T22n1427_摩訶僧祇比丘尼戒本

大正藏第 22 冊 No. 1427 摩訶僧祇比丘尼戒本

No. 1427 [cf. No. 1425]

摩訶僧祇比丘尼戒本

東晉平陽沙門法顯共覺賢譯

「阿梨耶僧聽！冬時一月過少一夜，余有一夜三月在。老死至近，佛法欲滅。諸阿梨耶！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！」「未受具足者已出。」「僧今和合先作何事？」(一人應答：「布薩說戒。」)

「諸阿梨耶！不來諸比丘尼說欲及清凈。」

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

「諸阿梨耶僧聽！今十五日布薩說波羅提木叉。若僧時到僧忍聽，僧當一心共作布薩說波羅

【現代漢語翻譯】現代漢語譯本『阿梨耶僧（Ariya Sangha，聖僧團）聽！冬天的一個月已經過去，還剩一夜，還有三個月。衰老和死亡非常接近，佛法將要衰滅。各位阿梨耶（Ariya，聖者）！爲了證得正道，要一心勤奮精進。為什麼呢？諸佛因為一心勤奮精進，才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呢！』『未受具足戒的人請離開。』『僧團現在和合，首先應該做什麼事？』（一人回答：『布薩（Posadha，說戒）說戒。』）『各位阿梨耶（Ariya，聖者）！沒有前來的比丘尼，要說出自己的欲求和清凈。』『合起十指，掌心相對，供養釋迦牟尼佛；我現在要說戒，僧團應當一心諦聽。乃至對於微小的罪過，心中也應該生起極大的怖畏；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，放縱難以禁止；佛所說的戒行，就像鋒利的韁繩。佛口所說的教誡，善良的人能夠信受；這樣的人就像調順的馬，能夠摧破煩惱大軍。如果不接受教敕，也不喜愛戒律；這樣的人就像不調順的馬，沉沒在煩惱大軍中。如果有人守護戒律，就像牦牛愛惜自己的尾巴；繫縛內心不放逸，就像猴子戴著鎖鏈。日夜勤奮精進，爲了尋求真實的智慧；這樣的人在佛法中，能夠得到清凈的生命。』『各位阿梨耶僧（Ariya Sangha，聖僧團）聽！今天是十五日，布薩（Posadha，說戒）說波羅提木叉（Pratimoksha，戒律）。如果僧團時間已到，僧團允許，僧團應當一心共同作布薩（Posadha，說戒）說波羅

【English Translation】 English version 『The Ariya Sangha (Noble Community) listen! One month of winter has passed, with one night remaining, and three months left. Old age and death are very near, and the Buddha's Dharma is about to decline. All you Ariyas (Noble Ones)! For the sake of attaining the Path, diligently strive with one mind. Why is that? Because all Buddhas, through diligent effort with one mind, attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment); how much more so should we with other supporting practices!』『Those who have not received full ordination, please leave.』『What should the Sangha do first now that it is assembled in harmony?』 (One person should answer: 『Recite the Posadha (Uposatha, Observance Day) and recite the precepts.』) 『All you Ariyas (Noble Ones)! Those Bhikkhunis (female monks) who are not present should declare their wishes and purity.』『Join your ten fingers, palms together, and make offerings to Shakyamuni Buddha; I now wish to recite the precepts, the Sangha should listen attentively with one mind. Even for small offenses, one should feel great fear in one's heart; if there are offenses, repent wholeheartedly, and do not repeat them again. The mind is like a wild horse galloping on evil paths, difficult to restrain when unrestrained; the precepts spoken by the Buddha are like sharp reins. The teachings spoken by the Buddha, the virtuous are able to believe and accept; such a person is like a well-trained horse, able to destroy the army of afflictions. If one does not accept the teachings, nor loves the precepts; such a person is like an untamed horse, submerged in the army of afflictions. If one guards the precepts, like a yak cherishing its tail; binding the mind without negligence, like a monkey wearing chains. Diligently strive day and night, seeking true wisdom; such a person in the Buddha's Dharma, can attain a pure life.』『The Ariya Sangha (Noble Community) listen! Today is the fifteenth day, the Posadha (Uposatha, Observance Day) for reciting the Pratimoksha (Code of Discipline). If the Sangha deems it the right time and consents, the Sangha should together perform the Posadha (Uposatha, Observance Day) and recite the Para

提木叉。白如是。」

「諸阿梨耶！今共布薩說波羅提木叉，僧一心善聽，有罪者應發露，若無罪者默然。默然故，當知諸阿梨耶清凈，如一一比丘尼問答，是比丘尼眾中三唱亦如是。若比丘尼，如是比丘尼眾中第二、第三唱，憶有罪者不發露得故妄語罪。諸阿梨耶！故妄語罪佛說遮道法。比丘尼於是中欲求清凈，憶有罪應發露，發露則安隱，不發露罪益深。諸阿梨耶！已說波羅提木叉序。今問諸阿梨耶！是中清凈不？」第二、第三如是問。

「諸阿梨耶！是中清凈，默然故，是事如是持。」

「諸阿梨耶！是八波羅夷法，半月半月波羅提木叉中說。

「若比丘尼，于和合二部僧中受具足戒，不還戒、戒羸不出，相行淫法，乃至共畜生，是比丘尼犯波羅夷罪，不應共住。

「若比丘尼，于聚落、若空地，不與取隨盜物，王或捉、或殺、或縛、或擯出言：『咄女人！汝賊，汝癡。』比丘尼如是不與取，波羅夷，不應共住。

「若比丘尼，自手奪人命，求持刀與殺者，教死、嘆死：『咄！人用惡活為？死勝生。』作如是意如是想，方便嘆譽死快，因是死非余。是比丘尼波羅夷，不應共住。

「若比丘尼，未知未了，自稱得過人法，聖知見殊勝：『我如是知、如是見。』彼於後

【現代漢語翻譯】現代漢語譯本：『提木叉（Pratimoksha，戒經）。白如是。』

『諸位阿梨耶（Arya，聖者）！現在共同布薩（Posadha，齋戒）誦說波羅提木叉（Pratimoksha，戒經），僧團一心諦聽，有罪者應當發露（confession），若無罪者保持沉默。因為沉默的緣故，應當知道諸位阿梨耶清凈無染。如同每一位比丘尼問答一樣，在比丘尼眾中三次唱誦也是如此。如果比丘尼在比丘尼眾中第二、第三次唱誦時，憶起有罪而不發露，就犯了故意的妄語罪。諸位阿梨耶！佛說故意的妄語罪是遮道法（obstructive dharma）。比丘尼在此中想要尋求清凈，憶起有罪就應當發露，發露則能得到安穩，不發露罪過會更加深重。諸位阿梨耶！已經說完波羅提木叉的序言。現在問諸位阿梨耶！這裡面清凈嗎？』第二次、第三次也這樣問。

『諸位阿梨耶！這裡面清凈，因為沉默的緣故，這件事就這樣持守。』

『諸位阿梨耶！這是八條波羅夷法（Parajika，斷頭罪），在半月半月的波羅提木叉中宣說。

如果比丘尼，在和合的二部僧（bhikshus and bhikshunis）中受具足戒（Upasampada，完整的戒律），不捨戒、戒行衰弱也不離開，行淫法，乃至與畜生行淫，這位比丘尼就犯了波羅夷罪，不應當與她同住。

如果比丘尼，在村落或者空曠的地方，不給予就拿取，偷盜他人的財物，國王或者捉住她、或者殺死她、或者捆綁她、或者驅逐她，並且說：『可惡的女人！你是賊，你真是愚癡。』比丘尼像這樣不給予就拿取，就犯了波羅夷罪，不應當與她同住。

如果比丘尼，親手奪取人命，或者尋找刀交給殺人者，或者教唆他人去死、讚歎死亡：『唉！人們這樣痛苦地活著有什麼用呢？死亡勝過生存。』如果她有這樣的意圖和想法，用各種方法讚美死亡的快樂，並且因為這個原因導致他人死亡，而不是其他原因。這位比丘尼就犯了波羅夷罪，不應當與她同住。

如果比丘尼，沒有真正知道、沒有真正瞭解，就自稱獲得了超越常人的法，獲得了聖者的知見和殊勝的智慧：『我像這樣知道、像這樣看見。』之後

【English Translation】 English version: 'Pratimoksha (the code of monastic rules). Report thus.'

'Venerable Aryas (noble ones)! Now we will together perform the Posadha (observance day) and recite the Pratimoksha (code of monastic rules). The Sangha (community) should listen attentively. Those who have committed offenses should confess. Those who are without offense should remain silent. Because of your silence, it should be understood that you, the Venerable Aryas, are pure. Just as each Bhikkhuni (female monastic) answers, so too is it chanted three times in the Bhikkhuni Sangha (community of female monastics). If a Bhikkhuni, during the second or third chanting in the Bhikkhuni Sangha, remembers having committed an offense but does not confess, she commits the offense of intentional lying. Venerable Aryas! The Buddha has said that the offense of intentional lying is an obstructive dharma (obstacle to spiritual progress). A Bhikkhuni who wishes to be purified should confess any offense she remembers. Confession brings peace; non-confession deepens the offense. Venerable Aryas! The preamble to the Pratimoksha has been recited. Now I ask you, Venerable Aryas! Are you pure in this matter?' This question is asked a second and third time.

'Venerable Aryas! You are pure in this matter. Because of your silence, this matter is upheld in this way.'

'Venerable Aryas! These are the eight Parajika (defeats) rules, which are recited in the Pratimoksha every half-month.

If a Bhikkhuni, having received full ordination (Upasampada, higher ordination) in a Sangha (community) of both Bhikkhus (male monastics) and Bhikkhunis, does not renounce the precepts, does not leave due to weakened precepts, and engages in sexual intercourse, even with an animal, that Bhikkhuni has committed a Parajika offense and should not be lived with.

If a Bhikkhuni, in a village or in an empty place, takes what is not given, stealing property, and the king either seizes her, kills her, binds her, or banishes her, saying, 'Wretched woman! You are a thief, you are foolish!' If a Bhikkhuni takes what is not given in this way, she has committed a Parajika offense and should not be lived with.

If a Bhikkhuni intentionally takes a human life, or seeks a knife to give to a murderer, or encourages death, or praises death, saying, 'Alas! What is the use of living a miserable life? Death is better than life.' If she has such an intention and thought, and by various means praises the happiness of death, and because of this, someone dies, and not for any other reason, that Bhikkhuni has committed a Parajika offense and should not be lived with.

If a Bhikkhuni, not knowing and not understanding, claims to have attained superhuman qualities, superior knowledge and vision: 'I know thus, I see thus.' Later

時若檢校、若不檢校犯罪，欲求清凈故便作是言：『阿梨耶！我不知言知、不見言見，空誑不實語。』除增上慢，是比丘尼得波羅夷，不應共住。

「若比丘尼漏心，漏心男子邊，肩以下、膝以上摩觸受樂者，是比丘尼波羅夷，不應共住。

「若比丘尼漏心，漏心男子伸手內住共語、受捉手、捉衣、來歡喜請坐、曲身就、共期去，是比丘尼波羅夷，不應共住。

「若比丘尼，知比丘犯重罪不向人說，是比丘尼若離處、若死、若罷道，後作是言：『我先知是比丘尼犯重罪。』不向人說、不欲令他知，是比丘尼波羅夷，不應共住。

「若比丘尼，知僧和合如法、如比尼與比丘作舉羯磨，未作如法而隨順。諸比丘尼應諫是比丘尼：『阿梨耶！是比丘，僧和合如法、如比尼，作舉羯磨，未作如法莫隨順。』是比丘尼，諸比丘尼諫時作是語：『我不隨順，誰當隨順？』諸比丘尼如是第二、第三諫，舍是事好；若不捨者，是比丘尼波羅夷，不應共住。」

「諸阿梨耶！已說八波羅夷法，若比丘尼犯一一法，是比丘尼不應共住。如前，后亦如是。比丘尼得波羅夷罪，不應共住。今問諸阿梨耶是中清凈不？」第二、第三亦如是問。

「諸阿梨耶！是中清凈，默然故，是事如是持。」

「諸

【現代漢語翻譯】現代漢語譯本如果某比丘尼在檢查或不檢查犯罪行為時，爲了尋求清凈而說：『阿梨耶（ālíyé，聖者）！我不知說知，不見說見，說空虛不實的謊話。』除了增上慢（zēngshàngmàn，未證得的境界誤以為已證得）的情況，這位比丘尼觸犯波羅夷（bōluóyí，斷頭罪），不應與她同住。如果某比丘尼生起淫慾之心，在生起淫慾之心的男子身邊，肩膀以下、膝蓋以上進行摩觸並從中獲得快樂，這位比丘尼觸犯波羅夷，不應與她同住。如果某比丘尼生起淫慾之心，在生起淫慾之心的男子身邊，男子伸手在她所住之處與她交談、接受他握手、拉她的衣服、前來歡喜地邀請她坐下、彎腰靠近她、與他約定一同離去，這位比丘尼觸犯波羅夷，不應與她同住。如果某比丘尼，知道某比丘犯了重罪卻不向他人說，這位比丘尼無論是離開僧團、死亡、還是還俗，之後卻說：『我先前就知道這位比丘犯了重罪。』因為不向他人說、不希望他人知道，這位比丘尼觸犯波羅夷，不應與她同住。如果某比丘尼，知道僧團和合如法、如律對比丘作了舉羯磨（jǔjiémó，一種僧團的處分），在未如法進行時就隨順。眾比丘尼應該勸諫這位比丘尼：『阿梨耶！這位比丘，僧團和合如法、如律，作了舉羯磨，在未如法進行時不要隨順。』這位比丘尼，在眾比丘尼勸諫時說：『我不隨順，誰會隨順？』眾比丘尼這樣第二、第三次勸諫，捨棄這件事就好；如果不捨棄，這位比丘尼觸犯波羅夷，不應與她同住。諸位阿梨耶！已經說了八條波羅夷法，如果比丘尼觸犯其中任何一條，這位比丘尼不應與她同住。如同前面所說，後面也是如此。比丘尼犯了波羅夷罪，不應與她同住。現在問諸位阿梨耶，對此是否清凈？』第二、第三次也這樣問。諸位阿梨耶！對此是清凈的，因為默然的緣故，這件事就這樣接受了。' 諸

【English Translation】 English version If a Bhikkhuni (bhikkhuṇī, Buddhist nun), whether inspecting or not inspecting an offense, seeking purity, then says: 『Āliya (ālíyé, venerable one)! I say I know what I do not know, I say I see what I do not see, speaking empty, false, and untrue words.』 Except for cases of increased pride (zēngshàngmàn, wrongly believing one has attained a higher spiritual state), this Bhikkhuni has committed a Pārājika (bōluóyí, expulsion offense), and should not live in association. If a Bhikkhuni with lustful intent, near a man with lustful intent, engages in touching below the shoulders and above the knees and enjoys it, this Bhikkhuni has committed a Pārājika, and should not live in association. If a Bhikkhuni with lustful intent, near a man with lustful intent, allows the man to extend his hand into her dwelling and converse, accepts his hand, grabs her robe, comes joyfully inviting her to sit, bends down close to her, and makes an appointment to leave together, this Bhikkhuni has committed a Pārājika, and should not live in association. If a Bhikkhuni knows that a Bhikkhu (bhikkhu, Buddhist monk) has committed a grave offense but does not tell others, and this Bhikkhuni later, whether having left the community, died, or disrobed, then says: 『I knew earlier that this Bhikkhu had committed a grave offense.』 Because she did not tell others and did not want others to know, this Bhikkhuni has committed a Pārājika, and should not live in association. If a Bhikkhuni knows that the Sangha (saṃgha, monastic community) is united lawfully, according to the Vinaya (vinaya, monastic rules), and has performed an act of suspension (jǔjiémó, formal act of censure) against a Bhikkhu, and she follows along even when it has not been done lawfully. The Bhikkhunis should admonish this Bhikkhuni: 『Āliya! This Bhikkhu, the Sangha is united lawfully, according to the Vinaya, and has performed an act of suspension; do not follow along when it has not been done lawfully.』 If this Bhikkhuni, when admonished by the Bhikkhunis, says: 『If I do not follow along, who will follow along?』 The Bhikkhunis should admonish her a second and third time in this way, and it is good to abandon this matter; if she does not abandon it, this Bhikkhuni has committed a Pārājika, and should not live in association. Venerable Āliyas! The eight Pārājika rules have been spoken. If a Bhikkhuni commits any one of these rules, this Bhikkhuni should not live in association. As before, so it is afterward. A Bhikkhuni who has committed a Pārājika offense should not live in association. Now I ask the venerable Āliyas, are you pure in this matter?』 The second and third time, he asked in the same way. Venerable Āliyas! You are pure in this matter, because of your silence, this matter is thus accepted.』 Ve

阿梨耶！是十九僧伽婆尸沙法，半月半月波羅提木叉中說。

「若比丘尼，受使行和合男女，若取婦、若私通，乃至須臾頃，是法初罪僧伽婆尸沙。

「若比丘尼，瞋恨不喜故，于清凈無罪比丘尼以無根波羅夷法謗，欲破彼比丘尼凈行。彼於後時若檢校、若不檢校，便作是言：『是事無根，我住瞋恨故作是語。』是法初罪僧伽婆尸沙。

「若比丘尼，瞋恨不喜故，以異分中小小事非波羅夷比丘尼以波羅夷法謗，欲破彼梵行。彼於後時若檢校、若不檢校，以異分中小小事，是比丘尼住瞋恨故，是法初罪僧伽婆尸沙。

「若比丘尼諍訟相言，若俗人、若出家人晝日須臾，乃至與園民、沙彌共鬥相言，是法初罪僧伽婆尸沙。

「若比丘尼，無比丘尼伴行不得出聚落界，除余時。余時者，不欲病是名余時。是法初罪僧伽婆尸沙。

「若比丘尼，離比丘尼一夜宿，除余時。余時者，若病時、賊亂圍城時，是名余時。是法初罪僧伽婆尸沙。

「若比丘尼，其主不聽而度，是法初罪僧伽婆尸沙。

「若比丘尼，知他犯罪女，眾親欲治而度，除余時。余時者，先外道度是名余時。是法初罪僧伽婆尸沙。

「若比丘尼，于船渡處獨渡河者，是法初罪僧伽婆尸沙。

「若比

【現代漢語翻譯】現代漢語譯本：阿梨耶（Āliya）：這是十九條僧伽婆尸沙法（Saṃghāvaśeṣa），在半月半月的波羅提木叉（Prātimokṣa）中宣說。

『若有比丘尼（bhikkhunī），受人指使，促成男女和合之事，無論是娶妻還是私通，哪怕只是短暫的一瞬間，此為初犯僧伽婆尸沙罪。』

『若有比丘尼，因嗔恨不喜，以毫無根據的波羅夷法（Pārājika）誹謗清凈無罪的比丘尼，意圖破壞她的清凈修行。事後，無論她是否經過查證，都聲稱：『此事毫無根據，我因嗔恨才說了這樣的話。』此為初犯僧伽婆尸沙罪。』

『若有比丘尼，因嗔恨不喜，以異分中微小之事，而非波羅夷罪，用波羅夷法誹謗其他比丘尼，意圖破壞她的梵行。事後，無論她是否經過查證，都以異分中微小之事為借口，聲稱是因嗔恨而為。此為初犯僧伽婆尸沙罪。』

『若有比丘尼，與人爭訟相罵，無論是俗人還是出家人，哪怕只是白天短暫的一瞬間，甚至與園民、沙彌（śrāmaṇera）爭鬥相罵，此為初犯僧伽婆尸沙罪。』

『若有比丘尼，沒有其他比丘尼陪伴，不得超出聚落的界限，除非有特殊情況。特殊情況指的是生病等。此為初犯僧伽婆尸沙罪。』

『若有比丘尼，離開其他比丘尼獨自過夜，除非有特殊情況。特殊情況指的是生病時、遭遇賊亂圍城時。此為初犯僧伽婆尸沙罪。』

『若有比丘尼，未經其師允許而為人剃度，此為初犯僧伽婆尸沙罪。』

『若有比丘尼，明知某女子犯有罪行，其親屬正要懲治她，卻仍然為她剃度，除非有特殊情況。特殊情況指的是先前已在外道出家。此為初犯僧伽婆尸沙罪。』

『若有比丘尼，在渡船處獨自過河，此為初犯僧伽婆尸沙罪。』

【English Translation】 English version: Āliya: These are the nineteen Saṃghāvaśeṣa rules, recited in the Prātimokṣa every half month.

'If a bhikkhunī acts as an intermediary, arranging for the union of men and women, whether it be marriage or secret affairs, even for a moment, this is the first offense entailing Saṃghāvaśeṣa.'

'If a bhikkhunī, out of anger and displeasure, falsely accuses a pure and innocent bhikkhunī of a Pārājika offense, intending to destroy her pure conduct. Later, whether she investigates or not, she says: 'This matter is groundless; I spoke those words out of anger.' This is the first offense entailing Saṃghāvaśeṣa.'

'If a bhikkhunī, out of anger and displeasure, accuses another bhikkhunī of a Pārājika offense based on a minor matter that is not a Pārājika offense, intending to destroy her Brahmacarya. Later, whether she investigates or not, she uses the minor matter as an excuse, claiming it was done out of anger. This is the first offense entailing Saṃghāvaśeṣa.'

'If a bhikkhunī engages in disputes and quarrels with others, whether laypeople or monastics, even for a moment during the day, or even fights and quarrels with gardeners or śrāmaṇeras, this is the first offense entailing Saṃghāvaśeṣa.'

'If a bhikkhunī goes beyond the boundary of a village without the company of another bhikkhunī, except for certain times. 'Certain times' refers to times of illness, etc. This is the first offense entailing Saṃghāvaśeṣa.'

'If a bhikkhunī spends the night alone, away from other bhikkhunīs, except for certain times. 'Certain times' refers to times of illness or when a city is besieged by robbers. This is the first offense entailing Saṃghāvaśeṣa.'

'If a bhikkhunī ordains someone without the permission of her preceptor, this is the first offense entailing Saṃghāvaśeṣa.'

'If a bhikkhunī, knowing that a woman has committed an offense and that her relatives intend to punish her, still ordains her, except for certain times. 'Certain times' refers to when she was previously ordained in another religion. This is the first offense entailing Saṃghāvaśeṣa.'

'If a bhikkhunī crosses a river alone at a ferry crossing, this is the first offense entailing Saṃghāvaśeṣa.'

