜提者，如上說。

若比丘尼取式叉摩尼衣，許與受具足，后應與受。若老病無力不能受者，應語餘人：「汝取是衣，與受具足。」若前人不欲受、還索衣者，當還。若比丘許沙彌，不與受具足，越比尼罪。是故世尊說。

佛住毗舍離，爾時有北方商人，持貴價好欽婆羅而行賣之。人問：「此索幾許？」答言：「百千。」時

【現代漢語翻譯】 現代漢語譯本： 應與和尚（Upadhyaya，親教師）、阿阇梨（Acharya，軌範師）、諸知識（Kalyāṇa-mitta，善知識）、比丘尼（Bhikkhunī，女出家人）迅速共同完成（受具足戒）。如果年老生病無人幫助，則無罪。所以世尊（Śākyamuni，釋迦牟尼佛）這樣說。

佛陀住在舍衛城（Śrāvastī）時，當時學戒女（Śikṣamāṇā，式叉摩尼，預備沙彌尼）對偷蘭難陀（Thullanandā，一位比丘尼的名字）說：『阿梨耶（Āryā，聖者）！請為我授具足戒（Upasampadā，比丘尼的最高戒）。』偷蘭難陀說：『你給我衣服，我就為你授具足戒。』學戒女就給了她衣服，之後卻不給她授具足戒。學戒女說：『請為我授具足戒。』這樣過了很久。眾比丘尼將此事告訴大愛道（Mahāprajāpatī Gautamī，佛陀的姨母），大愛道就將此事稟告世尊。佛陀說：『把那位比丘尼叫來。』叫來后，佛陀問她說：『你真的這樣做了嗎？』她回答說：『確實如此。』佛陀說：『這是惡事。』乃至佛陀告訴大愛道：『凡是住在舍衛城的比丘尼都全部召集起來，乃至已經聽過的（戒律）應當重新聽聞。如果比丘尼對式叉摩尼說：『你給我衣服，我就為你授具足戒。』拿了衣服卻不給她授具足戒，犯尼薩耆波夜提（Nissaggiya Pācittiya，捨墮罪）。』

比丘尼，如上所說。

式叉摩尼，是受學戒者。

衣服，指七種衣，如上所說。還有名為僧伽梨（Saṃghāti，重衣）、乃至雨浴衣。

答應授具足戒，之後自己不授、也不讓人授，犯尼薩耆波夜提。

尼薩耆波夜提，如上所說。

如果比丘尼拿了式叉摩尼的衣服，答應給她授具足戒，之後應當給她授戒。如果年老生病無力不能授戒，應當告訴其他人：『你拿這件衣服，給她授具足戒。』如果之前的人不想要受戒、想要回衣服，應當歸還。如果比丘答應沙彌（Śrāmaṇera，小沙彌）授具足戒，卻不給他授戒，犯越比尼罪（Dukkata，惡作罪）。所以世尊這樣說。

佛陀住在毗舍離（Vaiśālī），當時有北方商人，帶著貴重的好欽婆羅（Kambala，毛織品）來販賣。有人問：『這要多少錢？』回答說：『一百千（即十萬）。』當時

【English Translation】 English version: It should be quickly and jointly completed with the Upadhyaya (preceptor), Acharya (teacher), all Kalyāṇa-mitta (spiritual friends), and Bhikkhunī (female monastic). If one is old, sick, and without assistance, there is no offense. Therefore, the World Honored One (Śākyamuni, Shakyamuni Buddha) said this.

The Buddha was residing in Śrāvastī (Savatthi). At that time, a Śikṣamāṇā (novice nun undergoing training) said to Thullanandā (name of a Bhikkhuni): 'Āryā (noble one)! Please grant me Upasampadā (full ordination).' Thullanandā said: 'Give me your robe, and I will grant you Upasampadā.' The Śikṣamāṇā gave her the robe, but afterwards, she did not grant her Upasampadā. The Śikṣamāṇā said: 'Please grant me Upasampadā.' This went on for a long time. The Bhikkhunīs told Mahāprajāpatī Gautamī (Buddha's aunt), and Mahāprajāpatī Gautamī reported this matter to the World Honored One. The Buddha said: 'Summon that Bhikkhunī.' After she arrived, the Buddha asked her: 'Did you really do this?' She replied: 'Indeed, I did.' The Buddha said: 'This is an evil deed.' Furthermore, the Buddha told Mahāprajāpatī Gautamī: 'Gather all the Bhikkhunīs residing in Śrāvastī, and those who have already heard (the precepts) should hear them again. If a Bhikkhunī says to a Śikṣamāṇā: 'Give me your robe, and I will grant you Upasampadā,' and takes the robe but does not grant her Upasampadā, it is a Nissaggiya Pācittiya (offense entailing forfeiture and expiation).'

Bhikkhunī, as mentioned above.

Śikṣamāṇā, is one who is undergoing training.

Robe, refers to the seven types of robes, as mentioned above. There are also robes called Saṃghāti (outer robe), and even bathing robes.

Promising to grant Upasampadā, but afterwards neither granting it oneself nor having someone else grant it, is a Nissaggiya Pācittiya.

Nissaggiya Pācittiya, as mentioned above.

If a Bhikkhunī takes the robe of a Śikṣamāṇā, promising to grant her Upasampadā, she should grant her ordination afterwards. If she is old, sick, and unable to grant ordination, she should tell someone else: 'Take this robe and grant her Upasampadā.' If the previous person does not want to receive ordination and wants the robe back, it should be returned. If a Bhikkhu promises a Śrāmaṇera (novice monk) Upasampadā but does not grant it, it is a Dukkata (wrongdoing) offense. Therefore, the World Honored One said this.

The Buddha was residing in Vaiśālī (Vesali). At that time, there was a northern merchant carrying valuable and fine Kambala (woolen cloth) to sell. Someone asked: 'How much does this cost?' He replied: 'One hundred thousand (i.e., one hundred thousand).』 At that time,

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國王、王子、大臣及余大商人主皆嫌貴不買，在店上愁憂而坐。人問言：「汝何故而有愁色？」答言：「我賣此欽婆羅，大有價直、輸稅亦多，而今賣不可售，是以不樂。」人言：「汝欲令售不？」答言：「欲令售。」即語：「汝可持詣跋陀羅沙門尼所，彼當買之。」即持往問人言：「何者是比丘尼精舍？」人示處已，問言：「何者是跋陀羅比丘尼房？」人示處已，問言：「何者是跋陀羅？」跋陀羅比丘尼答言：「何故問耶？」答言：「欲買是欽婆羅不？」問言：「索幾許？」答言：「百千。」亦不與高下，即語弟子言：「汝去語婆路醯肆上，取百千與之。」有人問言：「汝賣欽婆羅售未？」答言：「已售。」問言：「誰取？」答言：「沙門尼跋陀羅。」其人即嫌言：「出家人有此愛好之慾。」諸比丘尼聞已語大愛道，大愛道即以是事往白世尊。佛言：「喚是比丘尼來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛告比丘尼：「汝不為後世人作軌則耶？從今日後不聽出四羯利沙槃買重衣。」佛告大愛道瞿曇彌：「依止比舍離城住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼過四羯利沙槃市重衣，尼薩耆波夜提。」

比丘尼者，如上說。

四羯利沙槃者，四四十九故錢。

重衣者，欽婆羅衣

【現代漢語翻譯】 現代漢語譯本：國王、王子、大臣以及其他大商人首領都嫌貴而不買，（賣欽婆羅的人）在店裡憂愁地坐著。有人問他說：『你為什麼面帶愁容？』他回答說：『我賣這欽婆羅（一種貴重的毛織品），價值很高，稅也交得多，但現在賣不出去，因此不高興。』那人說：『你想讓它賣出去嗎？』回答說：『想讓它賣出去。』那人就說：『你可以拿著它去跋陀羅（賢善）沙門尼（女出家人）那裡，她會買的。』（賣欽婆羅的人）就拿著欽婆羅去，問人說：『哪裡是比丘尼（出家女眾）的精舍（寺院）？』人們指給他地方后，他又問：『哪裡是跋陀羅比丘尼的房間？』人們指給他地方后，他又問：『哪一位是跋陀羅？』跋陀羅比丘尼回答說：『你問什麼事？』回答說：『想問你買不買這欽婆羅？』（跋陀羅）問：『要多少錢？』回答說：『一百千（十萬）。』（跋陀羅）也不還價，就對弟子說：『你去婆路醯肆（名字），取一百千錢給他。』有人問（賣欽婆羅的人）說：『你的欽婆羅賣出去了嗎？』回答說：『已經賣出去了。』問：『誰買了？』回答說：『沙門尼（女出家人）跋陀羅。』那人就嫌棄地說：『出家人有這樣的愛好和慾望。』眾比丘尼聽到后告訴了大愛道（Mahaprajapati，佛陀的姨母），大愛道就把這件事稟告了世尊（佛陀）。佛陀說：『把那位比丘尼叫來。』（跋陀羅）來后，佛陀問：『你真的做了這樣的事嗎？』回答說：『確實做了。』佛陀告誡比丘尼說：『你不要為後世的人做壞榜樣啊！從今以後不允許用超過四個羯利沙槃（Karshapana，古印度貨幣單位）的錢去買貴重的衣服。』佛陀告訴大愛道瞿曇彌（Gotami，大愛道的名字）：『住在毗舍離城（Vaishali）的比丘尼都召集起來，乃至已經聽過的也要重新聽。如果比丘尼用超過四個羯利沙槃的錢去買貴重的衣服，犯尼薩耆波夜提（Nissaggiya Pacittiya，一種戒律）。』 比丘尼（Bhikkhuni）的定義，如上面所說。 四個羯利沙槃（Karshapana）的定義，四四得十六，再乘以九，所以是錢。 貴重的衣服的定義，欽婆羅（Khimbala）衣。

【English Translation】 English version: The king, princes, ministers, and other great merchant leaders all found it too expensive and did not buy it. (The seller of the Khimbala) sat in the shop, worried. Someone asked him, 'Why do you look so worried?' He replied, 'I am selling this Khimbala (a valuable woolen fabric), which is very valuable and has high taxes, but now I can't sell it, so I am unhappy.' That person said, 'Do you want to sell it?' He replied, 'I want to sell it.' That person then said, 'You can take it to Bhadra (the virtuous) Shramani (female renunciant), she will buy it.' (The seller of the Khimbala) then took the Khimbala and asked people, 'Where is the Bhikkhuni (female monastic) monastery?' After people pointed out the place, he asked again, 'Where is Bhadra Bhikkhuni's room?' After people pointed out the place, he asked again, 'Which one is Bhadra?' Bhadra Bhikkhuni replied, 'What do you want?' He replied, 'I want to ask if you want to buy this Khimbala?' (Bhadra) asked, 'How much do you want?' He replied, 'One hundred thousand.' (Bhadra) did not bargain and said to her disciple, 'Go to Bharu-hiras (name), take one hundred thousand coins and give it to him.' Someone asked (the seller of the Khimbala), 'Has your Khimbala been sold?' He replied, 'It has been sold.' He asked, 'Who bought it?' He replied, 'The Shramani (female renunciant) Bhadra.' That person then said with disdain, 'Renunciants have such hobbies and desires.' After the Bhikkhunis heard this, they told Mahaprajapati (Buddha's aunt), and Mahaprajapati reported this matter to the World Honored One (Buddha). The Buddha said, 'Call that Bhikkhuni here.' After (Bhadra) came, the Buddha asked, 'Did you really do such a thing?' She replied, 'I did.' The Buddha admonished the Bhikkhuni, 'Do not set a bad example for future generations! From now on, you are not allowed to buy expensive clothes for more than four Karshapanas (ancient Indian currency unit).' The Buddha told Mahaprajapati Gotami (Gotami, Mahaprajapati's name): 'Gather all the Bhikkhunis living in Vaishali (city), and even those who have heard it should hear it again. If a Bhikkhuni buys expensive clothes for more than four Karshapanas, she commits Nissaggiya Pacittiya (a type of precept violation).' The definition of Bhikkhuni (female monastic), as mentioned above. The definition of four Karshapanas, four times four is sixteen, then multiplied by nine, so it is money. The definition of expensive clothes, Khimbala (Khimbala) cloth.

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。

市者，知取也。

若過十九故錢取者，尼薩耆波夜提。

尼薩耆波夜提者，如上說。

若比丘尼不得過十九故錢市重衣，若不乞自與，雖貴價無罪。比丘尼有限、比丘無限，雖貴價，知取受用無罪。是故世尊說。

佛住毗舍離，爾時南方有商人，持細鵝相紋㲲來，有人問言：「此衣索幾許？」答言：「百千。」以價貴故王家不買，及諸大臣諸商人主都無買者，以不售故於店肆上愁憂而坐。有人問言：「汝何故憂色？」答言：「我貴買此衣，輸稅亦多，而今賣不可售。」問言：「汝欲令售不？」答言：「欲令售。」語言：「汝可持詣跋陀羅沙門尼所，當與汝買。」即往問人：「何者是比丘尼住處？」知已入問：「何者是跋陀羅沙門尼房？」人即示處，到已言：「和南！阿梨耶！是跋陀羅不？」答言：「是。何以問？」答言：「我有此鵝相紋㲲，能買不？」問言：「汝索幾許？」答言：「我索百千。」比丘尼亦不求減，即語弟子言：「汝往白婆路醯店上，取百千與。」有人問言：「汝得售耶？」答言：「已售。」問言：「誰取？」答言：「跋陀羅沙門尼取。」有人嫌言：「出家之人何乃愛好如是？」比丘尼聞已語大愛道，乃至佛語跋陀羅比丘尼：「汝不為後世人作軌則耶？從今日後不

【現代漢語翻譯】 現代漢語譯本 『市』（shì）的意思是，知道如何獲取（利益）。 如果（比丘）超過十九（迦）沙半那（kāshā bǎnà，古印度貨幣單位）故意索取（高價），犯尼薩耆波夜提（nísà qí bō yè tí，一種戒律名稱）。 尼薩耆波夜提（nísà qí bō yè tí）的含義，如上文所說。 如果比丘尼（bǐqiūní，佛教女出家人）沒有得到允許，不得用超過十九（迦）沙半那（kāshā bǎnà）的錢購買貴重衣服，如果是不求自得的，即使價格昂貴也沒有罪過。比丘尼（bǐqiūní）在購買價格上有限制，比丘（bǐqiū，佛教男出家人）則沒有限制，即使價格昂貴，知道如何獲取並接受使用也沒有罪過。因此，世尊（shìzūn，對佛的尊稱）這樣說。 佛（fó，對佛陀的簡稱）住在毗舍離（pí shě lí，古印度城市），當時南方有個商人，帶著精美的鵝相紋㲲（é xiāng wén dié，一種帶有鵝圖案的毛織品）前來，有人問他：『這件衣服要多少錢？』回答說：『一百千（kā，數量單位）。』因為價格昂貴，王家不買，以及各位大臣和商人們都沒有買的，因為賣不出去，（商人）就在店舖里愁眉苦臉地坐著。有人問他：『你為什麼面帶憂色？』回答說：『我高價買來這件衣服，交的稅也多，現在卻賣不出去。』（那人）問：『你想讓它賣出去嗎？』回答說：『想讓它賣出去。』（那人）說：『你可以把它拿到跋陀羅沙門尼（bá tuó luó shā mén ní，一位比丘尼的名字）那裡，她會買你的。』（商人）立刻去問人：『哪裡是比丘尼（bǐqiūní）的住處？』知道後進去問：『哪位是跋陀羅沙門尼（bá tuó luó shā mén ní）的房間？』人們就指出了地方，（商人）到了之後說：『和南（hénán，梵語 Namas 的音譯，意為敬禮）！阿梨耶（ā lí yé，聖者的意思）！您是跋陀羅（bá tuó luó）嗎？』回答說：『是的。你有什麼事？』回答說：『我有這件鵝相紋㲲（é xiāng wén dié），您能買嗎？』（跋陀羅）問：『你要多少錢？』回答說：『我要一百千（kā）。』比丘尼（bǐqiūní）也沒有還價，就對弟子說：『你去婆路醯（pó lù xī，人名）店裡，取一百千（kā）給他。』有人問：『你賣出去了嗎？』回答說：『賣出去了。』問：『誰買的？』回答說：『跋陀羅沙門尼（bá tuó luó shā mén ní）買的。』有人嫌棄地說：『出家之人怎麼如此愛好（奢侈品）？』比丘尼（bǐqiūní）聽到后告訴大愛道（dà ài dào，人名），乃至佛（fó）告訴跋陀羅比丘尼（bá tuó luó bǐqiūní）：『你不是要為後世的人做榜樣嗎？從今以後不

【English Translation】 English version 『Market』 (shì) means knowing how to acquire (benefits). If (a Bhikshu) deliberately asks for more than nineteen Kāshapana (kāshā bǎnà, an ancient Indian currency unit), he commits a Nissaggiya Pacittiya (nísà qí bō yè tí, a type of precept). The meaning of Nissaggiya Pacittiya (nísà qí bō yè tí) is as described above. If a Bhikkhuni (bǐqiūní, a Buddhist nun) is not allowed to buy expensive clothes with more than nineteen Kāshapana (kāshā bǎnà), if it is obtained without asking, even if the price is expensive, there is no fault. Bhikkhunis (bǐqiūní) have restrictions on the purchase price, while Bhikkhus (bǐqiū, a Buddhist monk) have no restrictions, even if the price is expensive, there is no fault in knowing how to acquire and accept it for use. Therefore, the World Honored One (shìzūn, a respectful title for the Buddha) said this. The Buddha (fó, short for Buddha) was staying in Vaishali (pí shě lí, an ancient Indian city). At that time, a merchant from the south came with a fine goose-patterned woolen fabric (é xiāng wén dié, a woolen fabric with goose patterns). Someone asked him: 『How much does this cloth cost?』 He replied: 『One hundred thousand (kā, a unit of quantity).』 Because the price was expensive, the royal family did not buy it, and neither did the ministers nor the merchants. Because it could not be sold, (the merchant) sat in the shop with a worried look. Someone asked him: 『Why do you look so worried?』 He replied: 『I bought this cloth at a high price and paid a lot of taxes, but now I can』t sell it.』 (The person) asked: 『Do you want to sell it?』 He replied: 『I want to sell it.』 (The person) said: 『You can take it to Bhadra Shramanerika (bá tuó luó shā mén ní, the name of a Bhikkhuni), she will buy it from you.』 (The merchant) immediately went to ask people: 『Where is the residence of the Bhikkhunis (bǐqiūní)?』 After finding out, he went in and asked: 『Which is the room of Bhadra Shramanerika (bá tuó luó shā mén ní)?』 People pointed out the place, and (the merchant) arrived and said: 『Namas (hénán, transliteration of Sanskrit Namas, meaning reverence)! Arya (ā lí yé, meaning noble one)! Are you Bhadra (bá tuó luó)?』 She replied: 『Yes. What do you want?』 He replied: 『I have this goose-patterned woolen fabric (é xiāng wén dié), can you buy it?』 (Bhadra) asked: 『How much do you want?』 He replied: 『I want one hundred thousand (kā).』 The Bhikkhuni (bǐqiūní) did not bargain and said to her disciple: 『Go to the shop of Bharukachchha (pó lù xī, a person's name) and take one hundred thousand (kā) and give it to him.』 Someone asked: 『Did you sell it?』 He replied: 『I sold it.』 He asked: 『Who bought it?』 He replied: 『Bhadra Shramanerika (bá tuó luó shā mén ní) bought it.』 Someone complained: 『How can a renunciate be so fond of (luxury goods)?』 After hearing this, the Bhikkhuni (bǐqiūní) told Mahaprajapati (dà ài dào, a person's name), and even the Buddha (fó) told Bhadra Bhikkhuni (bá tuó luó bǐqiūní): 『Are you not setting an example for future generations? From now on, do not』

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聽過兩羯利沙槃半市細輕衣。」佛告大愛道瞿曇彌：「依止舍衛城住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼，過兩羯利沙槃半市細輕衣者，尼薩耆波夜提。」

比丘尼者，如上說。

兩羯利沙槃半者，四十六故錢。

市者，知取。

若過者，尼薩耆波夜提。

尼薩耆波夜提者，如上說。

若比丘尼市細輕衣者，應以兩羯利沙槃半知取，不得過。若不乞自與，設得貴價細衣，受用無罪。比丘貴價市衣受用無罪。

床褥乞自用、　　衣缽直異用、 　為眾減自用、　　畜缽並畜衣、 　棄衣后還取、　　擿衣受具足、 　重衣及細輕。　　第二跋渠竟。

佛住舍衛城，爾時有載薪人駕車于店肆前過，商人問言：「此賣索幾許？」答言：「一羯利沙槃。」商人語言：「汝載此薪詣我家寫之，還過此，當與汝價。」賣薪人即乘車經比丘尼精舍前過時，偷蘭難陀比丘尼問言：「長壽！汝薪有主買未？」答言：「已有。」「得幾？」答言：「一羯利沙槃。」即語言：「我與汝兩羯利沙槃。」主貪利故即以與之。其人下薪已還經店肆前過，商人語言：「汝持直去。」答言：「我已賣與餘人。」問言：「賣得幾許？」答言：「得兩羯利沙槃。」問言：「誰取？」答言：「偷蘭

【現代漢語翻譯】 現代漢語譯本： 『聽過兩羯利沙槃半市細輕衣。』佛告訴大愛道瞿曇彌（Mahaprajapati/Gotami，佛陀的姨母和養母）: 『依止舍衛城（Sravasti）居住的比丘尼都召集起來，乃至已經聽過的（戒條）應當重新聽聞。如果比丘尼，超過兩羯利沙槃半購買細薄輕柔的衣服，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。』

比丘尼，如上所說。

兩羯利沙槃半，是四十六故錢。

市，指購買。

如果超過這個限度，觸犯尼薩耆波夜提罪。

尼薩耆波夜提，如上所說。

如果比丘尼購買細薄輕柔的衣服，應當用兩羯利沙槃半來購買，不得超過。如果不乞求而是別人主動給予，即使得到昂貴的細衣，受用也沒有罪過。比丘購買昂貴的衣服受用也沒有罪過。

床褥乞求自用，衣缽價值可以不同，為僧眾減少自己用，畜養缽和畜養衣，丟棄衣服后又取回，縫製衣服受具足戒，厚重衣服和細薄輕柔的衣服。第二跋渠（Vagga，品）結束。

佛住在舍衛城，當時有個砍柴人駕著車從店舖前經過，商人問他說：『你這柴賣多少錢？』回答說：『一羯利沙槃。』商人說：『你把這些柴拉到我家卸下，回來經過這裡，我給你錢。』賣柴人就乘車經過比丘尼精舍前，偷蘭難陀（Thullananda）比丘尼問他說：『長壽！你的柴有人買了嗎？』回答說：『已經有人買了。』『賣多少錢？』回答說：『一羯利沙槃。』偷蘭難陀比丘尼就說：『我給你兩羯利沙槃。』賣柴人貪圖利益就把柴賣給了她。那人卸完柴后回來經過店舖前，商人說：『你拿著錢走吧。』回答說：『我已經賣給別人了。』商人問：『賣了多少錢？』回答說：『賣了兩羯利沙槃。』商人問：『誰買了？』回答說是偷蘭

【English Translation】 English version: 『Having heard of buying fine, light clothing for more than two Karisapanas and a half.』 The Buddha told Mahaprajapati/Gotami: 『Gather all the Bhikkhunis residing in Sravasti, and those who have already heard (the rule) should hear it again. If a Bhikkhuni buys fine, light clothing for more than two Karisapanas and a half, it is a Nissaggiya Pacittiya offense.』

Bhikkhuni, as mentioned above.

Two Karisapanas and a half, is forty-six old coins.

『Buying』 refers to purchasing.

If it exceeds this limit, it is a Nissaggiya Pacittiya offense.

Nissaggiya Pacittiya, as mentioned above.

If a Bhikkhuni buys fine, light clothing, she should buy it for two Karisapanas and a half, and not exceed that amount. If it is given without being requested, even if she receives expensive fine clothing, there is no offense in using it. There is no offense for a Bhikkhu to use expensive clothing that he has bought.

Bedding is begged for personal use, the value of robes and bowls can be different, reducing for the Sangha's use, keeping a bowl and keeping robes, discarding robes and then taking them back, sewing robes and receiving full ordination, heavy robes and fine, light robes. The second Vagga ends.

The Buddha was staying in Sravasti. At that time, a woodcutter was driving a cart past a shop. The merchant asked him: 『How much do you want for this firewood?』 He replied: 『One Karisapana.』 The merchant said: 『Take this firewood to my house and unload it, and when you come back this way, I will give you the money.』 The woodcutter then drove past the Bhikkhuni monastery. Thullananda Bhikkhuni asked him: 『Long life! Has anyone bought your firewood?』 He replied: 『Someone has already bought it.』 『How much did you sell it for?』 He replied: 『One Karisapana.』 Thullananda Bhikkhuni then said: 『I will give you two Karisapanas.』 Because he was greedy for profit, the woodcutter sold the firewood to her. After unloading the firewood, he passed by the shop again. The merchant said: 『Take your money and go.』 He replied: 『I have already sold it to someone else.』 The merchant asked: 『How much did you sell it for?』 He replied: 『I sold it for two Karisapanas.』 The merchant asked: 『Who bought it?』 He replied that Thullananda

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難陀比丘尼。」商人嫌呵言：「此沙門尼何能饒錢如是？」比丘尼聞已語大愛道，大愛道即以此事往白世尊。佛言：「喚是比丘尼來。」來已，問言：「汝實知他買已而益價取耶？」答言：「實爾。」佛言：「此是惡事，汝云何知他市得而抄買耶？此非法、非律、非如佛教，不可以是長養善法。」佛告大愛道瞿曇彌：「依止舍衛城住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼知他市得而抄買者，尼薩耆波夜提。」

比丘尼者，如上說。

知者，若自知、若從他聞。

市得者，如店上商人。

若比丘尼欲市物，知他已市不得橫抄，應待前人不取，得取；亦應問前人：「汝故取不？」若言：「故欲取。」為欲堅之，此不應取。若言：「不復取。」取者無罪。若比丘尼買衣缽還自相抄者，越比尼罪。若僧中，上價取者，除和上、阿阇梨無罪。若比丘市物抄截他市者，越比尼罪，是故說。

長缽減五綴、　　七日瞋奪衣、 　賣金並乞縷、　　致織及急施、 　抄市回僧物。　　第三跋渠竟。

從比丘尼取衣及浣染，淳黑、三分、白憍舍耶，六年尼師檀，三由旬擘羊毛、雨浴衣、阿練若處，此十一事應出不說。更有十一事，應內旃跋渠殘從初跋渠。初跋渠中出，取比丘尼衣、捉金銀補

【現代漢語翻譯】 現代漢語譯本： 『難陀比丘尼』（Nanda Bhikkhuni）。商人嫌棄地說：『這個沙門尼（Shramanerika，比丘尼的低階）怎麼能多出這麼多錢？』比丘尼聽到后告訴了大愛道（Mahaprajapati，佛陀的姨母），大愛道就把這件事稟告了世尊（Buddha）。佛說：『把那個比丘尼叫來。』叫來后，佛問她說：『你真的知道別人已經買了東西，卻抬高價格搶購嗎？』回答說：『確實如此。』佛說：『這是惡事，你怎麼能知道別人在市場上買到東西就搶購呢？這不合佛法、不合戒律、不合我的教導，不能用這種方式來增長善法。』佛告訴大愛道瞿曇彌（Mahaprajapati Gotami）：『讓所有住在舍衛城（Sravasti）的比丘尼都集合起來，已經聽過的要重新聽。如果比丘尼知道別人在市場上買到東西卻搶購，犯尼薩耆波夜提（Nissaggiya Pacittiya，一種懺悔罪）。』

比丘尼，如前面所說。

知，如果自己知道，或者從別人那裡聽到。

市得，就像店舖里的商人一樣。

如果比丘尼想要買東西，知道別人已經買了，就不能橫加搶購，應該等前面的人不買了，才能買；也應該問前面的人：『你還要買嗎？』如果說：『還要買。』爲了確定他要買，就不應該買。如果說：『不買了。』買了就沒有罪。如果比丘尼買了衣缽，還互相擡價搶購，犯越比尼罪（Thullaccaya，一種重罪）。如果在僧團中，抬高價格購買，除了和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）沒有罪。如果比丘在市場上搶購別人的東西，犯越比尼罪，所以這樣說。

長缽減少五個綴補、七日嗔怒奪衣、賣金和乞討線縷、安排織布和緊急佈施、搶購市場上的東西歸還僧團。第三跋渠（Vagga，品）結束。

從比丘尼那裡拿衣服以及洗染，純黑色、三分色、白色憍舍耶（Kauseyya，絲綢），六年尼師檀（Nisidana，坐具），三由旬（Yojana，長度單位）擘羊毛、雨浴衣、阿練若（Aranyaka，遠離村落的處所），這十一件事應該說出不說。還有十一件事，應該在旃跋渠（Chandavagga）剩餘的部分從最初的跋渠開始。最初的跋渠中說出，拿比丘尼的衣服、拿金銀來修補。

【English Translation】 English version: 'Nanda Bhikkhuni' (Nanda Bhikkhuni). The merchant said disdainfully: 'How can this Shramanerika (novice nun) have so much extra money?' After hearing this, the Bhikkhuni told Mahaprajapati (Buddha's aunt), who then reported the matter to the Buddha. The Buddha said: 'Summon that Bhikkhuni.' After she arrived, the Buddha asked her: 'Do you really know that others have already bought something, yet you raise the price to buy it?' She replied: 'Indeed.' The Buddha said: 'This is an evil deed. How can you know that others have bought something in the market and then snatch it? This is not in accordance with the Dharma, not in accordance with the Vinaya, and not in accordance with my teachings. This is not the way to increase good deeds.' The Buddha told Mahaprajapati Gotami: 'Gather all the Bhikkhunis who live in Sravasti (city in ancient India), and those who have already heard this should hear it again. If a Bhikkhuni knows that others have bought something in the market and then snatches it, she commits a Nissaggiya Pacittiya (an offense requiring confession).'

Bhikkhuni, as mentioned above.

Knowing, if one knows oneself, or hears from others.

Market acquisition, like a merchant in a shop.

If a Bhikkhuni wants to buy something and knows that others have already bought it, she should not snatch it. She should wait until the previous person does not want it anymore before buying it. She should also ask the previous person: 'Do you still want to buy it?' If they say: 'I still want to buy it,' to confirm that they want to buy it, she should not buy it. If they say: 'I don't want to buy it anymore,' then buying it is not a sin. If Bhikkhunis buy robes and bowls and then raise prices to snatch them from each other, they commit a Thullaccaya (a grave offense). If in the Sangha (monastic community), one raises the price to buy something, except for the Upadhyaya (preceptor) and Acarya (teacher), there is no offense. If a Bhikkhu snatches something that others have bought in the market, he commits a Thullaccaya, therefore it is said.

A long bowl with five fewer patches, seizing robes in anger for seven days, selling gold and begging for threads, arranging weaving and urgent donations, snatching things in the market and returning them to the Sangha. The third Vagga (chapter) ends.

Taking robes from Bhikkhunis and washing and dyeing them, pure black, three-part color, white Kauseyya (silk), six-year Nisidana (sitting cloth), three Yojana (unit of distance) of sheared wool, rain bathing robes, Aranyaka (secluded place), these eleven things should be spoken of or not spoken of. There are also eleven things that should be in the remaining part of the Chandavagga (chapter) starting from the first Vagga. In the first Vagga, it is said to take the robes of Bhikkhunis and use gold and silver to repair them.

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出、浣故衣以賣買補。后跋渠中出，雨浴衣以賣金補出、阿練若處以抄市補處，一跋渠、二跋渠數不減。尼薩耆者，世尊說比丘尼三十事竟。

明一百四十一波夜提法之一

妄語及種類、　　兩舌更發起、 　脫命說句法、　　自稱過人法、 　未足說粗罪、　　與遮輕呵戒， 　初跋渠說竟。　　斫種異語惱、 　嫌責露地敷、　　覆處強牽出、 　先敷尖腳床、　　蟲水澆草泥、 　疑悔使不樂，　　第二跋渠竟。 　一食及處處、　　與衣不捨用、 　不作殘食勸、　　不受非時食、 　停食兩三缽、　　藏物別眾食， 　第三跋渠竟。

然火過三宿、　　與欲后瞋恚、 　入聚落遣還、　　障道見不捨、 　沙彌三壞色、　　取寶恐怖他， 　第四跋渠竟。

飲蟲水外道、　　淫處坐屏處、 　觀軍過三宿、　　牙旗及相打、 　掌刀水中戲，　　第五跋渠竟。 　指相指賊伴、　　掘地四月請、 　不從學飲酒、　　輕他默然聽、 　斷事不攝耳，　　第六跋渠竟。 　離同食王宮、　　針筒過八指、 　兜羅及坐具、　　覆瘡效如來、 　僧殘謗迴向，　　第七跋渠竟。

同比丘戒中廣說。

佛住毗舍離，爾時跋陀羅伽毗比丘尼，不語依止弟子，輒著僧伽梨入聚落。有比

【現代漢語翻譯】 現代漢語譯本： 出：洗滌舊衣服，通過買賣來補充費用。後來在跋渠（Bakkham，意為一組或一類）中出現，用雨浴衣通過賣金來補充費用。出：在阿練若（Arañña，意為空閑處，指適合修行的場所）處，通過抄市來補充費用。一個跋渠、兩個跋渠，數量沒有減少。尼薩耆（Nissaggiya，意為應捨棄之物），世尊說完比丘尼三十事完畢。

明一百四十一波夜提法（Pācittiya，意為應懺悔的罪）之一

妄語及種類，兩舌更發起， 脫命說句法，自稱過人法， 未足說粗罪，與遮輕呵戒， 初跋渠說完。斫種異語惱， 嫌責露地敷，覆處強牽出， 先敷尖腳床，蟲水澆草泥， 疑悔使不樂，第二跋渠完。 一食及處處，與衣不捨用， 不作殘食勸，不受非時食， 停食兩三缽，藏物別眾食， 第三跋渠完。

然火過三宿，與欲后瞋恚， 入聚落遣還，障道見不捨， 沙彌三壞色，取寶恐怖他， 第四跋渠完。

飲蟲水外道，淫處坐屏處， 觀軍過三宿，牙旗及相打， 掌刀水中戲，第五跋渠完。 指相指賊伴，掘地四月請， 不從學飲酒，輕他默然聽， 斷事不攝耳，第六跋渠完。 離同食王宮，針筒過八指， 兜羅及坐具，覆瘡效如來， 僧殘謗迴向，第七跋渠完。

同比丘戒中廣說。

佛住在毗舍離（Vesālī，古印度城市名），當時跋陀羅伽毗（Bhaddakāpilānī，比丘尼名）比丘尼，不告知依止的弟子，就穿著僧伽梨（Sanghati，意為大衣）進入聚落。

【English Translation】 English version: Expenses: Replenishing costs by washing old clothes for sale. Later, in the Bakkham (Bakkham, meaning a group or category), replenishing costs by selling gold for rain-bathing robes. Expenses: Replenishing costs at the Arañña (Arañña, meaning a secluded place, referring to a place suitable for practice) by copying and selling in the market. One Bakkham, two Bakkham, the number did not decrease. Nissaggiya (Nissaggiya, meaning things to be relinquished), the World-Honored One finished speaking about the thirty matters for Bhikkhunis.

Explaining one of the one hundred and forty-one Pācittiya (Pācittiya, meaning offenses requiring confession) rules:

False speech and its kinds, double-tongue further arises, Speaking of causing death, claiming to have superior qualities, Speaking of gross offenses when not enough, giving prohibitive and light reproaching precepts, The first Bakkham is finished. Cutting seeds, annoying with different speech, Finding fault, spreading on open ground, forcibly pulling out from covered places, First spreading a bed with pointed legs, watering grass and mud with insect-filled water, Causing displeasure with doubt and regret, the second Bakkham is finished. Eating once and everywhere, giving robes without relinquishing use, Not encouraging leftover food, not accepting untimely food, Stopping food for two or three bowls, hiding things and eating separately from the Sangha, The third Bakkham is finished.

Burning fire for more than three nights, being angry after giving consent, Entering a village and sending back, seeing an obstacle and not abandoning it, Sramanera (novice) using three deteriorated colors, taking treasure and frightening others, The fourth Bakkham is finished.

Drinking insect-filled water, sitting in secluded places for sexual activity, Watching the army for more than three nights, banners and fighting, Holding a knife and playing in the water, the fifth Bakkham is finished. Pointing out accomplices, digging the ground for four months of invitation, Not learning from those who drink alcohol, belittling others and listening silently, Deciding matters without covering the ears, the sixth Bakkham is finished. Separating from communal eating in the royal palace, a needle case longer than eight fingers, Cotton and sitting mats, covering sores and imitating the Thus Come One (Tathagata), Slandering the Sangha and turning away from dedication, the seventh Bakkham is finished.

Explained in detail in the Bhikkhu precepts.

The Buddha was staying in Vesālī (Vesālī, name of an ancient Indian city). At that time, the Bhikkhuni Bhaddakāpilānī (Bhaddakāpilānī, name of a Bhikkhuni) entered a village wearing a Sanghati (Sanghati, meaning outer robe) without informing her dependent disciple.

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丘尼呼言：「某甲乞食去來。」答言：「阿梨耶！待我取僧伽梨。」即求衣不見。正見師衣，作是念：「師必著我衣去。」即生念：「師可得著我衣，我不得著師衣。」語言：「汝去，我不得去。」「何故耶？」答言：「我無衣。」即語：「著汝師衣來。」答言：「我所尊重，不敢著，汝自去。」一日失食。諸比丘尼語大愛道，大愛道即以是事往白世尊。佛言：「喚是比丘尼來。」來已，佛問言：「汝實爾不？」答言：「實爾。世尊！」佛言：「此是惡事，汝云何不語著他衣。從今已后不聽。」佛告大愛道：「依止比舍離住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼不語主而著他衣，波夜提。」

比丘尼者，如上說。

不聽不語他而著弟子僧伽梨，若欲著時應語：「我著汝衣，汝若行者可著我僧伽梨。」如是一切衣，若欲浣衣、染衣、縫衣，有事緣著弟子衣者，當語言：「汝住，當與汝持食來。」若比丘著他衣，不語者，越比尼罪。是故世尊說。

摩訶僧祇律卷第三十七 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第三十八

東晉天竺三藏佛陀跋陀羅共法顯譯明一百四十一波夜提法之二

佛住舍衛城，爾時有人名竭住，在外道中出家，父母在佛

【現代漢語翻譯】 現代漢語譯本 丘尼（bhiksuni，比丘尼）說：『某甲（name of a person，某人的名字）去乞食回來了。』回答說：『阿梨耶（Arya，聖者）！等我取僧伽梨（samghati，一種袈裟）。』隨即尋找衣服卻不見了。只看到師父的衣服，心想：『師父一定是穿著我的衣服走了。』隨即又想：『師父可以穿我的衣服，我卻不能穿師父的衣服。』於是說：『你走吧，我不能去。』『為什麼呢？』回答說：『我沒有衣服。』隨即說：『穿你師父的衣服來。』回答說：『我所尊重的人的衣服，不敢穿，你自己去吧。』有一天，她錯過了乞食的時間。眾比丘尼告訴大愛道（Mahaprajapati，佛陀的姨母），大愛道就把這件事告訴了世尊（Bhagavan，佛陀）。佛說：『把那個比丘尼叫來。』叫來后，佛問她說：『你真的這樣做了嗎？』回答說：『確實如此，世尊！』佛說：『這是不好的事情，你為什麼不告訴她就穿別人的衣服。從今以後不允許這樣做。』佛告訴大愛道：『讓住在比舍離（Vaishali，古印度城市）的比丘尼都集合起來，沒有聽過的要重聽。如果比丘尼不告訴主人就穿別人的衣服，犯波夜提（pacittiya，一種戒律）。』

比丘尼（bhiksuni，比丘尼），如上所說。

不允許不告訴他人就穿弟子的僧伽梨（samghati，一種袈裟），如果想要穿的時候應該說：『我穿你的衣服，如果你要走，可以穿我的僧伽梨（samghati，一種袈裟）。』像這樣所有的衣服，如果想要洗衣服、染衣服、縫衣服，因為有事需要穿弟子衣服的時候，應當說：『你留在這裡，我給你拿食物來。』如果比丘穿別人的衣服，不告知對方，就犯了越比尼罪（atikrama，違越戒律）。所以世尊（Bhagavan，佛陀）這樣說。

《摩訶僧祇律》卷第三十七 大正藏第 22 冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第三十八

東晉天竺三藏佛陀跋陀羅（Buddhabhadra，譯經師）共法顯（Faxian，僧人）譯明一百四十一波夜提法之二

佛住在舍衛城（Shravasti，古印度城市），當時有一個人名叫竭住（name of a person，某人的名字），在外道中出家，父母信奉佛法。

【English Translation】 English version The bhiksuni (bhiksuni, a female monastic) said, 'So-and-so (name of a person, someone's name) has returned from begging for food.' She replied, 'Arya (Arya, a noble one)! Wait for me to get my samghati (samghati, a type of robe).' Immediately, she looked for her robe but couldn't find it. She only saw her teacher's robe and thought, 'The teacher must have gone wearing my robe.' Then she thought, 'The teacher can wear my robe, but I cannot wear the teacher's robe.' She said, 'You go, I cannot go.' 'Why?' She replied, 'I have no robe.' Then she said, 'Come wearing your teacher's robe.' She replied, 'I dare not wear the robe of someone I respect, you go yourself.' One day, she missed the time for begging for food. The bhiksunis told Mahaprajapati (Mahaprajapati, Buddha's aunt), and Mahaprajapati told the World-Honored One (Bhagavan, Buddha) about this matter. The Buddha said, 'Summon that bhiksuni.' After she came, the Buddha asked her, 'Did you really do this?' She replied, 'Indeed, World-Honored One!' The Buddha said, 'This is a bad thing, why did you wear someone else's robe without telling her? From now on, this is not allowed.' The Buddha told Mahaprajapati, 'Gather all the bhiksunis living in Vaishali (Vaishali, an ancient Indian city), and those who have not heard this should hear it again. If a bhiksuni wears someone else's robe without telling the owner, she commits a pacittiya (pacittiya, a type of precept).'

Bhiksuni (bhiksuni, a female monastic), as mentioned above.

It is not allowed to wear a disciple's samghati (samghati, a type of robe) without telling them. If you want to wear it, you should say, 'I am wearing your robe, if you want to go, you can wear my samghati (samghati, a type of robe).' Like this for all robes, if you want to wash, dye, or sew a robe, and you need to wear a disciple's robe for some reason, you should say, 'You stay here, I will bring you food.' If a bhiksu wears someone else's robe without telling them, he commits an offense of transgression (atikrama, violation of precepts). Therefore, the World-Honored One (Bhagavan, Buddha) said this.

Mahasamghika Vinaya, Scroll 37 Taisho Tripitaka, Volume 22, No. 1425, Mahasamghika Vinaya

Mahasamghika Vinaya, Scroll 38

Translated by Buddhabhadra (Buddhabhadra, a translator) of the Eastern Jin Dynasty, together with Faxian (Faxian, a monk), explaining the second of the one hundred and forty-one pacittiya precepts.

The Buddha was staying in Shravasti (Shravasti, an ancient Indian city). At that time, there was a person named So-and-so (name of a person, someone's name) who had left home in a non-Buddhist path, and his parents were believers in Buddhism.

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法中出家。時竭住盛寒時無衣，往至母所禽獸而住。母即慈念：「有新浣染作凈郁多羅僧。」便脫與之，得已即著入酒店中坐，為世人所嫌言：「此邪見啖酒糟驢，而著聖人幖幟。」諸比丘尼聞已語大愛道，大愛道即以是事往白世尊。佛言：「呼是比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，汝云何持衣與出家外道？從今已后不聽自手與外道衣。」佛告大愛道瞿曇彌：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼自手與俗人外道沙門衣，波夜提。」

比丘尼者，如上說。

俗人者，在家人。

外道者，外道出家。

自手與者，手與手受。

沙門衣者，賢聖幖幟。

波夜提者，如上說。

不得自手與俗人外道沙門衣。若比丘尼有戒德，婦女小兒欲乞破衣段以禳災者，不得自手與，應遣凈人女與。若比丘自手與俗人外道沙門衣者，越毗尼罪。若有戒德比丘，人索破袈裟段欲以禳災者，應使凈人與，不得與大段當與小者。是故世尊說。

佛住舍衛城，爾時有比丘尼，如女人著衣，為世人所嫌：「云何比丘尼著長衣曳縷而行？如世間女人。此壞敗人，何道之有？」比丘尼聞已語大愛道，大愛道即以是事具白世尊。佛言：「呼

【現代漢語翻譯】 現代漢語譯本 某比丘尼在佛法中出家。當時正值嚴寒時節，她沒有衣服，便回到母親居住的地方，那裡如同禽獸居住之所。她的母親心生慈念，說道：『我新近洗染了一件乾淨的郁多羅僧（uttarasaṃgha，上衣）。』於是脫下給了她。比丘尼得到衣服后，就穿著它進入酒店中坐下，被世人嫌棄，說：『這個邪見之人，吃著酒糟，像頭驢一樣，卻穿著聖人的標誌。』其他比丘尼聽到后，告訴了大愛道（Mahāprajāpatī，佛陀的姨母），大愛道就把這件事稟告了世尊。佛陀說：『把那個比丘尼叫來。』叫來后，佛陀問道：『你真的做了這樣的事嗎？』比丘尼回答說：『確實如此。』佛陀說：『這是惡事，你怎能把衣服給外道出家人？從今以後，不允許親手把衣服給外道。』佛陀告訴大愛道瞿曇彌（Gotamī，大愛道的姓）：『凡是依止舍衛城（Śrāvastī）的比丘尼都要集合起來，乃至已經聽過的也要重新聽聞。如果比丘尼親手把衣服給俗人、外道沙門（śramaṇa，出家修行者），犯波夜提（pāyantika，一種罪名）。』

比丘尼，如上所說。

俗人，指在家人。

外道，指外道出家之人。

自手與，指手與手相接。

沙門衣，指賢聖的標誌。

波夜提，如上所說。

不得親手把衣服給俗人、外道沙門。如果比丘尼有戒德，婦女或小孩想要乞討破衣片來禳災，不得親手給，應該派遣凈人（kappiyakāraka，負責處理比丘尼日常事務的侍者）或女侍者給予。如果比丘親手把衣服給俗人、外道沙門，犯越毗尼罪（atikrama，違犯戒律）。如果有戒德的比丘，有人索要破袈裟片來禳災，應該讓凈人給予，不得給予大塊的，應當給予小塊的。所以世尊這樣說。

佛陀住在舍衛城時，當時有比丘尼像女人一樣穿著衣服，被世人嫌棄：『為什麼這個比丘尼穿著長長的衣服，拖著線頭行走？就像世間的女人一樣。這個人已經敗壞了，還有什麼道可言？』比丘尼聽到后，告訴了大愛道，大愛道就把這件事詳細地稟告了世尊。佛陀說：『把

【English Translation】 English version A Bhikkhunī (female monastic) had gone forth into the Dharma. At that time, it was the height of the cold season, and she had no clothes. She went to her mother's dwelling, which was like a place inhabited by beasts and birds. Her mother, filled with compassion, said, 'I have newly washed and dyed a clean Uttarasaṃgha (upper robe).' She took it off and gave it to her. Having received it, the Bhikkhunī put it on and sat in a tavern, where she was disliked by the people, who said, 'This heretical person, eating wine dregs like a donkey, is wearing the insignia of a holy person.' The other Bhikkhunīs heard this and told Mahāprajāpatī (Buddha's aunt), who in turn reported the matter to the World-Honored One. The Buddha said, 'Summon that Bhikkhunī.' When she arrived, the Buddha asked, 'Is this true?' She replied, 'It is true.' The Buddha said, 'This is an evil deed. How could you give a robe to an externalist renunciate? From now on, it is not permitted to give robes to externalists with your own hand.' The Buddha told Mahāprajāpatī Gotamī (Gotamī, Mahāprajāpatī's clan name): 'Gather all the Bhikkhunīs who dwell in Śrāvastī (city where Buddha often stayed), and even those who have already heard this should hear it again. If a Bhikkhunī gives a robe with her own hand to a layperson, an externalist, or a Śramaṇa (wandering ascetic), she commits a Pāyantika (minor offense).'

Bhikkhunī, as explained above.

Layperson, refers to a householder.

Externalist, refers to an externalist renunciate.

'Giving with one's own hand' means hand giving to hand receiving.

Śramaṇa's robe, refers to the insignia of the virtuous and holy.

Pāyantika, as explained above.

It is not permitted to give a robe with one's own hand to a layperson, an externalist, or a Śramaṇa. If a Bhikkhunī is virtuous and a woman or child wants to beg for a piece of torn cloth to ward off misfortune, she must not give it with her own hand. She should send a kappiyakāraka (attendant who handles permissible things for monastics) or a female attendant to give it. If a Bhikkhu (male monastic) gives a robe with his own hand to a layperson, an externalist, or a Śramaṇa, he commits an Atikrama (transgression) offense. If a virtuous Bhikkhu is asked for a piece of torn Kāsāya (robe) to ward off misfortune, he should have a kappiyakāraka give it. He must not give a large piece; he should give a small piece. Therefore, the World-Honored One said this.

The Buddha was dwelling in Śrāvastī. At that time, there was a Bhikkhunī who dressed like a woman, and she was disliked by the people: 'Why does this Bhikkhunī wear long robes and walk with trailing threads? She is just like a worldly woman. This person is ruined; what Dharma is there in her?' The Bhikkhunīs heard this and told Mahāprajāpatī, who in turn reported the matter in detail to the World-Honored One. The Buddha said, 'Summon

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比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「從今已后不聽合縷作衣，當應量作。」佛告大愛道瞿曇彌：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼作安陀會應量作，長四修伽陀搩手、廣二搩手。若過作截已，波夜提。」

比丘尼者，如上說。

安陀會者，世尊所聽。

作者，若自作、若使人作。

應量者，長四修伽陀搩手。修伽陀者，善逝。廣二搩手。若過量作截已，波夜提悔過。

波夜提者，如上說。

若比丘尼長應量、廣過量作，成，波夜提。受用，越比尼罪。如是廣應量、長過量；如是邊應量、中過量；中應量、邊過量；如是屈量、皺量、水灑量，干已欲令長廣，波夜提。受用，越比尼罪。是故世尊說。

佛住舍衛城，爾時有比丘尼年少端正，著衣道行。時兩乳現出，男子見已笑之。諸比丘尼聞已語大愛道，大愛道即以是事往白世尊。乃至佛言：「從今已后比丘尼應作僧祇支。」複次爾時有比丘尼，留縷作僧祇支長廣，乃至佛言：「從今日後截縷應量作。」佛告大愛道瞿曇彌：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼僧祇支應量作，長四修伽陀搩手、廣兩搩手。若過作截已，波夜提。」波夜提，如上安

【現代漢語翻譯】 現代漢語譯本： 有位比丘尼來了，來后問道：『你真的這樣做了嗎？』回答說：『確實如此。』佛說：『從今以後不允許用合股的線來製作衣服，應當按照規定的尺寸製作。』佛告訴大愛道瞿曇彌（Mahapajapati Gotami，佛的姨母和養母）：『讓依止舍衛城（Savatthi）的比丘尼都集合起來，乃至已經聽過的也要重新聽聞。如果比丘尼製作安陀會（antarvasa，內衣），應當按照規定的尺寸製作，長四修伽陀搩手（sugata vidatthi，如來手），寬二搩手。如果超過尺寸製作，截斷超過的部分，犯波夜提（payattika，一種戒律）。』

比丘尼，如前面所說。

安陀會，是世尊允許製作的。

製作者，如果是自己製作，或是使喚他人制作。

應量，是長四修伽陀搩手。修伽陀，是善逝（sugata，如來十號之一）。寬二搩手。如果超過尺寸製作，截斷超過的部分，犯波夜提，應當懺悔。

波夜提，如前面所說。

如果比丘尼長度按照規定尺寸，寬度超過規定尺寸製作，完成，犯波夜提。受用，犯越比尼罪（atikramana vinaya，違犯戒律的罪）。像這樣寬度按照規定尺寸，長度超過規定尺寸；像這樣邊緣按照規定尺寸，中間超過規定尺寸；中間按照規定尺寸，邊緣超過規定尺寸；像這樣彎曲測量、褶皺測量、灑水測量，乾燥后想要使其增長寬度，犯波夜提。受用，犯越比尼罪。所以世尊這樣說。

佛住在舍衛城時，當時有位比丘尼年輕端莊，穿著衣服行走在路上。當時兩乳顯露出來，男子看見后嘲笑她。諸位比丘尼聽見后告訴大愛道，大愛道就把這件事稟告世尊。乃至佛說：『從今以後比丘尼應當製作僧祇支（samghati，覆肩衣）。』再次，當時有比丘尼，留下長長的線來製作僧祇支，乃至佛說：『從今以後截斷的線應當按照規定的尺寸製作。』佛告訴大愛道瞿曇彌：『讓依止舍衛城的比丘尼都集合起來，乃至已經聽過的也要重新聽聞。如果比丘尼僧祇支應當按照規定的尺寸製作，長四修伽陀搩手，寬兩搩手。如果超過尺寸製作，截斷超過的部分，犯波夜提。』波夜提，如前面安陀會中所說。

【English Translation】 English version: A bhikkhuni came, and having come, asked, 'Is it true that you did this?' She replied, 'It is true.' The Buddha said, 'From now on, it is not allowed to make clothes with twisted threads; they should be made according to the prescribed measurements.' The Buddha told Mahapajapati Gotami (Buddha's aunt and foster mother), 'Gather all the bhikkhunis residing in Savatthi (a major city in ancient India), and even those who have already heard this should hear it again. If a bhikkhuni makes an antarvasa (inner garment), it should be made according to the prescribed measurements: four sugata vidatthi (span of the Buddha) in length and two vidatthi in width. If it is made larger than the prescribed measurement, cut off the excess, and it is a payattika (an offense requiring confession).'

Bhikkhuni, as described above.

Antarvasa, is what the World-Honored One has allowed.

The maker, whether she makes it herself or has someone else make it.

The prescribed measurement, is four sugata vidatthi in length. Sugata (one of the titles of the Buddha) means 'Well-gone'. Two vidatthi in width. If it is made larger than the prescribed measurement, cut off the excess, and it is a payattika, requiring confession.

Payattika, as described above.

If a bhikkhuni makes it with the length according to the prescribed measurement but the width exceeding the prescribed measurement, it is completed, and it is a payattika. Using it is an atikramana vinaya (transgression of the monastic rules). Likewise, if the width is according to the prescribed measurement but the length exceeds the prescribed measurement; likewise, if the edges are according to the prescribed measurement but the middle exceeds the prescribed measurement; the middle according to the prescribed measurement but the edges exceed the prescribed measurement; likewise, if measured when bent, measured when wrinkled, measured when sprinkled with water, and after drying, wanting to make it longer or wider, it is a payattika. Using it is an atikramana vinaya. Therefore, the World-Honored One said this.

The Buddha was staying in Savatthi. At that time, there was a young and beautiful bhikkhuni who was walking on the road wearing her robes. Her breasts were exposed, and men laughed at her. The bhikkhunis heard this and told Mahapajapati, who then reported the matter to the World-Honored One. The Buddha said, 'From now on, bhikkhunis should make a samghati (outer robe).' Furthermore, at that time, there was a bhikkhuni who left long threads when making the samghati, and the Buddha said, 'From now on, the cut threads should be made according to the prescribed measurements.' The Buddha told Mahapajapati Gotami, 'Gather all the bhikkhunis residing in Savatthi, and even those who have already heard this should hear it again. If a bhikkhuni's samghati should be made according to the prescribed measurements: four sugata vidatthi in length and two vidatthi in width. If it is made larger than the prescribed measurement, cut off the excess, and it is a payattika.' Payattika, as described above in the case of the antarvasa.

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陀會中廣說。

佛住比舍離，爾時跋陀羅比丘尼于蘇河浴，爾時有五離車童子于河上看，見已生欲心。比丘尼言：「長壽！汝去！」答言：「我不去，欲看阿梨耶形體。」比丘尼言：「汝用看是臭爛身九孔門為？」復言：「不爾！我甚欲見。」良久不去。比丘尼作是念：「此凡夫愚淺。」即以手掩前後而出，其人見已迷悶倒地，血從口出。諸比丘尼語大愛道，大愛道即以是事往白世尊。乃至諸比丘尼問佛：「云何是五離車童子，有欲心迷悶倒地乃爾？」佛言：「非但今日有此欲心，過去世時已曾如是。」諸比丘尼白佛言：「愿欲聞之。」佛言：「過去久遠，爾時有一天女端正殊特，時有五天子：一名釋迦羅，二名摩多梨，三名僧阇耶帝，四名鞞阇耶帝，五名摩吒。見已各生欲心，便作是念：『此非可共物，欲心重者當以與之。』各言：『可爾。』於是釋迦羅即說頌曰：

「『我憶淫慾時，　　坐臥不自安， 　　乃至睡眠時，　　欲退始得安。』

「摩多梨復說頌曰：

「『釋迦汝眠時，　　猶故有暫泰， 　　我憶淫慾時，　　如陣戰鼓音。』

「僧阇耶帝復說頌曰：

「『摩多鼓音喻，　　猶故尚有間， 　　我心染欲時，　　如駃流漂木。』

「鞞阇耶帝復說頌曰：

「『汝

【現代漢語翻譯】 現代漢語譯本： 在《陀會經》中對此有詳細的闡述。

佛陀住在比舍離（Vaishali），當時跋陀羅比丘尼（Bhadra Bhikkhuni）在蘇河（Su River）沐浴，有五個離車（Licchavi）童子在河邊觀看，見後心生淫慾。比丘尼說：『長壽者！你們走開！』他們回答說：『我不走，我想看看阿梨耶（Arya，聖者）的身體。』比丘尼說：『你們看這臭爛的身體和九個孔洞有什麼用？』他們又說：『不是的！我們非常想看。』過了很久他們也不離開。比丘尼心想：『這些凡夫真是愚蠢淺薄。』於是用手遮掩前後身體走了出來，那些人看到后迷亂昏倒在地，口吐鮮血。眾比丘尼將此事告訴大愛道（Mahaprajapati，佛陀的姨母），大愛道又將此事稟告世尊。後來眾比丘尼問佛陀：『為什麼這五個離車童子，生起淫慾之心後會迷亂昏倒到這種程度？』佛陀說：『不只是今天他們有這樣的淫慾之心，過去世時他們也曾這樣。』眾比丘尼對佛陀說：『希望聽您講講過去的事情。』佛陀說：『在過去很久遠的時代，那時有一位天女，容貌端正殊妙，當時有五個天子：一名釋迦羅（Shakara），二名摩多梨（Matali），三名僧阇耶帝（Sanjaya），四名鞞阇耶帝（Vijayapati），五名摩吒（Mata）。他們見到天女后各自生起淫慾之心，便這樣想：『這位天女不是可以共同擁有的，誰的淫慾心最重，就應該給她。』他們各自說：『可以。』於是釋迦羅就說了這首偈頌：

『我憶起淫慾的時候，坐著躺著都不安寧，甚至在睡眠的時候，淫慾消退才能得到安寧。』

摩多梨又說了這首偈頌：

『釋迦，你睡眠的時候，尚且還有暫時的安泰，我憶起淫慾的時候，就像戰場上戰鼓的聲音一樣。』

僧阇耶帝又說了這首偈頌：

『摩多梨用戰鼓的聲音來比喻，尚且還有間歇的時候，我心裡被淫慾染污的時候，就像急流中漂浮的木頭一樣。』

鞞阇耶帝又說了這首偈頌：

【English Translation】 English version: It is extensively discussed in the Tuo Hui Jing.

The Buddha was residing in Vaishali. At that time, Bhadra Bhikkhuni (Bhadra Bhikkhuni) was bathing in the Su River (Su River). There were five Licchavi (Licchavi) youths watching by the river, and lust arose in their hearts upon seeing her. The Bhikkhuni said, 'Long life! Go away!' They replied, 'I will not go, I want to see the body of Arya (Arya, the noble one).' The Bhikkhuni said, 'What is the use of you looking at this stinking, rotten body with nine orifices?' They further said, 'No! We very much want to see.' They did not leave for a long time. The Bhikkhuni thought, 'These ordinary people are foolish and shallow.' Then, she covered her front and back with her hands and came out, and those people, upon seeing her, became confused and fell to the ground, blood coming out of their mouths. The Bhikkhunis told Mahaprajapati (Mahaprajapati, Buddha's aunt), and Mahaprajapati reported this matter to the World Honored One. Later, the Bhikkhunis asked the Buddha, 'Why is it that these five Licchavi youths, upon arising lustful thoughts, become so confused and fall to the ground to such an extent?' The Buddha said, 'It is not only today that they have such lustful thoughts, they were like this in past lives as well.' The Bhikkhunis said to the Buddha, 'We wish to hear about the past events.' The Buddha said, 'In the distant past, there was a heavenly woman who was exceptionally beautiful. At that time, there were five heavenly sons: the first was Shakara (Shakara), the second was Matali (Matali), the third was Sanjaya (Sanjaya), the fourth was Vijayapati (Vijayapati), and the fifth was Mata (Mata). Upon seeing the heavenly woman, each of them arose lustful thoughts and thought, 'This heavenly woman cannot be shared, whoever has the strongest lustful desire should have her.' They each said, 'Agreed.' Then Shakara spoke this verse:

'When I remember lust, I am restless whether sitting or lying down, even when sleeping, I can only find peace when lust subsides.'

Matali then spoke this verse:

'Shakara, when you sleep, you still have temporary peace, when I remember lust, it is like the sound of war drums on the battlefield.'

Sanjaya then spoke this verse:

'Matali's analogy of the sound of war drums still has intervals, when my heart is stained with lust, it is like wood drifting in a rapid current.'

