T22n1426_摩訶僧祇律大比丘戒本

大正藏第 22 冊 No. 1426 摩訶僧祇律大比丘戒本

No. 1426 [cf. No. 1425]

摩訶僧祇律大比丘戒本

東晉天竺三藏佛陀跋陀羅譯

六念法

「一者，當知日數，月一日、二日，乃至十四日、十五日，月大、月小悉應知。

「二者，清旦當作施食法：『今日得食施某甲，某甲於我不計意，我當食。』(如是三說)

「三者，日日自憶若干臘數。

「四者，當憶念受持衣及凈施者。

「五者，當念不別眾食。

「六者，當念病不病。」

摩訶僧祇律波羅提木叉大比丘戒本

「大德僧聽！冬時一月過，少一夜，余有一夜三月在，老死至近、佛法欲滅。諸大德！為得道故一心勤精進。所以者何？諸佛一心勤精進故得阿耨多羅三藐三菩提，何況余助道法！」

「未受具戒者已出。」

「僧今和合先作何事？」(一人答言：「布薩說戒。」)「諸大德！不來諸比丘說欲及清凈。」「誰與比丘尼取欲？」

「合十指爪掌，　　供養釋師子； 　我今欲說戒，　　僧當一心聽。 　乃至小罪中，　　心應大怖畏； 　有罪一心悔，　　后更莫復犯。 　心馬馳惡道，　　放逸難禁制； 　

【現代漢語翻譯】 現代漢語譯本 《摩訶僧祇律大比丘戒本》

東晉天竺三藏佛陀跋陀羅（Buddhabhadra）譯

六念法

『一、應當知道日期的數字，一個月的第一天、第二天，乃至第十四天、第十五天，月大月小都應該知道。』

『二、清晨應當作施食法：『今日得到食物施給某甲（指特定對像），某甲於我不計較，我應當食用。』（這樣說三遍）』

『三、每天自己憶念若干戒臘（出家年數）。』

『四、應當憶念受持的衣物以及佈施者。』

『五、應當憶念不別眾食（不私自享用食物）。』

『六、應當憶念生病與否。』

《摩訶僧祇律波羅提木叉（Pratimoksha）大比丘戒本》

『大德僧眾聽！冬天已經過了一個月，少了一夜，還剩一夜零三個月，衰老和死亡非常接近，佛法將要滅亡。諸位大德！爲了證得道果，要一心勤奮精進。為什麼呢？諸佛因為一心勤奮精進而證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），更何況其他的助道之法！』

『未受具足戒的人已經出去。』

『僧團現在和合，先做什麼事？』（一人回答說：『布薩（Posadha）說戒。』）『諸位大德！沒有來的比丘要說出自己的欲求和清凈。』『誰為比丘尼取欲？』

『合起十指的爪掌，供養釋迦獅子（指釋迦牟尼佛）；我現在想要說戒，僧團應當一心諦聽。乃至對於微小的罪過，心中也應該大大地怖畏；有了罪過要一心懺悔，以後更不要再犯。心如野馬奔馳于惡道，放逸難以禁止；』

【English Translation】 English version Mahasamghika Vinaya Bhiksu Pratimoksha

Translated by Buddhabhadra of Tianzhu (India) during the Eastern Jin Dynasty

Six Recollections

『First, one should know the number of days, the first day, the second day, up to the fourteenth day, the fifteenth day of the month; one should know whether the month is long or short.』

『Second, in the early morning, one should perform the food offering ritual: 『Today I receive food and offer it to so-and-so (a specific person). So-and-so does not begrudge me, and I shall eat.』 (Say this three times)』

『Third, every day, one should remember one's number of years since ordination (seniority).』

『Fourth, one should remember the robes one has received and those who gave them as alms.』

『Fifth, one should remember not to eat separately from the community (not to partake of food privately).』

『Sixth, one should remember whether one is sick or not.』

Mahasamghika Vinaya Pratimoksha (Pratimoksha) for Fully Ordained Monks

『Venerable Sangha, listen! One month of winter has passed, one night less, there remains one night and three months. Old age and death are very near, the Buddha's Dharma is about to perish. Venerable ones! For the sake of attaining the Path, be diligent and strive with one mind. Why is that? Because all Buddhas attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) through diligent and striving effort with one mind, how much more so [should we strive in] other practices that aid the Path!』

『Those who have not received full ordination have already left.』

『What should the Sangha do first, now that it is assembled in harmony?』 (One person answers: 『Recite the Pratimoksha (Posadha).』) 『Venerable ones! Those Bhikshus who are not present should declare their desire and purity.』 『Who will take the desire of the Bhikshunis?』

『Joining the palms with fingertips together, I make offerings to the Shakya Lion (referring to Shakyamuni Buddha); I now wish to recite the precepts, the Sangha should listen attentively with one mind. Even in the smallest of offenses, one should have great fear in one's heart; if there is an offense, one should repent with one mind, and afterwards, one should not commit it again. The mind is like a wild horse galloping on evil paths, it is difficult to restrain when unrestrained;』

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佛說切戒行，　　亦如利轡勒。 　佛口說教誡，　　善者能信受； 　是人馬調順，　　能破煩惱軍。 　若不受教敕，　　亦不愛樂戒； 　是人馬不調，　　沒在煩惱軍。 　若人守護戒，　　如𤛆牛愛尾； 　繫心不放逸，　　亦如猴著鎖。 　日夜常精進，　　求實智慧故； 　是人佛法中，　　能得清凈命。」

「大德僧聽！今十五日布薩說波羅提木叉。若僧時到僧忍聽，僧一心共作布薩說波羅提木叉。如是白。」

「諸大德！今布薩說波羅提木叉，僧一心善聽。有罪者應發露、無罪者默然，默然故當知諸大德清凈。如一一比丘問答，是比丘眾中三唱。若比丘如是比丘眾中三唱，憶有罪應發露，不發露得故妄語罪。諸大德！故妄語罪，佛說障道法，是故比丘欲求清凈故，憶有罪應發露，發露則安隱，不發露罪益深。」

「諸大德！已說波羅提木叉序。今問諸大德！是中清凈不？是中清凈不？是中清凈不？」

「諸大德！是中清凈，默然故，是事如是持。」

「諸大德！是四波羅夷法，半月半月次說波羅提木叉。

「若比丘，于和合僧中受具足戒，不還戒、戒羸不出、相行淫法乃至共畜生，是比丘波羅夷不共住。

「佛在毗舍離城，成佛五年冬分第五半月十二

【現代漢語翻譯】 現代漢語譯本 佛說一切戒律的實行，就像給馬套上鋒利的韁繩和籠頭。 佛口所說的教誡，有善根的人能夠相信並接受； 這樣的人就像被調馴好的馬，能夠摧破煩惱的軍隊。 如果不能接受教誨和訓誡，也不喜愛戒律； 這樣的人就像沒有被調馴的馬，沉沒在煩惱的軍隊中。 如果有人守護戒律，就像牦牛愛惜自己的尾巴一樣； 繫縛自己的心念不放縱，就像猴子被鎖鏈束縛一樣。 日夜常常精進努力，爲了追求真實的智慧； 這樣的人在佛法中，能夠得到清凈的生命。

『各位大德僧眾請聽！今天是十五日，舉行布薩（Uposatha，佛教僧團每半月舉行的集會）並宣說波羅提木叉（Pratimoksha，戒律）。如果僧眾認為時機已到，請允許我一心一意共同舉行布薩並宣說波羅提木叉。』這樣稟告。

『各位大德！現在舉行布薩並宣說波羅提木叉，僧眾應一心一意地仔細聽。有罪過的人應當坦白髮露，沒有罪過的人保持沉默，從大家的沉默可知各位大德是清凈的。就像一一比丘問答一樣，在比丘眾中重複三次。如果比丘在這樣的比丘眾中重複三次，回憶起自己有罪應當坦白髮露，不坦白髮露就犯了故意妄語罪。各位大德！故意妄語罪，佛說是障礙修道的法，因此比丘想要追求清凈的緣故，回憶起自己有罪應當坦白髮露，坦白髮露就能得到安穩，不坦白髮露罪過就會更加深重。』

『各位大德！已經宣說了波羅提木叉的序言。現在問各位大德！這裡面清凈嗎？這裡面清凈嗎？這裡面清凈嗎？』

『各位大德！這裡面是清凈的，因為大家保持沉默，這件事就這樣確定了。』

『各位大德！這是四種波羅夷法（Parajika，斷頭罪），每半個月依次宣說波羅提木叉。

『如果比丘，在和合的僧團中受了具足戒（Upasampada，佛教中的正式出家戒），不捨戒、戒行衰弱不離開僧團，行淫慾之事乃至與畜生行淫，這樣的比丘觸犯了波羅夷罪，不得與僧眾共住。

『佛陀在毗舍離城（Vaishali），成佛第五年冬天的第五個半月的第十二天。

【English Translation】 English version The Buddha said that practicing all precepts is like a sharp rein and bridle. The teachings spoken by the Buddha's mouth, those with good roots can believe and accept; Such a person is like a well-trained horse, able to destroy the army of afflictions. If one cannot accept teachings and instructions, nor love the precepts; Such a person is like an untrained horse, sinking in the army of afflictions. If someone guards the precepts, like a yak cherishing its tail; Binding one's mind and not being lax, like a monkey bound by chains. Day and night constantly striving diligently, for the sake of seeking true wisdom; Such a person in the Buddha's Dharma, can obtain a pure life.

'Venerable Sangha, listen! Today is the fifteenth day, the Uposatha (Buddhist monastic observance day) for reciting the Pratimoksha (code of monastic discipline). If the Sangha deems it the right time, please allow me to wholeheartedly conduct the Uposatha and recite the Pratimoksha.' Thus it is announced.

'Venerable ones! Now we conduct the Uposatha and recite the Pratimoksha, the Sangha should listen attentively with one mind. Those who have transgressions should confess and reveal them, those who have no transgressions should remain silent, from your silence it is known that you are pure. Just like the question and answer of each bhikkhu (monk), it is repeated three times in the assembly of bhikkhus. If a bhikkhu, in such an assembly of bhikkhus, repeats three times, and remembers having a transgression, he should confess and reveal it, not confessing and revealing it incurs the sin of intentional lying. Venerable ones! The sin of intentional lying, the Buddha said is a Dharma that obstructs the path, therefore a bhikkhu, wanting to seek purity, should confess and reveal any transgressions he remembers, confessing and revealing brings peace, not confessing and revealing deepens the sin.'

'Venerable ones! The introduction to the Pratimoksha has been recited. Now I ask you, venerable ones! Is there purity here? Is there purity here? Is there purity here?'

'Venerable ones! There is purity here, because you are silent, this matter is thus established.'

'Venerable ones! These are the four Parajika (defeats), the Pratimoksha is recited in sequence every half month.

'If a bhikkhu, having received the full ordination (Upasampada, higher ordination) in a harmonious Sangha, does not renounce the precepts, does not leave the Sangha due to weakened precepts, engages in sexual acts even with animals, such a bhikkhu has committed a Parajika offense and cannot live with the Sangha.

'The Buddha was in the city of Vaishali (Vaishali), in the fifth year after enlightenment, on the twelfth day of the fifth half-month of winter.'

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日，食后東向坐一人半影，為長老耶奢伽蘭陀子制此戒。已制當隨順行，是名隨順法。

「若比丘，于聚落中、若空地，不與取隨盜物，王或捉、或殺、或縛、或擯出，『咄男子！汝是賊！汝愚癡。』比丘如是不與取，是比丘波羅夷不共住。

「佛在王舍城，成佛六年冬分第二半月十日，食后東向坐兩人半影，為瓦師子長老達膩伽，因洴沙王及糞掃衣比丘制此戒。已制當隨順行，是名隨順法。

「若比丘，自手奪人命，求持刀與殺者，教死、嘆死：『咄！人用惡活為？死勝生。』作是意作是想，方便嘆譽死快，因是死非餘者，是比丘波羅夷不共住。

「佛在毗舍離城，成佛六年冬分第三半月九日，食前北向坐一人半影，為眾多看病比丘因鹿杖外道制此戒。已制當隨順行，是名隨順法。

「若比丘，未知未見，自稱得過人聖法、知見殊勝：『我如是知、如是見。』彼於後時若檢校、若不檢校犯罪，欲求清凈故作是言：『長老！我不知言知、不見言見，虛誑不實語。』除增上慢，是比丘波羅夷不共住。

「佛在舍衛國，成佛六年冬分第四半月十三日，食后東向坐三人半影，為聚落中眾多比丘及增上慢比丘制此戒。已制當隨順行，是名隨順法。」

「諸大德！已說四波羅夷法。

今問諸大德！是中清凈不？是中清凈不？是中清凈不？」

「諸大德！是中清凈，默然故，是事如是持。」(四事竟)

「諸大德！是十三僧伽婆尸沙法，半月半月次說波羅提木叉。

「若比丘故出精，除夢中，僧伽婆尸沙。

「若比丘，淫慾變心，與女人身身相摩觸，若捉手、若捉髮及余身份，摩觸受樂者，僧伽婆尸沙。

「若比丘，淫慾變心，與女人說作醜惡語，隨順淫慾法，如年少男女，僧伽婆尸沙。

「若比丘，淫慾變心，于女人前嘆自供養己身：『姊妹！如我沙門持凈戒、行善法、修梵行，以淫慾法供養第一。』僧伽婆尸沙。

「若比丘，受使行和合男女，若娶婦若私通，乃至須臾，僧伽婆尸沙。

「若比丘，自乞作房，無主為身，應量作：長十二修伽陀磔手內、廣七磔手。應將諸比丘示作房處無難處、非妨處。若難處、妨處自乞作房，無主為身，亦不將諸比丘示作房處，而過量作，僧伽婆尸沙。

「若比丘，作大房，有主為身，應將諸比丘指授處無難處、非妨處。若難處、妨處，有主為身，亦不將諸比丘指授處者，僧伽婆尸沙。

「若比丘，瞋恨不喜故，于清凈無罪比丘以無根波羅夷法謗，欲破彼比丘凈行。此於後時若檢校、若不檢校，

【現代漢語翻譯】 現代漢語譯本 現在我問各位大德！這裡清凈嗎？這裡清凈嗎？這裡清凈嗎？』 『各位大德！這裡清凈，因為大家默然不語，這件事就這樣成立。』（四事完畢） 『各位大德！這是十三條僧伽婆尸沙法（saṃghāvaśeṣa，僧團殘罪），每半個月誦一次波羅提木叉（prātimokṣa，戒經）。』 『如果比丘故意遺精，除了在夢中，犯僧伽婆尸沙罪。』 『如果比丘，因為淫慾而心生變化，與女人身體互相摩觸，或者拉手、拉頭髮以及其他身體部位，摩觸並享受其中的快樂，犯僧伽婆尸沙罪。』 『如果比丘，因為淫慾而心生變化，對女人說一些下流的、不好的話，說一些順應淫慾之法的話，就像年輕男女之間那樣，犯僧伽婆尸沙罪。』 『如果比丘，因為淫慾而心生變化，在女人面前讚歎自己供養自身：『姐妹！像我這樣的沙門（śrāmaṇa，出家修行者）持守清凈的戒律、奉行善良的法、修習清凈的修行，以淫慾之法來供養是最好的。』犯僧伽婆尸沙罪。』 『如果比丘，接受指使去撮合男女，無論是娶妻還是私通，哪怕是很短的時間，犯僧伽婆尸沙罪。』 『如果比丘，自己請求建造房屋，沒有施主為他出資，應該按照規定的尺寸建造：長度為十二修伽陀磔手（sugata vidasti，佛磔手），寬度為七磔手。應該帶領眾比丘去看將要建造房屋的地方，那裡應該是沒有困難、沒有妨礙的地方。如果在有困難、有妨礙的地方自己請求建造房屋，沒有施主為他出資，也不帶領眾比丘去看將要建造房屋的地方，而且建造的尺寸超過了規定的尺寸，犯僧伽婆尸沙罪。』 『如果比丘，建造大的房屋，有施主為他出資，應該帶領眾比丘指點建造房屋的地方，那裡應該是沒有困難、沒有妨礙的地方。如果在有困難、有妨礙的地方，有施主為他出資，也不帶領眾比丘指點建造房屋的地方，犯僧伽婆尸沙罪。』 『如果比丘，因為嗔恨不高興的緣故，對清凈無罪的比丘用沒有根據的波羅夷法（pārājika，斷頭罪）進行誹謗，想要破壞那個比丘的清凈行為。這件事在之後如果經過檢查或者沒有經過檢查，』