丘尼，知比丘尼僧和合如法比尼作舉羯磨，未作如法，先不語僧自與舍。是法初罪僧伽婆尸沙。(十事竟)

「若比丘尼無漏心，漏心男子邊取衣缽飲食疾病湯藥者，是法初罪僧伽婆尸沙。

「若比丘尼語比丘尼作是語：『可取此男子施，漏心、不漏心何預汝事？但汝莫漏心，可取施已隨因緣用。』諸比丘尼應諫是比丘尼：『莫作是語：「應取是施，男子漏心、不漏心何預人事？但使汝無漏心，可取施已隨因緣用。」』如是應第二、第三諫，舍是事好；若不捨者，僧伽婆尸沙。

「若比丘尼，欲破和合僧故，執持破僧事共諍。諸比丘尼應語是比丘尼：『阿梨耶！莫破和合僧勤方便執持破僧事共諍，當與僧同事。何以故？僧和合歡喜不諍，共一學如水乳合，如法說安樂住。』是比丘尼，諸比丘尼諫時，堅持不捨者，應第二、第三諫，舍者善；若不捨者，是法乃至三諫，僧伽婆尸沙。

「若諸比丘尼同意相助，若一、若二、若眾多，同語、同見欲破和合僧。是比丘尼，諸比丘尼諫時，是同意比丘尼言：『阿梨耶！莫說是比丘尼好惡。何以故？是法語比丘尼、律語比丘尼。是比丘尼所說，皆是我等所欲。是比丘尼所見欲忍可事，我等亦欲忍可。是比丘尼知說非不知說。』諸比丘尼應諫是同意比丘尼

【現代漢語翻譯】現代漢語譯本：丘尼（尼姑），如果比丘尼僧團集會如法進行羯磨（一種僧團的儀式），在未如法進行前，不告知僧團就私自放棄，這是最初的僧伽婆尸沙（一種僅次於波羅夷的重罪）。（十事完畢）

『如果比丘尼以無漏心（沒有貪慾的心），從有漏心（有貪慾的心）的男子那裡接受衣缽、飲食、疾病的湯藥，這是最初的僧伽婆尸沙。

『如果比丘尼對比丘尼說這樣的話：『可以接受這個男子的佈施，男子有漏心還是無漏心與你何干？只要你沒有漏心，就可以接受佈施，然後根據因緣使用。』其他比丘尼應該勸誡這個比丘尼：『不要說這樣的話：「應該接受這個佈施，男子有漏心還是無漏心與你何干？只要你沒有漏心，就可以接受佈施，然後根據因緣使用。」』應該這樣第二次、第三次勸誡，放棄這件事就好；如果不放棄，就是僧伽婆尸沙。

『如果比丘尼，想要破壞和合的僧團，堅持破壞僧團的事情，共同爭論。其他比丘尼應該告訴這個比丘尼：『阿梨耶（聖者）！不要破壞和合的僧團，勤奮方便地堅持破壞僧團的事情，共同爭論，應當與僧團同心同德。為什麼呢？僧團和合歡喜，沒有爭論，像水乳交融一樣，如法宣說，安樂居住。』這個比丘尼，其他比丘尼勸誡時，堅持不放棄，應該第二次、第三次勸誡，放棄就好；如果不放棄，這個罪過乃至三次勸誡，都是僧伽婆尸沙。

『如果一些比丘尼同意互相幫助，或者一個、或者兩個、或者很多，同一種說法、同一種見解，想要破壞和合的僧團。這個比丘尼，其他比丘尼勸誡時，這些同意的比丘尼說：『阿梨耶（聖者）！不要說這個比丘尼的好壞。為什麼呢？這個是說法語的比丘尼、律語的比丘尼。這個比丘尼所說的，都是我們所想要的。這個比丘尼所見想要認可的事情，我們也想要認可。這個比丘尼知道該說什麼，不該說什麼。』其他比丘尼應該勸誡這些同意的比丘尼

【English Translation】 English version: If a Bhikkhuni (nun), knowing that the Sangha (community) of Bhikkhunis is assembled and is about to perform a lawful Uposatha (ceremony), prematurely gives up her participation without informing the Sangha, it is an initial Sanghavasesa (an offense requiring formal meeting of the Sangha for absolution). (End of the ten matters)

'If a Bhikkhuni, with a mind free from defilements (an uncorrupted mind), accepts robes, alms-food, medicine for illness from a man whose mind is defiled (a corrupted mind), it is an initial Sanghavasesa.

'If a Bhikkhuni says to another Bhikkhuni: 'You may accept the offering from this man; what does it matter to you whether the man's mind is defiled or not? As long as your mind is free from defilements, you may accept the offering and use it according to circumstances.' The other Bhikkhunis should admonish this Bhikkhuni: 'Do not say such things: "You should accept this offering; what does it matter to you whether the man's mind is defiled or not? As long as your mind is free from defilements, you may accept the offering and use it according to circumstances."' She should be admonished in this way a second and third time. It is good if she gives up this matter; if she does not give it up, it is a Sanghavasesa.

'If a Bhikkhuni, desiring to break up the harmonious Sangha, persists in matters that lead to the breaking up of the Sangha and engages in disputes. The other Bhikkhunis should tell this Bhikkhuni: 'Arya (noble one)! Do not break up the harmonious Sangha by diligently and conveniently persisting in matters that lead to the breaking up of the Sangha and engaging in disputes; you should be in accord with the Sangha. Why is that? The Sangha in harmony is joyful, without disputes, united like milk and water, lawfully speaking and dwelling in peace.' If this Bhikkhuni, when admonished by the other Bhikkhunis, persists and does not give up, she should be admonished a second and third time. It is good if she gives up; if she does not give up, this offense, even after three admonishments, is a Sanghavasesa.

'If some Bhikkhunis agree to help each other, whether one, two, or many, with the same words and the same views, desiring to break up the harmonious Sangha. When these Bhikkhunis are admonished by the other Bhikkhunis, these agreeing Bhikkhunis say: 'Arya (noble one)! Do not speak of the good or bad of this Bhikkhuni. Why is that? This is a Bhikkhuni who speaks the Dharma (teachings), a Bhikkhuni who speaks the Vinaya (rules). What this Bhikkhuni says is what we all want. What this Bhikkhuni sees and wants to approve, we also want to approve. This Bhikkhuni knows what to say and what not to say.' The other Bhikkhunis should admonish these agreeing Bhikkhunis

：『阿梨耶！莫作是語：「法語比丘尼、律語比丘尼。」何以故？此非法語比丘尼、律語比丘尼。阿梨耶！莫助破僧，事當樂和合僧。何以故？僧和合歡喜不諍，共一學如水乳合，如法說安樂住。』是比丘尼，諸比丘尼諫時，堅持不捨者，應第二、第三諫，舍是事善；若不捨是法乃至三諫，僧伽婆尸沙。

「若比丘尼，瞋恚非理謗僧，作如是言：『僧隨愛、隨瞋、隨怖、隨癡，僧依愛、瞋、怖、癡，是故呵責。』是比丘尼，諸比丘尼應諫作是言：『阿梨耶！莫作是語：「僧隨愛、隨瞋、隨怖、隨癡，僧依愛、瞋、怖、癡。」何以故？僧不隨愛、瞋、怖、癡，汝莫瞋恚非理謗僧。』是比丘尼，諸比丘尼諫時堅持不捨者，應第二、第三諫，舍是事好；若不捨，是法乃至三諫，僧伽婆尸沙。

「若比丘尼，自用戾語。諸比丘尼共法中如法、如律教，便自用意作是言：『汝莫語我若好、若惡。我亦不語汝若好、若惡。』諸比丘尼應諫彼比丘尼言：『阿梨耶！諸比丘尼共法中如法、如律教，汝莫自用語。諸比丘尼教汝，汝當信受；汝亦應如法、如律教諸比丘尼。何以故？如來弟子中展轉相教、展轉相諫，共罪中出故，善法得增長。』是比丘尼，諸比丘尼諫時堅持不捨者，應第二、第三諫，舍是事善；若不捨是法乃至

【現代漢語翻譯】現代漢語譯本：『阿梨耶（尊稱）！不要說這樣的話：「這是符合佛法的比丘尼，這是符合戒律的比丘尼。」為什麼呢？因為這樣說並非真正符合佛法和戒律。阿梨耶！不要幫助破壞僧團，應當樂於僧團的和合。為什麼呢？因為僧團和合歡喜，沒有爭執，共同學習就像水和乳交融一樣，依法宣說，安樂居住。』如果某個比丘尼，其他比丘尼勸諫時，堅持不改，應當第二次、第三次勸諫，放棄這種行為是好的；如果不放棄這種行為，乃至勸諫三次，就觸犯了僧伽婆尸沙（一種重罪）。『如果某個比丘尼，因為嗔恨而無理誹謗僧團，說這樣的話：「僧團隨著愛慾、隨著嗔恨、隨著恐懼、隨著愚癡，僧團依靠愛慾、嗔恨、恐懼、愚癡，所以才呵責我。」其他比丘尼應當勸諫這位比丘尼，這樣說：「阿梨耶！不要說這樣的話：「僧團隨著愛慾、隨著嗔恨、隨著恐懼、隨著愚癡，僧團依靠愛慾、嗔恨、恐懼、愚癡。」為什麼呢？因為僧團不隨著愛慾、嗔恨、恐懼、愚癡，你不要因為嗔恨而無理誹謗僧團。」如果某個比丘尼，其他比丘尼勸諫時堅持不改，應當第二次、第三次勸諫，放棄這種行為是好的；如果不放棄，這種行為乃至勸諫三次，就觸犯了僧伽婆尸沙。』『如果某個比丘尼，一意孤行，言語乖戾。其他比丘尼在共同修學佛法的過程中，如法如律地教導她，她卻固執己見，說：「你們不要說我好或不好。我也不說你們好或不好。」其他比丘尼應當勸諫這位比丘尼說：「阿梨耶！其他比丘尼在共同修學佛法的過程中，如法如律地教導你，你不要一意孤行。其他比丘尼教導你，你應該信受；你也應該如法如律地教導其他比丘尼。為什麼呢？因為如來的弟子之間互相教導、互相勸諫，才能共同從罪過中解脫，善法才能增長。」如果某個比丘尼，其他比丘尼勸諫時堅持不改，應當第二次、第三次勸諫，放棄這種行為是好的；如果不放棄這種行為乃至……』

【English Translation】 English version: 'Ariyā (term of respect)! Do not say, 「This is a Bhikkhunī (female monastic) who speaks according to the Dharma (teachings), this is a Bhikkhunī who speaks according to the Vinaya (monastic rules).」 Why? Because this is not truly speaking according to the Dharma and the Vinaya. Ariyā! Do not assist in breaking up the Sangha (monastic community); one should delight in the Sangha's harmony. Why? Because the Sangha in harmony rejoices, without disputes, learning together like water and milk mixed, speaking according to the Dharma, dwelling in peace.' If a certain Bhikkhunī, when other Bhikkhunīs admonish her, persists and does not give up, she should be admonished a second and third time; it is good to give up this matter. If she does not give up this practice, even after being admonished three times, it is a Sanghādisesa (a serious offense). 'If a certain Bhikkhunī, out of anger, unreasonably slanders the Sangha, saying such words: 「The Sangha follows after love, follows after hatred, follows after fear, follows after delusion; the Sangha relies on love, hatred, fear, delusion, therefore they rebuke me.」 Other Bhikkhunīs should admonish this Bhikkhunī, saying: 「Ariyā! Do not say such words: 'The Sangha follows after love, follows after hatred, follows after fear, follows after delusion; the Sangha relies on love, hatred, fear, delusion.' Why? Because the Sangha does not follow after love, hatred, fear, delusion; you should not slander the Sangha unreasonably out of anger.」 If a certain Bhikkhunī, when other Bhikkhunīs admonish her, persists and does not give up, she should be admonished a second and third time; it is good to give up this matter. If she does not give it up, this practice, even after being admonished three times, it is a Sanghādisesa.' 'If a certain Bhikkhunī is self-willed and uses harsh language. When other Bhikkhunīs, in the course of jointly practicing the Dharma, teach her according to the Dharma and the Vinaya, she stubbornly insists on her own way, saying: 「You should not say good or bad about me. I also will not say good or bad about you.」 Other Bhikkhunīs should admonish this Bhikkhunī, saying: 「Ariyā! When other Bhikkhunīs, in the course of jointly practicing the Dharma, teach you according to the Dharma and the Vinaya, you should not be self-willed. When other Bhikkhunīs teach you, you should believe and accept it; you should also teach other Bhikkhunīs according to the Dharma and the Vinaya. Why? Because among the disciples of the Tathāgata (the Buddha), by mutually teaching and mutually admonishing, they can jointly be freed from offenses, and good qualities can increase.」 If a certain Bhikkhunī, when other Bhikkhunīs admonish her, persists and does not give up, she should be admonished a second and third time; it is good to give up this matter. If she does not give up this practice, even after...'

三諫，僧伽婆尸沙。

「若二比丘尼習近住，迭相覆過，諸比丘尼應諫是比丘尼言：『阿梨耶！莫習近住迭相覆過，習近住不生善法。』是比丘尼，諸比丘尼諫時堅持不捨，應第二、第三諫，舍是事善；若不捨是法乃至三諫，僧伽婆尸沙。

「若比丘尼，見相遠住，便勸作是言：『當習近住迭相藏過，莫相離住，不妨生長善法。餘人亦有如是相近住者，僧不能遮，輕易汝故相禁制耳！』諸比丘尼應諫是比丘尼言：『阿梨耶！某甲某甲相遠住，莫勸習近住迭相覆過，習近住不妨生善法。莫作是語：「餘人亦有習近住，僧不能遮，輕易汝故相禁制耳！」』是比丘尼，諸比丘尼諫時堅持不捨者，應第二、第三諫，舍是事善；若不捨者，是法乃至三諫，僧伽婆尸沙。

「若比丘尼，瞋恚欲舍戒，作是言：『我舍佛、舍法、舍僧，舍說、舍共住、共食，舍經論、舍沙門尼釋種，用是沙門尼釋種為？余更有勝處，我于彼中修梵行。』諸比丘尼應諫是比丘尼言：『阿梨耶！莫瞋恚舍戒作是言：「我舍佛乃至舍沙門尼釋種。」舍佛者不善。』諸比丘尼如是諫時故堅持不捨者，應第二、第三諫，舍是事好；若不捨是法，乃至三諫，僧伽婆尸沙。」(十九事竟)

「諸阿梨耶！已說十九僧伽婆尸沙法，十一初罪、

【現代漢語翻譯】現代漢語譯本三諫，僧伽婆尸沙（Samghavasisa，僧團殘罪）。

『如果兩位比丘尼（Bhikkhuni，女性出家人）親近居住，互相掩蓋過失，其他比丘尼應該勸誡這位比丘尼說：「阿梨耶（Arya，聖者）！不要親近居住，互相掩蓋過失，親近居住不會產生善法。」如果這位比丘尼，在其他比丘尼勸誡時堅持不聽從，應該進行第二、第三次勸誡，放棄這種行為是好的；如果不放棄這種行為，直到三次勸誡，就犯僧伽婆尸沙罪。

『如果比丘尼，看到其他比丘尼相隔較遠居住，就勸說她們說：「應當親近居住，互相隱瞞過失，不要相離居住，這樣不妨礙增長善法。其他人也有這樣親近居住的，僧團不能阻止，只是因為輕視你們才加以禁止！」其他比丘尼應該勸誡這位比丘尼說：「阿梨耶！某甲某甲相隔較遠居住，不要勸說她們親近居住，互相掩蓋過失，親近居住不妨礙產生善法。不要說這樣的話：『其他人也有親近居住的，僧團不能阻止，只是因為輕視你們才加以禁止！』」如果這位比丘尼，在其他比丘尼勸誡時堅持不聽從，應該進行第二、第三次勸誡，放棄這種行為是好的；如果不放棄這種行為，直到三次勸誡，就犯僧伽婆尸沙罪。

『如果比丘尼，因為嗔恚想要捨棄戒律，說這樣的話：「我捨棄佛（Buddha，覺悟者）、捨棄法（Dharma，佛法）、捨棄僧（Sangha，僧團），捨棄教說、捨棄共同居住、共同飲食，捨棄經論、捨棄沙門尼（Sramanerika，沙彌尼）釋種（Sakya，釋迦族），要這些沙門尼釋種有什麼用？其他地方有更好的，我在那裡修習梵行（Brahmacarya，清凈行）。」其他比丘尼應該勸誡這位比丘尼說：「阿梨耶！不要因為嗔恚捨棄戒律，說這樣的話：『我捨棄佛乃至捨棄沙門尼釋種。』捨棄佛是不好的。」如果這位比丘尼在其他比丘尼這樣勸誡時仍然堅持不聽從，應該進行第二、第三次勸誡，放棄這種行為是好的；如果不放棄這種行為，直到三次勸誡，就犯僧伽婆尸沙罪。」（十九事結束）

『諸位阿梨耶！已經說了十九條僧伽婆尸沙法，十一初罪、

【English Translation】 English version Three Admonishments, Samghavasisa (Saṃghāvaśeṣa, Offense requiring a meeting of the Sangha).

『If two bhikkhunis (Bhikkhuni, female monastic) live in close association, concealing each other's faults, the other bhikkhunis should admonish those bhikkhunis, saying: 「Arya (Ārya, noble one)! Do not live in close association, concealing each other's faults; living in close association does not give rise to wholesome qualities.」 If those bhikkhunis, when admonished by the other bhikkhunis, persist in not giving up this behavior, they should be admonished a second and third time. It is good to give up this matter; if they do not give it up, even after three admonishments, it is a Samghavasisa offense.

『If a bhikkhuni, seeing other bhikkhunis living far apart, encourages them, saying: 「You should live in close association, concealing each other's faults; do not live apart, as this does not prevent the growth of wholesome qualities. Others also live in such close association, and the Sangha (Saṃgha, monastic community) does not prevent them; they only prohibit you because they despise you!」 The other bhikkhunis should admonish that bhikkhuni, saying: 「Arya! Do not encourage those bhikkhunis who live far apart to live in close association, concealing each other's faults; living in close association does not prevent the arising of wholesome qualities. Do not say such things as: 『Others also live in close association, and the Sangha does not prevent them; they only prohibit you because they despise you!』」 If that bhikkhuni, when admonished by the other bhikkhunis, persists in not giving up this behavior, she should be admonished a second and third time. It is good to give up this matter; if she does not give it up, even after three admonishments, it is a Samghavasisa offense.

『If a bhikkhuni, out of anger, wishes to renounce the precepts, saying: 「I renounce the Buddha (Buddha, the awakened one), I renounce the Dharma (Dharma, the teachings), I renounce the Sangha, I renounce the teachings, I renounce living together, eating together, I renounce the sutras and treatises, I renounce the Sramanerika (Śrāmaṇerikā, novice) of the Sakya (Śākya, Shakya clan) lineage. What is the use of these Sramanerika of the Sakya lineage? There are better places elsewhere, where I will practice the Brahmacarya (Brahmacarya, holy life).」 The other bhikkhunis should admonish that bhikkhuni, saying: 「Arya! Do not renounce the precepts out of anger, saying such things as: 『I renounce the Buddha, and so on, up to renouncing the Sramanerika of the Sakya lineage.』 Renouncing the Buddha is not good.」 If that bhikkhuni, when admonished by the other bhikkhunis, persists in not giving up this behavior, she should be admonished a second and third time. It is good to give up this matter; if she does not give it up, even after three admonishments, it is a Samghavasisa offense.」 (End of the nineteenth matter)

『Aryas! The nineteen Samghavasisa rules have been explained, as well as the eleven initial offenses,

八乃至三諫。若比丘尼犯一一罪，半月二部眾中行摩那埵，次到阿浮呵那二十眾、二部僧中應出罪，稱可眾人意。二十人中若少一人，此比丘尼不名出罪，諸比丘比丘尼應呵責，是名時。今問諸阿梨耶！是中清凈不？」第二、第三亦如是問。

「諸阿梨耶！是中清凈，默然故，是事如是持。」

「諸阿梨耶！是三十尼薩耆波夜提法，半月半月波羅提木叉中說。

「若比丘尼，衣已竟，迦絺那衣已舍，若得長衣得至十日畜。若過者，尼薩耆波夜提。

「若比丘尼，衣已竟，迦絺那衣已舍，五衣中若離一一衣余處一宿，除僧羯磨，尼薩耆波夜提。

「若比丘尼，衣已竟，迦絺那衣已舍，若得非時衣，比丘尼若須應取疾作衣受，若不足者有望處，為滿故聽一月畜；若過畜者，足不足，尼薩耆波夜提。

「若比丘尼，自手捉生色、似色，若使人捉舉染著者，尼薩耆波夜提。

「若比丘尼，種種賣買，尼薩耆波夜提。

「◎若比丘尼，從非親里居士、居士婦乞衣，尼薩耆波夜提，除余時。余時者，失衣時，是名余時

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

「若居士、居士婦為比丘尼辦衣價，如是言

【現代漢語翻譯】現代漢語譯本八次乃至三次勸誡。如果比丘尼（Bhikkhuni，佛教女性出家眾）犯了任何一條罪，需要用半個月的時間在兩個僧團（比丘僧團和比丘尼僧團）中進行摩那埵（Manattata，一種懺悔期），之後到由二十位僧人組成的阿浮呵那（Abbhana，出罪儀式）中，在兩個僧團中進行出罪，以符合大眾的意願。如果二十人中缺少一人，這位比丘尼就不能算是出罪，各位比丘（Bhikkhu，佛教男性出家眾）和比丘尼應該呵責她，這叫做『時』。現在問各位阿梨耶（Arya，聖者）！這裡清凈嗎？」第二次、第三次也這樣問。「各位阿梨耶！這裡清凈，因為大家默然不語，這件事就這樣成立了。」「各位阿梨耶！這是三十條尼薩耆波夜提法（Nissaggiya Pacittiya，需要捨棄物品並懺悔的戒條），每個半月在波羅提木叉（Patimokkha，戒經）中宣說。「如果比丘尼，在結夏安居（Katinna，雨季安居）結束，迦絺那衣（Kathina，雨季安居後分發的布料）已經捨棄后，如果得到長衣，最多可以持有十天。如果超過這個期限，就犯了尼薩耆波夜提。」「如果比丘尼，在結夏安居結束，迦絺那衣已經捨棄后，五衣（比丘尼的五種必需衣物）中如果離開任何一件衣物在其他地方過夜，除非有僧團羯磨（Sanghakamma，僧團的正式決議），否則就犯了尼薩耆波夜提。」「如果比丘尼，在結夏安居結束，迦絺那衣已經捨棄后，如果得到非時衣（不在規定時間內得到的衣物），比丘尼如果需要，應該儘快製作並接受。如果布料不足，可以期待有來源，爲了補足布料，允許持有一個月；如果超過期限，無論布料是否足夠，都犯了尼薩耆波夜提。」「如果比丘尼，親自用手拿取生色（未經染色的顏色）、似色（顏色不正的顏色），或者指使他人拿取並進行染色，就犯了尼薩耆波夜提。」「如果比丘尼，進行各種買賣，就犯了尼薩耆波夜提。」「如果比丘尼，向非親屬的居士（Gahapati，在家男信徒）、居士婦（Gahapatani，在家女信徒）乞討衣物，就犯了尼薩耆波夜提，除非在特殊情況下。特殊情況是指，丟失衣物的時候，這叫做『余時』。」「如果比丘尼，在丟失衣物時，可以向非親屬的居士、居士婦乞討衣物，如果他們自願給予，可以接受上下衣。如果超過這個範圍接受，就犯了尼薩耆波夜提。」「如果居士、居士婦為比丘尼準備了衣物費用，這樣說……

【English Translation】 English version Eight, or even three admonitions. If a Bhikkhuni (Buddhist nun) commits any one offense, she must undergo Manattata (a period of probation) for half a month in both Sanghas (the Bhikkhu and Bhikkhuni Sanghas), and then go to an Abbhana (rite of absolution) of twenty monks, and be absolved in both Sanghas, according to the will of the assembly. If one person is missing from the twenty, this Bhikkhuni is not considered absolved, and the Bhikkhus (Buddhist monks) and Bhikkhunis should rebuke her; this is called 'the time'. Now I ask you, Aryas (noble ones)! Is there purity here?' The second and third times are asked in the same way. 'Aryas! There is purity here, because of your silence; this matter is thus established.' 'Aryas! These are the thirty Nissaggiya Pacittiya (offenses entailing forfeiture and confession), recited in the Patimokkha (code of monastic rules) every half month. 'If a Bhikkhuni, after the end of Katinna (the rains retreat), and the Kathina cloth (cloth distributed after the rains retreat) has been relinquished, obtains a long robe, she may keep it for up to ten days. If she keeps it longer, it is a Nissaggiya Pacittiya.' 'If a Bhikkhuni, after the end of Katinna, and the Kathina cloth has been relinquished, if any one of the five robes (the five essential robes of a Bhikkhuni) is left elsewhere overnight, except by Sanghakamma (a formal act of the Sangha), it is a Nissaggiya Pacittiya.' 'If a Bhikkhuni, after the end of Katinna, and the Kathina cloth has been relinquished, obtains an untimely robe (a robe obtained outside the prescribed time), if the Bhikkhuni needs it, she should quickly make and accept the robe. If there is not enough cloth, she may expect a source, and for the sake of completing the robe, she is allowed to keep it for one month; if she keeps it longer, whether there is enough cloth or not, it is a Nissaggiya Pacittiya.' 'If a Bhikkhuni, with her own hand, takes raw color (undyed color), or similar color (impure color), or causes another to take and dye it, it is a Nissaggiya Pacittiya.' 'If a Bhikkhuni engages in various kinds of buying and selling, it is a Nissaggiya Pacittiya.' 'If a Bhikkhuni begs for robes from a householder (Gahapati, male lay devotee) or a householder's wife (Gahapatani, female lay devotee) who is not a relative, it is a Nissaggiya Pacittiya, except at other times. Other times means when a robe is lost; this is called 'other times'.' 'If a Bhikkhuni, when a robe is lost, may beg for robes from a householder or a householder's wife who is not a relative, if they willingly give, she may accept the upper and lower robes. If she accepts more than this, it is a Nissaggiya Pacittiya.' 'If a householder or a householder's wife prepares the price of a robe for a Bhikkhuni, saying thus...'