Vijayapati then spoke this verse:

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喻漂浮木，　　或時有稽留， 　　我憶慾念時，　　如虻蟲不瞬。』

「於是摩吒復說頌曰：

「『汝等諸所說，　　全是安樂想， 　　我耽淫慾時，　　不覺死與生。』

「於是諸天子言：『汝最重者。』即並與之。」佛告諸比丘尼：「爾時五天子者，今五離車是。」諸比丘尼白佛言：「是比丘尼有何行業，端正如是，在大姓家生，以信出家得證無漏。」佛告諸比丘尼：「過去世時有城名波羅奈，有長者家初取新婦，常有一梳頭人給與飲食。時有辟支佛名宣絺，詣門乞食，其婦見之不大端嚴無恭敬心，既不與食復不語去。梳頭人見已語言新婦：『可施與食。』答言：『醜陋不好，我不能與。』即語：『可賜我食分，我欲與之。』答言：『隨意，亦可棄著水中。』其人得食即施。辟支佛於是受食乘空而逝。見其飛騰心大歡喜，即發誓言：『愿我後身生大姓家，身體端正，見佛聞法得盡有漏。』於是命終即生天上，于百千天女，五事最勝，壽命、色力、名稱、辯才。天上命終，生波羅奈城婆羅門家，值迦葉佛出世。時父母出行遊觀，時女在家，迦葉佛入城乞食次到其家，宿殖德故見大歡喜，凈洗銅盤盛種種好食，及憍舍耶衣奉上世尊。即說頌曰：

「『今奉食與衣，　　眾施中最勝， 　　今供牟

【現代漢語翻譯】 『譬如漂浮的木頭，有時會停滯不前，我回憶起慾念的時候，就像貪婪的虻蟲一樣眼睛都不眨。』

『於是摩吒（Māṭa，人名）又說了頌：』

『你們所說的，全是安樂的想法，我沉溺於淫慾的時候，不覺得有死亡和生存。』

『於是諸天子說：「你最重要。」就一起把東西給了他。』佛告訴諸比丘尼：『當時的五天子，就是現在的五位離車（Licchavi，古印度部族名）人。』諸比丘尼問佛說：『這位比丘尼有什麼樣的行業，才能如此端正美麗，出生在大戶人家，以信心出家而證得無漏果位？』佛告訴諸比丘尼：『過去世的時候，有個城市名叫波羅奈（Varanasi，古印度城市名），有位長者家裡剛娶了新婦，經常有個梳頭的人給她提供飲食。當時有位辟支佛（Pratyekabuddha，獨覺佛）名叫宣絺（未考證），到她家門口乞食，那位新婦看到他，覺得他不夠端正莊嚴，沒有恭敬心，既不給他食物，也不說話就走了。梳頭的人看到后，對新婦說：「可以給他食物。」新婦回答說：「他醜陋不好看，我不能給他。」梳頭人就說：「可以把你的食物分給我一些，我想給他。」新婦回答說：「隨便你，也可以扔到水裡。」梳頭人得到食物后就佈施給了辟支佛。辟支佛於是接受了食物，騰空而去。梳頭人看到他飛騰，心裡非常歡喜，就發誓說：「愿我後世出生在大戶人家，身體端正，見到佛，聽聞佛法，得以斷盡所有煩惱。」於是她命終后就生到天上，在百千天女中，五事最為殊勝，即壽命、容貌、力量、名聲、辯才。在天上命終后，生在波羅奈城婆羅門（Brahmin，古印度種姓）家，正值迦葉佛（Kasyapa Buddha，過去七佛之一）出世。當時她的父母出門遊玩，她獨自在家，迦葉佛入城乞食，依次來到她家，因為過去種下的善根，她見到佛非常歡喜，用乾淨的銅盤盛滿各種美味的食物，以及憍舍耶（Kauseya，一種絲織品）的衣服，奉獻給世尊。隨即說了頌：』

『如今奉獻食物和衣服，在所有佈施中最為殊勝，如今供養牟

【English Translation】 『Like a floating log, sometimes it may linger. When I recall desires, I am like a greedy gadfly, unblinking.』

『Then Māṭa (name of a person) spoke another verse:』

『All that you say are thoughts of pleasure. When I indulge in lust, I am unaware of death and birth.』

『Then the gods said, 「You are the most important.」 And they all gave it to him.』 The Buddha told the Bhikkhunis (female monastic): 『The five gods at that time are now the five Licchavis (name of an ancient Indian tribe).』 The Bhikkhunis asked the Buddha: 『What kind of deeds did this Bhikkhuni (female monastic) perform to be so upright and beautiful, born into a great family, and attain the state of no outflows by leaving home with faith?』 The Buddha told the Bhikkhunis: 『In the past, there was a city named Varanasi (name of an ancient Indian city). There was a wealthy man's family who had just taken a new bride, and there was always a hairdresser who provided her with food and drink. At that time, there was a Pratyekabuddha (a Buddha who attains enlightenment on their own) named Xuanchi (unverified), who went to her door to beg for food. The new bride saw him and thought he was not upright and dignified enough, and she had no respectful heart. She neither gave him food nor spoke to him and left. The hairdresser saw this and said to the new bride, 「You can give him food.」 The new bride replied, 「He is ugly and not good-looking, I cannot give it to him.」 The hairdresser then said, 「Can you give me some of your food, I want to give it to him.」 The new bride replied, 「As you wish, you can also throw it into the water.」 The hairdresser got the food and gave it to the Pratyekabuddha. The Pratyekabuddha then accepted the food and flew away into the sky. Seeing him fly, the hairdresser was very happy and made a vow, 「May I be born into a great family in my next life, with an upright and beautiful body, see the Buddha, hear the Dharma (teachings), and be able to exhaust all outflows.」 Then she died and was born in heaven, among hundreds of thousands of heavenly women, she was the most superior in five things: lifespan, appearance, strength, fame, and eloquence. After her life in heaven ended, she was born into a Brahmin (ancient Indian caste) family in the city of Varanasi, just as Kasyapa Buddha (one of the past seven Buddhas) appeared in the world. At that time, her parents went out for sightseeing, and she was alone at home. Kasyapa Buddha entered the city to beg for food and came to her house in turn. Because of the good roots she had planted in the past, she was very happy to see the Buddha. She washed a clean copper plate and filled it with all kinds of delicious food, as well as Kauseya (a type of silk fabric) clothes, and offered them to the World Honored One. Then she spoke a verse:』

『Now I offer food and clothing, the most superior of all offerings, now I offer to Mu』

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尼尊，　　結習盡得證， 　　如是漏盡證，　　愿我亦復然。』

「此女後嫁適婆羅門家，姑妐嚴惡難事，乃至我用此活為？不如自殺。即持瓔珞及涂身香，並自絞繩欲行自殺。過見迦葉佛塔，即持嚴身之具供養佛塔，然後自絞。命終之後即生婆羅門家，乃至自說頌曰：

「『瓔珞衣香花，　　信供迦葉塔， 　　緣此福報故，　　今禮世尊足。』」

佛言：「從今日後應作浴衣，乃至已聞者當重聞。若比丘尼作雨浴衣應量作，長四修伽陀搩手，廣二搩手。若過作截已，波夜提。」如上僧祇支中廣說。

佛住舍衛城，爾時比丘尼僧語偷蘭難陀言：「汝能為僧乞迦絺那衣不？」答言：「能。」即往無信家語言：「大福德！汝能施僧迦絺那衣不？」答言：「能。」僧自恣已，語偷蘭難陀言：「得迦絺那衣未？」答言：「我知。」即到其家語言：「長壽！迦絺那衣辦未？」答言：「我知。」尋復往索，比丘尼復言：「我知。」如是衣時已過，諸比丘尼語大愛道，大愛道即以是事往白世尊。佛言：「呼比丘尼來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「汝云何至不能辦衣家為僧索迦絺那衣？從今已后不聽。」佛告大愛道瞿曇彌：「依止舍衛城住比丘尼皆悉令集，乃至已聞者當重聞。若

【現代漢語翻譯】 現代漢語譯本： 『尼尊（Nizun，人名），結習（煩惱的習氣）盡得證，如是漏盡（斷絕一切煩惱）證，愿我亦復然。』 此女後嫁到婆羅門家，婆婆和小姑嚴厲兇惡，難以侍奉，（她心想）乃至我用這樣的生活做什麼呢？不如自殺。隨即拿著瓔珞（裝飾品）和涂身香，並準備好自絞的繩子想要自殺。路過看見迦葉佛塔（Kasyapa Buddha Stupa），就拿著裝飾身體的物品供養佛塔，然後自縊。命終之後就生到婆羅門家，乃至自己說頌說道： 『瓔珞衣香花，信供迦葉塔，緣此福報故，今禮世尊足。』 佛說：『從今以後應當製作浴衣，乃至已經聽聞過的應當重複聽聞。如果比丘尼（bhikkhuni，佛教女出家人）製作雨浴衣，應當衡量著製作，長四修伽陀搩手（Sugata span，佛的一種度量單位），寬二搩手。如果超過這個尺寸製作，就犯波夜提（payattika，一種戒律）。』如同僧祇支（Sanghati，僧侶所穿的一種外衣）中廣泛說明的那樣。 佛住在舍衛城（Sravasti），當時比丘尼僧團對比丘尼偷蘭難陀（Thullananda）說：『你能為僧團乞討迦絺那衣（kathina-civara，雨季結束后僧侶所穿的布料）嗎？』偷蘭難陀回答說：『能。』隨即前往沒有信仰的人家說：『大福德！你能佈施僧團迦絺那衣嗎？』那家人回答說：『能。』僧團自恣（pravāraṇā，雨季安居結束時的儀式）完畢后，對比丘尼偷蘭難陀說：『得到迦絺那衣了嗎？』偷蘭難陀回答說：『我知道。』隨即到那家說：『長壽！迦絺那衣辦好了嗎？』那家人回答說：『我知道。』偷蘭難陀又去索要，比丘尼又說：『我知道。』這樣，佈施衣服的時間已經過了，諸位比丘尼告訴大愛道（Mahapajapati），大愛道就把這件事稟告世尊。佛說：『把比丘尼叫來。』比丘尼來后，佛問：『你真的這樣做了嗎？』回答說：『真的。』佛說：『你為什麼到不能準備衣服的人家為僧團索要迦絺那衣？從今以後不允許這樣做。』佛告訴大愛道瞿曇彌（Mahapajapati Gotami）：『凡是依止舍衛城居住的比丘尼，都全部召集起來，乃至已經聽聞過的應當重複聽聞。如果

【English Translation】 English version: 'Nizun (personal name), may I attain the complete cessation of habitual tendencies (kilesa-vasana), may I attain the complete eradication of outflows (asava) in the same way.' Later, this woman married into a Brahmin family. Her mother-in-law and sisters-in-law were strict and difficult to deal with. (She thought) What is the point of living such a life? I might as well kill myself. Immediately, she took her necklace and fragrant body oils, and prepared a rope to hang herself. Passing by the stupa of Kasyapa Buddha (Kasyapa Buddha Stupa), she offered her ornaments to the stupa, and then hanged herself. After her death, she was reborn into a Brahmin family, and she recited this verse: 'Necklace, clothes, fragrance, and flowers, I offered with faith to Kasyapa's stupa. Because of this merit, I now bow at the feet of the World Honored One.' The Buddha said, 'From today onwards, bathing robes should be made. Those who have already heard this should hear it again. If a bhikkhuni (Buddhist nun) makes a rain-bathing robe, it should be made according to measure, four Sugata spans (Sugata span, a unit of measurement based on the Buddha's hand span) in length and two spans in width. If it is made larger than this, it is a payattika (payattika, an offense requiring confession).』 As explained extensively in the Sanghati (Sanghati, an outer robe worn by monks). The Buddha was staying in Sravasti (Sravasti). At that time, the community of bhikkhunis said to the bhikkhuni Thullananda (Thullananda), 'Can you beg for kathina-civara (kathina-civara, cloth offered to monks after the rainy season retreat) for the Sangha?' Thullananda replied, 'Yes.' She then went to a house of non-believers and said, 'Great merit! Can you donate kathina-civara to the Sangha?' The family replied, 'Yes.' After the Sangha completed the Pavarana (pravāraṇā, the ceremony marking the end of the rainy season retreat), they said to Thullananda, 'Have you obtained the kathina-civara?' Thullananda replied, 'I know.' She then went to the house and said, 'Long life! Is the kathina-civara ready?' The family replied, 'I know.' Thullananda went again to ask for it, and the bhikkhunis said again, 'I know.' Thus, the time for offering the cloth had passed. The bhikkhunis told Mahapajapati (Mahapajapati), who then reported the matter to the World Honored One. The Buddha said, 'Summon the bhikkhuni.' After the bhikkhuni arrived, the Buddha asked, 'Did you really do this?' She replied, 'Yes.' The Buddha said, 'Why did you go to a house that could not prepare the cloth to ask for kathina-civara for the Sangha? From now on, this is not allowed.' The Buddha told Mahapajapati Gotami (Mahapajapati Gotami), 'Gather all the bhikkhunis who reside in Sravasti, and those who have already heard this should hear it again. If'

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比丘尼詣不能辦衣家為僧乞迦絺那衣，波夜提。」

比丘尼者，如上說。

不信者，無力與希望處弱。

衣者，欽婆羅衣、㲲衣，乃至驅牟提衣。

乞者，為僧求迦絺那衣。

衣時過，不得者，波夜提。

波夜提者，如上說。

若比丘尼能為僧求迦絺那衣者，應好著意求，不得至不信家求，當至有信家眷屬多者乞。若前人言：「我自知。」當復語言：「汝定與不？勿令過衣時。」亦當相望其人，必不能辦者，當更余處求。亦應自籌量，不能辦者不應與僧求。若已許僧求衣，不自勤求、不使人求，又不自語僧，令衣時過者，波夜提。波夜提，者如上說。

若比丘往詣不信家，為僧求迦絺那衣者，越比尼罪。是故世尊說。

佛住舍衛城，爾時比丘尼著上下衣，來禮世尊足，后失火燒衣。諸比丘尼語大愛道，大愛道即以是事往白世尊。佛言：「喚是比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「汝云何所受持衣而不隨身？從今日後不聽所受持衣而不隨身。」

複次爾時有比丘尼釋種女、摩羅女，先是樂人出家，僧伽梨重不能勝，甚以為苦。乃至佛言：「從今已后聽病時。」佛告大愛道瞿曇彌：「依止舍衛城比丘尼皆悉令集，乃至已聞者當

【現代漢語翻譯】 現代漢語譯本：比丘尼去不信佛法的人家，為僧團乞討縫製迦絺那衣（kathina-cloth，一種用於縫製僧衣的布料），犯波夜提（payattika，一種輕罪）。

比丘尼，如前文所說。

不信者，指沒有能力給予幫助，或者沒有希望得到幫助的弱勢群體。

衣，指欽婆羅衣（kambala，一種羊毛織物）、㲲衣（一種毛織品），乃至驅牟提衣（khomati，一種亞麻布）。

乞，指為僧團請求迦絺那衣。

如果過了縫製僧衣的期限，而沒有得到迦絺那衣，則犯波夜提罪。

波夜提，如前文所說。

如果比丘尼能夠為僧團請求迦絺那衣，應當認真盡力地去請求，不得去不信佛法的人家請求，應當去信仰虔誠、眷屬眾多的人家乞討。如果對方說：『我自己知道。』應當再次詢問：『你確定會給嗎？不要讓過了縫製僧衣的期限。』也要經常關注那個人，如果確定他無法辦到，應當再去其他地方請求。也應當自己衡量，如果自己無法辦到，就不應當為僧團請求。如果已經答應為僧團請求布料，卻不親自努力請求，也不派人去請求，又不告訴僧團，導致過了縫製僧衣的期限，則犯波夜提罪。波夜提，如前文所說。

如果比丘去不信佛法的人家，為僧團請求迦絺那衣，犯越比尼罪（dukkhata，一種更輕微的罪）。所以世尊這樣說。

佛陀住在舍衛城（Savatthi，古印度城市），當時有比丘尼穿著上下衣，來禮拜世尊的腳，後來失火燒了衣服。諸位比丘尼告訴大愛道（Mahapajapati，佛陀的姨母），大愛道就把這件事稟告了世尊。佛陀說：『把那位比丘尼叫來。』叫來后問道：『你確實是這樣嗎？』回答說：『確實是這樣。』佛陀說：『你為什麼受持的衣服不隨身攜帶？從今以後不允許受持的衣服不隨身攜帶。』

再次，當時有比丘尼是釋迦族（Sakya，佛陀所在的種族）的女子、摩羅族（Malla，古印度部落）的女子，之前是樂人，僧伽梨（samghati，一種大型的僧袍）很重，無法承受，非常痛苦。乃至佛陀說：『從今以後允許生病的時候可以不穿。』佛陀告訴大愛道瞿曇彌（Gotami，佛陀的姨母）：『住在舍衛城的比丘尼都召集起來，乃至已經聽聞的人應當……』

【English Translation】 English version: If a bhikkhuni (bhikkhuni, a fully ordained female monastic) goes to a house of non-believers to beg for kathina-cloth (kathina-cloth, cloth used for making monastic robes) for the Sangha (Sangha, the monastic community), it is a payattika (payattika, a minor offense).

Bhikkhuni, as described above.

Non-believers, those who are weak in their ability to give or have no hope of receiving help.

Cloth, refers to kambala (kambala, a woolen fabric), felt, or even khomati (khomati, a linen fabric).

Begging, refers to requesting kathina-cloth for the Sangha.

If the time for making robes has passed and the kathina-cloth has not been obtained, it is a payattika offense.

Payattika, as described above.

If a bhikkhuni is able to request kathina-cloth for the Sangha, she should earnestly and diligently make the request. She should not go to the houses of non-believers to beg, but should go to the houses of devout believers with many relatives. If the person says, 'I know it myself,' she should ask again, 'Are you sure you will give it? Do not let the time for making robes pass.' She should also keep an eye on that person, and if it is certain that they cannot do it, she should seek elsewhere. She should also assess herself, and if she cannot do it, she should not request it for the Sangha. If she has already promised to request cloth for the Sangha, but does not make an effort to request it herself, nor send someone to request it, nor tell the Sangha, causing the time for making robes to pass, it is a payattika offense. Payattika, as described above.

If a bhikkhu (bhikkhu, a fully ordained male monastic) goes to the house of non-believers to request kathina-cloth for the Sangha, it is a dukkhata (dukkhata, a lighter offense) offense. Therefore, the World Honored One said this.

The Buddha was staying in Savatthi (Savatthi, an ancient Indian city). At that time, a bhikkhuni was wearing her upper and lower robes and came to bow at the feet of the World Honored One. Later, a fire broke out and burned her robes. The bhikkhunis told Mahapajapati (Mahapajapati, the Buddha's aunt), and Mahapajapati reported this matter to the World Honored One. The Buddha said, 'Call that bhikkhuni here.' After she came, he asked, 'Is this really so?' She replied, 'It is so.' The Buddha said, 'Why do you not carry the robes you have received with you? From now on, it is not allowed to not carry the robes you have received with you.'

Furthermore, at that time, there were bhikkhunis who were women of the Sakya (Sakya, the Buddha's clan) clan and women of the Malla (Malla, an ancient Indian tribe) clan, who were previously entertainers. The samghati (samghati, a large monastic robe) was heavy and they could not bear it, and they were in great pain. Then the Buddha said, 'From now on, it is allowed to not wear it when sick.' The Buddha told Mahapajapati Gotami (Gotami, the Buddha's aunt), 'Gather all the bhikkhunis who live in Savatthi, and those who have already heard should...'

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重聞。若比丘尼不病，所受衣不隨身者，波夜提。」

比丘尼者，如上說。

所受衣者，僧伽梨、郁多羅僧、安陀會、僧祇支、雨浴衣。

病者，世尊說無罪。

不隨身者，波夜提。

波夜提者，如上說。

若比丘尼不病，所受持衣不持者，波夜提。若禮塔、若經行、若晝日坐禪處界內無罪。是故世尊說。

佛住比舍離，爾時跋陀羅比丘尼家中常與送食，得已更煎更熬更調和，其兄弟伯叔來見已言：「我欲食。」答言：「可爾。」即取而食，覺氣味異常，問言：「何處得此好食？」答言：「故是家中所送耳。」即便恚言：「我家從來作食徒棄錢財，初不得好食。」即還家鞭打奴婢罵言：「虛棄錢物而不可食。」其使人瞋恚言：「坐此比丘尼，得苦惱如是。」諸比丘尼聞已語大愛道，大愛道即以是事往白世尊。佛言：「呼跋陀羅比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，從今日後不聽自煮熬煎。」

複次佛住舍衛城，爾時有比丘尼，是釋種女、摩羅女，行乞食得宿飯、宿羹、宿菜，食已吐逆。諸比丘尼語大愛道，大愛道往白世尊：「得聽我等溫食不？」佛言：「得。」佛告大愛道瞿曇彌：「依止比舍離比丘尼皆悉令集，乃至已聞者

【現代漢語翻譯】 現代漢語譯本：重聞。如果比丘尼沒有生病，而所受持的衣服沒有隨身攜帶，犯波夜提罪。

比丘尼的定義，如前文所述。

所受持的衣服包括：僧伽梨（Sanghati，大衣）、郁多羅僧（Uttarasanga，上衣）、安陀會（Antarvasaka，內衣）、僧祇支（Samkakshika，覆肩衣）、雨浴衣（洗澡時穿的衣服）。

如果生病了，世尊說沒有罪。

沒有隨身攜帶，犯波夜提罪。

波夜提的定義，如前文所述。

如果比丘尼沒有生病，所受持的衣服沒有攜帶在身上，犯波夜提罪。如果是在禮塔、經行、或者白天坐禪的地方的界限之內，沒有罪。所以世尊這樣說。

佛陀住在毗舍離（Vaisali）時，當時跋陀羅（Bhadra）比丘尼的家中經常給她送食物，她得到食物后又煎又熬又調和。她的兄弟伯叔來看到后說：『我想吃。』她回答說：『可以。』就拿給他們吃，他們覺得氣味異常，問道：『在哪裡得到這麼好的食物？』她回答說：『本來就是家裡送來的。』他們就生氣地說：『我們家從來做飯只是白白浪費錢財，從來沒有得到過這麼好的食物。』就回家鞭打奴婢，罵道：『白白浪費錢物卻做不出好吃的。』那些使喚的人就生氣地說：『因為這個比丘尼，我們才受這樣的苦惱。』眾比丘尼聽到后告訴大愛道（Mahaprajapati），大愛道就把這件事稟告了世尊。佛陀說：『叫跋陀羅比丘尼來。』她來了之後，佛陀問她說：『你真的這樣做了嗎？』她回答說：『是的。』佛陀說：『這是不好的事情，從今以後不允許自己煮熬煎食物。』

再次，佛陀住在舍衛城（Sravasti），當時有比丘尼，是釋迦種姓的女子、摩羅（Malla）族的女子，乞食得到的是剩飯、剩湯、剩菜，吃了之後就嘔吐。眾比丘尼告訴大愛道，大愛道稟告世尊說：『可以允許我們溫熱食物嗎？』佛陀說：『可以。』佛陀告訴大愛道瞿曇彌（Mahaprajapati Gautami）：『讓依止毗舍離的比丘尼都集合起來，乃至已經聽聞這件事的人』

【English Translation】 English version: Again, if a Bhikkhuni, being not ill, does not carry her robes with her, it is a Pacittiya.

'Bhikkhuni' is as explained above.

'Robes that she has received' means the Sanghati (outer robe), the Uttarasanga (upper robe), the Antaravasaka (inner robe), the Samkakshika (bathing cloth), and the rain-bathing cloth.

'Being ill', the Blessed One said, is blameless.

'Does not carry with her', it is a Pacittiya.

'Pacittiya' is as explained above.

If a Bhikkhuni, being not ill, does not carry the robes she has received, it is a Pacittiya. If it is within the boundary of a shrine, or while walking back and forth, or in a place for sitting in meditation during the day, there is no offense. Therefore, the Blessed One said so.

The Buddha was staying in Vaisali (a city in ancient India). At that time, Bhadra (a Bhikkhuni's name) Bhikkhuni's family often sent her food. After receiving it, she would further fry, boil, and season it. When her brothers and uncles came to see her, they said, 'I want to eat.' She replied, 'Okay.' Then she gave it to them to eat. They found the taste unusual and asked, 'Where did you get such good food?' She replied, 'It was originally sent from my family.' They became angry and said, 'Our family has always wasted money on cooking, but we have never had such good food.' They returned home and whipped the servants, scolding them, 'You waste money and materials but cannot make good food.' The servants became angry and said, 'Because of this Bhikkhuni, we suffer so much.' When the Bhikkhunis heard this, they told Mahaprajapati (Buddha's aunt and foster mother). Mahaprajapati then reported the matter to the Blessed One. The Buddha said, 'Call Bhadra Bhikkhuni here.' After she came, the Buddha asked her, 'Did you really do this?' She replied, 'Yes.' The Buddha said, 'This is a bad thing. From today onwards, you are not allowed to cook, boil, or fry food yourself.'

Furthermore, the Buddha was staying in Sravasti (an ancient Indian city). At that time, there were Bhikkhunis who were women of the Shakya (Buddha's clan) lineage and women of the Malla (an ancient Indian tribe) tribe. They obtained leftover rice, leftover soup, and leftover vegetables from begging for alms, and they vomited after eating them. The Bhikkhunis told Mahaprajapati, and Mahaprajapati reported to the Blessed One, 'May we be allowed to warm up the food?' The Buddha said, 'You may.' The Buddha told Mahaprajapati Gautami (her full name), 'Gather all the Bhikkhunis who rely on Vaisali, even those who have already heard of this matter.'

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當重聞。若比丘尼得佉陀尼食、蒲阇尼食，更煮、使人煮，更熬、使人熬、更煎、使人煎，不病比丘尼食者，波夜提。」

佉陀尼者，五佉陀尼食。

蒲阇尼者，五蒲阇尼食。

更煮者，若自煮、使人煮。

熬者，若自熬、若使人熬。

煎者、若自煎、若使人煎。

病者，世尊說無罪。云何病？老病、羸瘦、食冷吐逆不樂。

不病比丘尼煮食食者，波夜提。

波夜提者，如上說。

不聽為美食故更熬更煎，若冷得溫，不聽銚釜中煮。若用銅盂、若鉤缽、鍵镃中溫。若比丘為美故自更煮、更熬、更煎，越比尼罪。若使凈人知者無罪，若乞食時食冷更溫無罪。是故世尊說。

佛住舍衛城，爾時有夫婦二人，釋種中出家。時夫摩訶羅食，比丘尼在邊行水以扇扇之。摩訶羅說往時事，比丘尼瞋，即以水灑面，以扇拍頭。呵言：「汝不知恩義故，說往時之事，不應說者而便說之。」比丘尼見已語言：「阿梨耶！此上尊眾，不得如是。」復言：「是摩訶羅不善不知恩義，不應說者而今說之。」諸比丘尼語大愛道，大愛道即以是事往白世尊。佛言：「呼是比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，汝云何比丘食以水扇供給？此非法

【現代漢語翻譯】 現代漢語譯本： 當重聞。如果比丘尼得到佉陀尼食（khadani，硬性食物）、蒲阇尼食（bhojani，軟性食物），自己再煮、叫別人煮，自己再熬、叫別人熬，自己再煎、叫別人煎，不是生病的比丘尼食用，犯波夜提（payattika，一種罪名）。 佉陀尼，指的是五種佉陀尼食物。 蒲阇尼，指的是五種蒲阇尼食物。 再煮，指的是自己煮、叫別人煮。 熬，指的是自己熬、叫別人熬。 煎，指的是自己煎、叫別人煎。 生病，世尊說沒有罪。什麼樣的病呢？年老生病、身體虛弱消瘦、吃了冷的食物就吐逆不舒服。 不是生病的比丘尼煮的食物而食用，犯波夜提。 波夜提，如上面所說。 不允許爲了美食的緣故再熬再煎，如果食物冷了想加熱，不允許在銚釜（一種烹飪器具）中煮。如果用銅盂（銅製的器皿）、鉤缽（帶鉤的缽）、鍵镃（一種金屬器皿）來加熱是可以的。如果比丘爲了美味的緣故自己再煮、再熬、再煎，犯越比尼罪（dukkhata，一種輕罪）。如果讓凈人（居士）知道就沒有罪，如果乞食的時候食物冷了再加熱也沒有罪。所以世尊這樣說。 佛住在舍衛城（Savatthi），當時有一對夫婦，是從釋迦族（Sakya）中出家的。當時丈夫摩訶羅（Maharo）在吃飯，比丘尼在旁邊倒水並用扇子扇風。摩訶羅說了過去的事情，比丘尼生氣了，就用水潑他的臉，用扇子拍他的頭。呵斥說：『你不知恩義，說過去的事情，不應該說的事情卻說了。』比丘尼們看見后說：『阿梨耶（ariya，聖者）！對上座的僧眾，不能這樣做。』又說：『這個摩訶羅不善良，不知恩義，不應該說的事情現在卻說了。』諸位比丘尼告訴大愛道（Mahapajapati Gotami），大愛道就把這件事稟告了世尊。佛說：『把這個比丘尼叫來。』叫來后問她說：『你真的這樣做了嗎？』回答說：『真的。』佛說：『這是惡事，你為什麼在比丘吃飯的時候用水扇供給？這不合法。

【English Translation】 English version: It should be repeated. If a bhikkhuni obtains khadani food (khadani, hard food) or bhojani food (bhojani, soft food), and then cooks it herself, or has someone else cook it; roasts it herself, or has someone else roast it; fries it herself, or has someone else fry it, and a bhikkhuni who is not ill eats it, it is a payattika (payattika, a type of offense). Khadani refers to the five types of khadani food. Bhojani refers to the five types of bhojani food. To cook again means to cook it oneself or have someone else cook it. To roast means to roast it oneself or have someone else roast it. To fry means to fry it oneself or have someone else fry it. If one is ill, the Blessed One said there is no offense. What kind of illness? Old age, sickness, weakness, emaciation, vomiting and discomfort from eating cold food. If a bhikkhuni who is not ill eats food that has been cooked, it is a payattika. Payattika, as mentioned above. It is not allowed to roast or fry again for the sake of delicious food. If the food is cold and one wants to warm it, it is not allowed to cook it in a clay pot (a type of cooking utensil). If one uses a copper bowl (a copper vessel), a hooked bowl (a bowl with a hook), or a key-shaped vessel (a type of metal vessel) to warm it, that is allowed. If a bhikkhu cooks, roasts, or fries again for the sake of deliciousness, it is a dukkata (dukkhata, a minor offense). If a layperson (upasaka) knows about it, there is no offense. If the food is cold when begging for alms and one warms it, there is no offense. Therefore, the Blessed One said this. The Buddha was staying in Savatthi (Savatthi). At that time, there was a couple who had left home from the Sakya (Sakya) clan. At that time, the husband, Maharo (Maharo), was eating, and the bhikkhuni was pouring water and fanning him with a fan. Maharo spoke of past events, and the bhikkhuni became angry, so she splashed water on his face and hit his head with the fan. She scolded him, saying, 'You are ungrateful, speaking of past events, saying things that should not be said.' The bhikkhunis saw this and said, 'Ariya (ariya, noble one)! One should not do this to the senior monks.' They also said, 'This Maharo is unkind and ungrateful, saying things that should not be said.' The bhikkhunis told Mahapajapati Gotami (Mahapajapati Gotami), and Mahapajapati Gotami reported this matter to the Blessed One. The Buddha said, 'Summon this bhikkhuni.' After she came, he asked her, 'Did you really do this?' She replied, 'I did.' The Buddha said, 'This is a bad thing. Why did you provide water and fan the bhikkhu while he was eating? This is unlawful.'

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、非律、非如佛教，不可以是長養善法。從今已后不聽。」佛告大愛道瞿曇彌：「依止舍衛城住者皆悉令集，乃至已聞者當重聞。若比丘尼，比丘食以水扇供給，波夜提。」

比丘尼者，如上說。

比丘食者，五正食、五雜正食。

水扇者，持水瓶行水、以扇扇之，波夜提。

波夜提者，如上說。

若比丘尼持水瓶、不持扇者，越比尼罪。持扇、不持水者，亦越比尼罪。二俱持者，波夜提。二俱不持，無罪。是罪一比丘、一比丘尼；若眾多比丘，行水扇者無罪。若眾中有父兄者，以扇扇無罪。是故世尊說。

佛住舍衛城，爾時有半耆蒜商人，請比丘尼僧與蒜。時六群比丘尼就園啖蒜，踐蹈狼藉。時商人來行蒜，見此狼藉即問園民：「何故乃爾？」答言：「前請比丘尼與蒜，或就中食或持去，踐蹈如是。」商人嫌言：「我請與蒜但當食之，何故持去、踐蹈如是？」諸比丘尼聞已語大愛道，大愛道即以是事具白世尊，乃至答言：「實爾。」佛語比丘尼：「此是惡事，從今已后不聽食蒜，乃至已聞者當重聞。若比丘尼食蒜者，波夜提。」

比丘尼者，如上說。

蒜者，種蒜、山蒜。如是比一切蒜不聽食，熟不聽、生亦不聽，重煮亦不聽，燒作灰亦不聽。若身有瘡聽涂，涂

【現代漢語翻譯】 現代漢語譯本：佛說：『這不是佛法，不是戒律，不是真正的佛教修行，不能用來增長善法。從今以後，不允許這樣做。』佛告訴大愛道·瞿曇彌（Mahaprajapati Gautami，佛的姨母及養母）：『讓所有住在舍衛城（Śrāvastī）的比丘尼都集合起來，已經聽過的也要重新聽。如果比丘尼用水或扇子侍奉比丘用餐，犯波逸提（Pāyantika，一種戒律）。』

比丘尼，如前所述。

比丘食，指五種正食和五種雜正食。

水扇，指拿著水瓶供水，用扇子扇風，犯波逸提。

波逸提，如前所述。

如果比丘尼拿著水瓶，沒有拿著扇子，犯越比尼罪（Dukkrida，一種輕罪）。拿著扇子，沒有拿著水瓶，也犯越比尼罪。如果水瓶和扇子都拿著，犯波逸提。如果水瓶和扇子都沒拿著，沒有罪。這個罪只針對一個比丘、一個比丘尼；如果眾多比丘一起供水扇風，沒有罪。如果僧眾中有父兄，用扇子扇風沒有罪。所以世尊這樣說。

佛住在舍衛城時，當時有個半耆蒜（一種蒜）商人，請比丘尼僧團吃蒜。當時六群比丘尼到園子里吃蒜，踐踏得一片狼藉。商人來檢視蒜的情況，看到這片狼藉的景象，就問園民：『為什麼會這樣？』園民回答說：『之前請比丘尼來吃蒜，她們有的在這裡吃，有的拿走，踐踏成這樣。』商人抱怨說：『我請她們吃蒜，只是讓她們吃掉，為什麼要拿走、踐踏成這樣？』諸比丘尼聽到后告訴了大愛道，大愛道就把這件事詳細地稟告了世尊，世尊回答說：『確實如此。』佛告訴比丘尼：『這是不好的行為，從今以後不允許吃蒜，已經聽過的也要重新聽。如果比丘尼吃蒜，犯波逸提。』

比丘尼，如前所述。

蒜，指種植的蒜、山蒜。像這樣一切的蒜都不允許吃，煮熟的不允許，生的也不允許，重新煮也不允許，燒成灰也不允許。如果身上有瘡，允許塗抹。

【English Translation】 English version: The Buddha said, 'This is not the Dharma, not the Vinaya, not the true Buddhist practice, and cannot be used to increase good qualities. From now on, it is not allowed.' The Buddha told Mahaprajapati Gautami (the Buddha's aunt and foster mother), 'Gather all the Bhikkhunis (female monastic) who live in Śrāvastī (a major city in ancient India), and those who have already heard this should hear it again. If a Bhikkhuni serves a Bhikkhu (male monastic) with water or a fan while he is eating, it is a Pāyantika (an offense requiring confession).'

'Bhikkhuni,' as described above.

'Bhikkhu's food' refers to the five staple foods and five mixed staple foods.

'Water and fan' means holding a water bottle to provide water and fanning with a fan, which constitutes a Pāyantika offense.

'Pāyantika,' as described above.

If a Bhikkhuni holds a water bottle but does not hold a fan, she commits a Dukkrida (a minor offense). If she holds a fan but does not hold a water bottle, she also commits a Dukkrida offense. If she holds both the water bottle and the fan, she commits a Pāyantika offense. If she holds neither the water bottle nor the fan, there is no offense. This offense applies to one Bhikkhu and one Bhikkhuni; if many Bhikkhus together provide water and fanning, there is no offense. If there are fathers or brothers in the Sangha (community), fanning with a fan is not an offense. Therefore, the World Honored One said this.

When the Buddha was staying in Śrāvastī, there was a merchant of half-grown garlic who invited the Bhikkhuni Sangha to eat garlic. At that time, the group of six Bhikkhunis went to the garden to eat garlic, trampling it into a mess. The merchant came to check on the garlic and, seeing the mess, asked the gardeners, 'Why is it like this?' The gardeners replied, 'Earlier, the Bhikkhunis were invited to eat garlic, and some ate it here, while others took it away, trampling it like this.' The merchant complained, 'I invited them to eat garlic, just to be eaten, why take it away and trample it like this?' The Bhikkhunis, upon hearing this, told Mahaprajapati, who then reported the matter in detail to the World Honored One, and the World Honored One replied, 'Indeed it is so.' The Buddha told the Bhikkhunis, 'This is not good behavior, from now on it is not allowed to eat garlic, and those who have already heard this should hear it again. If a Bhikkhuni eats garlic, she commits a Pāyantika offense.'

'Bhikkhuni,' as described above.

'Garlic' refers to cultivated garlic and wild garlic. Like this, all kinds of garlic are not allowed to be eaten, neither cooked nor raw, nor re-cooked, nor burned into ashes. If there are sores on the body, it is allowed to apply it.

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已當在屏處，瘡差凈洗已聽入。是故世尊說。

他衣外道衣、　　祇支安陀會、 　浴衣迦絺那、　　持衣不隨身、 　更煮捉水扇、　　食蒜八跋渠。

佛住舍衛城，爾時賴吒波羅姊無常，乞種種飲食與姊子，為世人所嫌：「云何沙門尼受他信施施與俗人？」比丘尼聞已語大愛道，大愛道即以是事具白世尊。佛言：「呼比丘尼來。」來已，問言：「汝實爾不？」答言：「實爾。」佛言：「從今已后不聽自手與俗人食。」

複次佛住舍衛城，爾時竭住外道到母邊，其母見來，以種種飲食滿缽而與，其子得已即持至酒店上自食，復與人食。有人問言：「汝何處得此好食？」語言：「汝默，世人以沙門尼為福田，沙門尼復以我為福田。」為世人所嫌：「云何沙門尼用人信施與不增長福處？」諸比丘尼聞已語大愛道，大愛道即以是事往白世尊。佛言：「呼是比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，汝云何自手與外道食？從今已后不聽自手與外道食。」佛告大愛道瞿曇彌：「依止舍衛城住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼，俗人、外道自手與食，波夜提。」

比丘尼者，如上說。

俗人者，在家人。

外道者，出家外道。

自手者

【現代漢語翻譯】 現代漢語譯本 已當在屏處，瘡差凈洗已聽入。因此世尊說：

『他衣』（指其他型別的衣服）、『外道衣』（指外道的衣服）、『祇支』（僧裙）、『安陀會』（內衣）、 『浴衣』（洗澡時穿的衣服）、『迦絺那』（功德衣）、『持衣不隨身』（指不隨身攜帶額外的衣服）、 『更煮』（重新烹煮食物）、『捉水扇』（拿著扇子扇水）、『食蒜八跋渠』（吃八種蒜類）。

佛陀住在舍衛城（Śrāvastī），當時賴吒波羅（Raṭṭhapāla）的姐姐去世了，一位比丘尼乞求各種飲食給予她姐姐的孩子，被世人嫌棄：『為何沙門尼（śrāmaṇerī，女出家人）接受他人的供養，卻施捨給世俗之人？』比丘尼們聽聞后告訴大愛道（Mahāprajāpatī），大愛道隨即把這件事詳細地稟告了世尊。佛陀說：『把那位比丘尼叫來。』叫來后，佛陀問道：『你真的做了這樣的事嗎？』她回答說：『確實如此。』佛陀說：『從今以後，不允許親手將食物給予世俗之人。』

再次，佛陀住在舍衛城，當時竭住外道（Kaṭṭhaka）來到他母親身邊，他的母親見到他來，用各種飲食裝滿缽給予他，他的兒子得到后就拿到酒店自己食用，又分給別人食用。有人問道：『你從哪裡得到這麼好的食物？』他回答說：『你別作聲，世人把沙門尼當作福田，沙門尼又把我當作福田。』被世人嫌棄：『為何沙門尼用人家的供養，給予不能增長福報的地方？』諸位比丘尼聽聞后告訴大愛道，大愛道隨即把這件事稟告了世尊。佛陀說：『把那位比丘尼叫來。』叫來后，佛陀問道：『你真的做了這樣的事嗎？』她回答說：『確實如此。』佛陀說：『這是惡事，你為何親手將食物給予外道？從今以後，不允許親手將食物給予外道。』佛陀告訴大愛道瞿曇彌（Mahāprajāpatī Gautamī）：『凡是依止舍衛城居住的比丘尼都要全部召集起來，乃至已經聽聞過這些戒律的，應當重新聽聞。如果比丘尼親手將食物給予世俗之人或外道，犯波夜提（pāyantika，一種輕罪）。』

比丘尼，如上所說。

世俗之人，指在家人。

外道，指出家的外道。

自手，指...

【English Translation】 English version Having already been in a secluded place, the wound has been thoroughly cleaned and is allowed to enter. Therefore, the World Honored One said:

'Other clothes' (referring to other types of clothing), 'outer path robes' (referring to the robes of non-Buddhists), 'Sanghati' (outer robe), 'Antaravāsaka' (inner robe), 'bathing robe', 'Kathina' (merit robe), 'carrying clothes not on the body' (referring to not carrying extra clothes), 're-cooking' (re-cooking food), 'holding a water fan' (holding a fan to fan water), 'eating garlic eight times'.

The Buddha was residing in Śrāvastī. At that time, Raṭṭhapāla's sister passed away. A bhikkhuni (female monastic) begged for various foods to give to her sister's child, which was criticized by the people: 'Why does a śrāmaṇerī (female renunciant) receive offerings from others and then give them to laypeople?' The bhikkhunis, having heard this, told Mahāprajāpatī, who then reported the matter in detail to the World Honored One. The Buddha said: 'Summon that bhikkhuni.' After she arrived, the Buddha asked: 'Did you really do such a thing?' She replied: 'Indeed, I did.' The Buddha said: 'From now on, it is not permitted to personally give food to laypeople.'

Again, the Buddha was residing in Śrāvastī. At that time, Kaṭṭhaka, a follower of another path, came to his mother's side. His mother, seeing him come, filled a bowl with various foods and gave it to him. Her son, having received it, immediately took it to a tavern to eat himself and also shared it with others. Someone asked: 'Where did you get such good food?' He replied: 'Keep quiet. The world regards śrāmaṇerīs as fields of merit, and śrāmaṇerīs regard me as a field of merit.' This was criticized by the people: 'Why does a śrāmaṇerī use people's offerings to give to places that cannot increase merit?' The bhikkhunis, having heard this, told Mahāprajāpatī, who then reported the matter to the World Honored One. The Buddha said: 'Summon that bhikkhuni.' After she arrived, the Buddha asked: 'Did you really do such a thing?' She replied: 'Indeed, I did.' The Buddha said: 'This is an evil deed. Why did you personally give food to a follower of another path? From now on, it is not permitted to personally give food to a follower of another path.' The Buddha told Mahāprajāpatī Gautamī: 'All the bhikkhunis residing in Śrāvastī should be gathered together, and even those who have already heard these precepts should hear them again. If a bhikkhuni personally gives food to a layperson or a follower of another path, she commits a pāyantika (a minor offense).'

Bhikkhuni, as mentioned above.

Layperson, refers to a householder.

Follower of another path, refers to a renunciant follower of another path.

Personally, refers to...

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，手與手受、器與器受。

食者，佉陀尼食、蒲阇尼食。

波夜提者，如上說。

若比丘尼有親里來欲與食者，不聽自手與，當使凈女人與。若無凈女人者，應語：「此中自手取食。」若畏多取者，應語：「取爾許來受取，餘者置。」受得已放地令自取。若外道來者不聽自手與，當使凈女人與。若無凈女人者，應語：「此中自取食。」若畏取多者，應語：「取爾許來。」餘者舉置。手中者放地與之。若親里嫌恨言：「汝作旃陀羅相遇耶？」應語：「汝出家處不好，世尊制戒不得與。」得使外道作食，語言：「汝授與我，餘者自食。」是故世尊說。

佛住拘睒彌，爾時闡陀母比丘尼善知治病，持根藥葉藥果藥，入王家、大臣家、居士家，治諸母人胎病、眼病、吐下，熏咽、灌鼻、用針刀，然後持此諸藥涂之。由治病故大得供養。諸比丘尼呵言：「此非出家法，此是醫師耳。」諸比丘尼語大愛道，大愛道以是因緣往白世尊。佛言：「喚是比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，從今日後不聽作醫師活命。」佛告大愛道瞿曇彌：「依止拘睒彌比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼作醫師活命，波夜提。」

比丘尼者，如上說。

醫者，持

【現代漢語翻譯】 現代漢語譯本：手與手相接，器皿與器皿相接而接受食物。

食物分為兩種：可咀嚼的食物（佉陀尼食，khādaniya-bhojana），和可吞嚥的食物（蒲阇尼食，bhojanīya-bhojana）。

波夜提（pāyattika）的含義，如前文所述。

如果有比丘尼的親屬前來想要供養食物，不允許比丘尼親手給予，應當讓清凈的女子給予。如果沒有清凈的女子，應當說：『從這裡自己取食。』如果擔心取用過多，應當說：『取這麼多來，我接受，剩下的放下。』接受之後放在地上，讓他們自己取用。如果有外道前來，不允許親手給予，應當讓清凈的女子給予。如果沒有清凈的女子，應當說：『從這裡自己取食。』如果擔心取用過多，應當說：『取這麼多來。』剩下的舉起來放置。手中拿的食物放在地上給他們。如果親屬嫌恨說：『你像對待旃陀羅（caṇḍāla，賤民）一樣對待我嗎？』應當說：『你們出家的地方不好，世尊制定戒律不允許我這樣做。』可以使喚外道做食物，然後說：『你遞給我，剩下的你自己吃。』所以世尊這樣說。

佛陀住在拘睒彌（Kauśāmbī）時，當時闡陀母（Chanda's mother）比丘尼擅長治療疾病，拿著根藥、葉藥、果藥，進入王家、大臣家、居士家，治療各種婦女的胎病、眼病、嘔吐腹瀉，用煙燻咽喉、灌鼻、用針和刀，然後用這些藥物塗抹。因為治病的原因，得到了大量的供養。其他比丘尼呵斥她說：『這不是出家人的行為，這簡直是醫生。』這些比丘尼告訴大愛道（Mahāpajāpatī），大愛道因為這個因緣去稟告世尊。佛陀說：『把那個比丘尼叫來。』叫來之後問她說：『你真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『這是不好的事情，從今天以後不允許你以做醫生為生。』佛陀告訴大愛道瞿曇彌（Gotamī）：『依止拘睒彌的比丘尼都召集起來，乃至已經聽過的應當重新聽聞。如果比丘尼以做醫生為生，犯波夜提（pāyattika）。』

比丘尼（bhikkhunī）的含義，如前文所述。

醫生，拿著

【English Translation】 English version: Hand receiving from hand, vessel receiving from vessel.

Food is of two kinds: chewable food (khādaniya-bhojana), and swallowable food (bhojanīya-bhojana).

The meaning of pāyattika, as explained above.

If a bhikkhunī's relatives come wanting to offer food, it is not permitted for the bhikkhunī to give it with her own hand; she should have a clean woman give it. If there is no clean woman, she should say: 'Take food from here yourself.' If she fears they will take too much, she should say: 'Take this much, I will accept it, and put the rest down.' After accepting it, she should place it on the ground and let them take it themselves. If outsiders come, it is not permitted to give it with her own hand; she should have a clean woman give it. If there is no clean woman, she should say: 'Take food from here yourself.' If she fears they will take too much, she should say: 'Take this much.' The rest should be lifted up and put away. The food in her hand should be placed on the ground and given to them. If the relatives resent it, saying: 'Are you treating me like a caṇḍāla (outcaste)?' she should say: 'Your place of ordination is not good; the Blessed One has established a rule prohibiting me from doing so.' She may have an outsider prepare the food, and then say: 'Hand it to me, and eat the rest yourself.' Therefore, the Blessed One said this.

When the Buddha was staying in Kauśāmbī, at that time, the bhikkhunī Chanda's mother was skilled in treating illnesses, carrying root medicines, leaf medicines, and fruit medicines, entering the homes of kings, ministers, and householders, treating various women's pregnancy ailments, eye diseases, vomiting and diarrhea, fumigating throats, irrigating noses, using needles and knives, and then applying these medicines. Because of treating illnesses, she received great offerings. The bhikkhunīs rebuked her, saying: 'This is not the practice of a renunciant; this is simply a doctor.' These bhikkhunīs told Mahāpajāpatī, and Mahāpajāpatī, because of this reason, went to inform the Blessed One. The Buddha said: 'Summon that bhikkhunī.' After she came, he asked her: 'Is it true that you did this?' She replied: 'It is true.' The Buddha said: 'This is a bad thing; from today onwards, you are not permitted to make a living as a doctor.' The Buddha told Mahāpajāpatī Gotamī: 'Gather all the bhikkhunīs who rely on Kauśāmbī, and even those who have already heard this should hear it again. If a bhikkhunī makes a living as a doctor, it is a pāyattika offense.'

The meaning of bhikkhunī, as explained above.

A doctor, carrying

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根藥、葉藥、果藥治病。復有醫咒毒、咒蛇乃至咒火、咒星宿日月，以此活命如闡陀母者，波夜提。

波夜提者，如上說。

比丘尼不得作醫師活命，若有病者得教語治法。比丘作醫師活命者，越毗尼罪。是故世尊說。

佛住拘睒彌，爾時世尊制戒不得作醫師活命，有人呼闡陀母治病，比丘尼言：「世尊制戒不聽。」復言：「若不聽者授我醫方。」即授與俗人外道醫方。諸比丘尼言：「但誦醫方，此非出家法。」諸比丘尼語大愛道，大愛道即以是事具白世尊。佛言：「呼比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「從今日後不聽授俗人、外道醫方。」佛告大愛道瞿曇彌：「依止拘睒彌比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼授俗人、外道醫方者，波夜提。」

比丘尼者如上說。

俗人者在家人。

外道者，出家外道。

授醫方者，咒蛇、咒毒，乃至咒火、咒星宿日月，波夜提。

波夜提者，如上說。

比丘尼不得授俗人外道醫方、不得教語。若比丘授俗人外道醫方者，越比尼罪。是故世尊說。

佛住舍衛城，爾時比舍佉鹿母請二部僧，時比丘尼晨朝往到其家語優婆夷言：「汝今日請二部僧。我等當以何報之？」鹿母言：「

【現代漢語翻譯】 現代漢語譯本： 用根藥、葉藥、果藥來治病。又有一些人通過醫咒毒、咒蛇，乃至咒火、咒星宿日月等方式來維持生計，就像闡陀母（Chandamukhi，一位比丘尼的名字）那樣，這屬於波夜提（Payattika，一種戒律的名稱）。 波夜提（Payattika）的含義如上所述。 比丘尼（Bhikkhuni，女性出家人）不得以做醫師為生，如果有人生病，可以教她治療的方法。比丘（Bhikkhu，男性出家人）以做醫師為生，則犯越毗尼罪（Vinihaya，違背戒律的罪過）。所以世尊（Buddha，佛陀）這樣說。 佛陀住在拘睒彌（Kausambi，古印度城市），當時世尊制定戒律，禁止以做醫師為生。有人請闡陀母（Chandamukhi）去治病，比丘尼（Bhikkhuni）說：『世尊制定戒律不允許這樣做。』又說：『如果不允許，就把醫方傳授給我。』於是就把醫方傳授給了俗人（layperson，在家信徒）和外道（non-Buddhist ascetics，佛教以外的修行者）。諸位比丘尼（Bhikkhuni）說：『只是誦讀醫方，這並非出家人的行為。』諸位比丘尼（Bhikkhuni）告訴大愛道（Mahapajapati，佛陀的姨母），大愛道（Mahapajapati）就把這件事全部稟告了世尊（Buddha）。佛陀說：『把那位比丘尼（Bhikkhuni）叫來。』叫來后問道：『你真的做了這件事嗎？』回答說：『確實做了。』佛陀說：『從今以後，不允許把醫方傳授給俗人（layperson）和外道（non-Buddhist ascetics）。』佛陀告訴大愛道瞿曇彌（Mahapajapati Gotami）：『讓所有依止拘睒彌（Kausambi）的比丘尼（Bhikkhuni）都集合起來，乃至已經聽過的也要重新聽聞。如果比丘尼（Bhikkhuni）把醫方傳授給俗人（layperson）和外道（non-Buddhist ascetics），就犯波夜提（Payattika）。』 比丘尼（Bhikkhuni）的含義如上所述。 俗人（layperson）指的是在家人。 外道（non-Buddhist ascetics）指的是出家的外道。 傳授醫方指的是咒蛇、咒毒，乃至咒火、咒星宿日月，這屬於波夜提（Payattika）。 波夜提（Payattika）的含義如上所述。 比丘尼（Bhikkhuni）不得把醫方傳授給俗人（layperson）和外道（non-Buddhist ascetics），也不得教他們。如果比丘（Bhikkhu）把醫方傳授給俗人（layperson）和外道（non-Buddhist ascetics），就犯越比尼罪（Vinihaya）。所以世尊（Buddha）這樣說。 佛陀住在舍衛城（Sravasti，古印度城市），當時比舍佉鹿母（Visakha Migaramata，一位女施主的名字）邀請二部僧（both communities of monks and nuns，比丘僧團和比丘尼僧團），當時比丘尼（Bhikkhuni）早上前往她家，對比丘尼優婆夷（Upasika，在家女信徒）說：『你今天邀請二部僧（both communities of monks and nuns），我們應當如何報答你呢？』鹿母（Migaramata）說：

【English Translation】 English version: Treating illnesses with root medicines, leaf medicines, and fruit medicines. Furthermore, some people make a living by using medical spells against poison, spells against snakes, and even spells against fire, spells against constellations, the sun, and the moon, like Chandamukhi (name of a Bhikkhuni, meaning 'moon-faced'), this constitutes a Payattika (name of a monastic rule). The meaning of Payattika is as explained above. A Bhikkhuni (female monastic) must not make a living as a physician. If someone is ill, she may teach them methods of treatment. A Bhikkhu (male monastic) who makes a living as a physician commits an offense against the Vinaya (monastic discipline). Therefore, the Buddha (the World-Honored One) said this. The Buddha was residing in Kausambi (ancient Indian city). At that time, the Buddha established a rule prohibiting making a living as a physician. Someone invited Chandamukhi to treat an illness. The Bhikkhuni said, 'The Buddha has established a rule not allowing this.' She further said, 'If it is not allowed, then impart the medical formulas to me.' So she imparted the medical formulas to laypersons (householders) and non-Buddhist ascetics (ascetics outside of Buddhism). The Bhikkhunis said, 'Merely reciting medical formulas is not the practice of a renunciant.' The Bhikkhunis told Mahapajapati (Buddha's aunt and foster mother), and Mahapajapati reported the matter in full to the Buddha. The Buddha said, 'Summon that Bhikkhuni.' After she arrived, he asked, 'Did you really do this?' She replied, 'I did.' The Buddha said, 'From today onwards, it is not permitted to impart medical formulas to laypersons and non-Buddhist ascetics.' The Buddha told Mahapajapati Gotami, 'Gather all the Bhikkhunis residing in Kausambi, even those who have already heard this should hear it again. If a Bhikkhuni imparts medical formulas to laypersons and non-Buddhist ascetics, it constitutes a Payattika.' The meaning of Bhikkhuni is as explained above. Laypersons refer to householders. Non-Buddhist ascetics refer to renunciant ascetics outside of Buddhism. Imparting medical formulas refers to spells against snakes, spells against poison, and even spells against fire, spells against constellations, the sun, and the moon, this constitutes a Payattika. The meaning of Payattika is as explained above. A Bhikkhuni must not impart medical formulas to laypersons and non-Buddhist ascetics, nor should she teach them. If a Bhikkhu imparts medical formulas to laypersons and non-Buddhist ascetics, he commits an offense against the Vinaya. Therefore, the Buddha said this. The Buddha was residing in Sravasti (ancient Indian city). At that time, Visakha Migaramata (name of a female patron) invited the Sangha of both communities (both communities of monks and nuns). At that time, a Bhikkhuni went to her house early in the morning and said to the Upasika (female lay follower), 'You have invited the Sangha of both communities today. How should we repay you?' Migaramata said,

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阿梨耶！但誦經行道，便是報恩。」答言：「實爾。然復更以餘事薄報。」即共上閣取其劫貝，中有擘者、有紛者、中有紡者，成縷丸已而與之言：「我欲報者今以作竟。」優婆夷言：「此事非是報，欲報者食已坐禪、受經、誦經，是乃為報。」諸比丘尼聞已語大愛道，大愛道以是事具白世尊。佛言：「呼是比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，從今日後不聽於白衣家作世俗作。」佛告大愛道瞿曇彌：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼為俗人作者，波夜提。」

比丘尼者，如上說。

俗人者，白衣家。

為俗人作者，擘劫貝、紛劫貝，及紡。若舂、若磨、若浣衣，如是比俗人家作者，波夜提。

波夜提者，如上說。

比丘尼不得為俗人作，若檀越欲供養佛故言：「阿梨耶！佐我作供養具。」者，爾時得佐結華鬘、得佐研香。若比丘佐俗人作者，越毗尼罪。是故世尊說。

佛住舍衛城，爾時有夫婦二人，日中時自於屋內無人想處欲行淫事。爾時偷蘭難陀比丘尼先不語，卒爾便入，其夫見之忿恚，妨我行欲。身生猶起不息，即逐欲捉比丘尼。比丘尼畏之，急走來還住處，語諸比丘尼言：「今日殆壞我梵行。」諸比丘

【現代漢語翻譯】 現代漢語譯本： 『阿梨耶（梵語，意為聖者）！只要誦經修行，便是報恩。』回答說：『確實如此。然而還想用其他事情稍微報答一下。』於是共同登上樓閣，取來劫貝（一種棉料），其中有撕開的、有弄亂的、有紡織的，（比丘尼）將它們搓成線團，然後交給（施主）說：『我想要報答的，現在已經做完了。』優婆夷（梵語，意為女居士）說：『這件事不是報答，想要報答，應該在吃完飯後坐禪、接受經法、誦讀經文，這才是報答。』眾比丘尼聽到后告訴大愛道（Mahaprajapati，佛陀的姨母），大愛道將這件事全部稟告世尊（釋迦牟尼佛）。佛說：『叫那個比丘尼來。』（比丘尼）來后，佛問她說：『你真的這樣做了嗎？』回答說：『確實如此。』佛說：『這是不好的事情，從今天以後不允許在白衣（在家信徒）家做世俗的事情。』佛告訴大愛道瞿曇彌（Gotami，大愛道的姓氏）：『住在舍衛城（Sravasti）的比丘尼都要全部集合，乃至已經聽過的也要重新聽聞。如果比丘尼為俗人做工，犯波夜提（Payattika，一種罪名）。』

比丘尼，如前面所說。

俗人，指白衣（在家信徒）家。

為俗人做工，指撕開劫貝、弄亂劫貝，以及紡織。如果舂米、磨面、或者洗衣服，像這樣在俗人家做工，犯波夜提。

波夜提，如前面所說。

比丘尼不得為俗人做工，如果檀越（梵語，意為施主）想要供養佛，說：『阿梨耶！幫我做供養的器具。』這時可以幫忙結花鬘（花環）、可以幫忙研磨香料。如果比丘尼幫助俗人做工，犯越毗尼罪（違反戒律的罪）。所以世尊這樣說。

佛住在舍衛城時，當時有一對夫婦，在中午的時候，在屋裡沒人的地方想要行淫事。當時偷蘭難陀（Thullananda）比丘尼事先沒有打招呼，突然就進來了，那丈夫看見后非常憤怒，認為妨礙了他行淫。身體的慾望又重新升起無法停止，就追趕想要抓住比丘尼。比丘尼害怕，趕緊跑回住處，告訴眾比丘尼說：『今天差點毀壞了我的梵行（清凈的修行）。』眾比丘尼...

【English Translation】 English version: 『Arya (Sanskrit, meaning noble one)! Merely reciting scriptures and practicing the Dharma is repaying kindness.』 She replied, 『Indeed. However, I would like to further repay with other matters.』 Then, together, they went upstairs and took the 'kappas' (a type of cotton material), some of which were torn, some tangled, and some being spun. (The bhikkhuni) made them into balls of thread and gave them to (the benefactor), saying, 『What I wanted to repay is now completed.』 The 'upasika' (Sanskrit, meaning female lay devotee) said, 『This is not repayment. If you wish to repay, you should meditate after eating, receive the teachings, and recite the scriptures; that is repayment.』 The bhikkhunis, upon hearing this, told Mahaprajapati (the Buddha's aunt), and Mahaprajapati reported the entire matter to the Blessed One (Sakyamuni Buddha). The Buddha said, 『Summon that bhikkhuni.』 After (the bhikkhuni) came, the Buddha asked her, 『Did you really do this?』 She replied, 『Indeed.』 The Buddha said, 『This is a bad thing. From today onwards, it is not permitted to do worldly work in the homes of laypeople.』 The Buddha told Mahaprajapati Gotami (Gotami, Mahaprajapati's clan name), 『Gather all the bhikkhunis residing in Sravasti (Savatthi), and even those who have already heard this should hear it again. If a bhikkhuni works for a layperson, it is a Payattika (an offense requiring confession).』

Bhikkhuni, as explained above.

Layperson, refers to the home of a lay devotee.

Working for a layperson refers to tearing 'kappas', tangling 'kappas', and spinning. If one pounds rice, grinds flour, or washes clothes, doing such work in the home of a layperson is a Payattika.

Payattika, as explained above.

A bhikkhuni must not work for a layperson. If a 'danapati' (Sanskrit, meaning benefactor) wishes to make offerings to the Buddha and says, 『Arya! Help me make offering implements,』 then at that time, one may help string flower garlands and help grind incense. If a bhikkhuni helps a layperson with work, it is an offense against the Vinaya (monastic rules). Therefore, the Blessed One said this.

The Buddha was residing in Sravasti. At that time, there was a couple who, during midday, wanted to engage in sexual activity in a secluded place inside their house. At that time, Thullananda bhikkhuni, without prior notice, suddenly entered. The husband, upon seeing her, became very angry, thinking that she had obstructed his sexual activity. His bodily desires arose again and could not be stopped, so he chased after the bhikkhuni, wanting to grab her. The bhikkhuni, fearing him, quickly ran back to her dwelling and told the other bhikkhunis, 『Today, I almost ruined my Brahmacharya (pure conduct).』 The bhikkhunis...

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尼語大愛道，大愛道即以是事往白世尊。佛言：「喚是比丘尼來。」來已，佛問言：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，汝云何知食家不先語而入？從今已后不聽。」佛告大愛道瞿曇彌：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼知食家先不語而入者，波夜提。」

比丘尼者，如上說。

知者，若自知、若從他聞。

食者，女人是丈夫食，丈夫是女人食。

家者，剎利家、婆羅門家、毗舍家、首陀羅家。如是比先不語者，先不語而入，波夜提。

波夜提者，如上說。

若比丘尼先不語不得入，若欲入者應語守門者：「我欲入。」若守門者白已言入乃入，若守門者不還不得入。若聞房中語聲，當彈指動腳作聲。若彼默然者不得入，若來出迎得入。若比丘先不語而入者，越毗尼罪。是故世尊說。

佛住舍衛城，爾時迦梨比丘尼度梨車第三生女出家，與俗人外道習近住。諸比丘尼語大愛道，大愛道即以是事具白世尊。佛言：「呼比丘尼來。」來已，佛問比丘尼：「汝實爾不？」答言：「實爾。世尊！」佛言：「此是惡事，從今日後不聽習近住。」佛告大愛道瞿曇彌：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼與俗人、外道習

【現代漢語翻譯】 現代漢語譯本： 尼語大愛道（Mahapajapati，佛陀的姨母），大愛道就因為這件事去稟告世尊。佛說：『叫那位比丘尼來。』（比丘尼）來了之後，佛問她說：『你真的這樣做了嗎？』回答說：『確實如此。』佛說：『這是不好的行為，你怎麼能在沒有事先告知的情況下進入施主家？從今以後不允許這樣做。』佛告訴大愛道瞿曇彌（Mahapajapati Gotami）：『凡是依止舍衛城（Sravasti）的比丘尼都要全部召集起來，乃至已經聽聞過此事的也要重新聽聞。如果比丘尼明知沒有事先告知就進入施主家，犯波夜提（Payattika，一種戒律名稱）。』 比丘尼，如前面所說。 知，如果自己知道，或者從他人那裡聽到。 食，女人是丈夫的食物，丈夫是女人的食物（指相互依賴）。 家，剎帝利（Ksatriya）家、婆羅門（Brahmana）家、吠舍（Vaisya）家、首陀羅（Sudra）家。像這樣，如果沒有事先告知就進入，犯波夜提。 波夜提，如前面所說。 如果比丘尼沒有事先告知就不得進入（施主家），如果想要進入，應該告訴守門人：『我想要進去。』如果守門人稟告之後說可以進入，才能進入；如果守門人不迴應，就不得進入。如果聽到房間里有說話的聲音，應當彈指、動腳、發出聲音。如果裡面的人保持沉默，就不得進入；如果有人出來迎接，才能進入。如果比丘沒有事先告知就進入（施主家），犯越毗尼罪（Dukkata，一種較輕的罪）。所以世尊這樣說。 佛住在舍衛城時，當時迦梨比丘尼（Kali Bhikkhuni）度梨車（Licchavi）第三個出生的女兒出家，（迦梨比丘尼）與在家俗人和外道親近居住。眾比丘尼告訴大愛道，大愛道就因為這件事詳細地稟告世尊。佛說：『叫比丘尼來。』（比丘尼）來了之後，佛問比丘尼：『你真的這樣做了嗎？』回答說：『確實如此，世尊！』佛說：『這是不好的行為，從今以後不允許親近居住。』佛告訴大愛道瞿曇彌：『凡是依止舍衛城的比丘尼都要全部召集起來，乃至已經聽聞過此事的也要重新聽聞。如果比丘尼與在家俗人、外道親近……』

【English Translation】 English version: Mahapajapati (Mahapajapati Gotami, Buddha's aunt) went to the World-Honored One because of this matter. The Buddha said, 'Call that Bhikkhuni (Buddhist nun) here.' After she came, the Buddha asked her, 'Is it true that you did this?' She replied, 'It is true.' The Buddha said, 'This is a bad thing. How could you enter a donor's house without informing them beforehand? From now on, this is not allowed.' The Buddha told Mahapajapati Gotami, 'Gather all the Bhikkhunis who reside in Sravasti (Savatthi), and even those who have already heard of this matter should hear it again. If a Bhikkhuni knowingly enters a donor's house without informing them beforehand, she commits a Payattika (Pacittiya, an offense requiring confession).' Bhikkhuni, as described above. Knowingly, if one knows oneself or hears from others. Food, a woman is food for a husband, and a husband is food for a woman (referring to mutual dependence). House, the house of a Ksatriya (warrior caste), a Brahmana (priest caste), a Vaisya (merchant caste), or a Sudra (laborer caste). Like this, if one enters without informing beforehand, one commits a Payattika. Payattika, as described above. If a Bhikkhuni has not informed beforehand, she must not enter (a donor's house). If she wants to enter, she should tell the gatekeeper, 'I want to enter.' If the gatekeeper reports and says it is okay to enter, then she may enter; if the gatekeeper does not respond, she must not enter. If she hears voices in the room, she should snap her fingers, move her feet, and make a sound. If they remain silent, she must not enter; if someone comes out to greet her, she may enter. If a Bhikkhu (Buddhist monk) enters (a donor's house) without informing beforehand, he commits a Dukkata (an offense of wrong-doing). Therefore, the World-Honored One said this. When the Buddha was staying in Sravasti, at that time, Bhikkhuni Kali (Kali Bhikkhuni) ordained the third-born daughter of a Licchavi (Licchavi) family, and (Bhikkhuni Kali) lived closely with laypeople and non-Buddhist practitioners. The Bhikkhunis told Mahapajapati, and Mahapajapati reported this matter in detail to the World-Honored One. The Buddha said, 'Call the Bhikkhuni here.' After she came, the Buddha asked the Bhikkhuni, 'Is it true that you did this?' She replied, 'It is true, World-Honored One!' The Buddha said, 'This is a bad thing. From now on, this is not allowed to live closely.' The Buddha told Mahapajapati Gotami, 'Gather all the Bhikkhunis who reside in Sravasti, and even those who have already heard of this matter should hear it again. If a Bhikkhuni lives closely with laypeople and non-Buddhist practitioners...'