【English Translation】 English version Now I ask you, venerable ones! Is there purity here? Is there purity here? Is there purity here?' 'Venerable ones! There is purity here, because of silence. Let this matter be held as such.' (End of the four matters) 'Venerable ones! These are the thirteen Saṃghāvaśeṣa (saṃghāvaśeṣa, offenses requiring initial and subsequent meetings of the Sangha) rules, recited in the Pāṭimokkha (prātimokṣa, code of monastic rules) every half-month.' 'If a bhikkhu intentionally emits semen, except in a dream, it is a Saṃghāvaśeṣa.' 'If a bhikkhu, with lustful thoughts, engages in bodily contact with a woman, whether by grasping her hand, grasping her hair, or touching any other part of her body, and enjoys the pleasure of that touch, it is a Saṃghāvaśeṣa.' 'If a bhikkhu, with lustful thoughts, speaks to a woman with foul and wicked words, words that pertain to lust, like those spoken between young men and women, it is a Saṃghāvaśeṣa.' 'If a bhikkhu, with lustful thoughts, praises himself before a woman, saying: 'Sister! I, a śrāmaṇa (śrāmaṇa, wandering ascetic), uphold pure precepts, practice good conduct, and live the holy life. Offering oneself through sexual acts is the highest form of offering.' It is a Saṃghāvaśeṣa.' 'If a bhikkhu acts as a go-between for a man and a woman, whether for marriage or for a secret liaison, even for a short time, it is a Saṃghāvaśeṣa.' 'If a bhikkhu requests the construction of a dwelling for himself, without a patron, it should be built according to the prescribed measure: twelve Sugata vidasti (sugata vidasti, the span of the Buddha's hand) in length and seven vidasti in width. He should show the bhikkhus the site where the dwelling is to be built, a place free from difficulties and obstructions. If he requests the construction of a dwelling for himself in a difficult or obstructed place, without a patron, and does not show the bhikkhus the site, and builds it exceeding the prescribed measure, it is a Saṃghāvaśeṣa.' 'If a bhikkhu builds a large dwelling with a patron, he should point out to the bhikkhus a site free from difficulties and obstructions. If he builds in a difficult or obstructed place, with a patron, and does not point out the site to the bhikkhus, it is a Saṃghāvaśeṣa.' 'If a bhikkhu, out of anger and displeasure, falsely accuses a pure and innocent bhikkhu of a Pārājika (pārājika, defeat) offense, intending to destroy that bhikkhu's pure conduct, whether this matter is later investigated or not,'

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便言：『是事無根，我住瞋恨故說。』僧伽婆尸沙。

「若比丘，瞋恨不喜故，于異分中小小事非波羅夷，以波羅夷法謗，欲壞彼比丘梵行。此於後時若檢校若不檢校，便言：『我以異分中小小事，住瞋恨故說。』僧伽婆尸沙。

「若比丘，為破和合僧故，勤方便執破僧事故共諍。諸比丘應諫言：『長老！莫為破和合僧故勤方便執破僧事故共諍，當與僧同事。何以故？僧和合歡喜不諍，共一學如水乳合，如法說法照明安樂住。』如是諫時舍者善；若不捨應第二、第三諫，舍是事善；若不捨，僧伽婆尸沙。

「若比丘，同意相助，若一、若二、若眾多，同語、同見欲破和合僧。諸比丘諫時，是同意比丘言：『長老！莫說是比丘好惡事。何以故？是法語比丘、律語比丘，是比丘所說所見欲忍可事，我等亦欲忍可。是比丘知說、非不知說。』諸比丘應諫言：『長老！莫作是語：「是法語比丘、律語比丘。」何以故？此非法語比丘、律語比丘。諸長老！莫助破僧事，當樂助和合僧。何以故？僧和合歡喜不諍，共一學如水乳合，如法說法照明安樂住。』如是諫時舍者善；若不捨應第二、第三諫，舍是事善；若不捨，僧伽婆尸沙。

「若比丘，自用戾語，諸比丘共法中如法、如律教時，便自用意言：『長

【現代漢語翻譯】 現代漢語譯本：然後（該比丘）會說：『這件事沒有根據，我是因為心懷瞋恨才說的。』 這構成僧伽婆尸沙（Sanghavasesa，僧殘罪）。 若有比丘，因為瞋恨不悅，就用非波羅夷（Parajika，斷頭罪）的異分中小事，來誹謗其他比丘犯了波羅夷罪，想要破壞那位比丘的梵行。之後，如果經過檢校或者沒有經過檢校，（該比丘）便會說：『我是因為異分中小小事，心懷瞋恨才說的。』 這構成僧伽婆尸沙（Sanghavasesa，僧殘罪）。 若有比丘，爲了破壞僧團的和合，勤加方便，執持破壞僧團的事情，共同爭論。眾比丘應當勸諫說：『長老！不要爲了破壞僧團的和合而勤加方便，執持破壞僧團的事情，共同爭論，應當與僧團同心同德。為什麼呢？僧團和合，歡喜不爭，共同學習，如同水乳交融，如法說法，光明安樂地居住。』 這樣勸諫時，如果（該比丘）捨棄（破僧之事）就好；如果不捨棄，應當第二次、第三次勸諫，捨棄這件事就好；如果不捨棄，就構成僧伽婆尸沙（Sanghavasesa，僧殘罪）。 若有比丘，同意相助，或者一個、或者兩個、或者眾多，同一種說法、同一種見解，想要破壞僧團的和合。眾比丘勸諫時，那些同意的比丘會說：『長老！不要說那位比丘的好壞。為什麼呢？那位比丘是說法語的比丘、說律語的比丘，那位比丘所說所見想要認可的事情，我們也想要認可。那位比丘知道該說什麼、不該說什麼。』 眾比丘應當勸諫說：『長老！不要說這樣的話：「那位比丘是說法語的比丘、說律語的比丘。」 為什麼呢？此人不是說法語的比丘、說律語的比丘。諸位長老！不要幫助破壞僧團的事情，應當樂於幫助和合僧團。為什麼呢？僧團和合，歡喜不爭，共同學習，如同水乳交融，如法說法，光明安樂地居住。』 這樣勸諫時，如果（該比丘）捨棄（破僧之事）就好；如果不捨棄，應當第二次、第三次勸諫，捨棄這件事就好；如果不捨棄，就構成僧伽婆尸沙（Sanghavasesa，僧殘罪）。 若有比丘，自以為是，言語乖戾，眾比丘在佛法中如法、如律教導他時，便自以為是地說：『長

【English Translation】 English version: Then he would say: 'This matter is without basis; I spoke because I was dwelling in hatred.' This constitutes a Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha). If a bhikkhu, out of hatred and displeasure, accuses another bhikkhu of a Parajika (Parajika, defeat) offense with regard to a minor matter pertaining to a different category, wishing to ruin the brahmacariya (brahmacariya, holy life) of that bhikkhu, and later, whether investigated or not, he says: 'I spoke because I was dwelling in hatred with regard to a minor matter pertaining to a different category.' This constitutes a Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha). If a bhikkhu, intending to break up the Sangha (Sangha, monastic community) that is in concord, strives and persists in a cause for breaking up the Sangha, engaging in quarrels. The bhikkhus should admonish him, saying: 'Venerable sir, do not strive and persist in a cause for breaking up the Sangha that is in concord, engaging in quarrels. Associate with the Sangha in concord. Why is that? The Sangha in concord, rejoicing, without quarrel, living together in one training, like milk and water mixed, teaching the Dhamma (Dhamma, the teachings of the Buddha) according to the Dhamma, illuminating and dwelling in comfort.' If, when thus admonished, he gives it up, that is good. If he does not give it up, he should be admonished a second and a third time. If he gives it up, that is good. If he does not give it up, it constitutes a Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha). If a bhikkhu, being of the same opinion, assisting, whether one, two, or many, with the same speech, the same view, wishes to break up the Sangha that is in concord. When the bhikkhus admonish him, those bhikkhus of the same opinion say: 'Venerable sirs, do not speak of the good or bad qualities of that bhikkhu. Why is that? That bhikkhu speaks the Dhamma, speaks the Vinaya (Vinaya, the monastic rules); we also wish to approve of what that bhikkhu says and sees as worthy of approval. That bhikkhu knows what to say and what not to say.' The bhikkhus should admonish them, saying: 'Venerable sirs, do not speak thus: 「That bhikkhu speaks the Dhamma, speaks the Vinaya.」 Why is that? This bhikkhu does not speak the Dhamma, does not speak the Vinaya. Venerable sirs, do not assist in breaking up the Sangha; delight in assisting the Sangha in concord. Why is that? The Sangha in concord, rejoicing, without quarrel, living together in one training, like milk and water mixed, teaching the Dhamma according to the Dhamma, illuminating and dwelling in comfort.' If, when thus admonished, he gives it up, that is good. If he does not give it up, he should be admonished a second and a third time. If he gives it up, that is good. If he does not give it up, it constitutes a Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha). If a bhikkhu is self-willed, using contentious speech, when the bhikkhus teach him in the Dhamma according to the Dhamma and according to the Vinaya, he says, being self-willed: 'Venerable

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老！汝莫語我好惡事。我亦不語汝好惡事。』諸比丘應諫言：『長老！諸比丘共法中如法、如律教時，汝莫不受，汝亦應如法、如律教諸比丘。何以故？如來弟子眾展轉相教、展轉相諫，共罪中出故，善法得增長。』如是諫時舍者善；若不捨應第二、第三諫，舍是事善；若不捨，僧伽婆尸沙。

「若比丘，依城邑聚落中住，污他家、行惡行，污他家亦見亦聞、行惡行亦見亦聞。諸比丘應諫言：『長老！汝等污他家、行惡行，污他家亦見亦聞、行惡行亦見亦聞。汝等出去，不應此中住。』是比丘言：『僧隨愛、隨瞋、隨怖、隨癡。何以故？有如是同罪比丘，有驅者、有不驅者。』諸比丘應諫言：『長老！如是莫言：「僧隨愛、隨瞋、隨怖、隨癡。有同罪比丘，有驅者、有不驅者。」何以故？僧不隨愛、不隨瞋、不隨怖、不隨癡。長老！汝等污他家、行惡行，污他家亦見亦聞、行惡行亦見亦聞。汝等出去，莫此中住。』如是諫時舍者善；若不捨應第二、第三諫，舍是事善；若不捨，僧伽婆尸沙。」

「諸大德！以說十三僧伽婆尸沙法，九初罪、四乃至三諫。若比丘犯一一罪，隨知覆藏時應與波利婆沙。波利婆沙已，應僧中六日六夜行摩那埵。行摩那埵已，應二十僧中出罪。若少一人不滿二十，是比丘不得出罪

【現代漢語翻譯】 現代漢語譯本：『老友！你不要說我的好壞。我也不說你的好壞。』諸位比丘應該勸諫說：『長老！當諸位比丘在共同的佛法中如法、如律地教導時，您不要不接受，您也應該如法、如律地教導諸位比丘。為什麼呢？如來的弟子們輾轉互相教導、輾轉互相勸諫，才能從共同的罪過中解脫出來，善法才能增長。』這樣勸諫時，如果他能改正就好；如果不能改正，應該第二次、第三次勸諫，改正這件事就好；如果還不改正，就犯了僧伽婆尸沙（Sanghavasesa，僧殘罪）。 『如果某個比丘，依靠城邑村落居住，玷污他人家庭、行為惡劣，玷污他人家庭的事情既有人看見也有人聽見，行為惡劣的事情既有人看見也有人聽見。諸位比丘應該勸諫說：『長老！你們玷污他人家庭、行為惡劣，玷污他人家庭的事情既有人看見也有人聽見，行為惡劣的事情既有人看見也有人聽見。你們出去吧，不應該住在這裡。』這位比丘說：『僧團是隨著愛、隨著嗔、隨著怖、隨著癡的。為什麼呢？有像我這樣同樣犯了罪的比丘，有的被驅逐，有的沒有被驅逐。』諸位比丘應該勸諫說：『長老！不要這樣說：「僧團是隨著愛、隨著嗔、隨著怖、隨著癡的。有同樣犯了罪的比丘，有的被驅逐，有的沒有被驅逐。」為什麼呢？僧團不是隨著愛、不是隨著嗔、不是隨著怖、不是隨著癡的。長老！你們玷污他人家庭、行為惡劣，玷污他人家庭的事情既有人看見也有人聽見，行為惡劣的事情既有人看見也有人聽見。你們出去吧，不要住在這裡。』這樣勸諫時，如果他能改正就好；如果不能改正，應該第二次、第三次勸諫，改正這件事就好；如果還不改正，就犯了僧伽婆尸沙（Sanghavasesa，僧殘罪）。』 『諸位大德！已經說了十三條僧伽婆尸沙（Sanghavasesa，僧殘罪）法，九條是初犯即犯，四條需要經過三次勸諫。如果比丘犯了其中任何一條罪，根據他知道后隱瞞的時間，應該給予波利婆沙（Parivasa，別住）。完成波利婆沙（Parivasa，別住）后，應該在僧團中進行六日六夜的摩那埵（Manatta，行悔）。完成摩那埵（Manatta，行悔）后，應該在二十位比丘中進行出罪。如果少一人不滿二十位，這位比丘就不能出罪。

【English Translation】 English version: 'Friend! Do not speak of my good or bad deeds. I will also not speak of your good or bad deeds.' The Bhikkhus (monks) should advise: 'Elder! When the Bhikkhus (monks) are teaching according to the Dharma (law) and the Vinaya (discipline) in the common Dharma, you should not refuse to accept it, and you should also teach the Bhikkhus (monks) according to the Dharma (law) and the Vinaya (discipline). Why? Because the disciples of the Tathagata (the Buddha) teach each other and advise each other in turn, so that they can be freed from common sins, and good Dharma can grow.' If he abandons this view when advised in this way, it is good; if he does not abandon it, he should be advised a second and third time, and it is good to abandon this view; if he does not abandon it, he commits a Sanghavasesa (offense requiring a meeting of the Sangha). 'If a Bhikkhu (monk) lives relying on a town or village, defiles another's family, and behaves badly, defiling another's family is both seen and heard, and behaving badly is both seen and heard. The Bhikkhus (monks) should advise: 'Elder! You defile another's family and behave badly, defiling another's family is both seen and heard, and behaving badly is both seen and heard. You should leave and not live here.' This Bhikkhu (monk) says: 'The Sangha (community) follows love, follows anger, follows fear, follows delusion. Why? Because there are Bhikkhus (monks) who have committed the same offense as me, some are expelled, and some are not expelled.' The Bhikkhus (monks) should advise: 'Elder! Do not say: "The Sangha (community) follows love, follows anger, follows fear, follows delusion. There are Bhikkhus (monks) who have committed the same offense, some are expelled, and some are not expelled." Why? Because the Sangha (community) does not follow love, does not follow anger, does not follow fear, does not follow delusion. Elder! You defile another's family and behave badly, defiling another's family is both seen and heard, and behaving badly is both seen and heard. You should leave and not live here.' If he abandons this view when advised in this way, it is good; if he does not abandon it, he should be advised a second and third time, and it is good to abandon this view; if he does not abandon it, he commits a Sanghavasesa (offense requiring a meeting of the Sangha).' 'Venerable ones! The thirteen Sanghavasesa (offense requiring a meeting of the Sangha) rules have been spoken, nine are offenses from the first transgression, and four require three admonishments. If a Bhikkhu (monk) commits any one of these offenses, according to the time he knows and conceals it, he should be given Parivasa (probation). After completing Parivasa (probation), he should perform Manatta (penance) for six days and six nights in the Sangha (community). After completing Manatta (penance), he should be absolved in a Sangha (community) of twenty Bhikkhus (monks). If there is one less than twenty, this Bhikkhu (monk) cannot be absolved.'