：『我辦如是衣價，買如是衣，與某甲比丘尼。』是比丘尼，先不自恣請，為好故便往勸言：『善哉優婆夷！辦如是衣價，買如是色衣與我。』若得衣者，尼薩耆波夜提。

「為比丘尼故，若二居士、居士婦，各各辦衣價，如是言：『我等辦如是如是衣價，買如是如是衣，與某甲比丘尼。』是比丘尼，先不自恣請，為好故便到居士所言：『為我各各辦如是如是衣價，共作一衣與我。』為好故，若得是衣，尼薩耆波夜提。

「為比丘尼故，若王、若大臣遣使送衣直與比丘尼，使到比丘尼所白言：『阿梨耶！是衣直，若王、若大臣所送。阿梨耶！應受是衣價。』是比丘尼，應語使如是言：『諸比丘尼法，不應受是衣價。我須衣時，得清凈衣者，得自手受作比丘尼衣畜。』使語比丘尼：『阿梨耶！有執事人常為諸比丘尼執事不？』是比丘尼，應示使執事人，若園民、若優婆塞。應語使到言：『善哉執事！如是如是衣價，買如是如是衣，與某甲比丘尼。是比丘尼須衣時當來，當與衣。』是使若自勸喻、若使人勸喻已，還到比丘尼所白言：『阿梨耶！所示執事人，我已勸喻作衣。阿梨耶！須衣時往取，當與阿梨耶衣。』須衣比丘尼，應到執事所索衣，應作是言：『我須衣！我須衣！』第二、第三亦如是索。若得衣者

【現代漢語翻譯】現代漢語譯本：『我準備了這樣的衣服價錢，購買這樣的衣服，給予某甲比丘尼（Bhikkhuni，女性出家人）。』這位比丘尼，事先沒有請求允許，爲了得到更好的衣服，就去勸說：『善哉優婆夷（Upasika，在家女信徒）！準備這樣的衣服價錢，購買這樣的顏色的衣服給我。』如果得到了這件衣服，就犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。

『爲了比丘尼的緣故，如果有兩位居士（layman，在家男信徒）、居士婦（laywoman，在家女信徒），各自準備了衣服的價錢，這樣說：『我們準備了這樣這樣的衣服價錢，購買這樣這樣的衣服，給予某甲比丘尼。』這位比丘尼，事先沒有請求允許，爲了得到更好的衣服，就到居士那裡說：『為我各自準備這樣這樣的衣服價錢，合起來做一件衣服給我。』爲了得到更好的衣服，如果得到了這件衣服，就犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。

『爲了比丘尼的緣故，如果有國王、或者大臣派遣使者送衣服的錢給比丘尼，使者到達比丘尼那裡稟告說：『阿梨耶（Arya，聖者）！這是衣服的錢，是國王、或者大臣所送。阿梨耶！應該接受這衣服的價錢。』這位比丘尼，應該對使者這樣說：『諸位比丘尼的規矩，不應該接受這衣服的價錢。我需要衣服的時候，得到清凈的衣服，可以親自接受，製作比丘尼的衣服並持有。』使者問比丘尼：『阿梨耶！有執事人經常為諸位比丘尼處理事務嗎？』這位比丘尼，應該指示使者執事人，無論是園民、還是優婆塞（Upasaka，在家男信徒）。應該告訴使者去對執事人說：『善哉執事！這樣這樣的衣服價錢，購買這樣這樣的衣服，給予某甲比丘尼。這位比丘尼需要衣服的時候會來，應當給予衣服。』這位使者如果親自勸說、或者派人勸說之後，回來到比丘尼那裡稟告說：『阿梨耶！您所指示的執事人，我已經勸說他製作衣服。阿梨耶！需要衣服的時候去取，應當給予您衣服。』需要衣服的比丘尼，應該到執事那裡索要衣服，應該這樣說：『我需要衣服！我需要衣服！』第二次、第三次也這樣索要。如果得到了衣服

【English Translation】 English version: 'I have arranged this price for clothing, to buy such clothing, and give it to Bhikkhuni (female monastic) So-and-so.' If this Bhikkhuni, without first asking permission, then goes to persuade, saying, 'Excellent Upasika (female lay follower)! Arrange this price for clothing, buy clothing of this color for me,' if she obtains that clothing, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession).

'For the sake of a Bhikkhuni, if two laymen (male lay follower) or laywomen (female lay follower) each arrange a price for clothing, saying, 'We have arranged this and that price for clothing, to buy this and that clothing, and give it to Bhikkhuni So-and-so,' if this Bhikkhuni, without first asking permission, then goes to the laymen, saying, 'Arrange this and that price for clothing for me, combine it to make one piece of clothing for me,' if she obtains that clothing for the sake of getting better clothing, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession).

'For the sake of a Bhikkhuni, if a king or a minister sends a messenger with the price of clothing to the Bhikkhuni, and the messenger arrives at the Bhikkhuni and announces, 'Arya (noble one)! This is the price of clothing, sent by the king or the minister. Arya! You should accept this price of clothing,' the Bhikkhuni should say to the messenger, 'It is not proper for Bhikkhunis to accept the price of clothing. When I need clothing, if I can obtain pure clothing, I can accept it myself and make it into Bhikkhuni's clothing and keep it.' If the messenger asks the Bhikkhuni, 'Arya! Is there a steward who regularly handles affairs for the Bhikkhunis?' the Bhikkhuni should point out a steward to the messenger, whether it be a gardener or an Upasaka (male lay follower). She should tell the messenger to go and say to the steward, 'Excellent steward! This and that is the price of clothing, buy this and that clothing, and give it to Bhikkhuni So-and-so. When this Bhikkhuni needs clothing, she will come, and you should give her the clothing.' If the messenger, having persuaded himself or having someone else persuade him, returns to the Bhikkhuni and announces, 'Arya! The steward you indicated, I have persuaded him to make the clothing. Arya! When you need clothing, go and take it, and he should give you the clothing.' The Bhikkhuni who needs clothing should go to the steward and ask for the clothing, saying, 'I need clothing! I need clothing!' She should ask in the same way a second and third time. If she obtains the clothing

好；若不得，第四、第五、第六應在執事前默然立，若得衣者善；若不得，過是求，若得衣，尼薩耆波夜提。若不得衣，隨衣價來處，自去、若遣使，應作是言：『汝為某甲比丘尼送衣價，是比丘尼竟不得用。汝自知，莫使失，是事法爾。』

「若比丘尼，為床褥乞，而自作衣缽、飲食、疾病湯藥者，尼薩耆波夜提。

「若比丘尼，人為作是與，而作彼用者，尼薩耆波夜提。

「若比丘尼，為食乞，作衣缽、飲食、湯藥受用者，尼薩耆波夜提。

「若比丘尼，畜長缽，尼薩耆波夜提。

「若比丘尼，畜長衣，尼薩耆波夜提。

「若比丘尼，于住止處棄故僧伽梨，唱言：『有欲取者取。』后還奪者，尼薩耆波夜提。

「若比丘尼，故僧伽梨若自擿、若使人擿，過五六日不自縫、不使人縫，除病，尼薩耆波夜提。

「若比丘尼語式叉摩尼言：『與我衣，當與汝受具足。』取衣已不與受具足者，尼薩耆波夜提。

「若比丘尼，過四羯利沙槃市重衣，尼薩耆波夜提。

「若比丘尼，過兩羯利沙槃半市細輕衣者，尼薩耆波夜提。

「若比丘尼，長缽得十日畜。若過者，尼薩耆波夜提。

「若比丘尼，所用缽減五綴，更乞新缽為好故，尼薩耆波夜提。

【現代漢語翻譯】現代漢語譯本：『如果得不到（衣），第四、第五、第六位（比丘尼）應該在執事面前默默站立，如果得到衣服就好；如果得不到，超過這個次數去求，如果得到衣服，犯捨墮（Nissaggiya Pacittiya）。如果得不到衣服，按照衣價的來源，自己去或者派遣使者，應該這樣說：「你為某某比丘尼送來衣價，這位比丘尼最終沒有能夠使用。你自己知道，不要讓它丟失，這是事情的常理。」』

『如果比丘尼，爲了床褥去乞討，卻自己用來製作衣缽、飲食、疾病湯藥，犯捨墮（Nissaggiya Pacittiya）。』

『如果比丘尼，別人說是爲了某種用途而給的，卻用來做其他的用途，犯捨墮（Nissaggiya Pacittiya）。』

『如果比丘尼，爲了食物去乞討，卻用來製作衣缽、飲食、湯藥受用，犯捨墮（Nissaggiya Pacittiya）。』

『如果比丘尼，儲藏過長的缽，犯捨墮（Nissaggiya Pacittiya）。』

『如果比丘尼，儲藏過長的衣服，犯捨墮（Nissaggiya Pacittiya）。』

『如果比丘尼，在居住的地方丟棄舊的僧伽梨（Samghati，一種外衣），並宣稱：「有想要拿的就拿走。」之後又反悔奪回，犯捨墮（Nissaggiya Pacittiya）。』

『如果比丘尼，故意將僧伽梨（Samghati，一種外衣）自己拆開或者讓人拆開，超過五六天不自己縫補、也不讓人縫補，除非生病，犯捨墮（Nissaggiya Pacittiya）。』

『如果比丘尼對式叉摩尼（Siksamana，學戒女）說：「給我衣服，我就讓你受具足戒。」拿到衣服后卻不讓她受具足戒，犯捨墮（Nissaggiya Pacittiya）。』

『如果比丘尼，購買超過四個羯利沙槃（Kahapana，古代貨幣單位）價值的厚重衣服，犯捨墮（Nissaggiya Pacittiya）。』

『如果比丘尼，購買超過兩個半羯利沙槃（Kahapana，古代貨幣單位）價值的輕薄細軟的衣服，犯捨墮（Nissaggiya Pacittiya）。』

『如果比丘尼，得到的長缽可以儲存十天。如果超過這個期限，犯捨墮（Nissaggiya Pacittiya）。』

『如果比丘尼，所用的缽少於五個補綴，爲了美觀而乞求新的缽，犯捨墮（Nissaggiya Pacittiya）。』

【English Translation】 English version: 『If it is not obtained, the fourth, fifth, and sixth (bhikkhunis) should stand silently before the officiating monks. If the robe is obtained, that is good; if it is not obtained, seeking beyond this is allowed. If the robe is obtained, it is a Nissaggiya Pacittiya offense. If the robe is not obtained, according to the source of the robe's value, either go yourself or send a messenger, and say: 「You sent the price of a robe for such-and-such a bhikkhuni, but that bhikkhuni was ultimately unable to use it. You know this yourself; do not let it be lost; this is the proper way of things.」』

『If a bhikkhuni, begging for bedding, uses it to make robes, bowls, food, or medicine for illness, it is a Nissaggiya Pacittiya offense.』

『If a bhikkhuni, when something is given for a specific purpose, uses it for another purpose, it is a Nissaggiya Pacittiya offense.』

『If a bhikkhuni, begging for food, uses it to make robes, bowls, food, or medicine for use, it is a Nissaggiya Pacittiya offense.』

『If a bhikkhuni keeps a bowl that is too large, it is a Nissaggiya Pacittiya offense.』

『If a bhikkhuni keeps a robe that is too long, it is a Nissaggiya Pacittiya offense.』

『If a bhikkhuni, discarding an old Samghati (outer robe) at a dwelling place, announces: 「Whoever wants to take it, take it.」 and then later takes it back, it is a Nissaggiya Pacittiya offense.』

『If a bhikkhuni, deliberately tearing a Samghati (outer robe) herself or having someone else tear it, and does not sew it herself or have someone else sew it within five or six days, except in case of illness, it is a Nissaggiya Pacittiya offense.』

『If a bhikkhuni says to a Siksamana (female trainee): 「Give me a robe, and I will give you full ordination.」 and after taking the robe does not give her full ordination, it is a Nissaggiya Pacittiya offense.』

『If a bhikkhuni buys a heavy robe worth more than four Kahapanas (ancient currency unit), it is a Nissaggiya Pacittiya offense.』

『If a bhikkhuni buys a fine, light robe worth more than two and a half Kahapanas (ancient currency unit), it is a Nissaggiya Pacittiya offense.』

『If a bhikkhuni obtains a large bowl, it may be kept for ten days. If it is kept longer, it is a Nissaggiya Pacittiya offense.』

『If a bhikkhuni's bowl has fewer than five patches, and she asks for a new bowl for the sake of appearance, it is a Nissaggiya Pacittiya offense.』

是缽應僧中舍，比丘尼眾中最下缽應與，應如是教：『汝比丘尼受是缽，乃至破，是事法爾。』

「若比丘尼病，所應服藥酥、油、蜜、石蜜、生酥及脂，如是病比丘尼聽畜七日服。過七日有殘不捨而服者，尼薩耆波夜提。

「若比丘尼與比丘尼衣，后瞋恨不喜，若自奪、若使人奪，作是言：『比丘尼還我衣來，不與汝。』得衣者，尼薩耆波夜提。

「若比丘尼，種種販賣生色、似色者，尼薩耆波夜提。

「若比丘尼，自行乞縷，使非親里織師織者，尼薩耆波夜提。

「若居士、居士婦，使織師為比丘尼織作衣。是比丘尼先不請，便往勸織師言：『汝知不？此衣為我作，汝好織令致長廣，當與汝錢、錢直，食、食直。』是比丘尼如是勸，與錢、錢直，食、食直，得衣者，尼薩耆波夜提。

「若比丘尼，十日未滿夏三月得急施衣，比丘尼須者得取畜至衣時。若過時畜，尼薩耆波夜提。

「若比丘尼，知他市得而抄買者，尼薩耆波夜提。

「若比丘尼，知他物向僧自迴向己，尼薩耆波夜提。」(三十事竟)

「諸阿梨耶！已說三十尼薩耆波夜提法。今問諸阿梨耶！是中清凈不？」第二、第三亦如是問。

「諸阿梨耶！是中清凈，默然故，是事如是持。」

【現代漢語翻譯】現代漢語譯本『如果缽應該分給僧團中的某人，那麼最差的缽應該分給比丘尼眾（Bhikkhuni Sangha，女性僧侶團體），應該這樣教導：『你，比丘尼，接受這個缽，直到它破損，這是事物本來的規律。』『如果比丘尼生病，應該服用的藥物包括酥油、油、蜂蜜、石蜜、生酥和動物脂肪。這樣的生病的比丘尼可以持有七天服用。如果超過七天還有剩餘而不捨棄繼續服用，犯尼薩耆波夜提（Nissaggiya Pacittiya，一種需要懺悔的罪過）。』『如果比丘尼送給另一位比丘尼衣服，後來因為生氣或不高興，自己奪回或讓人奪回，並說：『比丘尼，還我衣服來，我不給你了。』得到這件衣服的比丘尼，犯尼薩耆波夜提。』『如果比丘尼，進行各種販賣生色（顏料）、似色（染色劑）的行為，犯尼薩耆波夜提。』『如果比丘尼，自己去乞討線，然後讓非親屬的織工織布，犯尼薩耆波夜提。』『如果居士（在家男信徒）或居士婦（在家女信徒），讓織工為比丘尼織布做衣服。這位比丘尼事先沒有請求，就去勸說織工說：『你知道嗎？這件衣服是為我做的，你好好織，織得長而寬，我會給你錢、錢的等值物，食物、食物的等值物。』這位比丘尼這樣勸說，並給予錢、錢的等值物，食物、食物的等值物，得到這件衣服，犯尼薩耆波夜提。』『如果比丘尼，在十日未滿，夏季三個月得到緊急佈施的衣服，如果比丘尼需要，可以拿取並持有到規定的時間。如果超過時間持有，犯尼薩耆波夜提。』『如果比丘尼，明知是從市場上非法獲得的物品而抄襲購買，犯尼薩耆波夜提。』『如果比丘尼，明知是屬於僧團的物品，卻私自轉給自己，犯尼薩耆波夜提。』（三十事終）『諸位阿梨耶（Arya，聖者）！已經說了三十條尼薩耆波夜提法。現在問諸位阿梨耶！在這之中是否清凈？』第二次、第三次也這樣問。『諸位阿梨耶！在這之中是清凈的，因為大家默然不語，所以這件事就這樣認可了。』

【English Translation】 English version 『If a bowl should be given away within the Sangha (community of monks), the worst bowl should be given to the Bhikkhuni Sangha (community of nuns), and one should instruct thus: 『You, Bhikkhuni, receive this bowl, until it breaks; this is the nature of things.』『If a Bhikkhuni is ill, the medicines she should take are ghee, oil, honey, sugar candy, fresh butter, and animal fat. Such a sick Bhikkhuni is allowed to keep these for seven days to take. If she keeps what remains beyond seven days without giving it away and takes it, it is a Nissaggiya Pacittiya (an offense requiring expiation).』『If a Bhikkhuni gives a robe to another Bhikkhuni, and later, being angry or displeased, takes it back herself or has someone else take it back, saying: 『Bhikkhuni, return my robe, I am not giving it to you,』 the Bhikkhuni who obtains the robe commits a Nissaggiya Pacittiya.』『If a Bhikkhuni engages in various kinds of trade involving raw dyes or similar dyes, it is a Nissaggiya Pacittiya.』『If a Bhikkhuni goes to beg for thread herself and has a weaver who is not a relative weave it, it is a Nissaggiya Pacittiya.』『If a householder or a householder's wife has a weaver weave a robe for a Bhikkhuni, and the Bhikkhuni, without having been asked beforehand, goes to urge the weaver, saying: 『Do you know? This robe is being made for me. Weave it well, make it long and wide, and I will give you money, the equivalent of money, food, the equivalent of food.』 If the Bhikkhuni urges in this way and gives money, the equivalent of money, food, the equivalent of food, and obtains the robe, it is a Nissaggiya Pacittiya.』『If a Bhikkhuni obtains an urgently donated robe within the ten days before the end of the three months of the summer retreat, if the Bhikkhuni needs it, she may take and keep it until the proper time for robes. If she keeps it beyond that time, it is a Nissaggiya Pacittiya.』『If a Bhikkhuni knowingly buys something that has been obtained illegally from the market, it is a Nissaggiya Pacittiya.』『If a Bhikkhuni knowingly diverts something belonging to the Sangha to herself, it is a Nissaggiya Pacittiya.』 (End of the thirty matters) 『Venerable Aryas (Arya, noble ones)! The thirty Nissaggiya Pacittiya rules have been recited. Now I ask the Venerable Aryas! Are you clear in these matters?』 The second and third time, he asks in the same way. 『Venerable Aryas! We are clear in these matters. Because you are silent, I understand that you agree.』

「諸阿梨耶！是百四十一波夜提法，半月半月波羅提木叉中說。

「若比丘尼，知而妄語，波夜提。

「若比丘尼，種類形相語，波夜提。

「若比丘尼，兩舌者，波夜提。

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

「若比丘尼，故奪畜生命，波夜提。

「若比丘尼，教未受具戒人說句法，波夜提。

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

「若比丘尼，知他比丘尼粗罪，向未受具戒人說，除僧羯磨，波夜提。

「若比丘尼，僧應分物，先聽與而後遮言：『阿梨耶！汝親友意回僧物與。』波夜提。

「若比丘尼，半月誦波羅提木叉經時，作是言：『阿梨耶！用說是雜碎戒為？使諸比丘尼生疑悔。』作是輕呵戒因緣不異，波夜提。(十事竟)

「若比丘尼，壞種子破鬼村，波夜提。

「若比丘尼，異語惱他，波夜提。

「若比丘尼，嫌責者，波夜提。

「若比丘尼，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。

「若比丘尼，僧房內覆處自敷床褥、若使人敷。去

【現代漢語翻譯】現代漢語譯本『諸位阿梨耶（尊敬的尼姑）！這是百四十一項波夜提法（導致墮落的罪行），在半月半月的波羅提木叉（戒律）中宣說。』『如果比丘尼（佛教女修行者）明知而說謊，犯波夜提。』『如果比丘尼說關於種類形相的話，犯波夜提。』『如果比丘尼是兩舌者（挑撥離間），犯波夜提。』『如果比丘尼知道僧團如法、如律地平息了爭端，又再次發起事端說：『這個羯磨（僧團的決議）不圓滿，應當重新做。』因為同樣的原因而這樣做，犯波夜提。』『如果比丘尼故意奪取動物的生命，犯波夜提。』『如果比丘尼教導未受具足戒的人說經句，犯波夜提。』『如果比丘尼向未受具足戒的人自稱證得了過人之處：『我如是知、如是見。』即使說的是實話，也犯波夜提。』『如果比丘尼知道其他比丘尼犯了粗重的罪行，向未受具足戒的人說，除非是僧團羯磨，否則犯波夜提。』『如果比丘尼對於僧團應該分配的物品，先聽任分配，然後又阻止說：『阿梨耶（尊敬的尼姑）！你親友想把僧團的物品拿去給別人。』犯波夜提。』『如果比丘尼在半月誦讀波羅提木叉經時，這樣說：『阿梨耶（尊敬的尼姑）！說這些雜碎的戒律有什麼用呢？使其他比丘尼產生懷疑和後悔。』因為這種輕視戒律的原因而這樣做，犯波夜提。（十事完畢）』『如果比丘尼破壞種子，破壞鬼村，犯波夜提。』『如果比丘尼用不同的言語惱亂他人，犯波夜提。』『如果比丘尼嫌棄責備他人，犯波夜提。』『如果比丘尼在僧團居住處的露天地方鋪設臥床、坐床、褥子、枕頭，無論是自己鋪設還是使喚他人鋪設。離開的時候不自己收拾，也不使喚他人收拾，犯波夜提。』『如果比丘尼在僧房內有遮蓋的地方自己鋪設床褥，或者使喚他人鋪設。去