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近住，若竟日、若須臾，下至園民、沙彌，波夜提。」

比丘尼者，如上說。

俗人者，在家人。外道者，出家外道。

晝日者，齊日沒。

乃至須臾者，須臾間。

習近住者，身習近住、口習近住、身口習近住。

下至園民、沙彌者，波夜提。波夜提者，如上說。

若比丘尼習近住者，波夜提。若比丘尼習近住、展轉相樂住者，和上尼、阿阇梨尼應離別送著異方。若比丘習近住者，越比尼罪。是故世尊說。

佛住舍衛城，爾時偷蘭難陀比丘尼共余比丘尼諍鬥，便相咒誓言：「南無佛。」指佛誓、指阿阇梨誓袈裟邊誓：「若我作是者，我不在袈裟中死、不得斷苦邊，得殺父母罪、得背恩罪、得謗賢聖罪，入泥犁、墮餓鬼、墮畜生。我若爾者當入是諸趣；汝若爾者，亦當入是諸趣中。」諸比丘尼聞已語大愛道，大愛道即以是事往白世尊。佛言：「呼是比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，汝云何出家人作是咒誓？此非法、非律、非如佛教，不可以是長養善法。乃至已聞者當重聞。若比丘尼自咒誓、咒他者，波夜提。」

比丘尼者，如上說。

自咒誓者，「南無佛」，指佛誓、指阿阇梨誓：「我若爾者，當得如提婆

【現代漢語翻譯】 現代漢語譯本： 『近住』（Upavasatha，指八關齋戒），無論是整天，還是片刻，哪怕是園丁、沙彌（Sramanera，小沙彌），都犯波夜提（Payantika，一種罪名）。

比丘尼（Bhikkhuni，女性出家人），如上所述。

『俗人』，指在家人。 『外道』，指出家外道。

『晝日』，指到日落為止。

『乃至須臾』，指片刻之間。

『習近住』，指身體習近住、口頭習近住、身口都習近住。

『下至園民、沙彌』，犯波夜提。波夜提，如上所述。

若比丘尼習近住，犯波夜提。若比丘尼習近住，輾轉互相樂於近住，和上尼（Upadhyayani，尼僧的戒師）、阿阇梨尼（Acaryani，尼僧的導師）應當離別，將她們送到不同的地方。若比丘習近住，犯越比尼罪（Dukkata，惡作罪）。因此世尊說。

佛陀住在舍衛城（Sravasti）。當時，偷蘭難陀比丘尼（Thullananda Bhikkhuni）與其他比丘尼爭鬥，便互相咒誓說：『南無佛（Namo Buddhaya，皈依佛）。』指佛發誓、指阿阇梨（Acarya，導師）發誓、指袈裟邊發誓：『如果我做了這件事，我不在袈裟中死去、不得斷苦邊，得殺父母罪、得背恩罪、得謗賢聖罪，入泥犁（Naraka，地獄）、墮餓鬼（Preta，餓鬼道）、墮畜生（Tiryagyoni，畜生道）。我如果這樣，就應當進入這些惡趣；你如果這樣，也應當進入這些惡趣中。』諸比丘尼聽后告訴大愛道（Mahaprajapati，佛陀的姨母），大愛道立即將此事稟告世尊。佛說：『叫這位比丘尼來。』來后問她說：『你真的這樣做了嗎？』回答說：『確實如此。』佛說：『這是惡事，你為何出家人做這樣的咒誓？這不合法、不合律、不符合我的教導，不能用這種方式增長善法。乃至已聽聞者應當重複聽聞。若比丘尼自己咒誓、咒他人，犯波夜提。』

比丘尼，如上所述。

『自咒誓』，指『南無佛』，指佛發誓、指阿阇梨發誓：『我如果這樣，應當像提婆（Devadatta，提婆達多）一樣。』

【English Translation】 English version: 『Practicing the Uposatha (observance of the eight precepts)』, whether for the entire day or just a moment, even by a gardener or a Sramanera (novice monk), incurs a Payantika (an offense).

Bhikkhuni (female monastic), as described above.

『Layperson』 refers to someone who is not ordained. 『Non-Buddhist』 refers to a non-Buddhist renunciate.

『Daytime』 refers to the period until sunset.

『Even for a moment』 refers to a brief period of time.

『Practicing the Uposatha』 refers to practicing it physically, verbally, or both physically and verbally.

『Even by a gardener or a Sramanera』 incurs a Payantika. Payantika, as described above.

If a Bhikkhuni practices the Uposatha, she commits a Payantika. If a Bhikkhuni practices the Uposatha and mutually enjoys practicing it, the Upadhyayani (preceptress) and Acaryani (teacher) should separate them and send them to different places. If a Bhikkhu practices the Uposatha, he commits a Dukkata (wrongdoing) offense. Therefore, the World Honored One said.

The Buddha was residing in Sravasti. At that time, Thullananda Bhikkhuni was quarreling with other Bhikkhunis, and they made vows against each other, saying: 『Namo Buddhaya (Homage to the Buddha).』 Vowing by the Buddha, vowing by the Acarya (teacher), vowing by the edge of the robe: 『If I do this, may I not die in this robe, may I not reach the end of suffering, may I incur the sin of killing my parents, may I incur the sin of ingratitude, may I incur the sin of slandering the wise and noble ones, may I enter Naraka (hell), may I fall into the realm of Preta (hungry ghosts), may I fall into the realm of Tiryagyoni (animals). If I am like that, I should enter these evil realms; if you are like that, you should also enter these evil realms.』 The Bhikkhunis, having heard this, told Mahaprajapati (Buddha's aunt), who immediately reported the matter to the World Honored One. The Buddha said: 『Summon that Bhikkhuni.』 After she arrived, he asked her: 『Did you really do this?』 She replied: 『Indeed, I did.』 The Buddha said: 『This is an evil thing. Why do you, as a renunciate, make such vows? This is not in accordance with the Dharma, not in accordance with the Vinaya, not in accordance with my teachings, and it is not a way to cultivate good qualities. Those who have already heard this should hear it again. If a Bhikkhuni makes vows against herself or makes vows against others, she commits a Payantika.』

Bhikkhuni, as described above.

『Making vows against oneself』 refers to saying 『Namo Buddhaya』, vowing by the Buddha, vowing by the Acarya: 『If I am like that, I should be like Devadatta.』

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達多罪、得妄語罪、得背恩罪、得兩舌罪。若我爾者，梵行不成就、不在袈裟中死，入泥梨、墮畜生、餓鬼。若汝謗我者，亦當得是罪。」作是誓者，波夜提。若比丘作是誓，越比尼罪。是故世尊說。

佛住舍衛城，爾時偷蘭難陀共諸比丘尼斗諍已，瞋恚自打自抓、大啼哭淚出。諸比丘尼聞已語大愛道，大愛道即以是事往白世尊。佛言：「喚是比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「汝云何瞋恚自打而啼哭淚出？此非法、非律、不如佛教，不可以是長養善法。」佛告大愛道瞿曇彌：「依止舍衛城住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼自打而啼泣淚者，波夜提。」

比丘尼者，如上說。

自打者，若手搏、若拳敲、若杖、若土塊、若鞭，如是比丘尼自打而啼者，波夜提。

波夜提者，如上說。

若比丘尼自打不啼者，越比尼罪。啼而不打者，亦越比尼罪。自打而啼者，波夜提。不打不啼者，無罪。若比丘自打而啼，越比尼罪。是故世尊說。

佛住舍衛城，爾時偷蘭難陀比丘尼到俗人家舍稱說：「樹提比丘尼，賢善持戒精進，乃至威儀庠序左顧右視，著衣持缽審諦安詳省于言語，天人供養。」檀越見已生恭敬心，給施衣缽、飲食、疾病湯藥。偷

【現代漢語翻譯】 現代漢語譯本： 犯達多罪、得妄語罪、得背恩罪、得兩舌罪。如果我這樣做了，梵行（brahmacarya，清凈的行為）就不會成就，不會在袈裟（kasaya，僧侶的法衣）中死去，會進入泥梨（niraya，地獄）、墮入畜生、餓鬼道。如果你們誹謗我，也會得到同樣的罪過。』發這樣的誓言，犯波夜提（payattika，一種戒律）。如果比丘（bhikkhu，男性僧侶）發這樣的誓言，犯越比尼罪（vyatikrama，違犯）。所以世尊（Buddha，佛陀）這樣說。 佛住在舍衛城（Sravasti，古印度城市），當時偷蘭難陀（Thullananda，一位比丘尼的名字）和眾比丘尼（bhikkhuni，女性僧侶）爭吵后，生氣地自己打自己、抓自己，大聲啼哭流淚。眾比丘尼聽到后告訴大愛道（Mahaprajapati，佛陀的姨母），大愛道就把這件事稟告了世尊。佛說：『把這位比丘尼叫來。』叫來后問她：『你真的這樣做了嗎？』回答說：『真的。』佛說：『你為什麼生氣地自己打自己而啼哭流淚？這不合佛法、不合戒律、不合我的教導，不能用這種方式來增長善法。』佛告訴大愛道瞿曇彌（Gotami，佛陀的姨母）：『住在舍衛城的比丘尼都集合起來，沒聽過的要聽，聽過的要重聽。如果比丘尼自己打自己而啼哭流淚，犯波夜提。』 比丘尼，如上所說。 自己打，如果用手打、用拳頭敲、用棍子、用土塊、用鞭子，像這樣比丘尼自己打自己而啼哭，犯波夜提。 波夜提，如上所說。 如果比丘尼自己打自己但不啼哭，犯越比尼罪。啼哭但不打自己，也犯越比尼罪。自己打自己而啼哭，犯波夜提。不打自己也不啼哭，沒有罪。如果比丘自己打自己而啼哭，犯越比尼罪。所以世尊這樣說。 佛住在舍衛城，當時偷蘭難陀比丘尼到俗人家裡稱讚說：『樹提（Suddhi，一位比丘尼的名字）比丘尼，賢善持戒精進，乃至威儀端莊，左顧右盼都有秩序，穿衣持缽審慎安詳，說話謹慎，天人都供養她。』檀越（danapati，施主）見了之後生起恭敬心，給她佈施衣缽、飲食、疾病湯藥。偷蘭難陀

【English Translation】 English version: 'He incurs a Datta offense, incurs a false speech offense, incurs an ingratitude offense, incurs a divisive speech offense. If I am like that, my Brahmacarya (brahmacarya, pure conduct) will not be accomplished, I will not die in my Kasaya (kasaya, monastic robe), I will enter Niraya (niraya, hell), I will fall into the animal realm, the realm of hungry ghosts. If you slander me, you will also incur these offenses.' Making such a vow, it is a Payattika (payattika, an offense requiring confession). If a Bhikkhu (bhikkhu, male monastic) makes such a vow, it is a Vyatikrama offense (vyatikrama, transgression). Therefore, the Blessed One (Buddha, the awakened one) said so. The Buddha was dwelling in Sravasti (Sravasti, an ancient Indian city). At that time, Thullananda (Thullananda, the name of a bhikkhuni) quarreled with the Bhikkhunis (bhikkhuni, female monastics), and in anger, she struck herself, scratched herself, and cried loudly with tears. The Bhikkhunis heard this and told Mahaprajapati (Mahaprajapati, the Buddha's aunt). Mahaprajapati then reported this matter to the Blessed One. The Buddha said, 'Summon that Bhikkhuni here.' After she came, he asked her, 'Did you really do that?' She replied, 'I did.' The Buddha said, 'Why did you angrily strike yourself and cry with tears? This is not in accordance with the Dharma, not in accordance with the Vinaya, not in accordance with my teachings, and it is not a way to cultivate good qualities.' The Buddha told Mahaprajapati Gotami (Gotami, the Buddha's aunt), 'Gather all the Bhikkhunis who dwell in Sravasti, those who have not heard should hear, and those who have heard should hear again. If a Bhikkhuni strikes herself and cries with tears, it is a Payattika offense.' Bhikkhuni, as mentioned above. Striking oneself, if it is striking with the hand, striking with the fist, with a stick, with a clod of earth, with a whip, in this way, if a Bhikkhuni strikes herself and cries, it is a Payattika offense. Payattika, as mentioned above. If a Bhikkhuni strikes herself but does not cry, it is a Vyatikrama offense. If she cries but does not strike herself, it is also a Vyatikrama offense. If she strikes herself and cries, it is a Payattika offense. If she neither strikes herself nor cries, there is no offense. If a Bhikkhu strikes himself and cries, it is a Vyatikrama offense. Therefore, the Blessed One said so. The Buddha was dwelling in Sravasti. At that time, the Bhikkhuni Thullananda went to the homes of laypeople and praised, 'The Bhikkhuni Suddhi (Suddhi, the name of a bhikkhuni) is virtuous, upholds the precepts diligently, even her deportment is dignified, she looks left and right with order, she wears her robes and carries her bowl with careful deliberation, she is mindful in her speech, and gods and humans make offerings to her.' The Danapati (danapati, benefactor) upon seeing this, develops a respectful mind and gives her offerings of robes, bowls, food, and medicine for illnesses. Thullananda

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蘭難陀威儀不具足，著穿破垢衣，大腹乳脅露現，舉止卒暴多於言語，生不敬心不請與衣缽、飲食、疾病湯藥。便作是言：「我至檀越家稱歎樹提，故得此供養。而樹提但道說我不好事，故我不得供養。」樹提言：「阿梨耶！我不道說，何故說汝惡事？」諸比丘尼聞已語大愛道，大愛道即以是事往白世尊。佛言：「呼是比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，汝云何不審諦而便嫌責？此非法、非律、非如佛教，不可以是長養善法。」佛言：「從今已后不得不審諦聞而嫌責他。」佛告大愛道瞿曇彌：「依止舍衛城住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼語比丘尼作是言：『阿梨耶！共往某甲家。』彼於後不忍某甲，比丘尼無因緣不審諦聞而呵責者，波夜提。」

比丘尼者，如偷蘭難陀比丘尼。

家者，剎利家、婆羅門家、毗舍家、首陀家。

后不忍者，如樹提比丘尼。不忍事者，九惱非處起瞋第十。

無因緣者不審諦聞后嫌責者，波夜提。波夜提者，如上說。

若比丘尼不審諦聞而嫌責者，波夜提。若比丘不審諦而呵責者，越比尼罪。是故世尊說。

佛住舍衛城，爾時偷蘭難陀比丘尼，時到著衣持缽，詣大家門前立。有比丘來乞食，

【現代漢語翻譯】 現代漢語譯本：蘭難陀（Lalan陀，比丘尼的名字）威儀不莊嚴，穿著破舊骯髒的衣服，大肚子和乳房、脅部都露在外面，舉止粗魯急躁，說話多於行動，（導致）人們對她生不起恭敬心，不主動給她衣缽、飲食和治療疾病的湯藥。她就（因此）說：『我到施主家讚美樹提（Shuti，比丘尼的名字），所以才得到這些供養。而樹提卻總是說我的壞話，所以我才得不到供養。』樹提說：『阿梨耶（Ariyā，對出家人的尊稱）！我沒有說（你的壞話），為什麼說我說你的壞話呢？』眾比丘尼聽到后告訴了大愛道（Mahāpajāpatī，佛陀的姨母），大愛道就把這件事告訴了世尊（Buddha，佛陀）。佛說：『把那個比丘尼叫來。』（偷蘭難陀）來了之後，佛問她說：『你真的這樣做了嗎？』她回答說：『確實如此。』佛說：『這是不好的行為，你為什麼不仔細審查清楚就責怪別人？這不符合佛法、不符合戒律、不符合我的教導，不能用這種方式來增長善法。』佛說：『從今以後，不允許不仔細審查清楚就責怪他人。』佛告訴大愛道瞿曇彌（Mahāpajāpatī Gotamī）：『讓住在舍衛城（Śrāvastī）的比丘尼全部集合起來，乃至已經聽過的（戒條）應當重新聽聞。如果有比丘尼對比丘尼說：『阿梨耶！一起去某甲家。』她之後對某甲不滿，（其他）比丘尼沒有理由，不仔細審查清楚就呵責她，犯波夜提（Pāyattika，一種罪名）。』 比丘尼，就像偷蘭難陀比丘尼。 家，指剎利（Kshatriya，貴族）家、婆羅門（Brahmana，祭司）家、毗舍（Vaishya，商人）家、首陀（Shudra，奴隸）家。 之後不滿，就像樹提比丘尼。不滿的事，指九種惱怒和不恰當的生起嗔恨，這是第十種。 沒有理由，不仔細審查清楚就責怪她，犯波夜提。波夜提，如上面所說。 如果有比丘尼不仔細審查清楚就責怪她，犯波夜提。如果有比丘不仔細審查清楚就呵責她，犯越比尼罪（Dukkata，一種輕罪）。所以世尊這樣說。 佛住在舍衛城時，當時偷蘭難陀比丘尼，按時穿好衣服，拿著缽，到大戶人家門前站著。有比丘來乞食，

【English Translation】 English version: Lalan陀 (Lalan陀, name of a Bhikkhuni) did not have proper deportment, wore torn and dirty clothes, her large belly and breasts and ribs were exposed, her behavior was rude and impetuous, and she spoke more than she acted, (which caused) people not to generate respect for her, and did not proactively give her robes, food, and medicinal soup for illnesses. She then said: 'I went to the benefactor's house and praised Shuti (Shuti, name of a Bhikkhuni), so I received these offerings. But Shuti always speaks ill of me, so I do not receive offerings.' Shuti said: 'Ariyā (Ariyā, an honorific for renunciates)! I did not speak (ill of you), why do you say that I spoke ill of you?' The Bhikkhunis, having heard this, told Mahāpajāpatī (Mahāpajāpatī, Buddha's aunt), and Mahāpajāpatī told the World Honored One (Buddha, the Buddha) about this matter. The Buddha said: 'Call that Bhikkhuni here.' After (Lalan陀) came, the Buddha asked her: 'Did you really do this?' She replied: 'Indeed, it is so.' The Buddha said: 'This is bad behavior, why do you not carefully examine and clarify before blaming others? This does not conform to the Dharma, does not conform to the Vinaya, does not conform to my teachings, and cannot be used to increase good Dharma in this way.' The Buddha said: 'From now on, it is not allowed to blame others without carefully examining and clarifying.' The Buddha told Mahāpajāpatī Gotamī: 'Gather all the Bhikkhunis who live in Śrāvastī (Śrāvastī), and even those who have already heard (the precepts) should hear them again. If a Bhikkhuni says to a Bhikkhuni: 'Ariyā! Let's go to so-and-so's house together.' If she later becomes dissatisfied with so-and-so, and (other) Bhikkhunis, without reason, do not carefully examine and clarify before scolding her, she commits a Pāyattika (Pāyattika, a type of offense).' Bhikkhuni, like the Bhikkhuni Lalan陀. House, refers to Kshatriya (Kshatriya, noble) house, Brahmana (Brahmana, priest) house, Vaishya (Vaishya, merchant) house, Shudra (Shudra, slave) house. Later dissatisfaction, like the Bhikkhuni Shuti. Dissatisfaction, refers to the nine kinds of annoyance and the inappropriate arising of anger, this is the tenth. Without reason, not carefully examining and clarifying before blaming her, commits a Pāyattika. Pāyattika, as mentioned above. If a Bhikkhuni does not carefully examine and clarify before blaming her, she commits a Pāyattika. If a Bhikkhu does not carefully examine and clarify before scolding her, he commits a Dukkata (Dukkata, a minor offense). Therefore, the World Honored One said this. When the Buddha was staying in Śrāvastī, at that time the Bhikkhuni Lalan陀, on time, put on her robes, held her bowl, and stood in front of the gate of a wealthy family. A Bhikkhu came to beg for food,

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作如是言：「上尊眾可入，此家為尊者作食。」與食已然後自食。若比丘尼來複言：「阿梨耶入去，檀越為汝作食。」施食已然後自食。或語言：「余家亦有食，何必共在此？」如是一切外道乞食皆如是慳嫉心護他家。諸比丘尼聞已語大愛道，乃至答言：「實爾。世尊！」佛言：「此是惡事，汝云何慳嫉心護他家？從今日已后不聽。」佛告大愛道：「依止舍衛城住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼慳嫉心護他家者，波夜提。」

比丘尼者，如上說。

家者，四種姓家。

慳嫉心者，如偷蘭難陀比丘尼。

波夜提者，如上說。比丘尼不得慳嫉心護他家。若比丘、比丘尼問者當語實；若外道問時，若恐染著外道邪見而呵責者無罪。若比丘慳嫉心惜他家者，越毗尼罪。是故世尊說。

手與食醫師、　　授方佐俗作、 　不語入習近、　　自咒自打啼、 　呵責護他家。　　第九跋渠竟。

佛住舍衛城，爾時有夫婦出家，時夫摩訶羅來與食，在邊而立。其夫說先時女人惡事，聞已不喜便作是言：「短壽摩訶羅！不識恩義，不應說者而說之。」諸比丘尼呵言：「阿梨耶！此上尊眾，不得作此罵詈。」即語比丘尼言：「此短壽摩訶羅不知恩義，不應說者而說之。」諸比丘尼語大愛

【現代漢語翻譯】 現代漢語譯本：

這樣說：『尊敬的僧眾可以進來，這家為尊者準備了食物。』供養食物后自己才吃。如果有比丘尼來，又說：『阿梨耶（ālíyé，尊稱）進去吧，施主為你準備了食物。』施捨食物后自己才吃。或者說：『其他家也有食物，何必一定要在這裡？』像這樣，所有外道乞食者都如此慳吝嫉妒，守護著他人的家。諸位比丘尼聽后告訴大愛道（Dà ài dào，佛陀姨母），乃至回答說：『確實如此，世尊！』佛說：『這是惡事，你們怎麼能慳吝嫉妒地守護他人的家呢？從今天以後不允許這樣做。』佛告訴大愛道：『讓住在舍衛城（Shè wèi chéng，古印度城市）的比丘尼全部集合，乃至已經聽過的應當重新聽聞。如果比丘尼慳吝嫉妒地守護他人的家，犯波夜提（bō yè tí，一種戒律名稱）。』

比丘尼（bǐ qiū ní，佛教女性出家人），如前所述。

家（jiā），指四種姓（sì zhǒng xìng，古印度社會四個等級）的家庭。

慳嫉心（qiān jí xīn），如偷蘭難陀比丘尼（Tōu lán nán tuó bǐ qiū ní，一位比丘尼的名字）那樣。

波夜提（bō yè tí），如前所述。比丘尼不得慳吝嫉妒地守護他人的家。如果有比丘、比丘尼詢問，應當如實相告；如果外道詢問時，如果擔心他們因此染著外道邪見而加以呵責，則沒有罪過。如果比丘慳吝嫉妒地守護他人的家，犯越毗尼罪（yuè pí ní zuì，一種戒律名稱）。因此世尊說。

手與食醫師，授方佐俗作， 不語入習近，自咒自打啼， 呵責護他家。第九跋渠竟。

佛住在舍衛城，當時有一對夫婦出家，丈夫摩訶羅（Mó hē luó，人名）來送食物，站在旁邊。他的丈夫說起以前妻子做的壞事，她聽了很不高興，便說：『短命的摩訶羅！不識恩義，不應該說的事情卻說了出來。』諸位比丘尼呵斥道：『阿梨耶！這是尊敬的僧眾，不得如此謾罵。』她就對比丘尼說：『這個短命的摩訶羅不知恩義，不應該說的事情卻說了出來。』諸位比丘尼告訴大愛道

【English Translation】 English version:

Saying thus: 'Venerable Sangha, please enter, this house has prepared food for the venerable ones.' After offering the food, then they eat themselves. If a Bhikkhuni (Bǐ qiū ní, Buddhist nun) comes, they say again: 'Arya (Ālíyé, a respectful term), go in, the donor has prepared food for you.' After giving the food, then they eat themselves. Or they say: 'Other houses also have food, why necessarily stay here?' Like this, all heretic beggars are so miserly and jealous, guarding other people's houses. The Bhikkhunis, having heard this, told Mahaprajapati (Dà ài dào, Buddha's aunt), and even answered: 'Indeed, World Honored One!' The Buddha said: 'This is an evil deed, how can you be miserly and jealous, guarding other people's houses? From today onwards, this is not allowed.' The Buddha told Mahaprajapati: 'Gather all the Bhikkhunis residing in Shravasti (Shè wèi chéng, ancient Indian city), and those who have already heard should hear it again. If a Bhikkhuni is miserly and jealous, guarding other people's houses, she commits a Payattika (bō yè tí, a type of precept).'

Bhikkhuni (Bǐ qiū ní), as mentioned above.

House (jiā), refers to the families of the four castes (sì zhǒng xìng, four classes in ancient Indian society).

Miserly and jealous mind (qiān jí xīn), like Thullananda Bhikkhuni (Tōu lán nán tuó bǐ qiū ní, name of a Bhikkhuni).

Payattika (bō yè tí), as mentioned above. Bhikkhunis must not be miserly and jealous, guarding other people's houses. If Bhikkhus or Bhikkhunis ask, they should tell the truth; if heretics ask, if there is fear that they will become attached to heretical views and are rebuked, there is no offense. If a Bhikkhu is miserly and jealous, guarding other people's houses, he commits an offense against the Vinaya (yuè pí ní zuì, a type of precept). Therefore, the World Honored One said.

Handing food to doctors, giving prescriptions to assist worldly affairs, Silently entering and approaching, self-cursing, self-striking, and weeping, Rebuking and guarding other people's houses. The ninth Varga ends.

The Buddha was staying in Shravasti. At that time, there was a couple who had renounced the world. The husband, Mahakala (Mó hē luó, a name), came to offer food and stood by the side. Her husband spoke of the bad things his wife had done in the past. Hearing this, she was unhappy and said: 'Short-lived Mahakala! Not knowing gratitude, saying things that should not be said.' The Bhikkhunis rebuked her, saying: 'Arya! This is the venerable Sangha, you must not scold like this.' She then said to the Bhikkhunis: 'This short-lived Mahakala does not know gratitude, saying things that should not be said.' The Bhikkhunis told Mahaprajapati

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道，大愛道即以是事往白世尊。佛言：「呼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，從今日後不聽比丘尼對面呵罵比丘。」佛告大愛道：「依止舍衛城住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼對面呵罵比丘者，波夜提。」

比丘尼者，如上說。

對面者，四目相對。呵罵者，言：「短壽摩訶羅！不善不識恩義。」波夜提。

波夜提者，如上說。

比丘尼不得對面呵罵比丘，若兄弟親里出家，其人不持戒行，亦不得呵罵，應當軟語教誨。若是年少者，應語：「沙路醯多！莫作此事。汝今不學，何時當學耶？汝后弟子亦當學汝作不善。」若老者，應語：「沙路醯多！汝今不學者，待至老死時乃學耶？」比丘亦不得對面呵罵比丘尼言：「剃髮婦女、淫妷婦女。」乃至言：「摩呵梨！汝不善，不知恩義。」可得軟語教，如上說。若比丘對面呵罵比丘尼，越比尼罪。是故世尊說。

佛住舍衛城，爾時比丘尼一歲、二歲、三歲便畜弟子，不知教誡，如天羊、天牛而自放恣，凈戒不具足、威儀不具足、不知恭奉和上尼阿阇梨、不知供奉長老比丘尼、不知入聚落法阿練若法、不知入僧中法、不知著衣持缽。諸比丘尼以是因緣往白世尊，佛言：「呼是比丘尼來。」

【現代漢語翻譯】 現代漢語譯本： 道（指大愛道比丘尼），大愛道（Mahaprajapati，佛陀的姨母及首位比丘尼）因此事去稟告世尊。佛說：『叫她來。』她來后，佛問她說：『你真的做了這事嗎？』她回答說：『確實做了。』佛說：『這是不好的事，從今以後不允許比丘尼當面呵斥辱罵比丘。』佛告訴大愛道：『住在舍衛城（Sravasti）的比丘尼都召集起來，乃至已經聽過的也要重新聽。如果比丘尼當面呵斥辱罵比丘，犯波夜提（Payattika，一種懺悔罪）。』 比丘尼，如前面所說。 當面，指四目相對。呵斥辱罵，指說：『短命的摩訶羅（Mahara）！不善良，不識恩義。』犯波夜提。 波夜提，如前面所說。 比丘尼不得當面呵斥辱罵比丘，如果是兄弟親戚出家，那人不持戒修行，也不得呵斥辱罵，應當用柔和的言語教誨。如果是年少的，應該說：『沙路醯多（Sarohita）！不要做這種事。你現在不學，什麼時候才學呢？你以後的弟子也會學你做不好的事。』如果是年老的，應該說：『沙路醯多！你現在不學，要等到老死的時候才學嗎？』比丘也不得當面呵斥辱罵比丘尼說：『剃了頭髮的婦女、淫蕩的婦女。』乃至說：『摩訶梨（Mahari）！你不善良，不知恩義。』可以用柔和的言語教導，如前面所說。如果比丘當面呵斥辱罵比丘尼，犯越比尼罪（Dukkata，一種輕罪）。所以世尊這樣說。 佛住在舍衛城，當時比丘尼一歲、兩歲、三歲就收弟子，不知道教導告誡，像天上的羊、天上的牛一樣放縱自己，清凈的戒律不完備、威儀不完備、不知道恭敬侍奉和上尼（Upajjhaya，戒師）阿阇梨（Acariya，導師）、不知道供養長老比丘尼、不知道進入村落的規矩、不知道阿練若（Aranya，森林）的規矩、不知道進入僧團的規矩、不知道穿衣持缽。眾比丘尼因為這件事去稟告世尊，佛說：『把這些比丘尼叫來。』

【English Translation】 English version: Then, Da Ai Dao (Mahaprajapati, Buddha's aunt and the first bhikkhuni) went to report this matter to the World Honored One. The Buddha said, 'Summon her.' After she arrived, the Buddha asked her, 'Did you really do this?' She replied, 'Indeed, I did.' The Buddha said, 'This is a bad thing. From today onwards, bhikkhunis are not allowed to scold or revile bhikkhus face to face.' The Buddha told Da Ai Dao, 'Gather all the bhikkhunis residing in Sravasti (Savatthi), and even those who have already heard this should hear it again. If a bhikkhuni scolds or reviles a bhikkhu face to face, it is a Payattika (Pacittiya, an offense requiring confession).' 'Bhikkhuni,' as described above. 'Face to face' means eye contact. 'Scolding or reviling' means saying, 'Short-lived Mahara! You are unkind and do not recognize kindness.' It is a Payattika offense. 'Payattika,' as described above. Bhikkhunis must not scold or revile bhikkhus face to face. If they are brothers or relatives who have left home, and that person does not uphold the precepts or practice diligently, they must not be scolded or reviled either, but should be taught with gentle words. If they are young, they should be told, 'Sarohita! Do not do such things. If you do not learn now, when will you learn? Your future disciples will also learn from you and do bad things.' If they are old, they should be told, 'Sarohita! If you do not learn now, will you wait until you are old and dying to learn?' Bhikkhus must also not scold or revile bhikkhunis face to face, saying, 'Shaven-headed woman, lustful woman,' or even saying, 'Mahari! You are unkind and do not know gratitude.' They can be taught with gentle words, as described above. If a bhikkhu scolds or reviles a bhikkhuni face to face, it is a Dukkata (Dukkata, a minor offense). Therefore, the World Honored One said this. The Buddha was residing in Sravasti. At that time, bhikkhunis were accepting disciples after only one, two, or three years, without knowing how to teach or admonish them, letting them be as unrestrained as heavenly sheep or heavenly cows. Their pure precepts were incomplete, their deportment was incomplete, they did not know how to respectfully serve their Upajjhaya (Upajjhaya, preceptor) and Acariya (Acariya, teacher), did not know how to support elder bhikkhunis, did not know the rules for entering villages, did not know the rules for the Aranya (Aranya, forest), did not know the rules for entering the Sangha, and did not know how to wear robes and carry bowls. The bhikkhunis, because of this matter, went to report to the World Honored One. The Buddha said, 'Summon those bhikkhunis.'

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來已問言：「汝實爾不？」答言：「實爾。」佛言：「從今已后不聽減十二雨畜弟子。」佛告大愛道瞿曇彌：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼減十二雨畜弟子者，波夜提。」

比丘尼者，如上說。

減十二雨者，減十二年，是名減十二雨。比丘尼減十二雨滿十二年，亦名減十二雨。比丘尼減十二雨過十二年，亦名減十二雨。比丘尼冬時受具足，數冬為十二未經自恣，是名減十二雨。若春時受具足，數春為十二，未經自恣，是名減十二雨。初安居時受具足，未經初安居時受自恣，是名減十二雨。后安居時受具足，未經后安居受自恣，是名減十二雨。比丘尼滿十二雨減十二年，是名滿十二雨。比丘尼滿十二雨滿十二年。如是過十二年，是名滿十二雨。比丘尼冬時受具足，經安居竟受自恣，是名滿十二雨。若春時受具足，經安居竟受自恣；如是初安居受具足已，經初安居竟受自恣；后安居受具足，經后安居受自恣，是名滿十二雨。

比丘尼畜受具足者，波夜提。波夜提者，如上說。

若比丘尼減十二雨度人者，越比尼罪；受具足者，波夜提。若比丘減十二雨度人受具足者，越比尼罪。是故世尊說。

佛住舍衛城，爾時世尊制戒，不得減十二雨畜弟子。時六群比丘

【現代漢語翻譯】 現代漢語譯本： 來已問她：『你確實是這樣做的嗎？』她回答說：『確實是這樣做的。』佛說：『從今以後不允許未滿十二雨的比丘尼收養弟子。』佛告訴大愛道瞿曇彌（Mahaprajapati Gautami）：『讓所有住在舍衛城（Śrāvastī）的比丘尼都集合起來，對於已經聽過的戒律應當重新聽聞。如果比丘尼未滿十二雨就收養弟子，犯波夜提（Pāyantika）。』

比丘尼（bhikṣuṇī）的定義，如前文所述。

未滿十二雨，指的是未滿十二年，這被稱為未滿十二雨。比丘尼未滿十二雨，即使滿了十二年，也稱為未滿十二雨。比丘尼未滿十二雨，超過了十二年，也稱為未滿十二雨。比丘尼在冬季受具足戒，數冬季為十二，但未經自恣（pravāraṇā），這被稱為未滿十二雨。如果在春季受具足戒，數春季為十二，但未經自恣，這被稱為未滿十二雨。如果在初次安居（varṣa）時受具足戒，未經初次安居時的自恣，這被稱為未滿十二雨。如果在後次安居時受具足戒，未經后次安居的自恣，這被稱為未滿十二雨。比丘尼滿了十二雨，但未滿十二年，這被稱為滿了十二雨。比丘尼滿了十二雨，也滿了十二年。像這樣超過了十二年，這被稱為滿了十二雨。比丘尼在冬季受具足戒，經過安居結束並受了自恣，這被稱為滿了十二雨。如果在春季受具足戒，經過安居結束並受了自恣；像這樣在初次安居時受具足戒，經過初次安居結束並受了自恣；在後次安居受具足戒，經過後次安居結束並受了自恣，這被稱為滿了十二雨。

比丘尼收養已受具足戒者，犯波夜提。波夜提的定義，如前文所述。

如果比丘尼未滿十二雨就度人，犯越比尼罪（atikramaṇīya）；如果為她授具足戒，犯波夜提。如果比丘未滿十二雨就度人並授具足戒，犯越比尼罪。因此世尊這樣說。

佛住在舍衛城時，當時世尊制定戒律，不得讓未滿十二雨的比丘尼收養弟子。當時六群比丘（chabbaggiya bhikṣu）...

【English Translation】 English version: Lai asked her, 'Is it true that you did this?' She replied, 'It is true.' The Buddha said, 'From now on, bhikkhunis who have not completed twelve rains are not allowed to accept disciples.' The Buddha told Mahaprajapati Gautami, 'Gather all the bhikkhunis residing in Śrāvastī, and those who have already heard the precepts should hear them again. If a bhikkhuni who has not completed twelve rains accepts a disciple, she commits a Pāyantika offense.'

The definition of a bhikkhuni (bhikṣuṇī), is as previously stated.

Less than twelve rains means less than twelve years; this is called less than twelve rains. A bhikkhuni who is less than twelve rains, even if she has completed twelve years, is still called less than twelve rains. A bhikkhuni who is less than twelve rains, even if she has exceeded twelve years, is still called less than twelve rains. If a bhikkhuni receives full ordination in winter, counting the winters as twelve, but has not undergone the pravāraṇā, this is called less than twelve rains. If she receives full ordination in spring, counting the springs as twelve, but has not undergone the pravāraṇā, this is called less than twelve rains. If she receives full ordination at the beginning of the varṣa, but has not undergone the pravāraṇā at the beginning of the varṣa, this is called less than twelve rains. If she receives full ordination at the end of the varṣa, but has not undergone the pravāraṇā at the end of the varṣa, this is called less than twelve rains. A bhikkhuni who has completed twelve rains but is less than twelve years old is called having completed twelve rains. A bhikkhuni who has completed twelve rains and has also completed twelve years. Having exceeded twelve years in this way is called having completed twelve rains. If a bhikkhuni receives full ordination in winter, completes the varṣa, and undergoes the pravāraṇā, this is called having completed twelve rains. If she receives full ordination in spring, completes the varṣa, and undergoes the pravāraṇā; similarly, if she receives full ordination at the beginning of the varṣa, completes the first varṣa, and undergoes the pravāraṇā; if she receives full ordination at the end of the varṣa, completes the later varṣa, and undergoes the pravāraṇā, this is called having completed twelve rains.

If a bhikkhuni ordains someone who has already received full ordination, she commits a Pāyantika offense. The definition of Pāyantika is as previously stated.

If a bhikkhuni who has not completed twelve rains ordains someone, she commits an atikramaṇīya offense; if she gives her full ordination, she commits a Pāyantika offense. If a bhikkhu who has not completed twelve rains ordains someone and gives her full ordination, he commits an atikramaṇīya offense. Therefore, the World Honored One said this.

When the Buddha was residing in Śrāvastī, at that time, the World Honored One established a precept that bhikkhunis who have not completed twelve rains are not allowed to accept disciples. At that time, the group of six bhikkhus (chabbaggiya bhikṣu)...

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尼及余比丘尼，滿十二雨、十法不滿，畜弟子不教誡，猶如天牛、天羊，乃至不知著衣持缽。諸比丘尼以是因緣語大愛道，乃至答言：「實爾世尊！」佛言：「從今已后不聽十法不具足而畜弟子。」佛告大愛道瞿曇彌：「依止舍衛城住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼滿十二雨，十法不具足而畜弟子者，波夜提。」

比丘尼者，如上說。

滿十二雨者，如上說。

十法不具足者，十法不成就。何等十？一、持戒；二、多聞阿毗曇；三、比尼；四、學戒；五、學定；六、學慧；七、能自出罪、能使人出罪；八、弟子親里欲罷道，能自送、若使人送至他方；九、能看弟子病若使人看；十、滿十二雨若過。是名十法。若十法不滿度弟子，越比尼罪；受具足，波夜提。若比丘十法不具足度人，越比尼罪。是故世尊說。

佛住舍衛城，爾時世尊制戒，滿十二雨、十法具足得畜弟子。爾時比丘尼滿十二雨、十法具足，畜弟子。諸比丘尼嫌言：「汝滿十二雨十法具足，誰能知汝？」諸比丘尼聞已語大愛道，大愛道即以是事往白世尊，乃至答言：「實爾。世尊！」佛言：「從今日後畜弟子應作求聽羯磨，然後得乞畜弟子羯磨。」羯磨者應作是說：「阿梨耶僧聽！某甲比丘尼成就十法，若僧時到，

【現代漢語翻譯】 現代漢語譯本： 尼（Nī）：比丘尼，滿十二雨（Varṣa，指受戒年限）、十法不滿，收養弟子而不教導，就像對待天牛、天羊一樣，甚至不知道如何穿衣持缽。諸位比丘尼因此事告訴大愛道（Mahāprajāpatī Gautamī），乃至大愛道回答說：『確實如此，世尊！』佛說：『從今以後，不允許十法不具足的比丘尼收養弟子。』佛告訴大愛道瞿曇彌（Mahāprajāpatī Gautamī）：『讓住在舍衛城（Śrāvastī）的比丘尼全部集合，乃至已經聽過的應當重聽。如果比丘尼滿了十二雨，十法不具足而收養弟子，犯波夜提（Pāyantika，一種戒律名稱）。』

比丘尼（Bhikṣuṇī）：如上所說。

滿十二雨（Varṣa）：如上所說。

十法不具足：指十法不成就。哪十法？一、持戒（Śīla）；二、多聞阿毗曇（Abhidhamma，論藏）；三、比尼（Vinaya，律藏）；四、學戒（Śikṣāpada）；五、學定（Samādhi）；六、學慧（Prajñā）；七、能自己懺悔罪過、能使他人懺悔罪過；八、弟子或親屬想要還俗，能親自送走、或者安排人送走至其他地方；九、能照顧弟子的疾病或者安排人照顧；十、滿了十二雨或者超過。這稱為十法。如果十法不滿就度弟子，犯越比尼罪（Atikrama Vinaya）；如果受具足戒，犯波夜提（Pāyantika）。如果比丘十法不具足而度人，犯越比尼罪（Atikrama Vinaya）。所以世尊這樣說。

佛住在舍衛城（Śrāvastī）時，世尊制定戒律，滿了十二雨、十法具足才能收養弟子。當時有比丘尼滿了十二雨、十法具足，收養了弟子。諸位比丘尼嫌棄地說：『你滿了十二雨十法具足，誰能知道你是否真的具足？』諸位比丘尼聽了之後告訴了大愛道（Mahāprajāpatī Gautamī），大愛道就把這件事稟告世尊，乃至回答說：『確實如此，世尊！』佛說：『從今以後，收養弟子應當先作求聽羯磨（Karma，僧團事務），然後才能請求收養弟子的羯磨（Karma）。』羯磨（Karma）應當這樣說：『阿梨耶僧（Ārya-saṃgha，聖僧團）聽！某甲比丘尼成就了十法，如果僧團時間到了，』

【English Translation】 English version: Nī (Nī): A Bhikṣuṇī (female monastic), who has completed twelve Varṣa (years of ordination) and does not possess the ten qualities, takes in disciples without instructing them, treating them like celestial cows or sheep, even to the point of not knowing how to wear robes or carry a bowl. The Bhikṣuṇīs, because of this matter, told Mahāprajāpatī Gautamī (Buddha's aunt and foster mother), and Mahāprajāpatī Gautamī replied: 'Indeed, World-Honored One!' The Buddha said: 'From now on, Bhikṣuṇīs who do not possess the ten qualities are not allowed to take in disciples.' The Buddha told Mahāprajāpatī Gautamī: 'Gather all the Bhikṣuṇīs residing in Śrāvastī (a major city in ancient India), and those who have already heard this should hear it again. If a Bhikṣuṇī has completed twelve Varṣa and takes in disciples without possessing the ten qualities, she commits a Pāyantika (an offense in monastic discipline).'

Bhikṣuṇī (Bhikṣuṇī): As described above.

Completed twelve Varṣa (Varṣa): As described above.

Not possessing the ten qualities: Refers to not achieving the ten qualities. What are the ten qualities? 1. Śīla (Moral conduct); 2. Extensive learning of the Abhidhamma (the collection of philosophical texts); 3. Vinaya (the collection of rules for monastics); 4. Śikṣāpada (training precepts); 5. Samādhi (meditative concentration); 6. Prajñā (wisdom); 7. Being able to confess one's own offenses and enable others to confess their offenses; 8. If a disciple or relative wants to renounce monastic life, being able to personally send them off or arrange for someone to send them to another place; 9. Being able to care for a disciple's illness or arrange for someone to care for them; 10. Having completed twelve Varṣa or more. These are called the ten qualities. If one ordains disciples without possessing the ten qualities, one commits an Atikrama Vinaya (transgression of the Vinaya) offense; if one administers full ordination, one commits a Pāyantika (an offense in monastic discipline). If a Bhikṣu (male monastic) ordains someone without possessing the ten qualities, he commits an Atikrama Vinaya (transgression of the Vinaya) offense. Therefore, the World-Honored One said this.

When the Buddha was residing in Śrāvastī (a major city in ancient India), the World-Honored One established a precept that one must have completed twelve Varṣa and possess the ten qualities in order to take in disciples. At that time, there were Bhikṣuṇīs who had completed twelve Varṣa and possessed the ten qualities, and they took in disciples. The Bhikṣuṇīs complained, saying: 'You have completed twelve Varṣa and possess the ten qualities, but who can know if you truly possess them?' After hearing this, the Bhikṣuṇīs told Mahāprajāpatī Gautamī (Buddha's aunt and foster mother), and Mahāprajāpatī Gautamī reported this matter to the World-Honored One, and replied: 'Indeed, World-Honored One!' The Buddha said: 'From now on, when taking in disciples, one should first perform a request for permission Karma (formal act of the Sangha), and then request the Karma (formal act of the Sangha) for taking in disciples.' The Karma (formal act of the Sangha) should be stated as follows: 'May the Ārya-saṃgha (noble community) listen! Bhikṣuṇī (name) has achieved the ten qualities, if it is the Sangha's time,'

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僧某甲比丘尼欲從僧乞畜弟子羯磨。阿梨耶僧聽！某甲比丘尼十法成就，欲從僧乞畜弟子羯磨。僧忍默然故，是事如是持。」此比丘尼應從僧乞，胡跪合掌作是言：「阿梨耶僧聽！我某甲滿十二雨、十法成就，今從僧乞畜弟子羯磨，唯愿僧與我畜弟子羯磨。」如是三乞。羯磨者應作是說：「阿梨耶僧聽！某甲比丘尼滿十二雨、十法成就，已從僧乞畜弟子羯磨。若僧時到，僧某甲比丘尼十法成就，與畜弟子羯磨。如是白。」「阿梨耶僧聽！某甲比丘尼滿十二雨、十法成就，已從僧乞畜弟子羯磨。僧今與某甲比丘尼畜弟子羯磨。阿梨耶僧忍與某甲比丘尼畜弟子羯磨，忍者僧默然，若不忍者便說。是初羯磨。」第二、第三亦如是說。「僧已與某甲比丘尼畜弟子羯磨竟，僧忍默然故，是事如是持。」佛告大愛道瞿曇彌：「依止舍衛城住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼十法具足，不羯磨而畜弟子者，波夜提。」

比丘尼者，如上說。

十法具足者，亦如上說。

不羯磨者，不僧中作羯磨名不羯磨，十法不具足者亦名不羯磨。雖作羯磨，若白不成就、眾不成就、羯磨不成就，亦名不羯磨。畜弟子者，受具足不羯磨與受具足者，波夜提。是故世尊說。

佛住毗舍離，爾時迦梨比丘尼度梨車第

【現代漢語翻譯】 現代漢語譯本 某甲（比丘尼的名字）比丘尼想要從僧團請求收養弟子的羯磨（一種宗教儀式）。阿梨耶僧（聖僧）聽著！某甲比丘尼具足十法，想要從僧團請求收養弟子的羯磨。僧團如果認可就保持沉默，這件事就這樣決定了。』這位比丘尼應該向僧團請求，胡跪合掌這樣說：『阿梨耶僧聽著！我某甲已經滿了十二雨（出家十二年）、具足十法，現在從僧團請求收養弟子的羯磨，希望僧團允許我收養弟子。』這樣請求三次。羯磨者應該這樣說：『阿梨耶僧聽著！某甲比丘尼已經滿了十二雨、具足十法，已經從僧團請求收養弟子的羯磨。如果僧團認為時機已到，僧團就為某甲比丘尼具足十法，授予收養弟子的羯磨。就這樣稟告。』『阿梨耶僧聽著！某甲比丘尼已經滿了十二雨、具足十法，已經從僧團請求收養弟子的羯磨。僧團現在授予某甲比丘尼收養弟子的羯磨。阿梨耶僧如果認可授予某甲比丘尼收養弟子的羯磨，認可的僧眾就保持沉默，如果不認可的就說出來。這是初次羯磨。』第二次、第三次也像這樣說。『僧團已經授予某甲比丘尼收養弟子的羯磨完畢，僧團認可並保持沉默，這件事就這樣決定了。』佛告訴大愛道瞿曇彌（佛的姨母和第一位比丘尼）：『凡是依止舍衛城居住的比丘尼都要全部召集起來，乃至已經聽過的也要重新聽聞。如果比丘尼十法具足，不經過羯磨就收養弟子，犯波夜提（一種戒律）。』

比丘尼，如上面所說。

十法具足，也如上面所說。

不羯磨，不在僧團中舉行羯磨就叫做不羯磨，十法不具足也叫做不羯磨。即使舉行了羯磨，如果稟告不成就、僧眾不成就、羯磨不成就，也叫做不羯磨。收養弟子，受具足戒（正式成為比丘尼）不經過羯磨就為他人授具足戒，犯波夜提。所以世尊這樣說。

佛住在毗舍離（古印度城市），當時迦梨（比丘尼的名字）比丘尼度化了梨車第（毗舍離的統治種姓）

【English Translation】 English version The Bhikkhuni (female monastic) named Mouxia (name of the Bhikkhuni) wants to request from the Sangha (monastic community) the Karma (a type of religious ceremony) for accepting disciples. Listen, O Ariya Sangha (Noble Sangha)! Bhikkhuni Mouxia, possessing the ten qualities, wants to request from the Sangha the Karma for accepting disciples. If the Sangha approves, let it remain silent; this matter is thus decided.』 This Bhikkhuni should request from the Sangha, kneeling with palms together, saying: 『Listen, O Ariya Sangha! I, Mouxia, have completed twelve rains (twelve years since ordination), possessing the ten qualities, and now request from the Sangha the Karma for accepting disciples; may the Sangha grant me the Karma for accepting disciples.』 Request thus three times. The one performing the Karma should say: 『Listen, O Ariya Sangha! Bhikkhuni Mouxia has completed twelve rains, possessing the ten qualities, and has requested from the Sangha the Karma for accepting disciples. If the Sangha deems it the right time, the Sangha will grant Bhikkhuni Mouxia, possessing the ten qualities, the Karma for accepting disciples. Thus it is announced.』 『Listen, O Ariya Sangha! Bhikkhuni Mouxia has completed twelve rains, possessing the ten qualities, and has requested from the Sangha the Karma for accepting disciples. The Sangha now grants Bhikkhuni Mouxia the Karma for accepting disciples. If the Ariya Sangha approves of granting Bhikkhuni Mouxia the Karma for accepting disciples, let the approving Sangha remain silent; if not, let it be spoken. This is the first Karma.』 The second and third times are also spoken in this way. 『The Sangha has completed granting Bhikkhuni Mouxia the Karma for accepting disciples; the Sangha approves and remains silent; this matter is thus decided.』 The Buddha told Mahapajapati Gotami (Buddha's aunt and the first Bhikkhuni): 『All Bhikkhunis residing in Shravasti (ancient Indian city) should be gathered together, and even those who have already heard should hear again. If a Bhikkhuni possesses the ten qualities and accepts disciples without performing the Karma, it is a Payattika (an offense against monastic rules).』

Bhikkhuni, as described above.

Possessing the ten qualities, also as described above.

Not performing the Karma, not holding the Karma within the Sangha is called not performing the Karma; not possessing the ten qualities is also called not performing the Karma. Even if the Karma is performed, if the announcement is not accomplished, the Sangha is not accomplished, or the Karma is not accomplished, it is also called not performing the Karma. Accepting disciples, giving full ordination (becoming a fully ordained Bhikkhuni) without performing the Karma is a Payattika. Therefore, the World Honored One said this.

The Buddha was residing in Vaishali (ancient Indian city), at that time, Bhikkhuni Kali (name of the Bhikkhuni) ordained a Lichchavi (ruling clan of Vaishali).

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三生女，與受學法已，捉戶鉤開他房戶，共俗人外道住。比丘尼嫌呵言：「此人犯戒，捉戶鉤開他房戶，共男子住。云何與受具足？」諸比丘尼語大愛道，大愛道即以是事具白世尊。佛言：「喚迦梨來。」來已問：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，汝云何知犯戒，捉戶鉤開他房戶，與外道共住，而與受具足？從今已后不聽犯戒而與受具足。」佛告大愛道：「依止比舍離比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼知他犯戒，捉戶鉤開他房戶，共男子住，與受具足者，波夜提。」

比丘尼者，如上說。

犯戒者，戒不具足、越戒。

捉戶鉤開房者，開他房戶。

男子者，俗人、若外道出家人。

共住者，習近住。

與受具足者，波夜提。波夜提，者如上說。

若共俗人外道習近住者，不聽與受具足。若能使此人梵行全者，當先離別然後與受具足。若比丘知沙彌犯戒與女人習近住，不更與出家而與受具足者，越比尼罪。是故世尊說。

佛住舍衛城，爾時比丘尼度十歲十二歲童女出家與受具足。時女軟弱不堪苦事、凈不具足、威儀不具足、不知奉事和上尼阿阇梨尼、不知入聚落、不知阿練若、不知入眾、不知著衣持缽。諸比丘尼語大愛道，大愛道乃

【現代漢語翻譯】 現代漢語譯本： 三生女（指已經受過三次生命輪迴的女子），在已經接受並學習了佛法之後，卻做出用門鉤打開他人房間的門，與世俗之人或外道之人同住的行為。比丘尼（bhikkhuni，佛教女出家人）們嫌棄並指責她說：『此人已經犯戒，竟然用門鉤打開他人房間的門，與男子同住。怎麼能給她授具足戒呢？』眾比丘尼將此事告知大愛道（Mahapajapati，佛陀的姨母），大愛道又將此事完整地稟告了世尊（Buddha，佛陀）。佛陀說：『把迦梨（Kali）叫來。』叫來之後，佛陀問她：『你真的做了這樣的事嗎？』迦梨回答說：『確實如此。』佛陀說：『這是惡劣的行為，你明知她犯戒，用門鉤打開他人房間的門，與外道之人同住，怎麼還給她授具足戒？從今以後，不允許給犯戒之人授具足戒。』佛陀告訴大愛道：『讓所有依止在比舍離（Vaishali）的比丘尼都集合起來，對於已經聽過的戒律，應當重新聽聞。如果比丘尼明知他人犯戒，用門鉤打開他人房間的門，與男子同住，還給她授具足戒的，犯波夜提（payattika）罪。』

比丘尼（bhikkhuni），如前文所說。

犯戒者，指戒律不完備，違越戒律。

捉戶鉤開房者，指打開他人的房門。

男子者，指世俗之人，或者外道的出家人。

共住者，指親近居住。

與受具足者，犯波夜提（payattika）罪。波夜提（payattika），如前文所說。

如果與世俗之人或外道之人親近居住，不允許給她授具足戒。如果能夠使此人完全遵守梵行（brahmacarya，清凈行），應當先讓她與那些人分離，然後才能給她授具足戒。如果比丘知道沙彌（sramanera，佛教男出家預備者）犯戒，與女人親近居住，不再讓他出家，反而給他授具足戒的，犯越比尼罪（atikramana）。所以世尊這樣說。

佛陀住在舍衛城（Sravasti）時，當時有比丘尼度十歲或十二歲的童女出家，並給她們授具足戒。這些女孩年幼體弱，無法承受艱苦的修行，凈行不完備，威儀不具足，不知道如何侍奉和尚尼（upadhyayani，女出家人的戒師）和阿阇梨尼（acaryani，女出家人的導師），不知道如何進入村落，不知道如何進入阿練若（aranya，寂靜處），不知道如何進入僧團，不知道如何穿衣持缽。眾比丘尼將此事告知大愛道（Mahapajapati），大愛道於是...

【English Translation】 English version: A woman who has lived through three lives, after having received and studied the Dharma, opens the door of another's room with a hook and lives with laypeople or non-Buddhist ascetics. The bhikkhunis (bhikkhuni, Buddhist nuns) despise and criticize her, saying, 'This person has violated the precepts, opening the door of another's room with a hook and living with a man. How can she be given the full ordination?' The bhikkhunis told Mahapajapati (Mahapajapati, Buddha's aunt) about this, and Mahapajapati fully reported the matter to the Buddha (Buddha, the Enlightened One). The Buddha said, 'Call Kali (Kali) here.' After she came, the Buddha asked her, 'Did you really do such a thing?' Kali replied, 'Indeed, I did.' The Buddha said, 'This is a wicked act. Knowing that she has violated the precepts, opening the door of another's room with a hook, and living with a non-Buddhist ascetic, how could you give her the full ordination? From now on, it is not allowed to give full ordination to those who have violated the precepts.' The Buddha told Mahapajapati, 'Gather all the bhikkhunis who reside in Vaishali (Vaishali), and those who have already heard the precepts should hear them again. If a bhikkhuni knows that another has violated the precepts, opening the door of another's room with a hook, and living with a man, and still gives her the full ordination, she commits a payattika (payattika) offense.'

Bhikkhuni (bhikkhuni), as mentioned above.

Violating the precepts means that the precepts are incomplete or transgressed.

Opening the door with a hook means opening another's door.

Man refers to a layperson or a non-Buddhist ascetic.

Living together means living in close proximity.

Giving full ordination incurs a payattika (payattika) offense. Payattika (payattika), as mentioned above.

If someone lives closely with a layperson or a non-Buddhist ascetic, it is not allowed to give her full ordination. If it is possible to make this person fully observe brahmacarya (brahmacarya, pure conduct), she should first be separated from those people before being given full ordination. If a bhikkhu knows that a sramanera (sramanera, Buddhist novice) has violated the precepts and lives closely with a woman, and instead of preventing him from becoming a monk, gives him full ordination, he commits an atikramana (atikramana) offense. Therefore, the Buddha said this.

When the Buddha was staying in Sravasti (Sravasti), there were bhikkhunis who ordained girls of ten or twelve years old and gave them full ordination. These girls were young and weak, unable to endure the hardships of practice, their pure conduct was incomplete, their deportment was inadequate, they did not know how to serve their upadhyayani (upadhyayani, female preceptor) and acaryani (acaryani, female teacher), they did not know how to enter villages, they did not know how to enter aranyas (aranya, quiet places), they did not know how to enter the Sangha, and they did not know how to wear robes and carry bowls. The bhikkhunis told Mahapajapati (Mahapajapati) about this, and Mahapajapati then...

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至佛言：「呼是比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「從今日後不聽不滿二十童女與受具足。」佛告大愛道瞿曇彌：「依止舍衛城住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼與減二十雨童女受具足者，波夜提。」

比丘尼者，如上說。

減二十雨者，減二十年，是名減二十雨。童女減二十雨滿二十年，亦名減二十雨。童女減二十雨出二十年，亦名減二十雨。冬時生，通數冬二十，未經自恣，是名減二十雨。童女春時生亦爾。前安居時生，數前安居二十，未經自恣；后安居時生，數后安居二十，未經自恣，是亦名減二十雨。童女若減二十雨，童女一切作減二十想，與受具足，一切，波夜提罪。此人不名受具足。若減二十雨，半減想、半滿想，與受具足。減想者，波夜提。滿想者，無罪。此人名受具足。減二十雨童女，一切滿想與受具足，一切無罪，是人名受具足。滿二十雨減二十年，是名滿二十雨。童女滿二十雨滿二十年；滿二十雨過二十年，是名滿二十雨。童女冬時生，經安居自恣已滿二十，與受具足；春時亦如是。前安居生，經前安居竟自恣已；后安居生，后安居竟自恣已，滿二十雨童女，半減想、半滿想。減想者，越比尼罪；滿想者，無罪，此人名受具足。滿二十

【現代漢語翻譯】 現代漢語譯本：佛對（阿難）說：『叫那個比丘尼（Bhikkhuni，女性出家人）過來。』她來之後，佛問她說：『你真的做了那樣的事嗎？』她回答說：『是真的。』佛說：『從今天以後，不允許為不滿二十歲的童女授予具足戒（Upasampada，佛教中的正式出家儀式）。』佛告訴大愛道瞿曇彌（Mahapajapati Gotami，佛陀的姨母和養母）：『讓所有住在舍衛城（Sravasti，古印度城市）的比丘尼都集合起來，已經聽過的要重聽。如果比丘尼為不滿二十歲的童女授予具足戒，犯波夜提罪（Payattika，一種較輕的戒律罪名）。』

比丘尼的定義，如前文所述。

『減二十雨』指的是不足二十年，這被稱為『減二十雨』。童女不足二十雨，但已滿二十年，也稱為『減二十雨』。童女不足二十雨，但已超過二十年，也稱為『減二十雨』。冬天出生，通算為二十個冬天，未經自恣（Pavarana，雨季安居結束時的儀式），這被稱為『減二十雨』。童女春天出生也是如此。前安居（Purimavassa，雨季安居的前期）時出生，算作前安居的二十年，未經自恣；后安居（Pacchimavassa，雨季安居的後期）時出生，算作后安居的二十年，未經自恣，這也稱為『減二十雨』。如果童女不足二十雨，並且所有人都認為她不足二十雨，而為她授予具足戒，那麼所有人都犯波夜提罪。此人不被認為是已受具足戒。如果（有人認為她）不足二十雨，（有人認為她）一半不足一半滿，而為她授予具足戒。認為不足的，犯波夜提罪；認為已滿的，無罪。此人被認為是已受具足戒。如果為不足二十雨的童女，所有人都認為她已滿二十雨而為她授予具足戒，所有人都無罪，此人被認為是已受具足戒。滿二十雨，但不足二十年，這被稱為『滿二十雨』。童女滿二十雨，且已滿二十年；滿二十雨，且已超過二十年，這被稱為『滿二十雨』。童女冬天出生，經過安居自恣后已滿二十歲，為她授予具足戒；春天出生也是如此。前安居出生，經過前安居結束自恣后；后安居出生，后安居結束自恣后，已滿二十雨的童女，（有人認為她）一半不足一半滿。認為不足的，犯越比尼罪（Ubbahika，比波夜提罪更重的罪）；認為已滿的，無罪，此人被認為是已受具足戒。已滿二十

【English Translation】 English version: The Buddha said to (Ananda): 'Call that Bhikkhuni (female monastic) here.' After she came, the Buddha asked her, 'Is it true that you did such a thing?' She replied, 'It is true.' The Buddha said, 'From today onwards, it is not permitted to confer full ordination (Upasampada, the formal Buddhist monastic ordination) on a maiden who is not yet twenty years old.' The Buddha told Mahapajapati Gotami (the Buddha's maternal aunt and foster mother): 'Gather all the Bhikkhunis residing in Sravasti (an ancient Indian city), and those who have already heard this should hear it again. If a Bhikkhuni confers full ordination on a maiden who is less than twenty years old, she commits a Payattika offense (a minor offense in monastic discipline).'

The definition of a Bhikkhuni is as previously stated.