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，諸比丘應被訶，是事法爾。今問諸大德！是中清凈不？是中清凈不？是中清凈不？」

「諸大德！是中清凈，默然故，是事如是持。」(十三事竟)

「諸大德！是二不定法，半月半月次說波羅提木叉。

「若比丘，與女人獨屏覆處可淫處坐，可信優婆夷於三法中一一如法說，若波羅夷、若僧伽婆尸沙、若波夜提。比丘自言：『我坐是處。』於三法中一一如法治，若波羅夷、若僧伽婆尸沙、若波夜提，應隨可信優婆夷所說法治彼比丘。是初不定法。

「若比丘，與女人獨露現處不可淫處坐，可信優婆夷於二法中一一如法說，若僧伽婆尸沙、若波夜提。比丘自言：『我坐是處。』於二法中一一如法治，若僧伽婆尸沙、若波夜提，應隨可信優婆夷所說法治彼比丘。是二不定法。」

「諸大德！已說二不定法。今問諸大德！是中清凈不？是中清凈不？是中清凈不？」

「諸大德！是中清凈，默然故，是事如是持。」(二不定竟)

「諸大德！是三十尼薩耆波夜提法，半月半月次說波羅提木叉。

「若比丘，衣竟，迦絺那衣已舍，若得長衣十日畜，若過者，尼薩耆波夜提。

「若比丘，衣竟，迦絺那衣已舍，三衣中若離一一衣余處宿，除僧羯磨，尼薩耆波夜提。

【現代漢語翻譯】 現代漢語譯本 『諸位比丘應該受到呵責，這是事物本來的法則。現在問各位大德！這裡清凈嗎？這裡清凈嗎？這裡清凈嗎？』 『各位大德！這裡清凈，因為大家默然不語，這件事就這樣確定了。』（十三事終） 『各位大德！這是二個不定法，每半個月半個月依次宣說波羅提木叉（Pratimoksha，戒律）。』 『如果比丘，與女人單獨在隱蔽的可行淫之處坐著，可信的優婆夷（Upasika，女居士）以三種罪行中的任何一種如法指控，即波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghavasesa，僧殘罪）、或波夜提（Payattika，單墮罪）。比丘自己承認：『我曾坐在這個地方。』那麼就應以這三種罪行中的任何一種如法懲處，即波羅夷、僧伽婆尸沙、或波夜提，應當根據可信的優婆夷所說的罪行來懲處那位比丘。這是第一個不定法。』 『如果比丘，與女人單獨在公開的不可行淫之處坐著，可信的優婆夷以兩種罪行中的任何一種如法指控，即僧伽婆尸沙、或波夜提。比丘自己承認：『我曾坐在這個地方。』那麼就應以這兩種罪行中的任何一種如法懲處，即僧伽婆尸沙、或波夜提，應當根據可信的優婆夷所說的罪行來懲處那位比丘。這是第二個不定法。』 『各位大德！已經宣說了二個不定法。現在問各位大德！這裡清凈嗎？這裡清凈嗎？這裡清凈嗎？』 『各位大德！這裡清凈，因為大家默然不語，這件事就這樣確定了。』（二不定終） 『各位大德！這是三十個尼薩耆波夜提法（Nissaggiya Pacittiya，捨墮罪），每半個月半個月依次宣說波羅提木叉。』 『如果比丘，在製衣完畢，迦絺那衣（Kathina，功德衣）已經捨棄之後，得到多餘的長衣，可以儲存十天，如果超過這個期限，就犯尼薩耆波夜提罪。』 『如果比丘，在製衣完畢，迦絺那衣已經捨棄之後，三衣（Tricivara，袈裟）中如果離開任何一件衣服而在其他地方過夜，除非經過僧團羯磨（Sanghakamma，僧團會議），就犯尼薩耆波夜提罪。

【English Translation】 English version 『Venerable monks should be rebuked; this is the nature of things. Now I ask you, venerable ones! Are you clear in this matter? Are you clear in this matter? Are you clear in this matter?』 『Venerable ones! We are clear in this matter; therefore, we remain silent. Thus, it is held.』 (End of the Thirteen Matters) 『Venerable ones! These are the two undetermined rules, recited in the Pratimoksha (Pratimoksha, code of monastic discipline) every half-month.』 『If a bhikkhu (bhikkhu, monk) sits alone with a woman in a secluded, suitable place for sexual intercourse, and a trustworthy Upasika (Upasika, female lay devotee) accuses him of any one of three offenses according to the law: Parajika (Parajika, defeat; expulsion), Sanghavasesa (Sanghavasesa, formal meeting), or Payattika (Payattika, expiation), and the bhikkhu admits, 『I sat in that place,』 then he should be punished according to the law for any one of the three offenses: Parajika, Sanghavasesa, or Payattika, according to what the trustworthy Upasika has stated. This is the first undetermined rule.』 『If a bhikkhu sits alone with a woman in an exposed place unsuitable for sexual intercourse, and a trustworthy Upasika accuses him of any one of two offenses according to the law: Sanghavasesa or Payattika, and the bhikkhu admits, 『I sat in that place,』 then he should be punished according to the law for any one of the two offenses: Sanghavasesa or Payattika, according to what the trustworthy Upasika has stated. This is the second undetermined rule.』 『Venerable ones! The two undetermined rules have been recited. Now I ask you, venerable ones! Are you clear in this matter? Are you clear in this matter? Are you clear in this matter?』 『Venerable ones! We are clear in this matter; therefore, we remain silent. Thus, it is held.』 (End of the Two Undetermined Rules) 『Venerable ones! These are the thirty Nissaggiya Pacittiya (Nissaggiya Pacittiya, offenses entailing forfeiture and expiation) rules, recited in the Pratimoksha every half-month.』 『If a bhikkhu, after the completion of robe-making and the Kathina (Kathina, robe-cloth offering ceremony) robe has been discarded, keeps an extra robe for more than ten days, it is a Nissaggiya Pacittiya offense.』 『If a bhikkhu, after the completion of robe-making and the Kathina robe has been discarded, spends a night away from any one of his three robes (Tricivara, three robes), unless with the Sanghakamma (Sanghakamma, act of the Sangha), it is a Nissaggiya Pacittiya offense.』

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「若比丘，衣竟，迦絺那衣已舍，若得非時衣，比丘若須，應取疾作衣受。若不足，有望處，為滿故聽一月畜。若過者，足不足，尼薩耆波夜提。

「若比丘，取非親里比丘尼衣，除貿易，尼薩耆波夜提。

「若比丘，使非親里比丘尼浣故衣，若染若打，尼薩耆波夜提。

「若比丘，從非親里居士、居士婦乞衣，除余時，尼薩耆波夜提。余時者，失衣時。

「若比丘，失衣時，得從非親里居士、居士婦乞衣，若自恣與得取上下衣。若過受，尼薩耆波夜提。

「若居士、居士婦，為比丘辦衣價言：『我辦如是衣價，買如是衣與某甲比丘。』是比丘先不請，為好故便往勸言：『善哉居士！如是衣價，買如是色衣與我。』若得衣，尼薩耆波夜提。

「若比丘，居士、居士婦各辦如是衣價言：『我等辦如是衣價，買如是衣與某甲比丘。』是比丘先不請，為好故便往勸言：『善哉居士！各辦如是衣價，共作一如是色衣與我。』若得衣，尼薩耆波夜提。

「為比丘故，若王、大臣遣使送衣直與是比丘，使到言：『如是衣直，若王、大臣送，尊者應受。』比丘言：『我不得受是衣直，送凈衣來者應受。』使言：『尊者有執事人不？』比丘若須衣，應示使若園民、若優婆塞言：『是

【現代漢語翻譯】 現代漢語譯本 『如果比丘，已經穿完了衣服，迦絺那衣（Kathina-robe，一種在雨季結束后的特定時期製作和贈送的袈裟）也已經捨棄了，如果得到非時之衣，比丘如果需要，應該儘快做好並接受。如果不夠，有希望得到的地方，爲了補足，允許儲存一個月。如果超過這個期限，無論是否足夠，都觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，一種需要懺悔的戒律）。』 『如果比丘，接受非親屬比丘尼的衣服，除了交換之外，觸犯尼薩耆波夜提。』 『如果比丘，讓非親屬比丘尼清洗舊衣服，或者染色或者捶打，觸犯尼薩耆波夜提。』 『如果比丘，向非親屬的居士（layman，在家信徒）、居士婦（laywoman，在家女信徒）乞討衣服，除了特殊情況，觸犯尼薩耆波夜提。特殊情況是指丟失衣服的時候。』 『如果比丘，在丟失衣服的時候，可以向非親屬的居士、居士婦乞討衣服，如果他們自願給予，可以接受上下衣。如果接受過多，觸犯尼薩耆波夜提。』 『如果居士、居士婦，爲了比丘準備了買衣服的錢，說：『我準備了這些買衣服的錢，買這樣的衣服給某某比丘。』這位比丘事先沒有請求，爲了更好的衣服就去勸說：『善哉居士！用這些買衣服的錢，買這種顏色的衣服給我。』如果得到了衣服，觸犯尼薩耆波夜提。』 『如果比丘，居士、居士婦各自準備了買衣服的錢，說：『我們各自準備了這些買衣服的錢，買這樣的衣服給某某比丘。』這位比丘事先沒有請求，爲了更好的衣服就去勸說：『善哉居士！各自準備的這些買衣服的錢，一起做成一件這種顏色的衣服給我。』如果得到了衣服，觸犯尼薩耆波夜提。』 『爲了比丘的緣故，如果國王、大臣派遣使者送來買衣服的錢給這位比丘，使者到達后說：『這些買衣服的錢，是國王、大臣送來的，尊者應該接受。』比丘說：『我不能接受這些買衣服的錢，送來乾淨的衣服才可以接受。』使者說：『尊者有執事人嗎？』比丘如果需要衣服，應該指示使者，無論是園民、還是優婆塞（Upasaka，男居士）說：『這位是我的執事人。』

【English Translation】 English version 『If a bhikkhu (monk), having finished wearing his robes, and the Kathina-robe (a robe made and offered during a specific period after the rainy season) has been relinquished, if he obtains an untimely robe, if the bhikkhu needs it, he should quickly make it and accept it. If it is insufficient, and there is a place where it is hoped to be completed, he is allowed to keep it for one month for the purpose of completion. If he exceeds this period, whether it is sufficient or not, it is a Nissaggiya Pacittiya (an offense requiring expiation).』 『If a bhikkhu, accepts a robe from a bhikkhuni (nun) who is not a relative, except for exchange, it is a Nissaggiya Pacittiya.』 『If a bhikkhu, causes a bhikkhuni who is not a relative to wash an old robe, or to dye it, or to beat it, it is a Nissaggiya Pacittiya.』 『If a bhikkhu, asks for a robe from a layman (householder), or a laywoman (female householder) who is not a relative, except for special occasions, it is a Nissaggiya Pacittiya. Special occasions refer to when a robe is lost.』 『If a bhikkhu, when a robe is lost, may ask for a robe from a layman or a laywoman who is not a relative, if they willingly give, he may accept the upper and lower robes. If he accepts more than that, it is a Nissaggiya Pacittiya.』 『If a layman or a laywoman, prepares the price of a robe for a bhikkhu, saying: 『I have prepared this price for a robe, to buy such and such a robe for so-and-so bhikkhu.』 This bhikkhu, without having requested beforehand, then goes to persuade them for a better robe, saying: 『Good layman! With this price for a robe, buy me a robe of such and such a color.』 If he obtains the robe, it is a Nissaggiya Pacittiya.』 『If a bhikkhu, laymen or laywomen each prepare the price of a robe, saying: 『We each have prepared this price for a robe, to buy such and such a robe for so-and-so bhikkhu.』 This bhikkhu, without having requested beforehand, then goes to persuade them for a better robe, saying: 『Good laymen! With the price for a robe that you each have prepared, make one robe of such and such a color for me.』 If he obtains the robe, it is a Nissaggiya Pacittiya.』 『For the sake of a bhikkhu, if a king or a minister sends a messenger to deliver the price of a robe to this bhikkhu, the messenger arrives and says: 『This is the price of a robe, sent by the king or the minister, the venerable one should accept it.』 The bhikkhu says: 『I cannot accept this price of a robe, I can only accept a clean robe that is sent.』 The messenger says: 『Does the venerable one have a steward?』 If the bhikkhu needs a robe, he should indicate to the messenger, whether it is a gardener or an Upasaka (male lay devotee), saying: 『This is my steward.』

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人能為比丘執事。』使到勸言：『善哉執事！如是衣價，買如是凈衣與某甲比丘，是比丘來取衣時與。』使勸喻已，還到比丘所言：『尊者所示執事人，我已勸作已，須衣時往取。』比丘若須衣，應到執事所言：『我須衣！我須衣！』第二、第三亦如是說；若得衣者好，若不得應第四、第五、第六在執事人前默然立，得衣者善；若不得，過是求，若得衣，尼薩耆波夜提。若不得，隨衣直來處，若自去、若遣使言：『汝為某甲比丘送衣直，是比丘于汝衣直竟不得用，汝自知莫令失，是事法爾。』(十事)

「若比丘，純黑羺羊毛作新敷具，尼薩耆波夜提。

「若比丘，作新敷具，應用二分純黑羺羊毛、三分白、四分下。若過分，尼薩耆波夜提。

「若比丘，憍奢耶雜純黑羺羊毛作新敷具，尼薩耆波夜提。

「若比丘，作新敷具，應至六年持。若減六年，故敷具若舍若不捨，作新敷具，除僧羯磨，尼薩耆波夜提。

「若比丘，作新敷具氈尼師壇，應著故敷具氈方一修伽陀磔手，為壞色故。若不著，作新敷具氈尼師壇，尼薩耆波夜提。

「若比丘，道行得羊毛，若須得取至三由旬。若過者，尼薩耆波夜提。

「若比丘，使非親里比丘尼浣染擘羊毛，尼薩耆波夜提。

「若

【現代漢語翻譯】 現代漢語譯本 『如果有人能為比丘（bhikkhu，佛教僧侶）處理事務，就派人去勸告他說：『善哉，執事！用這些衣物價錢，為某甲比丘購買如此乾淨的衣服，等那位比丘來取衣服時交給他。』派去的人勸告完畢后，回來告訴比丘：『尊者您所指示的執事人，我已經勸告過了，需要衣服的時候去取就是了。』比丘如果需要衣服，應該到執事那裡說：『我需要衣服！我需要衣服！』第二次、第三次也這樣說；如果得到衣服就好，如果得不到，應該第四次、第五次、第六次在執事面前默默站立，得到衣服就好；如果得不到，超過這個次數再求，如果得到衣服，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。如果得不到，就把衣物價錢送回來的地方，無論是自己去，還是派人去說：『你為某甲比丘送來的衣物價錢，這位比丘始終沒有用到，你自己看著辦，不要讓它丟失，這是理所當然的。』（十事） 『如果比丘，用純黑的羺羊毛（柔軟的羊毛）製作新的敷具（坐臥用具），就觸犯了尼薩耆波夜提。 『如果比丘，製作新的敷具，應該用二分純黑的羺羊毛、三分白色羊毛、四分下等羊毛。如果超過這個比例，就觸犯了尼薩耆波夜提。 『如果比丘，用憍奢耶（Koseyya，絲綢）摻雜純黑的羺羊毛製作新的敷具，就觸犯了尼薩耆波夜提。 『如果比丘，製作新的敷具，應該至少使用六年。如果不到六年，舊的敷具無論是捨棄還是不捨棄，就製作新的敷具，除非經過僧團羯磨（saṃghakamma，僧團的正式決議），否則就觸犯了尼薩耆波夜提。 『如果比丘，製作新的敷具氈尼師壇（felt nisidana，毛氈坐墊），應該在舊的敷具氈上縫製一修伽陀磔手（sugata vidatthi，佛舵手掌的長度）大小的布，爲了破壞顏色。如果不縫製，就製作新的敷具氈尼師壇，就觸犯了尼薩耆波夜提。 『如果比丘，在路上行走得到羊毛，如果需要，可以取用到三由旬（yojana，古代印度長度單位）。如果超過這個距離，就觸犯了尼薩耆波夜提。 『如果比丘，讓非親屬的比丘尼（bhikkhuni，佛教女僧侶）洗染或劈羊毛，就觸犯了尼薩耆波夜提。

【English Translation】 English version 『If a person is able to act as a steward for a bhikkhu (Buddhist monk), one should send someone to advise him: 『Excellent, steward! With this price of clothing, buy such clean clothes for such-and-such bhikkhu, and give them to that bhikkhu when he comes to collect the clothes.』 After the messenger has advised him, he should return to the bhikkhu and say: 『Venerable, the steward you indicated, I have already advised him; when you need clothes, go and collect them.』 If the bhikkhu needs clothes, he should go to the steward and say: 『I need clothes! I need clothes!』 He should say this a second and third time as well; if he gets the clothes, that is good, but if he does not, he should stand silently before the steward a fourth, fifth, and sixth time, and if he gets the clothes, that is good; if he does not, if he asks beyond this, and if he gets the clothes, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture). If he does not get them, he should send the price of the clothes back to where it came from, either going himself or sending a messenger, saying: 『The price of the clothes you sent for such-and-such bhikkhu, that bhikkhu has never used; you should take care of it yourself, do not let it be lost, this is the proper way.』 (Ten matters) 『If a bhikkhu makes a new spread (sitting or sleeping cloth) made of pure black wool, he commits a Nissaggiya Pacittiya. 『If a bhikkhu makes a new spread, he should use two parts pure black wool, three parts white wool, and four parts inferior wool. If he exceeds this proportion, he commits a Nissaggiya Pacittiya. 『If a bhikkhu makes a new spread made of Koseyya (silk) mixed with pure black wool, he commits a Nissaggiya Pacittiya. 『If a bhikkhu makes a new spread, he should keep it for at least six years. If it is less than six years, whether the old spread is discarded or not, and he makes a new spread, except by a sanghakamma (formal act of the Sangha), he commits a Nissaggiya Pacittiya. 『If a bhikkhu makes a new felt nisidana (felt sitting cloth), he should attach a piece of old felt the size of one sugata vidatthi (the length of the Buddha's hand) to the new felt, in order to spoil the color. If he does not attach it, and makes a new felt nisidana, he commits a Nissaggiya Pacittiya. 『If a bhikkhu obtains wool while traveling on the road, if he needs it, he may take it up to three yojanas (an ancient Indian unit of distance). If he exceeds this distance, he commits a Nissaggiya Pacittiya. 『If a bhikkhu causes a bhikkhuni (Buddhist nun) who is not a relative to wash, dye, or divide wool, he commits a Nissaggiya Pacittiya.