【English Translation】 English version 『Venerable Āryās (respected nuns)! These are the one hundred and forty-one Pāyantika dharmas (offenses entailing expiation), which are recited in the Prātimokṣa (code of monastic discipline) every half-month.』『If a Bhikṣuṇī (Buddhist nun) knowingly lies, it is a Pāyantika.』『If a Bhikṣuṇī speaks about types and appearances, it is a Pāyantika.』『If a Bhikṣuṇī is a slanderer (one who speaks divisively), it is a Pāyantika.』『If a Bhikṣuṇī, knowing that the Sangha (monastic community) has lawfully and according to the rules settled a dispute, raises the issue again, saying: 『This Karma (formal act of the Sangha) is incomplete, it should be done again.』 Doing so for the same reason, it is a Pāyantika.』『If a Bhikṣuṇī intentionally takes the life of an animal, it is a Pāyantika.』『If a Bhikṣuṇī teaches a phrase of the Dharma to one who has not received full ordination, it is a Pāyantika.』『If a Bhikṣuṇī claims to have attained extraordinary qualities to one who has not received full ordination: 『I know thus, I see thus.』 Even if speaking the truth, it is a Pāyantika.』『If a Bhikṣuṇī, knowing that another Bhikṣuṇī has committed a grave offense, tells it to one who has not received full ordination, except for a Sangha Karma, it is a Pāyantika.』『If a Bhikṣuṇī, regarding items that the Sangha should distribute, first allows the distribution, and then prevents it, saying: 『Venerable Āryās (respected nuns)! Your relatives intend to give the Sangha's items to others.』 It is a Pāyantika.』『If a Bhikṣuṇī, while reciting the Prātimokṣa Sūtra every half-month, says: 『Venerable Āryās (respected nuns)! What is the use of reciting these trivial precepts? It causes the other Bhikṣuṇīs to have doubts and regrets.』 Doing so because of this reason of disparaging the precepts, it is a Pāyantika. (End of ten matters)』『If a Bhikṣuṇī destroys seeds or destroys a ghost village, it is a Pāyantika.』『If a Bhikṣuṇī troubles others with different words, it is a Pāyantika.』『If a Bhikṣuṇī is critical and blames others, it is a Pāyantika.』『If a Bhikṣuṇī spreads out a bed, a sitting bed, a mattress, or a pillow in an open space in the Sangha's dwelling place, whether she spreads it out herself or has someone else spread it out. When leaving, if she does not pick it up herself or have someone else pick it up, it is a Pāyantika.』『If a Bhikṣuṇī spreads out a bed or mattress herself, or has someone else spread it out, in a covered place inside the Sangha's room. When leaving

時不自舉、不使人舉，波夜提。

「若比丘尼在僧房內，若自牽比丘尼出、若使人牽出，下至言：『比丘尼汝出去。』作是語者，波夜提。

「若比丘尼，知僧房內比丘尼先敷床褥，後來敷欲擾亂故敷置：『不樂者自當出去。』作是因緣不異，波夜提。

「若比丘尼，僧房閣屋上敷尖腳床，若坐、若臥，波夜提。

「若比丘尼，知水有蟲，澆草泥、若使人澆，波夜提。

「若比丘尼，故令他比丘尼起疑悔須臾不樂，是因緣不異，波夜提。(二十事竟)

「若比丘尼施一食處，不病比丘尼應一食，過者，波夜提。

「若比丘尼處處食，除余時，波夜提。余時者，病時、施衣時，是名余時。

「若比丘尼，凈施比丘、比丘尼、式叉摩那、沙彌、沙彌尼衣已，后不捨而受用者，波夜提。

「若比丘尼，知彼食已足，離坐不作殘食法，欲惱故勸食者，波夜提。

「若比丘尼，不與不受著口中，除水及楊枝，波夜提。

「若比丘尼，非時食，波夜提。

「若比丘尼，停食食，波夜提。

「若比丘尼，往白衣家，自恣與餅麨得受兩三缽，出外共不病比丘尼食。若過受出外不共不病比丘尼食者，波夜提。

「若比丘尼，戲笑藏他衣缽尼師壇

【現代漢語翻譯】現代漢語譯本不自己推舉，也不使他人推舉，波夜提（Pāyantika，一種戒律名稱）。

『如果比丘尼（bhikkhunī，女性出家人）在僧房（saṅghārāma，僧侶居住的場所）內，自己拉比丘尼出去，或者使人拉出去，乃至說：『比丘尼你出去。』做出這種行為的比丘尼，波夜提。

『如果比丘尼，明知僧房內的比丘尼先鋪設了床鋪，後來爲了擾亂她而鋪設床鋪，並說：『不高興的自己出去。』因為這個原因而沒有其他原因，波夜提。

『如果比丘尼，在僧房閣樓上鋪設尖腳床，或者坐在上面，或者躺在上面，波夜提。

『如果比丘尼，明知水中有蟲，澆灌草地或泥土，或者使人澆灌，波夜提。

『如果比丘尼，故意使其他比丘尼產生懷疑、後悔，哪怕只是片刻的不愉快，因為這個原因而沒有其他原因，波夜提。（二十事完）

『如果比丘尼施捨一個用餐的地方，沒有生病的比丘尼應該只吃一餐，超過這個限度的，波夜提。

『如果比丘尼到處吃東西，除非在規定的時間之外，波夜提。規定的時間之外指的是生病的時候、施捨衣服的時候，這叫做規定的時間之外。

『如果比丘尼，已經將乾淨的衣服施捨給比丘（bhikkhu，男性出家人）、比丘尼、式叉摩那（śikṣamāṇā，見習女）、沙彌（śrāmaṇera，小沙彌）、沙彌尼（śrāmaṇerikā，小沙彌尼），之後又不捨棄而自己受用，波夜提。

『如果比丘尼，明知對方已經吃飽了，離開座位后不進行殘食法（即不處理剩餘的食物），爲了惱亂對方而勸對方繼續吃，波夜提。

『如果比丘尼，沒有給予或接受就放入口中，除了水和楊枝（dantakāṣṭha，一種清潔牙齒的樹枝），波夜提。

『如果比丘尼，在非規定的時間吃東西，波夜提。

『如果比丘尼，停止進食后又繼續吃，波夜提。

『如果比丘尼，前往在家信徒的家中，隨意得到餅或炒麵，可以接受兩三個缽，拿到外面與沒有生病的比丘尼一起吃。如果超過這個數量，拿到外面而不與沒有生病的比丘尼一起吃，波夜提。

『如果比丘尼，開玩笑地藏起其他比丘尼的衣服、缽、尼師壇（niṣīdana，坐具），波夜提。

【English Translation】 English version Not raising oneself up, nor causing others to raise one up, Pāyantika (a type of monastic offense).

'If a bhikkhunī (female monastic) is in a sangharama (monastery), if she herself pulls a bhikkhunī out, or causes someone to pull her out, even to the point of saying: 'Bhikkhunī, you go out.' For a bhikkhunī who speaks in this way, Pāyantika.

'If a bhikkhunī, knowing that a bhikkhunī in the sangharama has already spread out her bedding, later spreads out her own bedding with the intention of disturbing her, saying: 'Those who are not happy can leave.' If this is the reason and there is no other reason, Pāyantika.

'If a bhikkhunī spreads out a bed with pointed legs in the attic of the sangharama, whether she sits or lies down on it, Pāyantika.

'If a bhikkhunī, knowing that there are insects in the water, waters grass or mud, or causes someone to water it, Pāyantika.

'If a bhikkhunī intentionally causes another bhikkhunī to have doubt and regret, even for a moment of unhappiness, if this is the reason and there is no other reason, Pāyantika. (End of the twenty matters)

'If a bhikkhunī provides a place for eating, a bhikkhunī who is not sick should eat only one meal. If she exceeds this limit, Pāyantika.

'If a bhikkhunī eats everywhere, except at the proper times, Pāyantika. The proper times are when she is sick or when robes are being given; these are called the proper times.

'If a bhikkhunī, having given clean robes to a bhikkhu (male monastic), bhikkhunī, śikṣamāṇā (female trainee), śrāmaṇera (novice monk), or śrāmaṇerikā (novice nun), later does not give them away but uses them herself, Pāyantika.

'If a bhikkhunī, knowing that another has had enough to eat, leaves her seat without performing the 'leftover food' ritual (i.e., without properly disposing of the remaining food), and encourages her to eat more with the intention of annoying her, Pāyantika.

'If a bhikkhunī puts something in her mouth without giving or receiving it, except for water and a dantakāṣṭha (tooth-cleaning twig), Pāyantika.

'If a bhikkhunī eats at an improper time, Pāyantika.

'If a bhikkhunī eats after having stopped eating, Pāyantika.

'If a bhikkhunī goes to the house of a layperson and freely receives cakes or parched grain, she may receive two or three bowls and take them outside to eat with bhikkhunīs who are not sick. If she receives more than this amount and takes it outside without eating with bhikkhunīs who are not sick, Pāyantika.

'If a bhikkhunī jokingly hides another bhikkhunī's robes, bowl, or niṣīdana (sitting cloth), Pāyantika.

針筒、若使人藏，波夜提。

「若比丘尼，別眾食，除余時，波夜提。余時者，病時、衣時、行時、船上時、大眾時、外道施食時。(三十事竟)

「若比丘尼，無病為身然草木、牛𡱁，若自然、若使人然，除因緣，波夜提。

「若比丘尼，與未受具戒人同屋過三宿者，波夜提。

「若比丘尼，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。

「若比丘尼語比丘尼言：『阿梨耶！共入聚落，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。

「若比丘尼作是語：『阿梨耶！我知世尊說障道法，習此法者不能障道。』諸比丘尼應諫言：『阿梨耶！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，是比丘尼，波夜提。

「若比丘尼，知是比丘尼惡見不捨，僧如法如律作舉羯磨，未作如法、如律，共食、共同室住，波夜提。

「若沙彌尼作是言：『如來說淫慾是障道法，我知習淫慾不能障道。』諸比丘尼應諫言：『汝沙彌尼莫謗世尊，謗世尊者不善。

【現代漢語翻譯】現代漢語譯本針筒，如果讓人藏匿，犯波夜提罪（一種戒律，意為應懺悔）。

如果比丘尼（女性出家人），在非規定的時間裡，私自結夥聚餐，犯波夜提罪。規定的時間是指：生病時、縫製衣服時、趕路時、在船上時、大眾集會時、外道（佛教以外的宗教）施捨食物時。（三十事完畢）

如果比丘尼，沒有生病卻爲了身體燃燒草木、牛糞，無論是自己點燃還是指使他人點燃，除非有特殊原因，犯波夜提罪。

如果比丘尼，與沒有受過具足戒的人同住一個屋檐下超過三夜，犯波夜提罪。

如果比丘尼，已經同意了羯磨（僧團的議事程式）的請求，之後又因生氣而不高興，說：『我沒有同意，不同意這樣做，這個羯磨不成立，我不同意這個請求。』犯波夜提罪。

如果比丘尼對比丘尼說：『阿梨耶（對尼姑的尊稱）！我們一起進村，到了那裡我會給你食物。無論是自己給，還是讓人給你。』之後想要趕走她，就說：『你走吧！我和你住在一起不快樂，我獨自住才快樂。』如果是因為這個原因而不是其他原因，犯波夜提罪。

如果比丘尼說這樣的話：『阿梨耶！我知道世尊（釋迦牟尼佛）說阻礙修道的法，修習這種法不能阻礙修道。』其他比丘尼應該勸諫她說：『阿梨耶！你不要誹謗世尊，誹謗世尊是不好的。世尊不是這樣說的，世尊說阻礙修道的法確實會阻礙修道。你放棄這種錯誤的觀點。』這樣勸諫時，如果她堅持不放棄，應該進行第二、第三次勸諫，如果放棄就好；如果不放棄，僧團應該進行舉羯磨（一種懲罰措施），這位比丘尼犯波夜提罪。

如果比丘尼，明知某個比丘尼持有錯誤的見解並且不肯放棄，僧團已經如法如律地進行了舉羯磨，但在未進行如法如律的程式之前，還和她一起吃飯、同住一室，犯波夜提罪。

如果沙彌尼（未受具足戒的女性出家弟子）說這樣的話：『如來說淫慾是阻礙修道的法，我知道修習淫慾不能阻礙修道。』其他比丘尼應該勸諫她說：『你這個沙彌尼不要誹謗世尊，誹謗世尊是不好的。

【English Translation】 English version A syringe, if someone hides it, it is a Pāyantika (an offense requiring confession).

If a Bhikkhuni (female monastic), apart from the allowed times, eats in a separate group, it is a Pāyantika. The allowed times are: when sick, when making robes, when traveling, when on a boat, when in a large gathering, when non-Buddhists are giving food. (End of the thirty matters)

If a Bhikkhuni, without being sick, burns grass or cow dung for her body, whether she does it herself or has someone else do it, unless there is a reason, it is a Pāyantika.

If a Bhikkhuni, stays in the same dwelling with someone who has not received full ordination for more than three nights, it is a Pāyantika.

If a Bhikkhuni, after agreeing to a Kamma (formal act of the Sangha), later becomes angry and unhappy, saying: 'I did not agree, it was not good to agree, this Kamma is not valid, I do not agree to this request,' it is a Pāyantika.

If a Bhikkhuni says to another Bhikkhuni: 'Arya (term of respect for a nun)! Let's go together to the village, when we get there I will give you food. Whether I give it myself or have someone else give it.' Later, wanting to drive her away, she says: 'Go away! I am not happy living with you, I am happy living alone.' If this is the reason and no other, it is a Pāyantika.

If a Bhikkhuni says this: 'Arya! I know that the Blessed One (Buddha) said that things that obstruct the path are obstructive, but practicing these things does not obstruct the path.' The other Bhikkhunis should admonish her, saying: 'Arya! Do not slander the Blessed One, slandering the Blessed One is not good. The Blessed One did not say this, the Blessed One said that things that obstruct the path truly obstruct the path. Give up this evil view.' If she persists and does not give it up when admonished in this way, she should be admonished a second and third time. If she gives it up, that is good; if she does not give it up, the Sangha should perform an act of suspension (Ukkhepaniya Kamma). This Bhikkhuni commits a Pāyantika.

If a Bhikkhuni, knowing that another Bhikkhuni holds a wrong view and does not give it up, and the Sangha has rightfully and lawfully performed an act of suspension, but before the procedure has been rightfully and lawfully completed, she eats with her or lives in the same room with her, it is a Pāyantika.

If a Samaneri (a female novice) says this: 'The Tathagata (another name for the Buddha) said that sexual activity is an obstacle to the path, but I know that practicing sexual activity does not obstruct the path.' The other Bhikkhunis should admonish her, saying: 'You, Samaneri, do not slander the Blessed One, slandering the Blessed One is not good.

世尊不作是語，世尊說淫慾實障道。汝舍此惡見。』如是諫時，若堅持不捨者，應第二、第三諫，若舍者善。若不捨者，應驅出言：『從今日，汝沙彌尼不應言：「佛是我師。」亦不得共比丘尼三宿。汝去，不得此中住。』若比丘尼知沙彌尼惡見不捨驅出，未作如法誘喚畜養、共食、共住，波夜提。

「若比丘尼，得新衣當三種壞色，若一一壞色青、黑、木蘭。若不若不作三種一一壞色受用者，波夜提。

「若比丘尼，若寶、若名寶，園內自取、若使人取，除余時，波夜提。余時者，比丘尼若寶、若名寶，若自取、若使人取，作是念：『有主求者與。』是名余時。

「若比丘尼，恐怖比丘尼，波夜提。(四十事竟)

「若比丘尼，知水有蟲而飲者，波夜提。

「若比丘尼，無衣外道出家男女自手與食，波夜提。

「若比丘尼，知食家淫處坐，波夜提。

「若比丘尼，知食家屏處坐，波夜提。

「若比丘尼，觀軍發行，波夜提。

「若比丘尼，有因緣事得到軍中三宿。若過者，波夜提。

「若比丘尼，有因緣事得到軍中三宿，若看軍發行牙旗斗勢，波夜提。

「若比丘尼，瞋恨不喜打比丘尼者，波夜提。

「若比丘尼，瞋恨不喜掌刀擬比丘

【現代漢語翻譯】現代漢語譯本『世尊（Bhagavan，佛陀）不會這樣說，世尊說淫慾確實是修道的障礙。你應該捨棄這種錯誤的見解。』像這樣勸諫時，如果她堅持不捨棄，應該第二次、第三次勸諫，如果她捨棄了就好。如果不捨棄，應該驅逐她，說：『從今天起，你沙彌尼（Śrāmaṇerī，女沙彌）不應該說：「佛是我的老師。」也不得與比丘尼（Bhikṣuṇī，女比丘）同住三夜。你離開吧，不得住在這裡。』如果比丘尼知道沙彌尼有惡見不捨棄而被驅逐，（卻）沒有如法地誘導、召喚、畜養、一起吃飯、一起居住，犯波夜提（Pāyantika，一種罪名）。『如果比丘尼得到新衣服，應當用三種壞色來染色，這三種壞色分別是青色、黑色、木蘭色。如果不做這三種壞色中的任何一種就接受使用，犯波夜提。『如果比丘尼，對於寶物或者被認為是寶物的東西，在寺院內自己拿取，或者指使別人拿取，除非有特殊情況，否則犯波夜提。特殊情況是指，比丘尼對於寶物或者被認為是寶物的東西，自己拿取或者指使別人拿取，並且這樣想：『如果有人來要，就還給他。』這叫做特殊情況。『如果比丘尼恐嚇比丘尼，犯波夜提。（四十事結束）』『如果比丘尼明知水中含有蟲子還飲用，犯波夜提。『如果比丘尼親自給沒有穿衣服的外道出家的男人或女人食物，犯波夜提。『如果比丘尼明知某家是淫亂場所還去坐，犯波夜提。『如果比丘尼明知某家有隱蔽的場所還去坐，犯波夜提。『如果比丘尼觀看軍隊出發，犯波夜提。『如果比丘尼因為某種原因到達軍隊中，最多隻能住三夜。如果超過三夜，犯波夜提。『如果比丘尼因為某種原因到達軍隊中住了三夜，還觀看軍隊出發時的牙旗和戰鬥陣勢，犯波夜提。『如果比丘尼因為嗔恨不高興而打比丘尼，犯波夜提。『如果比丘尼因為嗔恨不高興而手持刀威脅比丘尼，

【English Translation】 English version 『The Blessed One (Bhagavan, the Buddha) would not say such a thing. The Blessed One says that lust is truly an obstacle to the path. You should abandon this evil view.』 When admonishing in this way, if she persists in not abandoning it, she should be admonished a second and third time. If she abandons it, that is good. If she does not abandon it, she should be expelled, saying: 『From today, you Śrāmaṇerī (female novice) should not say: 「The Buddha is my teacher.」 Nor may you stay with a Bhikṣuṇī (female monastic) for three nights. Leave, you may not stay here.』 If a Bhikṣuṇī knows that a Śrāmaṇerī has evil views that she does not abandon and is expelled, (but) has not properly enticed, summoned, fostered, eaten together, or lived together, it is Pāyantika (a type of offense). 『If a Bhikṣuṇī obtains a new robe, she should spoil the color in three ways, these three spoiled colors being blue, black, and mud-color. If she accepts and uses it without making any of these three spoiled colors, it is Pāyantika. 『If a Bhikṣuṇī, regarding treasure or what is considered treasure, takes it herself within the monastery grounds, or has someone else take it, except at another time, it is Pāyantika. Another time means that if a Bhikṣuṇī, regarding treasure or what is considered treasure, takes it herself or has someone else take it, and thinks: 『If the owner comes looking for it, I will give it back.』 This is called another time. 『If a Bhikṣuṇī frightens a Bhikṣuṇī, it is Pāyantika. (End of the forty matters)』『If a Bhikṣuṇī knowingly drinks water containing insects, it is Pāyantika. 『If a Bhikṣuṇī personally gives food to a naked non-Buddhist renunciate, male or female, it is Pāyantika. 『If a Bhikṣuṇī knowingly sits in a house that is a place of debauchery, it is Pāyantika. 『If a Bhikṣuṇī knowingly sits in a secluded place in a house, it is Pāyantika. 『If a Bhikṣuṇī watches the army set out, it is Pāyantika. 『If a Bhikṣuṇī, due to some reason, arrives in the army, she may only stay for three nights. If she stays longer than three nights, it is Pāyantika. 『If a Bhikṣuṇī, due to some reason, arrives in the army and stays for three nights, and also watches the army setting out, the pennants, and the battle formations, it is Pāyantika. 『If a Bhikṣuṇī, out of anger and displeasure, strikes a Bhikṣuṇī, it is Pāyantika. 『If a Bhikṣuṇī, out of anger and displeasure, threatens a Bhikṣuṇī with a knife,

尼者，波夜提。

「若比丘尼，水中戲，波夜提。(五十事竟)

「若比丘尼，以指相指，波夜提。

「若比丘尼，知賊眾，期共道行，下至聚落中，波夜提。

「若比丘尼，自手掘地若使人掘，指示語：『掘是地。』波夜提。

「若比丘尼，四月別請應受，若過受，波夜提。除更請、長自恣請。

「若比丘尼，語比丘尼言：『阿梨耶！當學，莫犯五眾罪。』是言：『我不隨汝語，若見余阿梨耶寂根多聞、持法深解，我當從咨問，彼有所說我當受行。』除余時，作是語者，波夜提。比丘欲得法利者應學，亦應問余比丘尼。

「若比丘尼，飲酒，咽咽波夜提。

「若比丘尼，輕他比丘尼，波夜提。

「若比丘尼，諸比丘尼諍訟時，默然立聽，彼有說者我當憶持。作是因緣不異，波夜提。

「若比丘尼，僧欲斷事不與欲，出去不白，波夜提。

「若比丘尼，半月說波羅提木叉經時，作是言：『我今始知是法入修多羅，半月波羅提木叉中說。』諸比丘尼知彼比丘尼本若二、若三說《波羅提木叉經》中坐，況復多，彼比丘尼不以不知故無罪，隨所犯罪如法治。應呵言：『阿梨耶！汝失善利，半月說波羅提木叉，汝不尊重、不一心念、不攝耳聽法。』呵已

【現代漢語翻譯】現代漢語譯本尼者，犯波逸提罪。

『如果比丘尼（bhikshuni，佛教女出家人）在水中嬉戲，犯波逸提罪。（五十事完畢）』

『如果比丘尼用手指互相指點，犯波逸提罪。』

『如果比丘尼明知是盜賊團伙，還約定一起趕路，哪怕只是到村落中，犯波逸提罪。』

『如果比丘尼親手挖掘土地，或者指使他人挖掘，並指示說：『挖這塊地。』犯波逸提罪。』

『如果比丘尼接受了超過四個月的額外供養，犯波逸提罪。除非是再次請求，或者長期隨意接受供養的情況。』

『如果比丘尼對比丘尼說：『阿梨耶（Arya，聖者）！應當學習，不要觸犯五眾罪。』而對方回答說：『我不聽你的話，如果我看到其他持戒清凈、博學多聞、精通佛法的阿梨耶，我才會去請教，她們所說的我才會遵照執行。』除非在其他情況下，否則說了這樣的話，犯波逸提罪。想要獲得佛法利益的比丘尼應當學習，也應當向其他比丘尼請教。』

『如果比丘尼飲酒，每喝一口，犯波逸提罪。』

『如果比丘尼輕視其他比丘尼，犯波逸提罪。』

『如果比丘尼在其他比丘尼發生爭訟時，默默地站在一旁聽，心想：『她們所說的，我都要記住。』因為這樣的原因而不去勸解，犯波逸提罪。』

『如果比丘尼在僧團要裁決事情的時候，不表示同意，未經告知就離開，犯波逸提罪。』

『如果比丘尼在半月誦說《波羅提木叉經》（Pratimoksha Sutra，戒經）時，說這樣的話：『我現在才知道這個法是收入在修多羅（Sutra，經）中，半月誦《波羅提木叉經》時才說。』如果其他比丘尼知道這位比丘尼原本就參加過兩三次《波羅提木叉經》的誦讀，更何況是多次參加，那麼這位比丘尼不能以不知情為理由而免罪，應當按照所犯的罪行依法懲處。應當呵斥她說：『阿梨耶！你失去了好的機會，半月誦說《波羅提木叉經》，你卻不尊重、不專心、不集中注意力聽法。』呵斥之後

【English Translation】 English version For a nun, pācittiya (a type of offense).