'Less than twenty rains' refers to being less than twenty years old; this is called 'less than twenty rains.' A maiden who is less than twenty rains but has completed twenty years is also called 'less than twenty rains.' A maiden who is less than twenty rains but has exceeded twenty years is also called 'less than twenty rains.' Born in winter, counting twenty winters, without having performed Pavarana (the ceremony marking the end of the rainy season retreat), this is called 'less than twenty rains.' It is the same for a maiden born in spring. Born during the early rainy season retreat (Purimavassa), counting twenty years of the early rainy season retreat, without having performed Pavarana; born during the late rainy season retreat (Pacchimavassa), counting twenty years of the late rainy season retreat, without having performed Pavarana, this is also called 'less than twenty rains.' If a maiden is less than twenty rains, and everyone thinks she is less than twenty rains, and full ordination is conferred on her, then everyone commits a Payattika offense. This person is not considered to have received full ordination. If (some think she is) less than twenty rains, (some think she is) half less and half full, and full ordination is conferred on her, those who think she is less commit a Payattika offense; those who think she is full are without offense. This person is considered to have received full ordination. If full ordination is conferred on a maiden who is less than twenty rains, and everyone thinks she is full twenty rains, everyone is without offense, and this person is considered to have received full ordination. Full twenty rains, but less than twenty years, this is called 'full twenty rains.' A maiden who is full twenty rains and has completed twenty years; full twenty rains and has exceeded twenty years, this is called 'full twenty rains.' A maiden born in winter, having completed twenty years after the rainy season retreat and Pavarana, full ordination is conferred on her; it is the same for one born in spring. Born during the early rainy season retreat, after the end of the early rainy season retreat and Pavarana; born during the late rainy season retreat, after the end of the late rainy season retreat and Pavarana, a maiden who is full twenty rains, (some think she is) half less and half full. Those who think she is less commit an Ubbahika offense (a more serious offense than Payattika); those who think she is full are without offense, and this person is considered to have received full ordination. Full twenty

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雨童女，一切謂不滿想與受具足，一切越比尼罪，此人不名受具足。一切滿想，一切無罪，此人名善受具足。

童女者，未壞梵行，與受具足者，波夜提。若童女欲于如來法中受具足者，應問：「汝何時生？」若不知者應看生年板；若無者當問父母、親里；若復不知，當問：「何王時？大豐時？大儉時？」若復不知者，不可相形，若是樂人家女，年小而形大，當相其手足骨節。是故世尊說。

佛住舍衛城，爾時世尊制戒，不聽減二十雨童女受具足。時諸比丘尼，滿二十雨童女與受具足。諸比丘尼嫌言：「汝滿二十雨不滿二十雨，誰得知者？」諸比丘尼語大愛道，大愛道即以是事往白世尊，乃至佛言：「從今日已后，十八童女欲于如來法中受具足者，應從僧乞二年學戒。」先作求聽羯磨已，然後得乞。羯磨人應作是說：「阿梨耶僧聽！某甲十八歲童女，欲于如來法律中受具足。若僧時到，僧某甲欲從僧乞二年學戒。阿梨耶僧聽！某甲十八歲童女，欲從僧乞二年學戒，僧忍默然故，是事如是持。」此女人應從僧乞，作是言：「阿梨耶僧聽！我某甲十八歲童女，欲于如來法律中受具足。今從僧乞二年學戒，唯愿僧哀愍故，與我二年學戒。」如是至三。羯磨人應作是說：「阿梨耶僧聽！某甲十八歲童女，欲于如來

【現代漢語翻譯】 現代漢語譯本 雨童女，如果一個人對一切事物都持有不圓滿的觀念，並且受持具足戒，同時又犯下一切違越比尼（Vinaya，戒律）的罪過，那麼這個人不能被稱為『善於受持具足戒』。如果一個人對一切事物都持有圓滿的觀念，並且沒有任何罪過，那麼這個人才能被稱為『善於受持具足戒』。

對於童女（未失貞潔的女子）來說，如果她與受持具足戒的人發生關係，這構成波夜提（Pāyattika，一種罪名）。如果童女想要在如來的教法中受持具足戒，應該詢問：『你何時出生的？』如果不知道，應該檢視生年簿；如果沒有生年簿，應當詢問父母、親戚；如果仍然不知道，應當詢問：『在哪個國王統治時期？大豐收時期？大饑荒時期？』如果還是不知道，就無法通過外貌判斷。如果是樂戶人家的女兒，年紀小但體型大，應當觀察她的手足骨節。所以世尊這樣說。

佛陀住在舍衛城（Śrāvastī）。當時，世尊制定戒律，不允許未滿二十歲的童女受持具足戒。當時的比丘尼們，給已滿二十歲和未滿二十歲的童女都授予了具足戒。比丘尼們抱怨說：『你是否滿二十歲，誰能知道呢？』比丘尼們將此事告訴了大愛道（Mahāprajāpatī，佛陀的姨母），大愛道又將此事稟告了世尊，乃至佛陀說：『從今天以後，十八歲的童女想要在如來的教法中受持具足戒，應當向僧團請求兩年的學戒期。』先進行求聽羯磨（kamma，儀式），然後才能請求。羯磨人應當這樣說：『阿梨耶（Ārya，聖者）僧團請聽！某甲（姓名）十八歲的童女，想要在如來的法律中受持具足戒。如果僧團認為時機已到，某甲想要向僧團請求兩年的學戒期。阿梨耶僧團請聽！某甲十八歲的童女，想要向僧團請求兩年的學戒期，僧團默然認可，此事就這樣決定。』這個女人應當向僧團請求，這樣說：『阿梨耶僧團請聽！我某甲十八歲的童女，想要在如來的法律中受持具足戒。現在向僧團請求兩年的學戒期，唯愿僧團慈悲憐憫，賜予我兩年的學戒期。』這樣重複三次。羯磨人應當這樣說：『阿梨耶僧團請聽！某甲十八歲的童女，想要在如來

【English Translation】 English version O maiden, if a person possesses the complete set of 'unsatisfactory thoughts' and precepts, and commits all transgressions of the Vinaya (rules of conduct), that person is not called 'well-ordained'. If a person possesses the complete set of 'satisfactory thoughts' and is without any transgressions, that person is called 'well-ordained'.

For a maiden (a woman who has not broken her celibacy), if she engages in sexual relations with someone who has received full ordination, it constitutes a Pāyattika (an offense). If a maiden wishes to receive full ordination in the Dharma of the Tathagata (the Buddha), she should be asked: 'When were you born?' If it is not known, one should check the birth records; if there are no birth records, one should ask her parents or relatives; if it is still not known, one should ask: 'During which king's reign? During a time of great abundance? During a time of great famine?' If it is still not known, it is impossible to judge by appearance. If she is a daughter from a family of entertainers, who is young but large in stature, one should examine the joints of her hands and feet. Therefore, the World-Honored One (the Buddha) said this.

The Buddha was residing in Śrāvastī (a major city in ancient India). At that time, the World-Honored One established a precept, not allowing maidens under the age of twenty to receive full ordination. At that time, the Bhikkhunis (female monks) were giving full ordination to maidens who were both twenty years old and not twenty years old. The Bhikkhunis complained, saying: 'Who can know whether you are twenty years old or not?' The Bhikkhunis told Mahāprajāpatī (Buddha's foster mother), and Mahāprajāpatī reported this matter to the World-Honored One, and the Buddha said: 'From today onwards, if an eighteen-year-old maiden wishes to receive full ordination in the Dharma of the Tathagata, she should request a two-year period of probation from the Sangha (monastic community).' First, a motion for permission (kamma) should be made, and then the request can be made. The person conducting the kamma should say: 'May the Ārya (noble) Sangha listen! So-and-so (name), an eighteen-year-old maiden, wishes to receive full ordination in the Dharma of the Tathagata. If the Sangha deems it the right time, so-and-so wishes to request a two-year period of probation from the Sangha. May the Ārya Sangha listen! So-and-so, an eighteen-year-old maiden, wishes to request a two-year period of probation from the Sangha. The Sangha approves in silence, so this matter is thus decided.' This woman should request from the Sangha, saying: 'May the Ārya Sangha listen! I, so-and-so, an eighteen-year-old maiden, wish to receive full ordination in the Dharma of the Tathagata. Now I request a two-year period of probation from the Sangha, may the Sangha have compassion and grant me a two-year period of probation.' This should be repeated three times. The person conducting the kamma should say: 'May the Ārya Sangha listen! So-and-so, an eighteen-year-old maiden, wishes to receive full

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法律中受具足已，從僧乞二年學戒。若僧時到，僧與某甲二年學戒羯磨。白如是。」「阿梨耶僧聽！某甲十八歲童女，欲于如來法律中受具足，已從僧乞二年學戒，僧今與某甲二年學戒。阿梨耶僧忍僧與某甲二年學戒，忍者僧默然，若不忍者便說。是第一羯磨。」第二、第三亦如是說。「僧已與某甲二年學戒竟，僧忍默然故，是事如是持。」佛告大愛道瞿曇彌：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼，滿二十歲童女不與學戒，而與具足者，波夜提。」

滿二十歲者，滿二十雨；滿二十雨減二十年，亦名滿二十雨。乃至后安居時生，后安居受自恣，數滿二十，是名滿。

不與學戒者，不與羯磨與學戒，是名不與。十法不具足亦名不與學戒。雖羯磨，眾不成就、白不成就、羯磨不成就，若一一不成就，而與受具足者，波夜提。是故世尊說。

佛住舍衛城，爾時比丘尼與受學戒，不滿學與受具足，乃至已聞者當重聞。「若比丘尼受學戒，不滿學與受具足者，波夜提。」

受學戒者，與受學戒。十法滿、眾成就、白成就、羯磨成就，若一一成就，是名與受學戒。

不滿學戒者，與受學戒已，二歲應隨順學十八事。何等十八？一切比丘尼下、一切沙彌尼上；飲食于其不凈、

【現代漢語翻譯】 現代漢語譯本： 『此女已在佛陀的法律中受了具足戒，並已向僧團請求學習二年戒律。如果僧團認為時機已到，僧團將給予某甲（姓名）二年學戒的羯磨（karma，儀式）。稟白如上。』 『阿梨耶僧（Arya Sangha，聖僧團）聽著！某甲（姓名）是十八歲的童女，希望在如來的法律中受具足戒，已經向僧團請求學習二年戒律，僧團現在給予某甲（姓名）二年學戒。阿梨耶僧認可僧團給予某甲（姓名）二年學戒，認可者僧團默然，若不認可者請說出來。這是第一次羯磨。』第二次、第三次也像這樣說。 『僧團已經給予某甲（姓名）二年學戒完畢，僧團認可並默然，因此此事就這樣成立。』佛陀告訴大愛道瞿曇彌（Mahapajapati Gotami）：『讓所有住在舍衛城（Sravasti）的比丘尼都集合起來，乃至已經聽聞過此事的應當重新聽聞。如果比丘尼，對於未滿二十歲的童女給予學戒，而又給予具足戒的，犯波夜提（pacittiya，一種戒律）。』

『滿二十歲』，是指滿了二十個雨季；滿了二十個雨季，減去二十年，也叫做滿了二十個雨季。乃至在後安居（vassa，雨季安居）時出生，在後安居接受自恣（pavāraṇā，解夏儀式），數滿二十，這叫做滿。

『不給予學戒』，是指不給予羯磨來給予學戒，這叫做不給予。十法（dasadhamma，比丘尼十戒）不具足也叫做不給予學戒。即使進行了羯磨，如果僧眾不成就、白（ñatti，宣告）不成就、羯磨不成就，如果其中任何一項不成就，而給予受具足戒的，犯波夜提。因此世尊這樣說。

佛陀住在舍衛城（Sravasti）時，當時有比丘尼給予受學戒者，未滿學戒年限就給予受具足戒，乃至已經聽聞過此事的應當重新聽聞。『如果比丘尼給予受學戒者，未滿學戒年限就給予受具足戒的，犯波夜提。』

『受學戒者』，是指給予受學戒。十法圓滿、僧眾成就、白成就、羯磨成就，如果其中任何一項成就，這叫做給予受學戒。

『未滿學戒』，是指給予受學戒后，二年內應當隨順學習十八事。哪十八事？一切比丘尼之下、一切沙彌尼之上；飲食于其不凈、

【English Translation】 English version: 『Having been fully ordained in the Buddha's law, she has requested from the Sangha two years of training in the precepts. If the Sangha deems it the right time, the Sangha will grant So-and-so (name) the karma (ceremony) for two years of training in the precepts. This is the announcement.』 『Arya Sangha (Noble Sangha), listen! So-and-so (name) is an eighteen-year-old maiden who wishes to be fully ordained in the Tathagata's (如來) law, and has requested from the Sangha two years of training in the precepts. The Sangha now grants So-and-so (name) two years of training in the precepts. Arya Sangha approves of the Sangha granting So-and-so (name) two years of training in the precepts; those who approve, the Sangha remains silent; if anyone disapproves, let them speak. This is the first karma.』 The second and third times are also spoken in this way. 『The Sangha has completed granting So-and-so (name) two years of training in the precepts; the Sangha approves and remains silent, therefore this matter is thus established.』 The Buddha told Mahapajapati Gotami (大愛道瞿曇彌): 『Gather all the bhikkhunis (比丘尼, female monks) residing in Sravasti (舍衛城), and those who have already heard this should hear it again. If a bhikkhuni, for a maiden who is not yet twenty years old, grants training in the precepts, and then grants full ordination, commits a pacittiya (波夜提, a type of offense).』

『Full twenty years』 means having completed twenty rainy seasons; having completed twenty rainy seasons, subtracting twenty years, is also called having completed twenty rainy seasons. Even if born during the later retreat (vassa, 雨季安居), and receiving pavāraṇā (自恣, the end of retreat ceremony) after the later retreat, counting to twenty, this is called full.

『Not granting training in the precepts』 means not granting the karma to give training in the precepts; this is called not granting. Not fulfilling the ten conditions (dasadhamma, 比丘尼十戒) is also called not granting training in the precepts. Even if the karma is performed, if the assembly is not complete, the announcement (ñatti, 宣告) is not complete, the karma is not complete, if any one of these is not complete, and full ordination is granted, a pacittiya is committed. Therefore, the World Honored One (世尊) said this.

When the Buddha was residing in Sravasti (舍衛城), at that time, some bhikkhunis (比丘尼) granted training in the precepts to those receiving training, and granted full ordination before the training period was complete, and those who had already heard this should hear it again. 『If a bhikkhuni grants training in the precepts to those receiving training, and grants full ordination before the training period is complete, a pacittiya is committed.』

『Receiving training in the precepts』 means granting training in the precepts. Fulfilling the ten conditions, the assembly being complete, the announcement being complete, the karma being complete, if any one of these is complete, this is called granting training in the precepts.

『Not completing training in the precepts』 means that after granting training in the precepts, for two years, one should follow and learn eighteen things. What are the eighteen things? Below all bhikkhunis, above all samaneris (沙彌尼, female novices); eating food that is impure,

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比丘尼凈；于比丘尼不凈、于其亦不凈；得與比丘尼同室三宿，與沙彌尼亦齊三宿；得與比丘尼授食，除火凈五生種已；從沙彌尼受食；不得向說波羅提木叉，從波羅夷乃至越比尼罪，得語言：「不得淫、不得盜、不得殺人。」如是比得教。不得聽布薩自恣，至布薩自恣日，至上座前頭面禮僧足作是言：「我某甲清凈，憶念持。」如是三說已，卻行而去。后四波羅夷若一一犯者，即日應更受學法。若十九僧伽婆尸沙已下，一切作突吉羅悔。若破五戒，何等五？非時食、停食食、受金銀及錢、飲酒、著香華。隨其犯日，從始學戒滿。

減者，減二雨學，是名不滿學。

不滿學與受具足者，波夜提。是故世尊說。◎

◎佛住舍衛城，爾時世尊制戒，不聽不滿學與受具足。爾時比丘尼，十八雨童女學戒滿，二十雨與受具足。諸比丘尼嫌言：「汝學戒滿不滿，誰得知者？」諸比丘尼以是因緣語大愛道，乃至佛言：「從今已後學戒滿二十雨童女，欲于如來法律中受具足作比丘尼者，先作求聽羯磨。」應「然。」后，從僧乞學戒滿受具足羯磨。羯磨者應作是說：「阿梨耶僧聽！某甲二十歲童女學戒滿，欲于如來法律中受具足。若僧時到，僧某甲欲從僧乞學滿受具足。阿梨耶僧聽某甲二十歲童女學戒滿欲從僧乞學

【現代漢語翻譯】 現代漢語譯本：比丘尼（Bhikkhuni，佛教女性出家眾）在比丘尼不清凈時，認為她也是不清凈的；可以和比丘尼同住一個房間三晚，和沙彌尼（Sramaneri，見習女出家眾）也可以同住三晚；可以接受比丘尼的食物，除了火凈五生種以外；可以從沙彌尼那裡接受食物；不能向她們宣說波羅提木叉（Pratimoksa，戒律），從波羅夷（Parajika，斷頭罪）乃至越比尼罪（offenses against the Vinaya，戒律），可以說：『不得淫慾、不得偷盜、不得殺人。』這樣是可以教導的。不得聽布薩（Posadha，齋戒日）和自恣（Pavarana，解夏），到了布薩自恣日，到上座（長老）前，頭面禮敬僧眾的腳，說：『我某甲是清凈的，憶念持戒。』這樣說三遍后，退下離開。之後如果犯了四波羅夷中的任何一條，當天就應該重新接受學法。如果犯了十九僧伽婆尸沙（Sanghavasesa，僧殘罪）以下的罪，都作突吉羅（Dukkata，惡作罪）懺悔。如果破了五戒，是哪五戒呢？非時食（不在規定的時間吃飯）、停食食（吃剩餘的食物）、接受金銀和錢財、飲酒、佩戴香花。從犯戒的那天開始，重新計算學戒的時間，直到期滿。

減少學戒時間，減少兩個雨季的學戒，這叫做不滿學。

不滿學的人接受具足戒（Upasampada，正式出家），犯波夜提（Pacittiya，單墮罪）。所以世尊（Bhagavan，佛陀）這樣說。

佛陀住在舍衛城（Sravasti，古印度城市），當時世尊制定戒律，不允許不滿學的人接受具足戒。當時有比丘尼，十八個雨季的童女學戒期滿，二十個雨季後接受具足戒。比丘尼們抱怨說：『你學戒期滿沒期滿，誰能知道呢？』比丘尼們因為這件事告訴了大愛道（Mahaprajapati，佛陀姨母），乃至佛陀說：『從今以後，學戒期滿二十個雨季的童女，想要在如來（Tathagata，佛陀）的法律中接受具足戒成為比丘尼的，先做求聽羯磨（motion for permission）。』應該回答『然』。之後，向僧眾請求學戒期滿接受具足戒的羯磨。羯磨應該這樣說：『阿梨耶僧（Arya Sangha，聖僧）聽著！某甲二十歲童女學戒期滿，想要在如來法律中接受具足戒。如果僧眾時間到了，僧眾要為某甲請求學戒期滿接受具足戒。阿梨耶僧聽著，某甲二十歲童女學戒期滿，想要從僧眾請求學戒

【English Translation】 English version: A Bhikkhuni (Buddhist nun) who considers a Bhikkhuni impure, also considers herself impure; she may stay in the same room with a Bhikkhuni for three nights, and also with a Sramaneri (novice nun) for three nights; she may receive food from a Bhikkhuni, except for fire-purified five kinds of produce; she may receive food from a Sramaneri; she may not recite the Pratimoksa (code of monastic rules) to them, from Parajika (defeat) to offenses against the Vinaya (monastic discipline), but she may say: 'Do not commit sexual misconduct, do not steal, do not kill.' She may teach in this way. She may not listen to the Posadha (observance day) and Pavarana (invitation), but on the days of Posadha and Pavarana, she should go before the senior monks, prostrate herself at their feet, and say: 'I, so-and-so, am pure, mindful of the precepts.' After saying this three times, she should retreat and leave. If she later commits any of the four Parajikas, she should immediately retake the training. If she commits any offense below the nineteen Sanghavasesas (formal meeting), she should confess it as a Dukkata (wrongdoing). If she breaks the five precepts, what are the five? Eating at the wrong time, eating leftover food, accepting gold, silver, and money, drinking alcohol, and wearing fragrant flowers. From the day she breaks a precept, she should restart the period of training until it is completed.

Reducing the period of training, reducing the training by two rainy seasons, is called incomplete training.

One who has incomplete training and receives Upasampada (full ordination) commits a Pacittiya (expiation). Therefore, the Bhagavan (the Blessed One, Buddha) said this.

The Buddha was staying in Sravasti (ancient Indian city). At that time, the Bhagavan established a rule, not allowing those with incomplete training to receive Upasampada. At that time, there were Bhikkhunis, virgins who had completed eighteen rainy seasons of training, and they received Upasampada after twenty rainy seasons. The Bhikkhunis complained, saying: 'Who knows whether your training is complete or incomplete?' The Bhikkhunis told Mahaprajapati (Buddha's aunt) about this, and the Buddha said: 'From now on, virgins who have completed twenty rainy seasons of training, who wish to receive Upasampada and become Bhikkhunis in the Tathagata's (Buddha's) Dharma, should first make a motion for permission.' They should answer 'Yes.' After that, they should request from the Sangha (monastic community) a motion for completing the training and receiving Upasampada. The motion should be made as follows: 'Arya Sangha (noble Sangha), listen! So-and-so, a twenty-year-old virgin, has completed her training and wishes to receive Upasampada in the Tathagata's Dharma. If the Sangha is ready, the Sangha will request for so-and-so to complete her training and receive Upasampada. Arya Sangha, listen, so-and-so, a twenty-year-old virgin, has completed her training and wishes to request from the Sangha to complete her training.'

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滿受具足，僧忍默然故，是事如是持。」應從僧乞，胡跪合掌作是言：「阿梨耶僧聽！我某甲二十歲童女學戒滿，欲于如來法律中受具足。今從僧乞學滿受具足，唯愿僧哀愍故，與我學戒滿受具足。」如是三乞。羯磨者應作是說：「阿梨耶僧聽！某甲滿二十雨童女學戒滿，欲于如來法律中受具足作比丘尼，已從僧乞學滿受具足。若僧時到，僧與某甲學滿受具足羯磨。白如是。」「阿梨耶僧聽！某甲滿二十雨童女學戒滿，欲于如來法律中受具足作比丘尼，已從僧乞學滿受具足。僧今與某甲學滿受具足，阿梨耶僧忍與某甲學滿受具足者默然，若不忍者便說。是第一羯磨。」第二、第三亦如是說。「僧已與某甲學滿羯磨竟，僧忍默然故，是事如是持。」佛告大愛道瞿曇彌：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼學戒滿，不羯磨與受具足者，波夜提。」

學戒滿者，二雨中隨順行十八事。

不羯磨者，不作羯磨。

與受具足者，波夜提。波夜提者，如上說。是故世尊說。◎

摩訶僧祇律卷第三十八 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第三十九

東晉天竺三藏佛陀跋陀羅共法顯譯明一百四十一波夜提法之三

◎佛住舍衛城

【現代漢語翻譯】 現代漢語譯本： 『具足戒已滿，僧團默許，此事就這樣執行。』應該向僧團請求，右膝著地，合掌說：『諸位阿梨耶僧（聖僧）請聽！我某甲（自稱名字）二十歲的童女，學戒已滿，想在如來的教法中受具足戒。現在向僧團請求學戒期滿受具足戒，希望僧團慈悲憐憫，允許我學戒期滿受具足戒。』這樣請求三次。羯磨者（執行羯磨的僧人）應該這樣說：『諸位阿梨耶僧（聖僧）請聽！某甲（自稱名字）年滿二十歲的童女，學戒已滿，想在如來的教法中受具足戒，成為比丘尼，已經向僧團請求學戒期滿受具足戒。如果僧團時機已到，僧團就為某甲（自稱名字）進行學戒期滿受具足戒的羯磨。稟白完畢。』『諸位阿梨耶僧（聖僧）請聽！某甲（自稱名字）年滿二十歲的童女，學戒已滿，想在如來的教法中受具足戒，成為比丘尼，已經向僧團請求學戒期滿受具足戒。僧團現在為某甲（自稱名字）進行學戒期滿受具足戒，哪位阿梨耶僧（聖僧）同意為某甲（自稱名字）進行學戒期滿受具足戒的請默然，不同意的請說出來。這是第一次羯磨。』第二次、第三次也像這樣說。『僧團已經為某甲（自稱名字）完成了學戒期滿的羯磨，僧團默許，此事就這樣執行。』佛告訴大愛道瞿曇彌（Mahaprajapati Gautami）：『住在舍衛城（Sravasti）的比丘尼（bhikkhuni）全部召集起來，乃至已經聽過的應當重新聽聞。如果比丘尼學戒期滿，不進行羯磨而給予受具足戒的，犯波夜提（payattika）。』

『學戒滿』，指在兩年的時間裡隨順修行十八事。

『不羯磨』，指不作羯磨。

『與受具足者，波夜提』。『波夜提』，如上所說。所以世尊這樣說。

《摩訶僧祇律》卷第三十八 大正藏第 22 冊 No. 1425 《摩訶僧祇律》

《摩訶僧祇律》卷第三十九

東晉天竺三藏佛陀跋陀羅（Buddhabhadra）共法顯（Faxian）譯明一百四十一波夜提法之三

佛住在舍衛城（Sravasti）。

【English Translation】 English version: 'The full ordination is complete, the Sangha is silent, so this matter is carried out.' One should request from the Sangha, kneeling with the right knee and joining the palms, saying: 'Venerable Aryasangha (noble Sangha), please listen! I, so-and-so (name), a twenty-year-old maiden, have completed the training in the precepts and wish to receive full ordination in the Dharma of the Tathagata (Thus Come One). Now I request from the Sangha the completion of the training period for full ordination, and I hope that the Sangha will have compassion and allow me to complete the training period for full ordination.' Request this three times. The Karmadana (one who performs the Karma) should say: 'Venerable Aryasangha (noble Sangha), please listen! So-and-so (name), a twenty-year-old maiden, has completed the training in the precepts and wishes to receive full ordination in the Dharma of the Tathagata (Thus Come One) to become a Bhikkhuni (nun), and has already requested from the Sangha the completion of the training period for full ordination. If the Sangha is ready, the Sangha will perform the Karma for so-and-so (name) to complete the training period for full ordination. This is the announcement.' 'Venerable Aryasangha (noble Sangha), please listen! So-and-so (name), a twenty-year-old maiden, has completed the training in the precepts and wishes to receive full ordination in the Dharma of the Tathagata (Thus Come One) to become a Bhikkhuni (nun), and has already requested from the Sangha the completion of the training period for full ordination. The Sangha is now performing the Karma for so-and-so (name) to complete the training period for full ordination. Those Venerable Aryasangha (noble Sangha) who agree to perform the Karma for so-and-so (name) to complete the training period for full ordination, please remain silent; those who do not agree, please speak up. This is the first Karma.' The second and third times are also said in this way. 'The Sangha has completed the Karma for so-and-so (name) to complete the training period, the Sangha is silent, so this matter is carried out.' The Buddha told Mahaprajapati Gautami (Great Love Mother Gautami): 'Gather all the Bhikkhunis (nuns) residing in Sravasti (Savatthi), and those who have already heard should hear it again. If a Bhikkhuni (nun) has completed the training in the precepts and does not perform the Karma to grant full ordination, it is a Payattika (expiation).'

'Completed the training in the precepts' refers to following and practicing the eighteen matters during the two-year period.

'Does not perform the Karma' refers to not performing the Karma.

'Granting full ordination is a Payattika (expiation).' 'Payattika (expiation)' is as mentioned above. Therefore, the World Honored One said this.

Mahasamghika Vinaya, Volume 38 Taisho Tripitaka Volume 22, No. 1425, Mahasamghika Vinaya

Mahasamghika Vinaya, Volume 39

Translated by Buddhabhadra (Fotuo-batuoluo), a Tripitaka Master from India during the Eastern Jin Dynasty, together with Faxian (Fa-hsien), clarifying the third of the one hundred and forty-one Payattika (expiation) Dharmas.

The Buddha resided in Sravasti (Savatthi).

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，爾時釋種女、拘梨女、摩羅女、梨車女，先已嫁出家，曾任苦事故而有黠慧。大愛道瞿曇彌問佛：「世尊！已嫁女減二十雨得與受具足不？」佛言：「得。」爾時比丘尼與曾嫁八歲、九歲女受具足，太小軟弱不堪苦事。諸比丘尼語大愛道，大愛道即以是事往白世尊，乃至已聞者當重聞。「若比丘尼適他婦，減十二雨，與受具足者，波夜提。」

減十二雨者，如減二十雨中廣說。

適他婦者，壞梵行。

與受具足者，波夜提。波夜提者，如上說。

若適他婦欲于如來法律中受具足者，應先問乃至看手足骨節。是故世尊說。

佛住舍衛城，爾時世尊制戒，不聽減十二雨適他婦受具足。爾時比丘尼適他家，婦滿十二雨與受具足。諸比丘尼嫌言：「汝滿十二雨適他婦，滿與不滿誰知者？」諸比丘尼語大愛道，大愛道往白世尊，乃至佛言：「從今已后滿十二雨適他婦，應與二年學戒。」佛告大愛道：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼適他婦滿十二雨，不與學戒，受具足者，波夜提。」如上童女不學戒中說。

面罵不滿度、　　十法不具足、 　不羯磨畜眾、　　犯戒減二十、 　不學不滿學，　　滿學不羯磨、 　減十二不學。　　第十跋渠竟。

佛住舍

【現代漢語翻譯】 現代漢語譯本： 當時，釋迦族的女子、拘梨族的女子、摩羅族的女子、梨車族的女子，她們先前已經嫁人，經歷過許多苦難的事情，因此很有智慧。大愛道·瞿曇彌（Mahaprajapati Gautami，佛陀的姨母）問佛陀：『世尊！已經嫁過人的女子，年齡不滿二十歲，可以讓她受具足戒嗎？』佛陀回答說：『可以。』當時，一些比丘尼給曾經嫁過人、年齡只有八歲或九歲的女子授具足戒，這些女子年紀太小，身體柔弱，無法承受艱苦的修行。其他比丘尼將此事告訴大愛道·瞿曇彌，大愛道·瞿曇彌於是將此事稟告世尊，乃至已經聽聞過的事情應當再次聽聞。『如果比丘尼給已經嫁過人的女子，年齡不滿十二歲，就給她授具足戒，犯波逸提（Payantika，一種輕罪）。』

『年齡不滿十二歲』，如同年齡不滿二十歲的情況一樣，按照之前詳細說明的去做。

『已經嫁過人的女子』，是指已經破了梵行的女子。

『給她授具足戒』，犯波逸提。波逸提的含義，如前文所說。

如果已經嫁過人的女子想要在如來的教法中受具足戒，應該先詢問，乃至檢查她的手足骨節。所以世尊這樣說。

佛陀住在舍衛城（Sravasti，古印度城市）。當時，世尊制定戒律，不允許年齡不滿十二歲且已經嫁過人的女子受具足戒。當時，有比丘尼給已經嫁到別人家、年齡滿十二歲的女子授具足戒。其他比丘尼抱怨說：『你給已經滿十二歲且嫁過人的女子授具足戒，她是否真的滿十二歲，誰能知道呢？』其他比丘尼將此事告訴大愛道·瞿曇彌，大愛道·瞿曇彌稟告世尊，乃至佛陀說：『從今以後，對於已經滿十二歲且嫁過人的女子，應該先給予二年學戒（Siksamana，預備沙彌尼）。』佛陀告訴大愛道：『讓住在舍衛城的所有比丘尼都集合起來，乃至已經聽聞過的事情應當再次聽聞。如果比丘尼給已經嫁過人、年齡滿十二歲的女子，不給予學戒就直接授具足戒，犯波逸提。』如同上面關於未成年女子不學戒的情況中所說。

當面辱罵，不滿度數， 十法不具足，不羯磨（Karma，業）畜眾， 犯戒，年齡不滿二十歲， 不學戒，不滿學戒期， 滿學戒期不羯磨， 年齡不滿十二歲不學戒。 第十跋渠結束。

佛陀住在舍衛城。

【English Translation】 English version: At that time, women of the Sakya clan, women of the Koliya clan, women of the Malla clan, and women of the Licchavi clan, who had previously been married, had experienced hardship, and were therefore wise. Mahaprajapati Gautami (Buddha's aunt) asked the Buddha: 'Venerable One! Can a woman who has been married before, and is under twenty years of age, be given full ordination?' The Buddha replied: 'Yes.' At that time, some bhikkhunis were giving full ordination to girls who had been married, and were only eight or nine years old, these girls were too young and weak to endure hardship. Other bhikkhunis told Mahaprajapati Gautami about this, and Mahaprajapati Gautami reported this matter to the World Honored One, even things that have already been heard should be heard again. 'If a bhikkhuni gives full ordination to a woman who has been married, and is under twelve years of age, she commits a Payantika (a minor offense).'

'Under twelve years of age,' is to be dealt with as described in detail previously for those under twenty years of age.

'A woman who has been married,' refers to a woman who has broken her Brahmacharya (celibacy).

'Gives her full ordination,' commits a Payantika. The meaning of Payantika is as described above.

If a woman who has been married wants to receive full ordination in the Tathagata's (another name for Buddha) Dharma (teachings), she should first be questioned, and even her hand and foot joints should be examined. Therefore, the World Honored One said this.

The Buddha was staying in Sravasti (ancient Indian city). At that time, the World Honored One established a precept, not allowing women under twelve years of age who had been married to receive full ordination. At that time, some bhikkhunis were giving full ordination to women who had been married into other families and were twelve years of age. Other bhikkhunis complained: 'You are giving full ordination to women who are twelve years of age and have been married, who knows if she is really twelve years old?' Other bhikkhunis told Mahaprajapati Gautami about this, and Mahaprajapati Gautami reported this to the World Honored One, and the Buddha said: 'From now on, for women who are twelve years of age and have been married, they should first be given two years of Siksamana (probationary novice nun) training.' The Buddha told Mahaprajapati: 'Gather all the bhikkhunis residing in Sravasti, even things that have already been heard should be heard again. If a bhikkhuni gives full ordination to a woman who has been married and is twelve years of age, without giving her Siksamana training, she commits a Payantika.' As described above in the case of underage girls not receiving training.

Abusing to the face, not full number, Ten Dharmas (teachings) not complete, not Karma (action) gathering a crowd, Violating precepts, age not under twenty, Not learning precepts, not full learning period, Full learning period not Karma, Age not under twelve not learning precepts. The tenth Bhikkhu ends.

The Buddha was staying in Sravasti.

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衛城，爾時迦梨比丘尼度王臣須提那婦出家與受學戒，本在家有娠，轉轉腹大。諸比丘尼嫌言：「已受學戒而有娠體，應驅出。」答言：「我出家已來不知是法。」諸比丘尼語大愛道，大愛道以是因緣往白世尊。佛言：「此出家已來不知是法，此在家時事。若有如是比者，未應與受具足。待㝃身已，若生女者，出草蓐已與受具足；若生男者，待兒能離乳然後與受具足。若親里姊妹言：『取是小兒來，我自養活。』如是者應與受具足。」佛告大愛道瞿曇彌：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼，已適他婦受學戒，不滿學與受具足者，波夜提。」如上童女學戒不滿中廣說。

佛住舍衛城，爾時世尊制戒，不聽滿十二雨適他婦、二年學戒不滿與受具足。爾時比丘尼與適他婦二年學戒滿與受具足，諸比丘尼嫌言：「汝學戒滿與不滿，誰能知者？」諸比丘尼語大愛道，大愛道以是事往白世尊，乃至佛告大愛道瞿曇彌：「依止舍衛城住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼，已適他婦學戒滿，不羯磨，與受具足者，波夜提。」如上童女不羯磨中廣說。

佛住舍衛城，爾時比丘尼多畜弟子，不教誡，如天牛、天羊，凈不具足、威儀不具足、不知承事和上阿阇梨、不知承事長老比丘尼、不

【現代漢語翻譯】 現代漢語譯本：在衛城，當時迦梨比丘尼（Kāḷī Bhikkhunī，黑衣比丘尼）為國王大臣須提那（Sudinna）的妻子授出家戒和學戒。她本在家時就已懷孕，肚子逐漸變大。眾比丘尼嫌棄地說：『已經受了學戒卻有身孕，應該驅逐出去。』她回答說：『我出家以來不知道這條戒律。』眾比丘尼告訴大愛道（Mahāpajāpatī Gotamī，摩訶波阇波提·喬曇彌），大愛道因為這件事去稟告世尊。佛說：『這是她出家之前的事情。如果有類似情況，不應該為她授具足戒。等她生產之後，如果是女孩，出了產房后就可以為她授具足戒；如果是男孩，等孩子斷奶后才能為她授具足戒。如果親戚姐妹說：『把這個小孩給我，我來養活。』這樣就可以為她授具足戒。』佛告訴大愛道瞿曇彌：『讓所有住在舍衛城（Śrāvastī）的比丘尼都集合起來，乃至已經聽過的也要重新聽聞。如果比丘尼，已經嫁過人，學戒不滿就為她授具足戒，犯波逸提（Pāyantika，墮罪）。』如同上面關於童女學戒不滿的情況一樣詳細說明。 佛住在舍衛城，當時世尊制定戒律，不允許為滿了十二年的已婚婦女，在二年學戒不滿的情況下授具足戒。當時有比丘尼為已婚婦女在二年學戒期滿后授具足戒，眾比丘尼嫌棄地說：『你學戒期滿沒滿，誰能知道呢？』眾比丘尼告訴大愛道，大愛道因為這件事去稟告世尊，乃至佛告訴大愛道瞿曇彌：『讓所有住在舍衛城的比丘尼都集合起來，乃至已經聽過的也要重新聽聞。如果比丘尼，已經嫁過人，學戒期滿，沒有羯磨（kamma，僧團的儀式），就為她授具足戒，犯波逸提。』如同上面關於童女沒有羯磨的情況一樣詳細說明。 佛住在舍衛城，當時比丘尼們收養很多弟子，卻不教導她們，像對待天牛、天羊一樣，清凈不具足、威儀不具足、不知道侍奉和尚（Upadhyaya，親教師）阿阇梨（Acarya，軌範師）、不知道侍奉長老比丘尼、不...

【English Translation】 English version: At Śrāvastī, at that time, the Bhikkhunī Kāḷī (Kāḷī Bhikkhunī, the black-robed nun) ordained Sudinna's wife, a minister of the king, and gave her the training precepts. She was already pregnant when she was at home, and her belly gradually grew larger. The bhikkhunīs disliked this, saying, 'She has already received the training precepts but is pregnant; she should be expelled.' She replied, 'Since I became a nun, I have not known this rule.' The bhikkhunīs told Mahāpajāpatī Gotamī (Mahāpajāpatī Gotamī, Mahapajapati Gotami), who then reported this matter to the Blessed One. The Buddha said, 'This happened before she became a nun. If there is such a case, she should not be given full ordination. After she has given birth, if it is a girl, she can be given full ordination after she has left the maternity room; if it is a boy, she can be given full ordination after the child has been weaned. If relatives or sisters say, 'Give me this child, I will raise it myself,' then she should be given full ordination.' The Buddha told Mahāpajāpatī Gotamī, 'Gather all the bhikkhunīs residing in Śrāvastī (Śrāvastī), and even those who have already heard this should hear it again. If a bhikkhunī gives full ordination to a woman who has been married and whose training period is not complete, she commits a Pāyantika (Pāyantika, an offense entailing expiation).』 This should be explained in detail as in the case of a young girl whose training period is not complete. The Buddha was staying in Śrāvastī. At that time, the Blessed One established a rule prohibiting the giving of full ordination to a woman who has been married for twelve years and whose two-year training period is not complete. At that time, some bhikkhunīs gave full ordination to married women after their two-year training period was complete. The bhikkhunīs disliked this, saying, 'Who can know whether your training period is complete or not?' The bhikkhunīs told Mahāpajāpatī, who then reported this matter to the Blessed One, and the Buddha told Mahāpajāpatī Gotamī, 'Gather all the bhikkhunīs residing in Śrāvastī, and even those who have already heard this should hear it again. If a bhikkhunī gives full ordination to a woman who has been married, whose training period is complete, but without a kamma (kamma, a formal act of the Sangha), she commits a Pāyantika.』 This should be explained in detail as in the case of a young girl without a kamma. The Buddha was staying in Śrāvastī. At that time, the bhikkhunīs had many disciples but did not instruct them, treating them like heavenly cows or heavenly goats, lacking purity, lacking proper conduct, not knowing how to serve their Upadhyaya (Upadhyaya, preceptor) and Acarya (Acarya, teacher), not knowing how to serve elder bhikkhunīs, not...

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知入聚落法阿練若法、不知著衣持缽法。比丘尼語大愛道，大愛道即以是事往白世尊。佛言：「呼是比丘尼來。」來已，佛問：「汝實爾不？」答言：「實爾。」世尊！佛言：「此是惡事，汝云何度人而不教誡？從今已后應二年教誡。」佛告大愛道瞿曇彌：「依止舍衛城住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼與弟子受具足已，應二年教誡，若不教者，波夜提。」

比丘尼者，如上說。

弟子者，共住弟子。

二年者，二雨時。

教誡者，若阿毗曇、若毗尼。阿毗曇者，九部修多羅。毗尼者，波羅提木叉廣略。威儀應教，非威儀應遮。若不教誡者，波夜提。

若弟子不可教、不欲學者，應驅出。若比丘共住弟子不教敕，越毗尼罪。是故世尊說。

佛住舍衛城，爾時比丘尼度弟子，弟子受具足已棄余處去。時和上尼嫌言：「世尊制戒應教誡弟子，弟子舍我去，我當教誡誰？」諸比丘尼語大愛道，大愛道即以是事具白世尊。佛言：「呼是比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，汝云何受具足已而余處去？應二年事和上尼。」佛告大愛道瞿曇彌：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼受具足已，應二年供給、隨逐和

【現代漢語翻譯】 現代漢語譯本 知曉進入村落的法和阿練若（Aranya）[寂靜處]的法，卻不知曉如何著衣持缽。一位比丘尼（Bhikkhuni）[女性僧侶]將此事告訴大愛道（Mahaprajapati）[佛陀的姨母]，大愛道便將此事稟告世尊（Buddha）[佛陀]。佛陀說：『把那位比丘尼叫來。』叫來后，佛陀問：『你確實如此嗎？』回答說：『確實如此，世尊！』佛陀說：『這是不好的事情，你怎能度人而不教誡呢？從今以後應該進行兩年的教誡。』佛陀告訴大愛道瞿曇彌（Mahaprajapati Gotami）[佛陀的姨母]：『住在舍衛城（Sravasti）[古代印度城市]的比丘尼都應當集合起來，乃至已經聽過的也要重新聽聞。如果比丘尼為弟子授了具足戒（Upasampada）[佛教中的正式出家儀式]，就應該進行兩年的教誡，如果不教誡，就犯波夜提（Payattika）[一種輕罪]。』

比丘尼，如上所說。

弟子，指共同居住的弟子。

二年，指兩個雨季。

教誡，指阿毗曇（Abhidhamma）[佛教哲學]和毗尼（Vinaya）[戒律]。阿毗曇指九部修多羅（Sutra）[經]。毗尼指波羅提木叉（Pratimoksha）[戒經]的廣略內容。威儀應該教導，不合威儀的應該制止。如果不教誡，就犯波夜提。

如果弟子不可教導、不願學習，應該驅逐出去。如果比丘（Bhikkhu）[男性僧侶]共同居住的弟子不教敕，就犯越毗尼罪（Veyyākaraṇa）[違犯戒律的罪過]。所以世尊這樣說。

佛陀住在舍衛城時，當時有比丘尼度了弟子，弟子受了具足戒后就離開去了別的地方。當時和上尼（Upajjhaya）[戒師]嫌棄地說：『世尊制定戒律應該教誡弟子，弟子卻舍我而去，我應當教誡誰呢？』眾比丘尼將此事告訴大愛道，大愛道便將此事詳細地稟告世尊。佛陀說：『把那位比丘尼叫來。』叫來后問她說：『你確實如此嗎？』回答說：『確實如此。』佛陀說：『這是不好的事情，你怎能在受具足戒后就去別的地方呢？應該兩年侍奉和上尼。』佛陀告訴大愛道瞿曇彌：『住在舍衛城的比丘尼都應當集合起來，乃至已經聽過的也要重新聽聞。如果比丘尼受了具足戒，應該兩年供給、隨侍和

【English Translation】 English version Knowing the Dharma of entering villages and the Dharma of Aranya (secluded places), yet not knowing how to wear robes and carry a bowl. A Bhikkhuni (female monastic) told Mahaprajapati (Buddha's aunt) about this matter, and Mahaprajapati then reported it to the Buddha (the World-Honored One). The Buddha said, 'Summon that Bhikkhuni.' After she came, the Buddha asked, 'Is it true?' She replied, 'It is true, O Buddha!' The Buddha said, 'This is a bad thing. How can you ordain people without instructing them? From now on, there should be two years of instruction.' The Buddha told Mahaprajapati Gotami, 'All the Bhikkhunis residing in Sravasti (ancient Indian city) should be gathered together, and even those who have already heard should hear it again. If a Bhikkhuni has given full ordination (Upasampada) to a disciple, there should be two years of instruction. If she does not instruct, she commits a Payattika (minor offense).'

Bhikkhuni, as described above.

Disciple, refers to a disciple who lives together.

Two years, refers to two rainy seasons.

Instruction, refers to Abhidhamma (Buddhist philosophy) and Vinaya (discipline). Abhidhamma refers to the nine parts of the Sutras (scriptures). Vinaya refers to the extensive and concise content of the Patimokkha (code of monastic rules). Proper conduct should be taught, and improper conduct should be prohibited. If one does not instruct, one commits a Payattika.

If a disciple is unteachable and unwilling to learn, they should be expelled. If a Bhikkhu (male monastic) does not instruct a disciple who lives together, he commits a Veyyākaraṇa (offense of transgression against the Vinaya). Therefore, the Buddha said this.

When the Buddha was residing in Sravasti, there was a Bhikkhuni who ordained a disciple, and after receiving full ordination, the disciple left and went elsewhere. At that time, the Upajjhaya (preceptor) complained, 'The Buddha has established the rule that disciples should be instructed, but the disciple has left me. Who should I instruct?' The Bhikkhunis told Mahaprajapati about this matter, and Mahaprajapati then reported it in detail to the Buddha. The Buddha said, 'Summon that Bhikkhuni.' After she came, he asked her, 'Is it true?' She replied, 'It is true.' The Buddha said, 'This is a bad thing. How can you go elsewhere after receiving full ordination? You should serve the Upajjhaya for two years.' The Buddha told Mahaprajapati Gotami, 'All the Bhikkhunis residing in Sravasti should be gathered together, and even those who have already heard should hear it again. If a Bhikkhuni has received full ordination, she should provide for and attend to the

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上尼，若不供給、隨逐，波夜提。」

受具足者，共住弟子。

二年者，二雨時。

供給者，供給和上尼。應隨逐者，不遠離。不供給隨逐者，波夜提。

若和上尼不善持戒、不欲學，弟子作是念：「我和上尼但非威儀處行，我若隨逐或傷我梵行。」欲全梵行故，捨去無罪。若比丘不供給和上隨侍，越毗尼罪。是故世尊說。

佛住舍衛城，爾時比丘尼年年度弟子受具足，心生疑惑，為得為不得？即問大愛道，大愛道往白世尊。佛言：「喚是比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「從今日後不聽年年度人受具足，當作間。」佛告大愛道：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼年年畜弟子，波夜提。」

年年者，雨雨時。

畜弟子者，受具足。

波夜提者，如上說。

不聽年年畜弟子，應作一雨時間。若比丘尼有福德，一年與學戒弟子，二年與受具足，雖年年無罪。是故世尊說。

佛住王舍城，爾時樹提比丘尼欲與弟子受具足，語偷蘭難陀比丘尼言：「阿梨耶！為我請僧與弟子受具足后，比丘尼僧與受具足。」偷蘭難陀比丘尼請得六群比丘。樹提問言：「為我請得僧未？」答言：「已得。」「得誰？」答言

【現代漢語翻譯】 現代漢語譯本： 『上尼，若不供給、隨逐，波夜提。』

受具足者，共住弟子。

二年者，二雨時。

供給者，供給和上尼（Upajjhaya-ni，尼僧的親教師）。應隨逐者，不遠離。不供給隨逐者，波夜提（Pācittiya，一種罪名）。

若和上尼（Upajjhaya-ni，尼僧的親教師）不善持戒、不欲學，弟子作是念：『我和上尼（Upajjhaya-ni，尼僧的親教師）但非威儀處行，我若隨逐或傷我梵行。』欲全梵行故，捨去無罪。若比丘不供給和上隨侍，越毗尼罪。是故世尊說。

佛住舍衛城（Sāvatthi），爾時比丘尼年年度弟子受具足，心生疑惑，為得為不得？即問大愛道（Mahāpajāpatī Gotamī），大愛道（Mahāpajāpatī Gotamī）往白世尊。佛言：『喚是比丘尼來。』來已問言：『汝實爾不？』答言：『實爾。』佛言：『從今日後不聽年年度人受具足，當作間。』佛告大愛道（Mahāpajāpatī Gotamī）：『依止舍衛城（Sāvatthi）比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼年年畜弟子，波夜提（Pācittiya，一種罪名）。』

年年者，雨雨時。

畜弟子者，受具足。

波夜提（Pācittiya，一種罪名）者，如上說。

不聽年年畜弟子，應作一雨時間。若比丘尼有福德，一年與學戒弟子，二年與受具足，雖年年無罪。是故世尊說。

佛住王舍城（Rājagaha），爾時樹提比丘尼欲與弟子受具足，語偷蘭難陀（Thullanandā）比丘尼言：『阿梨耶（Ariyā，尊稱）！為我請僧與弟子受具足后，比丘尼僧與受具足。』偷蘭難陀（Thullanandā）比丘尼請得六群比丘。樹提問言：『為我請得僧未？』答言：『已得。』『得誰？』答言

【English Translation】 English version: 『If she does not provide for or follow her, it is a Pācittiya offense.』

『One who has received full ordination』 refers to a disciple living together.

『Two years』 refers to two rainy seasons.

『Providing for』 means providing for the Upajjhaya-ni (female preceptor). 『Should follow』 means not being far away. If she does not provide for or follow her, it is a Pācittiya offense.

If the Upajjhaya-ni (female preceptor) does not uphold the precepts well or does not want to learn, the disciple thinks, 『My Upajjhaya-ni (female preceptor) only acts in ways that are not dignified; if I follow her, it might harm my Brahmacariya (holy life).』 Wishing to preserve her Brahmacariya (holy life), she may leave without fault. If a Bhikkhu (monk) does not provide for or attend to his Upajjhaya (preceptor), it is a transgression of the Vinaya (monastic discipline). Therefore, the Blessed One said.

The Buddha was dwelling in Sāvatthi (Śrāvastī). At that time, the Bhikkhunis (nuns) were annually ordaining disciples, and they had doubts whether it was permissible or not. They asked Mahāpajāpatī Gotamī (Mahaprajapati Gautami), who then reported it to the Blessed One. The Buddha said, 『Summon those Bhikkhunis (nuns) here.』 After they came, he asked, 『Is it true that you did this?』 They replied, 『It is true.』 The Buddha said, 『From today onwards, I forbid ordaining people annually; there should be an interval.』 The Buddha told Mahāpajāpatī Gotamī (Mahaprajapati Gautami), 『Gather all the Bhikkhunis (nuns) residing in Sāvatthi (Śrāvastī), and those who have already heard this should hear it again. If a Bhikkhuni (nun) keeps a disciple every year, it is a Pācittiya offense.』

『Annually』 refers to every rainy season.

『Keeping a disciple』 means giving full ordination.

『Pācittiya』 refers to what was said above.

It is not allowed to keep a disciple annually; there should be an interval of one rainy season. If a Bhikkhuni (nun) has merit, she may give the precepts to a disciple in one year and give full ordination in the second year; although it is annual, there is no offense. Therefore, the Blessed One said.

The Buddha was dwelling in Rājagaha (Rajagriha). At that time, Thuddi Bhikkhuni (nun) wanted to give full ordination to her disciple and said to Thullanandā Bhikkhuni (nun), 『Ariyā (respected one)! Please invite the Sangha (monastic community) to give full ordination to my disciple, and then the Bhikkhuni Sangha (community of nuns) will give the ordination.』 Thullanandā Bhikkhuni (nun) invited the Group-of-Six Bhikkhus (monks). Thuddi asked, 『Have you invited the Sangha (monastic community) for me?』 She replied, 『I have.』 『Who did you get?』 She replied

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：「得六群比丘。」語言：「我不用，至明日更請善比丘受具足。」諸比丘尼語大愛道，大愛道即以是事往白世尊。佛言：「喚是比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言樹提：「此是惡事，汝云何一眾清凈已停宿受具足，而復輕眾。從今日後不聽一眾清凈停宿受具足，亦不聽輕眾。」佛告大愛道瞿曇彌：「依止王舍城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼一眾清凈停宿受具足，波夜提。」

比丘尼者，如上說。

一眾清凈者，比丘尼眾中受具足。

停宿者，至明日比丘眾中受具足，波夜提。

波夜提者，如上說。

不聽一眾清凈停宿受具足，復不聽輕眾，復不得請惡比丘眾與受具足，應當先求善比丘。若不可得當求半，若過半許而作羯磨。若王賊難不得者，停宿無罪。比丘亦不得輕眾。應得半，若過半而作羯磨，輕眾者得越毗尼罪。是故世尊說。

佛住毗舍離，爾時迦梨比丘尼度梨車第三生女出家，與俗人外道習近住。諸比丘尼語迦梨比丘尼：「汝知是弟子與俗人外道習近住，汝何故不別離送于異方？」諸比丘尼語大愛道，大愛道即以是事往白世尊。佛言：「呼是比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，汝

【現代漢語翻譯】 現代漢語譯本：『得到了六群比丘。』（得六群比丘：指得到六群行為不端的比丘。）語言：『我不用，到明天再請好的比丘來接受具足戒。』那些比丘尼告訴大愛道（Mahapajapati，佛陀的姨母和養母），大愛道就把這件事稟告了世尊（Buddha，佛陀）。佛說：『叫那個比丘尼來。』叫來后問她說：『你真的這樣做了嗎？』回答說：『是真的。』佛告訴樹提（Sthavira，長老）：『這是不好的事，你為什麼在一個僧團已經清凈並停止留宿受具足戒后，又輕視僧團呢？從今以後，不允許在一個僧團清凈后停止留宿受具足戒，也不允許輕視僧團。』佛告訴大愛道瞿曇彌（Mahapajapati Gotami）：『讓所有依止王舍城（Rajagrha）的比丘尼都集合起來，乃至已經聽過的也要重新聽。如果比丘尼在一個僧團清凈后停止留宿受具足戒，犯波夜提（Payattika，一種罪名）。』

比丘尼（Bhikkhuni，女性出家人）：如上所說。

一個僧團清凈：指在比丘尼僧團中接受具足戒。

停止留宿：指到第二天在比丘僧團中接受具足戒，犯波夜提。

波夜提：如上所說。

不允許在一個僧團清凈后停止留宿受具足戒，也不允許輕視僧團，也不得請不好的比丘僧團來授予具足戒，應當先尋求好的比丘。如果找不到，應當尋求一半，如果超過一半允許就進行羯磨（Karma，儀式）。如果遇到國王或盜賊的災難而無法做到，停止留宿沒有罪。比丘也不得輕視僧團。應該得到一半，如果超過一半就進行羯磨，輕視僧團者犯越毗尼罪（Veyyakarana，違犯戒律的罪）。所以世尊說。

佛住在毗舍離（Vaishali），當時迦梨比丘尼（Kali Bhikkhuni）度梨車（Licchavi）第三個出生的女兒出家，讓她與世俗人和外道（Tirthika，非佛教修行者）親近居住。那些比丘尼告訴迦梨比丘尼：『你知道這個弟子與世俗人和外道親近居住，你為什麼不把她分開送到其他地方？』那些比丘尼告訴大愛道，大愛道就把這件事稟告了世尊。佛說：『叫那個比丘尼來。』叫來后問她說：『你真的這樣做了嗎？』回答說：『是真的。』佛說：『這是不好的事，你』

【English Translation】 English version: 'Obtained the six groups of bhikkhus.' (Six groups of bhikkhus: refers to the six groups of bhikkhus with misconduct.) She said, 'I don't need them; tomorrow, I will invite good bhikkhus to receive the full ordination.' The bhikkhunis told Mahapajapati (Buddha's aunt and foster mother), and Mahapajapati reported this matter to the Buddha (the Enlightened One). The Buddha said, 'Summon that bhikkhuni.' After she came, he asked her, 'Did you really do this?' She replied, 'I did.' The Buddha told Sthavira (Elder), 'This is a bad thing. Why did you, after a Sangha (community) had already been purified and stopped overnight ordination, then despise the Sangha? From now on, it is not allowed to stop overnight ordination after a Sangha has been purified, nor is it allowed to despise the Sangha.' The Buddha told Mahapajapati Gotami, 'Gather all the bhikkhunis who rely on Rajagrha (Royal City), and even those who have already heard this should hear it again. If a bhikkhuni stops overnight ordination after a Sangha has been purified, she commits a Payattika (an offense).'

Bhikkhuni (female monastic): As mentioned above.

A purified Sangha: Refers to receiving full ordination in the bhikkhuni Sangha.

Stopping overnight: Refers to receiving full ordination in the bhikkhu Sangha the next day, which constitutes a Payattika offense.

Payattika: As mentioned above.

It is not allowed to stop overnight ordination after a Sangha has been purified, nor is it allowed to despise the Sangha, nor may one invite bad bhikkhu Sanghas to grant full ordination. One should first seek good bhikkhus. If they cannot be found, one should seek half, and if more than half allow it, then perform the Karma (ritual). If one cannot do so due to the calamity of a king or thieves, stopping overnight is not an offense. Bhikkhus also must not despise the Sangha. One should obtain half, and if more than half allow it, then perform the Karma. One who despises the Sangha commits a Veyyakarana (an offense of violating the precepts). Therefore, the Buddha said.

The Buddha was staying in Vaishali (an ancient city), when Kali Bhikkhuni ordained the third-born daughter of a Licchavi (an ancient clan) to become a monastic, and allowed her to live closely with laypeople and Tirthikas (non-Buddhist practitioners). The bhikkhunis told Kali Bhikkhuni, 'You know that this disciple lives closely with laypeople and Tirthikas, why don't you separate her and send her to another place?' The bhikkhunis told Mahapajapati, and Mahapajapati reported this matter to the Buddha. The Buddha said, 'Summon that bhikkhuni.' After she came, he asked her, 'Did you really do this?' She replied, 'I did.' The Buddha said, 'This is a bad thing, you'

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云何知弟子共俗人外道習近住而不離別？從今已后不聽。」佛告大愛道：「依止毗舍離住比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼度弟子有事，不自送、不使人送，下至五六由旬，波夜提。」

比丘尼者，如上說。

度人者，和上尼。

弟子者，共行弟子。

有事者，弟子欲罷道、若父母親里欲罷道、若婿若叔欲罷道。

送者，若不自送、不使人送。

下至五、六由旬者，極齊六。若弟子習近住者，應送遊行，若身老病不能去者應囑人，當教誡：「汝可遊方，多有功德，禮諸塔寺、見好徒眾、多所見聞，我若不老者，亦復欲去。」若比丘共住弟子有事，不自送、不使人送者，得越毗尼罪。是故世尊說。

佛住舍衛城，爾時偷蘭難陀比丘尼十法不滿，度弟子不教誡，如天牛、天羊，乃至比丘尼語言：「阿梨耶！汝十法不具足，度弟子何不教誡使如法？」偷蘭難陀言：「汝妒我度弟子而責數我。」諸比丘尼語大愛道，大愛道即以是事往白世尊。佛言：「呼是比丘尼來。」來已，問言：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，乃至汝云何十法不具、度弟子不教誡而嫌責他？從今已后不聽嫌他。」佛告大愛道瞿曇彌：「依止舍衛城比丘尼皆悉令集，乃至已聞者

【現代漢語翻譯】 現代漢語譯本：如何得知弟子與俗人或外道親近居住而不分離？從今以後不允許這樣做。'佛陀告訴大愛道：'讓住在毗舍離的比丘尼全部集合起來，乃至已經聽過的也要重新聽。如果比丘尼度化的弟子有事，不親自送，也不派人送，哪怕只是五六由旬（Yojana，古印度長度單位），都要犯波夜提（Pāyattika，一種戒律）。'

比丘尼，如上文所說。

度人者，指和上尼（Upādhyāyinī，戒師）。

弟子，指共同修行的弟子。

有事，指弟子想要還俗，或者父母親戚想要她還俗，或者丈夫或叔叔想要她還俗。

送，指不親自送，也不派人送。

下至五、六由旬，指最多六由旬。如果弟子與人親近居住，應該送她離開。如果自己年老體弱不能去，應該囑託他人，並教誡說：'你可以去遊歷四方，有很多功德，禮拜各地的佛塔寺廟，見見好的僧團，多見識一些事情。如果我不老，也想去。'如果與比丘共同居住的弟子有事，不親自送，也不派人送，就犯越毗尼罪（Veyyākaraṇa，違犯戒律的罪過）。所以世尊這樣說。

佛陀住在舍衛城（Śrāvastī）。當時，偷蘭難陀（Thullanandā）比丘尼十法（Dharma，此處指比丘尼應遵守的十種戒律）不圓滿，度化弟子卻不教誡，就像天牛、天羊一樣。乃至有比丘尼說：'阿梨耶（Āryā，尊稱）！你十法不具足，度化弟子為什麼不教誡使她如法？'偷蘭難陀說：'你嫉妒我度化弟子，所以責備我。'眾比丘尼告訴大愛道（Mahāpajāpatī），大愛道就把這件事稟告了世尊。佛陀說：'把這個比丘尼叫來。'叫來后，佛陀問道：'你真的這樣做了嗎？'她回答說：'確實如此。'佛陀說：'這是惡事，你為什麼在十法不具足的情況下，度化弟子不教誡，反而嫌責他人？從今以後不允許嫌責他人。'佛陀告訴大愛道瞿曇彌（Gotamī）：'讓住在舍衛城的比丘尼全部集合起來，乃至已經聽過的'

【English Translation】 English version: 'How is it known that a disciple dwells closely with a layperson or a heretic without separating? From now on, this is not allowed.' The Buddha told Mahāpajāpatī: 'Gather all the Bhikkhunīs (female monastic) residing in Vaishali (a city in ancient India), and even those who have already heard this should hear it again. If a Bhikkhunī's disciple has a matter, she must personally escort her or send someone to escort her, even if it's only five or six Yojanas (an ancient Indian unit of distance), or she commits a Pāyattika (a type of offense).'

Bhikkhunī, as mentioned above.

The one who ordains refers to the Upādhyāyinī (preceptress).

Disciple refers to a disciple who practices together.

Having a matter refers to the disciple wanting to renounce the monastic life, or her parents or relatives wanting her to renounce, or her husband or uncle wanting her to renounce.

Escorting refers to not personally escorting or not sending someone to escort.

Down to five or six Yojanas means at most six Yojanas. If a disciple dwells closely with someone, she should be sent away. If one is old and sick and cannot go, one should entrust someone else and instruct them, saying: 'You can travel around, there is much merit, pay respects to various pagodas and temples, see good Sanghas (monastic communities), and learn many things. If I were not old, I would also want to go.' If a disciple dwelling with a Bhikkhu has a matter, and one does not personally escort her or send someone to escort her, one commits a Veyyākaraṇa (an offense against the Vinaya). Therefore, the World Honored One said this.