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比丘，自手捉生色似色，若使人捉舉染著者，尼薩耆波夜提。

「若比丘，種種賣買，尼薩耆波夜提。

「若比丘，種種販賣生色似色，尼薩耆波夜提。(二十竟)

「若比丘，長缽得十日畜。若過者，尼薩耆波夜提。

「若比丘，所用缽減五綴，更乞新缽為好故，尼薩耆波夜提。是缽應眾中舍。眾中最下缽應與，作是言：『長老！是缽受持，破乃止。是事法爾。』

「若比丘，病應服酥、油、蜜、石蜜、生酥及脂，一受七日服。若過七日，有殘不捨而服，尼薩耆波夜提。

「若比丘，與比丘衣已，后瞋恨不喜，若自奪、若使人奪，得衣者，尼薩耆波夜提。

「若比丘，春殘一月在，當求雨浴衣，半月在當作成受用。若未至求雨浴衣，作成受用者，尼薩耆波夜提。

「若比丘，自行乞縷，使非親里織作衣，尼薩耆波夜提。

「若居士、居士婦使織師為比丘織作衣，是比丘先不請，為好故便往勸織師言：『善哉居士！此衣為我作，汝當好織令致長廣，當與汝錢直、若食直。』如是勸，得衣者，尼薩耆波夜提。

「若比丘，十日未至自恣得急施衣，須者得取畜至衣時。若過時畜，尼薩耆波夜提。

「夏三月未至，夏末月比丘在阿練若處住，有疑恐怖

【現代漢語翻譯】 現代漢語譯本 比丘，如果親自拿取或讓人拿取未經處理的、看似有顏色的東西，觸犯尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律）。 如果比丘進行各種買賣交易，觸犯尼薩耆波逸提。 如果比丘販賣各種未經處理的、看似有顏色的東西，觸犯尼薩耆波逸提。（二十竟） 如果比丘擁有一件新缽超過十天，超過期限，觸犯尼薩耆波逸提。 如果比丘使用的缽少於五個補綴，爲了更好的緣故而乞求新缽，觸犯尼薩耆波逸提。這個缽應該在僧團中捨棄。僧團應該把最差的缽給他，並說：『長老！請接受這個缽並使用，直到它破損為止。這是應有的規矩。』 如果比丘生病，應該服用酥油（ghee）、食用油、蜂蜜、石蜜（rock candy）、生酥（fresh ghee）和動物脂肪，一次接受后可以服用七天。如果超過七天，還有剩餘卻不捨棄而繼續服用，觸犯尼薩耆波逸提。 如果比丘給了其他比丘衣服后，後來因為生氣或不高興，自己奪回或讓人奪回，得到衣服的比丘觸犯尼薩耆波逸提。 如果比丘在春季剩餘一個月時，應該開始尋求雨浴衣（rain bathing robe），剩餘半個月時應該製作完成並開始使用。如果未到時間就尋求雨浴衣，製作完成並開始使用，觸犯尼薩耆波逸提。 如果比丘自己去乞討紗線，讓非親屬的人織布做衣服，觸犯尼薩耆波逸提。 如果一位居士（layman）或居士婦（laywoman）讓織工為比丘織布做衣服，這位比丘事先沒有被邀請，卻爲了更好的緣故前去勸說織工說：『善哉居士！這件衣服為我做，你應當好好織，使它長而寬，我會給你錢或食物作為報酬。』如果這樣勸說后得到衣服，觸犯尼薩耆波逸提。 如果比丘在離自恣日（Pavāraṇā，解夏）還有十天的時候得到緊急佈施的衣服，需要的話可以拿取並儲存到自恣日。如果超過期限還儲存，觸犯尼薩耆波逸提。 在夏季三個月還沒到的時候，夏季末尾的月份，比丘住在阿練若（arañña，森林）處，感到疑惑和恐懼

【English Translation】 English version Bhikkhu, if one personally takes or causes another to take unworked material that appears to be colored, it is to be forfeited and confessed. Bhikkhu, if a bhikkhu engages in various kinds of buying and selling, it is to be forfeited and confessed. Bhikkhu, if a bhikkhu engages in various kinds of trading in unworked material that appears to be colored, it is to be forfeited and confessed. (End of the twentieth) Bhikkhu, a bhikkhu may keep an extra bowl for ten days. If he keeps it longer, it is to be forfeited and confessed. Bhikkhu, if a bhikkhu's bowl has fewer than five patches, and he asks for a new bowl for the sake of having a better one, it is to be forfeited and confessed. That bowl should be forfeited to the Sangha. The Sangha should give him the worst bowl, saying: 'Venerable sir, accept this bowl and keep it until it breaks.' This is the proper way. Bhikkhu, if a bhikkhu is ill, he may partake of ghee, oil, honey, rock candy, fresh ghee, and animal fat, receiving it once and partaking of it for seven days. If he partakes of it after seven days, having some left over without relinquishing it, it is to be forfeited and confessed. Bhikkhu, if a bhikkhu, having given a robe to another bhikkhu, later becomes angry or displeased, and takes it back himself or causes another to take it back, the bhikkhu who gets the robe back, it is to be forfeited and confessed. Bhikkhu, if a month remains of the hot season, one should seek a rain-bathing robe; when half a month remains, one should make it and use it. If one seeks a rain-bathing robe before the time, makes it and uses it, it is to be forfeited and confessed. Bhikkhu, if a bhikkhu himself begs for thread and has a robe woven by non-relatives, it is to be forfeited and confessed. Bhikkhu, if a householder or a householder's wife has a weaver weave a robe for a bhikkhu, and the bhikkhu, without having been invited beforehand, goes to the weaver for the sake of having a better robe and says: 'Good sir, weave this robe for me, you should weave it well, making it long and wide, and I will give you money or food as payment.' If he obtains a robe by such persuasion, it is to be forfeited and confessed. Bhikkhu, if a bhikkhu receives an emergency robe less than ten days before the Pavāraṇā (invitation), he may take it and keep it until the time for robes if he needs it. If he keeps it beyond that time, it is to be forfeited and confessed. Bhikkhu, before the three months of summer have arrived, in the last month of summer, a bhikkhu dwelling in the arañña (forest), has doubt and fear

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有因緣事，三衣中若一一衣得寄家內離六宿。若過者，除僧羯磨，尼薩耆波夜提。

「若比丘，知物向僧自迴向己，尼薩耆波夜提。」(三十事竟)

「諸大德！已說三十尼薩耆波夜提法。今問諸大德！是中清凈不？是中清凈不？是中清凈不？」

「諸大德！是中清凈，默然故，是事如是持。」

「諸大德！是九十二波夜提法，半月半月次說波羅提木叉。

「若比丘，知而故妄語，波夜提。

「若比丘，種類形相語，波夜提。

「若比丘，兩舌語，波夜提。

「若比丘，知僧如法如律滅諍已，更發起言：『此羯磨不了，當更作。』作是因緣不異，波夜提。

「若比丘，為女人說法過五六語，除有智男子，波夜提。

「若比丘，教未受具戒人說句法，波夜提。

「若比丘，自稱向未受具戒人說得過人法：『我如是知、如是見。』說實者，波夜提。

「若比丘，知比丘粗罪，向未受具戒人說，除僧羯磨，波夜提。

「若比丘，僧應分物，先聽與而後遮言：『長老！汝親厚意，回僧物與人。』波夜提。

「若比丘，僧半月誦波羅提木叉經時，作是言：『長老！用誦是雜碎戒為？使諸比丘生疑悔。』作是輕呵戒因緣不異，波夜提。(

【現代漢語翻譯】 現代漢語譯本 有因緣的情況下，如果三衣（Tricivara，指出家僧侶所穿的三件袈裟）中的任何一件寄放在俗家，離開的時間超過六個晚上。如果超過這個時間，除非經過僧團的羯磨（Karma，指僧團的儀式或決議），否則構成尼薩耆波夜提（Nissaggiya Pacittiya，一種需要捨棄物品並懺悔的罪）。 『如果比丘（Bhikkhu，指出家男眾），明知財物應該歸於僧團，卻將其轉為己有，構成尼薩耆波夜提。』（三十事完畢） 『諸位大德！以上已經宣說了三十條尼薩耆波夜提法。現在請問諸位大德！對於這些戒條，你們是否清凈？是否清凈？是否清凈？』 『諸位大德！大家對於這些戒條都是清凈的，因為保持沉默，所以這件事就這樣確定了。』 『諸位大德！以下是九十二條波夜提法（Pacittiya，一種需要懺悔的罪），每半個月誦一次波羅提木叉（Patimokkha，戒經）。』 『如果比丘，明知故犯妄語，構成波夜提。』 『如果比丘，說種類形相的閑話，構成波夜提。』 『如果比丘，說離間兩舌的話，構成波夜提。』 『如果比丘，明知僧團已經如法如律地平息了爭端，卻又重新發起事端說：『這個羯磨不圓滿，應當重新進行。』因為這個原因而使事情沒有改變，構成波夜提。 『如果比丘，為女人說法超過五六句話，除非有明智的男子在場，構成波夜提。』 『如果比丘，教導未受具戒的人說經句，構成波夜提。』 『如果比丘，向未受具戒的人自稱證得了過人法，說：『我如是知、如是見。』即使說的是實話，也構成波夜提。』 『如果比丘，知道其他比丘犯了粗重的罪，向未受具戒的人說，除非經過僧團的羯磨，構成波夜提。』 『如果比丘，對於僧團應該分配的物品，先是同意給予，然後又阻止說：『長老！你因為親厚的緣故，把僧團的物品轉送給他人。』構成波夜提。』 『如果比丘，在僧團半月誦波羅提木叉經時，這樣說：『長老！誦這些瑣碎的戒律有什麼用呢？』使其他比丘產生懷疑和後悔。因為這個輕視戒律的原因而使事情沒有改變，構成波夜提。（

【English Translation】 English version If, due to some reason, any one of the three robes (Tricivara, referring to the three robes worn by ordained monks) is kept at a layperson's home, exceeding six nights. If it exceeds this limit, unless through a Sangha's Karma (Karma, referring to a Sangha's ritual or resolution), it constitutes a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture and confession). 'If a Bhikkhu (Bhikkhu, referring to an ordained male) knowingly directs property meant for the Sangha (community of monks) to himself, it constitutes a Nissaggiya Pacittiya.' (End of the thirty matters) 'Venerable ones! The thirty Nissaggiya Pacittiya rules have been recited. Now I ask the venerable ones! Are you clear on these rules? Are you clear on these rules? Are you clear on these rules?' 'Venerable ones! We are clear on these rules, because of our silence, this matter is thus confirmed.' 'Venerable ones! These are the ninety-two Pacittiya (Pacittiya, an offense requiring confession) rules, recited in the Patimokkha (Patimokkha, the code of monastic discipline) every half-month.' 'If a Bhikkhu knowingly tells a lie, it constitutes a Pacittiya.' 'If a Bhikkhu engages in idle talk about types and appearances, it constitutes a Pacittiya.' 'If a Bhikkhu speaks divisive speech, it constitutes a Pacittiya.' 'If a Bhikkhu, knowing that the Sangha has lawfully and according to the rules settled a dispute, raises the matter again, saying: 『This Karma is incomplete, it should be done again.』 If the matter remains unchanged because of this reason, it constitutes a Pacittiya.' 'If a Bhikkhu preaches to a woman for more than five or six sentences, unless a wise man is present, it constitutes a Pacittiya.' 'If a Bhikkhu teaches a verse of the Dharma to someone who is not fully ordained, it constitutes a Pacittiya.' 'If a Bhikkhu claims to have attained extraordinary qualities to someone who is not fully ordained, saying: 『I know thus, I see thus.』 Even if he speaks the truth, it constitutes a Pacittiya.' 'If a Bhikkhu, knowing that another Bhikkhu has committed a serious offense, tells someone who is not fully ordained, unless through a Sangha's Karma, it constitutes a Pacittiya.' 'If a Bhikkhu, regarding property that the Sangha should distribute, first agrees to give it, and then prevents it, saying: 『Elder! Because of your affection, you are transferring the Sangha's property to another.』 It constitutes a Pacittiya.' 'If a Bhikkhu, while the Sangha is reciting the Patimokkha Sutra every half-month, says: 『Elder! What is the use of reciting these trivial precepts?』 Causing other Bhikkhus to have doubts and regrets. If the matter remains unchanged because of this disparagement of the precepts, it constitutes a Pacittiya.('

---

十事竟)

「若比丘，壞種子破鬼村，波夜提。

「若比丘，異語惱他，波夜提。

「若比丘，嫌責語，波夜提。

「若比丘，僧住處露地敷臥床、坐床褥枕，若自敷、若使人敷，去時不自舉、不使人舉，波夜提。

「若比丘，僧房內敷床褥，若自敷、若使人敷、去時不自舉、不使人舉，波夜提。

「若比丘，瞋恨不喜，僧房內牽比丘出、若自牽、若使人牽，下至言：『汝出去！』波夜提。

「若比丘，知僧房內比丘先敷床褥，後來敷欲擾亂令去，作是因緣不異，波夜提。

「若比丘，僧房閣屋上敷尖腳床，若坐若臥，波夜提。

「若比丘，知水有蟲，澆草泥、若使人澆，波夜提。

「若比丘，經營作大房，施戶牖，齊再三覆，當於少草地中住教。若過者，波夜提。(二十竟)

「若比丘，僧不差而教誡比丘尼，波夜提。

「若比丘，僧差教誡比丘尼，從日沒乃至明相未出，波夜提。

「若比丘，往尼住處教誡，不白善比丘，除余時，波夜提。余時者，病時。

「若比丘語比丘言：『長老！為食故教誡比丘尼。』波夜提。

「若比丘，共一比丘尼空靜處坐，波夜提。

「若比丘，與比丘尼期共道行，下至聚落間

【現代漢語翻譯】 現代漢語譯本 十事竟

『如果比丘破壞種子、破壞鬼村，犯波夜提罪（Pāyantika，一種輕罪）。』

『如果比丘用不同的言語惱亂他人，犯波夜提罪。』

『如果比丘用嫌棄責備的言語，犯波夜提罪。』

『如果比丘在僧眾居住的露天場所，鋪設臥床、坐床、褥子、枕頭，無論是自己鋪設還是讓人鋪設，離開的時候不自己收拾、也不讓人收拾，犯波夜提罪。』

『如果比丘在僧房內鋪設床褥，無論是自己鋪設還是讓人鋪設，離開的時候不自己收拾、也不讓人收拾，犯波夜提罪。』

『如果比丘因為嗔恨不高興，在僧房內拉扯比丘出去，無論是自己拉扯還是讓人拉扯，甚至說：『你出去！』，犯波夜提罪。』

『如果比丘知道僧房內有比丘先鋪設了床褥，後來又鋪設想要擾亂使他離開，製造這樣的因緣，沒有其他原因，犯波夜提罪。』

『如果比丘在僧房閣樓上鋪設尖腳床，無論是坐還是臥，犯波夜提罪。』

『如果比丘知道水中有蟲，澆灌草泥，或者讓人澆灌，犯波夜提罪。』

『如果比丘經營建造大房屋，安裝門窗，達到再三覆蓋的程度，應當在少草的土地中居住教化。如果超過這個限度，犯波夜提罪。（二十竟）』

『如果比丘沒有得到僧眾的委派而教誡比丘尼（Bhikkhunī，女性出家人），犯波夜提罪。』

『如果比丘得到僧眾的委派教誡比丘尼，從日落到黎明未出現光明這段時間，犯波夜提罪。』

『如果比丘前往比丘尼居住的地方教誡，不稟告德高的比丘，除非有特殊情況，犯波夜提罪。特殊情況是指生病的時候。』

『如果比丘對比丘說：『長老！爲了食物的緣故才教誡比丘尼。』，犯波夜提罪。』

『如果比丘與比丘尼在空曠寂靜的地方一同坐著，犯波夜提罪。』

『如果比丘與比丘尼約定一同行走，哪怕只是到村落之間，

【English Translation】 English version The End of the Ten Matters

『If a bhikkhu destroys seeds or a haunted village, it is a Pāyantika (a minor offense).』

『If a bhikkhu annoys another with different speech, it is a Pāyantika.』

『If a bhikkhu uses words of contemptuous blame, it is a Pāyantika.』

『If a bhikkhu, in a sangha's (Saṃgha, monastic community) dwelling place in the open, spreads out a sleeping bed, a sitting bed, a mattress, or a pillow, whether he spreads it out himself or has another spread it out, and when leaving, does not pick it up himself or have another pick it up, it is a Pāyantika.』

『If a bhikkhu, inside a sangha's dwelling, spreads out a bed or mattress, whether he spreads it out himself or has another spread it out, and when leaving, does not pick it up himself or have another pick it up, it is a Pāyantika.』