'If a bhikkhunī (Buddhist nun) engages in playful activities in the water, it is a pācittiya. (The fifty matters are concluded.)'

'If a bhikkhunī points a finger at another, it is a pācittiya.'

'If a bhikkhunī, knowing that there is a group of thieves, agrees to travel with them, even just to a village, it is a pācittiya.'

'If a bhikkhunī digs the ground herself or instructs someone else to dig, saying, 'Dig this ground,' it is a pācittiya.'

'If a bhikkhunī receives offerings beyond the permitted four months, it is a pācittiya, except for a renewed request or a long-term self-authorization.'

'If a bhikkhunī says to another bhikkhunī, 'Arya (noble one)! You should learn and not commit the offenses of the five groups.' And the other says, 'I will not follow your words. If I see other Aryas who are restrained, learned, upholders of the Dharma, and deeply understanding, I will consult them, and I will follow what they say.' Except in other circumstances, if one speaks in this way, it is a pācittiya. A bhikkhunī who desires the benefit of the Dharma should learn and should also ask other bhikkhunīs.'

'If a bhikkhunī drinks alcohol, with each sip, it is a pācittiya.'

'If a bhikkhunī disparages another bhikkhunī, it is a pācittiya.'

'If a bhikkhunī, when other bhikkhunīs are arguing, silently stands and listens, thinking, 'I will remember what they say.' Because of this reason, without intervening, it is a pācittiya.'

'If a bhikkhunī, when the Sangha (community) is about to decide a matter, does not give her consent and leaves without informing, it is a pācittiya.'

'If a bhikkhunī, when the Prātimoksha Sūtra (code of monastic discipline) is recited every half-month, says, 'I have only now learned that this Dharma is included in the Sūtras, and it is recited in the half-monthly Prātimoksha.' If the other bhikkhunīs know that this bhikkhunī has attended the recitation of the Prātimoksha Sūtra two or three times, let alone more, then this bhikkhunī is not without fault due to ignorance; she should be punished according to the Dharma for the offense committed. She should be rebuked, saying, 'Arya! You have lost a good opportunity. In the half-monthly recitation of the Prātimoksha, you are not respectful, not single-minded, and do not listen attentively to the Dharma.' After rebuking her,

，波夜提。(六十事竟)

「若比丘尼，同食處，食前、食后不白比丘尼，行至余家，除衣時，波夜提。

「若比丘尼，入剎利灌頂王宮，夫人寶物未藏，下至過門限，波夜提。

「若比丘尼，骨牙角作針筒，破已，波夜提。

「若比丘尼，作床腳應量作，長修伽陀八指，除入梐。若過，截已，波夜提。

「若比丘尼，兜羅綿貯褥，若坐若臥。出已，波夜提。

「若比丘尼，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。

「若比丘尼，作覆瘡衣應量作，長四修伽陀磔手、廣二磔手半。若過，截已，波夜提。

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

「若比丘尼，瞋恨不喜，無根僧伽婆尸法謗，波夜提。

「若比丘尼，知物向僧迴向與人，波夜提。(七十事竟)

「若比丘尼，不語主而著他衣，波夜提。

「若比丘尼，自手與俗人外道沙門衣，波夜提。

「若比丘尼，作安陀會應量作，長四修伽陀磔手、廣二磔手。若過作，截已，波夜提。

「若比丘尼，僧祇支應量作，長四修伽陀磔手、廣二磔手。若過作，截已，波夜提。

【現代漢語翻譯】現代漢語譯本：波夜提（Pāyantika，一種罪名）。（六十事完）

『如果比丘尼（bhikkhunī，佛教女出家人）在同一處吃飯，飯前飯後不告知其他比丘尼，就到其他人家裡去，脫衣服時，犯波夜提罪。』

『如果比丘尼進入剎利（Kṣatriya，印度種姓制度中的武士階層）灌頂王宮，夫人的寶物還沒有收藏好，哪怕只是跨過門檻，犯波夜提罪。』

『如果比丘尼用骨、牙、角製作針筒，損壞后，犯波夜提罪。』

『如果比丘尼製作床腳，應該按照規定的尺寸製作，長度為八修伽陀（Sugata，佛陀的稱號之一）指，不包括床梐（bīja，床的邊框）。如果超過尺寸，截斷後，犯波夜提罪。』

『如果比丘尼用兜羅綿（tūla，一種柔軟的棉花）填充褥子，無論是坐還是臥。用完后，犯波夜提罪。』

『如果比丘尼製作尼師壇（nisīdana，坐具），應該按照規定的尺寸製作，長度為二修伽陀磔手（vidasti，約指從拇指到中指的距離）、寬度為一磔手半，再增加一磔手。如果超過尺寸，截斷後，犯波夜提罪。』

『如果比丘尼製作覆瘡衣，應該按照規定的尺寸製作，長度為四修伽陀磔手、寬度為二磔手半。如果超過尺寸，截斷後，犯波夜提罪。』

『如果比丘尼效仿如來（Tathāgata，佛陀的稱號之一）的衣服尺寸製作衣服，如果超過尺寸，截斷後，犯波夜提罪。如來的衣服尺寸為長度九修伽陀磔手、寬度六磔手。』

『如果比丘尼因為嗔恨不喜，用沒有根據的僧伽婆尸法（saṃghāvaśeṣa，一種僅次於波羅夷的重罪）誹謗他人，犯波夜提罪。』

『如果比丘尼明知物品已經迴向給僧團（saṃgha，佛教僧侶團體）卻又轉送給他人，犯波夜提罪。（七十事完）』

『如果比丘尼不告知衣物的主人就穿戴他人的衣服，犯波夜提罪。』

『如果比丘尼親手將衣服給予俗人、外道沙門（śramaṇa，古印度時期指各種出家修行者，不限於佛教），犯波夜提罪。』

『如果比丘尼製作安陀會（antarvāsa，內衣），應該按照規定的尺寸製作，長度為四修伽陀磔手、寬度為二磔手。如果超過尺寸，截斷後，犯波夜提罪。』

『如果比丘尼製作僧祇支（saṃghāṭī，大衣），應該按照規定的尺寸製作，長度為四修伽陀磔手、寬度為二磔手。如果超過尺寸，截斷後，犯波夜提罪。』

【English Translation】 English version: Pāyantika (a type of offense). (The sixty matters are completed)

'If a bhikkhunī (Buddhist nun), in the same eating place, without informing the other bhikkhunīs before or after eating, goes to another's house, when removing her robe, it is a Pāyantika offense.'

'If a bhikkhunī enters the palace of a Kṣatriya (warrior caste in the Indian caste system) crowned king, and the lady's treasures are not yet put away, even just stepping over the threshold, it is a Pāyantika offense.'

'If a bhikkhunī makes a needle case from bone, tooth, or horn, and it breaks, it is a Pāyantika offense.'

'If a bhikkhunī makes bed legs, they should be made according to the prescribed measurement, eight Sugata (one of the titles of the Buddha) fingers in length, excluding the bed frame (bīja). If it exceeds the measurement, after cutting it off, it is a Pāyantika offense.'

'If a bhikkhunī fills a mattress with tūla (a soft cotton-like material), whether for sitting or lying down. After using it, it is a Pāyantika offense.'

'If a bhikkhunī makes a nisīdana (sitting cloth), it should be made according to the prescribed measurement, two Sugata vidasti (span from thumb to middle finger) in length, one and a half vidasti in width, plus one more vidasti. If it exceeds the measurement, after cutting it off, it is a Pāyantika offense.'

'If a bhikkhunī makes a cover for a wound, it should be made according to the prescribed measurement, four Sugata vidasti in length, two and a half vidasti in width. If it exceeds the measurement, after cutting it off, it is a Pāyantika offense.'

'If a bhikkhunī imitates the measurement of the Tathāgata's (one of the titles of the Buddha) robe when making a robe, if it exceeds the measurement, after cutting it off, it is a Pāyantika offense. The Tathāgata's robe measurement is nine Sugata vidasti in length, six vidasti in width.'

'If a bhikkhunī, out of anger and displeasure, falsely accuses someone of a baseless saṃghāvaśeṣa (a serious offense second only to Pārājika) offense, it is a Pāyantika offense.'

'If a bhikkhunī knowingly gives to someone an item that has been dedicated to the saṃgha (Buddhist monastic community), it is a Pāyantika offense. (The seventy matters are completed)'

'If a bhikkhunī wears another's robe without informing the owner, it is a Pāyantika offense.'

'If a bhikkhunī personally gives a robe to a layperson or a śramaṇa (ascetic or religious wanderer in ancient India, not limited to Buddhism) of another sect, it is a Pāyantika offense.'

'If a bhikkhunī makes an antarvāsa (inner robe), it should be made according to the prescribed measurement, four Sugata vidasti in length, two vidasti in width. If it exceeds the measurement, after cutting it off, it is a Pāyantika offense.'

'If a bhikkhunī makes a saṃghāṭī (outer robe), it should be made according to the prescribed measurement, four Sugata vidasti in length, two vidasti in width. If it exceeds the measurement, after cutting it off, it is a Pāyantika offense.'

「若比丘尼，作雨浴衣應量作，長四修伽陀磔手、廣二磔手。若過作，截已，波夜提。

「若比丘尼，詣不能辦衣家，為僧乞伽絺那衣，波夜提。

「若比丘尼，不病，所受持衣不隨身者，波夜提。

「若比丘尼，得佉陀尼食、蒲阇尼食，更煮、使人煮，更熬、使人熬，更煎、使人煎，不病比丘尼食者，波夜提。

「若比丘尼，比丘食以水扇供給，波夜提。

「若比丘尼，食蒜者，波夜提。(八十事竟)

「若比丘尼，俗人外道自手與食，波夜提。

「若比丘尼，作醫師活命，波夜提。

「若比丘尼，授俗人外道醫方者，波夜提。

「若比丘尼，為俗人作者，波夜提。

「若比丘尼，知食家先不語而入者，波夜提。

「若比丘尼，與俗人外道習近住，若竟日、若須臾，下至園民、沙彌，波夜提。

「若比丘尼，自咒誓他者，波夜提。

「若比丘尼，自打而啼泣淚者，波夜提。

「若比丘尼語比丘尼作是言：『阿梨耶！共往某甲家。』彼於後不忍某甲比丘尼，無因緣、不審諦聞而呵責者，波夜提。

「若比丘尼，慳嫉心護他家者，波夜提。(九十事竟)

「若比丘尼，對面呵罵比丘者，波夜提。

「若

【現代漢語翻譯】現代漢語譯本『如果比丘尼製作雨浴衣，應當按照規定的尺寸製作，長度為四修伽陀磔手（Sugata vidatthi，佛的磔手），寬度為二磔手。如果超過這個尺寸製作，必須截斷超出的部分，否則犯波夜提（Pāyantika，一種罪名）。』『如果比丘尼前往無法準備衣物的家庭，爲了僧團乞求伽絺那衣（Kathina，一種布料），犯波夜提。』『如果比丘尼沒有生病，所持有的衣物不隨身攜帶，犯波夜提。』『如果比丘尼得到佉陀尼食（Khādanīya，硬的食物）、蒲阇尼食（Bhojanīya，軟的食物），自己再煮、或者讓人煮，自己再熬、或者讓人熬，自己再煎、或者讓人煎，沒有生病的比丘尼食用這些食物，犯波夜提。』『如果比丘尼在比丘吃飯時用水扇為他們扇風，犯波夜提。』『如果比丘尼吃蒜，犯波夜提。（八十事完）』『如果比丘尼接受俗人或外道親自給予的食物，犯波夜提。』『如果比丘尼以做醫生為生，犯波夜提。』『如果比丘尼將醫方傳授給俗人或外道，犯波夜提。』『如果比丘尼為俗人制作物品，犯波夜提。』『如果比丘尼明知齋主沒有邀請就進入其家，犯波夜提。』『如果比丘尼與俗人或外道親近居住，無論是整天、還是片刻，甚至與園丁、沙彌親近，犯波夜提。』『如果比丘尼詛咒他人，犯波夜提。』『如果比丘尼自己打自己並且啼哭流淚，犯波夜提。』『如果比丘尼對比丘尼說：『阿梨耶（Arya，尊者）！我們一起去某甲家。』之後，她因為某甲比丘尼的緣故，沒有正當理由、沒有仔細聽聞就呵責她，犯波夜提。』『如果比丘尼因為慳吝嫉妒而守護他人的家，犯波夜提。（九十事完）』『如果比丘尼當面呵罵比丘，犯波夜提。』『如果』

【English Translation】 English version 『If a Bhikkhuni makes a rain-bathing cloth, it should be made according to the prescribed measure, four Sugata vidatthi (span of Sugata's hand) in length and two vidatthi in width. If she makes it larger than that, she must cut off the excess; otherwise, it is a Pāyantika (an offense).』『If a Bhikkhuni goes to a family that cannot afford to provide robes and begs for a Kathina (a type of cloth) robe for the Sangha, it is a Pāyantika.』『If a Bhikkhuni, without being ill, does not keep the robes she possesses with her, it is a Pāyantika.』『If a Bhikkhuni obtains Khādanīya (hard food) and Bhojanīya (soft food), and then cooks it herself or has someone else cook it, roasts it herself or has someone else roast it, fries it herself or has someone else fry it, and a Bhikkhuni who is not ill eats these foods, it is a Pāyantika.』『If a Bhikkhuni provides a Bhikkhu with a water fan while he is eating, it is a Pāyantika.』『If a Bhikkhuni eats garlic, it is a Pāyantika. (End of the eighty matters)』『If a Bhikkhuni receives food given directly by a layperson or a non-Buddhist, it is a Pāyantika.』『If a Bhikkhuni makes a living as a doctor, it is a Pāyantika.』『If a Bhikkhuni teaches medical formulas to a layperson or a non-Buddhist, it is a Pāyantika.』『If a Bhikkhuni makes things for a layperson, it is a Pāyantika.』『If a Bhikkhuni knowingly enters a house where she has not been invited, it is a Pāyantika.』『If a Bhikkhuni lives closely with a layperson or a non-Buddhist, whether for a whole day or a short time, even with a gardener or a novice monk, it is a Pāyantika.』『If a Bhikkhuni curses another person, it is a Pāyantika.』『If a Bhikkhuni hits herself and cries and sheds tears, it is a Pāyantika.』『If a Bhikkhuni says to another Bhikkhuni: 『Arya (Venerable)! Let's go to so-and-so's house.』 Later, because of that Bhikkhuni, she blames her without a valid reason and without carefully listening, it is a Pāyantika.』『If a Bhikkhuni protects another's house out of stinginess and jealousy, it is a Pāyantika. (End of the ninety matters)』『If a Bhikkhuni scolds a Bhikkhu face to face, it is a Pāyantika.』『If』

比丘尼，減十二雨畜弟子者，波夜提。

「若比丘尼，滿十二雨，十法不具足而畜弟子者，波夜提。

「若比丘尼，十法具足，不羯磨而畜弟子者，波夜提。

「若比丘尼，知他犯戒，捉戶鉤、開他房戶共男子住，與受具足者，波夜提。

「若比丘尼，與減二十雨童女受具足者，波夜提。

「若比丘尼，滿二十歲童女，不與學戒而與受具足者，波夜提。

「若比丘尼，受學戒不滿學，與受具足者，波夜提。

「若比丘尼，學戒滿，不羯磨與受具足者，波夜提。

「若比丘尼，適他婦減十二雨，與受具足者，波夜提。(一百事竟)

「若比丘尼，適他婦滿十二雨，不學戒與受具足者，波夜提。

「若比丘尼，已適他婦受學戒、不滿學，與受具足者，波夜提。

「若比丘尼，已適他婦學戒滿，不羯磨與受具足者，波夜提。

「若比丘尼，與弟子受具足已，應二年教誡。若不教者，波夜提。

「若比丘尼，受具足已，應二年供給隨逐和上尼。若不供給隨逐，波夜提。

「若比丘尼，年年畜弟子，波夜提。

「若比丘尼，一眾清凈停宿受具足，波夜提。

「若比丘尼度弟子，有事不自送、不使人送，下至五六由旬，波夜

【現代漢語翻譯】現代漢語譯本『如果比丘尼（Bhikkhuni，佛教女出家人）為未滿十二雨（Varsha，指戒臘，即出家受戒后的年數）的弟子授戒，觸犯波夜提（Payattika，一種戒律罪名）。』『如果比丘尼戒臘已滿十二雨，但在十法（Dasa Dhamma，比丘尼應具備的十種資格）不完備的情況下為弟子授戒，觸犯波夜提。』『如果比丘尼十法完備，但未經羯磨（Kamma，僧團會議）程式為弟子授戒，觸犯波夜提。』『如果比丘尼明知他人犯戒，還去捉戶鉤、打開他人房門與男子同住，併爲她授具足戒（Upasampada，佛教中的正式出家受戒），觸犯波夜提。』『如果比丘尼為未滿二十雨（Varsha，指年齡）的童女授具足戒，觸犯波夜提。』『如果比丘尼為已滿二十歲的童女授具足戒，但不讓她學習戒律（Sikkha，佛教戒律），觸犯波夜提。』『如果比丘尼為學習戒律未滿時限者授具足戒，觸犯波夜提。』『如果比丘尼在學戒期滿后，未經羯磨程式為他人授具足戒，觸犯波夜提。』『如果比丘尼為曾嫁給他人且未滿十二雨的女子授具足戒，觸犯波夜提。（一百事竟）』『如果比丘尼為曾嫁給他人且已滿十二雨的女子授具足戒，但不讓她學習戒律，觸犯波夜提。』『如果比丘尼為已嫁給他人且已受學戒、但未滿學戒時限的女子授具足戒，觸犯波夜提。』『如果比丘尼為已嫁給他人且學戒期滿，但未經羯磨程式為他人授具足戒，觸犯波夜提。』『如果比丘尼為弟子授具足戒后，應在兩年內進行教誡。如果不進行教誡，觸犯波夜提。』『如果比丘尼受具足戒后，應在兩年內供給並隨侍和上尼（Upajjhaya，戒師）。如果不供給隨侍，觸犯波夜提。』『如果比丘尼每年都收弟子，觸犯波夜提。』『如果比丘尼在一個不清凈的僧團中停宿並授具足戒，觸犯波夜提。』『如果比丘尼度弟子出家，有事不親自送，也不派人護送，哪怕只是五六由旬（Yojana，古印度長度單位）的路程，觸犯波夜提。』

【English Translation】 English version 『If a Bhikkhuni (Buddhist nun) ordains a disciple who is less than twelve Varsha (years of seniority since ordination), it is a Payattika (a type of monastic offense).』『If a Bhikkhuni who has completed twelve Varsha ordains a disciple without fulfilling the ten qualifications (Dasa Dhamma, the ten qualities a Bhikkhuni should possess), it is a Payattika.』『If a Bhikkhuni who has fulfilled the ten qualifications ordains a disciple without the Kamma (formal act of the Sangha assembly) procedure, it is a Payattika.』『If a Bhikkhuni, knowing that another has violated the precepts, goes to grab the door hook, opens the door of her room to live with a man, and gives her Upasampada (full ordination), it is a Payattika.』『If a Bhikkhuni gives Upasampada to a girl who is less than twenty Varsha (years of age), it is a Payattika.』『If a Bhikkhuni gives Upasampada to a girl who is twenty years old but does not allow her to learn the Sikkha (Buddhist precepts), it is a Payattika.』『If a Bhikkhuni gives Upasampada to someone who has not completed the period of learning the precepts, it is a Payattika.』『If a Bhikkhuni, after the period of learning the precepts is completed, gives Upasampada to another without the Kamma procedure, it is a Payattika.』『If a Bhikkhuni gives Upasampada to a woman who has been married to another and is less than twelve Varsha, it is a Payattika. (End of one hundred matters)』『If a Bhikkhuni gives Upasampada to a woman who has been married to another and is twelve Varsha, but does not allow her to learn the precepts, it is a Payattika.』『If a Bhikkhuni gives Upasampada to a woman who has been married to another and has received the precepts but has not completed the period of learning the precepts, it is a Payattika.』『If a Bhikkhuni gives Upasampada to a woman who has been married to another and has completed the period of learning the precepts, but without the Kamma procedure, it is a Payattika.』『If a Bhikkhuni gives Upasampada to a disciple, she should instruct her for two years. If she does not instruct her, it is a Payattika.』『If a Bhikkhuni, after receiving Upasampada, should provide for and attend to her Upajjhaya (preceptor nun) for two years. If she does not provide for and attend to her, it is a Payattika.』『If a Bhikkhuni takes a disciple every year, it is a Payattika.』『If a Bhikkhuni stays overnight and gives Upasampada in an impure Sangha (monastic community), it is a Payattika.』『If a Bhikkhuni ordains a disciple and does not personally escort her or send someone to escort her, even for just five or six Yojana (an ancient Indian unit of distance), it is a Payattika.』

提。

「若比丘尼，諸比丘尼作是語：『阿梨耶！十法不具足度弟子應教誡。』而反嫌責者，波夜提。

「若比丘尼語式叉摩尼言：『學戒滿，當與汝受具足。』后不與受、不使人受，又不遣去者，波夜提。(百一十事竟)

「若比丘尼，不病載乘者，波夜提。

「若比丘尼，不病持傘蓋著革屣者，波夜提。

「若比丘尼，過量佉啁床褥上，若坐、若臥，波夜提。

「若比丘尼，同敷床褥臥，波夜提。

「若比丘尼，僧房床褥不捨而去，波夜提。

「若比丘尼，先不白，入比丘僧伽藍者，波夜提。

「若比丘尼，知食家淫處，宿除余時，波夜提。余時者，風時、雨時、奪命時、傷梵行時，是名余時

「若比丘尼，無商人伴向異國行，波夜提。

「若比丘尼，自境界內觀園林故墟，波夜提。

「若比丘尼，共一比丘空靜處坐，波夜提。(百二十事竟)

「若比丘尼，與丈夫屏處坐者，波夜提。

「若比丘尼，與男子伸手內住、若耳語，波夜提。

「若比丘尼，知闇中男子坐，無燈而入，波夜提。

「若比丘尼，觀伎樂行，波夜提。

「若比丘尼，斗諍不和合住，眾主不料理斷滅者，波夜提。

「若比

【現代漢語翻譯】現代漢語譯本提。

『如果比丘尼，有其他比丘尼這樣說：『阿梨耶（Ārya，聖者）！不具備十種條件就度人為弟子，應該受到教誡。』反而因此嫌棄責備她的，犯波夜提（Pāyattika，墮罪）。』

『如果比丘尼對比丘尼戒女（Śikṣamāṇā）說：『學戒期滿，應當為你授具足戒。』之後卻不給她授戒、不找人給她授戒，也不讓她離開的，犯波夜提。（百一十事竟）』

『如果比丘尼，沒有生病卻乘坐交通工具的，犯波夜提。』

『如果比丘尼，沒有生病卻拿著傘蓋、穿著革履的，犯波夜提。』

『如果比丘尼，使用超過限量的佉啁（Khajja，食物）床褥，在上面坐或臥的，犯波夜提。』

『如果比丘尼，與他人同鋪一張床褥睡覺的，犯波夜提。』

『如果比丘尼，不收拾僧房裡的床褥就離開的，犯波夜提。』

『如果比丘尼，沒有事先告知，就進入比丘僧伽藍（Saṃghārāma，僧院）的，犯波夜提。』

『如果比丘尼，明知是飲食之家或淫亂之處，還在那裡過夜，除了特殊情況外，犯波夜提。特殊情況是指：風災時、雨災時、有喪命危險時、有損梵行時，這些稱為特殊情況。』

『如果比丘尼，沒有商人作伴侶就前往異國他鄉的，犯波夜提。』

『如果比丘尼，在自己的寺院管轄範圍內，爲了觀賞園林或廢墟而去的，犯波夜提。』

『如果比丘尼，與一位比丘在空曠安靜的地方同坐的，犯波夜提。（百二十事竟）』

『如果比丘尼，與丈夫在隱蔽的地方同坐的，犯波夜提。』

『如果比丘尼，與男子有身體接觸，比如拉手，或者在他耳邊說話的，犯波夜提。』

『如果比丘尼，明知黑暗中有男子坐著，沒有燈就進入房間的，犯波夜提。』

『如果比丘尼，觀看歌舞表演的，犯波夜提。』

『如果比丘尼，參與爭鬥不和，僧團負責人不進行調解處理的，犯波夜提。』

【English Translation】 English version Pāyattika.