The Buddha was residing in Śrāvastī (an ancient Indian city). At that time, the Bhikkhunī Thullanandā (a Bhikkhunī with a 'thick' or 'coarse' name) did not fulfill the ten Dharmas (here referring to the ten precepts that Bhikkhunīs should observe), and ordained disciples without instructing them, like heavenly cows or heavenly sheep. Even a Bhikkhunī said: 'Āryā (a respectful term)! You do not have the ten Dharmas complete, why do you not instruct your disciples to be in accordance with the Dharma?' Thullanandā said: 'You are jealous of me ordaining disciples, so you criticize me.' The Bhikkhunīs told Mahāpajāpatī (Buddha's foster mother), and Mahāpajāpatī reported this matter to the World Honored One. The Buddha said: 'Call this Bhikkhunī here.' After she came, the Buddha asked: 'Did you really do this?' She replied: 'Indeed, I did.' The Buddha said: 'This is an evil thing, why do you ordain disciples without instructing them when you do not have the ten Dharmas complete, and instead criticize others? From now on, it is not allowed to criticize others.' The Buddha told Mahāpajāpatī Gotamī (Gotamī): 'Gather all the Bhikkhunīs residing in Śrāvastī, and even those who have already heard'

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當重聞。若比丘尼語比丘尼作是語：『阿梨耶！十法不具足度弟子應教誡。』而反嫌責者，波夜提。」

比丘尼者，若僧、若眾多人、若一人。

是比丘尼者，如偷蘭難陀比丘尼。

十法不具者，十法不成就。

度弟子者，受具足。

作是諫時而嫌責者，波夜提。波夜提者，如上說。

比丘如是者，越毗尼罪。是故世尊說。

佛住舍衛城，爾時有學戒尼語偷蘭難陀言：「阿梨耶！我學戒滿，與我受具足。」答言：「可爾。」後學戒尼言：「阿梨耶！我學戒滿，與我受具足。」聞是語已，自不與受、不使人受，又不發遣。諸比丘尼言：「汝先許與受具足，何以不與？」聞此語猶故不與。諸比丘尼語大愛道，大愛道即以是事具白世尊。佛言：「呼是比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，汝云何許他受具足而不與受？從今已后不聽。」佛告大愛道：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼語式叉摩尼言：『學戒滿當與汝受具足。』后不與受、不使人受，又不遣去者，波夜提。」

比丘尼者，如上說。

式叉摩尼者，隨順行十八事，二歲學。

作是語者，如偷蘭難陀比丘尼。

許與受具足，后

不與受、不使人受，波夜提。波夜提者，如上說。

若比丘尼語式叉摩尼：「當與汝受具足。」若后無力者當使人受，若不自受、不使人受者，應語令去，更余處受具足。若比丘尼許式叉摩尼受具足，后不與受者，波夜提。若比丘許沙彌受具足，后不與受者，得越毗尼罪。是故世尊說。

佛住毗舍離，爾時跋陀羅伽毗梨比丘尼，載好上乘到親里家，為世人所嫌：「云何沙門尼出家，故如俗人載好上乘，多欲如是？」諸比丘尼聞已語大愛道，大愛道即以是事具白世尊。佛言：「呼是比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，從今已后不聽。」複次爾時釋種女比丘尼道路行，羸老病不及伴，后被賊，乃至佛告大愛道：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼不病載乘者，波夜提。」

比丘尼者，如上說。

病者，若老羸病、若樂人不能行，世尊說無罪。

乘者，八種，乃至船乘是名八種。

載者，波夜提。

不聽不病比丘尼載乘，病者不得載特牛乘，得載牸牛車及雌馬駱駝。若病不覺雌雄無罪，若乘船直度無罪。若上水、若下水作因緣受持得去。若比丘不病載乘者，越毗尼罪。是故世尊說。

不滿不羯磨、　　和上

【現代漢語翻譯】 現代漢語譯本：不親自接受（具足戒），也不讓人接受（具足戒），犯波夜提罪。波夜提罪的定義，如前文所述。

如果比丘尼對比丘尼學法女（式叉摩尼）說：『我應當為你授具足戒。』如果之後（該比丘尼）沒有能力（授戒），應當讓人（其他比丘尼）為她授戒。如果不親自接受，也不讓人接受，應當告訴她離開，到其他地方接受具足戒。如果比丘尼答應式叉摩尼授具足戒，之後卻不給她授戒，犯波夜提罪。如果比丘答應沙彌授具足戒，之後卻不給他授戒，犯越毗尼罪。因此世尊這樣說。

佛陀住在毗舍離（Vaishali），當時跋陀羅伽毗梨（Bhadra Kapilani）比丘尼乘坐高級車輛到親戚家，被世人嫌棄：『為什麼沙門尼出家了，還像世俗人一樣乘坐高級車輛，慾望如此之多？』眾比丘尼聽到后告訴大愛道（Mahapajapati Gotami），大愛道就把這件事詳細地稟告了世尊。佛陀說：『把這位比丘尼叫來。』叫來后問她：『你真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『這是不好的事情，從今以後不允許這樣做。』又有一次，釋迦族的比丘尼在路上行走，因為年老體弱生病，跟不上同伴，後來被盜賊所劫。乃至佛陀告訴大愛道：『住在舍衛城（Sravasti）的比丘尼全部集合起來，乃至已經聽過的（戒律）應當重新聽聞。如果比丘尼沒有生病卻乘坐車輛，犯波夜提罪。』

比丘尼的定義，如前文所述。

生病的定義：如果年老體弱生病，或者因為喜歡安逸而不能行走，世尊說沒有罪。

車輛的定義：有八種，乃至船隻也屬於這八種。

乘坐，犯波夜提罪。

不允許沒有生病的比丘尼乘坐車輛，生病的比丘尼不得乘坐公牛車，可以乘坐母牛車以及雌馬、駱駝。如果生病而沒有覺察到雌雄，沒有罪。如果乘船直接渡河，沒有罪。如果是上水或下水，作為一種因緣，可以接受並乘坐（船隻）前往。如果比丘沒有生病卻乘坐車輛，犯越毗尼罪。因此世尊這樣說。

不滿（人數）不羯磨（Karma），和上（Upadhyaya，親教師）

【English Translation】 English version: Not receiving (full ordination) oneself, nor causing others to receive (full ordination), is a Pacittiya offense. The definition of Pacittiya, as explained above.

If a bhikkhuni says to a sikkhamana (sikkhamana, a female trainee monastic): 'I shall grant you full ordination.' If later (the bhikkhuni) is unable (to grant ordination), she should have someone else (another bhikkhuni) grant it. If she does not receive it herself, nor cause others to receive it, she should tell her to leave and receive full ordination elsewhere. If a bhikkhuni promises a sikkhamana full ordination, but later does not grant it, it is a Pacittiya offense. If a bhikkhu promises a novice (沙彌, Sramanera) full ordination, but later does not grant it, he commits a Dukkhata offense. Therefore, the World-Honored One said this.

The Buddha was residing in Vaishali (Vaishali). At that time, Bhadra Kapilani (Bhadra Kapilani) bhikkhuni rode in a fine carriage to her relatives' home and was criticized by the people: 'Why does this sramani (沙門尼, female renunciate) who has left home still ride in a fine carriage like a layperson, with so many desires?' The bhikkhunis heard this and told Mahapajapati Gotami (Mahapajapati Gotami), who then reported the matter in detail to the World-Honored One. The Buddha said: 'Summon that bhikkhuni.' After she came, he asked her: 'Did you really do this?' She replied: 'Indeed, I did.' The Buddha said: 'This is a bad thing. From now on, it is not allowed.' Furthermore, once, a Sakyan bhikkhuni was walking on the road, and because she was old, weak, and ill, she could not keep up with her companions and was later robbed by thieves. Therefore, the Buddha told Mahapajapati: 'Gather all the bhikkhunis residing in Sravasti (Sravasti), and those who have already heard (the precepts) should hear them again. If a bhikkhuni who is not ill rides in a vehicle, it is a Pacittiya offense.'

The definition of bhikkhuni, as explained above.

The definition of illness: If one is old, weak, or ill, or unable to walk due to a love of comfort, the World-Honored One said there is no offense.

The definition of vehicle: There are eight kinds, and even boats are included among these eight kinds.

Riding, is a Pacittiya offense.

It is not allowed for a bhikkhuni who is not ill to ride in a vehicle. A bhikkhuni who is ill may not ride in an ox cart, but may ride in a cow cart, as well as on a female horse or camel. If one is ill and does not notice whether it is male or female, there is no offense. If one crosses a river directly by boat, there is no offense. If it is upstream or downstream, as a condition, one may accept and ride (the boat) to go. If a bhikkhu who is not ill rides in a vehicle, it is a Dukkhata offense. Therefore, the World-Honored One said this.

Insufficient (number of people), no Karma (Karma, ritual act), Upadhyaya (Upadhyaya, preceptor)

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不教誡、 　弟子不隨逐、　　年年畜弟子、 　停宿受具足、　　有事不遣送、 　嫌責許具足、　　載乘最在後。 　十一跋渠竟。

佛住毗舍離，爾時跋陀羅伽比梨比丘尼持傘蓋、著革屣，往親里家，為世人所嫌：「云何沙門尼似如俗人如是多欲？」諸比丘尼語大愛道，大愛道即以是事往白世尊。佛言：「呼是比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「從今已后不聽持傘蓋革屣。」複次佛住舍衛城，釋種女摩羅女先是樂人，出家道路行，時天極熱甚大疲苦。諸比丘尼語大愛道，大愛道即以是事往白世尊。佛言：「從今日後聽病時。」佛告大愛道：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼不病，持傘蓋、著革屣者，波夜提。」

比丘尼者，如上說。

病者，老羸病尪弱，世尊說無罪。

傘蓋者，樹皮蓋、多梨蓋、竹蓋、摩樓蓋、樹葉蓋、㲲傘蓋，如是比余蓋等。

革屣者，一重兩重。

持者，受用，波夜提。波夜提者，如上說。

持蓋、不持革屣，越毗尼罪。持革屣、不持傘蓋，亦越毗尼罪。二俱持者，波夜提。二俱不持者無罪。若比丘持莊嚴傘蓋、兩重革屣者，越毗尼罪。是故世尊說。

佛住毗舍離，爾時跋陀羅

【現代漢語翻譯】 現代漢語譯本： 不教誡，弟子不隨從，年年蓄養弟子，停留在某處接受具足戒，有事不遣送，嫌棄責備卻允許具足，乘坐時總是最後。十一跋渠結束。

佛陀住在毗舍離（Vaishali），當時跋陀羅伽比梨（Bhadrakapilani）比丘尼（bhikkhuni，女出家人）拿著傘蓋、穿著革屣（皮鞋），前往親戚家，被世人嫌棄：『為何沙門尼（shramanerika，沙彌尼）像世俗人一樣如此多欲？』諸位比丘尼告訴大愛道（Mahapajapati，佛陀的姨母），大愛道就把這件事稟告世尊。佛說：『叫那位比丘尼來。』叫來后問她說：『你真的這樣做了嗎？』回答說：『確實如此。』佛說：『從今以後不允許持傘蓋、穿革屣。』

再次，佛陀住在舍衛城（Shravasti），釋迦族女子摩羅女（Malla），先前是樂人，出家后在道路行走，當時天氣極其炎熱，非常疲憊痛苦。諸位比丘尼告訴大愛道，大愛道就把這件事稟告世尊。佛說：『從今以後允許生病時（使用）。』佛告訴大愛道：『依止舍衛城的比丘尼都召集起來，乃至已經聽聞過的應當重新聽聞。如果比丘尼沒有生病，卻持傘蓋、穿革屣，犯波夜提（payattika，一種罪名）。』

比丘尼，如上所說。

生病，指年老體弱、疾病纏身，世尊說無罪。

傘蓋，指樹皮蓋、多梨蓋、竹蓋、摩樓蓋、樹葉蓋、㲲傘蓋，像這樣類似的傘蓋等。

革屣，指單層或雙層的。

持，指受用，犯波夜提。波夜提，如上所說。

持傘蓋、不持革屣，犯越毗尼罪（dukkhata，一種輕罪）。持革屣、不持傘蓋，也犯越毗尼罪。二者都持，犯波夜提。二者都不持，沒有罪。如果比丘持裝飾華麗的傘蓋、雙層革屣，犯越毗尼罪。所以世尊這樣說。

佛陀住在毗舍離，當時跋陀羅

【English Translation】 English version: Not instructing, disciples not following, raising disciples year after year, staying to receive full ordination, not sending them away when there are matters, disliking and blaming but allowing full ordination, riding last in a vehicle. The eleventh Bhikkhu section ends.

The Buddha was staying in Vaishali (Vaishali), at that time, the bhikkhuni (bhikkhuni, female monastic) Bhadrakapilani (Bhadrakapilani) was holding an umbrella and wearing leather sandals (leather shoes), going to her relatives' home, and was disliked by the world: 'Why is this shramanerika (shramanerika, novice nun) like a layperson, so full of desires?' The bhikkhunis told Mahapajapati (Mahapajapati, Buddha's aunt), and Mahapajapati reported this matter to the World Honored One. The Buddha said: 'Call that bhikkhuni here.' After she came, he asked her: 'Did you really do this?' She replied: 'Indeed, I did.' The Buddha said: 'From now on, it is not allowed to hold an umbrella or wear leather sandals.'

Again, the Buddha was staying in Shravasti (Shravasti), the Shakya woman Malla (Malla), who was previously a musician, was walking on the road after leaving home, and the weather was extremely hot, and she was very tired and suffering. The bhikkhunis told Mahapajapati, and Mahapajapati reported this matter to the World Honored One. The Buddha said: 'From now on, it is allowed when sick (to use them).' The Buddha told Mahapajapati: 'Gather all the bhikkhunis who rely on Shravasti, and even those who have already heard should hear it again. If a bhikkhuni is not sick, but holds an umbrella and wears leather sandals, she commits a payattika (payattika, a type of offense).'

Bhikkhuni, as mentioned above.

Sick, refers to being old and weak, suffering from illness, the World Honored One said there is no offense.

Umbrella, refers to bark umbrellas, talipot palm umbrellas, bamboo umbrellas, marula umbrellas, leaf umbrellas, felt umbrellas, and similar umbrellas.

Leather sandals, refers to single-layered or double-layered.

Holding, refers to using, commits a payattika. Payattika, as mentioned above.

Holding an umbrella but not wearing leather sandals, commits a dukkata (dukkhata, a minor offense). Wearing leather sandals but not holding an umbrella, also commits a dukkata. Holding both, commits a payattika. Holding neither, there is no offense. If a bhikkhu holds a decorated umbrella and double-layered leather sandals, he commits a dukkata. Therefore, the World Honored One said this.

The Buddha was staying in Vaishali, at that time, Bhadra

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伽比梨比丘尼往至親里家，敷高腳佉啁羅床褥兩三重登上，為世人外道所嫌：「云何沙門尼出家，猶如俗人多欲如是？」諸比丘尼語大愛道，大愛道即以是事往白世尊。佛言：「呼是比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「汝云何過量佉啁羅床上坐？從今已后不聽。」佛告大愛道瞿曇彌：「依止毗舍離比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼過量佉啁羅床褥上若坐、若臥，波夜提。」

比丘尼者，如上說。

過量者，過八指。

佉啁羅床褥者，佉啁羅十四種，乃至崩求羅。

佉啁崩求羅床，若坐、若臥，波夜提。波夜提者，如上說。

若竟日坐，一波夜提。若起已更坐，隨坐得波夜提。若過量床，得埋腳坐。若比丘坐過量佉啁羅床上，越毗尼罪。是故世尊說。

佛住舍衛城，爾時六群比丘尼共一床一敷眠，枕褥破裂床復折壞。諸比丘尼以是因緣語大愛道，大愛道乃至佛言：「呼是比丘尼來。」來已佛言：「汝實爾不？」答言：「實爾。」佛言：「此是惡事。」乃至佛告大愛道：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼同敷床褥臥，波夜提。」

敷者，同一敷、一覆、一床。

床者，十四種，乃至脂蘭床，波夜提

【現代漢語翻譯】 現代漢語譯本：伽比梨（Kapilavatthu）比丘尼去親戚家，鋪設高腳的佉啁羅（khajura）床褥兩三層，被世俗人和外道所嫌棄：『為什麼沙門尼（sramanerika，沙彌尼）出家了，還像世俗人一樣貪圖享樂？』眾比丘尼將此事告訴大愛道（Mahapajapati，佛陀的姨母），大愛道又將此事稟告世尊。佛說：『把那位比丘尼叫來。』叫來后，佛問：『你真的這樣做了嗎？』回答說：『確實如此。』佛說：『你為什麼過度地坐在佉啁羅床上？從今以後不允許這樣做。』佛告訴大愛道瞿曇彌（Gotami，大愛道的姓）：『凡是依止毗舍離（Vaisali）的比丘尼都要召集起來，乃至已經聽過的也要重新聽聞。如果比丘尼過度地坐在或臥在佉啁羅床褥上，犯波夜提（payattika，一種罪名）。』

比丘尼，如上所說。

過量，超過八指。

佉啁羅床褥，佉啁羅有十四種，乃至崩求羅（bamhula）。

佉啁崩求羅床，如果坐或臥在上面，犯波夜提。波夜提，如上所說。

如果整天都坐在上面，犯一次波夜提。如果起身之後又坐下，每次坐下都犯波夜提。如果床過高，只能把腳埋在床下坐。如果有比丘坐在過量的佉啁羅床上，犯越毗尼罪（vyatikrama，違犯戒律）。所以世尊這樣說。

佛住在舍衛城（Sravasti）時，當時六群比丘尼共用一張床和一個床鋪睡覺，枕頭床褥破裂，床也損壞了。眾比丘尼因為這件事告訴大愛道，大愛道乃至稟告佛。佛說：『把那些比丘尼叫來。』叫來后，佛說：『你們真的這樣做了嗎？』回答說：『確實如此。』佛說：『這是惡事。』乃至佛告訴大愛道：『凡是依止舍衛城的比丘尼都要召集起來，乃至已經聽過的也要重新聽聞。如果比丘尼同用一個床鋪睡覺，犯波夜提。』

床鋪，指同一床鋪、同一覆蓋物、同一張床。

床，有十四種，乃至脂蘭床（cilimilikā），犯波夜提。

【English Translation】 English version: The bhikkhuni（female monastic） of Kapilavatthu went to her relatives' house and laid two or three layers of high-legged khajura（a type of bed or seat） bedding, which was criticized by worldly people and non-Buddhists: 'Why is it that the sramanerika（novice nun） has left home but is still as desirous as a layperson?' The bhikkhunis told Mahapajapati（Buddha's aunt）, who then reported the matter to the World Honored One. The Buddha said, 'Summon that bhikkhuni.' After she arrived, the Buddha asked, 'Is it true that you did this?' She replied, 'It is true.' The Buddha said, 'Why did you excessively sit on the khajura bed? From now on, it is not allowed.' The Buddha told Gotami（Gotami, Mahapajapati's family name）: 'Gather all the bhikkhunis who rely on Vaisali, and even those who have already heard this should hear it again. If a bhikkhuni excessively sits or lies on khajura bedding, it is a payattika（a type of offense）.'

Bhikkhuni, as mentioned above.

Excessive, exceeding eight finger-widths.

Khajura bedding, there are fourteen types of khajura, up to bamhula（a type of bedding）.

Khajura bamhula bed, if one sits or lies on it, it is a payattika. Payattika, as mentioned above.

If one sits on it all day, it is one payattika. If one gets up and sits again, each time one sits, one commits a payattika. If the bed is too high, one can only sit with one's feet buried under the bed. If a bhikkhu sits on an excessive khajura bed, it is a vyatikrama（transgression） offense. Therefore, the World Honored One said this.

When the Buddha was staying in Sravasti, the group-of-six bhikkhunis shared one bed and one bedding to sleep on, and the pillows and bedding were torn and the bed was broken. The bhikkhunis told Mahapajapati about this, and Mahapajapati reported it to the Buddha. The Buddha said, 'Summon those bhikkhunis.' After they arrived, the Buddha said, 'Is it true that you did this?' They replied, 'It is true.' The Buddha said, 'This is a bad thing.' The Buddha told Mahapajapati: 'Gather all the bhikkhunis who rely on Sravasti, and even those who have already heard this should hear it again. If bhikkhunis sleep on the same bedding, it is a payattika.'

Bedding, refers to the same bedding, the same covering, the same bed.

Bed, there are fourteen types, up to cilimilikā（a type of bed）, it is a payattika.

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。波夜提者，如上說。

不得同牀臥，一床一人臥，三坐床得二人臥，展腳不得過膝。若方褥，三褥得二人臥，展腳不得過膝。若地敷者，不得多取地，當相去一不舒手，自敷坐具而臥。若寒時得上通覆于下人，各自別覆無罪。若比丘共床臥，越毗尼罪。是故世尊說。

佛住舍衛城，爾時伽梨比丘尼受僧房已閉戶而去，后客比丘尼上座來次第與房，見戶閉即嫌言：「此僧房舍何以閉戶而去？」諸比丘尼語大愛道，乃至佛言：「呼是比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，乃至汝云何僧房舍不捨閉戶而行？從今已后不聽。」佛告大愛道：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼僧房床褥不捨而去，波夜提。」

比丘尼者，如上說。

僧床褥者，坐床、臥床、枕褥、拘執。

不捨者，不還不白，余處去者，波夜提。波夜提者，如上說。

若比丘尼欲行去，當舍床褥與知床褥人已而去。若不捨而去者，波夜提。若房不空，尋有人住者，越毗尼罪。是故世尊說。

佛住舍衛城，爾時竭住母比丘尼先不語，卒爾而入竭住父比丘房而摩其背，即反顧視之，見已言：「咄！咄！遠我。」比丘尼言：「我先常與洗浴，今摩觸何苦？

【現代漢語翻譯】 現代漢語譯本 波夜提（Payantika，一種戒律名稱），如上文所說。

不得同牀而臥，一張床只能一人睡臥。如果使用三張坐具床，可以允許兩人睡臥，但伸展雙腳時不得超過膝蓋。如果是方形褥子，三張褥子可以允許兩人睡臥，但伸展雙腳時不得超過膝蓋。如果是直接鋪在地上的坐具，不得佔用過多地面，應當保持彼此之間相距一不舒手的距離，各自鋪設坐具而臥。如果寒冷時，允許上方的比丘尼用衣物覆蓋下方的人，各自單獨覆蓋則沒有罪過。如果比丘尼共用一張床睡臥，則犯越毗尼罪（Vinihaya，違犯戒律的罪過）。因此，世尊如此說。

佛陀住在舍衛城（Sravasti）。當時，伽梨（Kali）比丘尼接受了僧房后，關閉房門離去。後來，一位上座（長老）客比丘尼前來，按照次序分配房間，看到房門緊閉，便不滿地說：『這僧房舍為何關閉房門離去？』眾比丘尼將此事告訴大愛道（Mahaprajapati，佛陀的姨母），乃至稟告佛陀。佛陀說：『召那位比丘尼前來。』召來后，佛陀問道：『你確實如此嗎？』回答說：『確實如此。』佛陀說：『這是惡事，你為何不捨棄僧房舍就關閉房門離去？從今以後不允許這樣做。』佛陀告訴大愛道：『凡是依止舍衛城的比丘尼，都應當全部集合，乃至已經聽聞過此事的，應當再次聽聞。如果比丘尼不捨棄僧房的床褥就離去，則犯波夜提罪。』

比丘尼，如上文所說。

僧房的床褥，包括坐床、臥床、枕頭、褥子、拘執（Kujih，指放置物品的處所）。

不捨棄，指不歸還也不告知，就前往其他地方，則犯波夜提罪。波夜提，如上文所說。

如果比丘尼想要離去，應當將床褥捨棄，交給負責管理床褥的人後再離去。如果不捨棄就離去，則犯波夜提罪。如果房間沒有空置，立刻有人入住，則犯越毗尼罪。因此，世尊如此說。

佛陀住在舍衛城。當時，竭住母（Khadira-vasika）比丘尼事先沒有告知，突然進入竭住父（Khadira-vasika）比丘的房間，並按摩他的背部，比丘立刻回頭看她，看到后說：『咄！咄！遠離我！』比丘尼說：『我以前經常為你洗浴，現在按摩一下有什麼不好？』

【English Translation】 English version Payantika (a type of precept), as mentioned above.

One should not sleep on the same bed; one person should sleep on one bed. If using three sitting mats as a bed, two people may sleep, but their feet should not extend beyond the knees. If using square cushions, three cushions may allow two people to sleep, but their feet should not extend beyond the knees. If using a ground covering, one should not take up too much space; they should maintain a distance of one arm's length from each other, each spreading out their own sitting mat to sleep. If it is cold, the upper Bhikkhuni (female monastic) may cover the person below with clothing, but there is no offense if they each cover themselves separately. If Bhikkhunis share a bed to sleep, they commit a Vinihaya (an offense against the monastic rules). Therefore, the World Honored One (Bhagavan) said this.

The Buddha was residing in Sravasti (Savatthi). At that time, the Bhikkhuni Kali (Kali) received a Sangha (monastic community) residence, closed the door, and left. Later, a senior guest Bhikkhuni came and was assigned a room in order. Seeing the door closed, she complained, 'Why is this Sangha residence closed?' The Bhikkhunis told Mahaprajapati (Mahapajapati, Buddha's aunt), and eventually reported to the Buddha. The Buddha said, 'Summon that Bhikkhuni.' After she arrived, the Buddha asked, 'Is this true?' She replied, 'It is true.' The Buddha said, 'This is a bad thing. Why did you close the door and leave the Sangha residence without relinquishing it? From now on, this is not allowed.' The Buddha told Mahaprajapati, 'Gather all the Bhikkhunis residing in Sravasti, and those who have already heard this should hear it again. If a Bhikkhuni leaves without relinquishing the Sangha's bed and bedding, she commits a Payantika offense.'

Bhikkhuni, as mentioned above.

Sangha's bed and bedding include sitting beds, sleeping beds, pillows, cushions, and Kujih (a place for storing items).

'Not relinquishing' means not returning or informing, and going elsewhere, which constitutes a Payantika offense. Payantika, as mentioned above.

If a Bhikkhuni wishes to leave, she should relinquish the bed and bedding, hand them over to the person in charge of the bed and bedding, and then leave. If she leaves without relinquishing them, she commits a Payantika offense. If the room is not vacant and someone immediately occupies it, she commits a Vinihaya offense. Therefore, the World Honored One said this.

The Buddha was residing in Sravasti. At that time, the Bhikkhuni Khadira-vasika (Khadira-vasika), without prior notice, suddenly entered the room of the Bhikkhu Khadira-vasika (Khadira-vasika) and massaged his back. The Bhikkhu immediately turned around and saw her, saying, 'Tut! Tut! Stay away from me!' The Bhikkhuni said, 'I used to bathe you, why is it bad to massage you now?'

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」語言：「本是俗人，今日出家，不得如先。」諸比丘尼語大愛道，大愛道即以是事往白世尊。佛言：「呼是比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，乃至汝云何先不白入比丘精舍？從今已后不聽。乃至已聞者當重聞。若比丘尼先不白、入比丘僧伽藍者，波夜提。」

比丘尼者，如上說。

比丘僧伽藍者，下至一比丘住處。先不白者，先不語不呼。

入者，如竭住母比丘尼，波夜提。波夜提者，如上說。

若比丘尼欲入比丘住處者，當到門屋應先白：「和南！比丘尼白入，愿聽。」比丘當籌量。若比丘尼賢善，自無事著衣服者，聽入。若有事或泥作或裸露，當語言：「姊妹！小住。」應唱言：「諸長老！比丘尼欲入，各自著衣。」若比丘尼不善無威儀者，應語：「莫入，有事。」若先不語最初入者，波夜提。後來者無罪。不白而入者，舉一足，越毗尼罪；兩足，波夜提。若還去者，越毗尼罪。若比丘先不語而入比丘尼住處者，越毗尼罪。應住門屋下，遣凈人女語。是故世尊說。

佛住舍衛城，爾時比丘尼在道行，暮至村中欲求宿處，至一家語婦人言：「借我宿處。」婦人言：「我夫行去暮或能還。」比丘尼復重借言：「故當不來可寄一宿。」即與

【現代漢語翻譯】 現代漢語譯本： 『語言』（指某位比丘尼）：『我本是俗人，今日出家，不能像以前那樣了。』眾比丘尼將此事告訴大愛道（Mahapajapati，佛陀的姨母及首位比丘尼）。大愛道便將此事稟告世尊（Bhagavan，佛陀的尊稱）。佛陀說：『叫那位比丘尼來。』待她來了之後，佛陀問道：『你真的這樣做了嗎？』她回答說：『確實如此。』佛陀說：『這是不好的行為，為什麼你事先不稟告就進入比丘精舍（Vihara，比丘居住的場所）？從今以後不允許這樣做。』已經聽聞此事的應當再次聽聞。如果比丘尼事先不稟告就進入比丘僧伽藍（Sangharama，僧眾居住的園林），犯波夜提（Payattika，一種輕罪）。

比丘尼（Bhikkhuni，女性出家人）的定義如前所述。

比丘僧伽藍（Bhikkhu-sangharama，比丘僧團的住所）的定義是，哪怕只有一個比丘居住的地方。『事先不稟告』是指事先不告知、不打招呼。

『進入』的例子，就像竭住母（Kharajamati）比丘尼的行為，犯波夜提。波夜提的定義如前所述。

如果比丘尼想要進入比丘的住處，應當到達門口，先稟告說：『和南（Vandana，梵文，敬禮）！比丘尼請求進入，希望允許。』比丘應當考慮。如果這位比丘尼賢善，自己沒有什麼事情只是爲了穿衣服，可以允許進入。如果有什麼事情，或者需要泥作或者**（原文如此，此處可能指某種勞作），應當說：『姊妹！請稍等。』應當宣告說：『各位長老！比丘尼想要進入，請各自穿好衣服。』如果比丘尼不善良、沒有威儀，應當告訴她：『不要進入，這裡有事。』如果事先不告知就最初進入，犯波夜提。後來的人沒有罪。不稟告就進入，抬起一隻腳，犯越毗尼罪（Dukkata，一種輕罪）；抬起兩隻腳，犯波夜提。如果轉身離開，犯越毗尼罪。如果比丘事先不告知就進入比丘尼的住處，犯越毗尼罪。應當站在門屋下，派遣凈人女（Upasika，女居士）去告知。所以世尊這樣說。

佛陀住在舍衛城（Sravasti），當時有比丘尼在路上行走，傍晚到達村莊，想要尋找住宿的地方，到一家人家對婦人說：『請借我一個住宿的地方。』婦人說：『我的丈夫出去了，傍晚或許會回來。』比丘尼再次請求說：『即使他不回來，也可以借住一宿。』婦人就答應了。

【English Translation】 English version: 『Language』 (referring to a certain Bhikkhuni): 『I was originally a layperson, but today I have left home. I cannot be like before.』 The Bhikkhunis told Mahapajapati (Buddha's aunt and the first Bhikkhuni) about this matter. Mahapajapati then reported this matter to the Blessed One (Bhagavan, a respectful title for the Buddha). The Buddha said: 『Call that Bhikkhuni here.』 After she came, the Buddha asked: 『Did you really do this?』 She replied: 『Indeed, I did.』 The Buddha said: 『This is a bad action. Why didn't you report it beforehand before entering the Bhikkhu Vihara (Vihara, a place where Bhikkhus reside)? From now on, this is not allowed.』 Those who have already heard of this should hear it again. If a Bhikkhuni enters a Bhikkhu Sangharama (Sangharama, a garden where the Sangha resides) without reporting it beforehand, she commits a Payattika (Payattika, a minor offense).

The definition of Bhikkhuni (Bhikkhuni, a female renunciant) is as described above.

The definition of Bhikkhu-sangharama (Bhikkhu-sangharama, the residence of the Bhikkhu Sangha) is a place where even one Bhikkhu resides. 『Without reporting beforehand』 means not informing or greeting beforehand.

An example of 『entering』 is the action of the Bhikkhuni Kharajamati, which constitutes a Payattika offense. The definition of Payattika is as described above.

If a Bhikkhuni wants to enter a Bhikkhu's residence, she should arrive at the doorway and first report: 『Vandana (Vandana, Sanskrit for salutation)! A Bhikkhuni requests to enter, may I be permitted?』 The Bhikkhu should consider. If the Bhikkhuni is virtuous and has no other business than to put on her robes, she may be allowed to enter. If there is something to be done, such as mud work or ** (as in the original text, possibly referring to some kind of labor), he should say: 『Sister! Please wait a moment.』 He should announce: 『Venerable elders! A Bhikkhuni wants to enter, please put on your robes.』 If the Bhikkhuni is not virtuous and lacks decorum, she should be told: 『Do not enter, there is something going on here.』 If she enters without reporting beforehand, she commits a Payattika offense. Those who come later are not guilty. Entering without reporting, lifting one foot constitutes a Dukkata offense (Dukkata, a minor offense); lifting both feet constitutes a Payattika offense. If she turns around and leaves, she commits a Dukkata offense. If a Bhikkhu enters a Bhikkhuni's residence without reporting beforehand, he commits a Dukkata offense. He should stand under the doorway and send a female lay follower (Upasika, a female lay devotee) to inform. Therefore, the Blessed One said this.

The Buddha was residing in Sravasti (Sravasti). At that time, a Bhikkhuni was walking on the road. In the evening, she arrived at a village and wanted to find a place to stay. She went to a house and said to the woman: 『Please lend me a place to stay.』 The woman said: 『My husband has gone out and may return in the evening.』 The Bhikkhuni requested again: 『Even if he doesn't come back, can I borrow a place to stay for one night?』 The woman agreed.

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宿處。夫主暮還，為結所使與婦共行欲事。比丘尼未離欲，聞聲不悅，還已語諸比丘尼，比丘尼語大愛道，乃至佛言：「呼是比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」佛言：「汝云何知食家淫處宿？從今已后不聽。」複次佛住舍衛城，爾時諸比丘尼道路行，至暮于聚落中，遍求無丈夫家而不能得，便在巷陌邊宿。于夜暴風雨起，有諸年少來相侵，觸傷于梵行。諸比丘尼以是因緣語大愛道，乃至佛言：「從今日後除余時，乃至已聞者當重聞。若比丘尼知食家淫處宿，除余時，波夜提。余時者，風時、雨時、奪命時、傷梵行時，是名余時。」

比丘尼者，如上說。

知者，若自知、若從他聞。

食者，女人是丈夫食，丈夫是女人食。

家者，四種姓家。

淫處者，夫婦宿處。除余時，波夜提。余時世尊說無罪。風時、雨時、失命時、疑男子傷梵行時，是名余時。

不得知食家淫處宿，若疑是聚落中有放蕩男子，畏宿者無罪。是故世尊說。

佛住舍衛城，爾時毗舍離比丘尼安居竟，欲向舍衛城禮拜世尊，到比丘精舍中：「和南！我聞尊者欲詣舍衛城禮拜世尊，審爾不？」答言：「何故問？」「我欲隨去。」比丘言：「世尊制戒不得與比丘尼共道行。」又問：「

【現代漢語翻譯】 現代漢語譯本： 住所。丈夫傍晚回家，被（性）關係所驅使與妻子同房。某比丘尼尚未斷除慾望，聽到聲音後心生不悅，回去后告訴其他比丘尼，比丘尼們告訴大愛道（Mahapajapati，佛陀的姨母），乃至稟告佛陀。佛陀說：『叫那個比丘尼來。』叫來后問她：『你確實如此嗎？』回答說：『確實如此。』佛陀說：『你如何得知在施主家淫處住宿？從今以後不允許。』 再次，佛陀住在舍衛城（Sravasti）。當時，一些比丘尼在路上行走，到了傍晚在一個村落中，到處尋找沒有男人的家卻找不到，便在巷子邊住宿。夜裡暴風雨大作，有一些年輕人來侵犯她們，傷害了她們的梵行（brahmacarya，清凈的修行生活）。比丘尼們因為這件事告訴了大愛道，乃至稟告佛陀。佛陀說：『從今以後，除了特殊情況，乃至已經聽過的（戒律）應當重新聽聞。如果比丘尼明知在施主家淫處住宿，除了特殊情況，犯波逸提（Payattika，一種輕罪）。特殊情況是指，颳風的時候、下雨的時候、有喪命危險的時候、有被傷害梵行危險的時候，這些稱為特殊情況。』 比丘尼，如上所述。 知，如果自己知道，或者從他人那裡聽到。 食，女人是丈夫的食物，丈夫是女人的食物（指性關係）。 家，指四種姓（caturvarnya）的家庭。 淫處，指夫婦住宿的地方。除了特殊情況，犯波逸提。特殊情況世尊說沒有罪。颳風的時候、下雨的時候、有喪命危險的時候、懷疑男子會傷害梵行的時候，這些稱為特殊情況。 不得明知在施主家淫處住宿，如果懷疑這個村落中有放蕩的男子，害怕住宿的，沒有罪。所以世尊這樣說。 佛陀住在舍衛城，當時毗舍離（Vaishali）的比丘尼們安居結束后，想要去舍衛城禮拜世尊，到達比丘精舍中：『頂禮！我聽說尊者想要去舍衛城禮拜世尊，是真的嗎？』比丘回答說：『為什麼問？』『我想要跟隨你們一起去。』比丘說：『世尊制定戒律，不允許與比丘尼一起在路上行走。』又問：

【English Translation】 English version: Dwelling place. The husband returns in the evening, driven by (sexual) desire, and engages in sexual activity with his wife. A certain Bhikkhuni (Buddhist nun) who has not yet abandoned desire, feels displeased upon hearing the sound. After returning, she tells the other Bhikkhunis, who then tell Mahapajapati (Buddha's aunt and foster mother), and eventually it is reported to the Buddha. The Buddha says, 'Summon that Bhikkhuni.' After she arrives, he asks her, 'Is it true?' She replies, 'It is true.' The Buddha says, 'How did you know about staying in a donor's house where sexual activity occurs? From now on, it is not allowed.' Furthermore, the Buddha is residing in Sravasti (Savatthi). At that time, some Bhikkhunis are traveling on the road, and as evening approaches in a village, they search everywhere for a house without a man but cannot find one, so they stay by the side of the road. During the night, a violent storm arises, and some young men come and assault them, harming their brahmacarya (celibate religious life). The Bhikkhunis, because of this incident, tell Mahapajapati, and eventually it is reported to the Buddha. The Buddha says, 'From now on, except for special circumstances, even what has already been heard (the precepts) should be heard again. If a Bhikkhuni knowingly stays in a donor's house where sexual activity occurs, except for special circumstances, she commits a Payattika (a minor offense). Special circumstances are when there is wind, when there is rain, when there is danger to life, when there is danger of harm to brahmacarya; these are called special circumstances.' Bhikkhuni, as described above. 'Knowing' means if one knows oneself, or hears from others. 'Food' means woman is food for man, and man is food for woman (referring to sexual relations). 'House' means a house of the four castes (caturvarnya). 'Place of sexual activity' means the place where husband and wife stay. Except for special circumstances, one commits a Payattika. The Blessed One said that there is no offense in special circumstances. When there is wind, when there is rain, when there is danger to life, when there is suspicion that men will harm brahmacarya; these are called special circumstances. One must not knowingly stay in a donor's house where sexual activity occurs. If one suspects that there are licentious men in the village and fears staying there, there is no offense. Therefore, the Blessed One said this. The Buddha is residing in Sravasti. At that time, the Bhikkhunis of Vaishali (Vesali), after completing their rainy season retreat (vassa), want to go to Sravasti to pay homage to the Blessed One. They arrive at a Bhikkhu (monk) monastery: 'Greetings! I heard that the venerable ones intend to go to Sravasti to pay homage to the Blessed One, is that true?' The Bhikkhu replies, 'Why do you ask?' 'I want to go with you.' The Bhikkhu says, 'The Blessed One has established a rule prohibiting traveling on the road together with Bhikkhunis.' Again, she asks:

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何時當發？」答言：「某日。」即記識其日，預持衣缽于路側而待。比丘至其日食已而去，見比丘尼並相謂言：「此比丘尼欲隨我等去，當急腳行。」諸年少比丘尼奔走而逐，諸老病樂人不能得及，於後為賊所剝。諸比丘尼語大愛道，大愛道以是因緣往白世尊，乃至「呼是比丘尼來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「汝云何無商人伴，于空迥處向余國行？從今已后不聽。」佛告大愛道：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼無商人伴向異國行，波夜提。」

比丘尼者，如上說。

無伴者，無商人伴。

余國者，異王境界。去者，波夜提。

若比丘尼欲行時，當先求商人伴。若前人言：「阿梨耶！但來，我當料理使令得去。」當相望其人。若語大善、視瞻不好者，不應隨去，更求善人將女婦者共去。若去時卒不得善察，至迥處方覺者，不得便捨去，當待近聚落已方便捨去。若問言：「欲那去？」當語言：「我乞食耳。」若比丘尼無商人伴行者，得越毗尼罪。至所在，波夜提。若比丘于空迥無商人伴行者，得越毗尼罪。是故世尊說。

佛住舍衛城，爾時比丘尼共女人，共到園池處看。諸女人在水邊飲食，比丘尼往故村舍中看。時有諸年少從林

【現代漢語翻譯】 現代漢語譯本 『何時出發？』回答說：『某日。』就記住了那個日子，預先拿著衣缽在路旁等待。比丘到達那日，吃完飯後離去，看見比丘尼們互相說道：『這些比丘尼想要跟隨我們去，應當快步行走。』年輕的比丘尼奔跑追趕，年老體弱的比丘尼不能趕上，後來被盜賊搶劫。比丘尼們告訴大愛道（Mahapajapati Gotami，佛陀的姨母），大愛道因為這件事去稟告世尊（Buddha，佛陀），乃至『叫那些比丘尼來。』叫來之後，佛陀問：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『你們怎麼能沒有商人做伴，在空曠偏遠的地方前往其他國家呢？從今以後不允許這樣做。』佛陀告訴大愛道：『讓依止舍衛城（Sravasti）的比丘尼全部集合，乃至已經聽過的應當重新聽聞。如果比丘尼沒有商人做伴前往其他國家，犯波夜提（Payattika，一種戒律）。』

比丘尼，如上所說。

沒有伴侶，指沒有商人做伴。

其他國家，指不同的國王統治的區域。前往，犯波夜提（Payattika）。

如果比丘尼想要出行時，應當先尋找商人做伴。如果前面的人說：『阿梨耶（Arya，尊者），只管來，我當安排使你能夠前往。』應當觀察那個人。如果說話很好聽，但眼神不好的人，不應該跟隨前往，應該再尋找善良的人，帶著妻子兒女的人一同前往。如果出發時沒有好好觀察，到達偏遠的地方才發覺，不能立刻捨棄離開，應當等到靠近村落後，再方便地捨棄離開。如果有人問：『想要去哪裡？』應當回答說：『我去乞食罷了。』如果比丘尼沒有商人做伴而出行，犯越毗尼罪（Veyyākaraṇa，違犯戒律的罪過）。到達所在之處，犯波夜提（Payattika）。如果比丘在空曠偏遠沒有商人做伴的地方行走，犯越毗尼罪（Veyyākaraṇa）。所以世尊（Buddha）這樣說。

佛陀住在舍衛城（Sravasti），當時比丘尼和婦女們一同到園林水池邊遊玩。婦女們在水邊飲食，比丘尼們前往舊的村舍中觀看。當時有一些年輕人從樹林里…

【English Translation】 English version 『When do you intend to depart?』 They replied, 『On such and such a day.』 They noted the day and waited by the roadside with their robes and bowls. When the bhikkhus (monks) arrived on that day, having finished their meal, they departed. Seeing the bhikkhunis (nuns), they said to each other, 『These bhikkhunis (nuns) intend to follow us; we should walk quickly.』 The young bhikkhunis (nuns) ran to catch up, but the old and infirm could not keep pace and were later robbed by thieves. The bhikkhunis (nuns) told Mahapajapati Gotami (Buddha's aunt), who in turn reported the matter to the Blessed One (Buddha), saying, 『Summon those bhikkhunis (nuns).』 When they had come, the Buddha asked, 『Is this true?』 They replied, 『It is true.』 The Buddha said, 『How can you travel to another country in a remote and desolate place without the company of merchants? From now on, this is not allowed.』 The Buddha told Mahapajapati Gotami (Buddha's aunt), 『Gather all the bhikkhunis (nuns) residing in Sravasti (Sāvatthī), and those who have already heard this should hear it again. If a bhikkhuni (nun) travels to another country without the company of merchants, it is a Payattika (Pācittiya, an offense requiring confession).』

Bhikkhuni (nun): as described above.

Without company: without the company of merchants.

Another country: a territory ruled by a different king. To go: Payattika (Pācittiya).

If a bhikkhuni (nun) wishes to travel, she should first seek the company of merchants. If someone says, 『Arya (venerable one)! Just come, I will arrange for you to travel,』 she should observe that person. If someone speaks well but has shifty eyes, she should not go with them; she should seek a good person who is traveling with his wife and children. If she does not observe carefully before departing and only realizes it when she reaches a remote place, she should not abandon them immediately but should wait until she is near a village before conveniently leaving. If someone asks, 『Where do you want to go?』 she should reply, 『I am just going to beg for food.』 If a bhikkhuni (nun) travels without the company of merchants, she commits an offense of Veyyākaraṇa (an offense against the rules). Upon reaching her destination, it is a Payattika (Pācittiya) offense. If a bhikkhu (monk) travels in a remote and desolate place without the company of merchants, he commits an offense of Veyyākaraṇa. Therefore, the Blessed One (Buddha) said this.

The Buddha was staying in Sravasti (Sāvatthī). At that time, bhikkhunis (nuns) and women went together to a park and pond. The women ate and drank by the water, while the bhikkhunis (nuns) went to look at the old village houses. Some young men came from the forest…

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中出擾亂比丘尼。比丘尼語大愛道，乃至已聞者當重聞。「若比丘尼自境界內觀園林故墟，波夜提。」

比丘尼者，如上說。

境界內者，自王境內。

園者，庵婆羅園，乃至阿提目多園。

林者，種種林樹。

故墟者，空屋宅中。

觀看去者，波夜提。波夜提者，如上說。

若比丘尼往園林墟宅中看，去時越毗尼罪；到彼，波夜提。若檀越婦女請共去者，無罪。若比丘往丘墟園林觀看為樂者，越毗尼罪。是故世尊說。

佛住毗舍離，爾時須阇提比丘尼是優陀夷本二。語優陀夷言：「尊者！我明日當守房，可來看。」時比丘尼盡入聚落乞食，時優陀夷著衣持缽入比丘尼精舍，二人共在房后，各出身坐蹲踞相向欲心相視。時有老病比丘尼出欲便利，見已羞慚卻行而去，以是因緣語大愛道，乃至佛言：「呼是比丘尼來。」來已佛言：「此是惡事，乃至已聞者當重聞。若比丘尼共一比丘空靜處坐，波夜提。」

一者，共一比丘，更無人。設有人，眠醉、狂癡、心亂、苦痛、嬰兒、非人、畜生，故名為一。

空靜者，避隈無人處。

坐者，共坐，波夜提。波夜提者，如上說。

若比丘尼共比丘竟日坐，一波夜提。若中間起還坐，隨坐一一波夜提。

【現代漢語翻譯】 現代漢語譯本： 中出擾亂比丘尼（bhikkhuni，女性出家人）。比丘尼告訴大愛道（Mahapajapati，佛陀的姨母），乃至已經聽聞過此事的應當再次聽聞：『如果比丘尼在自己的管轄範圍內觀看園林、故墟，犯波夜提（pācittiya，一種輕罪）。』

比丘尼，如前文所說。

境界內，指自己的王國內。

園，指庵婆羅園（Amra garden），乃至阿提目多園（Atimuttaka garden）。

林，指各種林木。

故墟，指空無一人的房屋宅院。

觀看前往，犯波夜提。波夜提，如前文所說。

如果比丘尼前往園林、廢墟、宅院中觀看，在前往時觸犯越毗尼罪（dukkaṭa，一種輕罪）；到達那裡，犯波夜提。如果有檀越（dānapati，施主）婦女邀請一同前往，則無罪。如果比丘前往丘墟、園林觀看以尋歡作樂，觸犯越毗尼罪。因此世尊（Bhagavan，佛陀的尊稱）如此說。

佛陀住在毗舍離（Vesali），當時須阇提比丘尼（Sujata bhikkhuni）是優陀夷（Udayin）之前的伴侶。她告訴優陀夷說：『尊者！我明日當值守房間，你可以來看我。』當時比丘尼們都進入村落乞食，當時優陀夷穿好衣服，拿著缽進入比丘尼精舍，兩人一同在房間後面，各自裸露身體蹲踞著，互相以淫慾之心相看。當時有一位年老生病的比丘尼出來想要方便，看見後感到羞愧，退了回去。因此事，她告訴了大愛道，乃至佛陀說：『叫那位比丘尼來。』來后，佛陀說：『這是惡事，乃至已經聽聞過此事的應當再次聽聞。如果比丘尼與一位比丘在空無一人的安靜之處同坐，犯波夜提。』

一，指與一位比丘在一起，沒有其他人。即使有人，但處於睡眠、醉酒、瘋狂、癡呆、心神錯亂、痛苦、是嬰兒、非人（amanussa，非人類眾生）、畜生（tiracchāna，動物），因此也稱為一。

空靜，指隱蔽無人之處。

坐，指一同坐下，犯波夜提。波夜提，如前文所說。

如果比丘尼與比丘整日同坐，犯一次波夜提。如果中間起身又回來坐下，每次坐下都犯一次波夜提。

【English Translation】 English version: If a bhikkhuni (female monastic) disturbs a bhikkhu (male monastic) by engaging in sexual activity. The bhikkhunis told Mahapajapati (Buddha's aunt), and those who have already heard this should hear it again: 'If a bhikkhuni views gardens or ruins within her own territory, it is a pācittiya (an offense entailing confession).'

Bhikkhuni, as explained above.

Within the territory, refers to within her own kingdom.

Garden, refers to Amra garden, and Atimuttaka garden.

Forest, refers to various trees.

Ruins, refers to empty houses.

Going to view, it is a pācittiya. Pācittiya, as explained above.

If a bhikkhuni goes to view gardens, ruins, or houses, she commits a dukkaṭa (an offense of wrong-doing) when going; upon arrival, it is a pācittiya. If a dānapati (donor) woman invites her to go together, there is no offense. If a bhikkhu goes to view ruins or gardens for pleasure, he commits a dukkaṭa. Therefore, the Bhagavan (the Blessed One, Buddha) said this.

The Buddha was staying in Vesali. At that time, Sujata bhikkhuni was Udayin's former partner. She told Udayin: 'Venerable one! Tomorrow I will be guarding the room, you can come to see me.' At that time, the bhikkhunis all went into the village for alms. Then Udayin, having dressed and taken his bowl, entered the bhikkhuni's monastery. The two of them were together behind the room, each exposing their bodies, squatting and facing each other with lustful intentions. At that time, an old and sick bhikkhuni came out wanting to relieve herself, and seeing this, she felt ashamed and retreated. Because of this, she told Mahapajapati, and the Buddha said: 'Call that bhikkhuni here.' After she came, the Buddha said: 'This is an evil deed, and those who have already heard this should hear it again. If a bhikkhuni sits with a bhikkhu in a secluded and quiet place, it is a pācittiya.'

'One' means with one bhikkhu, with no one else present. Even if someone is present, but is sleeping, drunk, mad, demented, mentally disturbed, in pain, an infant, an amanussa (non-human being), or a tiracchāna (animal), it is still considered 'one'.

Secluded and quiet, refers to a hidden and deserted place.

Sitting, refers to sitting together, it is a pācittiya. Pācittiya, as explained above.

If a bhikkhuni sits with a bhikkhu for the entire day, it is one pācittiya. If she gets up in between and then sits down again, each time she sits down it is a pācittiya.

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若比丘尼獨在房中坐，卒有比丘來入坐者，比丘尼當速起。欲起時當先語，勿使比丘怪。若言：「何故起？」當語：「世尊制戒，我不得共比丘獨坐。」若減七歲男亦犯。齊幾時名坐？如取食乞出家人頃。若有凈人作事行來出入不斷無罪。若房戶向道有行人，不斷者無罪。若行人斷者，波夜提。若凈人眠時，當彈指令覺，若在閣上下人見，若在閣下上人見，三人展轉相見無罪。或見非聞、或聞非見、或亦見亦聞、或非見非聞。見非聞者，遙見比丘、比丘尼坐不聞語聲。聞非見者，聞語聲而不見。如是廣說。見而不聞，越毗尼罪。聞而不見，亦越毗尼罪。見聞，無罪。非見非聞，波夜提。是罪亦聚落、亦阿練若、亦晝、亦是夜、亦時亦非時、是覆處非露處、是一人非眾多，是近處非遠處。是故世尊說。

佛住毗舍離，爾時跋陀羅比丘尼到親里家，共兄弟姊妹兒于屏處坐，比丘尼嫌言：「云何出家人與俗人隱處坐，猶如俗人？」以是因緣語大愛道，乃至佛言：「從今已后不聽共男子屏處坐，乃至已聞者當重聞。若比丘尼與丈夫屏處坐，波夜提。」

波夜提者，如上比丘中廣說。是故世尊說。

持傘佉啁床、　　同敷床不捨、 　不白淫處宿、　　無伴故墟看、 　比丘靜處坐、　　男子亦復然。 　十二

【現代漢語翻譯】 現代漢語譯本： 如果比丘尼獨自在房間里坐著，突然有比丘進來坐下，比丘尼應當迅速起身。將要起身時應當先告知對方，不要讓比丘感到奇怪。如果比丘問：『為什麼要起身？』應當回答：『世尊制定戒律，我不得與比丘單獨同坐。』如果（同坐的）是小於七歲的男孩，也算犯戒。坐多久才算『坐』呢？就像取出食物供養出家人的時間那麼短。如果有在家居士（凈人）在房間里做事，走來走去，進進出出，不算犯戒。如果房間的門窗朝向道路，有行人來往不斷，也不算犯戒。如果行人稀少或中斷，就犯波逸提罪。如果凈人在睡覺，應當彈指使其醒來。如果在樓上，樓下的人能看見；如果在樓下，樓上的人能看見，三個人互相能看見，就不算犯戒。或者只是看見而沒有聽見，或者只是聽見而沒有看見，或者既看見也聽見，或者既沒有看見也沒有聽見。（以下解釋各種情況的犯戒與否：）看見比丘、比丘尼坐在一起，但沒有聽見說話的聲音，這屬於『見非聞』。聽見說話的聲音但沒有看見，這屬於『聞非見』。像這樣可以廣泛地解釋各種情況。看見但沒有聽見，犯越毗尼罪。聽見但沒有看見，也犯越毗尼罪。既看見也聽見，沒有罪。既沒有看見也沒有聽見，犯波逸提罪。這種罪行可能發生在村落中，也可能發生在阿蘭若（Aranya，指遠離人煙的處所）中；可能發生在白天，也可能發生在夜晚；可能是適當的時間，也可能是不適當的時間；可能是隱蔽的地方，也可能是暴露的地方；可能是單獨一人，也可能不是很多人；可能是近處，也可能是遠處。所以世尊這樣說。

佛陀住在毗舍離（Vaishali，古印度城市名）時，當時跋陀羅比丘尼（Bhadra Bhikkhuni）到親戚家，與兄弟姐妹的孩子在隱蔽的地方坐在一起，比丘尼們互相嫌棄說：『為什麼出家人要與在家人在隱蔽的地方同坐，就像在家人一樣？』因為這件事，（她們）告訴了大愛道（Mahapajapati，佛陀的姨母），乃至佛陀說：『從今以後不允許與男子在隱蔽的地方同坐，以前聽過的要重新聽。如果比丘尼與丈夫在隱蔽的地方同坐，犯波逸提罪。』

波逸提罪的定義，就像上面比丘戒律中廣泛解釋的那樣。所以世尊這樣說。

拿著傘、佉啁床（Kharura bed，一種床的名稱），共同鋪設床鋪不離開，不告知就在淫處過夜，沒有同伴去看廢墟，比丘在安靜的地方坐，男子也是這樣。總共十二條。

【English Translation】 English version: If a Bhikkhuni (Buddhist nun) is sitting alone in a room, and a Bhikkhu (Buddhist monk) suddenly enters and sits down, the Bhikkhuni should quickly get up. When about to get up, she should first inform him, so as not to make the Bhikkhu feel strange. If he asks: 'Why are you getting up?' she should answer: 'The World-Honored One has established a precept that I am not allowed to sit alone with a Bhikkhu.' If the one sitting with her is a boy under the age of seven, it is also an offense. How long does it take to be considered 'sitting'? As long as it takes to take food to offer to a renunciate. If a layperson (Netra, a lay attendant) is working in the room, walking around, going in and out constantly, there is no offense. If the room's doors and windows face the road, and there is a constant flow of people, there is no offense. If the flow of people is sparse or interrupted, it is a Payattika offense. If the layperson is sleeping, one should snap one's fingers to wake them up. If one is upstairs and those downstairs can see, or if one is downstairs and those upstairs can see, and three people can see each other, there is no offense. Or one sees but does not hear, or one hears but does not see, or one both sees and hears, or one neither sees nor hears. (The following explains the offenses in various situations:) Seeing a Bhikkhu and Bhikkhuni sitting together but not hearing their voices is 'seeing but not hearing.' Hearing their voices but not seeing them is 'hearing but not seeing.' These situations can be widely explained. Seeing but not hearing is a Dukkhata offense. Hearing but not seeing is also a Dukkhata offense. Seeing and hearing is not an offense. Neither seeing nor hearing is a Payattika offense. This offense can occur in a village or in an Aranya (Aranya, a secluded place); it can occur during the day or at night; it can be at an appropriate time or an inappropriate time; it can be in a hidden place or an exposed place; it can be alone or with others; it can be near or far. Therefore, the World-Honored One said this.

When the Buddha was staying in Vaishali (Vaishali, an ancient Indian city), Bhadra Bhikkhuni (Bhadra Bhikkhuni) went to her relatives' house and sat in a secluded place with her siblings' children. The Bhikkhunis disliked each other, saying: 'Why should renunciates sit with laypeople in a secluded place, just like laypeople?' Because of this, they told Mahapajapati (Mahapajapati, the Buddha's aunt), and the Buddha said: 'From now on, it is not allowed to sit with a man in a secluded place. Those who have heard this before should hear it again. If a Bhikkhuni sits with a man in a secluded place, it is a Payattika offense.'

The definition of a Payattika offense is as widely explained in the Bhikkhu precepts above. Therefore, the World-Honored One said this.

Holding an umbrella, a Kharura bed (Kharura bed, a type of bed), sharing a bed and not leaving, staying overnight in a place of sexual activity without informing, going to see ruins without a companion, a Bhikkhu sitting in a quiet place, and a man doing the same. Twelve in total.

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跋渠竟。

佛住毗舍離，爾時跋陀羅比丘尼到親里家，與兄弟姊妹兒，申手內住共耳語，奴婢嫌言：「此出家人耳語，正當說我等過。」諸比丘尼聞已，語大愛道：「瞿曇彌！乃至已聞者當重聞。若比丘尼與男子申手內住若耳語，波夜提。」

比丘尼者，如上說。

申手內者，共申手內住。

耳語者，耳邊共語，波夜提。

比丘尼不得與男子申手內住共語若耳語，若欲共語者，當在申手外。若欲論密事，當隔籬、隔壁、隔樹、隔縵。比丘尼，波夜提。比丘與女人申手內住共耳語，越毗尼罪。是故世尊說。

佛住毗舍離，爾時跋陀羅比丘尼到親里家，與兄弟姊妹兒在闇處無燈，先不語卒爾而入，爾時親里羞慚。諸比丘尼語大愛道，乃至答言：「實爾。」佛言：「汝云何知男子在闇中無燈而入？從今已后不聽。乃至已聞者當重聞。若比丘尼知闇中有男子坐無燈而入，波夜提。」

比丘尼者，如上說。

男子坐者，常眠臥處。

闇處者，不相見處。

無燈者，無油燈及餘種種燈。入者，波夜提。波夜提者，如上說。

不得入闇地男子坐處，若有因緣事須入者，若聞內人高聲大聲當入。若不聞語者，應先遣人語、若彈指、若作燈明現相，有人呼入者當入

【現代漢語翻譯】 現代漢語譯本：

跋渠竟（Baqiejing）。

佛陀住在毗舍離（Visali），當時跋陀羅（Batuoluo）比丘尼到親戚家，和兄弟姐妹的孩子們，把手放在一起，湊近耳朵說話，奴婢們嫌棄地說：『這些出家人湊近耳朵說話，肯定是在說我們的壞話。』眾比丘尼聽了之後，告訴大愛道（Da Ai Dao）：『瞿曇彌（Qutanmi）！乃至已經聽過的戒律應當重新聽聞。如果比丘尼和男子把手放在一起，或者湊近耳朵說話，犯波夜提（Boyeti）罪。』

比丘尼，如前面所說。

把手放在一起，就是指把手放在一起。

湊近耳朵說話，就是在耳朵邊上說話，犯波夜提罪。

比丘尼不得和男子把手放在一起說話，或者湊近耳朵說話，如果想要說話，應當在手夠不著的地方。如果想要談論秘密的事情，應當隔著籬笆、隔著墻壁、隔著樹木、隔著布幔。比丘尼，犯波夜提罪。比丘和女人把手放在一起，湊近耳朵說話，犯越毗尼（Yue Pini）罪。所以世尊這樣說。

佛陀住在毗舍離，當時跋陀羅比丘尼到親戚家，和兄弟姐妹的孩子們在黑暗的地方沒有燈，事先不打招呼就突然進入，當時親戚感到羞慚。眾比丘尼告訴大愛道，乃至回答說：『確實如此。』佛說：『你們怎麼知道男子在黑暗中坐著沒有燈就進入？從今以後不允許。乃至已經聽過的戒律應當重新聽聞。如果比丘尼知道黑暗中有男子坐著沒有燈就進入，犯波夜提罪。』

比丘尼，如前面所說。

男子坐著，指經常睡覺的地方。

黑暗的地方，指看不見的地方。

沒有燈，指沒有油燈以及各種各樣的燈。進入，犯波夜提罪。波夜提，如前面所說。

不得進入黑暗的地方男子坐著的地方，如果有因緣需要進入，如果聽到裡面的人高聲大叫應當進入。如果沒有聽到聲音，應當先派人說話、或者彈指、或者點燈發出光亮，有人叫你進去才能進去。

【English Translation】 English version:

Baqiejing (Title of the rule).

The Buddha was residing in Visali (Visali), at that time, Bhadra (Batuoluo) Bhikkhuni went to her relatives' home and held hands and whispered with her siblings' children. The servants complained, 'These renunciants are whispering, they must be talking about our faults.' The Bhikkhunis heard this and told Mahaprajapati (Da Ai Dao), 'Gotami (Qutanmi)! Even what has already been heard should be heard again. If a Bhikkhuni holds hands with a man or whispers, she commits a Payattika (Boyeti) offense.'

Bhikkhuni, as explained above.

Holding hands means holding hands together.

Whispering means speaking close to the ear, which constitutes a Payattika offense.

A Bhikkhuni must not hold hands with a man or whisper. If she wishes to speak, she should do so at a distance where hands cannot reach. If she wishes to discuss confidential matters, she should do so separated by a fence, a wall, a tree, or a curtain. A Bhikkhuni commits a Payattika offense. A Bhikkhu who holds hands with a woman and whispers commits a Dukkhata (Yue Pini) offense. Therefore, the World Honored One said so.

The Buddha was residing in Visali, at that time, Bhadra Bhikkhuni went to her relatives' home and entered a dark place without a lamp where her siblings' children were, without announcing herself beforehand, causing her relatives to feel ashamed. The Bhikkhunis told Mahaprajapati, and she replied, 'It is true.' The Buddha said, 'How did you know to enter when a man was sitting in the dark without a lamp? From now on, it is not allowed. Even what has already been heard should be heard again. If a Bhikkhuni knowingly enters a dark place where a man is sitting without a lamp, she commits a Payattika offense.'

Bhikkhuni, as explained above.

A man sitting refers to a place where he usually sleeps.

A dark place refers to a place where one cannot see.

Without a lamp refers to the absence of an oil lamp or any other kind of lamp. Entering constitutes a Payattika offense. Payattika, as explained above.

One must not enter a dark place where a man is sitting. If there is a reason to enter, one should enter if one hears loud voices from within. If one does not hear any voices, one should first send someone to speak, or snap fingers, or make a light to signal one's presence. One should only enter when someone calls one in.

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。若不語、不彈指、不作燈明而入者，波夜提。若比丘不語而入者，越毗尼罪。是故世尊說。

佛住王舍城，爾時六群比丘尼先到作伎樂處占顧坐處，伎兒戲時高聲大笑，眾人效笑。人笑時便復默然，似如坐禪人；笑適止，還復拍手大笑。於是眾人舍伎兒而觀比丘尼。時伎兒不得雇直，瞋恚嫌責：「坐是沙門尼，令我失雇直。」諸比丘尼語大愛道，乃至答言：「實爾。」佛言：「此是惡事，汝云何觀伎樂？從今已后不聽觀伎樂。乃至已聞者當重聞。若比丘尼觀伎樂行，波夜提。」

比丘尼者，如上說。

伎樂者，舞伎、歌伎、鐃盤、打鼓如是一切，下至四人共戲，觀看者，波夜提。波夜提者，如上說。

不得觀伎樂，若比丘尼乞食，值王、王夫人、若天像出，有伎樂者，遇見無罪。若下處就高，作意窺望逐看，波夜提。若檀越欲供養佛，作眾伎樂、研香、結鬘，語比丘尼言：「阿梨耶！佐我安施供養具。」爾時得助作。若於彼間聞樂，有欲著心者當捨去。若比丘觀伎樂者，越毗尼罪。是故世尊說。

佛住舍衛城，爾時比丘尼諍斗不和合住，時大愛道瞿曇彌眾主僧諍事已起者不能滅，未起者不能令不起。諸比丘尼以是因緣往白世尊。佛言：「呼大愛道瞿曇彌來。」來已，佛語瞿曇彌：「

【現代漢語翻譯】 現代漢語譯本：如果（比丘尼）不說話、不彈指、不點燈就進入（房間），犯波夜提罪（Pāyantika，一種輕罪）。如果比丘不說話就進入（房間），犯越毗尼罪（Viapatti，違犯戒律的罪）。所以世尊這樣說。

佛陀住在王舍城（Rājagṛha），當時六群比丘尼（Six groups of bhikkhunis）先到表演伎樂的地方佔據座位，藝人表演時她們高聲大笑，眾人也跟著笑。人們笑的時候，她們又變得沉默，好像坐禪的人一樣；笑聲剛停，又開始拍手大笑。於是眾人捨棄藝人而觀看比丘尼。當時藝人沒有得到應得的報酬，生氣地責怪說：『因為這些沙門尼（Śrāmaṇerī，女出家人），讓我們失去了報酬。』諸比丘尼告訴大愛道（Mahāpajāpatī，佛陀的姨母），乃至回答說：『確實如此。』佛說：『這是不好的事情，你們怎麼能觀看伎樂呢？從今以後不允許觀看伎樂。乃至已經聽過的（戒條）應當重新聽聞。如果比丘尼觀看伎樂表演，犯波夜提罪。』

比丘尼（Bhikkhunī，女出家人），如前面所說。

伎樂（Musical performance）包括：舞伎、歌伎、鐃盤（一種樂器）、打鼓等等一切，下至四個人一起玩耍嬉戲，觀看這些的，犯波夜提罪。波夜提罪，如前面所說。

不得觀看伎樂。如果比丘尼乞食時，遇到國王（King）、王夫人（Queen），或者天神像出行，有伎樂表演，遇見了沒有罪。如果從低處到高處，故意窺視觀看，犯波夜提罪。如果檀越（Dānavati，施主）想要供養佛陀，準備各種伎樂、研磨香料、編織花鬘，告訴比丘尼說：『阿梨耶（Āryā，聖者）！請幫助我安置供養的器具。』這時可以幫助做。如果在那個地方聽到音樂，有貪戀之心，應當離開。如果比丘觀看伎樂，犯越毗尼罪。所以世尊這樣說。

佛陀住在舍衛城（Śrāvastī），當時比丘尼們爭鬥不和睦地居住在一起，當時大愛道瞿曇彌（Mahāpajāpatī Gautamī）作為僧團的領導者，已經發生的爭端不能平息，沒有發生的爭端不能使其不發生。諸比丘尼因為這個原因去稟告世尊。佛說：『叫大愛道瞿曇彌來。』（大愛道瞿曇彌）來后，佛告訴瞿曇彌：

【English Translation】 English version: If (a bhikkhuni) enters without speaking, without snapping her fingers, and without lighting a lamp, it is a Pāyantika (a minor offense). If a bhikkhu enters without speaking, it is a Viapatti (an offense against the discipline). Therefore, the World-Honored One said this.