『If a bhikkhu, being angry and displeased, pulls a bhikkhu out of a sangha's dwelling, whether he pulls him out himself or has another pull him out, even to the point of saying, 『You get out!』, it is a Pāyantika.』

『If a bhikkhu, knowing that another bhikkhu has already spread out a bed or mattress inside a sangha's dwelling, later spreads out his own, intending to disturb him and make him leave, creating such a cause without any other reason, it is a Pāyantika.』

『If a bhikkhu spreads out a bed with pointed legs on the upper story of a sangha's dwelling, whether sitting or lying down, it is a Pāyantika.』

『If a bhikkhu, knowing that there are insects in the water, waters grass or mud, or has another water it, it is a Pāyantika.』

『If a bhikkhu undertakes the construction of a large building, installing doors and windows, to the extent of being covered three times over, he should dwell teaching in a place with little grass. If he exceeds this limit, it is a Pāyantika. (End of the twentieth)』

『If a bhikkhu, without being appointed by the sangha, admonishes a bhikkhuni (Bhikkhunī, a female monastic), it is a Pāyantika.』

『If a bhikkhu, being appointed by the sangha to admonish a bhikkhuni, does so from sunset until the first light of dawn, it is a Pāyantika.』

『If a bhikkhu goes to a bhikkhuni's dwelling to admonish her without informing a virtuous bhikkhu, except at other times, it is a Pāyantika. 『Other times』 refers to times of illness.』

『If a bhikkhu says to another bhikkhu, 『Elder! You admonish the bhikkhuni for the sake of food.』, it is a Pāyantika.』

『If a bhikkhu sits alone with a bhikkhuni in a secluded place, it is a Pāyantika.』

『If a bhikkhu makes an agreement with a bhikkhuni to travel together, even just to a village,

---

，除疑怖畏估客伴時，波夜提。

「若比丘，與比丘尼期共載船，上水下水，除直渡，波夜提。

「若比丘，與非親里比丘尼衣，除貿易，波夜提。

「若比丘，與非親里比丘尼作衣，波夜提。

「若比丘，知比丘尼讚歎食，除舊檀越，波夜提。(三十事竟)

「若比丘，施一食處，不病比丘過一食，波夜提。

「若比丘，處處食，除病時、衣時，波夜提。

「若比丘，食已足離坐處，不作殘食法食者，波夜提。

「若比丘，知彼比丘食已足離坐處，不作殘食法，欲惱故勸言：『長老！食此食。』食者，波夜提。

「若比丘，不與不受著口中，除水及楊枝，波夜提。

「若比丘，非時食，波夜提。

「若比丘，停食食，波夜提。

「若比丘，往白衣家自恣與餅麨，得受兩三缽出外共不病比丘食。若過受不共食，波夜提。

「若比丘，不病，為身乞酥、油、蜜、石蜜、乳酪、魚、肉，如是乞美食食者，波夜提。

「若比丘，別眾食，除余時，波夜提。余時者，病時、衣時、行時、船上時、大眾會時、外道施食時。(四十事竟)

「若比丘，無病，自為身然草木牛屎，若自然、若使人然，除因緣，波夜提。

「若比

【現代漢語翻譯】 現代漢語譯本 『當有可疑、恐怖或有商隊同行時，如果（比丘）這樣做，犯波夜提（Payatika，一種罪名）。』

『如果比丘與比丘尼約定一同乘船，無論是上水還是下水，除非是直接橫渡，犯波夜提。』

『如果比丘給予非親屬的比丘尼衣服，除非是交換，犯波夜提。』

『如果比丘為非親屬的比丘尼做衣服，犯波夜提。』

『如果比丘知道有比丘尼讚歎食物，除非是舊施主，犯波夜提。（三十事竟）』

『如果比丘在同一用餐地點，允許未生病的比丘吃超過一餐的食物，犯波夜提。』

『如果比丘到處吃東西，除非是生病時或分衣時，犯波夜提。』

『如果比丘吃飽后離開座位，不進行殘食法（將剩餘食物分給他人或丟棄），犯波夜提。』

『如果比丘知道其他比丘吃飽后離開座位，沒有進行殘食法，爲了惱怒他而勸說：『長老！吃這些食物。』如果他吃了，犯波夜提。』

『如果比丘不給予或不接受未經口觸之物，除了水和楊枝（牙刷），犯波夜提。』

『如果比丘在非用餐時間吃東西，犯波夜提。』

『如果比丘吃剩餘的食物，犯波夜提。』

『如果比丘前往在家信徒家，他們自願給予餅或炒麵，可以接受兩三個缽，帶到外面與未生病的比丘一起食用。如果接受過多而不一起食用，犯波夜提。』

『如果比丘沒有生病，爲了自己乞求酥油、油、蜂蜜、石蜜、乳酪、魚、肉，像這樣乞求美食並食用，犯波夜提。』

『如果比丘分開大眾的食物，除非在特殊情況下，犯波夜提。特殊情況包括：生病時、分衣時、行走時、船上時、大眾集會時、外道施捨食物時。（四十事竟）』

『如果比丘沒有生病，爲了自己點燃草木或牛糞，無論是自己點燃還是讓人點燃，除非有特殊原因，犯波夜提。』

【English Translation】 English version 『When there is suspicion, fear, or a caravan of merchants present, if a bhikkhu does this, it is a Payatika (an offense).』

『If a bhikkhu arranges to travel on a boat with a bhikkhuni, whether upstream or downstream, except for crossing directly, it is a Payatika.』

『If a bhikkhu gives clothing to a bhikkhuni who is not a relative, except for trade, it is a Payatika.』

『If a bhikkhu makes clothing for a bhikkhuni who is not a relative, it is a Payatika.』

『If a bhikkhu knows that a bhikkhuni is praising food, except for a former benefactor, it is a Payatika. (End of the thirtieth matter)』

『If a bhikkhu, at a single meal location, allows a bhikkhu who is not ill to eat more than one meal, it is a Payatika.』

『If a bhikkhu eats everywhere, except when ill or during the distribution of robes, it is a Payatika.』

『If a bhikkhu, having eaten his fill, leaves his seat without performing the remaining food procedure (distributing or discarding the remaining food), it is a Payatika.』

『If a bhikkhu knows that another bhikkhu, having eaten his fill, has left his seat without performing the remaining food procedure, and, intending to annoy him, urges him: 『Elder! Eat this food.』 If he eats it, it is a Payatika.』

『If a bhikkhu does not give or receive something that has not been touched by the mouth, except for water and a twig for cleaning teeth (Yangzhi), it is a Payatika.』

『If a bhikkhu eats at an improper time, it is a Payatika.』

『If a bhikkhu eats leftover food, it is a Payatika.』

『If a bhikkhu goes to the house of a layperson, and they voluntarily give cakes or roasted flour, he may accept two or three bowls and take them outside to eat with bhikkhus who are not ill. If he accepts more than that and does not eat together, it is a Payatika.』

『If a bhikkhu, not being ill, begs for ghee, oil, honey, rock sugar, milk curds, fish, or meat for himself, and eats such delicious food, it is a Payatika.』

『If a bhikkhu separates the food of the Sangha (community), except in special circumstances, it is a Payatika. Special circumstances include: when ill, during the distribution of robes, when traveling, when on a boat, when there is a large gathering, or when non-Buddhists are offering food. (End of the fortieth matter)』

『If a bhikkhu, not being ill, burns grass, wood, or cow dung for himself, whether he burns it himself or has someone else burn it, except for a specific reason, it is a Payatika.』

---

丘，與未受具戒人同屋過三宿，波夜提。

「若比丘，與羯磨欲已，后瞋恨不喜作是言：『我不與欲、不好與，此羯磨不成就，我不與此欲。』波夜提。

「若比丘語比丘言：『長老！共汝入聚落，到彼當與汝食，若自與、若使人與。』后欲驅故便言：『汝去！我共汝住不樂，我獨住樂。』作是因緣不異，波夜提。

「若比丘作是語：『長老！我知世尊說障道法，習此法不能障道。』諸比丘應諫言：『長老！汝莫謗世尊！謗世尊者不善，世尊不作是語。世尊說障道法實障道。汝舍此惡事。』如是諫時，若堅持不捨，應第二、第三諫，舍者善；若不捨，僧應作舉羯磨。是比丘，波夜提。

「若比丘，知比丘惡見不捨，僧如法、如律作舉羯磨。未作如法、如律，共食、共同屋住，波夜提。

「若沙彌作是言：『如來說淫慾是障道法，我知習淫慾不能障道。』諸比丘應諫言：『汝沙彌莫謗世尊！謗世尊者不善，世尊不作是語。世尊說淫慾實障道法。汝舍此惡見。』如是諫時，若堅持不捨，應第二、第三諫，舍者善；若不捨應驅出，言：『汝從今已后不應言：「佛是我師。」亦不得共比丘三宿。汝去，不得此中住。』若比丘知沙彌惡見不捨驅出，未作如法，誘喚畜養共食、共住，波夜提。

【現代漢語翻譯】 現代漢語譯本： 『比丘如果與未受具戒的人同住一個房間超過三晚，犯波逸提罪。』 『如果比丘在僧團羯磨（Karma，佛教術語，指僧團的議事或行動）中表示同意后，後來因為生氣而不高興，說：『我沒有同意，我不同意，這個羯磨不成立，我沒有表示同意。』犯波逸提罪。』 『如果比丘對比丘說：『長老！我們一起進入村落，到了那裡我會給你食物，無論是我自己給，還是讓人給你。』之後想要趕走他，就說：『你走吧！我和你住在一起不快樂，我獨自住快樂。』如果是因為這個原因，沒有其他原因，犯波逸提罪。』 『如果比丘說：『長老！我知道世尊（Buddha，對釋迦牟尼佛的尊稱）說阻礙修行的方法，修習這種方法不能阻礙修行。』眾比丘應該勸誡他說：『長老！你不要誹謗世尊！誹謗世尊是不好的，世尊不會這樣說。世尊說阻礙修行的方法確實會阻礙修行。你放棄這種惡事。』這樣勸誡時，如果他堅持不放棄，應該第二次、第三次勸誡，放棄就好；如果不放棄，僧團應該進行舉罪羯磨。這個比丘犯波逸提罪。』 『如果比丘知道某個比丘有邪見不肯放棄，僧團已經如法、如律地進行了舉罪羯磨。在沒有如法、如律地進行舉罪羯磨之前，與他一起吃飯、同住一個房間，犯波逸提罪。』 『如果沙彌（Śrāmaṇera，佛教術語，指未受具足戒的出家男子）說：『如來（Tathāgata，佛的稱號之一）說淫慾是阻礙修行的方法，我知道修習淫慾不能阻礙修行。』眾比丘應該勸誡他說：『你這個沙彌不要誹謗世尊！誹謗世尊是不好的，世尊不會這樣說。世尊說淫慾確實是阻礙修行的方法。你放棄這種邪見。』這樣勸誡時，如果他堅持不放棄，應該第二次、第三次勸誡，放棄就好；如果不放棄，應該驅逐出去，說：『你從今以後不應該說：「佛是我的老師。」也不得與比丘同住三晚。你走吧，不得住在這裡。』如果比丘知道沙彌有邪見不肯放棄而被驅逐，在沒有如法進行驅逐的情況下，引誘、呼喚、畜養他，與他一起吃飯、同住，犯波逸提罪。』

【English Translation】 English version: 『If a bhikkhu (monk) dwells in the same dwelling with one who is not fully ordained for more than three nights, it is a pācittiya (an offense entailing confession).』 『If a bhikkhu, having given his consent in a karma (formal act of the Sangha) (Karma, Buddhist term, referring to the Sangha's deliberations or actions), later, being angry and displeased, speaks thus: 『I did not give my consent, I did not like giving it, this karma is not accomplished, I did not give this consent,』 it is a pācittiya.』 『If a bhikkhu says to a bhikkhu: 『Venerable, let us go together into the village; when we arrive there, I will give you food, either myself or I will have someone give it to you.』 Afterwards, wishing to drive him away, he says: 『Go away! I am not happy living with you, I am happy living alone.』 If this is the reason, and there is no other reason, it is a pācittiya.』 『If a bhikkhu speaks thus: 『Venerable, I know that the Blessed One (Buddha, honorific title for Śākyamuni Buddha) has said that certain things are obstacles to the path, but practicing these things does not obstruct the path.』 The bhikkhus should admonish him, saying: 『Venerable, do not slander the Blessed One! Slandering the Blessed One is not good; the Blessed One would not say such a thing. The Blessed One has said that things that obstruct the path truly do obstruct the path. Abandon this evil thing.』 When he is thus admonished, if he persists and does not abandon it, he should be admonished a second and a third time. If he abandons it, that is good; if he does not abandon it, the Sangha should perform an act of excommunication (Ukkhittaka-kamma). This bhikkhu commits a pācittiya.』 『If a bhikkhu knows that a bhikkhu holds a wrong view and does not abandon it, and the Sangha has duly and according to the rule performed an act of excommunication. Before the act of excommunication has been duly and according to the rule performed, if he eats with him or dwells in the same dwelling, it is a pācittiya.』 『If a sāmaṇera (novice) (Śrāmaṇera, Buddhist term, referring to a male monastic who has not taken full ordination) speaks thus: 『The Tathāgata (one of the titles of the Buddha) has said that sexual intercourse is an obstacle to the path, but I know that practicing sexual intercourse does not obstruct the path.』 The bhikkhus should admonish him, saying: 『You, sāmaṇera, do not slander the Blessed One! Slandering the Blessed One is not good; the Blessed One would not say such a thing. The Blessed One has said that sexual intercourse truly is an obstacle to the path. Abandon this wrong view.』 When he is thus admonished, if he persists and does not abandon it, he should be admonished a second and a third time. If he abandons it, that is good; if he does not abandon it, he should be expelled, saying: 『From this day forward, you should not say, 「The Buddha is my teacher.」 Nor may you dwell with bhikkhus for three nights. Go away, you may not dwell here.』 If a bhikkhu knows that a sāmaṇera holds a wrong view and does not abandon it and has been expelled, and before he has been duly expelled, he entices, calls, or keeps him, or eats with him, or dwells with him, it is a pācittiya.』

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「若比丘，得新衣當三種壞色，若一一壞色青、黑、木蘭。若不壞色受用者，波夜提。

「若比丘，僧住處內寶、若名寶，若自取、若使人取，除內取為主來求者與，波夜提。

「若比丘，減半月浴，除余時，波夜提。余時者，春后一月半、夏初一月。此二月半，是熱時、病時、風時、雨時、作時、行時。(五十事竟)

「若比丘，知水有蟲飲者，波夜提。

「若比丘，自手與無衣出家男女食，波夜提。

「若比丘，知食家淫處坐，波夜提。

「若比丘，知食家屏處坐，波夜提。

「若比丘，看軍發行，波夜提。

「若比丘，有因緣事得到軍中三宿，若過者，波夜提。

「若比丘，有因緣事得到軍中三宿，若看軍發行牙旗斗勢，波夜提。

「若比丘，瞋恨不喜打比丘，波夜提。

「若比丘，瞋恨不喜掌刀擬比丘，波夜提。

「若比丘，知比丘粗罪覆藏者，波夜提。(六十事竟)

「若比丘，故奪畜生命，波夜提。

「若比丘，故令他比丘起疑悔須臾不樂，作是因緣不異，波夜提。

「若比丘，凈施五眾衣，后不捨而受用者，波夜提。

「若比丘，戲笑藏比丘衣缽尼師壇針筒、若使人藏，波夜提。

「

【現代漢語翻譯】 現代漢語譯本 『如果比丘（bhikkhu，佛教僧侶）得到新的衣服，應當用三種方法破壞其顏色，即用青色、黑色或木蘭色中的一種來染色。如果不破壞顏色就使用，犯波夜提（pāyattika，一種輕罪）。』 『如果比丘在僧團（saṃgha，佛教僧團）居住的地方，對於財物，無論是被稱為財物的東西，自己拿取，或者指使他人拿取，除非是僧團內部爲了主要負責人來索取而給予，否則犯波夜提。』 『如果比丘減少每半個月一次的沐浴，除非有特殊情況，否則犯波夜提。特殊情況是指：春季過後一個月半、夏季開始一個月。這兩個半月，是炎熱時、生病時、颳風時、下雨時、工作時、旅行時。』（五十事完） 『如果比丘明知水中有蟲仍然飲用，犯波夜提。』 『如果比丘親手給沒有受過出家戒的男女食物，犯波夜提。』 『如果比丘明知是提供食物的人家是淫亂場所還去坐，犯波夜提。』 『如果比丘明知是提供食物的人家有隱蔽的場所還去坐，犯波夜提。』 『如果比丘觀看軍隊出發，犯波夜提。』 『如果比丘因為某種原因到達軍隊中居住超過三夜，犯波夜提。』 『如果比丘因為某種原因到達軍隊中居住超過三夜，並且觀看軍隊出發時的牙旗（yáqí，古代軍隊的旗幟）和戰鬥陣勢，犯波夜提。』 『如果比丘因為嗔恨不高興而毆打其他比丘，犯波夜提。』 『如果比丘因為嗔恨不高興而用刀威脅其他比丘，犯波夜提。』 『如果比丘明知其他比丘犯了粗罪（thullaccaya，一種較重的罪），卻加以隱瞞，犯波夜提。』（六十事完） 『如果比丘故意奪取動物的生命，犯波夜提。』 『如果比丘故意使其他比丘產生懷疑和後悔，即使是很短的時間，並因此感到不快樂，而且所作所為與此因緣沒有不同，犯波夜提。』 『如果比丘將乾淨的衣物佈施給五眾（pañcavaggiyā，比丘、比丘尼、式叉摩那、沙彌、沙彌尼），之後又不捨棄而自己受用，犯波夜提。』 『如果比丘戲弄地藏匿其他比丘的衣服、缽（patra，食器）、尼師壇（nisīdana，坐具）、針筒，或者指使他人藏匿，犯波夜提。』