『If a Bhikkhunī (female monastic), other Bhikkhunīs say: 『Ārya (Noble one)! One who ordains a disciple without fulfilling the ten conditions should be admonished.』 And instead, she resents and blames them, it is a Pāyattika (an offense entailing confession).』

『If a Bhikkhunī says to a Śikṣamāṇā (female trainee monastic): 『When your training period is complete, I will grant you full ordination.』 Later, she neither grants her ordination, nor has someone else grant it, nor sends her away, it is a Pāyattika. (End of the hundred and tenth matter)』

『If a Bhikkhunī, without being ill, rides in a vehicle, it is a Pāyattika.』

『If a Bhikkhunī, without being ill, holds an umbrella and wears leather shoes, it is a Pāyattika.』

『If a Bhikkhunī, uses an excessive amount of Khajja (food) for a bed or mattress, and sits or lies on it, it is a Pāyattika.』

『If a Bhikkhunī, shares a bed or mattress with another, it is a Pāyattika.』

『If a Bhikkhunī, leaves the Saṃgha (community) residence without putting away the bed or mattress, it is a Pāyattika.』

『If a Bhikkhunī, without informing beforehand, enters a Bhikkhu Saṃghārāma (monastery), it is a Pāyattika.』

『If a Bhikkhunī, knowing it is a place of food or a place of promiscuity, stays overnight there, except for special circumstances, it is a Pāyattika. Special circumstances are: during times of windstorms, times of rainstorms, times of life-threatening danger, times of harm to the holy life; these are called special circumstances.』

『If a Bhikkhunī, travels to a foreign country without a merchant companion, it is a Pāyattika.』

『If a Bhikkhunī, within her own monastic territory, goes to view gardens or ruins, it is a Pāyattika.』

『If a Bhikkhunī, sits in a secluded and quiet place with a Bhikkhu (male monastic), it is a Pāyattika. (End of the hundred and twentieth matter)』

『If a Bhikkhunī, sits in a secluded place with a husband, it is a Pāyattika.』

『If a Bhikkhunī, has physical contact with a man, such as holding hands, or speaks in his ear, it is a Pāyattika.』

『If a Bhikkhunī, knowing that a man is sitting in the dark, enters the room without a light, it is a Pāyattika.』

『If a Bhikkhunī, watches performances of music and dance, it is a Pāyattika.』

『If Bhikkhunīs, engage in disputes and disharmony, and the Saṃgha leader does not resolve and settle the matter, it is a Pāyattika.』

丘尼，俗人婦女涂香油揩摩洗浴，除病時，波夜提。

「若比丘尼，不病使比丘尼揩摩洗浴者，波夜提。

「若比丘尼，不病令沙彌尼揩摩者，波夜提。

「若比丘尼，不病令式叉摩尼揩摩者，波夜提。

「若比丘尼，不病令俗人婦女揩摩者，波夜提。(一百三十事竟)

「若比丘尼，半月清凈布薩，不恭敬者，波夜提。

「若比丘尼，半月僧教誡，而不恭敬不來，波夜提。

「若比丘尼，膝已上、肩已下隱處有癰瘡，先不白，聽男子破洗者，波夜提。

「若比丘尼，安居中游行者，波夜提。

「若比丘尼，安居竟不遊行者，波夜提。

「若比丘尼，語比丘尼作是語：『阿梨耶！此處安居。』后嫌呵惱觸，波夜提。

「若比丘尼，知比丘尼先安居已，後來若自嬈亂、使人嬈亂，波夜提。

「若比丘尼，隔墻不觀，擲棄不凈，波夜提。

「若比丘尼，生草上大小便，波夜提。

「若比丘尼，水中大小便，波夜提。

「若比丘尼，知眾利回與一眾，波夜提。」(一百四十一事竟)

「諸阿梨耶！已說百四十一波夜提法。今問諸阿梨耶！是中清凈不。」第二、第三亦如是問。

「諸阿梨耶！是中清凈，默然故，

【現代漢語翻譯】現代漢語譯本丘尼（Bhikkhuni，比丘尼），如果讓俗人婦女塗抹香油、擦拭身體、洗浴，在沒有生病的情況下，犯波夜提（Payattika，一種罪名）。如果比丘尼沒有生病，卻讓其他比丘尼給她擦拭身體、洗浴，犯波夜提。如果比丘尼沒有生病，卻讓沙彌尼（Sramaneri，見習女尼）給她擦拭身體，犯波夜提。如果比丘尼沒有生病，卻讓式叉摩尼（Siksamana，學戒女）給她擦拭身體，犯波夜提。如果比丘尼沒有生病，卻讓俗人婦女給她擦拭身體，犯波夜提。（一百三十事完）如果比丘尼在半月一次的清凈布薩（Posadha，一種儀式）中，不恭敬，犯波夜提。如果比丘尼在半月一次的僧團教誡中，不恭敬或不來參加，犯波夜提。如果比丘尼膝蓋以上、肩膀以下隱秘處有癰瘡，事先不稟告，就允許男子來破除清洗，犯波夜提。如果比丘尼在安居（Varsa，雨季閉關）期間行淫，犯波夜提。如果比丘尼安居結束后不行自恣（Pavarana，一種儀式），犯波夜提。如果比丘尼對比丘尼說：『阿梨耶（Arya，聖者）！就在這裡安居。』之後又嫌棄、呵斥、惱亂她，犯波夜提。如果比丘尼明知有比丘尼已經先安居了，後來自己去擾亂，或者指使別人去擾亂，犯波夜提。如果比丘尼隔著墻不觀察，亂扔不凈之物，犯波夜提。如果比丘尼在生草上大小便，犯波夜提。如果比丘尼在水中大小便，犯波夜提。如果比丘尼明知大眾的利益，卻轉而給予一個團體，犯波夜提。（一百四十一事完）諸位阿梨耶！已經說了百四十一波夜提法。現在問諸位阿梨耶！在這其中是否清凈？』第二次、第三次也這樣問。諸位阿梨耶！在這其中是清凈的，因為大家默然不語。

【English Translation】 English version If a Bhikkhuni (nun) allows a laywoman to apply scented oil, rub, and bathe her when she is not ill, it is a Payattika (an offense). If a Bhikkhuni, not being ill, has another Bhikkhuni rub and bathe her, it is a Payattika. If a Bhikkhuni, not being ill, has a Sramaneri (novice nun) rub her, it is a Payattika. If a Bhikkhuni, not being ill, has a Siksamana (probationary nun) rub her, it is a Payattika. If a Bhikkhuni, not being ill, has a laywoman rub her, it is a Payattika. (End of one hundred and thirty matters) If a Bhikkhuni is not respectful during the fortnightly Posadha (confession ceremony) of purification, it is a Payattika. If a Bhikkhuni is not respectful or does not attend the fortnightly Sangha (monastic community) admonishment, it is a Payattika. If a Bhikkhuni has a boil or sore in a hidden place above the knees or below the shoulders, and allows a man to break it open and wash it without first informing others, it is a Payattika. If a Bhikkhuni engages in sexual intercourse during the Vassa (rain retreat), it is a Payattika. If a Bhikkhuni does not perform Pavarana (invitation) at the end of the Vassa, it is a Payattika. If a Bhikkhuni says to another Bhikkhuni: 'Arya (noble one)! Reside here for the Vassa,' and later dislikes, scolds, or annoys her, it is a Payattika. If a Bhikkhuni knows that another Bhikkhuni has already entered the Vassa, and later either disturbs her herself or causes others to disturb her, it is a Payattika. If a Bhikkhuni does not look over the wall and throws away impure things, it is a Payattika. If a Bhikkhuni urinates or defecates on growing grass, it is a Payattika. If a Bhikkhuni urinates or defecates in water, it is a Payattika. If a Bhikkhuni, knowing that a benefit belongs to the Sangha, gives it to one group, it is a Payattika. (End of one hundred and forty-one matters) Venerable Aryas! The one hundred and forty-one Payattika rules have been recited. Now I ask the Venerable Aryas! Are you clear in these matters?' This question is repeated a second and third time. Venerable Aryas! You are clear in these matters, because you remain silent.

是事如是持。」

「諸阿梨耶！是八波羅提提舍尼法，半月半月波羅提木叉中說。

「◎若比丘尼，不病，為身，白衣家乞酥，若使人乞，若啖、若食。是比丘尼應向余比丘尼悔過，如是言：『阿梨耶！我墮可呵法，此法悔過。』是波羅提提舍尼法。如是二、油。三、蜜。四、石蜜。五、乳。六、酪。七、魚。八、肉。」

「諸阿梨耶！已說八波羅提提舍尼法。今問諸阿梨耶！是中清凈不？」第二、第三亦如是問。

「諸阿梨耶！是中清凈，默然故，是事如是持。」

「諸阿梨耶！是眾學法，半月半月波羅提木叉中說。

「不下著內衣。　　不高著內衣。　不參差著內衣。　　不百褶著內衣。　不石留華著內衣。　　不麥飯糰著內衣。　不魚尾著內衣。　　不多羅樹葉著內衣。

「不像鼻著內衣。(此上九戒，丹本及本律大僧戒中並無)。

「齊整著內衣，應當學。(十事竟)

「不下披衣，應當學。

「不高披衣，應當學。

「不婆羅天披衣，應當學。

「不婆藪天披衣，應當學。(此上四戒，丹本及本律大僧戒中並無)

「齊整披衣，應當學。

「好覆身入家內，應當學。

「諦視入家內，應當學。

「

【現代漢語翻譯】現代漢語譯本『應當像這樣奉行這些事。』

『諸位阿梨耶（Ārya，聖者）！這是八條波羅提提舍尼法（Pāṭidesanīya，應懺悔法），每半個月在波羅提木叉（Prātimokṣa，戒經）中宣說。』

『◎如果比丘尼（bhikkhunī，女性出家人）沒有生病，爲了自己的身體，向白衣（在家居士）家乞求酥油，或者指使他人乞求，或者食用、或者吞食。這位比丘尼應當向其他比丘尼懺悔，這樣說：『阿梨耶（Ārya，聖者）！我犯了應呵責的法，我對此法懺悔。』這是波羅提提舍尼法（Pāṭidesanīya，應懺悔法）。』像這樣還有二、油。三、蜜。四、石蜜。五、乳。六、酪。七、魚。八、肉。

『諸位阿梨耶（Ārya，聖者）！已經宣說了八條波羅提提舍尼法（Pāṭidesanīya，應懺悔法）。現在問諸位阿梨耶（Ārya，聖者）！在這其中清凈嗎？』第二次、第三次也像這樣問。

『諸位阿梨耶（Ārya，聖者）！在這其中清凈，因為默然的緣故，應當像這樣奉行這些事。』

『諸位阿梨耶（Ārya，聖者）！這是眾學法（Sekhiya，應學法），每半個月在波羅提木叉（Prātimokṣa，戒經）中宣說。

『不低下穿著內衣。不高高穿著內衣。不參差不齊地穿著內衣。不穿有百褶的內衣。不穿有石榴花紋的內衣。不穿像麥飯糰形狀的內衣。不穿魚尾狀的內衣。不穿像多羅樹葉形狀的內衣。

不穿像象鼻形狀的內衣。（以上九條戒律，在丹本以及本律的大僧戒中都沒有）。

齊整地穿著內衣，應當學習。（十事完畢）

不低下披衣，應當學習。

不高高披衣，應當學習。

不模仿婆羅天（Brahma，印度教主神）那樣披衣，應當學習。

不模仿婆藪天（Vasu，古印度神）那樣披衣，應當學習。（以上四條戒律，在丹本以及本律的大僧戒中都沒有）

齊整地披衣，應當學習。

好好地覆蓋身體進入家內，應當學習。

審慎地觀看後進入家內，應當學習。

【English Translation】 English version 『These matters should be upheld in this way.』

『Venerable Āryas (Ārya, noble ones)! These are the eight Pāṭidesanīya (Pāṭidesanīya, offenses requiring confession) rules, recited every half-month in the Prātimokṣa (Prātimokṣa, code of monastic rules).』

『◎ If a bhikkhunī (bhikkhunī, female monastic), not being ill, for the sake of her body, asks for ghee from a layperson's house, or has someone else ask, or eats or consumes it. That bhikkhunī should confess to other bhikkhunīs, saying: 『Venerable Āryas (Ārya, noble ones)! I have committed a blameworthy offense, I confess to this offense.』 This is a Pāṭidesanīya (Pāṭidesanīya, offense requiring confession) rule.』 Likewise for two, oil. Three, honey. Four, rock sugar. Five, milk. Six, curd. Seven, fish. Eight, meat.

『Venerable Āryas (Ārya, noble ones)! The eight Pāṭidesanīya (Pāṭidesanīya, offenses requiring confession) rules have been recited. Now I ask the Venerable Āryas (Ārya, noble ones)! Are you pure in this?』 The second and third time, it is asked in the same way.

『Venerable Āryas (Ārya, noble ones)! You are pure in this, because of your silence, these matters should be upheld in this way.』

『Venerable Āryas (Ārya, noble ones)! These are the Sekhiya (Sekhiya, training rules), recited every half-month in the Prātimokṣa (Prātimokṣa, code of monastic rules).

『Not to wear the undergarment too low. Not to wear the undergarment too high. Not to wear the undergarment unevenly. Not to wear the undergarment with pleats. Not to wear the undergarment with pomegranate flower patterns. Not to wear the undergarment shaped like a barley cake. Not to wear the undergarment shaped like a fish tail. Not to wear the undergarment shaped like a tala palm leaf.

Not to wear the undergarment shaped like an elephant's trunk. (These nine precepts are not found in the Dan version or in the great monastic precepts of this Vinaya).

To wear the undergarment neatly, one should train. (End of ten matters)

Not to wear the outer robe too low, one should train.

Not to wear the outer robe too high, one should train.

Not to wear the outer robe like Brahma (Brahma, Hindu god), one should train.

Not to wear the outer robe like Vasu (Vasu, ancient Indian deities), one should train. (These four precepts are not found in the Dan version or in the great monastic precepts of this Vinaya)

To wear the outer robe neatly, one should train.

To enter a house well-covered, one should train.

To enter a house with careful observation, one should train.

小聲入家內，應當學。

「不得笑入家內，應當學。

「不得覆頭入家內，應當學。

「不得反抄衣入家內，應當學。

「不得腳指行入家內，應當學。

「不得叉腰入家內，應當學。

「不得搖身入家內，應當學。

「不得搖頭入家內，應當學。

「不得掉臂入家內，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。

「不得笑坐家內，應當學。

「不得覆頭坐家內，應當學。

「不得反抄衣坐家內，應當學。

「不得抱膝坐家內，應當學。

「不得交腳坐家內，應當學。

「不得叉腰坐家內，應當學。

「不得動手足坐家內，應當學。

「一心受食，應當學。

「羹飯等受，應當學。

「不得口中回食食，應當學。「

不得偏刳食，應當學。

「不得吐舌食應發學

「不得大團飯食，應當學。

「不得張口待飯食，應當學。

「不得挑團飯食，應當學。

「不得嚙半食，應當學。

「不得含食語，應當學。

「不得指抆缽食，應當學。

「不得舐手食，應當學。

【現代漢語翻譯】現代漢語譯本應當學習輕聲進入家中。應當學習不笑著進入家中。應當學習不蒙著頭進入家中。應當學習不反抄著衣服進入家中。應當學習不用腳趾行走進入家中。應當學習不叉著腰進入家中。應當學習不搖晃身體進入家中。應當學習不搖頭進入家中。應當學習不甩著手臂進入家中。應當學習好好地端身在家中坐著。應當學習專注地看著家中坐著。應當學習輕聲在家中坐著。應當學習不笑著在家中坐著。應當學習不蒙著頭在家中坐著。應當學習不反抄著衣服在家中坐著。應當學習不抱著膝蓋在家中坐著。應當學習不交叉著雙腳在家中坐著。應當學習不叉著腰在家中坐著。應當學習不亂動手動腳在家中坐著。應當學習專心接受食物。應當學習平等地接受羹和飯。應當學習不把食物在口中轉來轉去。應當學習不挑著食物吃。應當學習不吐著舌頭吃東西。應當學習不吃太大團的飯。應當學習不張著嘴等待食物。應當學習不挑揀飯糰。應當學習不咬一半就放下。應當學習不含著食物說話。應當學習不用手指擦拭缽。應當學習不舔手。

【English Translation】 English version One should learn to enter the house quietly. One should learn not to enter the house laughing. One should learn not to enter the house with one's head covered. One should learn not to enter the house with one's hands tucked into one's sleeves. One should learn not to enter the house walking on one's toes. One should learn not to enter the house with one's hands on one's hips. One should learn not to enter the house swaying one's body. One should learn not to enter the house shaking one's head. One should learn not to enter the house swinging one's arms. One should learn to sit properly covered in the house. One should learn to sit attentively in the house. One should learn to sit quietly in the house. One should learn not to sit laughing in the house. One should learn not to sit with one's head covered in the house. One should learn not to sit with one's hands tucked into one's sleeves in the house. One should learn not to sit hugging one's knees in the house. One should learn not to sit with one's legs crossed in the house. One should learn not to sit with one's hands on one's hips in the house. One should learn not to move one's hands and feet while sitting in the house. One should learn to receive food with a focused mind. One should learn to receive soup and rice equally. One should learn not to roll food around in one's mouth while eating. One should learn not to pick and choose food. One should learn not to stick out one's tongue while eating. One should learn not to eat large mouthfuls of rice. One should learn not to wait for food with one's mouth open. One should learn not to pick at the rice ball. One should learn not to bite off half and leave the rest. One should learn not to speak with food in one's mouth. One should learn not to wipe the bowl with one's fingers. One should learn not to lick one's hand after eating.

「不得嗽指食，應當學。

「不得[口*專]㗱作聲食，應當學。

「不得吸食食，應當學。

「不得全吞食，應當學。

「不得落飯食，應當學。

「不得振手食，應當學。

「不得嫌心看比坐缽食，應當學。

「端心視缽食，應當學。

「不病不得為己索食，應當學。

「不得以飯覆羹更望得，應當學。

「不得以膩手受飲器，應當學。

「不得以缽中殘食棄地，應當學。

「人坐、比丘尼立，不得為說法，除病，應當學。

「人臥、比丘尼坐，不得為說法，除病，應當學。

「人在高床、比丘尼卑床，不得為說法，除病，應當學。

「不得爲著革屣人說法，除病，應當學。

「不得爲著屐人說法，除病，應當學。

「不得為覆頭人說法，除病，應當學。

「不得為纏頭人說法，除病，應當學。

「不得為抱膝蹲人說法，除病，應當學。

「不得為翹腳人說法，除病，應當學。

「不得為持刀人說法，除病，應當學。

「不得為持弓箭人說法，除病，應當學。

「不得為持杖人說法，除病，應當學。

「不得為持蓋人說法，除病，應當學。

「在

【現代漢語翻譯】現代漢語譯本『不得用手指抓取食物食用，應當學習。』『不得[口*專]㗱（chuan hui，指吃飯時發出的聲音）作聲食用，應當學習。』『不得發出吸溜的聲音食用，應當學習。』『不得囫圇吞棗地食用，應當學習。』『不得讓飯食掉落，應當學習。』『不得抖動著手食用，應當學習。』『不得用嫌棄的眼光看其他一同坐著接受供養的比丘的缽中食物，應當學習。』『應當以端正的心態看著缽中的食物食用，應當學習。』『沒有生病時，不得爲了自己而索要食物，應當學習。』『不得用飯蓋住菜羹，希望得到更好的食物，應當學習。』『不得用油膩的手去拿取飲用器具，應當學習。』『不得將缽中剩餘的食物丟棄在地上，應當學習。』『當有人坐著，而比丘尼站立時，不得為他說法，除非是生病的情況，應當學習。』『當有人躺著，而比丘尼坐著時，不得為他說法，除非是生病的情況，應當學習。』『當人在高床上，而比丘尼在低矮的床上時，不得為他說法，除非是生病的情況，應當學習。』『不得為穿著革屣（ge xi，指用皮革做的鞋子）的人說法，除非是生病的情況，應當學習。』『不得為穿著木屐（ji，指木頭鞋）的人說法，除非是生病的情況，應當學習。』『不得為頭部被遮蓋的人說法，除非是生病的情況，應當學習。』『不得為頭部纏著布的人說法，除非是生病的情況，應當學習。』『不得為抱著膝蓋蹲著的人說法，除非是生病的情況，應當學習。』『不得為翹著腳的人說法，應當學習。』『不得為拿著刀的人說法，除非是生病的情況，應當學習。』『不得為拿著弓箭的人說法，除非是生病的情況，應當學習。』『不得為拿著枴杖的人說法，除非是生病的情況，應當學習。』『不得為拿著傘蓋的人說法，除非是生病的情況，應當學習。』

【English Translation】 English version 『One should not eat by picking up food with one's fingers; one should train oneself.』『One should not eat making [口*專]㗱 (chuan hui, sounds while eating) noises; one should train oneself.』『One should not eat making slurping sounds; one should train oneself.』『One should not swallow food whole; one should train oneself.』『One should not drop food; one should train oneself.』『One should not shake one's hand while eating; one should train oneself.』『One should not look with a disdainful mind at the food in the alms bowl of others sitting together receiving offerings; one should train oneself.』『One should look at the food in the alms bowl with a focused mind; one should train oneself.』『When not ill, one should not ask for food for oneself; one should train oneself.』『One should not cover the soup with rice, hoping to get better food; one should train oneself.』『One should not take a drinking vessel with greasy hands; one should train oneself.』『One should not discard leftover food from the alms bowl on the ground; one should train oneself.』『When a person is sitting and a Bhikkhuni (female monastic) is standing, one should not teach the Dharma, except when they are ill; one should train oneself.』『When a person is lying down and a Bhikkhuni is sitting, one should not teach the Dharma, except when they are ill; one should train oneself.』『When a person is on a high bed and a Bhikkhuni is on a low bed, one should not teach the Dharma, except when they are ill; one should train oneself.』『One should not teach the Dharma to a person wearing leather shoes (ge xi, leather shoes), except when they are ill; one should train oneself.』『One should not teach the Dharma to a person wearing wooden clogs (ji, wooden shoes), except when they are ill; one should train oneself.』『One should not teach the Dharma to a person with their head covered, except when they are ill; one should train oneself.』『One should not teach the Dharma to a person with their head wrapped, except when they are ill; one should train oneself.』『One should not teach the Dharma to a person squatting with their knees drawn up, except when they are ill; one should train oneself.』『One should not teach the Dharma to a person with their legs crossed; one should train oneself.』『One should not teach the Dharma to a person holding a knife, except when they are ill; one should train oneself.』『One should not teach the Dharma to a person holding a bow and arrow, except when they are ill; one should train oneself.』『One should not teach the Dharma to a person holding a staff, except when they are ill; one should train oneself.』『One should not teach the Dharma to a person holding an umbrella, except when they are ill; one should train oneself.』