The Buddha was staying in Rājagṛha. At that time, the six groups of bhikkhunis arrived early at the place where musical performances were held and occupied the seats. When the performers performed, they laughed loudly, and the crowd followed suit. When people laughed, they became silent again, as if they were meditating; as soon as the laughter stopped, they clapped their hands and laughed again. As a result, the crowd abandoned the performers and watched the bhikkhunis. At that time, the performers did not receive their due payment and angrily blamed them, saying, 'Because of these Śrāmaṇerīs (female renunciants), we have lost our payment.' The bhikkhunis told Mahāpajāpatī (Buddha's aunt), and even replied, 'It is true.' The Buddha said, 'This is a bad thing. How can you watch musical performances? From now on, it is not allowed to watch musical performances. Even those who have already heard (the precepts) should hear them again. If a bhikkhuni watches musical performances, it is a Pāyantika.'

Bhikkhunī (female renunciant), as mentioned above.

Musical performance includes: dancers, singers, cymbals, drums, and everything like that, down to four people playing together. Watching these is a Pāyantika. Pāyantika, as mentioned above.

It is not allowed to watch musical performances. If a bhikkhuni is begging for food and encounters a king (King), a queen (Queen), or a procession of a deity's image with musical performances, there is no offense in encountering it. If one goes from a lower place to a higher place, intentionally peeking and watching, it is a Pāyantika. If a Dānavati (donor) wants to make offerings to the Buddha, preparing various musical performances, grinding incense, and weaving garlands, and tells the bhikkhuni, 'Āryā (Noble One)! Please help me arrange the offering implements,' then it is permissible to help. If one hears music in that place and has a desire for it, one should leave. If a bhikkhu watches musical performances, it is a Viapatti. Therefore, the World-Honored One said this.

The Buddha was staying in Śrāvastī. At that time, the bhikkhunis were quarreling and living together disharmoniously. Mahāpajāpatī Gautamī, as the leader of the Sangha, was unable to resolve disputes that had already arisen, and was unable to prevent disputes that had not yet arisen. Because of this, the bhikkhunis went to report to the World-Honored One. The Buddha said, 'Call Mahāpajāpatī Gautamī here.' After (Mahāpajāpatī Gautamī) came, the Buddha told Gautamī:

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汝實爾不？」答言：「實爾。」佛言：「汝云何諍事起而不斷滅，未起者不能方便令不起？從今日後諍事起當斷滅。」佛告大愛道：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼斗諍不和合住，眾主不料理斷滅者，波夜提。」

比丘尼者，如上說。

諍者，口諍。

斗者，展轉取勝不和合住、是法非法、是毗尼非毗尼、是罪非罪、是輕是重、是可治是不可治、有殘無殘、如法羯磨非法羯磨、和合羯磨不和合羯磨、應羯磨不應羯磨、是處羯磨非處羯磨。

眾主者，眾之標望，得自從意。

不料理斷滅者，不自滅、不使人滅，波夜提。波夜提者，如上說。

若比丘尼斗諍不和合住，不得視置，當料理斷滅，使展轉悔過。若復不止事，須羯磨者當集僧料理。若自不能者，當餘眾請有德比丘尼、若比丘、若優婆塞優婆夷令滅。若諍事難斷，當作是念：「眾生業行，待時、待熟自當滅。」如是者無罪。若比丘斗諍，眾主不料理滅者，越毗尼罪。是故世尊說。

佛住毗舍離，爾時有跋陀羅比丘尼，到親里家觀看洗浴，諸婦人言：「我與阿梨耶揩身體，使我得功德。」此比丘尼端正，諸女人慾看其身體故，便聽使揩，即用種種香油涂身。諸比丘尼嫌言：「出家人猶故多欲

【現代漢語翻譯】 現代漢語譯本： 佛陀問：『你確實是這樣做的嗎？』她回答：『確實是這樣做的。』佛陀說：『你為什麼讓爭端發生而不去平息，對於尚未發生的爭端也不能想辦法讓它不發生呢？從今天以後，爭端發生時應當立即平息。』佛陀告訴大愛道（Mahaprajapati，佛陀的姨母和養母）：『所有住在舍衛城（Shravasti）的比丘尼（bhikkhuni，佛教女出家人）都要集合起來，乃至已經聽過的也要重新聽聞。如果比丘尼之間發生爭鬥，不和睦相處，眾主（sanghasvamin，僧團的領導者）不去處理平息，就犯波夜提（payattika，一種戒律）。』

比丘尼，如前文所說。

爭端，指口頭上的爭論。

爭鬥，指相互爭勝，不和睦相處，爭論什麼是法、什麼不是法，什麼是毗尼（vinaya，戒律）、什麼不是毗尼，什麼是罪、什麼不是罪，什麼是輕罪、什麼是重罪，什麼是可以懲治的、什麼是不可以懲治的，是否有殘餘的罪過，如法的羯磨（karma，業，行為）、不如法的羯磨，和合的羯磨、不和合的羯磨，應該進行的羯磨、不應該進行的羯磨，在適當的地點進行的羯磨、在不適當的地點進行的羯磨。

眾主，是僧團的依靠和希望，可以按照自己的意願行事。

不處理平息，指自己不去平息，也不讓別人去平息，就犯波夜提。波夜提，如前文所說。

如果比丘尼之間發生爭鬥，不和睦相處，不能置之不理，應當處理平息，使她們互相懺悔過錯。如果仍然不能停止爭端，需要羯磨來解決的，應當召集僧團來處理。如果自己不能處理，應當從其他僧團中邀請有德行的比丘尼、或者比丘（bhikkhu，佛教男出家人）、或者優婆塞（upasaka，男居士）、優婆夷（upasika，女居士）來平息爭端。如果爭端難以平息，應當這樣想：『眾生的業力所致，等待時機成熟，自然會平息。』這樣做就沒有罪。如果比丘之間發生爭鬥，眾主不去處理平息，就犯越毗尼罪。所以世尊這樣說。

佛陀住在毗舍離（Vaishali）時，當時有一位跋陀羅（Bhadra）比丘尼，到親戚家觀看洗浴，那些婦人們說：『我來給阿梨耶（Arya，聖者）擦拭身體，這樣我就能得到功德。』這位比丘尼容貌端正，那些婦人們想看她的身體，就允許她們擦拭，並且用各種香油塗抹身體。其他比丘尼嫌棄地說：『出家人還如此多欲。』

【English Translation】 English version: 『Is it true that you did this?』 She replied, 『It is true.』 The Buddha said, 『Why do you allow disputes to arise without resolving them, and why can't you prevent disputes from arising in the first place? From today onward, when disputes arise, they should be resolved immediately.』 The Buddha told Mahaprajapati (Buddha's aunt and foster mother), 『Gather all the bhikkhunis (Buddhist nuns) residing in Shravasti (a major city in ancient India), and even those who have already heard this should hear it again. If bhikkhunis quarrel and live in disharmony, and the sanghasvamin (leader of the sangha, monastic community) does not manage and resolve the dispute, it is a payattika (an offense requiring confession).』

Bhikkhuni, as described above.

Dispute, refers to verbal arguments.

Quarrel, refers to competing for victory, living in disharmony, arguing about what is Dharma (law, teachings) and what is not Dharma, what is vinaya (monastic discipline) and what is not vinaya, what is an offense and what is not an offense, what is a minor offense and what is a major offense, what is punishable and what is not punishable, whether there is residual guilt, proper karma (action, deed) and improper karma, harmonious karma and disharmonious karma, karma that should be performed and karma that should not be performed, karma performed in the appropriate place and karma performed in the inappropriate place.

Sanghasvamin, is the reliance and hope of the sangha, and can act according to their own will.

Not managing and resolving, means not resolving it oneself, nor allowing others to resolve it, which constitutes a payattika offense. Payattika, as described above.

If bhikkhunis quarrel and live in disharmony, one must not ignore it, but should manage and resolve it, causing them to repent their faults. If the dispute still cannot be stopped and requires karma to resolve it, the sangha should be assembled to handle it. If one cannot handle it oneself, one should invite virtuous bhikkhunis, or bhikkhus (Buddhist monks), or upasakas (male lay devotees), or upasikas (female lay devotees) from other sanghas to resolve the dispute. If the dispute is difficult to resolve, one should think, 『It is due to the karma of sentient beings; waiting for the time to ripen, it will naturally be resolved.』 Doing so is without fault. If bhikkhus quarrel and the sanghasvamin does not manage and resolve it, it is a transgression of vinaya. Therefore, the World Honored One said this.

When the Buddha was residing in Vaishali (an ancient city in India), there was a Bhadra (auspicious) bhikkhuni who went to her relatives' house to watch them bathe. The women said, 『Let me rub Arya's (noble one) body, so that I may gain merit.』 This bhikkhuni was beautiful, and the women wanted to see her body, so they allowed them to rub her and apply various fragrant oils. The other bhikkhunis disliked this and said, 『A renunciate is still so lustful.』

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。」諸比丘尼語大愛道，乃至答言：「實爾。世尊！」佛言：「汝云何使俗人家婦女揩摩身體？從今日已后不聽。乃至已聞者當重聞。若比丘尼使俗人婦女涂香油揩摩洗浴，除病時，波夜提。」

比丘尼者，如上說。

俗人婦女者，四種家女。

揩摩洗浴者，以種種香油揩摩洗浴。

若老病者無罪。若不病揩摩洗浴，波夜提。波夜提者，如上說。

若身體有瘡疥，得持藥揩摩洗浴；若熱病得摩耶披屑涂；若風病得以小麥屑涂，若雜病者以雜藥涂無罪。涂已不得在眾人中住，當在邊房，病差洗已當入。若比丘不病，使俗人揩摩，越毗尼罪。是故世尊說。

佛住毗舍離，爾時世尊制戒，不聽俗人婦女揩摩洗浴。時跋陀羅比丘尼使比丘尼揩摩，諸比丘尼以是因緣往白世尊，乃至已聞者當重聞。「若比丘尼不病，使比丘尼揩摩洗浴者，波夜提。」

若揩而不摩，越毗尼罪。摩而不揩，亦越毗尼罪。二俱者，波夜提。若比丘不病令比丘揩摩者，越毗尼罪。是故世尊說。

沙彌尼亦如是。乃至已聞者當重聞。「若比丘尼不病，令沙彌尼揩摩者，波夜提。」

沙彌尼者，隨佛出家受十戒。

使揩摩者，如比丘尼中說。

式叉摩尼亦如是。乃至已聞者當重聞。「

【現代漢語翻譯】 現代漢語譯本： 眾比丘尼對大愛道（Mahapajapati，佛陀的姨母）說，乃至回答說：『確實如此，世尊！』佛陀說：『你們怎麼能讓世俗人家的婦女來揩摩身體呢？從今天以後不允許這樣做。乃至已經聽聞過的，應當重新聽聞。如果比丘尼讓世俗人家的婦女涂香油、揩摩洗浴，除非是生病的時候，否則犯波逸提（Payattika，一種輕罪）。』

比丘尼（Bhikkhuni，女性出家人）的定義，如前文所述。

世俗人家的婦女，指四種姓（Caste）人家的女子。

揩摩洗浴，指用各種香油進行揩摩和洗浴。

如果是年老或生病的人，則沒有罪過。如果不是生病而進行揩摩洗浴，則犯波逸提。波逸提的定義，如前文所述。

如果身體有瘡疥，可以用藥物進行揩摩洗浴；如果是熱病，可以用摩耶披屑塗抹；如果是風病，可以用小麥屑塗抹；如果是雜病，可以用各種藥物塗抹，沒有罪過。塗抹完畢后，不得在眾人中居住，應當在邊房，病好之後洗凈才能進入。如果比丘（Bhikkhu，男性出家人）沒有生病，卻讓世俗人揩摩，則犯越毗尼罪（Dukkata，一種輕微的罪過）。所以世尊這樣說。

佛陀住在毗舍離（Vaishali，古印度城市），當時世尊制定戒律，不允許世俗人家的婦女進行揩摩洗浴。當時，跋陀羅（Bhadra）比丘尼讓其他比丘尼進行揩摩，眾比丘尼因為這件事稟告世尊，乃至已經聽聞過的，應當重新聽聞。『如果比丘尼沒有生病，卻讓其他比丘尼進行揩摩洗浴，則犯波逸提。』

如果只是揩而不摩，犯越毗尼罪。如果只是摩而不揩，也犯越毗尼罪。如果二者都做，則犯波逸提。如果比丘沒有生病，卻讓其他比丘進行揩摩，則犯越毗尼罪。所以世尊這樣說。

沙彌尼（Sramaneri，未受具足戒的女性出家人）也一樣。乃至已經聽聞過的，應當重新聽聞。『如果比丘尼沒有生病，卻讓沙彌尼進行揩摩，則犯波逸提。』

沙彌尼，指跟隨佛陀出家，受持十戒的人。

使（指使喚）揩摩，如比丘尼中的說法。

式叉摩尼（Siksamana，正學女）也一樣。乃至已經聽聞過的，應當重新聽聞。

【English Translation】 English version: The Bhikkhunis (female monastic) spoke to Mahapajapati (Buddha's aunt), and even replied: 'Indeed, World-Honored One!' The Buddha said: 'How can you allow laywomen to massage your bodies? From today onwards, this is not permitted. Those who have already heard this should hear it again. If a Bhikkhuni allows a laywoman to apply fragrant oil, massage, and bathe her, except when ill, it is a Payattika (minor offense).'

The definition of Bhikkhuni, as mentioned above.

Laywomen refer to women from the four castes.

Massage and bathing refer to massaging and bathing with various fragrant oils.

If one is old or ill, there is no offense. If one is not ill and receives massage and bathing, it is a Payattika. The definition of Payattika, as mentioned above.

If the body has sores or scabies, one may use medicine for massage and bathing; if it is a feverish illness, one may apply Maya-pi powder; if it is a wind illness, one may apply wheat flour; if it is a mixed illness, one may apply various medicines without offense. After application, one should not stay among the crowd, but should stay in a side room, and enter only after the illness is cured and washed away. If a Bhikkhu (male monastic) is not ill but allows a layperson to massage him, it is a Dukkata (minor offense). Therefore, the World-Honored One said this.

The Buddha was staying in Vaishali (ancient Indian city). At that time, the World-Honored One established a precept, not allowing laywomen to perform massage and bathing. At that time, Bhadra Bhikkhuni had a Bhikkhuni massage her. The Bhikkhunis reported this matter to the World-Honored One, and those who have already heard this should hear it again. 'If a Bhikkhuni is not ill but has another Bhikkhuni massage and bathe her, it is a Payattika.'

If one only massages without rubbing, it is a Dukkata. If one only rubs without massaging, it is also a Dukkata. If both are done, it is a Payattika. If a Bhikkhu is not ill but has another Bhikkhu massage him, it is a Dukkata. Therefore, the World-Honored One said this.

The Sramaneri (female novice) is also the same. Those who have already heard this should hear it again. 'If a Bhikkhuni is not ill but has a Sramaneri massage her, it is a Payattika.'

Sramaneri refers to one who has left home following the Buddha and observes the ten precepts.

To cause (to have someone) massage, as explained in the Bhikkhuni section.

The Siksamana (probationary nun) is also the same. Those who have already heard this should hear it again.

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若比丘尼不病，令式叉摩尼揩摩者，波夜提。」

式叉摩尼者，隨順行十八事、二年學戒。

使揩摩者，如上比丘尼中說。

俗人婦女亦如是。乃至已聞者當重聞。「若比丘尼不病，令俗人婦女揩摩者，波夜提。」

俗人婦女者，四種姓家女人。

揩摩，如比丘尼中說。

佛住王舍城，爾時比丘尼僧集欲作布薩羯磨，時樹提比丘尼不來，僧遣信喚言：「阿梨耶！比丘尼僧集欲作布薩，可來。」樹提言：「世尊制戒，世間清凈者得布薩，我即清凈，不能去。」大愛道以是因緣具白世尊，乃至答言：「實爾。」佛言：「此是惡事，乃至汝不恭敬布薩，誰當恭敬？乃至已聞者當重聞。若比丘尼半月清凈布薩，不恭敬者，波夜提。」

清凈布薩者，十四日、十五日。

不病比丘尼不來恭敬布薩者，波夜提。病者，老羸病、服藥、刺頭出血、服酥，應與清凈欲。若不病不來，設病不與清凈欲，波夜提。若比丘尼不來布薩，病不與清凈欲，波夜提。若比丘不來布薩，病不與欲，越毗尼罪。是故世尊說。

申手內無燈、　　伎樂主不滅、 　香油比丘尼、　　沙彌尼學戒、 　女婦不布薩。　　十三跋渠竟。

佛住舍衛城，爾時長老比丘教誡比丘尼。爾時六群比丘不得

【現代漢語翻譯】 現代漢語譯本：如果比丘尼沒有生病，卻讓式叉摩尼（Siksamana，預備沙彌尼）按摩身體，犯波夜提罪。

式叉摩尼（Siksamana）是指隨順奉行十八事，並學習二年戒律的預備沙彌尼。

使喚式叉摩尼按摩身體，如同前面比丘尼章節中所說。

對在家婦女也一樣。乃至已經聽聞過的戒條，應當重複聽聞。『如果比丘尼沒有生病，卻讓在家的婦女按摩身體，犯波夜提罪。』

在家的婦女，指的是四種姓家的女人。

按摩身體，如同比丘尼章節中所說。

佛陀住在王舍城時，當時比丘尼僧團聚集準備舉行布薩羯磨（Posadha Karma，懺悔儀式），當時樹提比丘尼沒有來，僧團派遣使者去叫她，說：『阿梨耶（Arya，聖者）！比丘尼僧團聚集準備舉行布薩，可以來了。』樹提說：『世尊制定戒律，世間清凈的人才能舉行布薩，我現在不清凈，不能去。』大愛道（Mahapajapati，佛陀姨母）因為這件事詳細稟告世尊，世尊回答說：『確實如此。』佛陀說：『這是不好的事情，乃至你不恭敬布薩，誰會恭敬呢？乃至已經聽聞過的戒條，應當重複聽聞。如果比丘尼在半月清凈布薩時，不恭敬參加，犯波夜提罪。』

清凈布薩，指的是十四日、十五日。

沒有生病的比丘尼不來恭敬參加布薩，犯波夜提罪。生病的情況包括：年老體弱生病、服藥、刺頭出血、服用酥油，應該請其他比丘尼給予清凈欲（表達同意）。如果沒有生病卻不來，即使生病了也不請其他比丘尼給予清凈欲，犯波夜提罪。如果比丘尼不來參加布薩，生病了也不請其他比丘尼給予清凈欲，犯波夜提罪。如果比丘不來參加布薩，生病了也不表達同意，犯越毗尼罪。所以世尊這樣說。

伸出手內沒有燈、 伎樂的主人不熄滅、 香油比丘尼、 沙彌尼學習戒律、 婦女不參加布薩。 第十三跋渠結束。

佛陀住在舍衛城時，當時長老比丘教誡比丘尼。當時六群比丘不得

【English Translation】 English version: If a Bhikkhuni, not being ill, allows a Siksamana (Siksamana, a female novice training) to massage her, it is a Pacittiya.

A Siksamana (Siksamana) is one who practices the eighteen matters in accordance and learns the precepts for two years.

Causing a Siksamana to massage, is as described in the previous section about Bhikkhunis.

It is the same for laywomen. Even those who have already heard this should hear it again. 'If a Bhikkhuni, not being ill, allows a laywoman to massage her, it is a Pacittiya.'

Laywomen are women from the four castes.

Massaging is as described in the section about Bhikkhunis.

The Buddha was staying in Rajagaha (Rajagaha, a city in ancient India). At that time, the Bhikkhuni Sangha (Bhikkhuni Sangha, the community of nuns) gathered to perform the Uposatha Karma (Uposatha Karma, a ceremony of confession), but Thuddi Bhikkhuni did not come. The Sangha sent a messenger to call her, saying, 'Arya (Arya, noble one)! The Bhikkhuni Sangha has gathered to perform the Uposatha, please come.' Thuddi said, 'The World-Honored One has established a precept that only those who are pure in the world can perform the Uposatha. I am not pure, so I cannot go.' Mahapajapati (Mahapajapati, Buddha's aunt) reported this matter in detail to the World-Honored One, and the World-Honored One replied, 'It is indeed so.' The Buddha said, 'This is a bad thing. If you do not respect the Uposatha, who will? Even those who have already heard this should hear it again. If a Bhikkhuni does not respectfully attend the fortnightly pure Uposatha, it is a Pacittiya.'

The pure Uposatha refers to the fourteenth and fifteenth days.

A Bhikkhuni who is not ill and does not come to respectfully attend the Uposatha commits a Pacittiya. Illness includes: being old and weak, taking medicine, having blood drawn from the head, and taking ghee. She should ask another Bhikkhuni to give her pure consent (expressing agreement). If she is not ill and does not come, or if she is ill and does not ask another Bhikkhuni to give her pure consent, she commits a Pacittiya. If a Bhikkhuni does not come to the Uposatha and does not ask another Bhikkhuni to give her pure consent when ill, she commits a Pacittiya. If a Bhikkhu does not come to the Uposatha and does not give consent when ill, he commits a Dukkhata offense. Therefore, the World-Honored One said this.

No lamp within reach, The musician does not extinguish, Bhikkhuni with scented oil, Sramaneri learning the precepts, Women do not attend the Uposatha. The thirteenth section ends.

The Buddha was staying in Savatthi (Savatthi, a city in ancient India). At that time, elder Bhikkhus were instructing the Bhikkhunis. At that time, the group-of-six Bhikkhus were not allowed to

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教誡次，便作是言：「我等教誡去。」又言：「世尊制戒，不聽不差而教誡。我等當出界外，展轉相拜而去。」即出界外展轉相拜已，晨朝著衣往到比丘尼住處，語比丘尼言：「姊妹盡集，我當教誡。」時六群比丘尼即便速集，善比丘尼不來，而作是言：「我不能非毗尼人邊受教誡。」時六群比丘共六群比丘尼作世俗語已，須臾間而去。爾時長老難陀著衣持缽，來到精舍言：「姊妹集僧，我欲教誡。」於是善比丘尼盡集，六群比丘尼不來。長老問言：「比丘尼僧集未？」答言：「不集。」「誰不集？」答言：「六群比丘尼。」即遣信喚：「姊妹來！我欲教誡。」答言：「我不去，已六群阿阇梨邊受教誡竟。」時長老言：「尼僧不和合。」即起而去。佛知而故問：「汝教誡何以速？」答言：「世尊！我至時著衣往欲教誡，善比丘尼皆集，唯六群比丘尼不來，比丘尼僧不和合，故不得教誡。」佛言：「呼六群比丘尼來。」來已問言：「汝實爾不？」答言：「實爾。」乃至已聞者當重聞。「若比丘尼半月僧教誡，而不恭敬、不來，波夜提。」

比丘尼者，如上說。

半月者，十四日、十五日。

僧教誡者，教誡比丘尼。

不恭敬、不來者，波夜提。波夜提者，如上說。

若老羸病、服藥、刺

【現代漢語翻譯】 現代漢語譯本 接下來，他們這樣說道：『我們去教誡吧。』又說：『世尊制定戒律，不允許不被派遣就去教誡。我們應當出界外，互相禮拜后離去。』他們隨即出界外，互相禮拜完畢，清晨穿好衣服前往比丘尼的住所，對比丘尼們說：『姐妹們都聚集起來，我將要教誡。』當時，六群比丘尼立刻聚集起來，而善良的比丘尼沒有來，並說道：『我不能在不遵守毗尼的人那裡接受教誡。』當時，六群比丘與六群比丘尼說了些世俗話，一會兒就離開了。那時，長老難陀（Nanda）穿好衣服，拿著缽，來到精舍說：『姐妹們集合僧團，我想要教誡。』於是，善良的比丘尼都聚集起來，六群比丘尼沒有來。長老問道：『比丘尼僧團集合了嗎？』回答說：『沒有集合。』『誰沒有集合？』回答說：『六群比丘尼。』隨即派人去叫：『姐妹們來！我想要教誡。』回答說：『我不去，已經在六群阿阇梨（Acharya，導師）那裡接受完教誡了。』當時，長老說：『比丘尼僧團不和合。』隨即起身離開了。佛陀（Buddha）知道這件事，故意問道：『你教誡為何這麼快就結束了？』回答說：『世尊！我到時穿好衣服前往想要教誡，善良的比丘尼都聚集了，只有六群比丘尼沒有來，比丘尼僧團不和合，所以無法教誡。』佛陀說：『叫六群比丘尼來。』她們來了之後，佛陀問道：『你們確實是這樣嗎？』回答說：『確實是這樣。』乃至已經聽過的應當重聽。『如果比丘尼在半月一次的僧團教誡時，不恭敬、不來，犯波夜提（Payattika，墮罪）。』

比丘尼（Bhikkhuni）的定義，如上所述。

半月（Half-month）的定義，指十四日、十五日。

僧教誡（Sangha's admonishment）的定義，指教誡比丘尼。

不恭敬、不來（Disrespectful and not coming）的定義，犯波夜提。波夜提的定義，如上所述。

如果年老體弱、生病、服藥、刺（未完）

【English Translation】 English version Then, they said, 'Let us go to admonish.' They also said, 'The Blessed One has established a rule that it is not permissible to admonish without being sent. We should go outside the boundary, greet each other, and then leave.' Immediately, they went outside the boundary, greeted each other, and in the morning, having dressed, went to the dwelling place of the bhikkhunis (Bhikkhuni, female monastic), saying to the bhikkhunis, 'Sisters, gather together, I will admonish.' At that time, the group of six bhikkhunis gathered quickly, but the virtuous bhikkhunis did not come, saying, 'I cannot receive admonishment from someone who does not follow the Vinaya (Vinaya, monastic code).' Then, the group of six bhikkhus (Bhikkhu, male monastic) spoke worldly words with the group of six bhikkhunis, and after a short while, they left. At that time, the elder Nanda (Nanda) dressed, took his bowl, and came to the monastery, saying, 'Sisters, assemble the Sangha (Sangha, monastic community), I wish to admonish.' Thereupon, the virtuous bhikkhunis all gathered, but the group of six bhikkhunis did not come. The elder asked, 'Has the bhikkhuni Sangha assembled?' They replied, 'It has not assembled.' 'Who has not assembled?' They replied, 'The group of six bhikkhunis.' He then sent a messenger, saying, 'Sisters, come! I wish to admonish.' They replied, 'I will not go, I have already received admonishment from the group of six acharyas (Acharya, teacher).' At that time, the elder said, 'The bhikkhuni Sangha is not in harmony.' He then rose and left. The Buddha (Buddha) knew of this and deliberately asked, 'Why did your admonishment end so quickly?' He replied, 'Venerable Sir, when the time came, I dressed and went to admonish, and the virtuous bhikkhunis all gathered, but only the group of six bhikkhunis did not come, and the bhikkhuni Sangha was not in harmony, so I could not admonish.' The Buddha said, 'Call the group of six bhikkhunis here.' After they came, the Buddha asked, 'Is this really so?' They replied, 'It is really so.' Even what has already been heard should be heard again. 'If a bhikkhuni, during the Sangha's semi-monthly admonishment, is disrespectful and does not come, it is a Payattika (Payattika, offense entailing expiation).'

The definition of Bhikkhuni (Bhikkhuni), as mentioned above.

The definition of half-month (Half-month), refers to the fourteenth and fifteenth days.

The definition of Sangha's admonishment (Sangha's admonishment), refers to admonishing the bhikkhunis.

The definition of disrespectful and not coming (Disrespectful and not coming), it is a Payattika. The definition of Payattika, as mentioned above.

If old and weak, sick, taking medicine, tattooing (incomplete)

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頭出血、服酥，應與欲，作是言：「我某甲與教誡欲。」如是三說。若不病不去，病不與欲，波夜提。若至布薩日，應差比丘尼持欲詣僧，作如是言：「比丘尼僧和合，頭面禮比丘僧足，問布薩、請教誡。」如是三說。比丘僧中有教誡尼者，應語：「姊妹當住。」若有比丘成就十二法者，應羯磨教誡。若無者當語言：「無教誡比丘尼人，莫放逸！」是故世尊說也。

佛住王舍城，爾時樹提比丘尼隱處生癰，諸比丘尼入聚落乞食，後有治癰師來。比丘尼言：「長壽！與我破癰。」答言：「可爾。」即與破癰瘡，著塗藥已而去。諸比丘尼乞食還，見地膿血，問言：「此是何等膿血？」答言：「我破癰瘡。」諸比丘尼嫌言：「汝云何隱處有癰，不白善比丘尼而破？」諸比丘尼語大愛道，乃至答言：「實爾。世尊！」佛言：「汝云何膝以上肩以下有癰瘡，先不白聽而破癰？從今已后不聽。乃至已聞者當重聞。若比丘尼膝以上、肩以下隱處有癰瘡，先不白聽，男子破洗者，波夜提。」

比丘尼者，如上說。

膝已上者，髀已上。

肩已下者，乳房已下。

先不白者，不白善比丘尼。

聽者，不僧中作求聽羯磨。隱處有癰欲破癰者，應先僧中作求聽羯磨。羯磨者應作是說：「阿梨耶僧聽！某

【現代漢語翻譯】 現代漢語譯本：頭出血，服用酥油，應該給予（比丘尼）求戒的意願，並這樣說：『我某甲（比丘的名字）給予教誡的意願。』這樣說三次。如果（比丘尼）沒有生病就不離開，生病了也不給予求戒的意願，就犯波夜提罪（一種輕罪）。如果到了布薩日（每半月一次的誦戒日），應該派遣比丘尼帶著求戒的意願去僧團，這樣說：『比丘尼僧團和合，以頭面禮比丘僧團的足，問候布薩，請求教誡。』這樣說三次。比丘僧團中有能教誡比丘尼的人，應該說：『姐妹們應當安住。』如果有比丘成就十二種功德，應該舉行羯磨（一種僧團會議）來教誡。如果沒有，就應當說：『沒有教誡比丘尼的人，不要放逸！』所以世尊這樣說。 佛陀住在王舍城（Rājagṛha），當時樹提比丘尼（Śūdrī bhikṣuṇī）隱秘處生了癰瘡。諸位比丘尼進入村落乞食，後來有治療癰瘡的醫生來了。比丘尼說：『長壽者！請為我破癰。』醫生回答說：『可以。』就為她破了癰瘡，塗上藥后離開了。諸位比丘尼乞食回來，看見地上的膿血，問道：『這是什麼膿血？』回答說：『我破了癰瘡。』諸位比丘尼責怪說：『你為什麼隱秘處生了癰瘡，不稟告好的比丘尼就破了？』諸位比丘尼告訴大愛道（Mahāprajāpatī），乃至（大愛道稟告佛陀），佛陀回答說：『確實如此。世尊！』佛陀說：『你為什麼膝蓋以上、肩膀以下生了癰瘡，事先不稟告聽許就破癰？從今以後不允許。乃至已經聽聞過的應當重聞。如果比丘尼膝蓋以上、肩膀以下隱秘處生了癰瘡，事先不稟告聽許，讓男子破癰清洗的，犯波夜提罪。』 比丘尼，如上面所說。 膝蓋以上，指大腿以上。 肩膀以下，指**以下。 事先不稟告，指不稟告好的比丘尼。 聽許，指不在僧團中作求聽羯磨。隱秘處生了癰瘡想要破癰的，應該事先在僧團中作求聽羯磨。羯磨應當這樣說：『阿梨耶僧（Ārya-saṃgha）聽！某

【English Translation】 English version: If the head is bleeding, and ghee is taken, one should give (the bhikkhuni) the desire for ordination, saying: 'I, so-and-so (the name of the bhikkhu), give the desire for instruction.' Say this three times. If (the bhikkhuni) is not sick and does not leave, or is sick and does not give the desire for ordination, it is a pāyattika (a minor offense). If the Uposatha (fortnightly day of recitation) arrives, a bhikkhuni should be sent to the Sangha (monastic community) with the desire for ordination, saying: 'The bhikkhuni Sangha, being in harmony, bows with head and face at the feet of the bhikkhu Sangha, inquires about the Uposatha, and requests instruction.' Say this three times. If there is someone in the bhikkhu Sangha who can instruct the bhikkhunis, they should say: 'Sisters, please remain.' If there is a bhikkhu who has achieved twelve qualities, a kamma (formal act of the Sangha) should be performed to instruct. If there is no one, they should say: 'There is no one to instruct the bhikkhunis, do not be negligent!' Therefore, the World-Honored One said this. The Buddha was staying in Rājagṛha (王舍城), at that time, the bhikkhuni Śūdrī (樹提比丘尼) had a boil in a hidden place. The bhikkhunis went into the village to beg for food, and later a doctor who treated boils came. The bhikkhuni said: 'Long life! Please break the boil for me.' The doctor replied: 'Okay.' He broke the boil for her, applied medicine, and left. The bhikkhunis returned from begging for food and saw pus and blood on the ground. They asked: 'What is this pus and blood?' She replied: 'I broke the boil.' The bhikkhunis blamed her, saying: 'Why did you have a boil in a hidden place and break it without informing the good bhikkhunis?' The bhikkhunis told Mahāprajāpatī (大愛道), and (Mahāprajāpatī told the Buddha), and the Buddha replied: 'Indeed, World-Honored One!' The Buddha said: 'Why did you have a boil above the knee and below the shoulder and break the boil without first informing and seeking permission? From now on, it is not allowed. Even those who have already heard this should hear it again. If a bhikkhuni has a boil in a hidden place above the knee and below the shoulder, and a man breaks and washes the boil without first informing and seeking permission, it is a pāyattika.' Bhikkhuni, as mentioned above. Above the knee, means above the thigh. Below the shoulder, means below the **. Without first informing, means not informing the good bhikkhunis. Seeking permission, means not performing a kamma to seek permission in the Sangha. If there is a boil in a hidden place and one wants to break it, one should first perform a kamma to seek permission in the Sangha. The kamma should be said like this: 'May the Ārya-saṃgha (阿梨耶僧) listen! So-and-so'

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甲比丘尼隱處有癰，若僧時到，僧某甲比丘尼，欲從僧乞破癰羯磨。阿梨耶僧聽某甲比丘尼欲從僧乞破癰羯磨，僧忍默然故，是事如是持。」若隱處有癰者，當令可信人、若依止弟子、若同和上阿阇梨，以錐、若指甲破之以藥涂。若使男子破癰，波夜提。波夜提者，如上說。

若肩已上、膝已下有癰瘡，若欲刺頭出血、若欲刺臂，當使婦女人急按，男子破無罪。是故世尊說。

摩訶僧祇律卷第三十九 大正藏第 22 冊 No. 1425 摩訶僧祇律

摩訶僧祇律卷第四十

東晉天竺三藏佛陀跋陀羅共法顯譯明一百四十一波夜提法之餘

佛住舍衛城，爾時迦梨比丘尼安居中受僧床褥已而舍遊行。諸比丘尼以是因緣語大愛道瞿曇彌，乃至答言：「實爾。」佛言：「汝云何安居中游行？從今已后不聽。乃至已聞者當重聞。若比丘尼，安居中游行者，波夜提。」

安居者，前安居、后安居。

行者，下至聚落宿，波夜提。波夜提者，如上說。

若比丘尼，安居中離界一宿，波夜提。若王難、余方賊來，若恐奪命、若畏失梵行者，去無罪。比丘尼安居中，無有求聽羯磨法為塔僧事而遊行，是故世尊說。

佛住舍衛城，爾時比丘尼舍衛城安居竟，來詣比舍離。往

【現代漢語翻譯】 現代漢語譯本： 甲比丘尼（Bhikkhuni，女性出家人）隱秘之處長了癰瘡，如果僧團集會時，（有比丘尼說）『某甲比丘尼，想要請求僧團為她做破癰羯磨（Karma，一種宗教儀式）』。阿梨耶僧（Arya Sangha，聖僧團）聽取某甲比丘尼想要請求僧團為她做破癰羯磨，僧團同意並保持沉默，此事就這樣處理。如果隱秘之處長了癰瘡，應當讓可信的人，或者依止的弟子，或者同一位和尚（Upadhyaya，親教師）或阿阇梨（Acarya，軌範師），用錐子或者指甲把癰瘡刺破，然後用藥物塗抹。如果讓男子刺破癰瘡，犯波夜提（Payattika，一種戒律）。波夜提的含義，如前文所說。 如果肩部以上、膝蓋以下長了癰瘡，如果想要刺頭出血、或者想要刺臂，應當讓婦女緊急按住，男子刺破沒有罪過。所以世尊這樣說。 《摩訶僧祇律》卷第三十九 《大正藏》第 22 冊 No. 1425 《摩訶僧祇律》 《摩訶僧祇律》卷第四十 東晉天竺三藏佛陀跋陀羅（Buddhabhadra）共法顯（Faxian）譯明一百四十一波夜提法之餘 佛陀住在舍衛城（Sravasti），當時迦梨比丘尼（Kali Bhikkhuni）在安居（Varsa，雨季閉關）期間接受了僧團的床褥之後又捨棄不用。眾比丘尼因為這件事告訴大愛道瞿曇彌（Mahaprajapati Gautami），乃至（瞿曇彌）回答說：『確實如此。』佛陀說：『你為什麼在安居期間這樣做？』從今以後不允許這樣做。乃至已經聽聞過的人應當再次聽聞。如果比丘尼在安居期間這樣做，犯波夜提。 安居，指前安居、后安居。 行，指下至在聚落過夜，犯波夜提。波夜提的含義，如前文所說。 如果比丘尼在安居期間離開界限過夜，犯波夜提。如果遇到王難、其他地方的盜賊來犯，如果害怕喪命、或者畏懼失去梵行（Brahmacarya，清凈行），離開沒有罪過。比丘尼在安居期間，沒有請求聽取羯磨法為佛塔僧團事務而離開，所以世尊這樣說。 佛陀住在舍衛城，當時比丘尼在舍衛城安居結束后，來到比舍離（Vaisali）。

【English Translation】 English version: If a Bhikkhuni (female monastic) has a boil in a hidden place, and when the Sangha (monastic community) convenes, (a Bhikkhuni says) 'Bhikkhuni so-and-so wants to request the Sangha to perform a Karma (religious rite) for breaking the boil.' The Arya Sangha (noble Sangha) listens to Bhikkhuni so-and-so wanting to request the Sangha to perform a Karma for breaking the boil, and the Sangha approves and remains silent, the matter is handled in this way. If there is a boil in a hidden place, a trustworthy person should be asked, or a dependent disciple, or the same Upadhyaya (preceptor) or Acarya (teacher), to pierce the boil with an awl or fingernail and then apply medicine. If a man pierces the boil, it is a Payattika (an offense). The meaning of Payattika is as described above. If there are boils or sores above the shoulders and below the knees, if one wants to prick the head to draw blood, or if one wants to prick the arm, a woman should be asked to press down firmly, and there is no offense if a man pierces it. Therefore, the World-Honored One said this. Mahasamghika Vinaya, Volume 39 Taisho Tripitaka Volume 22, No. 1425, Mahasamghika Vinaya Mahasamghika Vinaya, Volume 40 Translated by Buddhabhadra (an Indian Tripitaka master of the Eastern Jin Dynasty) and Faxian, clarifying the remainder of the one hundred and forty-one Payattika Dharmas The Buddha was staying in Sravasti. At that time, Bhikkhuni Kali, during the Varsa (rain retreat), accepted bedding from the Sangha and then discarded it. The Bhikkhunis told Mahaprajapati Gautami about this, and (Gautami) replied, 'It is true.' The Buddha said, 'Why did you do this during the Varsa?' From now on, this is not allowed. Those who have already heard this should hear it again. If a Bhikkhuni does this during the Varsa, it is a Payattika. Varsa refers to the early Varsa and the late Varsa. Going refers to staying overnight in a village, which is a Payattika. The meaning of Payattika is as described above. If a Bhikkhuni leaves the boundary overnight during the Varsa, it is a Payattika. If there is a threat from the king, or thieves from other places, if there is fear of losing one's life, or fear of losing Brahmacarya (pure conduct), there is no offense in leaving. During the Varsa, a Bhikkhuni does not request to hear the Karma Dharma to leave for the affairs of the stupa Sangha, therefore, the World-Honored One said this. The Buddha was staying in Sravasti. At that time, the Bhikkhunis, after completing the Varsa in Sravasti, came to Vaisali.

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到跋陀羅比丘尼親里家，其家人問：「何處安居？」答言：「舍衛城。」問：「舍衛城何似？好不？」比丘尼言：「祇洹樹林華果茂盛、池水清涼，精舍如是、世尊住處如是，尊者舍利弗、大目連如是，須達居士如是。」檀越言：「此是真出家。」「今我跋陀羅，此處生、此處長，如無手足人，初不肯出。」諸比丘尼以是因緣往白世尊，乃至答言：「實爾。」佛言：「汝云何安居竟而不遊行？從今已后不聽。乃至已聞者當重聞。若比丘尼，安居竟不遊行者，波夜提。」

安居竟者，三月竟。

不遊行者，乃至不出聚落行，波夜提。波夜提者，如上說。

安居竟乃至不離界一宿行，波夜提。若羸老病不能行無罪。是故世尊說。

佛住舍衛城，爾時偷蘭難陀語樹提言：「此間安居。」即往檀越家嘆譽：「樹提比丘尼賢善持戒，汝當供養於是。」樹提威儀庠序，舉動視瞻不失儀法，見已生歡喜心，乃至后嫌訶惱觸。諸比丘尼以是因緣往白世尊，乃至答言：「實爾。」佛言：「此是惡事，乃至已聞者當重聞。若比丘尼語比丘尼作是語：『阿梨耶！此處安居。』后嫌訶惱觸，波夜提。」

若比丘尼語：「是中安居。」安居中惱觸。惱觸者，若自身口、若使人身口惱觸，波夜提。若前人不持戒，畏

【現代漢語翻譯】 現代漢語譯本：跋陀羅（Bhadra）比丘尼去親戚家，親戚問：『你在哪裡安居？』回答說：『舍衛城（Śrāvastī）。』問：『舍衛城怎麼樣？好嗎？』比丘尼說：『祇洹（Jetavana）樹林華果茂盛，池水清涼，精舍是這樣，世尊（Buddha）住處是這樣，尊者舍利弗（Śāriputra）、大目犍連（Mahāmaudgalyāyana）是這樣，須達（Sudatta）居士是這樣。』檀越（dānavati，施主）說：『這才是真正的出家。』『現在我跋陀羅，在這裡出生、在這裡長大，就像沒有手腳的人一樣，最初不肯出去。』眾比丘尼因為這件事去稟告世尊，世尊回答說：『確實如此。』佛說：『你們怎麼能安居結束后不？從今以後不允許。已經聽過的要重聽。如果比丘尼，安居結束后不，犯波夜提（Pāyantika，一種罪名）。』

安居結束，指三個月結束。

不**，指甚至不出村落行走，犯波夜提。波夜提，如上面所說。

安居結束后，甚至不離開界限過一夜，犯波夜提。如果身體虛弱、年老有病不能行走，沒有罪。所以世尊這樣說。

佛住在舍衛城時，偷蘭難陀（Thullanandā）對比丘尼樹提（Sthūlā）說：『在這裡安居。』隨即去施主家讚揚：『樹提比丘尼賢善持戒，你們應當供養她。』樹提威儀莊重，舉止行動不失儀法，施主見了心生歡喜，後來卻嫌棄惱怒。眾比丘尼因為這件事去稟告世尊，世尊回答說：『確實如此。』佛說：『這是惡事，已經聽過的要重聽。如果比丘尼對比丘尼說：『阿梨耶（āryā，聖者）！在這裡安居。』後來嫌棄惱怒，犯波夜提。』

如果比丘尼說：『在這裡安居。』安居期間惱怒。惱怒，指如果自身或通過他人身口惱怒，犯波夜提。如果對方不持戒，畏懼

【English Translation】 English version: Bhadra (Bhadra) Bhikkhuni went to her relatives' house, and her relatives asked: 'Where are you observing the rainy season retreat?' She replied: 'Śrāvastī (Śrāvastī).' They asked: 'What is Śrāvastī like? Is it good?' The Bhikkhuni said: 'The Jetavana (Jetavana) grove is lush with flowers and fruits, the pond water is cool and clear, the monastery is like this, the place where the World Honored One (Buddha) dwells is like this, Venerable Śāriputra (Śāriputra) and Mahāmaudgalyāyana (Mahāmaudgalyāyana) are like this, and the householder Sudatta (Sudatta) is like this.' The dānavati (dānavati, donor) said: 'This is true renunciation.' 'Now, I, Bhadra, was born here and grew up here, like a person without hands and feet, I was initially unwilling to leave.' The Bhikkhunis reported this matter to the World Honored One, and the World Honored One replied: 'It is indeed so.' The Buddha said: 'How can you not ** after the rainy season retreat is over? From now on, it is not allowed. Those who have heard it should hear it again. If a Bhikkhuni does not ** after the rainy season retreat is over, she commits a Pāyantika (Pāyantika, an offense).'

'The end of the rainy season retreat' means the end of three months.

'Not **' means not even going out of the village, committing a Pāyantika. Pāyantika, as mentioned above.

After the rainy season retreat is over, not even leaving the boundary for one night constitutes a Pāyantika. If one is weak, old, or sick and unable to walk, there is no offense. Therefore, the World Honored One said this.

When the Buddha was staying in Śrāvastī, Thullanandā (Thullanandā) said to the Bhikkhuni Sthūlā (Sthūlā): 'Observe the rainy season retreat here.' Then she went to the donor's house and praised: 'Bhikkhuni Sthūlā is virtuous and upholds the precepts, you should make offerings to her.' Sthūlā's demeanor was dignified, and her actions and movements did not violate the rules of conduct. The donor was delighted upon seeing her, but later became disgusted and annoyed. The Bhikkhunis reported this matter to the World Honored One, and the World Honored One replied: 'It is indeed so.' The Buddha said: 'This is an evil deed, those who have heard it should hear it again. If a Bhikkhuni says to another Bhikkhuni: 'Āryā (āryā, noble one)! Observe the rainy season retreat here.' And later becomes disgusted and annoyed, she commits a Pāyantika.'

If a Bhikkhuni says: 'Observe the rainy season retreat here.' And causes annoyance during the retreat. Annoyance means if one causes annoyance through one's own body or speech, or through the body or speech of others, one commits a Pāyantika. If the other person does not uphold the precepts, fearing

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作非法，雖驅遣無罪。若式叉摩尼、沙彌尼，越比尼罪。乃至俗人，越比尼心悔。是故世尊說。

佛住舍衛城，爾時迦梨比丘尼，到欲安居時余行去，受安居已還。房舍已分竟，方來索言：「是我房舍，還我！」住者言：「我已受，不可得。」於是斗諍。有善比丘尼呼言：「阿梨耶！可就此房住。」入已持巨摩柴草積聚房中，先住者言：「阿梨耶！此不用物不須安。」即言：「賢善！汝買得此房耶？」答言：「我當次得此僧房，若是僧房者我何以不安？」於是以身口擾亂。諸比丘尼以是因緣往白世尊，乃至答言：「實爾。」佛言：「此是惡事，汝云何知他先安居已後來擾亂？從今已后不聽。乃至已聞者當重聞。若比丘尼，知比丘尼先安居已後來，若自擾亂、若使人擾亂，波夜提。」

知先安居者，前安居、后安居。

擾亂者，若自身口、若使他身口擾亂，波夜提。

若擾亂比丘尼，波夜提。式叉摩尼、沙彌尼，越比尼罪。乃至俗人，越比尼心悔。是故世尊說。

佛住舍衛城，爾時有比丘尼，不先看墻外，擲棄大小便。時有婆羅門新洗浴，著新凈衣巷中行，正墮頭上。婆羅門瞋罵言：「眾多人子沙門尼，污我如是。」諸比丘尼往白佛，乃至答言：「實爾。世尊！」佛言：「此是惡事，汝

【現代漢語翻譯】 現代漢語譯本： 作非法行為，即使驅逐也沒有罪過。如果是式叉摩尼（Śikṣamāṇā，學戒女）、沙彌尼（Śrāmaṇerikā，小沙彌尼），則犯越比尼罪。乃至在家俗人，也會因違越比尼而心生後悔。所以世尊這樣說。 佛陀住在舍衛城（Śrāvastī）時，迦梨比丘尼（Kālī bhikṣuṇī）在即將開始安居時離開，安居結束后才回來。此時房舍已經分配完畢，她來索要說：『這是我的房舍，還給我！』住在裡面的人說：『我已經接受了，不能給你。』於是發生爭鬥。有善良的比丘尼喊道：『阿梨耶（Ārya，聖者）！可以住在這間房裡。』她進入后，拿來大量的柴草堆積在房中，先住者說：『阿梨耶！這些沒用的東西不需要放在這裡。』她就說：『賢善！你買下了這間房嗎？』回答說：『我是按順序得到這間僧房的，如果是僧房，我為什麼不能放？』於是用身口擾亂。眾比丘尼因為這件事稟告世尊，世尊問訊后回答說：『確實如此。』佛陀說：『這是惡事，你怎麼能知道他人已經安居后還來擾亂？從今以後不允許這樣做。』乃至已經聽聞過的人應當再次聽聞。如果比丘尼，明知有比丘尼已經先安居，後來又去擾亂，或者指使他人擾亂，犯波夜提（Pāyantika，墮罪）。 知道先安居者，指先安居、后安居。 擾亂者，指用自身或口，或者指使他人用身或口擾亂，犯波夜提。 如果擾亂比丘尼，犯波夜提。式叉摩尼、沙彌尼，犯越比尼罪。乃至在家俗人，也會因違越比尼而心生後悔。所以世尊這樣說。 佛陀住在舍衛城時，當時有比丘尼，不先看看墻外，就隨意丟棄大小便。當時有婆羅門（Brāhmaṇa）剛洗完澡，穿著乾淨的新衣服在巷子里走，大小便正好掉在他的頭上。婆羅門生氣地罵道：『這些眾多人家的女兒沙門尼（Śrāmaṇerī），這樣玷污我。』眾比丘尼將此事稟告佛陀，世尊問訊后回答說：『確實如此。世尊！』佛陀說：『這是惡事，你

【English Translation】 English version: To commit an unlawful act, even expulsion is not a fault. If it is a Śikṣamāṇā (one in probation), or a Śrāmaṇerikā (novice nun), they commit an offense against the Vinaya. Even a layperson will feel remorse for violating the Vinaya. Therefore, the World-Honored One said this. The Buddha was residing in Śrāvastī. At that time, the Bhikṣuṇī Kālī, when it was about to be the time for the rainy season retreat, left for another place and returned after the retreat had begun. The rooms had already been allocated, and she came to demand, saying, 'This is my room, return it to me!' The one residing there said, 'I have already accepted it, it cannot be given to you.' Thus, a dispute arose. A virtuous Bhikṣuṇī called out, 'Ārya! You can reside in this room.' After entering, she brought a large amount of firewood and piled it up in the room. The one who resided there first said, 'Ārya! These useless things are not needed here.' She then said, 'Virtuous one! Did you buy this room?' The other replied, 'I obtained this monastic room in order. If it is a monastic room, why can't I put things in it?' Thus, she disturbed her with body and speech. The Bhikṣuṇīs reported this matter to the World-Honored One, and after questioning, He replied, 'It is so.' The Buddha said, 'This is an evil deed. How could you know that someone had already begun the retreat and then come to disturb them? From now on, this is not allowed.' Even those who have already heard this should hear it again. If a Bhikṣuṇī, knowing that another Bhikṣuṇī has already begun the retreat, later disturbs her, or causes others to disturb her, commits a Pāyantika (an offense entailing expiation). Knowing that someone has already begun the retreat refers to those who began the retreat earlier or later. Disturbing refers to disturbing with one's own body or speech, or causing others to disturb with their body or speech, which constitutes a Pāyantika offense. If one disturbs a Bhikṣuṇī, one commits a Pāyantika offense. A Śikṣamāṇā or a Śrāmaṇerikā commits an offense against the Vinaya. Even a layperson will feel remorse for violating the Vinaya. Therefore, the World-Honored One said this. The Buddha was residing in Śrāvastī. At that time, there was a Bhikṣuṇī who, without first looking outside the wall, carelessly discarded her excrement and urine. At that time, a Brāhmaṇa (a member of the priestly caste) had just bathed and was walking in the alley wearing clean, new clothes, and the excrement and urine fell directly on his head. The Brāhmaṇa angrily cursed, saying, 'These Śrāmaṇerīs (novice nuns), daughters of many families, have defiled me in this way!' The Bhikṣuṇīs reported this matter to the Buddha, and after questioning, He replied, 'It is so, World-Honored One!' The Buddha said, 'This is an evil deed. You'

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云何不審諦觀而棄不凈？從今已后不聽。乃至已聞者當重聞。若比丘尼，隔墻不觀擲棄不凈，波夜提。」

隔墻者，隔籬墻。

擲不凈者，大小便、洟唾、糞掃及洗手足水、發、指甲。

不觀者，不先看而擲。

若欲擲棄物時當先諦視，若多人行者，當待斷乃擲；若行人希者，當彈指乃擲。若不視、不彈指而擲者，波夜提。若比丘不視而擲者，越比尼罪。是故世尊說。

佛住舍衛城，爾時波斯匿王東園池，不禁比丘、比丘尼入。爾時六群比丘尼往彼園中作世俗語話，大小便洟唾生草上，復以藕葉裹不凈放池水中。明旦波斯匿王與後宮夫人，共詣園池遊觀。時後宮人閉在深宮不出來久，始得一出遊戲熙怡喜勇競，各佔顧生草：「此是我許。」而往捉之污泥其手，詣水欲洗，復見水上有裹，便作是念：「諸年少等聞我等出，必裹眾香以待我等。」即往捉取而污其手，即往白王：「此是何物不凈如是？」王即呼守園人問：「誰污此園？」白言：「更無餘人，昨日六群比丘尼在中作浴人，言戲而去。」諸比丘尼以是因緣往白，乃至佛言：「此是惡事，乃至已聞者當重聞。若比丘尼，生草上大小便，波夜提。若比丘尼，水中大小便，波夜提。」

比丘尼者，如上說。

草者，一切草

【現代漢語翻譯】 現代漢語譯本： 為什麼不仔細觀察就丟棄不凈之物？從今以後不允許這樣做。乃至已經聽聞過的，應當重新聽聞。如果比丘尼隔著墻不觀察就丟棄不凈之物，犯波逸提（Payantika，一種輕罪）。

隔墻：指隔著籬笆或墻壁。

丟棄的不凈之物：指大小便、鼻涕唾液、糞便垃圾，以及洗手洗腳的水、頭髮、指甲。

不觀察：指不事先檢視就丟棄。

如果想要丟棄東西時，應當先仔細觀察，如果行人很多，應當等待行人過去後再丟棄；如果行人稀少，應當彈指警示后再丟棄。如果不觀察、不彈指就丟棄，犯波逸提。如果比丘不觀察就丟棄，犯越比尼罪。所以世尊這樣說。

佛陀住在舍衛城（Sravasti），當時波斯匿王（Pasenadi，拘薩羅國國王）的東園池，允許比丘、比丘尼進入。當時六群比丘尼前往園中說世俗話，在生長的草上大小便、吐痰，又用藕葉包裹不凈之物放在池水中。第二天，波斯匿王與後宮夫人們一同前往園池遊玩觀賞。當時後宮的夫人們被關在深宮中很久沒有出來，好不容易出來一次，嬉戲玩樂，爭先恐後地搶佔長著草的地方：『這裡是我允許的。』然後去抓草，弄髒了手，到水邊想要洗手，又看到水上有包裹，就想：『那些年輕人聽說我們出來，一定是包裹了各種香料來等待我們。』就去抓取，結果弄髒了手，就去告訴國王：『這是什麼東西，如此不乾淨？』國王就叫來守園人問：『是誰弄髒了這個園子？』守園人回答說：『沒有其他人，昨天六群比丘尼在園中洗澡，嬉戲玩鬧后離開了。』諸位比丘尼因為這件事去稟告，乃至佛陀說：『這是惡事，乃至已經聽聞過的，應當重新聽聞。如果比丘尼在生長的草上大小便，犯波逸提。如果比丘尼在水中大小便，犯波逸提。』

比丘尼：如前面所說。

草：指一切草。

【English Translation】 English version: Why do you discard impure things without careful observation? From now on, this is not allowed. Even those who have already heard this should hear it again. If a Bhikkhuni (Buddhist nun) discards impure things without observing them over a wall, it is a Payantika (a minor offense).

'Over a wall' means over a fence or a wall.

'Discarding impure things' refers to feces, urine, mucus, saliva, refuse, water used for washing hands and feet, hair, and fingernails.

'Without observing' means discarding without looking first.

If you want to discard something, you should first observe it carefully. If there are many people passing by, you should wait until they have passed before discarding it. If there are few people passing by, you should snap your fingers as a warning before discarding it. If you discard it without observing or snapping your fingers, it is a Payantika. If a Bhikkhu (Buddhist monk) discards it without observing, it is a Dukkhata (an offense of wrong-doing). Therefore, the World Honored One said this.

The Buddha was staying in Sravasti (a major city in ancient India). At that time, King Pasenadi (the king of Kosala) allowed Bhikkhus and Bhikkhunis to enter the eastern garden pond. The group of six Bhikkhunis went to the garden and engaged in worldly talk, urinating and defecating on the growing grass, and wrapping impure things in lotus leaves and placing them in the pond. The next morning, King Pasenadi and his concubines went to the garden pond to stroll and enjoy the scenery. The concubines, who had been confined in the palace for a long time, were finally able to come out and play, competing to claim the areas with growing grass, saying, 'This is mine.' Then they went to grab the grass, getting their hands dirty. They went to the water to wash their hands and saw the wrapped items in the water. They thought, 'The young men must have heard that we were coming out and wrapped various fragrances to wait for us.' They reached out to grab them, but their hands became dirty. They went to tell the king, 'What is this thing that is so impure?' The king called the garden keeper and asked, 'Who has defiled this garden?' The garden keeper replied, 'There was no one else. Yesterday, the group of six Bhikkhunis were bathing in the garden, playing and joking before leaving.' The Bhikkhunis reported this incident, and the Buddha said, 'This is an evil deed. Even those who have already heard this should hear it again. If a Bhikkhuni urinates or defecates on growing grass, it is a Payantika. If a Bhikkhuni urinates or defecates in the water, it is a Payantika.'

'Bhikkhuni' is as explained above.

'Grass' refers to all grass.

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，大小便洟唾，波夜提。

若雨時生草覆地者，當在無草處行。若無空處者，當在瓦磚上、乾草木、牛馬𡱁上、人行處。若復無者，下至一木枝，令先墮木枝后墮草上。若經行處有草者，當於經行頭安唾壺。是故世尊說。

比丘尼如上說。

水者，有十種，如上說。

若水中大小便洟唾，波夜提。

若雨時水漫溢者，當於高處大小便。若無是者，當於瓦石、乾草木上、牛馬𡱁上。若復無者，當以草木枝承，令先墮木枝后墮水中。若掘廁下有水出者，不得先於中大小便，先令凈人行，然後比丘尼行。若廁下有流水者，當安板木，令先墮板上后墮水中。若船上行時有廁處者，當安板木承，令墮板上后墮水中。若無板者，以木枝承，令先墮木枝上后墮水中。是故世尊說。

佛住舍衛城，爾時六群比丘尼遊行勸化，語女人言：「與我物，欲為諸比丘作食。」女人即與，作是言：「至作食日語我，我當行食。」時請尊者舍利弗、大目連、離波多、劫賓那，尊者羅睺羅，復請六群比丘，敷二坐，一與長老比丘，一與六群比丘。爾時長老比丘，時到著衣持缽到舍次第而坐，與尊者舍利弗白米飯、蒙巨羹、酥乳酪，如是轉與粗食。尊者目連與粗米飯、摩沙羹油乳，余比丘與赤米飯摩沙羹，或有得

【現代漢語翻譯】 現代漢語譯本：大小便、鼻涕、唾液，觸犯波夜提罪（Pāyantika，一種較輕的罪名）。

如果下雨時有草覆蓋地面，應當在沒有草的地方行走。如果沒有空地，應當在瓦片、磚塊上、乾燥的草木上、牛馬糞堆上、人行道上行走。如果還是沒有，就放下一根樹枝，讓大小便等先落在樹枝上，再落在草上。如果經行的地方有草，應當在經行開始的地方放置唾壺。所以世尊這樣說。

比丘尼（Bhikkhunī，女性出家人）的情況如上所述。

關於水，有十種情況，如上所述。

如果在水中大小便、吐痰、吐唾沫，觸犯波夜提罪。

如果下雨時水漫溢，應當在高處大小便。如果沒有高處，應當在瓦石、乾燥的草木上、牛馬糞堆上。如果還是沒有，應當用草木枝承接，讓大小便等先落在樹枝上，再落入水中。如果挖掘的廁所下面有水流出，不得先在其中大小便，先讓凈人（Kappiyakāraka，負責處理雜務的居士）使用，然後比丘尼再使用。如果廁所下面有流水，應當安放木板，讓大小便等先落在木板上，再落入水中。如果在船上行走時有廁所，應當安放木板承接，讓大小便等落在木板上，再落入水中。如果沒有木板，用樹枝承接，讓大小便等先落在樹枝上，再落入水中。所以世尊這樣說。

佛陀（Buddha，覺悟者）住在舍衛城（Śrāvastī，古印度城市名）時，六群比丘尼（Chabbaggiya Bhikkhunīs，指行為不端的六位比丘尼）勸誘化緣，對婦女們說：『給我東西，想為各位比丘（Bhikkhu，男性出家人）做食物。』婦女們就給了她們東西，並說：『到做飯的時候告訴我，我當去送飯。』當時她們請了尊者舍利弗（Śāriputra，佛陀的弟子）、大目犍連（Mahāmaudgalyāyana，佛陀的弟子）、離波多（Revata，佛陀的弟子）、劫賓那（Kappina，佛陀的弟子），尊者羅睺羅（Rāhula，佛陀的兒子），又請了六群比丘，鋪設兩個座位，一個給長老比丘，一個給六群比丘。當時長老比丘們，按時穿好衣服，拿著缽，到施主家依次而坐，施主給尊者舍利弗白米飯、蒙巨羹、酥油乳酪，這樣依次給予粗糙的食物。尊者目犍連得到粗米飯、摩沙羹油乳，其餘比丘得到赤米飯摩沙羹，或者有的

【English Translation】 English version: To urinate, defecate, spit, or blow the nose is a Pāyantika (a minor offense).

If, when it rains, grass covers the ground, one should walk where there is no grass. If there is no empty space, one should walk on tiles, bricks, dry grass and wood, cow and horse dung heaps, or where people walk. If there is still none, one should place a tree branch down, letting the excrement fall first on the branch and then on the grass. If there is grass where one walks, one should place a spittoon at the beginning of the path. Therefore, the World-Honored One said this.

The same applies to Bhikkhunīs (female monastics).

Regarding water, there are ten cases, as mentioned above.

To urinate, defecate, spit, or blow the nose in water is a Pāyantika.

If the water overflows when it rains, one should urinate and defecate in a high place. If there is no such place, one should do so on tiles, stones, dry grass and wood, or cow and horse dung heaps. If there is still none, one should use a branch to support it, letting it fall first on the branch and then into the water. If water flows out from under the latrine, one should not urinate or defecate there first; let a Kappiyakāraka (a lay attendant) do it first, and then the Bhikkhunīs can use it. If there is running water under the latrine, one should place a wooden board, letting it fall first on the board and then into the water. If there is a toilet on a boat, one should place a wooden board to catch it, letting it fall first on the board and then into the water. If there is no board, use a branch to support it, letting it fall first on the branch and then into the water. Therefore, the World-Honored One said this.