【English Translation】 English version 『If a bhikkhu (Buddhist monk) obtains new robes, he should spoil the color in one of three ways, namely, by dyeing it with blue, black, or magnolia color. If he uses it without spoiling the color, it is a pāyattika (a minor offense).』 『If a bhikkhu, in a sangha's (Buddhist monastic community) dwelling place, takes for himself or instructs another to take any property, whether it is called property or not, unless it is given internally to the chief person who requests it, it is a pāyattika.』 『If a bhikkhu reduces the semi-monthly bathing, except for special occasions, it is a pāyattika. Special occasions are: one and a half months after spring, and one month at the beginning of summer. These two and a half months are times of heat, sickness, wind, rain, work, or travel.』 (End of the Fiftieth matter) 『If a bhikkhu knowingly drinks water containing insects, it is a pāyattika.』 『If a bhikkhu personally gives food to a man or woman who has not taken ordination, it is a pāyattika.』 『If a bhikkhu knowingly sits in a place of fornication in a family that provides food, it is a pāyattika.』 『If a bhikkhu knowingly sits in a secluded place in a family that provides food, it is a pāyattika.』 『If a bhikkhu watches the army set out, it is a pāyattika.』 『If a bhikkhu, for some reason, stays in the army for more than three nights, it is a pāyattika.』 『If a bhikkhu, for some reason, stays in the army for more than three nights, and watches the army set out, observing the banners (yáqí, ancient army flags) and battle formations, it is a pāyattika.』 『If a bhikkhu, out of anger and displeasure, strikes another bhikkhu, it is a pāyattika.』 『If a bhikkhu, out of anger and displeasure, threatens another bhikkhu with a knife, it is a pāyattika.』 『If a bhikkhu, knowing that another bhikkhu has committed a gross offense (thullaccaya, a heavier offense), conceals it, it is a pāyattika.』 (End of the Sixtieth matter) 『If a bhikkhu intentionally takes the life of an animal, it is a pāyattika.』 『If a bhikkhu intentionally causes another bhikkhu to have doubt and regret, even for a short time, and is unhappy because of it, and his actions are not different from this cause, it is a pāyattika.』 『If a bhikkhu gives clean robes to the five groups (pañcavaggiyā, bhikkhus, bhikkhunis, sikkhamānās, sāmaṇeras, sāmaṇerīs), and then does not give them away but uses them himself, it is a pāyattika.』 『If a bhikkhu playfully hides another bhikkhu's robes, bowl (patra, eating utensil), sitting cloth (nisīdana, sitting mat), or needle case, or instructs another to hide them, it is a pāyattika.』

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若比丘，恐怖比丘，波夜提。

「若比丘，水中戲，波夜提。

「若比丘，以指相指，波夜提。

「若比丘，與女人期共道行，下至聚落中，波夜提。

「若比丘，與女人同屋宿，波夜提。

「若比丘，與女人獨屏處坐，波夜提。(七十事竟)

「若比丘，知人不滿二十，與受具足戒，是人不名受具足。諸比丘應被呵，波夜提。

「若比丘，知賊眾期共道行，下至聚落中，波夜提。

「若比丘，自手掘地、若使人掘，若指授語：『掘是地。』波夜提。

「若比丘，四月別請應受。過受，波夜提。除更請、長請。

「若比丘語比丘言：『長老！當學，莫犯五眾罪。』是比丘言：『我不隨汝語，若見余長老寂根多聞、持法深解，我當從咨問，彼有所說我當受行。』除余時，波夜提。余時者，比丘欲得法利應學，亦應問余比丘。

「若比丘，飲酒，咽咽波夜提。

「若比丘，輕他比丘，波夜提。

「若比丘，諸比丘諍訟時默然立聽，彼有所說我當憶持，作是因緣不異，波夜提。

「若比丘，僧斷事不與欲，出去不白，波夜提。

「若比丘，阿蘭若處住，非時入聚落，不白善比丘，除急事，波夜提(八十事竟)

「若比

【現代漢語翻譯】 現代漢語譯本 『若比丘使其他比丘感到恐怖，犯波夜提（Pāyantika，一種懺悔罪）。』 『若比丘在水中嬉戲，犯波夜提。』 『若比丘用手指指點他人，犯波夜提。』 『若比丘與女子約定一同行走，甚至進入村落中，犯波夜提。』 『若比丘與女子同住一屋，犯波夜提。』 『若比丘與女子在隱蔽之處獨坐，犯波夜提。（七十事完）』 『若比丘明知某人未滿二十歲，仍為其授具足戒（Upasampadā，比丘的正式出家儀式），此人不得稱為已受具足戒。諸位比丘應受到呵責，犯波夜提。』 『若比丘明知是盜賊團伙，仍約定一同行走，甚至進入村落中，犯波夜提。』 『若比丘親手挖掘土地，或指使他人挖掘，或者指示說：『挖掘這塊地。』犯波夜提。』 『若比丘接受了四個月的額外供養，超過期限接受，犯波夜提。除非有再次邀請或長期邀請。』 『若比丘對比丘說：『長老！應當學習，不要觸犯五眾罪（Pañcavaggiyā，五類罪）。』該比丘說：『我不聽從你的話，如果我見到其他持戒清凈、博學多聞、精通佛法的長老，我會向他們請教，他們所說的我才會接受並遵行。』除非有特殊情況，犯波夜提。特殊情況是指，比丘爲了獲得佛法利益應當學習，也應當向其他比丘請教。 『若比丘飲酒，每喝一口，犯波夜提。』 『若比丘輕視其他比丘，犯波夜提。』 『若比丘在諸位比丘爭論時，默然站立聽取，心想：他們所說的我將記住，以此為因緣不改變立場，犯波夜提。』 『若比丘在僧團決議事情時不表達意願，離開時不告知，犯波夜提。』 『若比丘住在阿蘭若（Arañña，遠離人煙的處所）處，在不適當的時間進入村落，不告知德行好的比丘，除非有緊急事務，犯波夜提。（八十事完）』 『若比丘…』

【English Translation】 English version 『If a bhikkhu causes terror to another bhikkhu, it is a Pāyantika (an offense requiring confession).』 『If a bhikkhu engages in playful activities in the water, it is a Pāyantika.』 『If a bhikkhu points a finger at another person, it is a Pāyantika.』 『If a bhikkhu makes an agreement with a woman to travel together, even to a village, it is a Pāyantika.』 『If a bhikkhu shares a dwelling with a woman, it is a Pāyantika.』 『If a bhikkhu sits alone with a woman in a secluded place, it is a Pāyantika. (End of seventy matters)』 『If a bhikkhu, knowing that a person is under twenty years of age, ordains him with full ordination (Upasampadā, the formal ordination ceremony for bhikkhus), that person is not considered fully ordained. The bhikkhus should be reproached, it is a Pāyantika.』 『If a bhikkhu, knowing that it is a group of thieves, agrees to travel together, even to a village, it is a Pāyantika.』 『If a bhikkhu digs the ground with his own hand, or causes another to dig, or instructs, saying: 『Dig this ground,』 it is a Pāyantika.』 『If a bhikkhu accepts an invitation for an additional four months, and accepts beyond the limit, it is a Pāyantika, except for a renewed invitation or a long-term invitation.』 『If a bhikkhu says to another bhikkhu: 『Elder! You should learn, do not commit the five groups of offenses (Pañcavaggiyā, five categories of offenses).』 And that bhikkhu says: 『I will not follow your words, if I see other elders who are virtuous, learned, and deeply understand the Dhamma, I will consult them, and I will accept and practice what they say.』 Except for special circumstances, it is a Pāyantika. Special circumstances mean that a bhikkhu should learn in order to gain the benefits of the Dhamma, and should also consult other bhikkhus.』 『If a bhikkhu drinks alcohol, with each swallow, it is a Pāyantika.』 『If a bhikkhu disparages another bhikkhu, it is a Pāyantika.』 『If a bhikkhu silently stands and listens when bhikkhus are arguing, thinking: 『I will remember what they say, and based on this cause, I will not change my position,』 it is a Pāyantika.』 『If a bhikkhu does not give his consent when the Sangha (community) is deciding a matter, and leaves without informing, it is a Pāyantika.』 『If a bhikkhu dwells in a Arañña (Arañña, a secluded place away from people), and enters a village at an inappropriate time without informing a virtuous bhikkhu, except for urgent matters, it is a Pāyantika. (End of eighty matters)』 『If a bhikkhu…』

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丘同食處，食前、食后不白善比丘，行至余處，除衣時，波夜提。

「若比丘入王宮，夫人未藏寶，下至過門限，波夜提。

「若比丘，骨牙角作針筒，破已，波夜提。

「若比丘，作床腳應高佛八指，除入梐。若過，截已，波夜提。

「若比丘，兜羅綿䘢褥，若坐、若臥，出已，波夜提。

「若比丘，作尼師壇應量作：長二修伽陀磔手、廣一磔手半，更益一磔手。若過，截已，波夜提。

「若比丘，作覆瘡衣應長四修伽陀磔手、廣二磔手。若過，截已，波夜提。

「若比丘，作雨浴衣應長六修伽陀磔手、廣二磔手半。若過，截已，波夜提。

「若比丘，與如來衣量等作衣。若過，截已，波夜提。如來衣長九修伽陀磔手、廣六磔手。

「若比丘，瞋恨不喜，以無根僧伽婆尸沙法謗，波夜提。

「若比丘，知物向僧回與餘人，波夜提。

「若比丘，僧半月說波羅提木叉經時，作是言：『長老！我今始知是法入修多羅，半月波羅提木叉中說。』諸比丘知彼比丘本若二、若三，說《波羅提木叉經》中坐，況復多！彼比丘不以不知故無罪。隨所犯罪一一如法治，應呵責言：『長老！汝失善利，半月說《波羅提木叉經》時，汝不尊重、不一心念、不攝耳聽

【現代漢語翻譯】 現代漢語譯本 在僧團共同用餐的地方，用餐前、用餐后不告知其他善良的比丘（bhikkhu，佛教僧侶），就前往別處，脫下僧衣時，犯波逸提（pāyattika，一種戒律罪名）。 如果比丘進入王宮，王后或妃子沒有藏好寶物，哪怕只是跨過門檻，也犯波逸提。 如果比丘用骨頭、牙齒或角製作針筒，損壞后，犯波逸提。 如果比丘製作的床腳高於佛陀規定的八指（angula，古代印度長度單位），除了插入床梐（床的構件）。如果超過規定高度，截斷後，犯波逸提。 如果比丘使用兜羅綿（一種柔軟的棉花）製作坐墊或褥子，坐或臥后，離開時，犯波逸提。 如果比丘製作尼師壇（nisīdana，坐具），應該按照規定的尺寸製作：長二修伽陀磔手（sugata vitasti，佛陀規定的長度單位）、寬一磔手半（vitasti，古代印度長度單位），再增加一磔手。如果超過規定尺寸，截斷後，犯波逸提。 如果比丘製作覆蓋瘡口的衣服，應該長四修伽陀磔手、寬二磔手。如果超過規定尺寸，截斷後，犯波逸提。 如果比丘製作雨浴衣，應該長六修伽陀磔手、寬二磔手半。如果超過規定尺寸，截斷後，犯波逸提。 如果比丘製作的衣服尺寸與如來（Tathāgata，佛陀的稱號之一）的衣服尺寸相同。如果超過規定尺寸，截斷後，犯波逸提。如來的衣服長九修伽陀磔手、寬六磔手。 如果比丘因為嗔恨和不悅，用沒有根據的僧伽婆尸沙法（saṃghāvaśeṣa，一種戒律罪名）誹謗他人，犯波逸提。 如果比丘明知物品是獻給僧團的，卻轉送給其他人，犯波逸提。 如果比丘在僧團每半月誦說波羅提木叉經（prātimokṣa，戒律）時，說：『長老！我現在才知道這條戒律包含在修多羅（sūtra，經）中，並且每半月在波羅提木叉中誦說。』其他比丘知道這位比丘原本在兩次或三次誦《波羅提木叉經》時都在場，更何況更多次！這位比丘不能以不知情為理由免罪。根據他所犯的罪行，按照戒律進行懲處，應該呵責他說：『長老！你失去了善利，在每半月誦說《波羅提木叉經》時，你不尊重、不一心念誦、不專心聽講。』

【English Translation】 English version If a bhikkhu (Buddhist monk) is in a place where food is shared, and without informing the other virtuous bhikkhus before or after eating, he goes elsewhere and removes his robe, it is a pāyattika (an offense requiring confession). If a bhikkhu enters a royal palace and the queen or consort has not concealed her treasures, even just crossing the threshold, it is a pāyattika. If a bhikkhu makes a needle case from bone, tooth, or horn, and it breaks, it is a pāyattika. If a bhikkhu makes bed legs that are higher than the Buddha's prescribed eight angulas (a unit of measurement), except for the insertion of bed rails. If it exceeds the prescribed height, after cutting it down, it is a pāyattika. If a bhikkhu uses tūla cotton (a soft type of cotton) to make a seat cushion or mattress, and after sitting or lying down, he leaves, it is a pāyattika. If a bhikkhu makes a nisīdana (sitting cloth), it should be made according to the prescribed size: two sugata vitastis (a unit of measurement prescribed by the Buddha) in length, one and a half vitastis (a unit of measurement) in width, plus an additional vitasti. If it exceeds the prescribed size, after cutting it down, it is a pāyattika. If a bhikkhu makes a cloth to cover a wound, it should be four sugata vitastis in length and two vitastis in width. If it exceeds the prescribed size, after cutting it down, it is a pāyattika. If a bhikkhu makes a bathing robe for the rainy season, it should be six sugata vitastis in length and two and a half vitastis in width. If it exceeds the prescribed size, after cutting it down, it is a pāyattika. If a bhikkhu makes a robe with the same measurements as the Tathāgata's (one of the Buddha's titles) robe. If it exceeds the prescribed size, after cutting it down, it is a pāyattika. The Tathāgata's robe is nine sugata vitastis in length and six vitastis in width. If a bhikkhu, out of anger and displeasure, falsely accuses another of a saṃghāvaśeṣa (an offense requiring a meeting of the Sangha) offense without any basis, it is a pāyattika. If a bhikkhu knows that an item is dedicated to the Sangha (the monastic community) but gives it to someone else, it is a pāyattika. If a bhikkhu, when the Sangha is reciting the prātimokṣa (code of monastic discipline) every half-month, says: 'Venerable elders! I have only now learned that this rule is included in the sūtra (discourses) and is recited in the prātimokṣa every half-month.' And the other bhikkhus know that this bhikkhu was present during the recitation of the prātimokṣa two or three times before, let alone more! This bhikkhu is not without fault due to ignorance. According to the offense he has committed, he should be punished according to the rules, and should be rebuked, saying: 'Venerable elder! You have lost a good opportunity, because when the prātimokṣa is recited every half-month, you are not respectful, not mindful, and do not listen attentively.'