后不為在前人說法，除病，應當學。

「不得為騎乘人說法，除病，應當學。

「在道外不為道中人說法，除病，應當學。

「不得立大小便，除病，應當學。」(七十七事竟)

「諸阿梨耶！已說眾學法。今問諸阿梨耶！是中清凈不？」第二、第三亦如是問。

「諸阿梨耶！是中清，凈默然故，是事如是持。」

「諸阿梨耶！是七滅諍法，半月半月波羅提木叉中說。

「若隨事隨順人，應與現前毗尼人，與現前毗尼。

「應與憶念毗尼人，與憶念毗尼。

「應與不癡毗尼人，與不癡毗尼。

「應與自言治人，與自言治。

「應與覓罪相人，與覓罪相。

「應與多處覓人，與多處覓。

「應與如草布地比尼人，與如草布地比尼。

「諸阿梨耶！已說七滅諍法。今問諸阿梨耶！是中清凈不？」第二、第三亦如是問。

「諸阿梨耶！是中清凈，默然故，是事如是持。」

「諸阿梨耶！已說波羅提木叉序、

「已說八波羅夷法、

「已說十九僧伽婆尸沙法、

「已說三十尼薩耆波夜提法、

「已說百四十一波夜提法、

「已說八波羅提提舍尼法、

「已說眾學法、

「已

【現代漢語翻譯】現代漢語譯本『不應為走在前面的人說法，除非是爲了解除疾病，應當學習。』『不應為騎乘交通工具的人說法，除非是爲了解除疾病，應當學習。』『在道路之外，不應為道路中的人說法，除非是爲了解除疾病，應當學習。』『不應隨地大小便，除非是爲了解除疾病，應當學習。』（七十七事完畢）『各位阿梨耶（Ālìyé，聖者）！已經說了眾學法。現在問各位阿梨耶（Ālìyé，聖者）！在這其中是否清凈？』第二次、第三次也這樣問。『各位阿梨耶（Ālìyé，聖者）！在這其中清凈，因為大家默然不語，這件事就這樣接受。』『各位阿梨耶（Ālìyé，聖者）！這是七種平息諍論的方法，每半個月在波羅提木叉（Bōluótímùchā，戒經）中宣說。『如果根據具體情況，順應不同的人，應該給予現前毗尼（xiànqián píní，止諍法），給予現前毗尼（xiànqián píní，止諍法）。』『應該給予憶念毗尼（yìniàn píní，止諍法）的人，給予憶念毗尼（yìniàn píní，止諍法）。』『應該給予不癡毗尼（bùchī píní，止諍法）的人，給予不癡毗尼（bùchī píní，止諍法）。』『應該給予自言治（zìyán zhì，自己承認錯誤並改正）的人，給予自言治（zìyán zhì，自己承認錯誤並改正）。』『應該給予尋找罪相（xúnzhǎo zuìxiàng，揭發他人罪行）的人，給予尋找罪相（xúnzhǎo zuìxiàng，揭發他人罪行）。』『應該給予在多處尋找（duōchù xúnzhǎo，在多處調查取證）的人，給予多處尋找（duōchù xúnzhǎo，在多處調查取證）。』『應該給予如草布地比尼（rúcǎo bùdì bǐní，以草覆蓋地面）的人，給予如草布地比尼（rúcǎo bùdì bǐní，以草覆蓋地面）。』『各位阿梨耶（Ālìyé，聖者）！已經說了七滅諍法。現在問各位阿梨耶（Ālìyé，聖者）！在這其中是否清凈？』第二次、第三次也這樣問。『各位阿梨耶（Ālìyé，聖者）！在這其中清凈，因為大家默然不語，這件事就這樣接受。』『各位阿梨耶（Ālìyé，聖者）！已經說了波羅提木叉序（Bōluótímùchā xù，戒經序）。』『已經說了八波羅夷法（Bōluóyí fǎ，八條重罪）。』『已經說了十九僧伽婆尸沙法（Sēngqié póshīshā fǎ，十三條僧殘罪）。』『已經說了三十尼薩耆波夜提法（Nísàqí bōyè tí fǎ，三十條捨墮罪）。』『已經說了百四十一波夜提法（Bǎi sìshíyī bōyè tí fǎ，一百四十四條單墮罪）。』『已經說了八波羅提提舍尼法（Bōluótí tíshění fǎ，四條悔過罪）。』『已經說了眾學法。』已

【English Translation】 English version 『One should not preach the Dharma to someone walking in front, unless it is to alleviate illness; one should learn this.』『One should not preach the Dharma to someone riding a vehicle, unless it is to alleviate illness; one should learn this.』『Outside the road, one should not preach the Dharma to someone on the road, unless it is to alleviate illness; one should learn this.』『One should not defecate or urinate indiscriminately, unless it is to alleviate illness; one should learn this.』 (The seventy-seven matters are completed) 『Venerable Ālìyé (Ālìyé, Noble Ones)! The rules of conduct have been spoken. Now I ask you, venerable Ālìyé (Ālìyé, Noble Ones)! Are you pure in these matters?』 The second and third times, the question is asked in the same way. 『Venerable Ālìyé (Ālìyé, Noble Ones)! We are pure in these matters. Because of our silence, this matter is accepted as such.』『Venerable Ālìyé (Ālìyé, Noble Ones)! These are the seven methods for settling disputes, which are recited in the Prātimokṣa (Bōluótímùchā, monastic code) every half month. 『If according to the specific situation, and in accordance with the person, one should grant the Present Vinaya (xiànqián píní, rules for settling disputes), grant the Present Vinaya (xiànqián píní, rules for settling disputes).』『One should grant the Mindfulness Vinaya (yìniàn píní, rules for settling disputes) to the person who needs it, grant the Mindfulness Vinaya (yìniàn píní, rules for settling disputes).』『One should grant the Non-Delusion Vinaya (bùchī píní, rules for settling disputes) to the person who needs it, grant the Non-Delusion Vinaya (bùchī píní, rules for settling disputes).』『One should grant Self-Confession (zìyán zhì, self-admission and correction of mistakes) to the person who needs it, grant Self-Confession (zìyán zhì, self-admission and correction of mistakes).』『One should grant Seeking the Offense (xúnzhǎo zuìxiàng, exposing the offenses of others) to the person who needs it, grant Seeking the Offense (xúnzhǎo zuìxiàng, exposing the offenses of others).』『One should grant Seeking in Many Places (duōchù xúnzhǎo, investigating and gathering evidence in many places) to the person who needs it, grant Seeking in Many Places (duōchù xúnzhǎo, investigating and gathering evidence in many places).』『One should grant Covering the Ground with Grass Vinaya (rúcǎo bùdì bǐní, covering the ground with grass) to the person who needs it, grant Covering the Ground with Grass Vinaya (rúcǎo bùdì bǐní, covering the ground with grass).』『Venerable Ālìyé (Ālìyé, Noble Ones)! The seven methods for settling disputes have been spoken. Now I ask you, venerable Ālìyé (Ālìyé, Noble Ones)! Are you pure in these matters?』 The second and third times, the question is asked in the same way. 『Venerable Ālìyé (Ālìyé, Noble Ones)! We are pure in these matters. Because of our silence, this matter is accepted as such.』『Venerable Ālìyé (Ālìyé, Noble Ones)! The introduction to the Prātimokṣa (Bōluótímùchā xù, monastic code introduction) has been spoken.』『The eight Pārājika Dharmas (Bōluóyí fǎ, eight major offenses) have been spoken.』『The nineteen Saṃghāvaśeṣa Dharmas (Sēngqié póshīshā fǎ, thirteen offenses requiring initial and subsequent meetings of the Sangha) have been spoken.』『The thirty Niḥsargika Pāyantika Dharmas (Nísàqí bōyè tí fǎ, thirty offenses entailing forfeiture) have been spoken.』『The one hundred and forty-one Pāyantika Dharmas (Bǎi sìshíyī bōyè tí fǎ, one hundred and forty-four expiable offenses) have been spoken.』『The eight Prātideśanīya Dharmas (Bōluótí tíshění fǎ, four offenses requiring confession) have been spoken.』『The rules of conduct have been spoken.』已

說七滅諍法，

「是事入佛經中，半月半月波羅提木叉中說，及余隨道法。諸阿梨耶！一心歡喜不諍、一學一道，如水乳合安樂行，應當學。」

「佛告比丘尼：『毗婆尸佛如來、應供、正遍知，為寂靜僧最初說波羅提木叉：

「『「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，為寂靜僧最初說波羅提木叉：

「『「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，為寂靜僧最初說波羅提木叉：

「『「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，為寂靜僧最初說波羅提木叉：

「『「譬如蜂采華，　　不壞色與香，　　　但取其味法；　　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，為寂靜僧最初說波羅提木叉：

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

「『迦葉佛如

【現代漢語翻譯】現代漢語譯本：宣說七種平息爭端的方法：『這件事被收入佛經中，在半月半月的波羅提木叉（Pratimoksha，戒律）中宣說，以及其他隨順正道的法。各位阿梨耶（Arya，聖者）！應當一心歡喜，不起爭端，共同學習，同修一道，如同水乳交融般安樂修行。』『佛陀告訴比丘尼（Bhikkhuni，女出家人）: 『毗婆尸佛（Vipassi Buddha）如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha），為寂靜僧團最初宣說波羅提木叉：』『「忍辱是第一要道，涅槃（Nirvana）是諸佛所稱讚的最高境界；出家人如果惱亂他人，就不能稱為沙門（Sramana，修行者）。」』『尸棄佛（Sikhi Buddha）如來、應供、正遍知，為寂靜僧團最初宣說波羅提木叉：』『「譬如明眼之人，能夠避開危險的道路；世間有聰明之人，能夠遠離各種惡行。」』『毗葉婆佛（Vessabhu Buddha）如來、應供、正遍知，為寂靜僧團最初宣說波羅提木叉：』『「不惱害他人，不說他人過失，如戒律所說而行；飲食知節制，常樂於住在清靜之處，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，為寂靜僧團最初宣說波羅提木叉：』『「譬如蜜蜂採花，不損壞花的顏色和香味，只是取其味道；比丘進入村落，不破壞他人的事務，不觀察他人所作所不作，只是觀察自己的身行，審視善與不善。」』『拘那含牟尼佛（Konagamana Buddha）如來、應供、正遍知，為寂靜僧團最初宣說波羅提木叉：』『「想要獲得美好的心，就不要放逸，應當勤奮學習聖人的善法；如果是有智慧、寂靜、一心的人，才能沒有憂愁和苦惱。」』『迦葉佛（Kassapa Buddha）如來

【English Translation】 English version: The seven methods for settling disputes are spoken: 『This matter is included in the Buddhist scriptures, spoken in the Pratimoksha (code of monastic rules) every half month, and other laws that follow the right path. O Aryas (noble ones)! You should be of one mind, joyful, without disputes, learning together, practicing the same path, and cultivating in peace and happiness like water and milk blending together.』『The Buddha told the Bhikkhunis (female monastics): 『Vipassi Buddha (Vipassi Buddha), the Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), initially spoke the Pratimoksha for the peaceful Sangha (community):』『「Patience is the foremost practice, Nirvana (liberation) is praised by the Buddhas as the highest state; a monastic who troubles others is not called a Sramana (ascetic).」』『Sikhi Buddha (Sikhi Buddha), the Tathagata, Arhat, Samyaksambuddha, initially spoke the Pratimoksha for the peaceful Sangha:』『「Just as a person with clear eyes can avoid dangerous paths; in the world, a wise person can stay away from all evils.」』『Vessabhu Buddha (Vessabhu Buddha), the Tathagata, Arhat, Samyaksambuddha, initially spoke the Pratimoksha for the peaceful Sangha:』『「Not harming others, not speaking of others' faults, acting as the precepts say; knowing moderation in food, always delighting in dwelling in quiet places, with a pure mind, delighting in diligence, this is called the teaching of all the Buddhas.」』『Kakusandha Buddha (Kakusandha Buddha), the Tathagata, Arhat, Samyaksambuddha, initially spoke the Pratimoksha for the peaceful Sangha:』『「Just as a bee gathers honey from a flower, without destroying its color or fragrance, but only taking its essence; a Bhikkhu (monk) entering a village, does not disrupt others' affairs, does not observe what others do or do not do, but only observes his own conduct, examining good and bad.」』『Konagamana Buddha (Konagamana Buddha), the Tathagata, Arhat, Samyaksambuddha, initially spoke the Pratimoksha for the peaceful Sangha:』『「If you want to obtain a good mind, do not be negligent, you should diligently learn the good Dharma (teachings) of the sages; if there is a wise, peaceful, and single-minded person, then they will be free from sorrow and suffering.」』『Kassapa Buddha (Kassapa Buddha), the Tathagata

來、應供、正遍知，為寂靜僧最初說波羅提木叉：

「『「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，為寂靜僧最初說波羅提木叉：

「『「護身為善哉！　　能護口亦善；　　　護意為善哉！　　護一切亦善；　　　比丘護一切，　　便得離眾苦。　　　比丘守口意，　　身不犯眾惡，　　　是三業道凈，　　得聖所得道。　　　若人撾罵不還報，　　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，　　　是佛說戒經，　　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。」』」

「已說波羅提木叉竟，僧一心得布薩。」

摩訶僧祇比丘尼戒本

◎「若比丘尼，從非親里居士、若居士婦乞衣，除余時。余時者，失衣時。尼薩耆波夜提。

「若比丘尼失衣，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。

「若比丘尼居士、居士婦，為比丘尼辦衣價言：『我辦如是衣價，買如是衣，與某比丘尼。』是比丘尼先不請

【現代漢語翻譯】現代漢語譯本如來（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），為寂靜僧團最初宣說波羅提木叉（Pratimoksha，戒律）：『「一切惡事都不要做，應當圓滿地修習一切善法；　　　自己清凈自己的心意，這就是諸佛的教導。」』『釋迦牟尼佛（Sakyamuni Buddha）如來、應供、正遍知，為寂靜僧團最初宣說波羅提木叉：『「守護自身是善的！能守護口也是善的；　　　守護心意是善的！守護一切也是善的；　　　比丘（Bhikkhu，出家男眾）守護一切，便能脫離一切痛苦。　　　比丘守護口和意，身體不犯各種惡行，　　　這三種行為清凈，就能得到聖者所得到的道路。　　　如果有人打罵不還報，對於懷有嫌恨的人心中不懷恨，　　　對於嗔怒的人心中常保持清凈，看到別人做惡事自己不做。　　　七佛（Seven Buddhas）是世間的尊者，能救護世間，　　　這是佛所說的戒經，我已經廣泛地說完了。　　　諸佛以及弟子們，恭敬這部戒經，　　　恭敬戒經之後，各自互相恭敬，　　　慚愧心得以具足，就能得到無為之道。」』『已經說完波羅提木叉，僧團一心舉行布薩（Posadha，一種宗教儀式）。』摩訶僧祇比丘尼戒本（Mahasanghika Bhiksuni Pratimoksha Sutra） ◎『如果比丘尼（Bhiksuni，出家女眾）從非親屬的在家男眾或在家女眾那裡乞討衣服，除非在特殊情況下。特殊情況是指丟失衣服的時候。觸犯尼薩耆波夜提（Nissaggiya Pacittiya，一種戒律罪名）。『如果比丘尼丟失了衣服，可以從非親屬的在家男眾或在家女眾那裡乞討衣服，如果他們自願給予，可以接受上衣和下衣。如果接受過多，觸犯尼薩耆波夜提。『如果在家男眾或在家女眾為比丘尼準備了買衣服的錢，說：『我準備了這些錢，買這樣的衣服，送給某位比丘尼。』這位比丘尼事先沒有請求

【English Translation】 English version The Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, one who is worthy of offerings), Samyaksambuddha (Samyaksambuddha, the fully enlightened one), first proclaimed the Pratimoksha (Pratimoksha, precepts) for the Sangha of tranquility: 『「Avoid doing all evil, cultivate all good; 　　　Purify your own mind; this is the teaching of all the Buddhas.」』『Sakyamuni Buddha (Sakyamuni Buddha), the Tathagata, Arhat, Samyaksambuddha, first proclaimed the Pratimoksha for the Sangha of tranquility: 『「Guarding the body is good! Guarding the mouth is also good; 　　　Guarding the mind is good! Guarding everything is also good; 　　　A Bhikkhu (Bhikkhu, ordained male) who guards everything will be free from all suffering. 　　　A Bhikkhu who guards his mouth and mind, and whose body does not commit various evils, 　　　These three actions being pure, 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 harbor hatred, 　　　If your heart is always pure towards those who are angry, and you do not do evil when you see others doing it. 　　　The Seven Buddhas (Seven Buddhas) are the honored ones of the world, able to save the world, 　　　This is the Sutra of Precepts spoken by the Buddha, which I have extensively explained. 　　　The Buddhas and their disciples, respect this Sutra of Precepts, 　　　Having respected the Sutra of Precepts, each respects each other, 　　　Shame and remorse being complete, one can attain the unconditioned path.」』『Having finished reciting the Pratimoksha, the Sangha performs the Posadha (Posadha, a religious ceremony) with one mind.』 Mahasanghika Bhiksuni Pratimoksha Sutra (Mahasanghika Bhiksuni Pratimoksha Sutra) ◎『If a Bhiksuni (Bhiksuni, ordained female) begs for clothes from a lay man or lay woman who is not a relative, except in special circumstances. Special circumstances refer to when clothes are lost. This is an offense of Nissaggiya Pacittiya (Nissaggiya Pacittiya, a type of disciplinary offense). 『If a Bhiksuni loses her clothes, she may beg for clothes from a lay man or lay woman who is not a relative, and if they voluntarily give, she may accept the upper and lower garments. If she accepts too much, it is an offense of Nissaggiya Pacittiya. 『If a lay man or lay woman prepares money for buying clothes for a Bhiksuni, saying: 『I have prepared this money to buy such clothes and give them to so-and-so Bhiksuni.』 This Bhiksuni did not request beforehand

，為好故便往勸言：『善哉優婆夷！如是衣價買如是色衣與我。』若得衣，尼薩耆波夜提。

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

「為比丘尼故，若王、大臣遣使送衣直與比丘尼，使到言：『是衣直，若王、大臣送。阿梨耶！應受。』比丘尼言：『我不得受是衣直，送凈衣來者應受。』使言：『阿梨耶有執事人不？』比丘尼若須衣，應示使，若園民、若優婆夷言：『是人能為比丘尼執事。』使到言：『善哉執事！如是衣價，買如是凈衣，與某甲比丘尼。是比丘尼來取時，與彼。』使敕已，還到比丘尼所言：『阿梨耶！所示執事人，我已勸作已，須衣時往取。』比丘尼若須衣應到執事人所言：『我須衣！我須衣！』第二、第三亦如是，若得衣者好；若不得，第四、第五、第六在執事前默然立，得衣者善；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：『汝為某比丘尼送衣直，是比丘尼于汝衣直竟不得用。汝自知，莫令失，是事法爾。』

「◎若比丘尼，不病、為身，白衣家乞酥，若使

【現代漢語翻譯】現代漢語譯本：如果（有）比丘尼，（有）居士或居士婦各自準備了購買衣服的錢，（並）說：『我們準備了這些買衣服的錢，買這種顏色的衣服，供養給某某比丘尼。』這位比丘尼事先沒有被邀請，爲了（得到）更好的（衣服），就前去勸說：『太好了，優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）！你們各自準備了這些買衣服的錢，一起做一件這種顏色的衣服給我。』如果得到了衣服，（就犯了）尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。如果（有）爲了比丘尼的緣故，國王、大臣派遣使者送來買衣服的錢給比丘尼，使者到達后說：『這是買衣服的錢，是國王、大臣送來的。阿梨耶（Arya，聖者）！您應該接受。』比丘尼說：『我不能接受這買衣服的錢，送來乾淨的衣服才能接受。』使者說：『阿梨耶有處理事務的人嗎？』比丘尼如果需要衣服，應該指示使者，無論是園民、還是優婆夷，說：『這個人能為比丘尼處理事務。』使者（去到執事人處）說：『太好了，執事！這些是買衣服的錢，買這種乾淨的衣服，供養給某某比丘尼。這位比丘尼來取的時候，交給她。』使者囑咐完畢，回來到比丘尼處說：『阿梨耶！您所指示的執事人，我已經勸他做了，需要衣服的時候去取。』比丘尼如果需要衣服，應該到執事人處說：『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，第四次、第五次、第六次在執事面前默默地站著，得到衣服就好；得不到，超過這些（次數）去求，如果得到衣服，（就犯了）尼薩耆波夜提。如果得不到，（就把錢）送到送衣錢的地方，自己去或者派遣使者說：『你為某某比丘尼送買衣服的錢，這位比丘尼用你的買衣服的錢最終也沒能買到衣服。你自己看著辦，不要讓（這些錢）丟失，事情本來就該這樣。』如果（有）比丘尼，沒有生病，爲了自己（的口腹），向白衣（在家眾）家乞討酥油，或者指使（他人去乞討）

【English Translation】 English version: If a Bhikkhuni, a householder or a householder's wife each prepare the price of a robe, saying: 'We have prepared this price of a robe, to buy a robe of such and such a color, to give to such and such a Bhikkhuni.' If this Bhikkhuni, not having been previously invited, goes and urges them, for the sake of getting a better one, saying: 'Excellent, Upasaka (male lay follower), Upasika (female lay follower)! You have each prepared this price of a robe, together make a robe of such and such a color for me.' If she obtains the robe, it is to be forfeited and confessed (Nissaggiya Pacittiya). If, for the sake of a Bhikkhuni, a king or a minister sends the price of a robe to a Bhikkhuni by a messenger, the messenger arrives and says: 'This is the price of a robe, sent by the king or the minister. Arya (noble one)! You should accept it.' The Bhikkhuni says: 'I cannot accept this price of a robe, I can accept it if a clean robe is sent.' The messenger says: 'Does the Arya have someone who manages affairs?' If the Bhikkhuni needs a robe, she should indicate to the messenger, whether it be a gardener or an Upasika, saying: 'This person can manage affairs for the Bhikkhuni.' The messenger (goes to the manager) says: 'Excellent, manager! This is the price of a robe, buy a clean robe of such and such a kind, and give it to such and such a Bhikkhuni. When this Bhikkhuni comes to take it, give it to her.' Having instructed thus, the messenger returns to the Bhikkhuni and says: 'Arya! The manager you indicated, I have already urged him to do it, go and take the robe when you need it.' If the Bhikkhuni needs a robe, she should go to the manager and say: 'I need a robe! I need a robe!' The second and third time also like this, if she obtains the robe, it is good; if she does not obtain it, the fourth, fifth, and sixth time she stands silently before the manager, if she obtains the robe, it is good; if she does not obtain it, if she asks beyond these (times), if she obtains the robe, it is to be forfeited and confessed (Nissaggiya Pacittiya). If she does not obtain it, she should send (the money) to the place where the price of the robe came from, either going herself or sending a messenger, saying: 'You sent the price of a robe for such and such a Bhikkhuni, this Bhikkhuni ultimately could not use your price of a robe to buy a robe. You know it yourself, do not let (this money) be lost, this is the way things are.' If a Bhikkhuni, not being ill, asks for ghee from a white-clothed (lay) family for her own (sake), or instructs (another to ask)