The Buddha (the Awakened One) was staying in Śrāvastī (an ancient Indian city). At that time, the Chabbaggiya Bhikkhunīs (a group of six nuns with bad conduct) were soliciting alms, saying to the women: 'Give me things, I want to make food for the Bhikkhus (male monastics).' The women gave them things, saying: 'Tell me when it's time to cook, and I will bring the food.' At that time, they invited Venerable Śāriputra (a disciple of the Buddha), Mahāmaudgalyāyana (a disciple of the Buddha), Revata (a disciple of the Buddha), Kappina (a disciple of the Buddha), Venerable Rāhula (the Buddha's son), and also invited the Chabbaggiya Bhikkhus, setting up two seats, one for the elder Bhikkhus and one for the Chabbaggiya Bhikkhus. At that time, the elder Bhikkhus, at the proper time, put on their robes, carried their bowls, and sat down in order at the donor's house. The donor gave Venerable Śāriputra white rice, Monggyu soup, ghee, and cheese, and so on, giving coarse food in turn. Venerable Maudgalyāyana received coarse rice, Masha soup with oil and milk, and the other Bhikkhus received red rice and Masha soup, or some

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飯不得羹，有得羹不得飯，乃至尊者羅云與赤米飯、麻糝、菜羹。時諸女人復持種種好食來，問言：「與誰？」比丘尼便以身障長老比丘，示六群比丘，與白米飯、好羹、酥乳酪，自恣與。諸比丘食已而去。佛知而故問：「舍利弗！得好食滿足不？」答言：「已食。世尊！」如是三問，答亦如是。如是一一問諸長老比丘，答皆如是。乃至問羅云：「何故色力不足？得好食飽不？」答言：「世尊！食油得力、食酥有色，食麻糝菜無色無力。」問六群比丘：「得好食不？」答言：「世尊！我得白米飯、好羹、酥酪種種好食。皆是姊妹信心恩力。」佛言：「上座是誰？」答言：「尊者舍利弗。」佛問舍利弗：「汝實爾不？」答言：「實爾。」世尊！佛言：「此非法食。汝云何看是擾亂比丘僧而入舍心？」舍利弗言：「若世尊言：『是非法食。』者，若一劫、若過一劫不可得消。」於是即取鳥翮擿而吐之。佛言：「呼六群比丘尼來。」來已，問言：「汝實爾不？」答言：「實爾。」佛言：「此是惡事，汝云何知眾利回與一眾？從今已后不聽。乃至已聞者當重聞。若比丘尼，知眾利回與一眾，波夜提。」

比丘尼者，如上說。

知者，若自知、若從他聞。

眾者，比丘眾、比丘尼眾。

利者，八種，時

【現代漢語翻譯】 現代漢語譯本： 飯食中沒有羹，有了羹就沒有飯，甚至尊者羅睺羅（Rāhula，佛陀之子）只能得到赤米飯、麻糝、菜羹。當時，一些比丘尼又拿著各種好的食物來，問道：『給誰？』比丘尼就用身體擋住長老比丘，示意六群比丘，給他們白米飯、好羹、酥乳酪，隨意給予。這些比丘吃完就離開了。佛陀知道這件事，故意問道：『舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）！得到好的食物吃飽了嗎？』回答說：『吃過了，世尊！』這樣問了三次，回答也是這樣。像這樣一一詢問各位長老比丘，回答都一樣。乃至問羅睺羅：『為什麼氣色和體力不足？得到好的食物吃飽了嗎？』回答說：『世尊！吃油才有力氣，吃酥才有好氣色，吃麻糝菜沒有氣色也沒有力氣。』問六群比丘：『得到好的食物了嗎？』回答說：『世尊！我們得到白米飯、好羹、酥酪種種好的食物。都是姊妹們出於信心和恩情給我們的。』佛陀說：『上座是誰？』回答說：『是尊者舍利弗。』佛陀問舍利弗：『你真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀說：『這是非法的食物。你怎麼看待這種擾亂比丘僧團而心懷偏頗的行為？』舍利弗說：『如果世尊說：『這是非法的食物。』那麼，即使過一劫，也無法消化。』於是就拿起鳥的羽毛挑出來吐掉。佛陀說：『叫六群比丘尼來。』她們來了之後，佛陀問道：『你們真的這樣做了嗎？』回答說：『確實如此。』佛陀說：『這是惡劣的行為，你們怎麼能把大眾的利益轉給一個群體？從今以後不允許這樣做。乃至已經聽過的應當重聽。如果比丘尼，明知故犯將大眾的利益轉給一個群體，犯波逸提（Pāyantika，一種罪名）。』

比丘尼，如上所說。

知，如果自己知道，或者從他人那裡聽到。

眾，指比丘僧團、比丘尼僧團。

利，指八種利益，時分所得。

【English Translation】 English version: If there was no broth with the rice, or if there was broth, there was no rice, even the venerable Rāhula (佛陀之子, Buddha's son) received only red rice, sesame gruel, and vegetable broth. At that time, some Bhikkhunis (比丘尼, female monastic) came with various good foods and asked, 'Who should we give it to?' The Bhikkhunis then shielded the elder Bhikkhus (比丘, male monastic) with their bodies, indicated the group of six Bhikkhus, and gave them white rice, good broth, ghee, and cheese, giving freely. These Bhikkhus ate and left. The Buddha, knowing this, deliberately asked, 'Śāriputra (智慧第一的佛陀十大弟子之一, one of the Buddha's ten great disciples, foremost in wisdom)! Did you get good food and were you satisfied?' He replied, 'I have eaten, World-Honored One!' He asked this three times, and the answer was the same. He asked each of the elder Bhikkhus in this way, and the answers were all the same. Even when he asked Rāhula, 'Why are your complexion and strength insufficient? Did you get good food and were you full?' He replied, 'World-Honored One! Eating oil gives strength, eating ghee gives complexion, eating sesame gruel and vegetables gives neither complexion nor strength.' He asked the group of six Bhikkhus, 'Did you get good food?' They replied, 'World-Honored One! We received white rice, good broth, ghee, cheese, and various good foods. All of this is due to the faith and kindness of our sisters.' The Buddha said, 'Who is the senior monk?' They replied, 'It is the venerable Śāriputra.' The Buddha asked Śāriputra, 'Did you really do this?' He replied, 'Indeed, World-Honored One!' The Buddha said, 'This is unlawful food. How do you view this behavior of disturbing the Bhikkhu Sangha (比丘僧團, monastic community) and harboring partiality?' Śāriputra said, 'If the World-Honored One says, 'This is unlawful food,' then even after a kalpa (劫, eon), it cannot be digested.' Thereupon, he took a bird's feather, picked it out, and spat it out. The Buddha said, 'Call the group of six Bhikkhunis here.' After they arrived, the Buddha asked, 'Did you really do this?' They replied, 'Indeed.' The Buddha said, 'This is an evil deed. How can you divert the benefits of the Sangha to one group? From now on, this is not allowed. Even those who have already heard this should hear it again. If a Bhikkhuni knowingly diverts the benefits of the Sangha to one group, she commits a Pāyantika (波逸提, an offense requiring confession).'

Bhikkhuni, as described above.

Knowing, if one knows oneself or hears from others.

Sangha, refers to the Bhikkhu Sangha and the Bhikkhuni Sangha.

Benefits, refers to the eight kinds of benefits, obtained at the appropriate time.

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藥、夜分藥、七日藥、終身藥、隨身物、重物、不凈物、凈不凈物。

回者，選物向處已定，而回與餘眾，波夜提。波夜提者，如上說。

若人來問：「我欲佈施，當施何處？」應言：「隨汝心所樂處施。」若言：「何處功德大？」當言：「施僧。」若問：「何處有好持戒僧？」當言：「都無犯戒僧。」若言：「何處有比丘、比丘尼自守少事，坐禪、誦經、不大遊行，恒使我得見此物。」得語言：「與某甲。」若比丘尼，知物向僧迴向己，尼薩耆波夜提。若迴向餘人，波夜提。眾迴向餘眾，波夜提。眷屬迴向眷屬，亦波夜提。一人物迴向一人，越毗尼罪。比丘回眾物與餘眾，越比尼罪。是故世尊說。

教誡隱處癰、　　離宿不遊行、 　安居后嫌責、　　安居已後來、 　隔墻棄不凈、　　草水迴向僧。 　十四跋渠竟。

比丘同戒七十、不同戒七十一。百四十一波夜提修多羅說竟。

明八提舍尼法初

佛住舍衛城，爾時佛告大愛道：「如來一時在舍衛城。時六群比丘尼，酥市乞酥、油市乞油、蜜市乞蜜、石蜜市乞石蜜、肉市乞肉、魚市乞魚、乳市乞乳、酪市乞酪，而食為世人所譏：『云何沙門瞿曇稱歎少欲、毀呰多欲？』如比丘緣中廣說。瞿曇彌比丘尼亦應如是學。瞿曇彌！我

【現代漢語翻譯】 現代漢語譯本： 藥（治療疾病的物品），夜分藥（晚上可以服用的藥物），七日藥（七天內可以服用的藥物），終身藥（可以終身服用的藥物），隨身物（可以隨身攜帶的物品），重物（貴重的物品），不凈物（不潔凈的物品），凈不凈物（既可以是潔凈的也可以是不潔凈的物品）。

迴向，是指選擇物品和指定對像已經確定，卻將物品迴轉給其他大眾，這犯波夜提罪。波夜提罪，如前面所說。

如果有人來問：『我想要佈施，應當佈施給什麼地方？』應該回答：『隨你的心意喜歡佈施給什麼地方就佈施給什麼地方。』如果問：『什麼地方功德最大？』應當回答：『佈施給僧眾。』如果問：『什麼地方有持戒清凈的僧人？』應當回答：『沒有犯戒的僧人。』如果說：『什麼地方有比丘（男性出家人）、比丘尼（女性出家人）能夠自我約束、事情很少，坐禪、誦經、不大聲喧譁，經常能讓我見到這些物品。』可以回答說：『給某某人。』如果比丘尼知道物品是指定給僧眾的卻迴向給自己，犯尼薩耆波夜提罪。如果迴向給其他人，犯波夜提罪。大眾的物品迴向給其他大眾，犯波夜提罪。眷屬的物品迴向給眷屬，也犯波夜提罪。一個人的物品迴向給另一個人，犯越毗尼罪。比丘將大眾的物品給予其他大眾，犯越毗尼罪。所以世尊這樣說。

教誡隱藏的癰瘡，離開住所不喧譁，安居之後才責備，安居之後才來，隔墻丟棄不凈物，草和水迴向給僧眾。 第十四跋渠結束。

比丘同戒七十條，不同戒七十一條。一百四十一波夜提修多羅說完。

明八提舍尼法開始

佛住在舍衛城，當時佛告訴大愛道：『如來一時住在舍衛城。當時六群比丘尼，在酥市乞討酥油，在油市乞討油，在蜜市乞討蜂蜜，在石蜜市乞討石蜜，在肉市乞討肉，在魚市乞討魚，在乳市乞討乳，在酪市乞討酪，然後食用，被世人譏諷：『為什麼沙門瞿曇稱讚少欲、貶低多欲？』如比丘戒律中廣泛敘述的那樣。瞿曇彌比丘尼也應當這樣學習。瞿曇彌！我』

【English Translation】 English version: Medicine (items for treating illness), night medicine (medicine that can be taken at night), seven-day medicine (medicine that can be taken within seven days), lifetime medicine (medicine that can be taken for a lifetime), personal belongings (items that can be carried with you), heavy items (valuable items), impure items (unclean items), pure and impure items (items that can be either clean or unclean).

'Returning' refers to selecting an item and designating a recipient, but then redirecting the item to another group, which constitutes a Pāyantika offense. A Pāyantika offense is as described above.

If someone comes and asks, 'I want to make a donation, where should I donate?' You should answer, 'Donate wherever your heart desires.' If they ask, 'Where is the greatest merit?' You should answer, 'Donate to the Sangha (monastic community).' If they ask, 'Where are there monks who uphold the precepts well?' You should answer, 'There are no monks who violate the precepts.' If they say, 'Where are there Bhikkhus (male monks) and Bhikkhunis (female monks) who are self-restrained, have few affairs, meditate, recite scriptures, do not make loud noises, and constantly allow me to see these items?' You can answer, 'Give it to so-and-so.' If a Bhikkhuni knows that an item is designated for the Sangha but redirects it to herself, she commits a Nissaggiya Pāyantika offense. If she redirects it to someone else, she commits a Pāyantika offense. If a group's items are redirected to another group, it is a Pāyantika offense. If a family's items are redirected to another family, it is also a Pāyantika offense. If one person's item is redirected to another person, it is a transgression of the Vinaya (monastic discipline). If a Bhikkhu gives the Sangha's items to another group, it is a transgression of the Vinaya. Therefore, the World-Honored One said this.

Admonishing hidden sores, leaving the dwelling without clamor, blaming after the retreat, coming after the retreat, discarding impure things over the wall, grass and water dedicated to the Sangha. The fourteenth Varga (chapter) ends.

Seventy precepts for Bhikkhus of the same precepts, seventy-one precepts for those of different precepts. One hundred and forty-one Pāyantika Sutras are completed.

The beginning of the explanation of the eight Pāṭidesanī Dharmas.

The Buddha was dwelling in Shravasti (ancient city in India). At that time, the Buddha told Mahāpajāpatī (Buddha's foster mother): 'The Tathagata (Buddha) was once dwelling in Shravasti. At that time, the group of six Bhikkhunis begged for ghee (clarified butter) in the ghee market, begged for oil in the oil market, begged for honey in the honey market, begged for rock candy in the rock candy market, begged for meat in the meat market, begged for fish in the fish market, begged for milk in the milk market, begged for curd in the curd market, and then ate them, which was criticized by the world: 'Why does the Shramana (wandering ascetic) Gautama (Buddha's family name) praise having few desires and disparage having many desires?' As widely described in the Bhikkhu precepts. Bhikkhuni Gautami (Mahāpajāpatī's name) should also learn in this way. Gautami! I'

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一時住迦維羅衛釋氏精舍，聽病比丘尼索好食。」佛告大愛道瞿曇彌：「依止舍衛城比丘尼皆悉令集，乃至已聞者當重聞。若比丘尼不病為身，白衣家乞酥、若使人乞，若啖、若食，是比丘尼應向余比丘尼悔過，如是言：『阿梨耶！我墮可訶法，此法悔過。』是波羅提提舍尼法。」

如是二、油，三、蜜，四、石蜜，五、乳，六、酪，七、魚，八、肉。

為身者，自為向身。

病者，世尊說無罪。云何病？老羸、病、服吐下藥、刺頭出血，如是比病。

家者，四種姓家。

酥者，牛酥、水牛酥、羊酥。

乞者，若自乞、若使人乞。

若啖若食者，是比丘尼應向余比丘尼悔過言：「阿梨耶！我墮可訶法，此法悔過。」前人應問：「汝見此罪不？」答言：「見。」「汝莫更作。」「我頂戴持。」

波羅提提舍尼者，此罪應發露，是名悔過。

若比丘尼熱病，須酥者得乞，不得到不信家乞，當至有信家。若乞食時見量酥人言：「長壽！無病。」答言：「阿梨耶！欲得何物？」答言：「乞食。」主人言：「我無食，正有酥，須酥者與。」得取滿缽，亦得勸與餘人。量油亦得如是。若風病起亦得乞油，不得從壓油家索，應從有信家索。若乞食見量油人，當言：「無病，

【現代漢語翻譯】 現代漢語譯本：一時，佛陀住在迦維羅衛（Kapilavastu）的釋迦族精舍，聽到有生病的比丘尼索要好的食物。佛陀告訴大愛道瞿曇彌（Mahaprajapati Gautami）: 『命令所有依止舍衛城（Sravasti）的比丘尼都集合起來，乃至已經聽過的也要重新聽。如果比丘尼沒有生病卻爲了自己，從白衣家乞求酥油，或者派人去乞求，無論是吃還是食用，這位比丘尼應當向其他比丘尼懺悔，這樣說：『阿梨耶（Arya，聖者）！我犯了應受呵責的法，我對此法進行懺悔。』這是波羅提提舍尼法（Pratidesaniya，應懺悔法）。』 像這樣，第二是油，第三是蜜，第四是石蜜，第五是乳，第六是酪，第七是魚，第八是肉。 『為身』，就是爲了自己。 『病者』，世尊說沒有罪。什麼是病呢？年老體弱、生病、服用催吐或瀉下的藥物、刺頭出血，像這樣的情況都屬於生病。 『家』，指四種姓的家庭。 『酥』，指牛酥、水牛酥、羊酥。 『乞』，指自己乞求，或者派人乞求。 『若啖若食者』，這位比丘尼應當向其他比丘尼懺悔說：『阿梨耶！我犯了應受呵責的法，我對此法進行懺悔。』對方應該問：『你看到這個罪過嗎？』回答說：『看到了。』『你不要再犯了。』『我頂戴奉持。』 『波羅提提舍尼』，這個罪應當發露，這叫做懺悔。 如果比丘尼得了熱病，需要酥油，可以乞求，但不得到不信佛法的家庭乞求，應當到有信仰的家庭。如果乞食時看到有人在量酥油，就說：『長壽！無病。』對方會問：『阿梨耶！想要什麼？』回答說：『乞食。』主人說：『我沒有食物，只有酥油，如果需要酥油就給你。』可以拿滿一缽，也可以勸他給其他人。量油也可以這樣做。如果風病發作也可以乞求油，但不能從榨油的作坊索要，應當從有信仰的家庭索要。如果乞食時看到有人在量油，就說：『無病，』

【English Translation】 English version: At one time, the Buddha was staying at the Shakyans' monastery in Kapilavastu (Kapilavastu, a city), and heard that a sick Bhikkhuni (Bhikkhuni, a female monastic) was asking for good food. The Buddha told Mahaprajapati Gautami (Mahaprajapati Gautami, Buddha's foster mother): 'Order all the Bhikkhunis who rely on Sravasti (Sravasti, a city) to gather together, and even those who have already heard this should hear it again. If a Bhikkhuni, not being sick, begs for ghee from a lay family for herself, or sends someone to beg for it, whether she consumes it or eats it, this Bhikkhuni should confess to other Bhikkhunis, saying: 'Arya (Arya, a noble one)! I have fallen into a blameworthy offense, and I confess this offense.' This is a Pratidesaniya (Pratidesaniya, an offense to be confessed) rule.' Likewise, secondly is oil, third is honey, fourth is rock candy, fifth is milk, sixth is curd, seventh is fish, eighth is meat. 'For oneself' means for one's own sake. 'Sick' means the World Honored One said there is no offense. What is sickness? Being old and weak, being sick, taking emetics or purgatives, having one's head pierced for bloodletting, such conditions are considered sickness. 'Family' refers to families of the four castes. 'Ghee' refers to cow ghee, buffalo ghee, sheep ghee. 'Begging' refers to begging oneself or sending someone to beg. 'Whether she consumes it or eats it,' this Bhikkhuni should confess to other Bhikkhunis, saying: 'Arya! I have fallen into a blameworthy offense, and I confess this offense.' The other person should ask: 'Do you see this offense?' She should answer: 'I see it.' 'You must not do it again.' 'I respectfully accept and uphold it.' 'Pratidesaniya' means this offense should be revealed, and this is called confession. If a Bhikkhuni has a fever and needs ghee, she may beg for it, but she should not beg from a family that does not believe in the Dharma, but should go to a family that has faith. If, while begging for food, she sees someone measuring ghee, she should say: 'May you have longevity! May you be free from illness.' The person will ask: 'Arya! What do you want?' She should answer: 'Begging for food.' The householder will say: 'I have no food, but I have ghee, if you need ghee, I will give it to you.' She can take a full bowl, and she can also encourage him to give it to others. Measuring oil can also be done in the same way. If a wind-related illness arises, she can also beg for oil, but she should not ask from an oil-pressing workshop, but should ask from a family that has faith. If, while begging for food, she sees someone measuring oil, she should say: 'May you be free from illness,'

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長壽！」言：「阿梨耶！欲須何物？」答言：「乞食。」「我無食，正有油。須者當與。」得取滿缽無罪。當時亦得勸與伴。如是蜜，若水病時得乞蜜，不得至採蜜家索，當到有信家乞，乃至得勸與伴如是石蜜。若病，醫言：「應服石蜜。」得乞石蜜，不得至石蜜家乞，當到有信家。若乞食時，見稱石蜜人，乃至得勸與伴。若病，醫言：「當服乳。」得乞乳。若乞食時見放牛家𤚲乳，應言：「長壽！無病。」言：「阿梨耶！欲得何物？」言：「我乞食。」答言：「我無食，正有乳。」須者得取。若索酪漿，言：「無有酪漿，正有乳。」得取。若病，醫言：「當須酪。」得乞酪。若乞食時見量酪人語言：「長壽！無病。」問言：「阿梨耶！欲得何物？」答言：「我乞食。」若言：「我無食，正有酪。」得取，亦得勸與伴。若乞酪，下清汁，與酪者得取。若比丘尼服吐下藥，醫言：「當須魚汁。」得乞。若乞食時乞酪漿，得魚者得取。若刺頭出血，醫言：「須肉得乞。」不得至屠兒家乞，當詣有信家乞。若乞食時得索菜汁，若言：「無菜汁，正有肉汁。」須者得取。若自知：「我某時常病發，爾時藥必難得。」得預乞無罪。若不病時乞病時食，越比尼罪。病時乞不病時食無罪，病時乞病時食無罪。不病時乞不病時食，波羅

【現代漢語翻譯】 現代漢語譯本： 『長壽！』（Bhante!）」他說：『阿梨耶（Arya，尊者）！你想要什麼？』回答說：『我乞食。』『我沒有食物，只有油。如果需要，可以給你。』得到滿滿一缽油沒有罪過。當時也可以勸給同伴。像這樣，如果是蜂蜜，生病的時候可以乞討蜂蜜，但不能到採蜜人家裡去要，應當到有信用的家裡乞討，甚至可以勸給同伴。像這樣，如果是石蜜（糖），如果生病，醫生說：『應該服用石蜜。』可以乞討石蜜，但不能到石蜜的製作人家裡去要，應當到有信用的家裡。如果乞食的時候，看見有人稱量石蜜，甚至可以勸給同伴。如果生病，醫生說：『應該服用牛奶。』可以乞討牛奶。如果乞食的時候看見放牛的人正在擠奶，應當說：『長壽！無病。』他說：『阿梨耶！你想要什麼？』回答說：『我乞食。』回答說：『我沒有食物，只有牛奶。』如果需要，可以拿走。如果索要酪漿（Buttermilk），他說：『沒有酪漿，只有牛奶。』可以拿走。如果生病，醫生說：『需要奶酪（Curd）。』可以乞討奶酪。如果乞食的時候看見有人量奶酪，就說：『長壽！無病。』問：『阿梨耶！你想要什麼？』回答說：『我乞食。』如果他說：『我沒有食物，只有奶酪。』可以拿走，也可以勸給同伴。如果乞討奶酪，（對方）給了下面的清汁，給奶酪的人可以拿走。如果比丘尼（Bhikkhuni，女出家人）服用催吐或瀉藥，醫生說：『需要魚汁。』可以乞討。如果乞食的時候乞討酪漿，得到魚，可以拿走。如果剃頭出血，醫生說：『需要肉。』可以乞討。但不能到屠夫家乞討，應當到有信用的家裡乞討。如果乞食的時候可以索要菜汁，如果他說：『沒有菜汁，只有肉汁。』如果需要，可以拿走。如果自己知道：『我某時常會發病，那時藥一定很難得到。』可以預先乞討，沒有罪過。如果不生病的時候乞討生病時才能吃的食物，犯越比尼罪（Pācittiya，一種戒律）。生病的時候乞討不生病時才能吃的食物沒有罪過，生病的時候乞討生病時才能吃的食物沒有罪過。不生病的時候乞討不生病時才能吃的食物，波羅夷（Pārājika，最重的罪）。 English version: 『Long life!』 He says: 『Arya! What do you need?』 He replies: 『I am begging for food.』 『I have no food, only oil. If you need it, I will give it to you.』 There is no offense in taking a full bowl. At that time, one may also persuade a companion to take some. Likewise, with honey, if one is sick, one may beg for honey, but one should not go to a honey-collecting family to ask for it; one should go to a trustworthy family to beg, and one may even persuade a companion to take some. Likewise, with rock candy (sugar), if one is sick and the doctor says: 『One should take rock candy,』 one may beg for rock candy, but one should not go to a rock candy-making family to ask for it; one should go to a trustworthy family. If, when begging for food, one sees someone weighing rock candy, one may even persuade a companion to take some. If one is sick and the doctor says: 『One should take milk,』 one may beg for milk. If, when begging for food, one sees a cowherd milking a cow, one should say: 『Long life! No illness!』 He says: 『Arya! What do you need?』 He replies: 『I am begging for food.』 He replies: 『I have no food, only milk.』 If one needs it, one may take it. If one asks for buttermilk, he says: 『There is no buttermilk, only milk.』 One may take it. If one is sick and the doctor says: 『One needs curd,』 one may beg for curd. If, when begging for food, one sees someone measuring curd, one says: 『Long life! No illness!』 He asks: 『Arya! What do you need?』 He replies: 『I am begging for food.』 If he says: 『I have no food, only curd,』 one may take it, and one may also persuade a companion to take some. If one begs for curd and (the giver) gives the clear liquid below, the giver of the curd may take it. If a Bhikkhuni (female monastic) takes emetics or purgatives, and the doctor says: 『One needs fish broth,』 one may beg for it. If, when begging for food, one begs for buttermilk and receives fish, one may take it. If the head is shaved and bleeding, and the doctor says: 『One needs meat,』 one may beg for it. But one should not go to a butcher's house to beg; one should go to a trustworthy family. If, when begging for food, one may ask for vegetable juice, and if he says: 『There is no vegetable juice, only meat juice,』 if one needs it, one may take it. If one knows: 『I often get sick at a certain time, and medicine will be difficult to obtain at that time,』 one may beg in advance without offense. If one begs for food that is only suitable when sick when one is not sick, one commits a Pācittiya (minor offense). There is no offense in begging for food that is suitable when not sick when one is sick, and there is no offense in begging for food that is suitable when sick when one is sick. If one begs for food that is suitable when not sick when one is not sick, it is a Pārājika (major offense).

【English Translation】 English version: 'Long life!' He says: 'Arya! What do you need?' He replies: 'I am begging for food.' 'I have no food, only oil. If you need it, I will give it to you.' There is no offense in taking a full bowl. At that time, one may also persuade a companion to take some. Likewise, with honey, if one is sick, one may beg for honey, but one should not go to a honey-collecting family to ask for it; one should go to a trustworthy family to beg, and one may even persuade a companion to take some. Likewise, with rock candy, if one is sick and the doctor says: 'One should take rock candy,' one may beg for rock candy, but one should not go to a rock candy-making family to ask for it; one should go to a trustworthy family. If, when begging for food, one sees someone weighing rock candy, one may even persuade a companion to take some. If one is sick and the doctor says: 'One should take milk,' one may beg for milk. If, when begging for food, one sees a cowherd milking a cow, one should say: 'Long life! No illness!' He says: 'Arya! What do you need?' He replies: 'I am begging for food.' He replies: 'I have no food, only milk.' If one needs it, one may take it. If one asks for buttermilk, he says: 'There is no buttermilk, only milk.' One may take it. If one is sick and the doctor says: 'One needs curd,' one may beg for curd. If, when begging for food, one sees someone measuring curd, one says: 'Long life! No illness!' He asks: 'Arya! What do you need?' He replies: 'I am begging for food.' If he says: 'I have no food, only curd,' one may take it, and one may also persuade a companion to take some. If one begs for curd and (the giver) gives the clear liquid below, the giver of the curd may take it. If a Bhikkhuni takes emetics or purgatives, and the doctor says: 'One needs fish broth,' one may beg for it. If, when begging for food, one begs for buttermilk and receives fish, one may take it. If the head is shaved and bleeding, and the doctor says: 'One needs meat,' one may beg for it. But one should not go to a butcher's house to beg; one should go to a trustworthy family. If, when begging for food, one may ask for vegetable juice, and if he says: 'There is no vegetable juice, only meat juice,' if one needs it, one may take it. If one knows: 'I often get sick at a certain time, and medicine will be difficult to obtain at that time,' one may beg in advance without offense. If one begs for food that is only suitable when sick when one is not sick, one commits a Pācittiya. There is no offense in begging for food that is suitable when not sick when one is sick, and there is no offense in begging for food that is suitable when sick when one is sick. If one begs for food that is suitable when not sick when one is not sick, it is a Pārājika.

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提提舍尼。不隨病煮隨病食無罪。隨病煮不隨病食，越比尼罪。隨病煮隨病食無罪。不隨病煮不隨病食，出家人仰他活命無罪，是故世尊說。

酥、油、蜜、石蜜、乳、酪、肉、魚是名八。

比丘尼波羅提提舍尼法竟。

眾學法，廣說如比丘中。唯除六群比丘尼生草上水中大小便，餘者盡同。

七滅諍法：現前比尼、憶念比尼、不癡比尼、自言比尼、覓罪相比尼、多覓比尼、布草比尼。

法隨順法，如上比丘中廣說。

比丘尼波羅提木叉分別竟。

明雜跋渠初　坐法者

佛住舍衛城，爾時比丘尼初夜后夜加趺而坐，時有蛇來入瘡門中。諸比丘尼語大愛道，大愛道以是因緣往白世尊。佛言：「應與某甲藥。」蛇不死而還出，即與藥而出。佛言：「汝云何加趺而坐？從今已后不聽。坐法者，當屈一腳以一腳跟掩瘡門。若比丘尼加趺坐，越比尼罪。」

簟席法者，佛住舍衛城，爾時比丘尼敷簟席縫衣，竹篾傷小便道血出。諸比丘尼以是因緣往白世尊。佛言：「從今日後不聽比丘尼坐竹蓆。若縫衣時，若在講堂、溫室，巨摩塗地已縫衣。若無者，當敷著床上、若膝上縫。若於竹簟席上坐，越比尼罪。」是名席法。

佛住舍衛城，爾時偷蘭難陀與眾多女人到阿耆

【現代漢語翻譯】 現代漢語譯本：提提舍尼（Tittisani）。不按照病情來煮，而是按照病情來食用，沒有罪過。按照病情來煮，但不按照病情來食用，觸犯比尼罪。按照病情來煮，也按照病情來食用，沒有罪過。不按照病情來煮，也不按照病情來食用，出家人依靠他人活命，沒有罪過，所以世尊這樣說。 酥（ghī，澄清的奶油）、油（taila，植物油）、蜜（madhu，蜂蜜）、石蜜（sarkarā，冰糖）、乳（dugdha，牛奶）、酪（dadhi，酸奶）、肉（mamsa，肉類）、魚（maccha，魚類），這被稱為八種食物。 比丘尼波羅提提舍尼法結束。 眾學法，詳細的說明如同比丘的戒律中所說。只有六群比丘尼在生草上或水中大小便的情況除外，其餘都相同。 七滅諍法：現前比尼（sammukhā-vinaya，當面解決爭端）、憶念比尼（sati-vinaya，通過回憶來解決爭端）、不癡比尼（amūḷha-vinaya，在神志清醒時解決爭端）、自言比尼（paṭiññāya-kāraka，承認錯誤解決爭端）、覓罪相比尼（yebhuyyasika-vinaya，多數人表決解決爭端）、多覓比尼（tassapāpiyyasikā，對犯戒者進行進一步調查）、布草比尼（tiṇavatthāraka-vinaya，以覆蓋爭議來解決爭端）。 法隨順法，如同上面比丘的戒律中詳細說明的那樣。 比丘尼波羅提木叉的分別到此結束。 明雜跋渠初，關於坐法者 佛陀住在舍衛城（Sāvatthī），當時有比丘尼在初夜和后夜都跏趺而坐，這時有蛇進入了瘡口中。比丘尼們告訴大愛道（Mahāpajāpatī Gotamī），大愛道因為這個因緣去稟告世尊。佛陀說：『應該給某甲藥。』蛇沒有死就出來了，於是給了藥蛇就出來了。佛陀說：『你們為什麼跏趺而坐？從今以後不允許。坐法者，應當彎曲一條腿，用另一條腿的腳跟遮蓋瘡口。如果比丘尼跏趺而坐，觸犯比尼罪。』 關於簟席法，佛陀住在舍衛城，當時有比丘尼鋪著簟席縫衣服，竹篾劃傷了小便道導致出血。比丘尼們因為這個因緣去稟告世尊。佛陀說：『從今以後不允許比丘尼坐在竹蓆上。如果縫衣服時，如果在講堂、溫室，用巨摩（kumma，一種泥土）塗抹地面后縫衣服。如果沒有，應當鋪在床上，或者放在膝蓋上縫。如果在竹簟席上坐，觸犯比尼罪。』這被稱為席法。 佛陀住在舍衛城，當時偷蘭難陀（Thullanandā）與眾多女人到了阿耆（Aggi）

【English Translation】 English version: Tittisani. It is not a fault to cook according to the illness and eat according to the illness. To cook according to the illness but not eat according to the illness is a Vinaya offense. To cook according to the illness and eat according to the illness is not a fault. Not cooking according to the illness and not eating according to the illness is not a fault for a renunciant who relies on others for sustenance; therefore, the World-Honored One said this. Ghee (ghī), oil (taila), honey (madhu), rock candy (sarkarā), milk (dugdha), curd (dadhi), meat (mamsa), fish (maccha) are called the eight. The Bhikkhuni Patimokkha Tittisani is concluded. The Sekhiya rules, explained in detail as in the rules for monks. Only the case of the group-of-six bhikkhunis urinating or defecating on growing grass or in water is excluded; the rest are the same. The seven ways to settle disputes: Sammukha-vinaya (settling disputes in the presence of all parties), Sati-vinaya (settling disputes through recollection), Amūḷha-vinaya (settling disputes when not insane), Paṭiññāya-kāraka (settling disputes by acknowledging the offense), Yebhuyyasika-vinaya (settling disputes by majority vote), Tassapāpiyyasikā (further investigation of the offender), Tiṇavatthāraka-vinaya (covering over the dispute with grass). The Dhamma in accordance with the Dhamma, as explained in detail above in the rules for monks. The Bhikkhuni Patimokkha analysis is concluded. Beginning of the Miscellaneous Chapter, first: About those who sit The Buddha was staying in Sāvatthī (Śrāvastī). At that time, bhikkhunis were sitting cross-legged in the first and last watches of the night, and a snake entered a wound. The bhikkhunis told Mahāpajāpatī Gotamī (Great Pajapati Gotami), who in turn told the World-Honored One. The Buddha said, 'Give so-and-so medicine.' The snake came out without dying, and then it was given medicine and came out. The Buddha said, 'Why do you sit cross-legged? From now on, it is not allowed. Those who sit should bend one leg and cover the wound with the heel of the other leg. If a bhikkhuni sits cross-legged, it is a Vinaya offense.' About the mat rule, the Buddha was staying in Sāvatthī. At that time, bhikkhunis were spreading mats and sewing clothes, and bamboo strips injured the urinary tract, causing bleeding. The bhikkhunis told the World-Honored One. The Buddha said, 'From now on, bhikkhunis are not allowed to sit on bamboo mats. When sewing clothes, if it is in the lecture hall or warm room, the ground should be smeared with kumma (a type of clay) before sewing. If not, it should be spread on the bed or placed on the lap to sew. If sitting on a bamboo mat, it is a Vinaya offense.' This is called the mat rule. The Buddha was staying in Sāvatthī. At that time, Thullanandā (a certain nun) went with many women to Aggi (Agni)

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羅河脫衣洗浴，比丘尼先出，取女人莊嚴腰物纏腰已，語女人言：「看我好不？」諸女人言：「我食慾人纏腰使細，欲令夫主愛念。阿梨耶用是何為？」比丘尼聞已。以是事具白大愛道，乃至答言：「實爾。」世尊！佛言：「此是惡事，從今已后不聽比丘尼纏腰。若用女人纏腰物纏腰，越比尼罪。若有癰瘡，纏腰無罪。」

佛住舍衛城，爾時偷蘭難陀比丘尼共眾多女人到阿耆羅河邊，脫衣放一處入水洗浴。先出岸上，著女人袯衣，語諸女人言：「看我宜著不？」女人言：「我是俗人，著此已欲令夫主愛念，汝用著是為？」諸比丘尼以是因緣往白世尊，乃至答言：「實爾。」佛言：「從今日後不聽著袯衣。」

袯衣者，珂貝、琉璃、真珠、玉、金銀、摩尼如是比莊嚴陰衣不聽著，下至結縷作陰衣相，越比尼罪。若陰上有癰瘡，裹者無罪。是名袯衣。

佛住舍衛城，乃至洗浴先出，著女人莊嚴服，諸比丘尼以是因緣往白世尊，乃至答言：「實爾。」佛言：「從今日後不聽著女人莊飾服。」

女人服者，頭上光鍱額、耳镮、鈴、瓔珞、指镮、臂釧、腳釧如是比，一切女人嚴飾服不聽著。若著者，越比尼罪。若身有癰瘡，以藥涂纏無罪。是名女人嚴飾服。

佛住舍衛城，爾時比丘尼度釋種女、

【現代漢語翻譯】 現代漢語譯本：羅河邊，比丘尼（Bhikkhuni，佛教女性出家眾）脫下衣服洗浴，先上岸的比丘尼拿了女人的裝飾腰帶纏在腰上，問女人們說：『你們看我這樣好不好看？』女人們說：『我們想用腰帶使腰變細，好讓丈夫愛戀。阿梨耶（Arya，聖者）你用這個做什麼？』比丘尼聽了這些話，把這件事詳細地告訴了大愛道（Mahapajapati，佛陀的姨母和養母），乃至承認『確實如此』。世尊（Bhagavan，佛陀）說：『這是不好的行為，從今以後不允許比丘尼纏腰。如果用女人的腰帶纏腰，就犯了越比尼罪（Dukkrata，惡作罪）。如果身上有癰瘡，纏腰就沒有罪。』

佛陀住在舍衛城（Sravasti，古印度城市），當時偷蘭難陀比丘尼（Thullananda Bhikkhuni，一位比丘尼的名字）和許多女人到阿耆羅河邊（Aciravati River，一條河流的名字），脫下衣服放在一處，下水洗浴。她先上岸，穿上女人的袯衣（Bhatika，一種女性內衣），問女人們說：『你們看我穿這個合適嗎？』女人們說：『我們是俗人，穿這個是爲了讓丈夫愛戀，你穿這個做什麼？』比丘尼們因為這件事去稟告世尊，乃至承認『確實如此』。佛陀說：『從今以後不允許穿袯衣。』

袯衣是指用珂貝（Cowrie shell，一種貝殼）、琉璃（Crystal，一種寶石）、真珠（Pearl，一種寶石）、玉（Jade，一種寶石）、金銀（Gold and silver，貴金屬）、摩尼（Mani，如意寶珠）等裝飾的內衣，不允許穿。即使是用線結成內衣的樣子，也犯越比尼罪。如果陰部有癰瘡，包裹著就沒有罪。這就是所謂的袯衣。

佛陀住在舍衛城，乃至（比丘尼）洗浴后先上岸，穿上女人的裝飾服裝，比丘尼們因為這件事去稟告世尊，乃至承認『確實如此』。佛陀說：『從今以後不允許穿女人的裝飾服裝。』

女人的服裝包括頭上的光鍱額（Head ornament，頭部裝飾）、耳镮（Earrings，耳環）、鈴（Bells，鈴鐺）、瓔珞（Necklace，項鍊）、指镮（Finger rings，戒指）、臂釧（Armlets，臂環）、腳釧（Anklets，腳鐲）等，一切女人的裝飾服裝都不允許穿。如果穿了，就犯越比尼罪。如果身上有癰瘡，用藥塗抹包裹著就沒有罪。這就是所謂的女人的裝飾服裝。

佛陀住在舍衛城，當時比丘尼度化了釋迦族的女子（Sakyan women，釋迦族是佛陀的種族）

【English Translation】 English version: At the Rohita River, the Bhikkhunis (Buddhist nuns) undressed to bathe. A Bhikkhuni who came out first took a woman's decorative waist belt, wrapped it around her waist, and said to the women, 'Do I look good?' The women said, 'We want to use waist belts to make our waists thinner so that our husbands will love us. What are you, an Arya (noble one), using this for?' The Bhikkhuni heard this and reported the matter in detail to Mahapajapati (Buddha's aunt and foster mother), and even admitted, 'It is true.' The Bhagavan (Buddha) said, 'This is a bad thing. From now on, Bhikkhunis are not allowed to wrap a waist belt around their waists. If a woman's waist belt is used, it is a Dukkrata (wrongdoing) offense. If there is a sore, there is no offense in wrapping the waist.'

The Buddha was staying in Sravasti (ancient Indian city). At that time, Thullananda Bhikkhuni (name of a Bhikkhuni) and many women went to the Aciravati River (name of a river), took off their clothes, put them in one place, and went into the water to bathe. She came ashore first, put on a woman's Bhatika (a type of female undergarment), and said to the women, 'Do I look good in this?' The women said, 'We are laypeople, and we wear this to make our husbands love us. What are you wearing this for?' The Bhikkhunis reported this matter to the Bhagavan, and even admitted, 'It is true.' The Buddha said, 'From now on, it is not allowed to wear a Bhatika.'

Bhatika refers to undergarments decorated with cowrie shells (type of shell), crystal (type of gemstone), pearls (type of gemstone), jade (type of gemstone), gold and silver (precious metals), mani (wish-fulfilling jewel), and the like. It is not allowed to wear them. Even if it is made of threads to resemble an undergarment, it is a Dukkrata offense. If there is a sore on the genitals, there is no offense in wrapping it. This is what is called a Bhatika.

The Buddha was staying in Sravasti, and even (the Bhikkhunis) came ashore first after bathing and put on women's decorative clothing. The Bhikkhunis reported this matter to the Bhagavan, and even admitted, 'It is true.' The Buddha said, 'From now on, it is not allowed to wear women's decorative clothing.'

Women's clothing includes head ornaments (head decoration), earrings (earrings), bells (bells), necklaces (necklace), finger rings (finger rings), armlets (armlets), anklets (anklets), and the like. All women's decorative clothing is not allowed to be worn. If worn, it is a Dukkrata offense. If there is a sore on the body, there is no offense in applying medicine and wrapping it. This is what is called women's decorative clothing.

The Buddha was staying in Sravasti. At that time, the Bhikkhunis ordained Sakyan women (Sakyan clan is the Buddha's clan).

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摩羅女、梨車女、大富家女，合嚴飾服而度出家。時諸貧家有女出門，及節會日行來，皆從借賃，為世人所譏：「此賃衣人非出家法。」諸比丘尼以是因緣往白世尊，乃至答言：「實爾。」佛言：「從今日後不聽合女人嚴飾服度出家，當令舍已而度。」

舍者，若女人來欲出家者，應令舍俗人嚴身具。若作是念：「某時或谷貴乞食難得，或老病當須湯藥，女人少能得物。」當置人家。若女人持俗嚴飾服來，合度出家者，越比尼罪。是名合嚴飾服出家。

佛住舍衛城，爾時釋種女、摩羅女、梨車女、貴人女，將使人出家，使人端正，令與外人交通以自活命，為世人所譏：「此非出家人，是淫女耳。」諸比丘尼以是因緣往白世尊，乃至答言：「實爾。」佛言：「汝云何畜淫女以自活命？從今日後不聽畜淫女活命，若畜者，越比尼罪。」是名淫女。

佛住舍衛城，爾時世尊制戒，不聽畜淫女。爾時比丘尼便私畜園民女，于外淫蕩以自活命，為世人所譏：「此非出家法，是淫女耳。」比丘尼以是因緣往白世尊，乃至答言：「實爾。」佛言：「從今日後不聽私畜園民女、使人女作淫女以自活命。若畜者，越比尼罪。」是名園民女。

佛住舍衛城，爾時有年少比丘尼，端正乳出，人見皆笑。諸比丘尼以是

【現代漢語翻譯】 現代漢語譯本 摩羅女（Māra's daughters）、梨車女（Licchavi women）、大富家女，她們一起穿著華麗的服飾出家。當時，一些貧困人家的女子出門，或者在節日集會時出行，都向她們借用這些華麗的衣服，因此被世人譏笑：『這些租借衣服的人，不像是出家人的樣子。』眾比丘尼因為這件事去稟告世尊，世尊問她們，她們回答說：『確實如此。』佛說：『從今以後，不允許讓穿著華麗服飾的女子出家，應當讓她們捨棄這些服飾后再出家。』 所謂『捨棄』，是指如果女子前來想要出家，應當讓她捨棄世俗之人用來裝飾身體的物品。如果她這樣想：『或許將來遇到穀物昂貴、難以乞食的時候，或者年老生病需要湯藥的時候，女子很難得到這些東西。』那麼，可以把這些物品寄存在別人家裡。如果女子帶著世俗的華麗服飾前來，卻允許她穿著這些服飾出家，就犯了越比尼罪（越軌罪）。這叫做穿著華麗服飾出家。 佛陀住在舍衛城（Śrāvastī）。當時，釋迦種姓的女子、摩羅女、梨車女、貴族女子，帶著使女出家，讓使女保持容貌端正，讓她們與外人私通來維持生計，因此被世人譏笑：『這些人不是出家人，而是妓女。』眾比丘尼因為這件事去稟告世尊，世尊問她們，她們回答說：『確實如此。』佛說：『你們怎麼能蓄養妓女來維持生計？從今以後，不允許蓄養妓女來維持生計，如果蓄養，就犯了越比尼罪。』這叫做蓄養妓女。 佛陀住在舍衛城。當時，世尊制定戒律，不允許蓄養妓女。當時，一些比丘尼便私下蓄養園民的女兒，讓她們在外賣淫來維持生計，因此被世人譏笑：『這不是出家人的行為，而是妓女。』比丘尼因為這件事去稟告世尊，世尊問她們，她們回答說：『確實如此。』佛說：『從今以後，不允許私下蓄養園民的女兒、使女來做妓女以維持生計。如果蓄養，就犯了越比尼罪。』這叫做蓄養園民女。 佛陀住在舍衛城。當時，有一位年輕的比丘尼，容貌端正，乳房顯露，人們看見了都嘲笑她。眾比丘尼因為這件事去稟告世尊。

【English Translation】 English version Māra's daughters, Licchavi women, and daughters from wealthy families jointly adorned themselves with elaborate clothing and renounced the household life. At that time, when women from poor families went out or attended festivals, they would borrow these elaborate clothes, leading to ridicule from the public: 'These clothes-borrowers don't look like renunciants.' The Bhikṣuṇīs (nuns) reported this matter to the World-Honored One, who asked them, and they replied, 'It is so.' The Buddha said, 'From today onward, it is not permitted to allow women adorned with elaborate clothing to renounce the household life; they should relinquish these clothes before renouncing.' Regarding 'relinquishing,' if a woman comes desiring to renounce the household life, she should relinquish the items used by laypeople to adorn the body. If she thinks, 'Perhaps in the future, when grains are expensive and alms are difficult to obtain, or when I am old and sick and need medicine, it will be difficult for a woman to obtain these things,' then these items can be entrusted to someone's home. If a woman brings elaborate secular clothing and is allowed to renounce the household life while wearing them, she commits a pārājika (defeat) offense. This is called renouncing the household life while wearing elaborate clothing. The Buddha was residing in Śrāvastī. At that time, women of the Śākya clan, Māra's daughters, Licchavi women, and daughters of nobles brought female servants to renounce the household life, kept the servants beautiful, and had them engage in sexual relations with outsiders to support themselves, leading to ridicule from the public: 'These are not renunciants, but prostitutes.' The Bhikṣuṇīs reported this matter to the World-Honored One, who asked them, and they replied, 'It is so.' The Buddha said, 'How can you keep prostitutes to support yourselves? From today onward, it is not permitted to keep prostitutes to support yourselves; if you do, you commit a pārājika offense.' This is called keeping prostitutes. The Buddha was residing in Śrāvastī. At that time, the World-Honored One established a precept prohibiting the keeping of prostitutes. At that time, some Bhikṣuṇīs secretly kept the daughters of gardeners and had them engage in prostitution outside to support themselves, leading to ridicule from the public: 'This is not the conduct of renunciants, but of prostitutes.' The Bhikṣuṇīs reported this matter to the World-Honored One, who asked them, and they replied, 'It is so.' The Buddha said, 'From today onward, it is not permitted to secretly keep the daughters of gardeners or female servants to work as prostitutes to support yourselves. If you do, you commit a pārājika offense.' This is called keeping the daughters of gardeners. The Buddha was residing in Śrāvastī. At that time, there was a young Bhikṣuṇī who was beautiful and whose breasts were exposed, causing people to laugh. The Bhikṣuṇīs reported this matter to the World-Honored One.

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因緣往白佛，乃至答言：「實爾。」佛言：「從今日後當作僧祇支。」作法者如上說，應先著覆乳衣，然後著余衣。若不畜僧祇支，越比尼罪。有而不著，亦越比尼罪。是名僧祇支法。

佛住毗舍離，如跋陀羅比丘尼緣中廣說，佛言：「不聽裸身浴，當用浴衣。不聽裸形入河、若池水中浴，當著雨衣。若裸浴，越比尼罪。若避隱處、無人處，裸浴無罪。」是名浴衣法。

坐法並竹蓆、　　纏腰覆袯衣、 　著俗嚴飾具、　　合嚴飾具度、 　使人園民女、　　僧祇支浴衣。 　雜跋渠初竟。

佛住舍衛城，爾時比丘尼住處與俗人隔壁，比丘尼欲心起自手拍陰。時丈夫聞聲，即語婦人言：「此是何聲？」答言：「不知何故作此聲耶？」其丈夫言：「此出家人修梵行，欲心起不能自制，拍陰聲耳！」諸比丘尼聞已，以是因緣往白，乃至佛言：「汝實爾不？」答言：「實爾。」佛言：「從今已后不聽拍陰。」

拍者，手拍、若拘缽拍、若鍵镃拍，以歇欲心者，越比尼罪。是名手拍。

佛住舍衛城，爾時比丘尼欲心起，作胡膠身生，縛著床腳，后失火，恐燒床褥故出之。時俗人看火起，何處被燒？何處不被燒？見已嫌訶：「云何出家人作此惡事？」諸比丘尼以是因緣往白，乃至答言：「實爾。」

【現代漢語翻譯】 現代漢語譯本： 因為這個因緣，（比丘尼）稟告佛陀，乃至佛陀問：『確實如此嗎？』（比丘尼）回答說：『確實如此。』佛陀說：『從今以後應當製作僧祇支（一種內衣）。』製作方法如前所述，應該先穿覆乳衣，然後再穿其他衣服。如果不持有僧祇支，就犯越比尼罪（一種戒律罪）。即使有僧祇支而不穿，也犯越比尼罪。這叫做僧祇支法。

佛陀住在毗舍離，如同跋陀羅比丘尼的因緣中詳細敘述的那樣，佛陀說：『不允許裸身洗澡，應當使用浴衣。不允許裸體進入河流或池塘中洗澡，應當穿雨衣。如果裸浴，就犯越比尼罪。如果是在隱蔽的地方、沒有人的地方裸浴，則沒有罪。』這叫做浴衣法。

坐具法包括竹蓆，纏腰布覆蓋袯衣，佩戴世俗的裝飾品，合併裝飾品計量，使用他人園地的民女，僧祇支和浴衣。 雜跋渠到此結束。

佛陀住在舍衛城，當時比丘尼的住所與俗人的住所隔壁。比丘尼生起慾望，用手拍打自己的陰部。這時，一個丈夫聽到聲音，就問他的妻子說：『這是什麼聲音？』妻子回答說：『不知道為什麼會發出這種聲音。』丈夫說：『這是出家人在修行梵行，慾望生起而不能自制，拍打陰部的聲音罷了！』眾比丘尼聽到后，因為這個因緣稟告佛陀，乃至佛陀問：『你們確實這樣做了嗎？』（比丘尼）回答說：『確實這樣做了。』佛陀說：『從今以後不允許拍打陰部。』

所謂『拍打』，是指用手拍打、或者用拘缽拍打、或者用鍵镃拍打，以平息慾望，就犯越比尼罪。這叫做手拍。

佛陀住在舍衛城，當時比丘尼生起慾望，用胡膠製作假的身根，綁在床腳上，後來失火，因為害怕燒到床褥所以把它拿了出來。當時俗人看到火起，（想知道）哪裡被燒了？哪裡沒有被燒？看到后就嫌棄呵責：『怎麼出家人做出這種惡事？』眾比丘尼因為這個因緣稟告佛陀，乃至（佛陀）問：『確實如此嗎？』

【English Translation】 English version: Because of this cause and condition, (the Bhikkhuni) reported to the Buddha, and the Buddha asked: 'Is it true?' (The Bhikkhuni) replied: 'It is true.' The Buddha said: 'From today onwards, you should make a Sanghātī (an undergarment).' The method of making it is as described above. You should first wear the covering-breast garment, and then wear other garments. If you do not possess a Sanghātī, you commit a Dukkaṭa offense (a minor offense). Even if you have a Sanghātī but do not wear it, you also commit a Dukkaṭa offense. This is called the Sanghātī rule.

The Buddha was staying in Vaishali, as described in detail in the story of Bhadra Bhikkhuni. The Buddha said: 'It is not allowed to bathe naked; you should use a bathing cloth. It is not allowed to enter rivers or ponds naked to bathe; you should wear a rain garment. If you bathe naked, you commit a Dukkaṭa offense. If you bathe naked in a hidden place, a place where there is no one, there is no offense.' This is called the bathing cloth rule.

The rules for sitting include bamboo mats, wrapping the waist with cloth covering the lower garment, wearing secular ornaments, combining the measurement of ornaments, using women from other people's gardens, the Sanghātī and the bathing cloth. The Miscellaneous Chapter ends here.

The Buddha was staying in Shravasti. At that time, the Bhikkhunis' residence was next to the laypeople's residence. A Bhikkhuni's desire arose, and she clapped her own genitals with her hand. Then, a husband heard the sound and asked his wife: 'What is this sound?' The wife replied: 'I don't know why this sound is being made.' The husband said: 'These are renunciants practicing Brahmacharya (celibacy). Their desire arises and they cannot control themselves, so they are clapping their genitals!' After hearing this, the Bhikkhunis reported to the Buddha because of this cause and condition, and the Buddha asked: 'Did you really do this?' (The Bhikkhunis) replied: 'We really did.' The Buddha said: 'From now on, it is not allowed to clap the genitals.'

'Clapping' refers to clapping with the hand, or clapping with a Kupa (a type of bowl), or clapping with a Khenchika (a type of musical instrument), in order to calm desire, one commits a Dukkaṭa offense. This is called hand-clapping.

The Buddha was staying in Shravasti. At that time, a Bhikkhuni's desire arose, and she made a fake body part out of Hu Jiao (a type of glue), tied it to the leg of the bed, and later there was a fire. Because she was afraid of burning the bedding, she took it out. At that time, laypeople saw the fire and (wanted to know) where was burned? Where was not burned? After seeing it, they disliked and scolded: 'How can renunciants do such evil things?' The Bhikkhunis reported to the Buddha because of this cause and condition, and (the Buddha) asked: 'Is it true?'

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佛言：「從今日後不聽作胡膠形。」胡膠形者，若胡膠作、若銅、鉛、錫、白镴、若牙、若蠟蜜，如是比作身生，以歇欲心者，偷蘭遮。是名胡膠形。

佛住舍衛城，爾時大愛道往至佛所，頭面禮足卻住一面，時大愛道白佛言：「世尊，女人形臭，得聽洗不？」佛言：「得洗。」時比丘尼洗外，內猶故臭，以是因緣往白，乃至言：「得洗內不？」佛言：「得洗。」洗法者，得齊一指節，不得令過。若過洗，以歇欲心者，偷蘭遮。是名洗法。

佛住舍衛城，爾時比丘尼有月期污床褥，大愛道往詣佛所白佛言：「世尊，得作月期不凈衣不？」佛言：「得。當持故佈作，不得堅物作。又不得深內作淫慾想，當軟物障小便道。若用堅物深內，以歇欲心者，偷蘭遮。」是名月期衣法。

佛住舍衛城，爾時比丘尼往女人洗浴處浣月期衣，女人嫌言：「是沙門尼污此水赤乃如是。」諸比丘尼以是因緣往白，乃至佛言：「從今日後不聽女人洗浴處浣月期衣。」若浣者，越比尼罪。是名女人浣月期衣法。

佛住舍衛城，爾時世尊制戒，不聽女人洗處浣月期衣，便往男子洗處浣，乃至「若比丘尼往男子洗處浣者，越比尼罪。」是名男子法。

佛住舍衛城，爾時世尊制戒，不聽男子洗浴處浣月期衣。時比丘尼

【現代漢語翻譯】 現代漢語譯本：佛說：『從今以後，不允許製作胡膠形。』胡膠形是指，如果是用胡膠製作的，或者用銅、鉛、錫、白镴（一種錫合金）、牙、蠟蜜等材料，像這樣製作成身體的形狀，用來平息慾望的，犯偷蘭遮罪。這叫做胡膠形。

佛住在舍衛城，當時大愛道（Mahapajapati，佛的姨母）前往佛的住所，頭面頂禮佛足後站在一邊，這時大愛道稟告佛說：『世尊，女人的身體有臭味，可以清洗嗎？』佛說：『可以清洗。』當時比丘尼（bhikkhuni，女出家人）清洗外面，裡面仍然有臭味，因為這個緣故前去稟告，乃至問：『可以清洗裡面嗎？』佛說：『可以清洗。』清洗的方法是，只能清洗一指節的深度，不能超過。如果超過這個深度清洗，用來平息慾望的，犯偷蘭遮罪。這叫做清洗的方法。

佛住在舍衛城，當時有比丘尼來月經，污染了床褥，大愛道前往佛的住所稟告佛說：『世尊，可以製作月經期用的不凈衣嗎？』佛說：『可以。應當用舊布製作，不能用堅硬的材料製作。又不能深深地放入，產生淫慾的想法，應當用柔軟的物品遮擋小便道。如果用堅硬的物品深深地放入，用來平息慾望的，犯偷蘭遮罪。』這叫做月經期衣服的規定。

佛住在舍衛城，當時有比丘尼去女人洗浴的地方洗月經期的衣服，女人們嫌棄地說：『這些沙門尼（sramanerika，女出家眾）把水弄髒了，都變成紅色的了。』眾比丘尼因為這個緣故前去稟告，乃至佛說：『從今以後不允許在女人洗浴的地方洗月經期的衣服。』如果洗的，犯越比尼罪。這叫做女人洗月經期衣服的規定。

佛住在舍衛城，當時世尊制定戒律，不允許女人在洗浴的地方洗月經期的衣服，（比丘尼）就去男子洗浴的地方洗，乃至『如果比丘尼去男子洗浴的地方洗的，犯越比尼罪。』這叫做男子的規定。

佛住在舍衛城，當時世尊制定戒律，不允許在男子洗浴的地方洗月經期的衣服。當時比丘尼

【English Translation】 English version: The Buddha said, 'From today onwards, it is not permitted to make 'Hu Jiao Xing' (胡膠形, 'Hu Jiao' figure). 'Hu Jiao Xing' refers to those made of 'Hu Jiao' (胡膠, a type of glue), or copper, lead, tin, pewter (a tin alloy), ivory, or beeswax, and shaped like a body to quell desire, it constitutes a thullanacca (偷蘭遮, a type of offense). This is called 'Hu Jiao Xing'.

The Buddha was residing in Shravasti (舍衛城, a major city in ancient India). At that time, Mahapajapati (大愛道, Buddha's aunt and foster mother) went to the Buddha's place, bowed her head to his feet, and stood to one side. Then Mahapajapati said to the Buddha, 'Venerable One, a woman's body has an odor. Is it permissible to wash?' The Buddha said, 'It is permissible to wash.' At that time, the bhikkhunis (比丘尼, female monastic) washed the outside, but the inside still had an odor. Because of this, they went to report, even asking, 'Is it permissible to wash the inside?' The Buddha said, 'It is permissible to wash.' The method of washing is that it is permissible to wash up to one finger joint's depth, but not beyond. If one washes beyond this depth, using it to quell desire, it constitutes a thullanacca. This is called the method of washing.

The Buddha was residing in Shravasti. At that time, some bhikkhunis were menstruating and soiled their bedding. Mahapajapati went to the Buddha's place and reported to the Buddha, 'Venerable One, is it permissible to make a menstrual cloth?' The Buddha said, 'It is permissible. It should be made of old cloth, not of hard material. Also, one should not insert it deeply, generating lustful thoughts, but should use soft material to block the urinary passage. If one uses hard material and inserts it deeply, using it to quell desire, it constitutes a thullanacca.' This is called the rule for menstrual cloths.

The Buddha was residing in Shravasti. At that time, some bhikkhunis went to the women's bathing place to wash their menstrual cloths. The women complained, saying, 'These sramanerikas (沙門尼, female novice) have soiled this water, making it so red.' The bhikkhunis, because of this, went to report, and the Buddha said, 'From today onwards, it is not permitted to wash menstrual cloths at the women's bathing place.' If one washes there, it constitutes an offense against the bhikkhuni rules. This is called the rule for women washing menstrual cloths.

The Buddha was residing in Shravasti. At that time, the World Honored One established a precept, not permitting women to wash menstrual cloths at the women's bathing place. (The bhikkhunis) then went to the men's bathing place to wash, even to the point that 'If a bhikkhuni goes to the men's bathing place to wash, it constitutes an offense against the bhikkhuni rules.' This is called the rule concerning men.

The Buddha was residing in Shravasti. At that time, the World Honored One established a precept, not permitting menstrual cloths to be washed at the men's bathing place. At that time, the bhikkhunis

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到客浣衣處浣，乃至「不聽客浣衣處浣月期衣。」當取瓫余瓦器中於屏處浣。浣時不得持水灑地，當著水瀆中無人見處，衣當曬令干，后須時當用。若比丘尼于客浣衣處浣月期衣者，越比尼罪。是名客浣衣處。

佛住舍衛城，爾時比丘尼欲心起，以小便道承懸注水，即失不凈，心生疑悔。諸比丘尼語大愛道，大愛道往白世尊。佛言：「從今日後不聽以小便道承懸注。」懸注者，水懸注下。若比丘尼于懸注水中浴時，當持衣物遮。若以小便道承懸注水、屋檐漏水，以歇欲心者，偷蘭遮。若於懸注水、屋檐漏浴者，不得以身向水，當背上。若以身向水以歇欲心者，偷蘭遮。是名懸注水。

佛住舍衛城，爾時比丘尼于急流水中浴，欲心生，逆水而行失不凈。諸比丘尼以是因緣往白，乃至「從今日後不聽於急流水中逆水觸小便道。」流水者，若山水、若急流水、若向流逆水以歇欲心者，偷蘭遮。若於急流水洗時，不得向流當背。若向流者，越比尼罪。是名流水。

佛住舍衛城，爾時比丘尼種種觸身出精，或蕪菁根、蔥根、種種諸根內小便道中出精。比丘尼以是因緣往白，乃至「從今已后不聽若比丘尼用蕪菁根、蔥根內小便道中出精，以歇欲心者，偷蘭遮。」是名根。

拍陰胡膠形、　　齊節月期衣、

【現代漢語翻譯】 現代漢語譯本：到別人洗衣的地方洗衣服，甚至『不允許在別人洗衣的地方洗月經期間換下的衣服。』應當拿盆或者剩餘的瓦器，在隱蔽的地方洗。洗的時候不能把水灑在地上，應當倒在水溝里，在沒有人看見的地方。洗過的衣服應當曬乾，之後需要的時候再用。如果比丘尼在別人洗衣的地方洗月經期間換下的衣服，就犯了比尼罪。這叫做別人洗衣的地方。

佛陀住在舍衛城（Śrāvastī），當時有比丘尼（bhikkhunī）生起淫慾之心，用小便道去承接懸空滴落的水，隨即失去了不凈之物，心中產生疑慮和後悔。其他比丘尼告訴大愛道（Mahāprajāpatī），大愛道去稟告世尊（Buddha）。佛陀說：『從今以後不允許用小便道去承接懸空滴落的水。』懸空滴落的水，就是水從高處滴落。如果比丘尼在懸空滴落的水中沐浴時，應當用衣物遮擋。如果用小便道承接懸空滴落的水、屋檐滴落的水，用來平息淫慾之心，就犯了偷蘭遮罪（sthūlātyaya）。如果在懸空滴落的水、屋檐滴落的水中沐浴，不能身體朝向水流，應當背對水流。如果身體朝向水流，用來平息淫慾之心，就犯了偷蘭遮罪。這叫做懸空滴落的水。

佛陀住在舍衛城，當時有比丘尼在湍急的流水中沐浴，生起淫慾之心，逆著水流而行，失去了不凈之物。其他比丘尼因為這件事去稟告，乃至『從今以後不允許在湍急的流水中逆著水流觸碰小便道。』流水，指的是山水、湍急的流水，如果逆著水流用來平息淫慾之心，就犯了偷蘭遮罪。如果在湍急的流水中洗浴時，不能面向水流，應當背對水流。如果面向水流，就犯了比尼罪。這叫做流水。

佛陀住在舍衛城，當時有比丘尼用各種方法觸碰身體而射精，或者把蕪菁根、蔥根等各種根莖插入小便道中而射精。其他比丘尼因為這件事去稟告，乃至『從今以後不允許比丘尼用蕪菁根、蔥根插入小便道中而射精，用來平息淫慾之心，就犯了偷蘭遮罪。』這叫做根。

拍陰胡膠形、齊節月期衣

【English Translation】 English version: Going to the place where guests wash clothes to wash, even 'not allowed to wash menstrual clothes at the place where guests wash clothes.' One should take a basin or leftover earthenware vessel and wash in a secluded place. When washing, one must not sprinkle water on the ground, but should pour it into a ditch where no one can see. The clothes should be dried in the sun, and then used when needed. If a bhikkhunī (female monastic) washes menstrual clothes at the place where guests wash clothes, she commits a bhikkhunī offense. This is called the place where guests wash clothes.