---

法。』呵已，波夜提。」(九十二事竟)

「諸大德！已說九十二波夜提法。今問諸大德！是中清凈不？是中清凈不？是中清凈不？」

「諸大德！是中清凈，默然故，是事如是持。」

「諸大德！是四波羅提提舍尼法，半月半月次說波羅提木叉。

「若比丘，阿練若處住，先不語不病，外不受、于內受，若啖、若食，應向余比丘悔過言：『長老！我墮可呵法。此法悔過。』

「若比丘，不病在白衣家內，從非親里比丘尼邊受食，若啖、若食，應向余比丘悔過言：『長老！我墮可呵法。此法悔過。』

「若比丘，受白衣家請食，比丘尼在前立，指示言：『與是比丘飯，與是比丘羹、若魚、若肉。』諸比丘應語是比丘尼言：『姊妹小住！待諸比丘食竟。』若無一比丘呵者，是諸比丘應向余比丘悔過言：『長老！我墮可呵法。此法悔過。』

「有學家，僧作學家羯磨，比丘先不請而往自手受食，若啖、若食，是比丘應向余比丘悔過言：『長老！我墮可呵法。此法悔過。』」

「諸大德！已說四波羅提提舍尼法。今問諸大德！是中清凈不？是中清凈不？是中清凈不？」

「諸大德！是中清凈，默然故，是事如是持。」

「諸大德！是眾學法，半月半月次說波

【現代漢語翻譯】 現代漢語譯本： 『法。』呵責完畢，犯波夜提罪。」（九十二事終）

「諸位大德！已經說了九十二條波夜提法。現在問諸位大德！在這之中清凈嗎？在這之中清凈嗎？在這之中清凈嗎？」

「諸位大德！在這之中清凈，因為大家默然不語，這件事就這樣接受了。」

「諸位大德！這是四條波羅提提舍尼法，每半個月半個月依次宣說波羅提木叉。

「如果比丘，住在阿練若處（遠離人煙的地方），事先沒有告知，也沒有生病，不接受外來的食物，而接受自己準備的食物，如果啖食或食用，應該向其他比丘懺悔說：『長老！我犯了應呵責的法。我對此法進行懺悔。』

「如果比丘，沒有生病，在白衣（在家信徒）家中，從非親屬的比丘尼那裡接受食物，如果啖食或食用，應該向其他比丘懺悔說：『長老！我犯了應呵責的法。我對此法進行懺悔。』

「如果比丘，接受白衣家請的食物，比丘尼在前面站著，指示說：『給這位比丘飯，給這位比丘羹、或者魚、或者肉。』各位比丘應該對比丘尼說：『姊妹請稍等！等各位比丘吃完。』如果沒有一個比丘呵責這件事，這些比丘應該向其他比丘懺悔說：『長老！我犯了應呵責的法。我對此法進行懺悔。』

「有學戒者，僧團對有學戒者做了有學戒羯磨（一種宗教儀式），比丘事先沒有被邀請而前往，親自接受食物，如果啖食或食用，這位比丘應該向其他比丘懺悔說：『長老！我犯了應呵責的法。我對此法進行懺悔。』

「諸位大德！已經說了四條波羅提提舍尼法。現在問諸位大德！在這之中清凈嗎？在這之中清凈嗎？在這之中清凈嗎？」

「諸位大德！在這之中清凈，因為大家默然不語，這件事就這樣接受了。」

「諸位大德！這是眾學法，每半個月半個月依次宣說波

【English Translation】 English version: 'The Dharma.' Having rebuked, it is a Pāyattika offense.」 (End of the ninety-second matter)

「Venerable ones! The ninety-two Pāyattika rules have been recited. Now I ask the venerable ones: Are you clear about this? Are you clear about this? Are you clear about this?」

「Venerable ones! We are clear about this. Because you are silent, I understand it thus.」

「Venerable ones! These are the four Pāṭidesanīya rules, recited in the Pāṭimokkha every half-month.

「If a bhikkhu, dwelling in a wilderness abode (arañña) , without informing beforehand and not being ill, receives internally without receiving externally, if he chews or eats, he should confess to another bhikkhu, saying: 『Venerable Sir, I have fallen into an objectionable offense. I confess this offense.』

「If a bhikkhu, not being ill, in a householder』s home, receives food from a bhikkhunī who is not a relative, if he chews or eats, he should confess to another bhikkhu, saying: 『Venerable Sir, I have fallen into an objectionable offense. I confess this offense.』

「If a bhikkhu, accepting an invitation to a householder』s home, a bhikkhunī stands in front, instructing: 『Give this bhikkhu rice, give this bhikkhu soup, or fish, or meat.』 The bhikkhus should say to the bhikkhunī: 『Sister, wait a little! Wait until the bhikkhus have finished eating.』 If there is not one bhikkhu who rebukes this, these bhikkhus should confess to another bhikkhu, saying: 『Venerable Sir, I have fallen into an objectionable offense. I confess this offense.』

「If there is a trainee (sekha), and the Sangha performs a Sekha-kamma (a formal act concerning a trainee), and a bhikkhu, without being invited beforehand, goes and receives food with his own hand, if he chews or eats, that bhikkhu should confess to another bhikkhu, saying: 『Venerable Sir, I have fallen into an objectionable offense. I confess this offense.』

「Venerable ones! The four Pāṭidesanīya rules have been recited. Now I ask the venerable ones: Are you clear about this? Are you clear about this? Are you clear about this?」

「Venerable ones! We are clear about this. Because you are silent, I understand it thus.」

「Venerable ones! These are the Sekhiya rules, recited in the Pā

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羅提木叉。

「齊整著內衣，應當學。

「齊整被衣，應當學。

「好覆身入家內，應當學。

「諦視入家內，應當學。

「小聲入家內，應當學。

「不笑入家內，應當學。

「不覆頭入家內，應當學。

「不反抄衣入家內，應當學。

「不腳指行入家內，應當學。

「不叉腰入家內，應當學。(十事)

「不搖身入家內，應當學。

「不搖頭入家內，應當學。

「不掉臂入家內，應當學。

「好覆身家內坐，應當學。

「諦視家內坐，應當學。

「小聲家內坐，應當學。

「不笑家內坐，應當學。

「不覆頭家內坐，應當學。

「不反抄衣家內坐，應當學。

「不抱膝家內坐，應當學。(二十事)

「不交腳家內坐，應當學。

「不叉腰家內坐，應當學。

「不動手足家內坐，應當學。

「一心受食，應當學。

「羹飯等食，應當學。

「不偏刳食，應當學。

「不口中頰食食，應當學。

「不吐舌食，應當學。

「不大團飯食，應當學。

「不張口待食，應當學。(三十事)

「不挑團食，應當學。

【現代漢語翻譯】 現代漢語譯本 《羅提木叉》（Pratimoksha，戒律）：

『整理好內衣，應當學習。』

『整理好被衣，應當學習。』

『端正儀容進入 घर (家)內，應當學習。』

『審慎觀察進入 घर (家)內，應當學習。』

『小聲 тихо (輕聲)進入 घर (家)內，應當學習。』

『不嬉笑進入 घर (家)內，應當學習。』

『不矇頭進入 घर (家)內，應當學習。』

『不反抄著手進入 घर (家)內，應當學習。』

『不以腳趾行走進入 घर (家)內，應當學習。』

『不叉腰進入 घर (家)內，應當學習。（十事）』

『不搖晃身體進入 घर (家)內，應當學習。』

『不搖頭進入 घर (家)內，應當學習。』

『不甩動手臂進入 घर (家)內，應當學習。』

『端正儀容在家內坐下，應當學習。』

『審慎觀察在家內坐下，應當學習。』

『小聲 тихо (輕聲)在家內坐下，應當學習。』

『不嬉笑在家內坐下，應當學習。』

『不矇頭在家內坐下，應當學習。』

『不反抄著手在家內坐下，應當學習。』

『不抱膝在家內坐下，應當學習。（二十事）』

『不交疊雙腿在家內坐下，應當學習。』

『不叉腰在家內坐下，應當學習。』

『不亂動手動腳在家內坐下，應當學習。』

『專心接受食物，應當學習。』

『羹湯飯食等，應當學習。』

『不挑食偏食，應當學習。』

『不塞滿兩頰鼓著嘴吃，應當學習。』

『不伸出舌頭舔食，應當學習。』

『不捏過大的飯糰，應當學習。』

『不張著嘴等待食物，應當學習。（三十事）』

『不挑揀飯糰，應當學習。』

【English Translation】 English version Pratimoksha (Rules of Discipline):

'One should train oneself to arrange the inner robe properly.'

'One should train oneself to arrange the outer robe properly.'

'One should train oneself to enter a घर (house) well-covered.'

'One should train oneself to enter a घर (house) with attentive observation.'

'One should train oneself to enter a घर (house) quietly тихо (silently).'

'One should train oneself not to enter a घर (house) laughing.'

'One should train oneself not to enter a घर (house) with head covered.'

'One should train oneself not to enter a घर (house) with hands clasped behind.'

'One should train oneself not to enter a घर (house) walking on tiptoes.'

'One should train oneself not to enter a घर (house) with hands on hips. (Ten matters)'

'One should train oneself not to sway the body when entering a घर (house).'

'One should train oneself not to shake the head when entering a घर (house).'

'One should train oneself not to swing the arms when entering a घर (house).'

'One should train oneself to sit well-covered in a घर (house).'

'One should train oneself to sit with attentive observation in a घर (house).'

'One should train oneself to sit quietly тихо (silently) in a घर (house).'

'One should train oneself not to sit laughing in a घर (house).'

'One should train oneself not to sit with head covered in a घर (house).'

'One should train oneself not to sit with hands clasped behind in a घर (house).'

'One should train oneself not to sit hugging the knees in a घर (house). (Twenty matters)'

'One should train oneself not to sit with legs crossed in a घर (house).'

'One should train oneself not to sit with hands on hips in a घर (house).'

'One should train oneself not to move hands and feet while sitting in a घर (house).'

'One should train oneself to receive food mindfully.'

'One should train oneself regarding soup, rice, and other foods.'

'One should train oneself not to be partial in taking food.'

'One should train oneself not to eat with cheeks puffed out.'

'One should train oneself not to stick out the tongue while eating.'

'One should train oneself not to make large mouthfuls of food.'

'One should train oneself not to wait with mouth open for food. (Thirty matters)'

'One should train oneself not to pick at the food ball.'

---

「不嚙半食，應當學。

「不含食語，應當學。

「不指抆針食，應當學。

「不舐手食，應當學。

「不𠲿指食，應當學。

「不[口*專]㗱作聲食，應當學。

「不吸食食，應當學。

「不全吞食，應當學。

「不落飯食，應當學。(四十事)

「不振手食，應當學。

「不嫌心看比坐缽食，應當學。

「端心視缽食，應當學。

「不病不得為己索食，應當學。

「不以飯覆羹上更望得，應當學。

「不以膩手受飯器，應當學。

「不以缽中殘食棄地，應當學。

「己立不為坐人說法，除病，應當學。

「己坐不為臥人說法，除病，應當學。

「己在下不為高床上人說法，除病，應當學。(五十事)

「不爲著革屣人說法，除病，應當學。

「不爲著屐人說法，除病，應當學。

「不為覆頭人說法，除病，應當學。

「不為纏頭人說法，除病，應當學。

「不為抱膝蹲人說法，除病，應當學。

「不為翹腳人說法，除病，應當學。

「不為捉刀人說法，除病，應當學。

「不為捉弓箭人說法，除病，應當學。

「不為捉杖人說

【現代漢語翻譯】 現代漢語譯本 『不咬斷食物就吞嚥，應當學習。』 『不含著食物說話，應當學習。』 『不用手指擦拭沾有食物的餐具，應當學習。』 『不舔手指吃東西，應當學習。』 『不彈指吃東西，應當學習。』 『不[口*專]㗱（chuan hui）作聲地吃東西，應當學習。』 『不吸溜著吃東西，應當學習。』 『不囫圇吞棗地吃東西，應當學習。』 『不掉落飯食，應當學習。（四十事）』 『不抖動手臂吃東西，應當學習。』 『不以嫌棄的心情看著其他一同就座的人的缽，應當學習。』 『專心看著自己的缽吃東西，應當學習。』 『不是生病的情況下，不為自己索要食物，應當學習。』 『不把飯蓋在羹上，還希望得到更多，應當學習。』 『不用油膩的手拿飯器，應當學習。』 『不把缽中剩餘的食物丟在地上，應當學習。』 『自己站立時，不為坐著的人說法，除非是生病的情況，應當學習。』 『自己坐著時，不為躺著的人說法，除非是生病的情況，應當學習。』 『自己在下方時，不為高床上的人說法，除非是生病的情況，應當學習。（五十事）』 『不為穿著皮鞋的人說法，除非是生病的情況，應當學習。』 『不為穿著木屐的人說法，除非是生病的情況，應當學習。』 『不為蒙著頭的人說法，除非是生病的情況，應當學習。』 『不為纏著頭的人說法，除非是生病的情況，應當學習。』 『不為抱膝蹲著的人說法，除非是生病的情況，應當學習。』 『不為翹著腳的人說法，除非是生病的情況，應當學習。』 『不為拿著刀的人說法，應當學習。』 『不為拿著弓箭的人說法，應當學習。』 『不為拿著枴杖的人說法』

【English Translation】 English version 『One should learn not to bite off half of the food before swallowing.』 『One should learn not to speak with food in the mouth.』 『One should learn not to wipe one's fingers on the dish with food on it.』 『One should learn not to lick one's hands while eating.』 『One should learn not to flick one's fingers while eating.』 『One should learn not to eat with a [口*專]㗱 (onomatopoeia for eating sounds) sound.』 『One should learn not to slurp while eating.』 『One should learn not to swallow food whole.』 『One should learn not to drop food. (Forty things)』 『One should learn not to shake one's hand while eating.』 『One should learn not to look with a displeased mind at the bowls of those sitting nearby.』 『One should learn to eat with one's mind focused on one's own bowl.』 『One should learn not to ask for food for oneself when not ill.』 『One should learn not to cover the soup with rice, hoping to get more.』 『One should learn not to receive food containers with greasy hands.』 『One should learn not to discard leftover food from the bowl on the ground.』 『One should learn not to teach the Dharma to a seated person while standing, except when they are ill.』 『One should learn not to teach the Dharma to a reclining person while seated, except when they are ill.』 『One should learn not to teach the Dharma to a person on a high bed while oneself is below, except when they are ill. (Fifty things)』 『One should learn not to teach the Dharma to a person wearing leather shoes, except when they are ill.』 『One should learn not to teach the Dharma to a person wearing wooden clogs, except when they are ill.』 『One should learn not to teach the Dharma to a person with their head covered, except when they are ill.』 『One should learn not to teach the Dharma to a person with their head wrapped, except when they are ill.』 『One should learn not to teach the Dharma to a person squatting with their knees drawn up, except when they are ill.』 『One should learn not to teach the Dharma to a person with their legs crossed, except when they are ill.』 『One should learn not to teach the Dharma to a person holding a knife.』 『One should learn not to teach the Dharma to a person holding a bow and arrow.』 『One should learn not to teach the Dharma to a person holding a staff.』

---

法，除病，應當學。

「不為捉蓋人說法，除病，應當學。(六十事)

「在後不為在前人說法，除病，應當學。

「不為騎乘人說法，除病，應當學。

「在道外不為道中人說法，除病，應當學。

「不生草上大小便涕唾，除病，應當學。

「不水中大小便涕唾，除病，應當學。

「不立大小便，除病，應當學。」(眾學六十六事竟)

「諸大德！已說眾學法。今問諸大德！是中清凈不？是中清凈不？是中清凈不？」

「諸大德！是中清凈，默然故，是事如是持。」

「諸大德！是七滅諍法，半月半月次說波羅提木叉。

「若隨事隨順人，應與現前比尼人，與現前比尼。

「應與憶念比尼人，與憶念比尼。

「應與不癡比尼人，與不癡比尼。

「應與自言治比尼人，與自言治比尼。

「應與覓罪相比尼人，與覓罪相比尼。

「應與多覓罪相比尼人，與多覓罪相比尼。

「應與如草敷地比尼人，與如草敷地比尼。」

「諸大德！已說七滅諍法。今問諸大德！是中清凈不？是中清凈不？是中清凈不？」

「諸大德！是中清凈，默然故，是事如是持。」(七滅諍竟)「

諸大德！是隨順法

【現代漢語翻譯】 現代漢語譯本 關於法，爲了去除疾病，應當學習。

『不為頭戴帽子的人說法，爲了去除疾病，應當學習。（六十事）』

『不在後面為在前面的人說法，爲了去除疾病，應當學習。』

『不為騎乘交通工具的人說法，爲了去除疾病，應當學習。』

『在道路外不為道路中的人說法，爲了去除疾病，應當學習。』

『不在生長的草上大小便、擤鼻涕、吐痰，爲了去除疾病，應當學習。』

『不在水中大小便、擤鼻涕、吐痰，爲了去除疾病，應當學習。』

『不站立著大小便，爲了去除疾病，應當學習。』（眾學六十六事完畢）

『諸位大德！已經說了眾學法。現在問諸位大德！這些之中清凈嗎？這些之中清凈嗎？這些之中清凈嗎？』

『諸位大德！這些之中是清凈的，因為默然，所以這件事就這樣持守。』

『諸位大德！這是七滅諍法，每半個月半個月依次宣說波羅提木叉（Pratimoksha，戒經）。』

『如果隨順事情和隨順人，應該給予現前毗尼（現前比尼，verdict in the present）人，給予現前毗尼。』

『應該給予憶念毗尼（憶念比尼，verdict of memory）人，給予憶念毗尼。』

『應該給予不癡毗尼（不癡比尼，verdict of non-delusion）人，給予不癡毗尼。』

『應該給予自言治毗尼（自言治比尼，verdict by one's own statement）人，給予自言治毗尼。』

『應該給予覓罪相毗尼（覓罪相比尼，verdict by seeking the offense）人，給予覓罪相比尼。』

『應該給予多覓罪相毗尼（多覓罪相比尼，verdict by seeking multiple offenses）人，給予多覓罪相比尼。』

『應該給予如草敷地毗尼（如草敷地比尼，covering-over verdict）人，給予如草敷地毗尼。』

『諸位大德！已經說了七滅諍法。現在問諸位大德！這些之中清凈嗎？這些之中清凈嗎？這些之中清凈嗎？』

『諸位大德！這些之中是清凈的，因為默然，所以這件事就這樣持守。』（七滅諍完畢）

『諸位大德！這是隨順法』

【English Translation】 English version Regarding the Dharma, one should learn in order to remove illness.