人乞，若啖、若食，是比丘尼應向余比丘尼悔過，如是言：『阿梨耶！我墮可呵法，此法悔過。』是波羅提提舍尼法。

「若比丘尼，不病、為身，白衣家乞油，若使人乞，若啖、若食，是比丘尼應向余比丘尼悔過，如是言：『阿梨耶！我墮可呵法，此法悔過。』是波羅提提舍尼法。

「若比丘尼，不病、為身，白衣家乞蜜、若使人乞，若啖、若食，是比丘尼應向余比丘尼悔過，如是言：『阿梨耶！我墮可呵法，此法悔過。』是波羅提提舍尼法。

「若比丘尼，不病、為身，白衣家乞石蜜，若使人乞，若啖、若食，是比丘尼應向余比丘尼悔過，如是言：『阿梨耶！我墮可呵法，此法悔過。』是波羅提提舍尼法。

「若比丘尼，不病、為身，白衣家乞乳，若使人乞，若啖、若食，是比丘尼應向余比丘尼悔過，如是言：『阿梨耶！我墮可呵法，此法悔過。』是波羅提提舍尼法。

「若比丘尼，不病、為身，白衣家乞酪、若使人乞，若啖、若食，是比丘尼應向余比丘尼悔過，如是言：『阿梨耶！我墮可呵法，此法悔過。』是波羅提提舍尼法。

「若比丘尼，不病、為身，白衣家乞魚，若使人乞，若啖、若食，是比丘尼應向余比丘尼悔過，如是言：『阿梨耶！我墮可呵法，此法悔過。』

【現代漢語翻譯】現代漢語譯本如果比丘尼向人乞討，無論是吃還是食用，這位比丘尼應該向其他比丘尼懺悔，這樣說：『阿梨耶（Ārya，聖者）！我犯了應受呵責的法，我對此法懺悔。』這是波羅提提舍尼法（Pāṭidesanī，應懺悔法）。如果比丘尼沒有生病，爲了自己的身體，向在家居士乞討油，或者指使別人乞討，無論是吃還是食用，這位比丘尼應該向其他比丘尼懺悔，這樣說：『阿梨耶（Ārya，聖者）！我犯了應受呵責的法，我對此法懺悔。』這是波羅提提舍尼法（Pāṭidesanī，應懺悔法）。如果比丘尼沒有生病，爲了自己的身體，向在家居士乞討蜂蜜，或者指使別人乞討，無論是吃還是食用，這位比丘尼應該向其他比丘尼懺悔，這樣說：『阿梨耶（Ārya，聖者）！我犯了應受呵責的法，我對此法懺悔。』這是波羅提提舍尼法（Pāṭidesanī，應懺悔法）。如果比丘尼沒有生病，爲了自己的身體，向在家居士乞討石蜜（ghee，澄清的奶油），或者指使別人乞討，無論是吃還是食用，這位比丘尼應該向其他比丘尼懺悔，這樣說：『阿梨耶（Ārya，聖者）！我犯了應受呵責的法，我對此法懺悔。』這是波羅提提舍尼法（Pāṭidesanī，應懺悔法）。如果比丘尼沒有生病，爲了自己的身體，向在家居士乞討牛奶，或者指使別人乞討，無論是吃還是食用，這位比丘尼應該向其他比丘尼懺悔，這樣說：『阿梨耶（Ārya，聖者）！我犯了應受呵責的法，我對此法懺悔。』這是波羅提提舍尼法（Pāṭidesanī，應懺悔法）。如果比丘尼沒有生病，爲了自己的身體，向在家居士乞討凝乳（curd），或者指使別人乞討，無論是吃還是食用，這位比丘尼應該向其他比丘尼懺悔，這樣說：『阿梨耶（Ārya，聖者）！我犯了應受呵責的法，我對此法懺悔。』這是波羅提提舍尼法（Pāṭidesanī，應懺悔法）。如果比丘尼沒有生病，爲了自己的身體，向在家居士乞討魚，或者指使別人乞討，無論是吃還是食用，這位比丘尼應該向其他比丘尼懺悔，這樣說：『阿梨耶（Ārya，聖者）！我犯了應受呵責的法，我對此法懺悔。』

【English Translation】 English version If a Bhikkhunī (female monastic) begs for something, whether she consumes or eats it, that Bhikkhunī should confess to another Bhikkhunī, saying: 『Ārya (Ārya, noble one)! I have fallen into a blameworthy offense, I confess this offense.』 This is a Pāṭidesanī (Pāṭidesanī, an offense requiring confession). If a Bhikkhunī, not being ill, for the sake of her body, begs for oil from a layperson's house, or has someone else beg for it, whether she consumes or eats it, that Bhikkhunī should confess to another Bhikkhunī, saying: 『Ārya (Ārya, noble one)! I have fallen into a blameworthy offense, I confess this offense.』 This is a Pāṭidesanī (Pāṭidesanī, an offense requiring confession). If a Bhikkhunī, not being ill, for the sake of her body, begs for honey from a layperson's house, or has someone else beg for it, whether she consumes or eats it, that Bhikkhunī should confess to another Bhikkhunī, saying: 『Ārya (Ārya, noble one)! I have fallen into a blameworthy offense, I confess this offense.』 This is a Pāṭidesanī (Pāṭidesanī, an offense requiring confession). If a Bhikkhunī, not being ill, for the sake of her body, begs for ghee (ghee, clarified butter) from a layperson's house, or has someone else beg for it, whether she consumes or eats it, that Bhikkhunī should confess to another Bhikkhunī, saying: 『Ārya (Ārya, noble one)! I have fallen into a blameworthy offense, I confess this offense.』 This is a Pāṭidesanī (Pāṭidesanī, an offense requiring confession). If a Bhikkhunī, not being ill, for the sake of her body, begs for milk from a layperson's house, or has someone else beg for it, whether she consumes or eats it, that Bhikkhunī should confess to another Bhikkhunī, saying: 『Ārya (Ārya, noble one)! I have fallen into a blameworthy offense, I confess this offense.』 This is a Pāṭidesanī (Pāṭidesanī, an offense requiring confession). If a Bhikkhunī, not being ill, for the sake of her body, begs for curd from a layperson's house, or has someone else beg for it, whether she consumes or eats it, that Bhikkhunī should confess to another Bhikkhunī, saying: 『Ārya (Ārya, noble one)! I have fallen into a blameworthy offense, I confess this offense.』 This is a Pāṭidesanī (Pāṭidesanī, an offense requiring confession). If a Bhikkhunī, not being ill, for the sake of her body, begs for fish from a layperson's house, or has someone else beg for it, whether she consumes or eats it, that Bhikkhunī should confess to another Bhikkhunī, saying: 『Ārya (Ārya, noble one)! I have fallen into a blameworthy offense, I confess this offense.』

是波羅提提舍尼法。

「若比丘尼，不病、為身，白衣家乞肉、若使人乞，若啖、若食，是比丘尼應向余比丘尼悔過，如是言：『阿梨耶！我墮可呵法，此法悔過。』是波羅提提舍尼法。」

「諸阿梨耶！已說八波羅提提舍尼法。今問諸阿梨耶！是中清凈不？」(如是三說)

「諸阿梨耶！是中清凈，默然故，是事如是持。」

「諸阿梨耶！是眾學法，半月半月次說波羅提木叉。

「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。

「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。

「不

【現代漢語翻譯】現代漢語譯本這是波羅提提舍尼法（Patidesaniya Dhamma，應懺悔之法）。

『如果比丘尼（Bhikkhuni，女性出家人）沒有生病，爲了自己的身體，向在家居士（白衣家）乞討肉食，或者指使他人乞討，然後吃掉或食用，這位比丘尼應該向其他比丘尼懺悔，這樣說：『阿梨耶（Arya，聖者）！我犯了應呵責之法，我對此法懺悔。』這是波羅提提舍尼法。』

『諸位阿梨耶！已經說了八條波羅提提舍尼法。現在問諸位阿梨耶！你們對此是否清凈？』（這樣重複三次）

『諸位阿梨耶！你們對此是清凈的，因為默然不語，這件事就這樣定了。』

『諸位阿梨耶！這些是眾學法（Sekhiya Dhamma，應學之法），每半個月誦一次波羅提木叉（Patimokkha，戒經）。』

『應當學習：整齊地穿著內衣。』

『應當學習：整齊地披上外衣。』

『應當學習：好好地遮蓋身體進入居士家。』

『應當學習：專注地看著前方進入居士家。』

『應當學習：小聲地進入居士家。』

『應當學習：不笑著進入居士家。』

『應當學習：不蒙著頭進入居士家。』

『應當學習：不反抄著手進入居士家。』

『應當學習：不踮著腳尖進入居士家。』

『應當學習：不叉著腰進入居士家。』

『應當學習：不搖晃身體進入居士家。』

『應當學習：不搖頭進入居士家。』

『應當學習：不甩著手臂進入居士家。』

『應當學習：好好地遮蓋身體在居士家坐下。』

『應當學習：專注地看著前方在居士家坐下。』

『應當學習：小聲地在居士家坐下。』

『應當學習：不笑著在居士家坐下。』

『應當學習：不蒙著頭在居士家坐下。』

『應當學習：不反抄著手在居士家坐下。』

『應當學習：不抱著膝蓋在居士家坐下。』

【English Translation】 English version This is the Patidesaniya Dhamma (that which ought to be confessed).

『If a Bhikkhuni (female monastic), not being ill, for the sake of her body, begs for meat from a layperson's family (Bai Yi Jia), or causes someone to beg for it, and then eats or consumes it, that Bhikkhuni should confess to other Bhikkhunis, saying thus: 『Arya (noble ones)! I have fallen into an objectionable offense, I confess this offense.』 This is a Patidesaniya Dhamma.』

『Venerable Aryas! The eight Patidesaniya Dhammas have been recited. Now I ask the Venerable Aryas! Are you clear in this matter?』 (This is said three times)

『Venerable Aryas! You are clear in this matter, because you remain silent, so this matter is thus held.』

『Venerable Aryas! These are the Sekhiya Dhammas (trainings), the Patimokkha (code of discipline) is recited every half-month.』

『One should train: to wear the inner robe properly.』

『One should train: to wear the outer robe properly.』

『One should train: to enter a house well-covered.』

『One should train: to enter a house with eyes cast down.』

『One should train: to enter a house quietly.』

『One should train: not to enter a house laughing.』

『One should train: not to enter a house with head covered.』

『One should train: not to enter a house with arms folded.』

『One should train: not to enter a house on tiptoe.』

『One should train: not to enter a house with hands on hips.』

『One should train: not to enter a house swaying the body.』

『One should train: not to enter a house shaking the head.』

『One should train: not to enter a house swinging the arms.』

『One should train: to sit in a house well-covered.』

『One should train: to sit in a house with eyes cast down.』

『One should train: to sit in a house quietly.』

『One should train: not to sit in a house laughing.』

『One should train: not to sit in a house with head covered.』

『One should train: not to sit in a house with arms folded.』

『One should train: not to sit in a house hugging the knees.』

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。

「不口頰食食，應當學。

「不吐舌食，應當學。

「不大摶飯食，應當學。

「不張口待飯食，應當學。

「不挑摶飯食，應當學。

「不嚙半食，應當學。

「不含食語，應當學。

「不指抆缽食，應當學。

「不舐手食，應當學。

「不𡂡指食，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。

「不振手食，應當學。

「不嫌心視比坐缽食，應當學。

「端心視缽食，應當學。

「無病不得為身索食，應當學。

「不以飯覆羹更望得，應當學。

「不以膩手受飲器，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。

「在下不為高床上人說法，除病，應當學。

「不爲著革屣人說法，除病，應當學。

【現代漢語翻譯】現代漢語譯本『不翹二郎腿在家中坐，應當學習。』『不叉著腰在家中坐，應當學習。』『不亂動手動腳在家中坐，應當學習。』『專心致志地接受食物，應當學習。』『適量取用羹和飯等食物，應當學習。』『不挑食，不專挑好的吃，應當學習。』『不鼓著腮幫子吃東西，應當學習。』『不伸出舌頭舔食，應當學習。』『不捏過大的飯糰吃，應當學習。』『不張著嘴等待餵飯，應當學習。』『不挑來挑去地捏飯糰，應當學習。』『不咬一半就放下，應當學習。』『不含著食物說話，應當學習。』『不用手指擦拭缽，應當學習。』『不舔手指，應當學習。』『不彈指，應當學習。』『不發出[口*專]㗱的聲音吃東西，應當學習。』『不吸溜著吃東西，應當學習。』『不囫圇吞棗，應當學習。』『不掉飯粒，應當學習。』『不抖動著手吃飯，應當學習。』『不以嫌棄的心情看其他一起吃飯的人的缽，應當學習。』『專心看著自己的缽吃飯，應當學習。』『沒有生病的時候，不應該爲了自己向別人要食物，應當學習。』『不把飯蓋在菜上，希望得到更多，應當學習。』『不用油膩的手去拿飲用器皿，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。』『自己在下面時，不為高床上的人說法，除非是生病的情況，應當學習。』『不為穿著鞋子的人說法，除非是生病的情況，應當學習。』

【English Translation】 English version 『One should learn not to sit at home with legs crossed at the ankles.』『One should learn not to sit at home with hands on hips.』『One should learn not to sit at home moving hands and feet.』『One should learn to receive food with a focused mind.』『One should learn to take appropriate amounts of soup, rice, and other foods.』『One should learn not to be picky about food, not to select only the best parts.』『One should learn not to eat with puffed-out cheeks.』『One should learn not to stick out the tongue while eating.』『One should learn not to make large balls of rice to eat.』『One should learn not to open the mouth waiting for food to be fed.』『One should learn not to pick and choose when making rice balls.』『One should learn not to bite off half and then put it down.』『One should learn not to speak with food in the mouth.』『One should learn not to wipe the bowl with fingers.』『One should learn not to lick the fingers after eating.』『One should learn not to snap the fingers.』『One should learn not to make [口*專]㗱 sounds while eating.』『One should learn not to slurp while eating.』『One should learn not to swallow food whole.』『One should learn not to drop food.』『One should learn not to shake the hand while eating.』『One should learn not to look with a disdainful mind at the bowls of others sitting together.』『One should learn to eat with a focused mind 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 dishes with rice, hoping to get more.』『One should learn not to take a drinking vessel 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 sitting person when standing, except when they are ill.』『One should learn not to teach the Dharma to a lying person when sitting, except when they are ill.』『One should learn not to teach the Dharma to a person on a high bed when one is below, except when they are ill.』『One should learn not to teach the Dharma to a person wearing leather shoes, except when they are ill.』

「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。

「不為持刀人說法，除病，應當學。

「不為捉弓箭人說法，除病，應當學。

「不為捉杖人說法，除病，應當學。

「不為捉蓋人說法，除病，應當學。

「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。

「不立大小便，除病，應當學。

「樹過人不應上，除大因緣，應當學。」

「諸阿梨耶！已說眾學法。今問諸阿梨耶！是中清凈不？」(如是三說)

「諸阿梨耶！是中清凈，默然故，是事如是持。」

「諸阿梨耶！是七滅諍法。半月半月次說波羅提木叉。

「若隨事隨順人，應與現前毗尼人，與現前毗尼。

「應與憶念毗尼人，與憶念毗尼。

「應與不癡毗尼人，與不癡毗尼。

「應與自言治人，與自言治毗尼。

「應與覓罪相人，與覓罪相毗尼。

「應與多覓毗尼人，與多覓毗尼。

「

【現代漢語翻譯】現代漢語譯本『不為穿著木屐的人說法，除非是爲了去除疾病，否則不應當這樣做，應當學習避免。』『不為頭部被遮蓋的人說法，除非是爲了去除疾病，否則不應當這樣做，應當學習避免。』『不為頭部纏著布的人說法，除非是爲了去除疾病，否則不應當這樣做，應當學習避免。』『不為抱著膝蓋蹲著的人說法，除非是爲了去除疾病，否則不應當這樣做，應當學習避免。』『不為翹著腳的人說法，除非是爲了去除疾病，否則不應當這樣做，應當學習避免。』『不為拿著刀的人說法，除非是爲了去除疾病，否則不應當這樣做，應當學習避免。』『不為拿著弓箭的人說法，除非是爲了去除疾病，否則不應當這樣做，應當學習避免。』『不為拿著枴杖的人說法，除非是爲了去除疾病，否則不應當這樣做，應當學習避免。』『不為拿著傘蓋的人說法，除非是爲了去除疾病，否則不應當這樣做，應當學習避免。』『在後面的人不應為在前面的人說法，除非是爲了去除疾病，否則不應當這樣做，應當學習避免。』『不為騎在交通工具上的人說法，除非是爲了去除疾病，否則不應當這樣做，應當學習避免。』『在道路外的人不應為道路中的人說法，除非是爲了去除疾病，否則不應當這樣做，應當學習避免。』『不應在站立大小便時說法，除非是爲了去除疾病，否則不應當這樣做，應當學習避免。』『不應該從樹上經過，除非有重大的因緣，否則應當學習避免。』『各位阿梨耶（Arya，聖者）！已經說了眾多的學法。現在問各位阿梨耶（Arya，聖者）！這些戒律之中是否清凈？』（像這樣重複三次）『各位阿梨耶（Arya，聖者）！因為大家默然不語，所以知道大家在這些戒律之中是清凈的，這件事就這樣記住。』『各位阿梨耶（Arya，聖者）！這是七種平息爭端的法。每半個月誦讀一次波羅提木叉（Pratimoksha，戒經）。』『如果遇到隨順事情和隨順人，應該給予現前毗尼（Vinaya，戒律），給予現前毗尼（Vinaya，戒律）。』『應該給予憶念毗尼（Vinaya，戒律）的人，給予憶念毗尼（Vinaya，戒律）。』『應該給予不癡毗尼（Vinaya，戒律）的人，給予不癡毗尼（Vinaya，戒律）。』『應該給予自言治的人，給予自言治毗尼（Vinaya，戒律）。』『應該給予尋找罪相的人，給予尋找罪相毗尼（Vinaya，戒律）。』『應該給予多方尋找毗尼（Vinaya，戒律）的人，給予多方尋找毗尼（Vinaya，戒律）。』

【English Translation】 English version 『One should not preach the Dharma to someone wearing wooden sandals, unless it is to cure an illness; one should learn to avoid this.』『One should not preach the Dharma to someone with their head covered, unless it is to cure an illness; one should learn to avoid this.』『One should not preach the Dharma to someone with their head wrapped, unless it is to cure an illness; one should learn to avoid this.』『One should not preach the Dharma to someone squatting with their knees embraced, unless it is to cure an illness; one should learn to avoid this.』『One should not preach the Dharma to someone with their feet crossed or stretched out, unless it is to cure an illness; one should learn to avoid this.』『One should not preach the Dharma to someone holding a knife, unless it is to cure an illness; one should learn to avoid this.』『One should not preach the Dharma to someone holding a bow and arrow, unless it is to cure an illness; one should learn to avoid this.』『One should not preach the Dharma to someone holding a staff, unless it is to cure an illness; one should learn to avoid this.』『One should not preach the Dharma to someone holding an umbrella, unless it is to cure an illness; one should learn to avoid this.』『One who is behind should not preach to one who is in front, unless it is to cure an illness; one should learn to avoid this.』『One should not preach the Dharma to someone riding a vehicle, unless it is to cure an illness; one should learn to avoid this.』『One who is outside the road should not preach to one who is on the road, unless it is to cure an illness; one should learn to avoid this.』『One should not preach the Dharma while standing and urinating or defecating, unless it is to cure an illness; one should learn to avoid this.』『One should not pass over a tree, unless there is a significant reason; one should learn to avoid this.』『Venerable Aryas (Arya, noble ones)! The many rules of learning have been spoken. Now I ask you, venerable Aryas (Arya, noble ones)! Are you clear on these precepts?』 (This is said three times). 『Venerable Aryas (Arya, noble ones)! Because you are silent, it is understood that you are clear on these precepts; let this matter be remembered as such.』『Venerable Aryas (Arya, noble ones)! These are the seven methods for settling disputes. The Pratimoksha (Pratimoksha, code of monastic rules) is recited every half-month.』『If someone is compliant with the matter and compliant with the person, one should grant the present Vinaya (Vinaya, monastic discipline) to that person, grant the present Vinaya (Vinaya, monastic discipline).』『One should grant the Vinaya (Vinaya, monastic discipline) of recollection to the person who needs the Vinaya (Vinaya, monastic discipline) of recollection.』『One should grant the Vinaya (Vinaya, monastic discipline) of non-delusion to the person who needs the Vinaya (Vinaya, monastic discipline) of non-delusion.』『One should grant the Vinaya (Vinaya, monastic discipline) of self-confession to the person who needs to be governed by self-confession.』『One should grant the Vinaya (Vinaya, monastic discipline) of seeking faults to the person who seeks faults.』『One should grant the Vinaya (Vinaya, monastic discipline) of extensive seeking to the person who extensively seeks the Vinaya (Vinaya, monastic discipline).』

應與如草布地毗尼人，與如草布地毗尼。」

「諸阿梨耶！已說七滅諍法。今問諸阿梨耶！是中清凈不？」(如是三說)

「諸阿梨耶！是中清凈默然故，是事如是持。」

「諸阿梨耶！已說戒序、已說八波羅夷法、已說十九僧伽婆尸沙法、已說三十尼薩耆波夜提法、已說百四十一波夜提法、已說八波羅提提舍尼法、已說眾學法、已說七滅諍法、已說隨順法，是名如來、應供、正遍知法比丘尼法，入波羅提木叉經中，是法隨順法，一切學莫犯。」

【現代漢語翻譯】現代漢語譯本：

『應該對如同覆蓋草地的毗尼人，施以如同覆蓋草地的毗尼。』『各位阿梨耶（Ariyas，聖者）！已經說了七種平息諍論的方法。現在問各位阿梨耶！對於這些，你們是否清凈？』（這樣說了三次）『各位阿梨耶！因為你們保持沉默，所以是清凈的，此事就這樣成立。』『各位阿梨耶！已經說了戒序、已經說了八條波羅夷法（Parajika，斷頭罪）、已經說了十九條僧伽婆尸沙法（Sanghavasesa，僧殘罪）、已經說了三十條尼薩耆波夜提法（Nissaggiya Pacittiya，捨墮罪）、已經說了百四十一波夜提法（Pacittiya，單墮罪）、已經說了八條波羅提提舍尼法（Patidesaniya，悔過罪）、已經說了眾學法（Sekhiya，學處）、已經說了七種平息諍論的方法、已經說了隨順法，這些名為如來（Tathagata，如來）、應供（Arahat，阿羅漢）、正遍知（Samma-sambuddha，正等覺者）的法，是比丘尼的法，包含在波羅提木叉經（Patimokkha，戒經）中，這些法是隨順法，一切都不要違犯。』

【English Translation】 English version:

'One should apply the Vinaya (discipline) like covering the ground with grass to those who are like covering the ground with grass in Vinaya.' 'Venerable Ariyas (Ariyas, Noble ones)! The seven ways of settling disputes have been spoken. Now I ask the venerable Ariyas! Are you clear about these?' (This was said three times) 'Venerable Ariyas! Because you remain silent, it is clear, and this matter is thus established.' 'Venerable Ariyas! The introduction to the precepts has been spoken, the eight Parajika (Parajika, defeat) rules have been spoken, the nineteen Sanghavasesa (Sanghavasesa, formal meeting) rules have been spoken, the thirty Nissaggiya Pacittiya (Nissaggiya Pacittiya, expiation involving forfeiture) rules have been spoken, the one hundred and forty-one Pacittiya (Pacittiya, expiation) rules have been spoken, the eight Patidesaniya (Patidesaniya, confession) rules have been spoken, the Sekhiya (Sekhiya, training) rules have been spoken, the seven ways of settling disputes have been spoken, the rules in accordance have been spoken. These are called the Dhamma (teachings) of the Tathagata (Tathagata, Thus Gone), Arahat (Arahat, Worthy One), Samma-sambuddha (Samma-sambuddha, Perfectly Enlightened One), the nuns' rules, included in the Patimokkha (Patimokkha, code of monastic rules), these rules are in accordance, do not violate any of them.'