The Buddha (Buddha) was staying in Śrāvastī (Śrāvastī). At that time, a bhikkhunī (bhikkhunī) arose with lustful thoughts and used her urinary passage to receive dripping water, and immediately lost her impurity, and felt doubt and regret in her heart. The bhikkhunīs told Mahāprajāpatī (Mahāprajāpatī), and Mahāprajāpatī went to report to the World Honored One (Buddha). The Buddha said: 'From today onwards, it is not allowed to use the urinary passage to receive dripping water.' Dripping water is water dripping from above. If a bhikkhunī bathes in dripping water, she should cover herself with clothing. If one uses the urinary passage to receive dripping water or water dripping from the eaves to calm lustful thoughts, one commits a sthūlātyaya (sthūlātyaya) offense. If one bathes in dripping water or water dripping from the eaves, one must not face the water with one's body, but should turn one's back. If one faces the water with one's body to calm lustful thoughts, one commits a sthūlātyaya offense. This is called dripping water.

The Buddha was staying in Śrāvastī. At that time, a bhikkhunī was bathing in a rapid stream, and lustful thoughts arose. She went against the current and lost her impurity. The bhikkhunīs reported this incident, saying, 'From today onwards, it is not allowed to touch the urinary passage against the current in a rapid stream.' A stream refers to mountain water or a rapid stream. If one goes against the current to calm lustful thoughts, one commits a sthūlātyaya offense. When washing in a rapid stream, one must not face the current, but should turn one's back. If one faces the current, one commits a bhikkhunī offense. This is called a stream.

The Buddha was staying in Śrāvastī. At that time, a bhikkhunī ejaculated by touching her body in various ways, or by inserting turnip roots, onion roots, or various other roots into her urinary passage. The bhikkhunīs reported this incident, saying, 'From now on, it is not allowed for a bhikkhunī to insert turnip roots or onion roots into her urinary passage to ejaculate, in order to calm lustful thoughts, one commits a sthūlātyaya offense.' This is called a root.

Pāṭayinahū glue form, Qíjié menstrual clothes

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女人洗處浣、　　男處浣亦然。 　客浣衣處浣、　　懸注及急流、 　種種根出精。　　第二跋渠竟。

佛住舍衛城，爾時諸比丘集，不知作舉羯磨，令比丘尼作已，比丘尼心生疑悔，語大愛道，大愛道即以是事往白世尊。佛言：「此上尊眾，汝云何與作舉羯磨？從今已后不聽與比丘作舉羯磨。若比丘中都無能者，得授使誦。作羯磨時若不得者，遙授無罪。若比丘尼與比丘作羯磨者，越比尼罪。比丘得與比丘尼作羯磨無罪。」是名羯磨。

佛住比舍離，爾時跋陀羅比丘尼，著憍奢耶衣到親里家，道路值暴雨，如視水精舉見身體，眾人圍繞欲看，於是蹲地，依止弟子在邊而障。諸比丘尼以是因緣往白，乃至答言：「實爾。世尊！」佛言：「從今已后比丘尼不聽著憍舍耶衣。」憍奢耶者有二種：一者生，二者作。生者，細絲。作者，紡絲。著細絲憍奢耶，越比尼。著紡絲，越比尼心悔。比丘著無罪。

佛住舍衛城，爾時偷蘭難陀比丘尼大乳，著一僧祇支于閣上經行，俗人遙見自相謂言：「看是似如水上浮瓠。」諸比丘尼以是因緣往白，乃至佛言：「從今日後當作覆肩衣。」覆肩衣者，襞疊拖覆肩上。若不作不著，越比尼罪。不聽比丘尼高處著一重僧祇支經行。若屏處著一重僧祇支無罪。是名僧祇支

【現代漢語翻譯】 現代漢語譯本 女人清洗下體的地方，男人清洗下體的地方也是一樣。 客人在清洗的地方洗衣服，懸掛的滴水處和急流處， 各種根部流出精液。第二跋渠結束。

佛陀住在舍衛城（Śrāvastī），當時眾比丘聚集，不知道如何舉行舉羯磨（Ugra-karma，一種僧團儀式），讓比丘尼做了。比丘尼心中產生懷疑和後悔，告訴大愛道（Mahāprajāpatī，佛陀的姨母），大愛道就把這件事稟告了世尊。佛說：『這些是上座，你們怎麼能為他們舉行舉羯磨呢？從今以後不允許為比丘舉行舉羯磨。如果比丘中實在沒有能勝任的，可以授予使者誦讀。舉行羯磨時如果找不到人，遙授也沒有罪。如果比丘尼為比丘舉行羯磨，犯越比尼罪（atyaya）。比丘為比丘尼舉行羯磨沒有罪。』這叫做羯磨。

佛陀住在毗舍離（Vaiśālī），當時跋陀羅（Bhadrā，賢）比丘尼穿著憍奢耶衣（kauśeya，絲綢衣服）到親戚家，路上遇到暴雨，衣服透明得像水晶一樣，身體完全顯露出來，眾人圍觀想看，於是她蹲在地上，依靠弟子在旁邊遮擋。眾比丘尼因為這件事稟告佛陀，佛陀回答說：『確實如此，世尊！』佛說：『從今以後比丘尼不允許穿憍奢耶衣。』憍奢耶有兩種：一種是天然的，一種是人工製作的。天然的是細絲，人工製作的是紡絲。穿細絲憍奢耶，犯越比尼罪。穿紡絲，犯越比尼心悔罪。比丘穿沒有罪。

佛陀住在舍衛城，當時偷蘭難陀（Thullanandā）比丘尼，穿著一件僧祇支（saṃghāṭī，一種僧衣）在閣樓上經行，俗人遠遠看見，互相議論說：『看她像水上漂浮的葫蘆。』眾比丘尼因為這件事稟告佛陀，佛陀說：『從今以後應當製作覆肩衣（avakacchaka，覆蓋肩膀的衣服）。』覆肩衣，是摺疊后拖在肩膀上的。如果不製作不穿，犯越比尼罪。不允許比丘尼在高處穿著單層僧祇支經行。如果在隱蔽的地方穿著單層僧祇支沒有罪。這叫做僧祇支。

【English Translation】 English version A woman's place for washing the private parts, a man's place for washing is also the same. A guest washes clothes at the washing place, at the hanging drips and rapid streams, Various roots produce semen. The second Bhikkhu ends.

The Buddha was staying in Śrāvastī. At that time, the bhikkhus gathered, not knowing how to perform the Ugra-karma (a Sangha ritual), having the bhikkhunīs do it. The bhikkhunīs felt doubt and regret, and told Mahāprajāpatī (Buddha's aunt), who then reported the matter to the World Honored One. The Buddha said, 'These are elders, how can you perform Ugra-karma for them? From now on, it is not allowed to perform Ugra-karma for bhikkhus. If there is no one capable among the bhikkhus, a messenger may be authorized to recite. If no one can be found to perform the karma, remote authorization is not a fault. If a bhikkhunī performs karma for a bhikkhu, she commits an atyaya (transgression). A bhikkhu performing karma for a bhikkhunī is not a fault.' This is called karma.

The Buddha was staying in Vaiśālī. At that time, the bhikkhunī Bhadrā (the virtuous) wearing kauśeya (silk clothes) went to a relative's house. On the way, she encountered a heavy rain, and the clothes became as transparent as crystal, revealing her body completely. People gathered around wanting to see, so she squatted on the ground, relying on a disciple to shield her. The bhikkhunīs reported this incident to the Buddha, who replied, 'It is so, World Honored One!' The Buddha said, 'From now on, bhikkhunīs are not allowed to wear kauśeya. There are two kinds of kauśeya: one is natural, and the other is artificial. The natural one is fine silk, and the artificial one is spun silk. Wearing fine silk kauśeya is an atyaya. Wearing spun silk is an atyaya of remorse. It is not a fault for a bhikkhu to wear it.'

The Buddha was staying in Śrāvastī. At that time, the bhikkhunī Thullanandā (of great delight) wearing a single saṃghāṭī (a monastic robe) was walking on the upper floor. Laypeople saw her from afar and said to each other, 'Look, she looks like a gourd floating on water.' The bhikkhunīs reported this incident to the Buddha, who said, 'From now on, an avakacchaka (shoulder-covering garment) should be made.' The avakacchaka is folded and draped over the shoulders. If it is not made and not worn, it is an atyaya. Bhikkhunīs are not allowed to walk on high places wearing a single-layered saṃghāṭī. If wearing a single-layered saṃghāṭī in a secluded place, there is no fault. This is called saṃghāṭī.'

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佛住舍衛城，爾時釋種女、摩羅女、梨車女、貴勝家女出家，善知莊嚴，有嫁女娶婦，皆借倩莊嚴，得好飲食，為世人所譏：「此非出家人，是客莊嚴人耳。」諸比丘尼以是因緣往白，乃至佛言：「從今已后不聽莊嚴女人。」

莊嚴者，梳頭莊眼粉面朱脣，著嚴飾服以自活命者，越比尼罪。若有頭痛、眼痛得磨著藥無罪。是名莊嚴法。

佛住舍衛城，爾時釋種女、摩羅女、大姓家女出家，種優缽羅華取而賣之，為世人之所譏：「此非出家人，此是賣華女耳！」諸比丘尼以是因緣往白世尊，乃至答言：「實爾。」佛言：「從今已后不聽種華賣以自活命。若比丘尼種優缽羅華以自活命者，越比尼罪。為塔為供養佛故無罪。」是名優缽羅華。

佛住舍衛城，爾時比丘尼種須曼那華，乃至「為塔、供養佛故無罪。」

佛住舍衛城，爾時世尊制戒，不聽種華樹。爾時釋種女、摩羅女出家，結華鬘賣以自活命，為世人所譏：「此非出家人，此是賣華鬘女耳！」諸比丘尼以是因緣往白，乃至佛言：「從今日後不聽結華鬘。」

鬘者，優缽羅華、摩梨華、須曼那華。結作鬘賣活命者，越比尼罪。若佛生時大會、菩提大會、轉法輪大會、阿難大會、羅睺羅大會、五年大會，檀越言：「阿梨耶！

【現代漢語翻譯】 現代漢語譯本：

佛陀住在舍衛城。當時，有釋迦族的女子、摩羅族的女子、梨車族的女子以及貴族家的女子出家為比丘尼。她們精通打扮，每當有人家嫁女兒娶媳婦，都來借用她們的裝飾品。她們因此得到好的飲食，卻被世人譏笑：『這些人不是出家人，而是靠打扮為生的俗人罷了。』眾比丘尼因為這件事去稟告佛陀，佛陀說：『從今以後，不允許比丘尼打扮裝飾。』

所謂打扮裝飾，指的是梳頭、描眼、塗粉、抹口紅，穿著華麗的衣服來維持生計。這樣做，就犯了比丘尼的罪。如果因為頭痛、眼痛而塗抹藥物，則沒有罪。這叫做關於打扮裝飾的規定。

佛陀住在舍衛城。當時，有釋迦族的女子、摩羅族的女子以及大姓人家的女子出家為比丘尼。她們種植優缽羅華（Utpalas，藍色蓮花），然後拿去賣，被世人譏笑：『這些人不是出家人，而是賣花女罷了！』眾比丘尼因為這件事去稟告世尊，世尊回答說：『確實如此。』佛陀說：『從今以後，不允許種植花朵並販賣以維持生計。如果比丘尼種植優缽羅華來維持生計，就犯了比丘尼的罪。爲了建造佛塔或供養佛陀而種植，則沒有罪。』這叫做關於優缽羅華的規定。

佛陀住在舍衛城。當時，有比丘尼種植須曼那華（Sumanas，茉莉花），（規定與種植優缽羅華相同），『爲了建造佛塔或供養佛陀而種植，則沒有罪。』

佛陀住在舍衛城。當時，世尊制定戒律，不允許種植花樹。當時，有釋迦族的女子、摩羅族的女子出家為比丘尼，她們編織花鬘（garland），然後拿去賣以維持生計，被世人譏笑：『這些人不是出家人，而是賣花鬘的女罷了！』眾比丘尼因為這件事去稟告佛陀，佛陀說：『從今以後，不允許編織花鬘。』

所謂花鬘，指的是用優缽羅華（Utpalas，藍色蓮花）、摩梨華（Mallika，白色茉莉花）、須曼那華（Sumanas，茉莉花）等花朵編織而成的花環。如果編織花鬘並販賣以維持生計，就犯了比丘尼的罪。如果在佛陀誕生的大會、菩提樹下成道的大會、初轉法輪的大會、阿難（Ananda，佛陀的侍者）的大會、羅睺羅（Rahula，佛陀的兒子）的大會、五年一度的大會上，施主說：『阿梨耶（Arya，聖者）！』 English version:

The Buddha was residing in Shravasti (a major city in ancient India). At that time, Shakya (the clan of the Buddha) women, Malla (an ancient Indian tribe) women, Licchavi (an ancient republic in India) women, and women from noble families had become nuns. They were skilled in adornment, and whenever there were weddings, people would borrow their ornaments. They received good food as a result, but were ridiculed by the world: 'These are not renunciants, but people who live by adornment!' The nuns, because of this, went and reported to the Buddha, and the Buddha said: 'From now on, nuns are not allowed to adorn themselves.'

Adornment refers to combing hair, applying eye makeup, powdering the face, applying lipstick, and wearing decorative clothing to make a living. Doing so is a violation of the Bhikkhuni (Buddhist nun) precepts. If there is a headache or eye pain, applying medicine is not a violation. This is called the rule regarding adornment.

The Buddha was residing in Shravasti. At that time, Shakya women, Malla women, and women from great families had become nuns. They planted Utpalas (blue lotuses) and sold them, and were ridiculed by the world: 'These are not renunciants, but flower-selling women!' The nuns, because of this, went and reported to the World-Honored One, and the World-Honored One replied: 'It is so.' The Buddha said: 'From now on, it is not allowed to plant flowers and sell them to make a living. If a nun plants Utpalas to make a living, it is a violation of the Bhikkhuni precepts. Planting for the sake of building a stupa or making offerings to the Buddha is not a violation.' This is called the rule regarding Utpalas.

The Buddha was residing in Shravasti. At that time, nuns planted Sumanas (jasmine flowers), (the rule is the same as planting Utpalas), 'Planting for the sake of building a stupa or making offerings to the Buddha is not a violation.'

The Buddha was residing in Shravasti. At that time, the World-Honored One established a precept, not allowing the planting of flowering trees. At that time, Shakya women and Malla women had become nuns. They made garlands and sold them to make a living, and were ridiculed by the world: 'These are not renunciants, but garland-selling women!' The nuns, because of this, went and reported to the Buddha, and the Buddha said: 'From now on, it is not allowed to make garlands.'

A garland refers to a wreath made of Utpalas (blue lotuses), Mallika (white jasmine), Sumanas (jasmine flowers), etc. If one makes garlands and sells them to make a living, it is a violation of the Bhikkhuni precepts. If at the great assembly at the Buddha's birth, the great assembly at the Bodhi tree (where the Buddha attained enlightenment), the great assembly at the turning of the Dharma wheel (the Buddha's first sermon), the great assembly of Ananda (the Buddha's attendant), the great assembly of Rahula (the Buddha's son), the five-year assembly, a donor says: 'Arya (noble one)!'

【English Translation】 English version:

The Buddha was residing in Shravasti (a major city in ancient India). At that time, Shakya (the clan of the Buddha) women, Malla (an ancient Indian tribe) women, Licchavi (an ancient republic in India) women, and women from noble families had become nuns. They were skilled in adornment, and whenever there were weddings, people would borrow their ornaments. They received good food as a result, but were ridiculed by the world: 'These are not renunciants, but people who live by adornment!' The nuns, because of this, went and reported to the Buddha, and the Buddha said: 'From now on, nuns are not allowed to adorn themselves.'

Adornment refers to combing hair, applying eye makeup, powdering the face, applying lipstick, and wearing decorative clothing to make a living. Doing so is a violation of the Bhikkhuni (Buddhist nun) precepts. If there is a headache or eye pain, applying medicine is not a violation. This is called the rule regarding adornment.

The Buddha was residing in Shravasti. At that time, Shakya women, Malla women, and women from great families had become nuns. They planted Utpalas (Utpalas, blue lotuses) and sold them, and were ridiculed by the world: 'These are not renunciants, but flower-selling women!' The nuns, because of this, went and reported to the World-Honored One, and the World-Honored One replied: 'It is so.' The Buddha said: 'From now on, it is not allowed to plant flowers and sell them to make a living. If a nun plants Utpalas to make a living, it is a violation of the Bhikkhuni precepts. Planting for the sake of building a stupa or making offerings to the Buddha is not a violation.' This is called the rule regarding Utpalas.

The Buddha was residing in Shravasti. At that time, nuns planted Sumanas (Sumanas, jasmine flowers), (the rule is the same as planting Utpalas), 'Planting for the sake of building a stupa or making offerings to the Buddha is not a violation.'

The Buddha was residing in Shravasti. At that time, the World-Honored One established a precept, not allowing the planting of flowering trees. At that time, Shakya women and Malla women had become nuns. They made garlands and sold them to make a living, and were ridiculed by the world: 'These are not renunciants, but garland-selling women!' The nuns, because of this, went and reported to the Buddha, and the Buddha said: 'From now on, it is not allowed to make garlands.'

A garland refers to a wreath made of Utpalas (Utpalas, blue lotuses), Mallika (Mallika, white jasmine), Sumanas (Sumanas, jasmine flowers), etc. If one makes garlands and sells them to make a living, it is a violation of the Bhikkhuni precepts. If at the great assembly at the Buddha's birth, the great assembly at the Bodhi tree (where the Buddha attained enlightenment), the great assembly at the turning of the Dharma wheel (the Buddha's first sermon), the great assembly of Ananda (Ananda, the Buddha's attendant), the great assembly of Rahula (Rahula, the Buddha's son), the five-year assembly, a donor says: 'Arya (Arya, noble one)!'

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佐我結鬘。」爾時得結種種鬘無罪。是名結鬘法。

佛住舍衛城，爾時釋種女、摩羅女、梨車女出家，紡縷而賣，為世人所嫌：「此非出家人，此是賣縷人也。」諸比丘尼以是因緣往白，乃至佛言：「從今已后不聽紡縷。」

紡縷者，劫貝縷、芻摩縷、憍舍耶縷、舍那麻縷、紡縷。賣活命者，越比尼罪。若欲作漉水囊、腰帶，紡者無罪。是名紡縷法。

佛住舍衛城，爾時須提那死，婦出家，其叔常欲使罷道。時比丘尼入聚落乞食，叔遇見之即欲捉取，便走入一大家內，語婦人言：「異事，幾當壞我梵行。」問：「何故？」答言：「叔欲罷我道。」婦人言：「莫恐，我當相護。」比丘尼言：「我欲向和上邊去。」婦人言：「汝欲去者，當著俗服假異摽相，乃可得脫。」即著臂釧耳镮俗人服飾，又將四五人侍從而去。其叔于外見之念言：「此非比丘尼，是俗人耳。」到住處已，諸比丘尼呵言：「汝何故著此？」答言：「我叔欲取我，方便自護故假著此耳。」諸比丘尼語大愛道，大愛道即以是事具白世尊。佛言：「呼比丘尼來。」來已，佛問：「汝實爾不？」答言：「實爾。」佛言：「汝云何壞威儀？從今已后不聽壞威儀。若決定壞威儀者非比丘尼。若方便自護故壞威儀，越比尼罪。故名比丘尼。若比丘

【現代漢語翻譯】 現代漢語譯本：佐我結鬘（請幫助我編織花鬘）。』爾時得結種種鬘無罪（那時可以編織各種花鬘，沒有罪過）。是名結鬘法（這叫做編織花鬘的規定）。

佛住舍衛城（Śrāvastī，古印度城市名），爾時釋種女（Śākya，釋迦族）、摩羅女（Malla，古印度部落名）、梨車女（Licchavi，古印度部落名）出家，紡縷而賣，為世人所嫌：『此非出家人（Bhikkhuni，比丘尼），此是賣縷人也。』諸比丘尼以是因緣往白，乃至佛言：『從今已后不聽紡縷。』

紡縷者，劫貝縷（karpāsa，棉花）、芻摩縷（kṣauma，亞麻）、憍舍耶縷（kauśeya，絲綢）、舍那麻縷（śāṇa，大麻）、紡縷。賣活命者，越比尼罪（Vinaya，戒律）。若欲作漉水囊、腰帶，紡者無罪。是名紡縷法（這叫做紡線的規定）。

佛住舍衛城（Śrāvastī，古印度城市名），爾時須提那（Sudinna，人名）死，婦出家，其叔常欲使罷道。時比丘尼入聚落乞食，叔遇見之即欲捉取，便走入一大家內，語婦人言：『異事，幾當壞我梵行。』問：『何故？』答言：『叔欲罷我道。』婦人言：『莫恐，我當相護。』比丘尼言：『我欲向和上（Upadhyaya，親教師）邊去。』婦人言：『汝欲去者，當著俗服假異摽相，乃可得脫。』即著臂釧耳镮俗人服飾，又將四五人侍從而去。其叔于外見之念言：『此非比丘尼（Bhikkhuni，比丘尼），是俗人耳。』到住處已，諸比丘尼呵言：『汝何故著此？』答言：『我叔欲取我，方便自護故假著此耳。』諸比丘尼語大愛道（Mahāprajāpatī Gautamī，佛陀的姨母），大愛道即以是事具白世尊。佛言：『呼比丘尼來。』來已，佛問：『汝實爾不？』答言：『實爾。』佛言：『汝云何壞威儀？從今已后不聽壞威儀。若決定壞威儀者非比丘尼（Bhikkhuni，比丘尼）。若方便自護故壞威儀，越比尼罪（Vinaya，戒律）。故名比丘尼（Bhikkhuni，比丘尼）。若比丘

【English Translation】 English version: 『Help me weave a garland.』 At that time, there is no offense in weaving various garlands. This is called the rule of weaving garlands.

The Buddha was staying in Śrāvastī (an ancient Indian city). At that time, women from the Śākya (a clan), Malla (an ancient Indian tribe), and Licchavi (an ancient Indian tribe) clans became nuns (Bhikkhuni) and spun thread to sell, which was criticized by the people: 『These are not renunciants (Bhikkhuni); they are thread sellers.』 The nuns (Bhikkhuni) reported this matter, and the Buddha said, 『From now on, spinning thread is not allowed.』

Spinning thread refers to spinning karpāsa (cotton), kṣauma (linen), kauśeya (silk), or śāṇa (hemp) thread. Selling these for a living is a violation of the Vinaya (code of conduct). If one wants to make a water filter or a waistband, there is no offense in spinning. This is called the rule of spinning thread.

The Buddha was staying in Śrāvastī (an ancient Indian city). At that time, Sudinna (a proper noun) died, and his wife became a nun (Bhikkhuni). Her uncle often tried to make her renounce her vows. Once, when the nun (Bhikkhuni) went to a village to beg for food, her uncle saw her and tried to seize her. She ran into a large house and said to the woman, 『This is strange; I almost lost my pure conduct.』 The woman asked, 『Why?』 She replied, 『My uncle wants to make me renounce my vows.』 The woman said, 『Do not be afraid; I will protect you.』 The nun (Bhikkhuni) said, 『I want to go to my Upadhyaya (preceptor).』 The woman said, 『If you want to go, you should wear lay clothes and disguise yourself with different marks so that you can escape.』 She put on bracelets, earrings, and lay clothes, and went with four or five attendants. Her uncle saw her outside and thought, 『This is not a nun (Bhikkhuni); she is a layperson.』 When she arrived at the dwelling place, the nuns (Bhikkhuni) scolded her, 『Why are you wearing this?』 She replied, 『My uncle wanted to seize me, so I pretended to wear this for self-protection.』 The nuns (Bhikkhuni) told Mahāprajāpatī Gautamī (Buddha's foster mother), who reported the matter to the World-Honored One. The Buddha said, 『Call the nun (Bhikkhuni) here.』 After she arrived, the Buddha asked, 『Is this true?』 She replied, 『It is true.』 The Buddha said, 『How could you violate the proper conduct? From now on, violating the proper conduct is not allowed. If one deliberately violates the proper conduct, she is not a nun (Bhikkhuni). If one violates the proper conduct for self-protection, it is a violation of the Vinaya (code of conduct). Therefore, she is still called a nun (Bhikkhuni). If a monk

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尼決定壞威儀者，偷蘭遮。若方便自護無罪。」

羯磨憍舍耶、　　僧祇支客嚴、 　種花須曼那、　　結鬘並紡縷、 　壞威儀最後。　　第三跋渠竟。

佛住舍衛城，爾時偷蘭難陀比丘尼乞食詣一大家，時有婦人墮胎，語言：「為我棄之。」答言：「不能。」又請：「我當顧爾許物。」即取以缽盛之而去。時大迦葉乞食恒作此念，最初得食，當施與若比丘、比丘尼。見此比丘尼已語言：「取缽來。」即覆不示。又復更呼，亦復不示。大迦葉性有威風，厲聲而喚，即戰怖而示。見已言：「咄！汝何故作此惡法？」時大迦葉語諸比丘尼，諸比丘尼以是因緣往白世尊，乃至答言：「實爾。」佛言：「此是惡事非法。汝云何覆缽？從今日後不聽覆缽，復不聽露捉，得食已當覆。若見比丘時當舉覆示之。若露持缽，越比尼罪。見比丘不示，亦越比尼罪。」是名缽事。

佛住舍衛城，爾時有大臣犯王法，其家財物盡應沒官，王即遣人守護。時偷蘭難陀比丘尼乞食次到其家，婦人語言：「阿梨耶！我家有事犯王罪應至死，財物入官，我欲寄少寶物嚴飾之具。若我得脫當相顧直，我若死者即持相施。」時比丘尼即與缽盛雜寶，覆已而去。時守門人見之，問言：「缽中何物？」而不示之，又復叱喚畏而示之。比丘尼

【現代漢語翻譯】 現代漢語譯本：尼如果決定要破壞威儀，犯偷蘭遮罪（一種較輕的罪名）。如果爲了方便而自我保護，則沒有罪過。

羯磨憍舍耶（袈裟），僧祇支客嚴（僧裙），種花須曼那（茉莉花），結鬘（花環）並紡縷（紡線），破壞威儀是最後一種情況。第三跋渠結束。

佛陀住在舍衛城（古印度城市名）時，當時偷蘭難陀比丘尼（一位比丘尼的名字）乞食到一家大戶人家，當時有位婦人墮胎，對她說：『幫我把這個丟掉。』比丘尼回答說：『不能。』婦人又請求說：『我會給你相應的報酬。』比丘尼就用缽盛著墮胎物離開了。當時大迦葉（佛陀的弟子之一）乞食時一直想著，最初得到的食物，應當佈施給比丘或比丘尼。見到這位比丘尼后，大迦葉說：『把缽拿來。』比丘尼立刻把缽蓋住，不給他看。大迦葉又再次呼喚，比丘尼仍然不給他看。大迦葉性情威嚴，厲聲呼喚，比丘尼害怕了，才給他看。大迦葉看到后說：『咄！你為何做這種惡事？』當時大迦葉告訴諸位比丘尼，諸位比丘尼將此事稟告世尊（佛陀），世尊問偷蘭難陀比丘尼，她回答說：『確實如此。』佛陀說：『這是惡事，不合佛法。你為何要蓋住缽？從今以後不允許蓋住缽，也不允許露著拿，得到食物后應當蓋住。如果見到比丘時應當舉起缽，讓他看到。如果露著拿缽，犯越比尼罪（違背戒律的罪過）。見到比丘不給他看，也犯越比尼罪。』這叫做缽事。

佛陀住在舍衛城時，當時有位大臣觸犯了國王的法律，他家的財物都應當沒收充公，國王就派人守護。當時偷蘭難陀比丘尼乞食依次來到他家，婦人對她說：『阿梨耶（對尼姑的尊稱）！我家有事，觸犯了王法，可能要被處死，財物也要沒收充公，我想寄放一些寶物和裝飾品。如果我能脫身，會按價值報答你，如果我死了，就拿去佈施。』當時比丘尼就用缽盛著各種寶物，蓋好后離開了。當時守門人看到了，問她說：『缽里是什麼東西？』比丘尼不給他看，守門人又呵斥她，她害怕了，才給他看。比丘尼

【English Translation】 English version: If a Bhikkhuni (female monastic) decides to violate the proper demeanor, it is a Thullaccaya (a minor offense). If it is for the sake of self-protection, there is no offense.

Kamma-kosayya (robe), Sanghatiche-kaccayam (undergarment), planting Sumana (jasmine) flowers, making garlands and spinning thread, violating the proper demeanor is the last case. The third Bhikkhu (monk) section ends.

The Buddha was residing in Savatthi (an ancient Indian city). At that time, Thullananda Bhikkhuni (name of a Bhikkhuni) went to a wealthy family for alms. A woman there had a miscarriage and said, 'Please dispose of this for me.' The Bhikkhuni replied, 'I cannot.' The woman pleaded, 'I will compensate you accordingly.' So, the Bhikkhuni took the miscarried fetus in her bowl and left. At that time, Maha Kassapa (one of the Buddha's disciples) always had this thought while seeking alms: the first food I receive, I should give to a Bhikkhu or Bhikkhuni. Upon seeing this Bhikkhuni, Maha Kassapa said, 'Bring the bowl here.' The Bhikkhuni immediately covered the bowl, not showing it to him. Maha Kassapa called out again, but the Bhikkhuni still did not show it. Maha Kassapa, being of stern character, shouted loudly, and the Bhikkhuni, frightened, showed it to him. Upon seeing it, Maha Kassapa said, 'Tut! Why are you doing this evil deed?' Then Maha Kassapa told the other Bhikkhunis, and the Bhikkhunis reported this matter to the Blessed One (the Buddha). The Buddha asked Thullananda Bhikkhuni, and she replied, 'It is true.' The Buddha said, 'This is an evil deed, not in accordance with the Dharma. Why did you cover the bowl? From today onwards, it is not permitted to cover the bowl, nor is it permitted to carry it uncovered. After receiving food, it should be covered. If you see a Bhikkhu, you should lift the cover and show it to him. If you carry the bowl uncovered, it is a Dukkhata (an offense). If you do not show it to a Bhikkhu, it is also a Dukkhata.' This is called the matter of the bowl.

The Buddha was residing in Savatthi. At that time, a minister violated the king's law, and his family's property was to be confiscated by the government. The king sent people to guard it. At that time, Thullananda Bhikkhuni came to his house for alms. The woman said, 'Arya (a respectful term for a nun)! My family is in trouble, having violated the king's law and may be sentenced to death, and our property will be confiscated. I want to entrust some treasures and ornaments to you. If I escape, I will repay you according to their value. If I die, then take them and give them away as alms.' Then the Bhikkhuni filled her bowl with various treasures, covered it, and left. The guard saw her and asked, 'What is in the bowl?' The Bhikkhuni did not show it to him. The guard scolded her, and she, frightened, showed it to him. The Bhikkhuni

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聞已往白，乃至答言：「實爾。」佛言：「從今日後不聽覆缽寶物。若有犯官事未被收錄，又未籍其財，爾時寄者得取。若王收攝又籍其財，應語言：『世尊制戒不得受是。』若言：『我與塔、與僧、施汝。』得取。得已不得覆上而去，當露持去。若有問者，當言：『塔物、僧物、我物。』若聽去者善，若不聽者當還。」是名覆缽法。

佛住舍衛城，爾時比丘尼作廁，以物覆上。諸女人持死胎放中，後有賤人旃陀羅抒廁，見已言：「是沙門尼自墮胎擲中。」諸比丘尼以是因緣往白，乃至佛言：「從今日後不聽覆廁，當開口作。若閉口作者，越比尼罪。」是名廁法。

佛住舍衛城，爾時釋種女、摩羅女于浴室中浴，時有年少入中壞其梵行。諸比丘尼語大愛道，乃至「從今日後不聽入浴室。」若病者得房內然火油涂而揩。若比丘尼入浴室浴者，越比尼罪。是名浴室法。

佛住舍衛城，爾時未制戒，比丘尼阿練若處、聚落中未有住處。時五百比丘尼，大愛道為上首，于王園中住。諸釋種女、摩羅女年少端正，有諸年少初夜伺便欲捉比丘尼，見已乘空而去。中夜復來亦復如是。后夜復來，中有鈍根，不時入定及睡眠者，不得即去，為所侵掠。大愛道以是事往白世尊，佛言：「從今日後不聽比丘尼在阿練若處

【現代漢語翻譯】 現代漢語譯本：聽完之後，她們回答說：『確實如此。』佛說：『從今天以後，不允許覆蓋缽來隱藏財物。如果有人犯了官事，還沒有被逮捕，也沒有被沒收財產，這時寄放財物的人可以取回。如果國王逮捕了他並且沒收了他的財產，應該說：『世尊制定戒律，不允許接受這些財物。』如果（國王）說：『我把這些財物捐給佛塔、僧團，或者施捨給你。』就可以接受。接受之後，不能覆蓋著拿走，應當公開地拿著走。如果有人問，應當說：『這是佛塔的財物、僧團的財物，或者是我自己的財物。』如果允許拿走就好，如果不允許，應當歸還。』這叫做覆蓋缽法。 佛住在舍衛城（Śrāvastī），當時有比丘尼（bhikkhunī）建造廁所，用東西覆蓋在上面。一些婦女把死胎扔在裡面，後來有旃陀羅（caṇḍāla，印度種姓制度下的賤民）清理廁所，看見后說：『這些沙門尼（śrāmaṇerī，女性沙門）自己墮胎然後扔在裡面。』比丘尼們因為這件事去稟告佛，佛說：『從今天以後，不允許覆蓋廁所，應當開口建造。如果閉口建造，就犯了比尼罪（vinaya，戒律）。』這叫做廁法。 佛住在舍衛城，當時釋迦族（Śākya）的女子和摩羅族（Malla）的女子在浴室中洗澡，當時有年輕人進入浴室，破壞了她們的梵行（brahmacarya，清凈的行為）。比丘尼們告訴大愛道（Mahāpajāpatī，佛陀的姨母），佛說：『從今天以後，不允許進入浴室。』如果生病的人可以在房間內點燃火，用油塗抹身體然後擦拭。如果比丘尼進入浴室洗澡，就犯了比尼罪。這叫做浴室法。 佛住在舍衛城，當時還沒有制定戒律，比丘尼們在阿練若處（araṇya，寂靜處）、聚落中沒有住處。當時有五百位比丘尼，以大愛道為首，住在王園中。一些釋迦族的女子和摩羅族的女子年輕貌美，有一些年輕人初夜時伺機想要抓住比丘尼，看見她們后就乘空離開了。中夜時再次來，也是這樣。后夜時再次來，其中有根器遲鈍，不能及時入定或者睡眠的人，不能及時離開，被他們侵犯。大愛道因為這件事去稟告世尊（Bhagavān，佛的稱號），佛說：『從今天以後，不允許比丘尼住在阿練若處。

【English Translation】 English version: Having heard this, they replied, 'Indeed, it is so.' The Buddha said, 'From today onwards, it is not permitted to cover a bowl to conceal valuables. If someone has committed an offense against the government and has not yet been arrested, nor has their property been confiscated, then the person who entrusted the valuables may retrieve them. If the king arrests them and confiscates their property, one should say, 'The World-Honored One (Bhagavān, title for the Buddha) has established a precept not to accept these items.' If (the king) says, 'I donate these items to the stupa (structure containing relics), the Sangha (monastic community), or give them to you,' then one may accept them. Having accepted them, one must not cover them and leave, but should carry them away openly. If someone asks, one should say, 'These are the property of the stupa, the property of the Sangha, or my own property.' If they are allowed to leave, that is good; if they are not allowed, they should be returned.' This is called the Covering Bowl Dharma. The Buddha was residing in Śrāvastī (city in ancient India). At that time, some bhikkhunīs (female monastic) were constructing toilets and covering them with objects. Some women were throwing dead fetuses into them. Later, a caṇḍāla (person of low caste) was cleaning the toilet and, upon seeing this, said, 'These śrāmaṇerīs (female novice) are aborting their own fetuses and throwing them in.' The bhikkhunīs, because of this matter, went and reported to the Buddha, who said, 'From today onwards, it is not permitted to cover toilets; they should be built with openings. If one builds them closed, one commits a vinaya (monastic discipline) offense.' This is called the Toilet Dharma. The Buddha was residing in Śrāvastī. At that time, Śākya (clan of the Buddha) women and Malla (ancient Indian republic) women were bathing in a bathhouse. At that time, some young men entered the bathhouse and violated their brahmacarya (celibacy). The bhikkhunīs told Mahāpajāpatī (Buddha's aunt and foster mother), and the Buddha said, 'From today onwards, it is not permitted to enter the bathhouse.' If one is ill, one may light a fire in the room, apply oil, and rub oneself. If a bhikkhunī enters the bathhouse to bathe, she commits a vinaya offense. This is called the Bathhouse Dharma. The Buddha was residing in Śrāvastī. At that time, the precepts had not yet been established, and the bhikkhunīs had no dwelling places in the araṇya (forest) or villages. At that time, there were five hundred bhikkhunīs, with Mahāpajāpatī as their leader, residing in the king's garden. Some young and beautiful Śākya women and Malla women were there. Some young men, in the early night, waited for an opportunity to seize the bhikkhunīs, but upon seeing them, they left through the air. They came again in the middle of the night and did the same. They came again in the later part of the night, and among them were those of dull faculties who could not enter samādhi (meditative state) or sleep in time, and could not leave in time, and were violated by them. Mahāpajāpatī, because of this matter, went and reported to the Bhagavan, who said, 'From today onwards, it is not permitted for bhikkhunīs to reside in the araṇya.'

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住，若四眾集竟夜說法者得住，爾時不得在屏處。若比丘尼阿練若處住者，越比尼罪。」是名阿練若處。

比丘受迦絺那衣非比丘尼；比丘尼受迦絺那衣非比丘；比丘舍非比丘尼；比丘尼舍非比丘；比丘阿提呵魯阿那提訶魯非比丘尼；比丘尼阿提訶魯阿那提訶魯非比丘。

覆缽並寶缽、　　開廁入浴室、 　阿練若處住、　　比丘受迦絺、 　非是比丘尼、　　比丘舍迦絺、 　非是比丘尼。　　第四跋渠竟。

食于比丘不凈比丘尼凈，比丘尼不凈比丘凈。比丘得使比丘尼授食，除金銀及錢五生種火凈。比丘尼得從比丘受食，除金銀及錢火凈五生種。有三因緣非比丘。何等三？心決定舍戒、有實事僧驅出、形轉為女，是名三非比丘。應遣詣比丘尼精舍，不得共比丘尼，同覆障應別。若后還得男根者，當還比丘僧中，故名具足，亦複本歲。有三因緣非比丘尼。何等三？心決定壞威儀、有實事僧驅出、轉形為男。如比丘中說。比丘尼無有作殘食法，一坐足自恣食。

佛住舍衛城，阿耆羅河彼岸請二部僧食。比丘、比丘尼俱欲渡，比丘言：「世尊制戒，不得共船載。」比丘二人、三人輕船而渡，渡盡比丘尼渡，渡已問歲數，日時已過。時大愛道失食饑羸，到世尊所頭面作禮卻住一面，佛知而故問：「

【現代漢語翻譯】 現代漢語譯本： 住處：如果四眾（比丘、比丘尼、優婆塞、優婆夷）聚集整夜說法，可以居住，但此時不得在隱蔽的地方。如果比丘尼住在阿練若處（遠離人煙的處所），就犯了越比尼罪（違犯比丘尼戒律）。這叫做阿練若處。

比丘受迦絺那衣（一種在雨季結束時舉行的儀式中授予的特殊袈裟）非比丘尼所能為；比丘尼受迦絺那衣非比丘所能為；比丘舍（放棄）迦絺那衣非比丘尼所能為；比丘尼舍迦絺那衣非比丘所能為；比丘阿提呵魯阿那提訶魯（可能指某種儀式或行為）非比丘尼所能為；比丘尼阿提呵魯阿那提訶魯非比丘所能為。

覆缽並寶缽（可能指某種儀式或供養）， 開廁入浴室， 阿練若處住， 比丘受迦絺， 非是比丘尼， 比丘舍迦絺， 非是比丘尼。 第四跋渠竟。

食物：比丘認為不凈的食物，比丘尼認為是凈的；比丘尼認為不凈的食物，比丘認為是凈的。比丘可以使比丘尼授食，除了金銀及錢、五生種（五種植物的種子）、火凈（用火凈化過的食物）。比丘尼可以從比丘處接受食物，除了金銀及錢、火凈、五生種。有三種因緣使人不再是比丘。是哪三種？心決定舍戒（決心放棄戒律）、有實事僧驅出（因為真實的過錯被僧團驅逐）、形轉為女（變性為女性），這叫做三種非比丘。應該送往比丘尼精舍，不得與比丘尼同覆障（在同一遮蔽物下），應該分開。如果後來又恢復了男根，應當回到比丘僧團中，因此被稱為具足（擁有完整的戒律），也恢復原來的年齡。有三種因緣使人不再是比丘尼。是哪三種？心決定壞威儀（決心破壞威儀）、有實事僧驅出（因為真實的過錯被僧團驅逐）、轉形為男（變性為男性）。如同比丘中所說。比丘尼沒有作殘食法（不食用剩餘的食物），一坐足自恣食（一次坐下，直到滿足為止）。

佛陀住在舍衛城（Śrāvastī），阿耆羅河（Ajirāvatī River）的彼岸，接受二部僧（比丘僧團和比丘尼僧團）的供養。比丘、比丘尼都想渡河，比丘說：『世尊制定戒律，不得共船載。』比丘二人、三人乘坐輕便的船渡河，渡完后比丘尼才渡河，渡完后詢問歲數，時間已經過了。當時大愛道（Mahāpajāpatī，佛陀的姨母）因為失去食物而飢餓羸弱，到達世尊處，頭面作禮後站在一邊，佛陀明知卻故意問：

【English Translation】 English version: Residence: If the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) gather to preach the Dharma all night, they may reside, but at this time they must not be in secluded places. If a bhikṣuṇī resides in an araṇya (a secluded place), she commits an offense of exceeding the bhikṣuṇī precepts. This is called an araṇya.

A bhikṣu receiving the kaṭhina robe (a special robe granted in a ceremony held at the end of the rainy season) is not for a bhikṣuṇī; a bhikṣuṇī receiving the kaṭhina robe is not for a bhikṣu; a bhikṣu giving up (relinquishing) the kaṭhina robe is not for a bhikṣuṇī; a bhikṣuṇī giving up the kaṭhina robe is not for a bhikṣu; a bhikṣu doing atiharu anatiharu (possibly referring to a certain ritual or action) is not for a bhikṣuṇī; a bhikṣuṇī doing atiharu anatiharu is not for a bhikṣu.

'Covered bowl and jeweled bowl (possibly referring to a certain ritual or offering), Opening the toilet and entering the bathroom, Residing in an araṇya, Bhikṣu receiving the kaṭhina, Not for a bhikṣuṇī, Bhikṣu giving up the kaṭhina, Not for a bhikṣuṇī. The fourth bhikkhu ends.'

Food: Food that a bhikṣu considers impure, a bhikṣuṇī considers pure; food that a bhikṣuṇī considers impure, a bhikṣu considers pure. A bhikṣu may have a bhikṣuṇī offer food, except for gold, silver, money, five kinds of seeds, and food purified by fire. A bhikṣuṇī may receive food from a bhikṣu, except for gold, silver, money, food purified by fire, and five kinds of seeds. There are three reasons why one is no longer a bhikṣu. What are the three? Deciding to renounce the precepts, being expelled by the Sangha for a real offense, and changing form into a woman. These are called the three non-bhikṣus. One should be sent to the bhikṣuṇī monastery and should not share a covering with the bhikṣuṇīs; they should be separated. If one later regains male genitalia, one should return to the bhikṣu Sangha and is therefore called complete (possessing the full precepts) and also regains the original age. There are three reasons why one is no longer a bhikṣuṇī. What are the three? Deciding to break the demeanor, being expelled by the Sangha for a real offense, and changing form into a man. As said in the bhikṣu section. Bhikṣuṇīs do not have the practice of eating leftover food; they eat their fill in one sitting.

The Buddha was staying in Śrāvastī (舍衛城), on the other side of the Ajirāvatī River (阿耆羅河), accepting offerings from the two assemblies (the bhikṣu Sangha and the bhikṣuṇī Sangha). The bhikṣus and bhikṣuṇīs both wanted to cross the river. The bhikṣus said, 'The World-Honored One has established a precept that they should not be carried in the same boat.' Two or three bhikṣus crossed in a light boat, and after they had all crossed, the bhikṣuṇīs crossed. After crossing, they asked about the age, and the time had passed. At that time, Mahāpajāpatī (大愛道), because of losing food, was hungry and weak. She arrived at the World-Honored One's place, bowed her head to the ground, and stood to one side. The Buddha, knowing this, deliberately asked:

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何故飢色？」即以是事具白世尊。佛言：「從今日後上座八人，當次第如法，餘者隨到而坐。若五年大會多人集，比丘尼上座八人當次第坐，餘者隨意坐。若八人不隨次第坐，越比尼罪。」是故世尊說。

二眾凈不同、　　三非比丘僧、 　三非比丘尼、　　無殘八上座。 　第五跋渠竟。

比丘雜跋渠中，別住、蒜、傘蓋、乘、刀治、革屣、同牀臥坐、伎樂九事應出不說，餘十三跋渠殘比丘尼別。五雜跋渠威儀中，阿練若、浴室、廁屋、縫衣簟應出不說，余盡同比丘尼。二部修多羅及學五百戒，世尊分別說戒序、八波羅夷、十九僧伽婆尸沙、三十尼薩耆波夜提、百四十一波夜提、八波羅提提舍尼、六十四眾學、七止諍法，法隨順法偈在後，比丘尼比尼竟。

摩訶僧祇律私記

中天竺昔時，暫有惡王御世。諸沙門避之四奔，三藏比丘星離。惡王既死，更有善王，還請諸沙門還國供養。時巴連弗邑有五百僧，欲斷事而無律師，又無律文無所承案。即遣人到祇洹精舍，寫得律本於今傳賞。法顯于摩竭提國巴連弗邑，阿育王塔南天王精舍，寫得梵本還楊州。以晉義熙十二年歲在丙辰十一月，于鬥場寺出之，至十四年二月末都訖。共禪師譯梵本為秦焉，故記之。

佛泥洹后，大迦葉集律藏為大師

【現代漢語翻譯】 現代漢語譯本： 『什麼緣故面帶飢色？』他立即將此事詳細稟告世尊。佛說：『從今以後，八位上座比丘應當依次如法而坐，其餘的人隨到隨坐。如果五年一次的大會人很多，比丘尼中的八位上座也應當依次而坐，其餘的人隨意坐。如果這八位上座不按照次序坐，就犯了越比尼罪。』所以世尊這樣說。

二眾不清凈，三者不是比丘僧，三者不是比丘尼，沒有殘缺的八位上座。 第五跋渠結束。

在比丘雜跋渠中，別住、蒜、傘蓋、乘、刀治、革屣（鞋子）、同牀臥坐、伎樂這九件事應該去除不說，其餘的十三個跋渠與殘比丘尼相同。五個雜跋渠的威儀中，阿練若（寂靜處）、浴室、廁屋、縫衣簟（縫衣用的竹蓆）應該去除不說，其餘的都與比丘尼相同。兩部的修多羅（經）以及學習五百戒，世尊分別說了戒序、八波羅夷（斷頭罪）、十九僧伽婆尸沙（僧殘罪）、三十尼薩耆波夜提（捨墮罪）、一百四十一波夜提（單墮罪）、八波羅提提舍尼（悔過罪）、六十四眾學、七止諍法，法隨順法偈在後面，比丘尼比尼（比丘尼戒律）結束。

《摩訶僧祇律》私記

中天竺過去曾有一位惡王統治。各位沙門爲了躲避他而四處奔走，三藏比丘也星散分離。惡王死後，出現了一位賢善的國王，又請各位沙門回國供養。當時巴連弗邑（華氏城）有五百僧人，想要決斷事務卻沒有律師，又沒有律文可以參考。於是派遣人到祇洹精舍（祇樹給孤獨園）抄寫律本，流傳至今。法顯在摩竭提國（摩揭陀國）的巴連弗邑（華氏城），阿育王塔南邊的天王精舍，抄寫得到梵文字帶回楊州。在晉義熙十二年丙辰年十一月，在鬥場寺開始翻譯，到十四年二月末全部完成。與禪師一起將梵文字翻譯成秦語，所以記錄下來。

佛陀涅槃后，大迦葉（摩訶迦葉）結集律藏作為大師。

【English Translation】 English version: 'Why do you have a hungry look?' He immediately reported the matter in detail to the World Honored One. The Buddha said, 'From today onwards, the eight senior Bhikkhus should sit in order according to the Dharma, and the rest should sit as they arrive. If there is a large gathering at the five-year assembly, the eight senior Bhikkhunis should also sit in order, and the rest should sit as they please. If these eight senior members do not sit in order, they will commit a transgression of exceeding the Vinaya.' Therefore, the World Honored One said this.

The two assemblies are not pure, the three are not Bhikkhu Sangha, the three are not Bhikkhunis, and there are no incomplete eight senior members. The fifth Varga ends.

In the Bhikkhu Miscellaneous Varga, separate dwellings, garlic, parasols, vehicles, knife treatment, leather shoes (sandals), sleeping and sitting on the same bed, and musical performances, these nine things should be omitted. The remaining thirteen Vargas are the same as those for the remnant Bhikkhunis. In the five Miscellaneous Vargas of deportment, Aranya (quiet place), bathrooms, toilets, and sewing mats should be omitted, and the rest are the same as for Bhikkhunis. The two parts of the Sutra (scriptures) and the learning of the five hundred precepts, the World Honored One separately spoke of the introduction to the precepts, the eight Parajikas (defeats), the nineteen Sanghavasesas (formal meetings), the thirty Nissaggiya Pacittiyas (expiation with forfeiture), the one hundred and forty-one Pacittiyas (expiation), the eight Patidesaniyas (confession), the sixty-four Sekhiyas (training rules), and the seven Adhikaranasamathas (settlement of disputes). The verses of Dharma following Dharma are at the end. The Bhikkhuni Vinaya (Bhikkhuni precepts) ends.

Private Notes on the 《Mahāsaṃghika Vinaya》

In ancient times in Central India, there was a wicked king who ruled. The Shramanas (ascetics) fled in all directions to avoid him, and the Tripitaka (three baskets) Bhikkhus were scattered. After the wicked king died, a virtuous king appeared and invited the Shramanas back to the country for offerings. At that time, there were five hundred monks in Pataliputra (city of flowers), who wanted to make judgments but had no lawyers, and no Vinaya texts to refer to. So they sent people to Jetavana Vihara (Jeta's Grove) to copy the Vinaya texts, which have been passed down to this day. Faxian (Buddhist monk) in Magadha (ancient kingdom) Pataliputra (city of flowers), at the Tianwang Vihara (temple of the heavenly kings) south of Ashoka's stupa, copied the Sanskrit text and brought it back to Yangzhou. In the twelfth year of the Jin Dynasty, in the year of Bingchen in November, it was translated at Douchang Temple, and it was completed at the end of February of the fourteenth year. Together with the Chan master, the Sanskrit text was translated into the Qin language, so it is recorded.

After the Buddha's Nirvana, Mahakasyapa (Great Kasyapa) compiled the Vinaya Pitaka (collection of monastic rules) as the master.

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宗，具持八萬法藏。大迦葉滅后，次尊者阿難亦具持八萬法藏，次尊者末田地亦具持八萬法藏，次尊者舍那婆斯亦具持八萬法藏，次尊者優波崛多世尊記無相佛，如降魔因緣中說，而亦能具持八萬法藏。於是遂有五部名生：初曇摩崛多別為一部，次彌沙塞別為一部，次迦葉維復為一部，次薩婆多。薩婆多者，晉言說一切有。所以名一切有者，自上諸部義宗各異。薩婆多者，言過去、未來、現在中陰各自有性，故名一切有。於是五部並立紛然競起，各以自義為是。時阿育王言：「我今何以測其是非？」於是問僧：「佛法斷事云何？」皆言：「法應從多。」王言：「若爾者，當行籌知何眾多。」於是行籌。取本眾籌者甚多，以眾多故，故名摩訶僧祇。摩訶僧祇者，大眾名也。佛說犯戒罪報輕重經

如是我聞，一時佛住王舍城迦蘭陀竹園。爾時尊者目連，晡時從禪定覺，往至世尊所，頭面禮足卻住一面。時尊者大目連白佛言：「世尊！意有所疑今欲請問，唯愿聽許。」佛告目連：「聽汝所問，當爲汝說。」目連即白佛言：「世尊！若比丘、比丘尼，無慚愧心，輕慢佛語，犯眾學戒，如是犯波羅提提舍尼、波夜提、偷蘭遮、僧伽婆尸沙、波羅夷，得幾不饒益罪？唯愿解說。」佛告目連：「諦聽！諦聽！當爲汝說。若比丘

【現代漢語翻譯】 現代漢語譯本 宗（宗派），具持八萬法藏（佛教經藏）。大迦葉（摩訶迦葉，釋迦十大弟子之一）滅后，其次尊者阿難（阿難陀，釋迦十大弟子之一）也具持八萬法藏，其次尊者末田地（末田地迦）也具持八萬法藏，其次尊者舍那婆斯（舍那婆斯）也具持八萬法藏，其次尊者優波崛多（優波崛多）世尊記為無相佛，如降魔因緣中所說，也能具持八萬法藏。於是便有五部之名產生：最初曇摩崛多（法藏部）別為一部，其次彌沙塞（化地部）別為一部，其次迦葉維（飲光部）復為一部，其次薩婆多（說一切有部）。薩婆多，晉言為『說一切有』。之所以名為『一切有』，是因為自上諸部的義理宗旨各不相同。薩婆多認為，過去、未來、現在、中陰各自有其自性，所以名為『一切有』。於是五部並立，紛紛競起，各自認為自己的義理是正確的。當時阿育王（孔雀王朝國王）說：『我現在如何判斷他們的對錯呢？』於是問僧眾：『佛法斷定是非的標準是什麼？』僧眾都說：『法應從多數人的意見。』阿育王說：『如果這樣，就應當用籌來計算哪一方人數眾多。』於是開始行籌。取本眾籌的人非常多，因為人數眾多，所以名為摩訶僧祇（大眾部）。摩訶僧祇，就是大眾的意思。佛說犯戒罪報輕重經

如是我聞，一時佛住在王舍城（古印度摩揭陀國都城）迦蘭陀竹園（竹林精舍）。當時尊者目連（大目犍連，釋迦十大弟子之一），在傍晚時分從禪定中醒來，前往世尊（釋迦牟尼佛）處，頭面禮足後站立在一旁。這時尊者大目連對佛說：『世尊！心中有所疑惑，現在想要請問，希望您能允許。』佛告訴目連：『聽你發問，我將為你解答。』目連立即對佛說：『世尊！如果比丘（出家男子）、比丘尼（出家女子），沒有慚愧心，輕慢佛語，違犯眾學戒（比丘、比丘尼應共同遵守的戒律），像這樣違犯波羅提提舍尼（應向人懺悔的罪）、波夜提（單墮罪）、偷蘭遮（粗罪）、僧伽婆尸沙（僧殘罪）、波羅夷（斷頭罪），會得到多少不饒益罪？希望您能解釋。』佛告訴目連：『仔細聽！仔細聽！我將為你解說。如果比丘

【English Translation】 English version The Zong (sect) fully holds the eighty-four thousand Dharma treasures (Buddhist scriptures). After Mahākāśyapa (one of the ten great disciples of Śākyamuni) passed away, Venerable Ānanda (one of the ten great disciples of Śākyamuni) also fully held the eighty-four thousand Dharma treasures, then Venerable Madhyāntika (Madhyāntika) also fully held the eighty-four thousand Dharma treasures, then Venerable Śāṇavāsa (Śāṇavāsa) also fully held the eighty-four thousand Dharma treasures, then Venerable Upagupta (Upagupta) was predicted by the World-Honored One to be the Formless Buddha, as described in the causes and conditions of subduing Māra, and he was also able to fully hold the eighty-four thousand Dharma treasures. Thus, the names of the five schools arose: initially, the Dharmaguptaka (Dharmaguptaka) was established as a separate school, then the Mahīśāsaka (Mahīśāsaka) was established as a separate school, then the Kāśyapīya (Kāśyapīya) was again established as a separate school, and then the Sarvāstivāda (Sarvāstivāda). Sarvāstivāda, translated into Jin language, means 'to say that everything exists'. The reason it is called 'everything exists' is because the doctrines and tenets of the above schools are different. The Sarvāstivāda believes that the past, future, present, and intermediate existence each have their own nature, so it is called 'everything exists'. Thus, the five schools stood side by side, competing with each other, each believing that their own doctrines were correct. At that time, King Aśoka (King of the Maurya Dynasty) said: 'How can I now judge their right and wrong?' So he asked the Sangha: 'What is the standard for the Dharma to determine right and wrong?' The Sangha all said: 'The Dharma should follow the opinion of the majority.' King Aśoka said: 'If so, then we should use counting sticks to determine which side has the most people.' So they began to count the sticks. There were very many people taking the sticks of the original assembly, and because of the large number of people, it was called the Mahāsāṃghika (Mahāsāṃghika). Mahāsāṃghika means the great assembly. Sūtra on the Lightness and Heaviness of the Retribution for Offenses Spoken by the Buddha

Thus have I heard. At one time, the Buddha was staying in the Kalandaka Bamboo Grove (Bamboo Grove Monastery) in Rājagṛha (ancient capital of Magadha, India). At that time, Venerable Maudgalyāyana (Mahāmaudgalyāyana, one of the ten great disciples of Śākyamuni), in the evening, awoke from meditation and went to the World-Honored One (Śākyamuni Buddha), bowed his head to his feet, and stood to one side. At this time, Venerable Mahāmaudgalyāyana said to the Buddha: 'World-Honored One! I have some doubts in my mind and now wish to ask, I hope you will allow me.' The Buddha told Maudgalyāyana: 'Listen to your question, I will explain it to you.' Maudgalyāyana immediately said to the Buddha: 'World-Honored One! If a Bhikṣu (ordained male), Bhikṣuṇī (ordained female), without a sense of shame, disrespects the Buddha's words, violates the Śikṣāpada (precepts that Bhikṣus and Bhikṣuṇīs should jointly observe), like this violating Prātidēśanīya (offenses requiring confession), Pāyantika (offenses entailing expiation), Sthūlātyaya (grave offenses), Saṃghāvaśeṣa (offenses requiring initial and subsequent meetings of the Sangha), Pārājika (offenses resulting in expulsion), how many non-beneficial offenses will they incur? I hope you can explain.' The Buddha told Maudgalyāyana: 'Listen carefully! Listen carefully! I will explain it to you. If a Bhikṣu

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、比丘尼，無慚無愧，輕慢佛語，犯眾學戒，如四天王壽五百歲墮泥梨中，於人間數九百千歲。」佛告目連：「若無慚無愧，輕慢佛語，犯波羅提提舍尼，如三十三天壽千歲墮泥梨中，於人間數三億六十千歲。」佛告目連：「無慚無愧，輕慢佛語，犯波夜提，如夜摩天壽二千歲墮泥梨中，於人間數二十億四十千歲。」佛告目連：「無慚無愧，輕慢佛語，犯偷蘭遮，如兜率天壽四千歲墮泥梨中，於人間數五十億六十千歲。」佛告目連：「無慚無愧，輕慢佛語，犯僧伽婆尸沙，如不憍樂天壽八千歲墮泥梨中，於人間數二百三十億四十千歲。」佛告目連：「無慚無愧，輕慢佛語，犯波羅夷，如他化自在天壽十六千歲墮泥梨中，於人間數九百二十一億六十千歲。」時尊者目連聞佛所說，歡喜奉行。

爾時目連即說偈言：

「因緣輕慢故，　　命終墮惡道； 　因緣修善者，　　於此生天上。 　緣斯修福業，　　離惡得解脫； 　不善觀因緣，　　身壞入惡道。」

摩訶僧祇律卷第四十

【現代漢語翻譯】 現代漢語譯本： 佛陀對比丘尼說：『如果她們沒有羞恥心和慚愧心，輕視佛陀的教誨，違犯眾學戒（Siksa-pada），就會像四大天王（Caturmaharajakayikas）一樣，壽命五百歲后墮入泥梨（Naraka）之中，相當於人間九十萬年。』佛陀告訴目連（Maudgalyayana）：『如果她們沒有羞恥心和慚愧心，輕視佛陀的教誨，違犯波羅提提舍尼（Pratidesaniya），就會像三十三天（Trayastrimsas）一樣，壽命一千歲后墮入泥梨之中，相當於人間三億六千萬年。』佛陀告訴目連：『如果她們沒有羞恥心和慚愧心，輕視佛陀的教誨，違犯波夜提（Prayascittika），就會像夜摩天（Yama）一樣，壽命二千歲后墮入泥梨之中，相當於人間二十億四千萬年。』佛陀告訴目連：『如果她們沒有羞恥心和慚愧心，輕視佛陀的教誨，違犯偷蘭遮（Sthulatyaya），就會像兜率天（Tusita）一樣，壽命四千歲后墮入泥梨之中，相當於人間五十億六千萬年。』佛陀告訴目連：『如果她們沒有羞恥心和慚愧心，輕視佛陀的教誨，違犯僧伽婆尸沙（Samghavasesa），就會像不憍樂天（Paranirmita-vasavartin）一樣，壽命八千歲后墮入泥梨之中，相當於人間二百三十億四千萬年。』佛陀告訴目連：『如果她們沒有羞恥心和慚愧心，輕視佛陀的教誨，違犯波羅夷（Parajika），就會像他化自在天（Paranirmita-vasavartin）一樣，壽命一萬六千歲后墮入泥梨之中，相當於人間九百二十一億六千萬年。』當時，尊者目連聽聞佛陀所說，歡喜地接受並實行。

當時，目連尊者隨即說了偈語：

『因為輕慢的因緣， 命終之後墮入惡道； 因為修習善法的因緣， 因此得以升到天上。 憑藉著修習福德的行業， 遠離罪惡而得到解脫； 不善於觀察因緣， 身壞命終之後墮入惡道。』

《摩訶僧祇律》卷第四十

【English Translation】 English version: The Buddha said to the Bhikshunis (female monastic): 'If they are without shame and embarrassment, belittle the Buddha's words, and violate the Siksa-pada (rules of training), they will, like the Caturmaharajakayikas (Four Heavenly Kings), fall into Naraka (hell) after five hundred years of life, equivalent to nine hundred thousand years in the human realm.' The Buddha told Maudgalyayana (one of the Buddha's foremost disciples): 'If they are without shame and embarrassment, belittle the Buddha's words, and violate the Pratidesaniya (an offense requiring confession), they will, like the Trayastrimsas (Thirty-three Gods), fall into Naraka after a thousand years of life, equivalent to three hundred and sixty million years in the human realm.' The Buddha told Maudgalyayana: 'If they are without shame and embarrassment, belittle the Buddha's words, and violate the Prayascittika (an offense requiring expiation), they will, like the Yama (God of Death), fall into Naraka after two thousand years of life, equivalent to twenty billion and forty million years in the human realm.' The Buddha told Maudgalyayana: 'If they are without shame and embarrassment, belittle the Buddha's words, and violate the Sthulatyaya (a grave offense), they will, like the Tusita (Contented Gods), fall into Naraka after four thousand years of life, equivalent to fifty billion and sixty million years in the human realm.' The Buddha told Maudgalyayana: 'If they are without shame and embarrassment, belittle the Buddha's words, and violate the Samghavasesa (an offense requiring a formal meeting of the Sangha), they will, like the Paranirmita-vasavartin (Gods Delighting in the Creations of Others), fall into Naraka after eight thousand years of life, equivalent to two hundred and thirty billion and forty million years in the human realm.' The Buddha told Maudgalyayana: 'If they are without shame and embarrassment, belittle the Buddha's words, and violate the Parajika (an offense resulting in expulsion from the Sangha), they will, like the Paranirmita-vasavartin (Gods Delighting in the Creations of Others), fall into Naraka after sixteen thousand years of life, equivalent to nine hundred and twenty-one billion and sixty million years in the human realm.' At that time, the Venerable Maudgalyayana, having heard what the Buddha said, joyfully accepted and practiced it.

At that time, the Venerable Maudgalyayana then spoke this verse:

'Because of the causes and conditions of belittling, After death, one falls into evil realms; Because of the causes and conditions of cultivating goodness, Therefore, one is able to ascend to the heavens. Relying on cultivating meritorious deeds, One departs from evil and attains liberation; Not being skilled at observing causes and conditions, After the body breaks, one falls into evil realms.'

Maha Samghika Vinaya, Volume 40

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