'One should not preach the Dharma to a person wearing a hat, one should learn in order to remove illness. (Sixty matters)'

'One should not preach the Dharma to a person in the back for the person in the front, one should learn in order to remove illness.'

'One should not preach the Dharma to a person riding a vehicle, one should learn in order to remove illness.'

'One should not preach the Dharma to a person outside the road for the person in the road, one should learn in order to remove illness.'

'One should not defecate, urinate, blow one's nose, or spit on growing grass, one should learn in order to remove illness.'

'One should not defecate, urinate, blow one's nose, or spit in water, one should learn in order to remove illness.'

'One should not defecate or urinate while standing, one should learn in order to remove illness.' (The sixty-six matters of collective learning are complete)

'Venerable great monks! The collective learning Dharma has been spoken. Now I ask you, venerable great monks! Are these things pure? Are these things pure? Are these things pure?'

'Venerable great monks! These things are pure, because of silence, therefore this matter is upheld in this way.'

'Venerable great monks! These are the seven methods for settling disputes, the Pratimoksha (戒經) is recited every half month.'

'If it accords with the matter and accords with the person, one should give the verdict in the present (現前比尼) to the person with the verdict in the present, give the verdict in the present.'

'One should give the verdict of memory (憶念比尼) to the person with the verdict of memory, give the verdict of memory.'

'One should give the verdict of non-delusion (不癡比尼) to the person with the verdict of non-delusion, give the verdict of non-delusion.'

'One should give the verdict by one's own statement (自言治比尼) to the person with the verdict by one's own statement, give the verdict by one's own statement.'

'One should give the verdict by seeking the offense (覓罪相比尼) to the person with the verdict by seeking the offense, give the verdict by seeking the offense.'

'One should give the verdict by seeking multiple offenses (多覓罪相比尼) to the person with the verdict by seeking multiple offenses, give the verdict by seeking multiple offenses.'

'One should give the covering-over verdict (如草敷地比尼) to the person with the covering-over verdict, give the covering-over verdict.'

'Venerable great monks! The seven methods for settling disputes have been spoken. Now I ask you, venerable great monks! Are these things pure? Are these things pure? Are these things pure?'

'Venerable great monks! These things are pure, because of silence, therefore this matter is upheld in this way.' (The seven methods for settling disputes are complete)

'Venerable great monks! This is the Dharma that accords.'

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，半月半月次說波羅提木叉。二部比尼隨順者，隨順行此法。」

「諸大德！已說隨順法。今問諸大德！是中清凈不？是中清凈不？是中清凈不？」

「諸大德！是中清凈，默然故，是事如是持。」

「諸大德！已說戒經序法已、說四波羅夷法已、說十三僧伽婆尸沙法已、說二不定法已、說三十尼薩耆波夜提法已、說九十二波夜提法已、說四波羅提提舍尼法已、說眾學法已、說七滅諍法已、說法隨順法，是名如來、應供、正遍知法比尼法，入《波羅提木叉經》中，是法隨順法，一切學莫犯。」

「佛言：『毗婆尸佛如來、應供、正遍知，為寂靜僧，略說波羅提木叉：

「『「忍辱第一道，　　涅槃佛稱最； 　　　出家惱他人，　　不名為沙門。」

「『尸棄佛如來、應供、正遍知，為寂靜僧，略說波羅提木叉：

「『「譬如明眼人，　　能避險惡道； 　　　世有聰明人，　　能遠離諸惡。」

「『毗葉婆佛如來、應供、正遍知，為寂靜僧，略說波羅提木叉：

「『「不惱不說過，　　如戒所說行； 　　　飯食知節量，　　常樂在閑處； 　　　心凈樂精進，　　是名諸佛教。」

「『拘留孫佛如來、應供、正遍知，為寂靜僧，略說波羅提木叉：

「『「譬

【現代漢語翻譯】 現代漢語譯本： 『每半月誦讀一次《波羅提木叉》（Pratimoksha，戒律）。凡是隨順二部比尼（Bhikkhuni，比丘尼）的，都應當隨順奉行此法。』

『諸位大德！隨順法已經宣說完畢。現在請問諸位大德！你們對此是否清凈？是否清凈？是否清凈？』

『諸位大德！大家對此清凈，因為默然不語，所以此事就這樣確定了。』

『諸位大德！戒經的序法已經宣說完畢，四波羅夷法（Parajika，斷頭罪）已經宣說完畢，十三僧伽婆尸沙法（Sanghavasesa，僧殘罪）已經宣說完畢，二不定法（Aniyata，不定罪）已經宣說完畢，三十尼薩耆波夜提法（Nissaggiya Pacittiya，捨墮罪）已經宣說完畢，九十二波夜提法（Pacittiya，單墮罪）已經宣說完畢，四波羅提提舍尼法（Patidesaniya，悔過罪）已經宣說完畢，眾學法（Sekhiya，應學法）已經宣說完畢，七滅諍法（Adhikaranasamatha，滅諍法）已經宣說完畢，隨順法也已經宣說完畢。這些都是如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）的法和比尼法，都包含在《波羅提木叉經》中，這些都是隨順法，一切都應當學習，不要違犯。』

佛說：『毗婆尸佛（Vipassi Buddha）如來、應供、正遍知，爲了寂靜的僧團，簡略地說《波羅提木叉》：

『「忍辱是第一的道，涅槃（Nirvana）是佛所稱讚的最高境界；出家之人如果惱亂他人，就不能稱為沙門（Sramana，修行者）。」』

『尸棄佛（Sikhi Buddha）如來、應供、正遍知，爲了寂靜的僧團，簡略地說《波羅提木叉》：

『「譬如明眼之人，能夠避開危險的道路；世上有聰明之人，能夠遠離各種惡行。」』

『毗葉婆佛（Vessabhu Buddha）如來、應供、正遍知，爲了寂靜的僧團，簡略地說《波羅提木叉》：

『「不惱害他人，不說人過失，如戒律所說的那樣奉行；飲食知道節制，常常喜歡住在閑靜之處；內心清凈，樂於精進，這就是諸佛的教導。」』

『拘留孫佛（Kakusandha Buddha）如來、應供、正遍知，爲了寂靜的僧團，簡略地說《波羅提木叉》：

【English Translation】 English version: 『Every half-month, the Pratimoksha (code of discipline) should be recited. Those who follow the Vinaya (monastic rules) of both orders of Bhikkhus (monks) and Bhikkhunis (nuns) should follow this Dharma (teachings).』

『Venerable ones! The rules of accordance have been spoken. Now I ask you, venerable ones! Are you pure in this? Are you pure in this? Are you pure in this?』

『Venerable ones! We are pure in this, because of silence. Thus, this matter is held.』

『Venerable ones! The introduction to the code of discipline has been spoken, the four Parajika (defeats) have been spoken, the thirteen Sanghavasesa (formal meetings) have been spoken, the two Aniyata (undetermined offenses) have been spoken, the thirty Nissaggiya Pacittiya (offenses entailing forfeiture) have been spoken, the ninety-two Pacittiya (expiable offenses) have been spoken, the four Patidesaniya (offenses to be confessed) have been spoken, the Sekhiya (training rules) have been spoken, the seven Adhikaranasamatha (settlements of disputes) have been spoken, and the rules of accordance have been spoken. These are the Dharma (teachings) and Vinaya (monastic rules) of the Tathagata (the Thus Come One), Arhat (worthy one), Samyaksambuddha (perfectly enlightened one), which are included in the Pratimoksha Sutra (code of discipline scripture). These are the rules of accordance, and all should learn them and not violate them.』

The Buddha said: 『Vipassi Buddha (Vipassi Buddha), the Tathagata (the Thus Come One), Arhat (worthy one), Samyaksambuddha (perfectly enlightened one), for the sake of the peaceful Sangha (community), briefly spoke the Pratimoksha (code of discipline):

『「Patience is the foremost practice, Nirvana (liberation) is what the Buddha praises as the highest; one who goes forth and harms others is not called a Sramana (ascetic).」』

『Sikhi Buddha (Sikhi Buddha), the Tathagata (the Thus Come One), Arhat (worthy one), Samyaksambuddha (perfectly enlightened one), for the sake of the peaceful Sangha (community), briefly spoke the Pratimoksha (code of discipline):

『「Just as a person with clear eyes can avoid dangerous paths; so too, a wise person in the world can avoid all evils.」』

『Vessabhu Buddha (Vessabhu Buddha), the Tathagata (the Thus Come One), Arhat (worthy one), Samyaksambuddha (perfectly enlightened one), for the sake of the peaceful Sangha (community), briefly spoke the Pratimoksha (code of discipline):

『「Not harming, not speaking ill of others, acting according to the precepts; knowing moderation in food, always delighting in secluded places; with a pure mind, delighting in diligence; this is the teaching of all the Buddhas.」』

『Kakusandha Buddha (Kakusandha Buddha), the Tathagata (the Thus Come One), Arhat (worthy one), Samyaksambuddha (perfectly enlightened one), for the sake of the peaceful Sangha (community), briefly spoke the Pratimoksha (code of discipline):

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如蜂采華，　　不壞色與香， 　　　但取其味去；　　比丘入聚落， 　　　不破壞他事，　　不觀作不作， 　　　但自觀身行，　　諦視善不善。」

「『拘那含牟尼佛如來、應供、正遍知，為寂靜僧，略說波羅提木叉：

「『「欲得好心莫放逸，　　聖人善法當勤學； 　　　若有智寂一心人，　　爾乃無復憂愁患。」

「『迦葉佛如來、應供、正遍知，為寂靜僧，略說波羅提木叉：

「『「一切惡莫作，　　當具足善法； 　　　自凈其志意，　　是則諸佛教。」

「『釋迦牟尼佛如來、應供、正遍知，為寂靜僧，略說波羅提木叉：

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

已說波羅提木叉經竟。僧一心得布

【現代漢語翻譯】 現代漢語譯本： 『如同蜜蜂採花，不損壞花朵的顏色和香味，只是取走它的蜜汁；比丘進入村落，不擾亂他人的事務，不觀察他人在做什麼或不做什麼，只是觀察自己的行為，仔細審視什麼是善，什麼是不善。』

『拘那含牟尼佛（Konakamuni Buddha，過去七佛之一）如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟者），為寂靜的僧團，簡略地說波羅提木叉（Pratimoksha，戒律）：』

『「想要獲得好的心境就不要放縱自己，對於聖人的善法應當勤奮學習；如果有人智慧寂靜，一心不亂，那麼就不會再有憂愁和苦難。」』

『迦葉佛（Kasyapa Buddha，過去七佛之一）如來、應供、正遍知，為寂靜的僧團，簡略地說波羅提木叉：』

『「一切惡事都不要做，應當圓滿地修習各種善法；清凈自己的意志，這就是諸佛的教導。」』

『釋迦牟尼佛（Sakyamuni Buddha，現在佛）如來、應供、正遍知，為寂靜的僧團，簡略地說波羅提木叉：』

『「守護自身是好的！能夠守護口也是好的；守護心意是好的！守護一切都是好的。 比丘守護一切，便能脫離各種痛苦；比丘守護口和意，身體不犯各種惡行， 這三種行為清凈，就能獲得聖人所證悟的道。 如果有人打罵不還報，對於懷有嫌隙和怨恨的人心不懷恨意， 對於嗔怒的人心中常保清凈，見到別人做惡事自己不做。」』 『七佛（指過去七佛）是世間的尊者，能夠救護世間； 所要說的戒經，我已經廣泛地說完了。 諸佛以及他們的弟子，恭敬這部戒經； 恭敬戒經之後，大家互相恭敬。 具備慚愧之心，就能獲得無為之道。』』

已經說完波羅提木叉經了。僧團一心接受奉行。

【English Translation】 English version: 『Just as a bee collects honey without damaging the flower's color or fragrance, taking only the essence; a Bhikkhu (Buddhist monk) enters a village without disrupting others' affairs, not observing what others do or do not do, but only observing his own actions, carefully examining what is good and what is not good.』

『Konakamuni Buddha (one of the past seven Buddhas), the Tathagata (one of the titles of a Buddha), the Arhat (one who is worthy of offerings), the Samyaksambuddha (fully enlightened one), for the peaceful Sangha (monastic community), briefly speaks the Pratimoksha (code of monastic rules):』

『「If you wish to have a good mind, do not be negligent; diligently study the good Dharma (teachings) of the saints; if there is a wise, peaceful, and single-minded person, then there will be no more sorrow and suffering.」』

『Kasyapa Buddha (one of the past seven Buddhas), the Tathagata, the Arhat, the Samyaksambuddha, for the peaceful Sangha, briefly speaks the Pratimoksha:』

『「Do no evil, fully cultivate all good deeds; purify your own mind; this is the teaching of all Buddhas.」』

『Sakyamuni Buddha (the present Buddha), the Tathagata, the Arhat, the Samyaksambuddha, for the peaceful Sangha, briefly speaks the Pratimoksha:』

『「Guarding the body is good! Being able to guard the mouth is also good; guarding the mind is good! Guarding everything is good. A Bhikkhu who guards everything will be able to escape all suffering; A Bhikkhu who guards his mouth and mind, and whose body does not commit any evil deeds, These three actions are pure, and one can attain the path attained by the saints. If someone strikes or scolds and you do not retaliate, and you do not harbor hatred in your heart for those who hold grudges, If your heart is always pure towards those who are angry, and you do not do the evil deeds that you see others do.」』 『The seven Buddhas (referring to the past seven Buddhas) are the honored ones of the world, able to save and protect the world; The precepts that are to be spoken, I have already spoken extensively. All the Buddhas and their disciples, respect this code of precepts; After respecting the code of precepts, everyone respects each other. Having a sense of shame and remorse, one can attain the unconditioned path.』』

The Pratimoksha Sutra has been spoken. The Sangha wholeheartedly accepts and practices it.

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薩。

摩訶僧祇戒

「持戒凈身口，　　攝心正憶念； 　多聞生實智，　　斯由戒為本。 　戒為妙寶藏，　　亦為七財寶； 　戒為大船師，　　能渡生死海。 　戒為清涼池，　　澡浴諸煩惱； 　戒為無畏術，　　消伏邪毒害。 　戒為究竟伴，　　能過險惡道； 　戒為甘露門，　　眾聖之所由。 　持戒心不動，　　專精不放逸； 　不毀正戒相，　　亦無邪命心。 　是名清凈戒，　　諸佛之所贊； 　是故歡喜持，　　清凈之戒身。」

摩訶僧祇律大比丘戒本

【現代漢語翻譯】 現代漢語譯本 薩。

《摩訶僧祇戒》

『持守戒律清凈身口，攝持內心端正憶念； 廣博聞法增長真實智慧，這都以戒律為根本。 戒律是美妙的寶藏，也是七種聖財； 戒律是偉大的船師，能夠渡過生死苦海。 戒律是清涼的池水，洗滌各種煩惱； 戒律是無畏的法術，消除降伏邪惡毒害。 戒律是究竟的伴侶，能夠度過危險惡劣的道路； 戒律是甘露之門，是眾多聖賢所行之路。 持守戒律內心不動搖，專心精進不放縱懈怠； 不毀壞正確的戒相，也沒有用不正當的手段謀生的想法。 這叫做清凈的戒律，是諸佛所讚歎的； 因此應當歡喜地受持，這清凈的戒身。』

《摩訶僧祇律》大比丘戒本

【English Translation】 English version Sa.

Mahāsaṃghika Precepts

'Holding precepts purifies body and speech, controlling the mind with right mindfulness; Extensive learning generates true wisdom, all of this is based on precepts. Precepts are a wonderful treasure, also the seven noble treasures; Precepts are a great shipmaster, able to cross the sea of birth and death. Precepts are a cool and refreshing pond, bathing away all afflictions; Precepts are a fearless art, subduing and eliminating evil poisons. Precepts are an ultimate companion, able to pass through dangerous and evil paths; Precepts are the gate of nectar, the path by which many sages proceed. Holding precepts with an unmoving mind, being focused and diligent without negligence; Not destroying the correct marks of precepts, and having no intention of wrong livelihood. This is called pure precepts, praised by all the Buddhas; Therefore, joyfully uphold this pure body of precepts.'

Mahāsaṃghika Vinaya Bhikṣu Prātimokṣa

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